African Religion VOL 3 - Memphit - Ashby, Muata

Peraah
Senusert and the God Ptah

Pillar section from a Temple of Senusert I at Waset (Karnak)
Below: Panel on previous page original translationby Dr. M uata Ashby
The translation below is based on the Ancient Egyptian Hieroglyphic text that is inscribed on a pillar (previous page) that can be seen
even today in the temple of Senusert I at Karnak in Egypt, Africa. It is an inscription of the M edu Neter Divine Speech of the
God Ptah (one of the forms of the Supreme Being from Ancient Egypt) to the king. It affirms the devotion of the king towards the god and it
affirms God’s devotion towards the devotee. The first part of the composition is a recitation of the speech and then it is accompanied by
the Nefer (Ancient Egyptian Lute). Then it is rendered in a modern form using modern instruments. The lyrics are:
Neter Ptah Resuanab, meduje

The God Ptah, Lord of White Wall (the city of M emphis) speaks thus
Di n ankh, djed, uas neb

I give life, spiritual stability, and all power
Seneb neb awet ab neb
All health and expansion of heart (joy)
N nesu biti, Kheper Ka Ra

To the king Kheper Ka Ra (a title of Senusert I: The coming into being of the essence of Ra)
Di ankh djed, uas, mi Ra

I give life, spiritual stability, and all power to be like Ra
(i.e. to be immortal, all-powerful as a radiant spirit)
P.O.Box 570459
Miami Fl 33257
305-378-6253
First U.S. edition 1996
Second Edition © 1997 By Reginald Muata Ashby

Third Edition © 2000 By Reginald Muata Ashby
Forth Edition © 2002 By Reginald Muata Ashby
Fifth Edition © 2003 By Reginald Muata Ashby
All rights reserved. No part of this book may be used or reproduced in any manner whatsoever without
written permission (address above) except in the case of brief quotations embodied in critical articles and
reviews. All inquiries may be addressed to the address above.
The author is available for group lectures and individual counseling. For further information contact the
publisher.
Ashby, Muata
Mysteries of Mind: Mystical Psychology & Mental Health for Enlightenment
and Immortality based on the Ancient Egyptian Philosophy of Menefer
EBOOK ISBN 978-1-937016-05-0

PAPERBACK ISBN 1-884564-07-0
Library of Congress Cataloging in Publication Data
1 Yoga 2 Egyptian Philosophy, 3 Eastern Philosophy, 4 Esoterism, 5 Meditation, 6 Self Help.
Cruzian Mystic Books

www.Egyptianyoga.com
Sema Institute of Yoga
Sema ( ) is an Ancient Egyptian word and symbol meaning union. The Sema Institute is dedicated to the propagation of the universal
teachings of spiritual evolution which relate to the union of humanity and the union of all things within the universe. It is a non-
denominational organization which recognizes the unifying principles in all spiritual and religious systems of evolution throughout the
world. Our primary goals are to provide the wisdom of ancient spiritual teachings in books, courses and other forms of communication.
Secondly, to provide expert instruction and training in the various yogic disciplines including Ancient Egyptian Philosophy, Christian
Gnosticism, Indian Philosophy and modern science. Thirdly, to promote world peace and Universal Love.
A primary focus of our tradition is to identify and acknowledge the yogic principles within all religions and to relate them to each other
in order to promote their deeper understanding as well as to show the essential unity of purpose and the unity of all living beings and nature
within the whole of existence.
The Institute is open to all who believe in the principles of peace, non-violence and spiritual emancipation regardless of sex, race, or
creed.
About the author Dr. M uata Abhaya Ashby

About The Author
Reginald M uata Ashby holds a Doctor of Philosophy Degree in Religion, and a Doctor of Divinity Degree in Holistic Healing. He is also
a Pastoral Counselor and Teacher of Yoga Philosophy and Discipline. Dr. Ashby is an adjunct faculty member of the American Institute of
Holistic Theology and an ordained M inister. Dr. Ashby has studied advanced Jnana, Bhakti and Kundalini Yogas under the guidance of
Swami Jyotirmayananda, a world renowned Yoga M aster. He has studied the mystical teachings of Ancient Egypt for many years and is the
creator of the Egyptian Yoga concept. He is also the founder of the Sema Institute, an organization dedicated to the propagation of the
teachings of Yoga and mystical spirituality.
Karen Clarke-Ashby "Dja" is the wife and spiritual partner of M uata. She is an independent researcher, practitioner and teacher of Yoga,
a Doctor in the Sciences and a Pastoral Counselor, the editor of Egyptian Proverbs and Egyptian Yoga by M uata.×
Sema Institute
P.O. Box 570459, M iami, Fla. 33257
(305) 378-6253, Fax (305) 378-6253
©2002
Introduction to The History and Spirituality of Ancient Egypt
Early Beginnings: The First Religion

Shetaut Neter is the Ancient Egyptian Religion and Philosophy. Ancient Egypt was the first and most ancient civilization to create a
religious system that was complete with all three stages of religion, as well as an advanced spiritual philosophy of righteousness, called
M aat Philosophy, that also had secular dimensions. Several temple systems were developed in Kamit; they were all related. The pre-
Judaic/Islamic religions that the later Jewish and M uslim religions drew from in order to create their religions developed out of these,
ironically enough, only to later repudiate the source from whence they originated. In any case, the Great Sphinx remains the oldest known
religious monument in history that denotes high culture and civilization as well. Ancient Egypt and Nubia produced the oldest religious
systems and their contact with the rest of the world led to the proliferation of advanced religion and spiritual philosophy. People who were
practicing simple animism, shamanism, nature based religions and witchcraft were elevated to the level of not only understanding the nature
of the Supreme Being, but also attaining salvation from the miseries of life through the effective discovery of that Transcendental being, not
as an untouchable aloof Spirit, but as the very essence of all that exists.
NETERIANISM 10.000 B.C.E. – 2001 A.C.E.
A Long History
For a period spanning over 10,000 years the Neterian religion served the society of ancient Kamit. It is hard to comprehend the vastness
of time that is encompassed by Ancient Egyptian culture, religion and philosophy. Yet the evidence is there to be seen by all. It has been
collected and presented in the book African Origins of Civilization, Religion and Yoga Philosophy. That volume will serve as
the historical record for the Neterian religion and as record of its legacy to all humanity. It serves as the basis or foundation for the work
contained in all the other books in this series that have been created to elucidate on the teachings and traditions as well as disciplines of the
varied Neterian religious traditions.
The book African Origins of Civilization, Religion and Yoga Philosophy, and the other volumes on the specific traditions detail
the philosophies and disciplines that should be practiced by those who want to follow the path of Hm or Hmt, to be practitioners of the
Shetaut Neter religion and builders of the Neterian faith worldwide.
Where Was Shetaut Neter Practiced in Ancient Times?

Below left: A map of North East Africa showing the location of the land of Ta-Meri or Kamit, also known as Ancient
Egypt and South of it is located the land which in modern times is called Sudan.
Egypt IS In Africa and Ancient Egyptian Religion and Philosophy are African Religion and African Philosophy
The Land of Ancient Egypt-Nile Valley
The cities wherein the major theologies of Neterianism developed were:
1. Sais (temple of Net),
1. Anu (Heliopolis- temple of Ra),
1. M en-nefer or Hetkaptah (M emphis, temple of Ptah),
1. Sakkara (Pyramid Texts),
1. Akhet-Aton (City of Akhenaton, temple of Aton),
1. Abdu (temple of Asar),
1. Denderah (temple of Hetheru),
1. Waset (Thebes, temple of Amun -Amun-Hidden Witnessing Consciousness ),
1. Edfu (temple of Heru),
1. Philae (temple of Aset). The cities wherein the theology of the Trinity of Asar-Aset-Heru was developed were Anu, Abydos,
Philae, Edfu, Denderah and Edfu.
The Term Kamit and the Origins of the Ancient Egyptians
Ancient Origins
The Ancient Egyptians recorded that they were originally a colony of Ethiopians from the south who came to the north east part of
Africa. The term “Ethiopian,” “Nubian,” and “Kushite” all relate to the same peoples who lived south of Egypt. In modern times, the land
which was once known as Nubia (“Land of Gold”), is currently known as the Sudan, and the land even further south and east towards the
coast of east Africa is referred to as Ethiopia (see map above).
Recent research has shown that the modern Nubian word kiji means "fertile land, dark gray mud, silt, or black land." Since the sound of
this word is close to the Ancient Egyptian name Kish or Kush, referring to the land south of Egypt, it is believed that the name Kush also
meant "the land of dark silt" or "the black land." Kush was the Ancient Egyptian name for Nubia. Nubia, the black land, is the Sudan of
today. Sudan is an Arabic translation of sûd which is the plural form of aswad, which means "black," and ân which means "of the." So,
Sudan means "of the blacks." In the modern Nubian language, nugud means "black." Also, nuger, nugur, and nubi mean “black” as well.
All of this indicates that the words Kush, Nubia, and Sudan all mean the same thing — the "black land" and/or the "land of the blacks."[i] As
we will see, the differences between the term Kush and the term Kam (Qamit - name for Ancient Egypt in the Ancient Egyptian language)
relate more to the same meaning but different geographical locations.
As we have seen, the terms “Ethiopia,” “Nubia,” “Kush” and “Sudan” all refer to "black land" and/or the "land of the blacks.” In the
same manner we find that the name of Egypt which was used by the Ancient Egyptians also means "black land" and/or the "land of the
blacks.” The hieroglyphs below reveal the Ancient Egyptian meaning of the words related to the name of their land. It is clear that the
meaning of the word Qamit is equivalent to the word Kush as far as they relate to “black land” and that they also refer to a differentiation in
geographical location, i.e. Kush is the “black land of the south” and Qamit is the “black land of the north.” Both terms denote the primary
quality that defines Africa, “black” or “Blackness” (referring to the land and its people). The quality of blackness and the consonantal sound
of K or Q as well as the reference to the land are all aspects of commonality between the Ancient Kushitic and Kamitan terms.
The Hieroglyphic Text for the Name Qamit (Kamit)
Qamit - Ancient Egypt
Qamit - blackness – black
Qamit - literature of Ancient Egypt – scriptures
Qamiu or variant -Ancient Egyptians-people of the black land.
When Was Neterian Religion Practiced?

c. 65,000 B.C.E. Paleolithic – Nekhen (Hierakonpolis)
c. 10,000 B.C.E. Neolithic – period
PREDYNASTIC PERIOD
c. 10,500 B.C.E.-7,000 B.C.E. Creation of the Great SphinxM odern archeological accepted dates – Sphinx means Hor-m-akhet or
Heru (Heru) in the horizon. This means that the King is one with the Spirit, Ra as an enlightened person possessing an animal
aspect (lion) and illuminated intellect. Anunian Theology – Ra - Serpent Power Spirituality
c. 10,000 B.C.E.-5,500 B.C.E. The Sky GOD- Realm of Light-Day – NETER Androgynous – All-encompassing –Absolute, Nameless
Being, later identified with Ra-Herakhti (Sphinx)
>7,000 B.C.E. Kamitan M yth and Theology present in architecture
OLD KINGDOM PERIOD

5500+ B.C.E. to 600 A.C.E. Amun -Ra - Ptah (Heru) – Amenit - Rai – Sekhmet (male and female Trinity-Complementary Opposites)
5500+ B.C.E. M emphite Theology – Ptah
5500+ B.C.E. Hermopolitan Theology- Djehuti
5500+ B.C.E. The Asarian Resurrection Theology - Asar
5500+B.C.E. The Goddess Principle- Theology, Aset-Hetheru-Net-M ut-Sekhmet-Buto
5500 B.C.E. (Dynasty 1) Beginning of the Dynastic Period (Unification of Upper and Lower Egypt)
5000 B.C.E. (5th Dynasty) Pyramid Texts - Egyptian Book of Coming Forth By Day - 42 Precepts of M AAT and codification of the Pre-
Dynastic theologies (Pre-Dynastic period: 10,000 B.C.E.-5,500 B.C.E.) Coming Forth By Day (Book of the Dead)
4241 B.C.E. The Pharaonic (royal) calendar based on the Sothic system (star Sirius) was in use.
MIDDLE KINGDOM PERIOD

3000 B.C.E. WISDOM T EXTS-Precepts
of Ptahotep, Instructions of Any, Instructions of Amenemope, Etc.
2040 B.C.E.-1786 B.C.E. COFFIN TEXTS Coming Forth By Day (Book of the Dead)
1800 B.C.E.-Theban Theology - Amun
NEW KINGDOM PERIOD

1570 B.C.E.-Books of Coming Forth By Day (Book of the Dead)
1353 B.C.E. Atonism- Non-dualist Pre-Dynastic Philosophy was redefined by Akhenaton.
712-657 B.C.E. The Nubian Dynasty
657 B.C.E. - 450 A.C.E. This is the last period of Ancient Egyptian culture which saw several invasions by foreigners from
Asia M inor (Assyrians, Persians) and Europe (Greeks and Romans) and finally the closing of the temples, murdering of priests
and priestesses, the forced conversion to the foreign religions and destruction of Neterian holy sites by Christians and M uslims.
The teaching went dormant at this time until the 20th century A.C.E.
The Ancient History of Nubia

M odern Western archeologists believe that the evidence shows that Nubian culture emerged by the year 3,800 B.C.E., [ii] with a
monarchic system in place. They also consider that this monarchy emerged some generations prior to the Ancient Egyptian Pharaonic
system. However, in light of the new evidence of the Sphinx, it is perhaps better to understand the monarchy of Nubia as an outgrowth of
the flowering of its own child (Egypt). The Great Sphinx bears witness to the existence of the Pharaonic system as early as 10,000 B.C.E.
So, the Nubians who moved to Egypt prior to 10,000 B.C.E. (now called the Kamitan people) were able to flourish there, and that
prosperity affected Nubia, and there too, the same system of Pharaonic rule and culture developed.
Map of Ancient Kamit and Kush

It was not until around 2000 B.C.E. that Nubia emerged from the shadow of Egypt as a strong nation, with the rise of the city-state of
Kerma (see map above). Up to and during this period there was a harmonious relationship with Egypt, and trade boomed between the two
countries. Later, during the reign of the kings Amenemhat I, Senusert I and Senusert III, Nubia was formally annexed to Egypt.
In the Late Period of Ancient Egyptian history, when it was invaded by the Assyrians, the Nubians regained control of Egypt and ruled
Nubia and Egypt until the Assyrians retook Egypt and the Nubians were pushed down to Napata (see map above) . Nubia defended Egypt
against the Assyrians and the Libyans during their tenure. They also led a resurgence in Ancient Egyptian art and culture as well as spiritual
philosophy, as evinced by the patronage of the King Shabaka towards the restoration of M emphite Theology. The Nubians did not have to
undergo any conflicts with respect to whether or not they should accept the Ancient Egyptian gods and goddesses, because these were
always theirs as well. An Ancient Egyptian born prince by the name of Psametichus temporarily ousted the Assyrians. The Nubians moved
their capital to the south, to Napata at around 667 B.C.E., and began trading with other African states in the interior of Africa. Note that the
Egyptians did not oppose the Nubians, but did oppose the Assyrians and the Libyans. The Libyans later captured Napata, and the Nubians
moved their capital to M eroe (see map above) in 593 B.C.E., and a new flourishing of trade and culture emerged again in Nubia.
The Ancient Egyptians referred to Nubia as Ta Seti (“Land of the Bow”) presumably because of the skill of the Nubian archers who
served in the Egyptian armies. The Ancient Egyptians also referred to Nubia as Wawat and Yam, which were capitals or centers of power in
Nubia. Thus, these names were used at different periods. The term Yam is not used after the Old Kingdom Period. The term Kush (Cush)
appears at about 2000 B.C.E., and at this time Kerma was the capital of the Nubian nation.
Nubian Restoration of African Rule by Africans in Egypt
Above left- The Nubian-Egyptian Pharaoh Shabaka

Above right- The Nubian-Egyptian Pharaoh Taharka
By the year 760 B.C.E. Egypt had been debilitated, and it is believed that the Egyptian Priests and Priestesses asked the Nubians for
assistance in order to repel foreign invaders. They crowned the Nubian king Kashta as Pharaoh and his daughter Amenirdas I became the
wife of Amun (High Priestess). This crowning caused would be attackers to desist in their efforts. However, later on Egypt was again
threatened by the Libyans at around 730 B.C.E. From around 730 B.C.E., two rival movements to reunite Egypt emerged, one led by
Tefnakht of the 24th Dynasty based at Sais, the city of goddess Net, and the other was led by Pi-ankhi (747–716 B.C.E.) of the Kushite
(Cushite) kingdom based at Napata in Nubia. The Kushites gradually gained the control and transferred their capital from Napata to Thebes.
Pi-ankhi defeated the Libyans and took control of the entire territory. Under the successor of Pi-ankhi, King Shabaka, (716-702 B.C.E.),
there was a great resurgence in Egyptian art and philosophy. He was the patron of the restoration of the city of M emphis which was the
seat of the worship of the god Ptah. So with this the Nubians made Egypt part of their empire which now stretched from Libya, down the
Nile into Nubia.
NOTE: For more details see the book African Origins, by Dr. M uata Ashby
The Revival of Memphite Theology in the Late Period of Ancient Egyptian History
Anunian Theology (based on the god Ra) was practiced earliest in the Dynastic Period of Ancient Egypt. M emphite Theology (based on
the god Ptah) gained national prominence in the Old Kingdom Period and Wasetian Theology (based on the god Amun) gained national
prominence in the New Kingdom period. It was not until around 2000 B.C.E. that Nubia emerged from the shadow of Egypt as a strong
nation, with the rise of the city-state of Kerma (see map above). Up to and during this period there was a harmonious relationship with
Egypt, and trade boomed between the two countries. Later, during the reign of the kings Amenemhat I, Senusert I and Senusert III, Nubia
was formally annexed to Egypt.
A Return to the Old Ways
This was a unique period in Ancient Egyptian history, the Nubian rulers supported the renaissance of culture. Directed by the Temple
System (Priests and Priestesses) the government was empowered to move society towards a positive and prosperous condition as it had
been in the past. For this purpose the Priests and Priestesses supervised a return to the arts of the Old Kingdom Period which included the
style of writing the hieroglyphic texts, Old Kingdom artistic forms in architecture and painting as well as Old Kingdom forms in government
and social order. This is the period when texts of the Old Kingdom were rediscovered, transcribed anew and the old forms of worship were
practiced. An example of such a text was the "Shabaka Inscription" detailing the teachings of M emphite Theology. The leaders of society
saw the solution to the decline of Egyptian culture in returning to the older forms of social organization and regulation and turning away
from the practices that were perceived as contradictory to the values of the older, stable and prosperous society. This renaissance was
accepted and even welcomed by the people and supported by the Temple, and this shows the harmony that existed between the
Nubians and the Egyptians since they already shared the same religion and cultural values. The renaissance progressed until the
Assyrians successfully attacked the country and forced the Nubian leaders to leave the country. Foreigners then ruled Egypt. The Assyrians
placed Psamtik I in power as a vassal Pharaoh until the power of the Assyrians waned. Psamtik I consolidated his power and then Egypt
succeeded in throwing off the Assyrian rulers and he continued the renaissance that the Nubians had begun until new foreign attackers again
captured Egypt.
Then the Kushite kings came under increasing pressure from the expanding Assyrian empire. The Assyrian king Sennacherib invaded
Judah[iii] at the end of the 8th century B.C.E., but was forced to retire 701 B.C.E. by plague. After continual encroachments over the next
thirty years the Assyrian king Ashurbanipal occupied Thebes in 666 B.C.E.
Who Were the Ancient Egyptians and What is Yoga Philosophy?
The Ancient Egyptian religion ( Shetaut Neter), language and symbols provide the first "historical" record of Yoga Philosophy and
Religious literature. Egyptian Yoga is what has been commonly referred to by Egyptologists as Egyptian “Religion” or “M ythology”, but to
think of it as just another set of stories or allegories about a long lost civilization is to completely miss the greatest secret of human
existence. Yoga, in all of its forms and disciplines of spiritual development, was practiced in Egypt earlier than anywhere else in history.
This unique perspective from the highest philosophical system which developed in Africa over seven thousand years ago provides a new
way to look at life, religion, the discipline of psychology and the way to spiritual development leading to spiritual Enlightenment. Egyptian
mythology, when understood as a system of Yoga (union of the individual soul with the Universal Soul or Supreme Consciousness), gives
every individual insight into their own divine nature and also a deeper insight into all religions and Yoga systems.
Diodorus Siculus (Greek Historian) writes in the time of Augustus (first century B.C.):
"Now the Ethiopians, as historians relate, were the first of all men and the proofs of this statement,
they say, are manifest. For that they did not come into their land as immigrants from abroad but were
the natives of it and so justly bear the name of autochthones (sprung from the soil itself), is, they
maintain, conceded by practically all men..."
"They also say that the Egyptians are colonists sent out by the Ethiopians, Asar having been the leader
of the colony. For, speaking generally, what is now Egypt, they maintain, was not land, but sea, when in
the beginning the universe was being formed; afterwards, however, as the Nile during the times of its
inundation carried down the mud from Ethiopia, land was gradually built up from the deposit...And the
larger parts of the customs of the Egyptians are, they hold, Ethiopian, the colonists still preserving their
ancient manners. For instance, the belief that their kings are Gods, the very special attention which they
pay to their burials, and many other matters of a similar nature, are Ethiopian practices, while the shapes
of their statues and the forms of their letters are Ethiopian; for of the two kinds of writing which the
Egyptians have, that which is known as popular (demotic) is learned by everyone, while that which is
called sacred (hieratic), is understood only by the priests of the Egyptians, who learnt it from their Fathers
as one of the things which are not divulged, but among the Ethiopians, everyone uses these forms of
letters. Furthermore, the orders of the priests, they maintain, have much the same position among both
peoples; for all are clean who are engaged in the service of the gods, keeping themselves shaven, like the
Ethiopian priests, and having the same dress and form of staff, which is shaped like a plough and is
carried by their kings who wear high felt hats which end in a knob in the top and are circled by the
serpents which they call asps; and this symbol appears to carry the thought that it will be the lot who shall
dare to attack the king to encounter death-carrying stings. Many other things are told by them concerning
their own antiquity and the colony which they sent out that became the Egyptians, but about this there is
no special need of our writing anything."
The Ancient Egyptian texts state:
"Our people originated at the base of the mountain of the Moon,

at the origin of the Nile river."
"KMT"
"Egypt", "Burnt", "Land of Blackness","Land of the Burnt People."
KM T (Ancient Egypt) is situated close to Lake Victoria in present day Africa. This is the same location where the earliest human
remains have been found, in the land currently known as Ethiopia-Tanzania. Recent genetic technology as reported in the new encyclopedias
and leading news publications has revealed that all peoples of the world originated in Africa and migrated to other parts of the world prior
to the last Ice Age 40,000 years ago. Therefore, as of this time, genetic testing has revealed that all humans are alike. The earliest bone
fossils which have been found in many parts of the world were those of the African Grimaldi type. During the Ice Age, it was not possible
to communicate or to migrate. Those trapped in specific locations were subject to the regional forces of weather and climate. Less warmer
climates required less body pigment, thereby producing lighter pigmented people who now differed from their dark-skinned ancestors.
After the Ice Age when travel was possible, these light-skinned people who had lived in the northern, colder regions of harsh weather during
the Ice Age period moved back to the warmer climates of their ancestors, and mixed with the people there who had remained dark-skinned,
thereby producing the Semitic colored people. "Semite" means mixture of skin color shades.
Therefore, there is only one human race who, due to different climactic and regional exposure, changed to a point where there seemed to
be different "types" of people. Differences were noted with respect to skin color, hair texture, customs, languages, and with respect to the
essential nature (psychological and emotional makeup) due to the experiences each group had to face and overcome in order to survive.
From a philosophical standpoint, the question as to the origin of humanity is

redundant when it is understood that ALL come from one origin which some choose to call the "Big Bang" and others "The Supreme
Being."
“Thou makest the color of the skin of one race to be different from that of another, but however
many may be the varieties of mankind, it is thou that makes them all to live.”
—Ancient Egyptian Proverb from The Hymns of Amun
"Souls, Heru, son, are of the self-same nature, since they came from the same place where the
Creator modeled them; nor male nor female are they. Sex is a thing of bodies not of Souls."
—Ancient Egyptian Proverb from The teachings of Aset to Heru
Historical evidence proves that Ethiopia-Nubia already had Kingdoms at least 300 years before the first Kingdom-Pharaoh of Egypt.
"Ancient Egypt was a colony of Nubia - Ethiopia. ...Asar having been the leader of the colony..."
"And upon his return to Greece, they gathered around and asked, "tell us about this great land of the
Blacks called Ethiopia." And Herodotus said, "There are two great Ethiopian nations, one in Sind
(India) and the other in Egypt."
Recorded by Egyptian high priest Manetho (300 B.C.)

also Recorded by Diodorus (Greek historian 100 B.C.)
The pyramids themselves however, cannot be dated, but indications are that they existed far back in antiquity. The
Pyramid Texts (hieroglyphics inscribed on pyramid walls) and Coffin Texts (hieroglyphics inscribed on coffins) speak authoritatively on
the constitution of the human spirit, the vital Life Force along the human spinal cord (known in India as "Kundalini" ), the immortality of
the soul, reincarnation and the law of Cause and Effect (known in India as the Law of Karma).
Left., Egyptian man and woman-(tomb of Payry) 18th Dynasty displaying the naturalistic style (as people really
appeared in ancient times).
Ancient Kamitan Terms and Ancient Greek Terms

In keeping with the spirit of the culture of Kamitan Spirituality, in this volume we will use the Kamitan names for the divinities through
which we will bring forth the Philosophy of the Prt M Hru. Therefore, the Greek name Osiris will be converted back to the Kamitan
(Ancient Egyptian) Asar (Ausar), the Greek Isis to Aset (Auset), the Greek Nephthys to Nebthet, Anubis to Anpu or Apuat, Hathor to
Hetheru, Thoth or Hermes to Djehuti, etc. (see the table below) Further, the term Ancient Egypt will be used interchangeably with “Kemit”
(“Kamit”), or “Ta-M eri,” as these are the terms used by the Ancient Egyptians to refer to their land and culture.
Kamitan (Ancient Egyptian) Names Greek Names

Amun Zeus
Ra Helios
Ptah Hephastos
Nut Rhea
Geb Kronos
Net Athena
Khonsu Heracles
Set Ares or Typhon
Bast Artemis
Uadjit Leto
Asar (Ausar) Osiris or Hades
Aset (Auset) Isis or Demeter
Nebthet Nephthys
Anpu or Apuat Anubis
Hetheru Hathor (Aphrodite)
Heru Horus or Apollo
Djehuti Thoth or Hermes
M aat Astraea or Themis
Introduction to Ancient Egyptian Religion and Mystical Philosophy
Those who wish to become Shemsu Neter (followers of the Kamitan (Ancient Egyptian) spiritual teaching, are initiated into Shetaut
Neter and Smai Tawi. Shetaut Neter is the religion and its mythic teachings based on the varied traditions centered around the different
gods and goddesses. Smai Tawi are the yogic disciplines, techniques or technologies used to transform a human being. These disciplines
promote a transformation through a movement that purifies the personality and renders it subtle enough to perceive the transcendental
spiritual reality beyond time and space. This is a movement from ignorance to enlightenment, from mortality and weakness to immortality
and supreme power, to discover the Absolute from whence the gods and goddesses and all Creation arose. This is a movement towards
becoming one with the universe and the consciousness behind it which is eternal and infinite. This is the lofty goal of initiation. So those
who tread this path must be mature and virtuous as well as strong, physically, mentally and emotionally. The purpose of the religion and
disciplines is to promote purity of heart and virtue and these lead to higher realization and spiritual enlightenment. The Specific teachings
related to the god Asar (Osiris) { -Asar-Eternal soul} actually constitute only one tradition within Ancient Egyptian spirituality and
mystical philosophy. Therefore, the next section will present an overview of Shetaut Neter and how the Asarian Religion relates other
traditions within Shetaut Neter spirituality. The following section will present an overview of the Shetaut Neter and Smai Tawi.
The True Purpose of Religion as a Spiritual Path to Enlightenment and Immortality

M emphite Theology is a religious tradition of Ancient Kamit. It is based on the myth of the Creation involving the Divinity PTAH as
the Supreme Being that was developed by the priests and priestesses of the city of Mennefer (M emphis – Greek). The myth contains
important mystical teachings that lead to the understanding of the transcendental mysteries of mind (mystical psychology) and the nature of
the Spirit which transcends time and space. So in order to have a full understanding of M emphite Theology it is necessary to have an
overview of the other Kamitan traditions so that M emphite Theology may be understood in context as an aspect of the totality of Ancient
African spirituality.
The term religion comes from the Latin "Relegare" which uses the word roots "RE", which means "BACK", and "LIGON",
which means "to hold, to link, to bind." Therefore, the essence of true religion is that of linking back, specifically, linking its followers
back to their original source and innermost essence. In this sense the terms “religion” and “yoga” are synonymous. This source which is the
underlying reality behind every object in Creation is described as unborn, undying, eternal and immortal, and is known by an endless number
of names, some of which are: Consciousness, Self, Higher Self, God, Goddess, Supreme Being, Divine Self, Eternal Self, Soul, Pure
Consciousness, Brahman, All, Allah, Jehovah, Neter Neteru, Creator, Absolute, Heavenly Father, Divine M other, Great Spirit. These
various names, while arising from various traditions and separate cultures, in reality represent the same divine and transcendental principle.
Although religion in its purest form is a Yoga system, the original intent and meaning of the scriptures are often misunderstood, if not
distorted. This occurs because the various religions have developed in different geographic areas, and therefore, the lower levels (historical
accounts, stories and traditions) have developed independently, and sometimes without proper guidance. Under these conditions, the inner
meanings of the myths and symbols become lost and the exoteric meanings are emphasized. This leads to deism and a phenomenal (an
occurrence or fact which is perceptible by the senses) approach to religion rather than a mystical, symbolic and transcendental
understanding.
M ost religions tend to be deistic at the elementary levels. Deism, as a religious belief or form of theism (belief in the existence of a
God or gods), holds that God's action was restricted to an initial act of creation, after which He retired (separated) to contemplate the
majesty of His work. Deists hold that the natural creation is regulated by laws put in place by God at the time of creation which are
inscribed with perfect moral principles. Therefore, deism is closely related to the exoteric or personal understanding of the Divinity.
M yth Ritual M ysticism

In its complete form, religion is composed of three aspects, mythology, ritual and metaphysical or the mystical experience
(mysticism - mystical philosophy). While many religions contain rituals, traditions, metaphors and myths, there are few professionals
trained in understanding their deeper aspects and psychological implications (metaphysics and mystical). Thus, there is disappointment,
frustration and disillusionment among many followers as well as leaders within many religions, particularly in the Western Hemisphere,
because it is difficult to evolve spiritually without the proper spiritual guidance. Through introspection and spiritual research, it is possible
to discover mythological vistas within religion which can rekindle the light of spirituality and at the same time increase the possibility of
gaining a fuller experience of life. The exoteric (outer, ritualistic) forms of religion with which most people are familiar is only the tip of an
iceberg so to speak; it is only a beginning, an invitation or prompting to seek a deeper (esoteric) discovery of the transcendental truths of
existence.
Religion and Yoga

Yoga is the practice of mental, physical and spiritual disciplines which lead to self-control and self-discovery by purifying the mind,
body and spirit, so as to discover the deeper spiritual essence which lies within every human being and object in the universe. In essence, the
goal of yoga practice is to unite or yoke one’s individual consciousness with universal or cosmic consciousness. Therefore, Ancient
Egyptian religious practice, especially in terms of the rituals and other practices of the Ancient Egyptian temple system known as Shetaut
Neter (the way of the hidden Supreme Being), may be termed as a yoga system: Egyptian Yoga. In this sense, religion, in its purest form,
is a yoga system, as it seeks to reunite people with their true and original source.
The disciplines of Yoga fall under five major categories. These are: Yoga of Wisdom, Yoga of Devotional Love, Yoga of
Meditation, Tantric Yoga and Yoga of Selfless Action. Within these categories there are subsidiary forms which are part of the
main disciplines. The emphasis in the Osirian M yth is on the Yoga of Wisdom, Yoga of Devotional Love and Yoga of Selfless Action. The
important point to remember is that all aspects of yoga can and should be used in an integral fashion to effect an efficient and harmonized
spiritual movement in the practitioner. Therefore, while there may be an area of special emphasis, other elements are bound to become part
of the yoga program as needed. For example, while a yogin may place emphasis on the Yoga of Wisdom, they may also practice Devotional
Yoga and M editation Yoga along with the wisdom studies.
So the practice of any discipline that leads to oneness with Supreme Consciousness can be called yoga. If you study, rationalize and
reflect upon the teachings, you are practicing Yoga of Wisdom . If you meditate upon the teachings and your Higher Self, you are
p racticing Yoga of Meditation . If you practice rituals which identify you with your spiritual nature, you are practicing Yoga of
Ritual Identification (which is part of the Yoga of Wisdom and the Yoga of Devotional Love of the Divine). If you develop your
physical nature and psychic energy centers, you are practicing Serpent Power (Kundalini or Uraeus) Yoga (which is part of Tantric
Yoga). If you practice living according to the teachings of ethical behavior and selflessness, you are practicing Yoga of Action (M aat) in
daily life. If you practice turning your attention towards the Divine by developing love for the Divine, then it is called Devotional Yoga
or Yoga of Divine Love . The practitioner of yoga is called a yogin (male practitioner) or yogini (female practitioner), and one who has
attained the culmination of yoga (union with the Divine) is called a yogi. In this manner, yoga has been developed into many disciplines
which may be used in an integral fashion to achieve the same goal: Enlightenment. Therefore, the aspirant should learn about all of the paths
of yoga and choose those elements which best suit his/her personality or practice them all in an integral, balanced way.
Enlightenment is the term used to describe the highest level of spiritual awakening. It means attaining such a level of spiritual awareness
that one discovers the underlying unity of the entire universe as well as the fact that the source of all creation is the same source from which
the innermost Self within every human heart arises.
As one can ascend to the top of a house by means of a ladder or a tree or a staircase or a rope, so diverse are the
ways and means to approach God, and every religion in the world shows one of these ways.
Ramakrishna (1836-1886)
All forms of spiritual practice are directed toward the goal of assisting every individual to discover the true essence of the universe both
externally, in physical creation, and internally, within the human heart, as the very root of human consciousness. Thus, many terms are used
to describe the attainment of the goal of spiritual knowledge and the eradication of spiritual ignorance. Some of these terms are:
Enlightenment, Resurrection, Salvation, The Kingdom of Heaven, Moksha or Liberation, Buddha Consciousness, One
With The Tao, Self-realization, to Know Thyself, etc.
Selected Spiritual Categories Compared
The Sages of ancient times created philosophies through which it might be possible to explain the origins of creation, as we saw above.
Then they set out to create disciplines which could lead a person to discover the spiritual truths of life for themselves, and thereby realize
the higher reality which lies beyond the phenomenal world. These disciplines are referred to as religions and spiritual philosophies
(mysticism-yoga). Below is a basic listing of world religious and spiritual philosophies. The following religious categories are presented so
that the reader may gain a basis for comparing the varied forms of religious practice that are being discussed in this volume. The varied
religions exist so that varied personalities in human beings may be able to practice religion in accordance with their current desire and or
psychological inclination, based on their level of spiritual development (maturity). Some of the religions presented as examples of the varied
categories contain features that are from more than one category. In these cases the number (1) besides the religious example will designate
the primary category of the religion and the number (2) will signify secondary features. If the religion has more than one (1) it will signify
that the religion has sects that exemplify more than one particular category. Note: while Polytheistic M onotheism and Pantheistic
M onotheism contain elements of Animism, the understanding that the universe is alive with spirits or souls, it is understood that these are
manifestations of the Supreme Being and not independent realities.
Table 1: Major Religious Categories
The Stages of Spiritual Evolution
The chart above provides insight into the nature of the religious path for spiritual evolution and how it is related to the initiatic
disciplines as well as to the Yoga tradition. These are the essential aspects needed by all systems of spirituality in order to promote a
positive spiritual evolution. If these steps are missing, the spiritual evolution will be limited and ineffective and will lead to strife and
conflict. Thus, when studying religions, these steps can be discerned and the manner in which the varied religions provide for these can be
qualified and compared in order to discover correlations and contrasts.
Myth and Ritual

First, we must begin by gaining a deeper understanding of what mythology is and then to understand its purpose. With this
understanding, we may then undertake the study of the Osirian myth or any other mystical story and be able to understand the psycho-
spiritual implications which are being imparted through it.
The American Heritage Dictionary defines Myth as follows:
1. A traditional story presenting supernatural beings, ancestors, or heroes that serve as primordial types in a primitive view
of the world.
2. A fictitious or imaginary story, person, or thing.
3. A false belief.
The American Heritage Dictionary defines Mythology as follows:

1. A body of myths about the origin and history of a people.
2. The study of myths.
The Random House Encyclopedia defines Mythology as follows:
M ythology, a body of myths or traditional stories dealing with gods and legendary heroes. The mythology of a people serves
to present their world view, their explanations of natural phenomena, their religious and other beliefs. M ythological literature
includes the Greek Iliad and Odyssey, the Scandinavian Edda, the Indian Ramayana, and the Babylonian Gilgamesh,
among others. Various interpretations of mythology have been made by anthropologists such as Sir James Frazer and Claude
Lévi-Strauss. In literature, myth has been used as the basis for poetry, stories, plays, and other writings.
In relation to mythology, the term epic is also used. The American Heritage Dictionary defines an Epic as:
1. A long narrative poem that celebrates episodes of a people's heroic tradition.
The Encarta/Funk & Wagnall's Encyclopedia defines an Epic as:
A long narrative poem, majestic both in theme and style. Epics deal with legendary or historical events of national or
universal significance, involving action of broad sweep and grandeur. M ost epics deal with the exploits of a single individual,
thereby giving unity to the composition. Typically, an epic involves the introduction of supernatural forces that shape the
action, conflict in the form of battles or other physical combat, and certain stylistic conventions: an invocation to the M use, a
formal statement of the theme, long lists of the protagonists involved, and set speeches couched in elevated language.
Commonplace details of everyday life may appear, but they serve as background for the story, and are described in the same
lofty style as the rest of the poem.
These definitions have been included here to give you a reference as to what society at large, especially in the West, has accepted as the
definition and purpose of mythological and epic literature. Now we will explore the initiatic-yogic-mystical meaning of Mythology. First
however, one more definition is required. We need to understand what is a Metaphor. The American Heritage Dictionary defines
Metaphor as follows:
A figure of speech in which a term that ordinarily designates an object or idea is used to designate a dissimilar object or idea in
order to suggest comparison or analogy, as in the phrase evening of life.
M ystical mythology is much like a metaphor in that its stories and characters are designed to provide a reference toward something other
than the story itself. This means that there is an exoteric meaning which refers to the events and circumstances in the story, which may or
may not have a basis in fact, and also an esoteric or mystical meaning which refers to a deeper teaching or message which transcends the
boundaries of the events in the story. Through the myth many ideas which are not easily explained in rational, logical terms can be freely
explored and elucidated in imaginative and colorful ways. M ystical myths are particularly important because their purpose is to point to
where the answers to the most important questions of every individual may be found. Everyone is searching for answers to questions like,
“Who am I really?”, “Is this all that I am?”, “Where do I come from?” and “What is my purpose in life?” Through myths, the teachings of
Sages and Saints can take full flight, free of the constraints of normal literary writing. Therefore, myths are an ideal ways to impart spiritual
truths which transcend ordinary human experiences.
The essence of Creation and therefore, of each individual human being, is transcendental; it transcends the ordinary bounds of mental
perception and understanding. However, all human experiences occur in and through the mind. Therefore, the heart of all human experiences,
be they pain or pleasure, is rooted in the mind, the psyche. The purpose of mythology is to bridge the gap between the limited human mind
and that which transcends all. Thus, mythology must be understood in the light of its psychological and mystical implications. So here we
will introduce a new term: "Psycho-Mythology".
The study of mythical stories is important in order to gain insight into the "Psycho-Mythology" or psychological implications of
mythology for the psycho-spiritual transformation of the individual which leads to the attainment of Enlightenment. Enlightenment implies
the attainment of an expanded state of consciousness, termed as dilation (expansion) of the heart in Ancient Egyptian Yoga Philosophy ,
in which there is a full and perfect awareness of one’s existence beyond the mind and body. So the term psycho, as it is used here, must be
understood as far more than simply that which refers to the mind. "Psycho" must be understood to mean everything that constitutes
human consciousness in all of its stages and states. Therefore, psycho implies the conscious, subconscious and unconscious workings of the
mind. " Mythology" refers to the codes, messages, ideas, directives, beliefs, etc., that affect the psyche through the conscious,
subconscious and unconscious aspects of the mind of an individual, specifically those effects which result in psycho-spiritual
transformation, that is, a transpersonal or transcendental change in the personality of an individual which leads to the discovery of the
transcendental reality of existence.
A myth should never be understood literally. This would be like going to a theater to see a fictional movie or reading a fantasy novel, and
believing it to be real. Yet, as a movie or novel may be based on real events and carry an important message which is being imparted through
the medium of actors, a plot and so on, mystical myths are not to be understood as being completely baseless nor as having been put
together purely for entertainment. M yths are symbols which speak to people in a psycho-symbolic way. This psychological language of
myths can lead people to understand and experience the transcendental truths which cannot be easily expressed in words.
The Asarian Resurrection myth holds deep implications for psycho-mythological study and must be approached with reverence and
patience by an aspirant. The actual story of Asar is a simple collection of facts with which several rituals have been associated. The story
itself represents a set of events which together compose a plot like any other story or life situation. This level of understanding is the first
level of religious practice: M ythology. At this level we must understand the principles which the Osirian M ystery is conveying to us.
These principles are universal truths, and thus, they are common to the life experiences of every human being. However, a mystical myth
goes much further than just telling a story about human pain and pleasure, and beyond mere entertainment. A mystical myth also provides
the answers to the most fundamental questions of the human experience as to the origins of existence, the universe and humanity. It
elucidates the fate of human existence, providing a guiding light for traversing the many winding roads of life in such a way as to avoid pain
and sorrow and reach the abode of supreme peace and happiness. Behind each principle there are many implications which must be
understood and practiced in daily life in order for the teachings to become an integral part of life.
The rituals, hymns and prayers associated with the Osirian myth may be found in such texts as the Ancient Egyptian
Pyramid Texts, Coffin Texts and the various versions of the Egyptian Book of Coming Forth By Day (Book of the Dead). Their
correspondent rituals in the Christian religion would be akin to the mass service, the passion plays and the Eucharist. These constitute the
second level religion: Ritual. M yths constitute the heart and soul of rituals. M ythology is a mystical language for transmitting and teaching
the principles of life and creation. Rituals are the medium through which the myths are practiced, lived and realized. As previously
discussed, rituals represent the second stage in the process of religion.
Thus, when you delve into a myth, you must expect more than just entertainment. You should be equipped with the knowledge which
will allow you to decipher the hidden meanings in the story so that you may also begin to experience and benefit from them on a personal
level. Only then will you be able to engender a real transformation in your life which will lead you to Enlightenment. This is the third level
of religious practice, the mystical or metaphysical level.
The Keys to Reading and Understanding a Myth

Religion without myth not only fails to work, it also fails to offer man the promise of unity with the
transpersonal and eternal.
—C. G. Jung (1875-1961)
The first and most important key to understanding a mystical myth is comprehending that the myth is not talking about some ancient
personality or story which occurred a long time ago and which has no relevance to the present. In fact, the myth is speaking about you. It is
a story about human life, its origins, its destiny, its plight and the correct action for leading a truly successful life which paves the way to
Enlightenment and true happiness.
The second key to understanding a mystical myth is comprehending that it is usually written in the form of a journey in which the
subject must learn about himself/herself and transcend the ordinary human consciousness. In this movement there are experiences of
happiness, sorrow, struggle and learning. It is a movement from ignorance and darkness towards light, wisdom and ultimately, to spiritual
Enlightenment.
The third key to understanding a mystical myth comes from living the myth. Living a myth does not mean simply reading a myth, being
able to recount the events with perfect memory or simply practicing the rituals of a myth without a deeper understanding of their
implications and purpose. It means making the essence of the teaching being conveyed through the myth an integral part of your life. If this
practice is not implemented, the teachings remain at the intellectual level and the deeper truths of the myth are not revealed. Therefore, you
must resolve to discover the myth in every facet of your life, and in so doing, you will be triumphant as the hero(ine) of the myth.
The philosophy of spiritual transcendence and Enlightenment did not begin with the dawn of the dynastic period in Ancient Egyptian
history. The evidence from ancient texts and the history of M anetho show that the Ancient Egyptian history which is known and written
about in modern times is only the descendent of a much more ancient era of Egyptian civilization which began many thousands of years
before the dynastic era.
Ancient Egyptian civilization originated in the unfathomable reaches of antiquity. Records indicate that Ancient Egypt existed as early as
36,000 B.C.E. The Osirian M yth centers around the life of the first king of Egypt, Asar, (Asar), his wife and sister, Aset,
(Aset), and their son Hor or Heru, Z(Heru). Asar was an incarnation of the Divine Supreme Being who came into mortal
form in order to establish civilization, agriculture, philosophy and religion. Upon his death he was accorded immortality and divinity as the
High God.
There were several "High God" systems in Ancient Egyptian M ythology. High God means that the highest God or Goddess within that
particular system of theology is considered to be the original deity from which all others emanated as cosmic forces. Thus, Asar is known as
Pa Neter or The God (High God) and Creation is composed of the cosmic forces which originated from Asar. The cosmic forces are
known as neters or gods and goddesses. It is important to understand that the High Gods and Goddesses as well as the Egyptian Trinities*
originated from the same transcendental Supreme Being which was without name or form, but was referred to as Neter Neteru (Neter of
Neters - Supreme Being above all gods and goddesses) and Neb-er-tcher.
In this manner, the initiate is to understand that all of the gods and goddesses are in reality symbols, with names and forms, which
represent the Divine in the varied manifest forms of nature. This produces a two aspected format of religion in which there is a personal
aspect and a transpersonal aspect of God. The personal aspect is fixed in time and space with a name and form. This form is readily
understood by the masses of human beings with ordinary spiritual awareness and is used in myths and stories. The second aspect, the
transpersonal side, points our interest towards that which lies beyond the symbolic form. This is the unmanifest form of the Divine as
it is expressed in the mystical teachings of religious mythology. Thus, the High God is a personal symbol or representation, with a name and
form, of the nameless, formless, unmanifest and transcendental Supreme Being. (*There were several forms of the Trinity in Ancient
Egyptian religion depending on the geographic locality where the teaching was espoused. These included: Amun-M ut-Khons, Ptah-
Sekhmet-Nefertem, Heru-Hetheru-Harsomtus (Heru the Younger), Khnum-Anukis-Satis, Ptah-Seker-Ausar (Asar). However, the most
popular Trinity throughout all of Ancient Egypt was that of Asar-Aset-Heru).
Single Supreme, Transcendental Being - Pa Neter -Neter Neteru - Nebertcher

(unmanifest realm beyond time and space - names and forms)
High Gods and Goddesses manifesting as a Trinity: Amun-Ra-Ptah; Asar-Aset-Heru
The activity or awareness within the manifest or symbolic area of religious practice is within the purview of the mythological and ritual
stages of religious practice while the activity within the unmanifest area is covered by the third and final level of religious practice, the
mystical or metaphysical level.
The first sophisticated system of religion and yoga mystical philosophy in historical times occurred in Ancient Egypt. This system
included all of the gods and goddesses which in later times became individually popular in various cities throughout Ancient Egypt. At the
heart of this system of gods and goddesses was Shetai, the hidden and unmanifest essence of the universe, also known as Nebertcher and
Amun. The system of religion of Ancient Egypt was called Shetaut Neter or the
Hidden Way of The Unmanifest Supreme Being.
The term “unmanifest” relates to the fact that the Ancient Egyptians realized the illusory nature of physical reality. The phenomenal
world, as it is perceived by the ordinary senses in a human being, is not the absolute reality of existence. In modern times, Quantum
Physics experiments have uncovered the fact that “physical matter” is not “physical” at all, that it is “energy” in various states of
manifestation or vibration. Thus, the Ancient Egyptians discovered that the phenomenal universe is only a “manifest” form which arises
from a deeper, unmanifest source. This notion was extensively explained in Memphite Theology. The theory of relativity relating to time
and space was also expressed in the Ancient Egyptian creation stories long before Albert Einstein proposed his theory of relativity.
The entire system of mystical philosophy of the hidden Supreme Being, as well as the method through which that Being manifests in the
form of the phenomenal physical universe and individual human consciousness, was explained in progressive stages in the theology of the
Trinity known as Amun-Ra-Ptah, which was said to have arisen out of the Supreme Being: Nebertcher. As Ancient Egyptian history
moved on through thousands of years, each segment of this Trinity was adopted by a particular priesthood and locality which then set
about to explain and expound the philosophy of that particular segment of the Trinity. The priests of the Ancient Egyptian city of
Anu adopted Ra Ra -Universal Spirit ), the priesthood of the Ancient Egyptian city of Hetkaptah adopted Ptah, and the
Ancient Egyptian city of Weset or Newt (Thebes) adopted Amun.
In a similar manner, the theology of the city of Abdu centered around the myth of Asar while the theology of Philae and other localities
centered around the teachings if Aset { -Aset-Wisdom and intuition}One of the reasons why the Osirian Trinity of Asar, Aset and
Heru was so powerful is that it incorporated the teachings given in the entire primordial Trinity system of Nebertcher: Amun Ra Ptah,
and brought them to the level of the common folk*. It personalized the Divinity in such a way that every man and woman could partake
of the myth and practice the rituals in everyday life, thereby attaining greater and greater closeness to the Divine. In this sense, every
Ancient Egyptian citizen and the followers of the Osirian religion outside Egypt understood that the myth was in reality about every
individual. This is why everyone, especially the Pharaoh, was mystically referred to as “The Asar”. Therefore, the mystical name of an
Ancient Egyptian initiate in the mysteries of Asar would not be Ani, but Asar-Ani. Other examples, using modern names, would be Asar-
Alice instead of Alice, or Asar-Benjamin instead of Benjamin, etc. *(See Egyptian Yoga: The Philosophy of Enlightenment)
The mystical philosophy concerning the Trinity myth is so powerful, especially the Trinity of Asar-Aset-Heru, that when correctly
understood, it holds the key to understanding the nature of Creation and of the nature of human consciousness. This is why the system of a
Trinity was used in the religious system of India and later in Christianity, the former being modeled after the Ancient Egyptian system
indirectly and the latter being directly modeled after the Ancient Egyptian system of the Osirian Resurrection.
The portrayal of God as a Father who begets a son who becomes his paraclete and revealer occurs first, and with most primacy, in
Ancient Egypt, in the mythology of Nebertcher and Asar. Heru, in Egypt, was the reincarnation of Asar, his father, who was himself an
incarnation of the High God Ra, the Absolute abode of all things. At the same time, Heru is the symbol of the human soul, the essential
nature and the innate hero/heroine within every human being. In much the same way, Jesus is the revealer and paraclete of God, The Father.
In Eastern mystical philosophy, Buddha and Krishna are considered to be Avatars or incarnations of God. The original idea of Avatarism
was that from time to time when unrighteousness reaches a certain level and threatens to overwhelm righteousness, God would manifest on
earth in human form to restore virtue in the world. In the Hindu tradition, the God Vishnu had ten important Avatars, one of whom was
Krishna. The purpose of Avatarism from the divine point of view is to sustain creation by maintaining the balance between the pairs of
opposites in creation. The disparity in the pairs of opposites is most evident in the rise of unrighteousness in society. In Ancient Egyptian
mythology, the concept of Avatarism goes back to the incarnations of Hetheru, as the destructive Eye of Ra, Asar and Aset.
In Ancient Egyptian M ythology, the children of God (the Company of gods and goddesses) are not only Avatars, but they are also
symbols or aspects of the human soul, and of creation itself. They, through their symbolic forms, are to be treated as models for the kind of
behavior which leads to happiness and spiritual freedom. In this respect, the incarnation of God as an Avatar is really a metaphor which
relates to the potential within every human being to discover and manifest their divine nature, and in so doing, become an Avatar. Thus, the
passions, teachings and fates of the gods and goddesses reveal the story of the human soul and the path it must follow in order to attain
knowledge of its true divine nature and achieve liberation from ignorance, pain and suffering due to bondage to the world of time and space.
In Ancient Egypt, the concept of God, the ultimate and absolute reality behind all physical manifestations, was called Amn or Amun*
or Nebertcher or Pa Neter (The God, The Supreme Being). In Hindu mythology, it is Brahman; to the Taoists, it is The Tao; in
Judaism it is referred to as Yahweh; in Islam it is Allah; in Christianity it is God and The Kingdom of Heaven; and to modern
physics it is Energy. *(Other spellings include Amun, Amen, Amon, Amonu, Amunu. )
"God is a metaphor for a mystery that transcends all human categories of thought...It depends on how
much you want to think about it, whether or not it’s doing you any good, whether it’s putting you in touch
with the mystery which is the ground of your own being."
—Joseph Campbell
In this manner, the ancient Sages who originally established the teachings of mystical philosophy used metaphors and symbols to
describe the ultimate and transcendental reality which is beyond the grasp of the human senses and mind. To describe this transcendental
reality, the terms “God”, “Supreme Being”, “The Absolute”, Pa Neter”, “Nebertcher”, etc., were created in an attempt to provide a concept
which the human mind could understand.
The Importance of Scriptures and Symbols

The importance of scriptures and symbols of mystical spirituality cannot be overstated. It is a powerful experience to hear a mystical
story being given by word of mouth through an oral tradition, but there is an even more intense effect when one can actually view the very
pictographs, hieroglyphs, steles, and reliefs, and see how every aspect of the myth can be incorporated into all areas of ordinary life. This is
why spiritual art can be a powerful force to engender spiritual feeling. When the deeper, mystical implications are understood, spiritual art
in the form of symbols, deities, etc., can produce a meditative effect in the mind which leads to an expansion in consciousness. This is the
deeper teaching behind the creation of Temples, Cathedrals and other monuments as places of worship and ritual exercises. These symbols
and myths are not necessary nor essential for spiritual enlightenment, since nature herself shows human beings the ways of the Divine.
However, the path of nature is long and arduous. It involves many reincarnations and countless experiences of pain and sorrow before a
human being learns the nature of creation, and the proper way to live so that one becomes closer to the Divine and experiences greater peace
and happiness in life.
The scriptures and teachings serve the purpose of enlightening those who have discovered that there is a deeper basis to life other than
what is promoted by the general society. The Sages of ancient times created the scriptures to assist those who would like to discover this
inner reality and would be otherwise lost in the wilderness of ignorance and suffering which constitutes ordinary human life. It is for
spiritual aspirants that the inner chambers of the temple are designed. The Ancient Egyptian temple basically consisted of three main
sections to which several rooms that were used for various purposes were attached. These sections were (A) the Court, (B) the Hypostyle
Hall and (C) the Chapel (Holy of Holies). This format follows the system of the three levels of religion, Mythological, Ritualistic, and
Mystical, the manner of spiritual study prescribed by the ancient Temple of Aset, Listening, Reflection, Meditation, and the Ancient
Egyptian initiatic education levels of aspirants, The Mortals, The Intelligences, and The Creators or Beings of Light.
The Ancient Egyptian system of education of the Temple of Aset prescribe a three tiered format for transmitting the teachings of
mystical spirituality. These were: 1- Listening to the teachings. 2- Constant study and reflection on the teachings. 3- M editation on the
meaning of the teachings. It is important to note here that the same teaching which was practiced in Ancient Egypt of Listening to,
Reflecting upon, and Meditating upon the teachings is the same process used in Vedanta-Jnana Yoga of India today. According to the
teachings of Jnana Yoga or the Yoga of Wisdom, the process of yoga consists of three steps: 1- Shravana (Listening), 2-
Manana(Reflection)and 3- Niddidhyasana (M editation). In the Shetaut NETER system of yoga, there were three levels of aspirants.
1- The Mortals : Students who were being instructed on a probationary status, but had not experienced inner vision.
2- The Intelligences : Students who had attained inner vision and had received a glimpse of cosmic consciousness.
3- The Creators or Beings of Light: Students who had become IDENTIFIED with or UNITED with the light (GOD).
It is clear to see from the outline above that the Trinity system is a profound teaching which extended from the philosophy centering
around the deities themselves down to the format of the educational process and the very foundation of the temple structure.
The Scriptures and Symbols of Shetaut Neter

The most important elements of the myths, wisdom teachings and rituals associated with the Shetaut Neter can be found in the
Pyramid Texts, Coffin Texts, Papyrus Texts, Temple Reliefs, Steles, Obelisks and other monuments of Ancient Egypt. All of these put
together constitute what is referred to as the sacred texts of Ancient Egypt or the teachings of Egyptian mystical spirituality. The writings
are referred to as “Khu” or “Hekau,” meaning utterances or words of power, and collectively they are known as “M etu Neter” (Words
of The God) or “Neter M etu” (Divine Speech). M odern Egyptology, the scholarly study of Ancient Egyptian civilization from the early
nineteenth century to the present has labeled these utterances as spells or incantations. In a way this assessment is correct because these
utterances are to be understood as incantations or words which, when understood, can have the effect of transforming the mind, allowing an
expansion of consciousness and spiritual enlightenment. However, they are not to be understood in the context of Western magic, witch’s
spells or voodoo, etc. To do so would be a grievous error of either ignorance, in the case of the uneducated masses, or intellectualism and
conceit, in the case of highly educated but uninitiated scholars. These faulty interpretations would yield the conclusion that Ancient
Egyptian spirituality as well as other myths from around the world are a conglomerate of a myriad of conflicting stories and baseless
ritualism devoted to idol worshipping, imagination and primitive occult nonsense. In reality, the Shetaut Neter is an extremely sophisticated
philosophy and educational process for understanding and realizing the transcendental reality of life which is the basis of all existence.
The Fundamental Principles of Neterian Religion
NETERIANISM
(The Oldest Known Religion in History)
The term “Neterianism” is derived from the name “Shetaut Neter.” Shetaut Neter means the “Hidden Divinity.” It is the ancient
philosophy and mythic spiritual culture that gave rise to the Ancient Egyptian civilization. Those who follow the spiritual path of Shetaut
Neter are therefore referred to as “Neterians.” The fundamental principles common to all denominations of Neterian Religion may be
summed up as follows.
What is Neterianism and Who are the Neterians?
“Shemsu Neter” “Follower (of) Neter”
The term “Neterianism” is derived from the name “Shetaut Neter.” Those who follow the spiritual path of Shetaut Neter are therefore
referred to as “Neterians.”
Neterianism is the science of Neter, that is, the study of the secret or mystery of Neter, the enigma of that which transcends ordinary
consciousness but from which all creation arises. The world did not come from nothing, nor is it sustained by nothing. Rather it is a
manifestation of that which is beyond time and space but which at the same time permeates and maintains the fundamental elements. In
other words, it is the substratum of Creation and the essential nature of all that exists.
So those who follow the Neter may be referred to as Neterians.

M aa Ur n Shetaut Neter
“Great Truths of The Shetaut Neter Religion”
Pa Neter ua ua Neberdjer m Neteru

“The Neter, the Supreme Being, is One and alone and as Neberdjer, manifesting everywhere and in all things
in the form of Gods and Goddesses.”
II
an-M aat swy Saui Set s-Khemn

“Lack of righteousness brings fetters to
the personality and these fetters cause ignorance of the Divine.”
III
s-Uashu s-Nafu n saiu Set

“Devotion to the Divine leads to freedom from the fetters of Set.”
IIII
ari Shedy Rekh ab m M aakheru
“The practice of the Shedy disciplines leads to knowing oneself and the Divine. This is called being True of
Speech”Neterian Great Truths
1. “Pa Neter ua ua Neberdjer m Neteru” -“The Neter, the Supreme Being, is One and alone and as Neberdjer, manifesting
everywhere and in all things in the form of Gods and Goddesses.”
Neberdjer means “all-encompassing divinity,” the all-inclusive, all-embracing Spirit which pervades all and who is the ultimate essence of all.
This first truth unifies all the expressions of Kamitan religion.
2 . “an-Maat swy Saui Set s-Khemn” -“Lack of righteousness brings fetters to the personality and these fetters lead to
ignorance of the Divine.”
When a human being acts in ways that contradict the natural order of nature, negative qualities of the mind will develop within that
person’s personality. These are the afflictions of Set. Set { -Set-Ego} the neteru of egoism and selfishness. The afflictions of Set
include: anger, hatred, greed, lust, jealousy, envy, gluttony, dishonesty, hypocrisy, etc. So to be free from the fetters of set one must be free
from the afflictions of Set. The afflictions of the mind cause one to become weak minded and mentally unstavle { -Ass
ab-Light-minded man, mentally unstable}.
3. “s-Uashu s-Nafu n saiu Set” -“Devotion to the Divine leads to freedom from the fetters of Set.”
To be liberated (Nafu - freedom - to breath ) from the afflictions of Set, one must be devoted to the Divine. Being devoted to the Divine
means living by M aat. M aat is a way of life that is purifying to the heart and beneficial for society as it promotes virtue and order. Living
by M aat means practicing Shedy (spiritual practices and disciplines).
Uashu means devotion and the classic pose of adoring the Divine is called “Dua,” standing or sitting with upraised hands facing outwards
towards the image of the divinity.
4 . “ari Shedy Rekh ab m Maakheru” - “The practice of the Shedy disciplines leads to knowing oneself and the Divine.
This is called being True of Speech.”
Doing Shedy means to study profoundly, to penetrate the mysteries (Shetaut) and discover the nature of the Divine. There have been
several practices designed by the sages of Ancient Kamit to facilitate the process of self-knowledge. These are the religious (Shetaut)
traditions and the Sema (Smai) Tawi (yogic) disciplines related to them that augment the spiritual practices.
All the traditions relate the teachings of the sages by means of myths related to particular gods or goddesses. It is understood that all of
these neteru are related, like brothers and sisters, having all emanated from the same source, the same Supremely Divine parent, who is
neither male nor female, but encompasses the totality of the two.
The Great Truths of Neterianism are realized by means of

Four Spiritual Disciplines in Three Steps
The four disciples are: Rekh Shedy (Wisdom), Ari Shedy (Righteous Action and Selfless Service), Uashu (Ushet) Shedy (Devotion) and Uaa
Shedy (M editation)
The Three Steps are: Listening, Ritual, and M editation

Summary of The Great Truths and the Shedy Paths to their Realization
The
Spiritual Culture and the Purpose of Life: Shetaut Neter
"M en and women are to become God-like through a life of virtue and the cultivation of the spirit through
scientific knowledge, practice and bodily discipline."
-Ancient Egyptian Proverb
The highest forms of Joy, Peace and Contentment are obtained when the meaning of life is discovered. When the human being is in
harmony with life, then it is possible to reflect and meditate upon the human condition and realize the limitations of worldly pursuits. When
there is peace and harmony in life, a human being can practice any of the varied disciplines designated as Shetaut Neter to promote {his/her}
evolution towards the ultimate goal of life, which Spiritual Enlightenment. Spiritual Enlightenment is the awakening of a human being to the
awareness of the Transcendental essence which binds the universe and which is eternal and immutable. In this discovery is also the sobering
and ecstatic realization that the human being is one with that Transcendental essence. With this realization comes great joy, peace and power
to experience the fullness of life and to realize the purpose of life during the time on earth. The lotus is a symbol of Shetaut Neter, meaning
the turning towards the light of truth, peace and transcendental harmony.
Shetaut Neter
We have established that the Ancient Egyptians were African peoples who lived in the north-eastern quadrant of the continent of Africa.
They were descendants of the Nubians, who had themselves originated from farther south into the heart of Africa at the Great Lakes region,
the sources of the Nile River. They created a vast civilization and culture earlier than any other society in known history and organized a
nation that was based on the concepts of balance and order as well as spiritual enlightenment. These ancient African people called their land
Kamit, and soon after developing a well-ordered society, they began to realize that the world is full of wonders, but also that life is fleeting,
and that there must be something more to human existence. They developed spiritual systems that were designed to allow human beings to
understand the nature of this secret being who is the essence of all Creation. They called this spiritual system “Shtaut Ntr (Shetaut Neter).”
Shetaut means secret.
Neter means Divinity.

Who is Neter in Kamitan Religion?
“ Ntr
The symbol of Neter was described by an Ancient Kamitan priest as:
“That which is placed in the coffin”
The term Ntr , or Ntjr , comes from the Ancient Egyptian hieroglyphic language which did not record its vowels.
However, the term survives in the Coptic language as “Nutar.” The same Coptic meaning (divine force or sustaining power) applies in the
present as it did in ancient times. It is a symbol composed of a wooden staff that was wrapped with strips of fabric, like a mummy. The
strips alternate in color with yellow, green and blue. The mummy in Kamitan spirituality is understood to be the dead but resurrected
Divinity. So the Nutar (Ntr) is actually every human being who does not really die, but goes to live on in a different form. Further, the
resurrected spirit of every human being is that same Divinity. Phonetically, the term Nutar is related to other terms having the same
meaning, such as the latin “Natura,” the Spanish Naturalesa, the English “Nature” and “Nutriment”, etc. In a real sense, as we will see, Natur
means power manifesting as Neteru and the Neteru are the objects of creation, i.e. “nature.”
Sacred Scriptures of Shetaut Neter

The following scriptures represent the foundational scriptures of Kamitan culture. They may be divided into three categories: Mythic
Scriptures, Mystical Philosophy and Ritual Scriptures, and Wisdom Scriptures (Didactic Literature).
M YTHIC SCRIPTURES
M ystical (Ritual) Philosophy Wisdom Texts
Literature
Literature Literature
S HETAUT ASAR-ASET-HERU Coffin Texts

The M yth of Asar, Aset and Heru (Asarian Resurrection Theology) -
Predynastic (C. 2040 B.C.E.-1786 B.C.E.)
S HETAUT ATUM-RA Papyrus Texts

Anunian Theology Wisdom Texts
Predynastic (C. 3,000 B.C.E. – P TOLEMAIC
(C. 1580 B.C.E.-
PERIOD)
Roman Period)[IV]
Shetaut Net/Aset/Hetheru Precepts of Ptahotep
Books of Coming Forth By
Saitian Theology – Goddess Spirituality Instructions of Any
Day
Predynastic Instructions of Amenemope
Etc.
Example of famous papyri:
S HETAUT PTAH
M emphite Theology Papyrus of Any M aat Declarations Literature
Predynastic Papyrus of Hunefer (All Periods)
Papyrus of Kenna
Shetaut Amun Greenfield Papyrus, Etc.
Theban Theology
Predynastic
Neter and the Neteru
The Neteru (Gods and Goddesses) proceed from the Neter (Supreme Being)
As stated earlier, the concept of Neter and Neteru binds and ties all of the varied forms of Kamitan spirituality into one vision of the
gods and goddesses all emerging from the same Supreme Being. Therefore, ultimately, Kamitan spirituality is not polytheistic, nor is it
monotheistic, for it holds that the Supreme Being is more than a God or Goddess. The Supreme Being is an all-encompassing
Absolute Divinity.
The Neteru
“ Neteru”
The term “Neteru” means “gods and goddesses.” This means that from the ultimate and transcendental Supreme Being, “Neter,” come
the Neteru. There are countless Neteru. So from the one come the many. These Neteru are cosmic forces that pervade the universe. They are
the means by which Neter sustains Creation and manifests through it. So Neterianism is a monotheistic polytheism. The one Supreme
Being expresses as many gods and goddesses. At the end of time, after their work of sustaining Creation is finished, these gods and
goddesses are again absorbed back into the Supreme Being.
All of the spiritual systems of Ancient Egypt (Kamit) have one essential aspect that is common to all; they all hold that there is a
Supreme Being (Neter) who manifests in a multiplicity of ways through nature, the Neteru. Like sunrays, the Neteru emanate from the
Divine; they are its manifestations. So by studying the Neteru we learn about and are led to discover their source, the Neter, and with this
discovery we are enlightened. The Neteru may be depicted anthropomorphically or zoomorphically in accordance with the teaching about
Neter that is being conveyed through them.
The Neteru and Their Temples

Diagram 1: The Ancient Egyptian Temple Network
The sages of Kamit instituted a system by which the teachings of spirituality were espoused through a Temple organization. The major
divinities were assigned to a particular city. That divinity or group of divinities became the “patron” divinity or divinities of that city. Also,
the Priests and Priestesses of that Temple were in charge of seeing to the welfare of the people in that district as well as maintaining the
traditions and disciplines of the traditions based on the particular divinity being worshipped. So the original concept of “Neter” became
elaborated through the “theologies” of the various traditions. A dynamic expression of the teachings emerged, which though maintaining the
integrity of the teachings, expressed nuances of variation in perspective on the teachings to suit the needs of varying kinds of personalities
of the people of different locales.
In the diagram above, the primary or main divinities are denoted by the Neter symbol ( ). The house structure represents the Temple
for that particular divinity. The interconnections with the other Temples are based on original scriptural statements espoused by the
Temples that linked the divinities of their Temple with the other divinities. So this means that the divinities should be viewed not as
separate entities operating independently, but rather as family members who are in the same “business” together, i.e. the enlightenment of
society, albeit through variations in form of worship, name, form (expression of the Divinity), etc. Ultimately, all the divinities are referred
to as Neteru and they are all said to be emanations from the ultimate and Supreme Being. Thus, the teaching from any of the Temples leads
to an understanding of the others, and these all lead back to the source, the highest Divinity. Thus, the teaching within any of the Temple
systems would lead to the attainment of spiritual enlightenment, the Great Awakening.
The Neteru and Their Interrelationships

Diagram : The Primary Kamitan Neteru and their Interrelationships
The same Supreme Being, Neter, is the winged all-encompassing transcendental Divinity, the Spirit who, in the early history, is called
“Heru.” The physical universe in which the Heru lives is called “Hetheru” or the “house of Heru.” This divinity (Heru) is also the Nun (
-Nun-Undifferentiated Consciousness) or primeval substratum from which all matter is composed. The various
divinities and the material universe are composed from this primeval substratum. Neter is actually androgynous and Heru, the Spirit, is
related as a male aspect of that androgyny. However, Heru in the androgynous aspect, gives rise to the solar principle and this is seen in
both the male and female divinities.
The image above provides an idea of the relationships between the divinities of the three main Neterian spiritual systems (traditions):
Anunian Theology, Wasetian (Theban) Theology and Het-Ka-Ptah (M emphite) Theology. The traditions are composed of companies or
groups of gods and goddesses. Their actions, teachings and interactions with each other and with human beings provide insight into their
nature as well as that of human existence and Creation itself. The lines indicate direct scriptural relationships and the labels also indicate that
some divinities from one system are the same in others, with only a name change. Again, this is attested to by the scriptures themselves in
direct statements, like those found in the Prt m Hru text Chapter 4 (17).[v]
Listening to the Teachings
“Mestchert”
“Listening, tofill the ears, listen attentively-“
What should the ears be filled with?

The sages of Shetaut Neter enjoined that a Shemsu Neter (follower of Neter, an initiate or aspirant) should listen to the WISDOM of the
Neterian Traditions. These are the myth related to the gods and goddesses containing the basic understanding of who they are, what they
represent, how they relate human beings and to the Supreme Being. The myths allow us to be connected to the Divine.
An aspirant may choose any one of the 5 main Neterian Traditions.
· Shetaut Anu – Teachings of the Ra Tradition

· Shetaut M enefer – Teachings of the Ptah Tradition
· Shetaut Waset – Teachings of the Amun Tradition
· Shetaut Netrit – Teachings of the Goddess Tradition
· Shetaut Asar – Teachings of the Asarian Tradition
· Shetaut Aton – Teachings of the Aton Tradition
The Anunian Tradition
Shetaut Anu
The M ystery Teachings of the Anunian Tradition are related to the Divinity Ra and his company of Gods and Goddesses. [vi] This
Temple and its related Temples espouse the teachings of Creation, human origins and the path to spiritual enlightenment by means of the
Supreme Being in the form of the god Ra. It tells of how Ra emerged from a primeval ocean and how human beings were created from his
tears. The gods and goddesses, who are his children, go to form the elements of nature and the cosmic forces that maintain nature.
Top: Ra. From top and left to right, The Gods and Goddesses of Anunian Theology:
Ra, Shu, Tefnut, Geb, Nut, Aset, Asar, Set, Nebthet and Heru-Ur
The Theban Tradition

Shetaut Amun
The M ystery Teachings of the Wasetian Tradition are related to the Neterus known as Amun, M ut Khonsu. This temple and its related
temples espoused the teachings of Creation, human origins and the path to spiritual enlightenment by means of the Supreme Being in the
form of the god Amun or Amun-Ra. It tells of how Amun and his family, the Trinity of Amun, M ut and Khonsu, manage the Universe
along with his Company of Gods and Goddesses. This Temple became very important in the early part of the New Kingdom Era.
Below: The Trinity of Amun and the Company of Gods and Goddesses of Amun
See the Book Egyptian Yoga Vol. 2 for more on Amun, M ut and Khonsu by M uata Ashby
The Goddess Tradition
Shetaut Netrit
“Arat”
The hieroglyphic sign Arat means “Goddess.” General, throughout ancient Kamit, the M ystery Teachings of the Goddess Tradition are
related to the Divinity in the form of the Goddess. The Goddess was an integral part of all the Neterian traditions but special temples also
developed around the worship of certain particular Goddesses who were also regarded as Supreme Beings in their own right. Thus as in
other African religions, the goddess as well as the female gender were respected and elevated as the male divinities. The Goddess was also
the author of Creation, giving birth to it as a great Cow. The following are the most important forms of the goddess.[vii]
Aset, Net, Sekhmit, M ut, Hetheru
Mehurt (“The Mighty Full One”) The Asarian Tradition
Shetaut Asar
This temple and its related temples espoused the teachings of Creation, human origins and the path to spiritual enlightenment by means
of the Supreme Being in the form of the god Asar. It tells of how Asar and his family, the Trinity of Asar, Aset and Heru, manage the
Universe and lead human beings to spiritual enlightenment and the resurrection of the soul. This Temple and its teaching were very
important from the Pre-Dynastic era down to the Christian period. The M ystery Teachings of the Asarian Tradition are related to the
Neterus known as: Asar, Aset, Heru (Asar, Aset and Heru)
The tradition of Asar, Aset and Heru was practiced generally throughout the land of ancient Kamit. The centers of this tradition were the
city of Abdu containing the Great Temple of Asar, the city of Pilak containing the Great Temple of Aset [viii] and Edfu containing the Ggreat
Temple of Heru.
The Aton Tradition
Shetaut Aton
This temple and its related temples espoused the teachings of Creation, human origins and the path to spiritual enlightenment by means
of the Supreme Being in the form of the god Aton. It tells of how Aton with its dynamic life force created and sustains Creation. By
recognizing Aton as the very substratum of all existence, human beings engage in devotional exercises and rituals and the study of the
Hymns containing the wisdom teachings of Aton explaining that Aton manages the Universe and leads human beings to spiritual
enlightenment and eternal life for the soul. This Temple and its teaching were very important in the middle New Kingdom Period. The
M ystery Teachings of the Aton Tradition are related to the Neter Aton and its main exponent was the Sage King Akhnaton, who is depicted
below with his family adoring the sundisk, symbol of the Aton.
Akhnaton, Nefertiti and Daughters
For more on Atonism and the Aton Theology see the Essence of Atonism Lecture Series by Sebai M uata Ashby ã2001
The Memphite Tradition
Shetaut Menefer
The M ystery Teachings of the M enefer (M emphite) Tradition are related to the Neterus known as Ptah, Sekhmit, Nefertem. The myths
and philosophy of these divinities constitutes M emphite Theology. [ix] These are the teachings that are the focus of this present volume and
will be discussed in detail throughout this text.
Ptah, Sekhmit and Nefertem
The Forces of Entropy in Shetaut Neter Religious Traditions

In Neterian religion, there is no concept of “evil” as is conceptualized in Western Culture. Rather, it is understood that the forces of
entropy are constantly working in nature to bring that which has been constructed by human hands to their original natural state. The
serpent Apep (Apophis), who daily tries to stop Ra’s boat of creation, is the symbol of entropy. This concept of entropy has been referred
to as “chaos” by Western Egyptologists.
Apep
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Above: Set protecting the boat of Ra from the forces of entropy (symbolized by the serpent Apep).
As expressed previously, in Neterian religion there is also no concept of a “devil” or
“demon” as is conceived in the Judeo-Christian or Islamic traditions. Rather, it is understood that manifestations of detrimental situations
and adversities arise as a result of unrighteous actions. These unrighteous actions are due to the “Setian” qualities in a human being. Set is the
Neteru of egoism and the negative qualities which arise from egoism. Egoism is the idea of individuality based on identification with the
body and mind only as being who one is. One has no deeper awareness of their deeper spiritual essence, and thus no understanding of their
connectedness to all other objects (includes persons) in creation and the Divine Self. When the ego is under the control of the higher nature,
it fights the forces of entropy (as above). However, when beset with ignorance, it leads to the degraded states of human existence. The vices
(egoism, selfishness, extraverted ness, wonton sexuality (lust), jealousy, envy, greed, gluttony) are a result.
Set and the Set and the Set animal

The Great Awakening of Neterian Religion
“ Nehast”
Nehast means to “wake up,” to Awaken to the higher existence. In the Prt m Hru Text it is
said:
Nuk pa Neter aah Neter Uah asha ren[x]

“I am that same God, the Supreme One, who has myriad of mysterious names.”
The goal of all the Neterian disciplines is to discover the meaning of “Who am I?,” to unravel the mysteries
of life and to fathom the depths of eternity and infinity. This is the task of all human beings and it is to be
accomplished in this very lifetime.
This can be done by learning the ways of the Neteru, emulating them and finally becoming like them,
Akhus, (enlightened beings), walking the earth as giants and accomplishing great deeds such as the creation of
the universe!
Udjat
The Eye of Heru is a quintessential symbol of awakening to
Divine Consciousness, representing the concept of Nehast.
Sacred Scriptures of Shetaut Neter

The following scriptures represent the foundational scriptures of Kamitan culture. They may be divided into three categories: Mythic
Scriptures, Mystical Philosophy and Ritual Scriptures, and Wisdom Scriptures (Didactic Literature).
M YTHIC SCRIPTURES
M ystical (Ritual) Philosophy Wisdom Texts
Literature
Literature Literature
Cof f in Texts
SHETAUT A SAR- A SET- HERU
The M yth of Asar, Aset and Heru (Asarian Resurrection Theology) -
(C. 2040 B.C.E.-1786 B.C.E.)
Predynastic
Papyrus Texts
SHETAUT A TUM- R A Wisdom Texts
Anunian Theology (C. 3,000 B.C.E. – P TOLEMAIC
(C. 1580 B.C.E.-
Predynastic
Roman Period)[XI] PERIOD)
Books of Coming Forth By Precepts of Ptahotep
Shetaut Net/Aset/Hetheru
Saitian Theology – Goddess Spirituality Day Instructions of Any
Instructions of Amenemope
Predynastic
Example of famous papyri: Etc.
SHETAUT PTAH
M emphite Theology Papyrus of Any M aat Declarations Literature
Predynastic Papyrus of Hunefer (All Periods)
Papyrus of Kenna
Shetaut Amun
Greenfield Papyrus, Etc.
Theban Theology
Predynastic
The General Principles of Shetaut Neter

(Teachings Presented in the Kamitan scriptures)
1. The Purpose of Life is to Attain the Great Awakening-Enlightenment-Know thyself.
2. SHETAUT NETER enjoins the Shedy (spiritual investigation) as the highest endeavor of life.
3. SHETAUT NETER enjoins that it is the responsibility of every human being to promote order and truth.
4. SHETAUT NETER enjoins the performance of Selfless Service to family, community and humanity.
5. SHETAUT NETER enjoins the Protection of nature.
6. SHETAUT NETER enjoins the Protection of the weak and oppressed.
7. SHETAUT NETER enjoins the Caring for hungry.
8. SHETAUT NETER enjoins the Caring for homeless.
9. SHETAUT NETER enjoins the equality for all people.
10. SHETAUT NETER enjoins the equality between men and women.
11. SHETAUT NETER enjoins the justice for all.
12. SHETAUT NETER enjoins the sharing of resources.
13. SHETAUT NETER enjoins the protection and proper raising of children.
14. SHETAUT NETER enjoins the movement towards balance and peace.
The Rise of Memphite Theology in the Late Period of Ancient Egyptian History
It was not until around 2000 B.C.E. that Nubia emerged from the shadow of Egypt as a strong nation, with the rise of the city-state of
Kerma (see map above). Up to and during this period there was a harmonious relationship with Egypt, and trade boomed between the two
countries. Later, during the reign of the kings Amenemhat I, Senusert I and Senusert III, Nubia was formally annexed to Egypt.
A Return to the Old Ways
This was a unique period in Ancient Egyptian history, the Nubian rulers supported the renaissance of culture. Directed by the Temple
System (Priests and Priestesses) the government was empowered to move society towards a positive and prosperous condition as it had
been in the past. For this purpose the Priests and Priestesses supervised a return to the arts of the Old Kingdom Period which included the
style of writing the hieroglyphic texts, Old Kingdom artistic forms in architecture and painting as well as Old Kingdom forms in government
and social order. This is the period when texts of the Old Kingdom were rediscovered, transcribed anew and the old forms of worship were
practiced. An example of such a text was the "Shabaka Inscription" detailing the teachings of M emphite Theology. The leaders of society
saw the solution to the decline of Egyptian culture in returning to the older forms of social organization and regulation and turning away
from the practices that were perceived as contradictory to the values of the older, stable and prosperous society. This renaissance was
accepted and even welcomed by the people and supported by the Temple, and this shows the harmony that existed between the
Nubians and the Egyptians since they already shared the same religion and cultural values. The renaissance progressed until the
Assyrians successfully attacked the country and forced the Nubian leaders to leave the country. Foreigners then ruled Egypt. The Assyrians
placed Psamtik I in power as a vassal Pharaoh until the power of the Assyrians waned. Psamtik I consolidated his power and then Egypt
succeeded in throwing off the Assyrian rulers and he continued the renaissance that the Nubians had begun until new foreign attackers again
captured Egypt.
Then the Kushite kings came under increasing pressure from the expanding Assyrian empire. The Assyrian king Sennacherib invaded
Judah[xii] at the end of the 8th century B.C.E., but was forced to retire 701 B.C.E. by plague. After continual encroachments over the next
thirty years the Assyrian king Ashurbanipal occupied Thebes in 666 B.C.E.
What is Yoga Philosophy and Spiritual Practice

Since a complete treatise on the theory and practice of yoga would require several volumes, only a basic outline will be given here.
When we look out upon the world, we are often baffled by the multiplicity which constitutes the human experience. What do we really
know about this experience? M any scientific disciplines have developed over the last two hundred years for the purpose of discovering the
mysteries of nature, but this search has only engendered new questions about the nature of existence. Yoga is a discipline or way of life
designed to promote the physical, mental and spiritual development of the human being. It leads a person to discover the answers to the
most important questions of life such as Who am I?, Why am I here? and Where am I going?
The literal meaning of the word YOGA is to "YOKE" or to "LINK" back. The implication is: to link back to the original source, the
original essence, that which transcends all mental and intellectual attempts at comprehension, but which is the essential nature of everything
in CREATION. While in the strict or dogmatic sense, Yoga philosophy and practice is a separate discipline from religion, yoga and religion
have been linked at many points throughout history. In a manner of speaking, Yoga as a discipline may be seen as a non-sectarian
transpersonal science or practice to promote spiritual development and harmony of mind and body thorough mental and physical disciplines
including meditation, psycho-physical exercises, and performing action with the correct attitude.
The disciplines of Yoga fall under five major categories. These are: Yoga of Wisdom, Yoga of Devotional Love, Yoga of
Meditation, Tantric Yoga and Yoga of Selfless Action. Within these categories there are subsidiary forms which are part of the
main disciplines. The important point to remember is that all aspects of yoga can and should be used in an integral fashion to effect an
efficient and harmonized spiritual movement in the practitioner. Therefore, while there may be an area of special emphasis, other elements
are bound to become part of the yoga program as needed. For example, while a yogin may place emphasis on the yoga of wisdom, they may
also practice devotional yoga and meditation yoga along with the wisdom studies.
While it is true that yogic practices may be found in religion, strictly speaking, yoga is neither a religion or a philosophy. It should be
thought of more as a way of life or discipline for promoting greater fullness and experience of life. Yoga was developed at the dawn of
history by those who wanted more out of life. These special men and women wanted to discover the true origins of creation and of
themselves. Therefore, they set out to explore the vast reaches of consciousness within themselves. They are sometimes referred to as
“Seers”, “Sages”, etc. Awareness or consciousness can only be increased when the mind is in a state of peace and harmony. Thus, the
disciplines of meditation (which are part of Yoga), and wisdom (the philosophical teachings for understanding reality as it is) are the
primary means to controlling the mind and allowing the individual to mature psychologically and spiritually.
The teachings which were practiced in the Ancient Egyptian temples were the same ones later intellectually defined into a literary form
by the Indian Sages of Vedanta and Yoga. This was discussed in my book Egyptian Yoga: The Philosophy of Enlightenment . The
Indian M ysteries of Yoga and Vedanta represent an unfolding and intellectual exposition of the Egyptian M ysteries. Also, the study of
Gnostic Christianity or Christianity before Roman Catholicism will be useful to our study since Christianity originated in Ancient Egypt
and was also based on the Ancient Egyptian M ysteries. Therefore, the study of the Egyptian M ysteries, early Christianity and Indian
Vedanta-Yoga will provide the most comprehensive teaching on how to practice the disciplines of yoga leading to the attainment of
Enlightenment.
The question is how to accomplish these seemingly impossible tasks? How to transform yourself and realize the deepest mysteries of
existence? How to discover "who am I?" This is the mission of Yoga Philosophy and the purpose of yogic practices. Yoga does not seek to
convert or impose religious beliefs on any one. Ancient Egypt was the source of civilization and the source of religion and Yoga. Therefore,
all systems of mystical spirituality can coexist harmoniously within these teachings when they are correctly understood.
The goal of yoga is to promote integration of the mind-body-spirit complex in order to produce optimal health of the human being. This
is accomplished through mental and physical exercises which promote the free flow of spiritual energy by reducing mental complexes caused
by ignorance. There are two roads which human beings can follow, one of wisdom and the other of ignorance. The path of the masses is
generally the path of ignorance which leads them into negative situations, thoughts and deeds. These in turn lead to ill health and sorrow in
life. The other road is based on wisdom and it leads to health, true happiness and enlightenment.
Our mission is to extol the wisdom of yoga and mystical spirituality from the Ancient Egyptian perspective and to show the practice of
the teachings through our books, videos and audio productions. You may find a complete listing of other books by the author in the back of
this volume.
PART 1: Understanding the True Purpose of Religion and the Secret Keys to Understanding
The Mythic Language of Religion
INTRODUCTION
The American Heritage Dictionary defines Physics as:
The science of matter and energy and of the interactions between the two.
The Random House Encyclopedia defines Physics as:
Physics, study and understanding of natural phenomena in terms of energy and matter. The scientific knowledge thus
acquired is put to use by the technologist and engineer. The forms of energy studied include heat, light, mechanical, electrical,
sound, and nuclear. The properties of matter itself and the interaction of these different energy forms with matter are also
part of physics. It was thought that the properties of matter could be described completely by Newton's laws of motion and
gravitation. Although large-scale systems are adequately explained so, classical physics must be replaced by quantum theory
(1900) to describe the properties of atoms, etc., and by relativity (1905, 1915) to describe gravitational and very high
velocity events.
In the last 100 years, the scientific community has developed entirely new concepts to understand the universe. Prior to the emergence of
notable physicists such as Albert Einstein, the universe was thought to be a collection of physical objects with set properties and immutable
existence.
With the introduction of the Quantum theory and the particle accelerator experiments that have proven it, a major revolution has
occurred in the scientific community. No longer is the universe seen as a machine composed of intricate parts but as an wondrous collection
of objects which are all interrelated and inseparable, whose underlying essence is one and the same: ENERGY.
This has been the revolutionary discovery by modern physicists, that the world as the human senses see it, is not at all what it really is
under the rigorous examination of modern scientific instruments. Nature has been revealed to be an integrated entity which is guided by an
intelligence which is beyond the grasp of science.
Does this sound familiar? Ancient M ystical Philosophers have stated that the world is an illusion from which humankind needs to wake
up. From the Ancient Egyptian Pyramid texts to the Indian Upanishads, there are statements claiming that the universe is not what it
appears to be to the human senses and mind.
Ancient philosophers and mystics discovered that the human mind and senses are too limited to see nature in its true form. For this
reason they have compared ordinary human existence to a dream. However, when the human mind undergoes certain disciplines of
purification of the thought process and the understanding of the teachings which come from those who have been successful in transcending
their limited minds and senses, then an entirely new view of existence emerges. This is why the ancient sages 8,000 years ago in the Ancient
Egyptian Pyramid texts proclaimed that we must "wake up" from the dreamlike state which most people consider to be "normal".
Nehas Wake up
To the King:
M ay you awake in peace!

M ay you awake in peace!
M ay TaiDjed awake in peace!
{M ay} the Eye of Heru which is in Dep {awake} in peace!
M ay the Eye of Heru which is in the M ansions of the
Nt-crown awake in peace!
Pyramid Texts. Utterance 81
This is the basis of yoga. Ancient yogis discovered long ago that the essence of creation is a vast ocean of consciousness in different
states of vibration. M odern physicists would call it a vast ocean of energy in different forms or states.
This theme of waking up will be elaborated in the books Egyptian Yoga Volume II and Mysticism of the Prt M Hru in which
we will explore the inner workings of the human mind. For now it is important for you to understand the true essence of creation. You must
at this level intellectually grasp the idea that the universe, including all living beings (this includes you) is one unified existence. The sages of
Ancient Egypt explained this intuitive view of creation in the Theology of M emphis whose main character is the deity called Ptah. Ptah is
one of the names of the Supreme Being. M emphite Theology was the teaching given by the Ancient Egyptian priests of M emphis, Egypt.
M emphite theology was chosen for inclusion in the book Egyptian Yoga: The Philosophy of Enlightenment because it most
closely resembles the theory of modern physics.
However, there are several important Ancient Egyptian myths which explain the creation of the universe. All of them relate to each other
and each explain different aspects of the underlying essence of the universe. All of them speak of the primordial ocean (Nu or Nun) of
existence wherein there was no differentiation between objects. This means that there were no colors, no solid, gas and liquids, no
multiplicity of life forms and no movement. Everything that exists now, and will ever exist in the future, existed in that primordial ocean.
When the first being arose from that ocean as a thought in the heart (cosmic mind), that being assumed a name and the ocean immediately
began assuming different forms according to the desire of the cosmic mind in much the same way that a dream arises out of the mind and
assumes different forms. The idea of the Primeval Ocean later appears in the Christian Bible, in Hindu mythology and other religions.
It must be understood that all the elements discussed here, the cosmic mind, the primordial being, all of the objects that took form, were
all contained in the primordial ocean in the beginning. Therefore, creation is not something that a being from the outside accomplishes. It is a
change which occurs within already existing matter (Primeval Ocean). God is the ocean and the ocean appears as the outer manifestation of
the universe. Therefore, the universe is the outer manifestation of God or Consciousness. Thus, according to M emphite Theology, God is
the source, the underlying essence of creation as well as its manifestation. This Supreme Being has been called by several different Ancient
Egyptian names: Ptah, Amun, Ra, Asar, Aset, Hetheru, Neter, and all other Ancient Egyptian gods and goddesses. Other
religions have used other names to signify the same idea:
The concept of the Absolute reality is embodied in the NETER (NTR) of Egypt, Ntu of the Yorubas, Amma of the
Dogon, Brahman if Hinduism, the Tao of Taoism, the Darmakaya of Buddhism, God-Kingdom of Heaven of
Christianity, Kether of the Kabbalah, the Great Spirit and Quetzalcoatle of Native Americans, and Allah of the
M uslims.
The Egyptian Trinity mythology of Amun-Ra-Ptah represents a major philosophical discourse on the composition of nature.
M emphite Theology, based on Ptah is only a third of the entire teaching. The entire wisdom of the Trinity, the deeper mystical implications
of M emphite Theology and what it represents for the practice of yoga will be more fully discussed later in this volume. Once again, the
most important idea to understand now is that the universe is like an ocean of existence in which everything is alive and infused with the
sustaining essence of the Divine (GOD).
"I became from God one Gods three.
Above: Ptah is part of the Great Ancient Egyptian Trinity of Amun-Ra-Ptah, who emanate from Neberdjer, the All-encompassing Supreme
Being. The Great Trinity of Ancient Egypt including both male and female principles. A-Amun and Amenit or Amunet (M ut), B- Ra and
Rai, C- Ptah and Sekhmet.
Above: A two dimensional depiction of Creation as symbolized by the Trinity of Amun-Ra-Ptah and the Transcendental Self.
In this manner it is understood that creation is an emanation from the Divine and further, that the emanation is itself the Divine. There is no
separation between God and Creation.
The Main Gods and Goddesses of Shetaut Neter Spirituality and the Pert m Heru
Table 2: Origins of The Great Trinity (Amun-Ra-Ptah) of Ancient Egypt
This table is provided to show the relationship between the main divinities of the Shetaut Neter-Ancient Egyptian Religion in the
context of the overall scheme of Ancient Egyptian mythology. It should be noted that the hierarchy presented above should not be taken as
an order of importance, but as an order of emergence in the prominence of the Divinity in the culture of Ancient Egyptian religious practice.
There are four main Trinity systems which became prominent in Ancient Egypt. All the deities emerged at the same time, but their
prominence as individually worshipped divinities occurred at different times in Ancient Egyptian history. Amun-Ra-Ptah is first. Arising
out of each of these, a new Trinity of male (father), female (mother), and child emerges. Thus, we have: Amun-Mut-Khonsu, Asar-Aset-
Heru, and Ptah-Sekhmet-Nefertem. Khonsu and Nefertem are aspects of Heru. The main Trinity system related to the Prt m Hru is
based on Ra, Asar-Aset and Heru. When dealing with Wasetian Theology, the main Trinity system and mythology is related to Amun-
Mut-Khonsu. When dealing with Hetkaptah Theology, the main Trinity system and mythology is related to Ptah-Sekhmet-Nefertem.
Thus, it is clear that while each divinity system has a clearly defined mythology and mystery teaching related to it, they all are in effect
related to each other in the broad context of an all encompassing set of complementary principles which together are more than the sum of
their parts, i.e. when put together they transcend any polytheistic concept and produce a picture of universal wholeness. Indeed, they
represent a harmonious family, whose members are all descended from the same ancestor. This is why the reader may notice that sometimes
references are made to other divinities in related Trinities. Also, the divinities are presented in similar iconography, for example, Atum-Ra,
Ra, Amun, and Asar have Divine Boats. They are used virtually interchangeably because their underlying origin and symbolism are so
closely related. The differences presented in the myths and the icons are for the purpose of introducing and elucidating varying aspects of
the Divine, just like in a modern big business, the marketing department may have several executives highlighting and promoting different
aspects of the same company. As they coordinate their work, they produce in the mind of the people, a view of the company, from
different angles, creating a total view of the company. In a sense, the Sages of Ancient Egyptian mythology created a mythology with
different names and forms to teach the masses about the glory and diversity of the Divine so as to show them the grandeur of the Spirit.
In this context, Atum-Ra is the Primordial Divine Principle which emanated from the Primeval Waters (Nun-M ehurt) to engender
Creation. Thus, Ra is the Supreme Being, and Asar is his incarnation, an avatar (divine incarnation on earth), much like Jesus is an
incarnation of God the Father in Christianity, and Krishna is an incarnation of the god Vishnu in Hinduism. Further, after he is killed by Set,
he incarnates as his son, and through him he ultimately attains victory over the forces of chaos, ignorance and egoism. So, although all of the
gods and goddesses are related, the story of Asar was the most powerful in terms of popular appeal. It is upon the teachings related to Asar
that the entire teaching of the Prt m Hru is primarily based.
The religion of Ancient Egypt revolved around four major Trinities of gods and goddesses who emanated from the one Supreme Being.
These Trinities had major centers of worship in ancient times. They were Amun (city of worship-Thebes or Waset), Ra (city of
worship-Anu or the city of the sun), Ptah (city of worship-Hetkaptah) and Asar (city of worship- Abdu). Along with these divinities,
their female counterparts and their sons also had centers of worship. For example, Aset, the companion of Asar and mother of Heru, had a
worship center at the island of Philae. Heru had a worship center in the city of Kom Ombo. However, it must be clearly understood that all
of these divinities were related. They emanated from Pa Neter or Neberdjer, the Supreme Being, and therefore, must all be considered as
brothers and sisters.
The idea of classifying the neteru or gods and goddesses comes about as the Sages of ancient times sought to explain the manifestations of
the Divine in nature as well as in human psychology. However, they should not be understood as divinities, but as cosmic forces and
principals, their forms denoting the special qualities of those forces. The Ancient Egyptian word “neteru,” which is loosely translated as
“gods and goddesses” therefore actually means “cosmic forces engendering creation” – it is the etymological origin of the Latin word
“natura,” and Anglo words “nature” and “natural.” The neteru (plural) emanate from Neter (singular- meaning “Supreme Being-Supreme
essential power). Thus, the neteru have mythical references to nature and mystical references to human psychology which lead to greater
understanding of the origins and destiny of human existence. We will begin our survey of the neteru with the primordial ocean, Nun.
In M emphite Theology, Ptah (God) is not seen as a creator who by some unnatural magic causes the universe to exist out of nothing.
When it is stated that the universe was created by magic it is not the same magic performed by magicians. This kind of magic is like the
magic by which salt dissolves into water. It seems to have disappeared, but when the water is evaporated the salt reappears. In the same
way, Ptah is the hidden essence of creation and is the essence of the human soul which perceives the universe as well. Ptah has indeed
become the Universe, or perhaps it would be more accurate to say that the universe appears as such to the untrained human mind, but to the
enlightened yogi, he/she sees only God. Just as wind and its motion are one and the same, and the ocean and its waves are one and the same.
The Supreme Self and the objects of the world are one and the same. According to M emphite Theology the world is composed of neters.
These neters are divine energy forces which compose all physical phenomena. These neters have assumed the bodies (forms) of all the
objects in the world which appear on the surface to be different and separate from each other, but in reality, the neters are the essence of
God and therefore God has entered into all forms of existence.
In Chapter 17 of the Egyptian Book of Coming Forth By Day, the same statement about the Supreme Being manifesting as the
neters, or forms of nature, is found.
...Ra is the creator of the names of his limbs; have come into existence these in the form of the Neters...(Ch. 17:10-11)
The Great Trinity of Ancient Egypt: Neberdjer Becomes Amun-Ra-Ptah
Creation manifests as three aspects. This teaching is expressed in the Ancient Egyptian statement: [xiv]
“I was One and then I became Three.”

Amun Ra
Neberdjer Ptah
(All- (Hidden essence of creation- (M ind and senses-Life force

encompassing divinity-eternity-the Absolute) witnessing consciousness) of creation) (Heaven and earth-the
physical universe)
Single, undivided consciousness seen (object)

sight (instrument of
seer (subject) interaction between the two)
Below: The Creation, Ra-Kheper emerging out of the primeval ocean, NU.
"In the form of Khepra, Ra (NETER) declares that before him, nothing existed; Time, Space, the realm of matter, Nun, the primeval waters (unformed
mater) did not exist. His power was not exhausted by that single creative act; he continued to create millions and millions of new forms out of that which
he had already created."
All existence occurs in a range of vibration from subtle to gross.

Consciousness is the subtlest form of existence and it therefore permeates all other objects. Next in level of subtlety is the Spirit and it is
Consciousness that directs the Spirit to enliven a particular body (neter). Therefore, Spirit is the vivifier (life giver) or mover behind the
gross objects of the world. For this reason a dead body does not perceive after death. The spirit has left it at the command of
Consciousness or the soul.
The same great truth which is the main teaching of M emphite Theology, that the various objects and life forms of creation are in reality
forms assumed by God, is also embodied in the Book of Coming Forth By Day. One prominent example of this teaching is found in
Chapter 83, The Chapter of Changing Into a Bennu (Phoenix). In it the initiate utters words of power which affirm that the
underlying essence of creation is one and the same: God. Further, the utterance explains that Neter (God) is present in all of the various life
forms and objects.
I came into existence from unformed matter; I created myself in the image of the God Khepera, and I grew in the form of
plants. I am hidden in the likeness of the Tortoise. I am the essence of every god and goddess. I am the origin of the four
quarters of the world. I am the seventh of those seven Urei who came into existence in the East. I am the mighty one
Heru who illumines the world with his person. I am God in the likeness of Set and Djehuti who dwelleth among us in the
Judgment of Him who dwells in Sekhem, and of the spirits of Anu. I sail among them , and I come; I am crowned. I have
become a shining one-glorious. I am mighty. I am holy among the gods and goddesses...
Order of subtlety of matter in creation:
Pure M ind Gross

Consciousness Individual and Physical
The Universal Soul Soul Senses Bodies
(most subtle)
One of the reasons why this wisdom has been held to be a mystery is that it defies proof by the human senses. If you look at a flower,
a rock, your skin, or into space, you do not see swirling energy or a homogeneous mass of matter; you see objects composed of different
textures, mass, colors, etc., and this seemingly proper evidence collected by your senses is what you accept to be real. Yet modern science
has proven that it is not real.
This is because your senses are limited in their perceptive capacity and your mind is conditioned to accept and process only certain
kinds of information. What if you had the eyes of a hawk, or the olfactory capacity of a hound dog? Your perceptions of reality would be
quite different. Therefore, you must not accept the information gathered from your senses as being reflective of reality as it truly is.
This is why the ancient Sages have developed disciplines by which you are able to separate yourself from your mind and senses and to
thereby discover the essence of reality by transcending the mind and sense in order to perceive reality directly, without obstruction or
distortion. Once you fully understand this teaching you will be ready to reflect on it. This process of reflection wherein you continuously
think about it, causes it to gradually sink deeper and deeper into your mind until the illusion is finally broken. This is known as intuitional
realization of the Self or Enlightenment. You transcend the mind and senses and use intuition to understand your true essence which is
divine and the same as the essence of the universe. This is the key to making the teachings of mystical philosophy come true in your life.
Once you learn the teachings intellectually you must then practice them intensively under proper guidance. Otherwise they only remain at
the intellectual level of mind and there is no intuitional realization of the truth.
"The Universe is Mental" - This statement is one of the most important ideas given in M emphite Theology. It is of paramount
importance to the understanding of mystical philosophy. The original act of creation occurred with the first thought. After this thought
occurred, the organs of action carried out the actual creative acts which caused matter to appear as various objects of creation. In much the
same way that a human being thinks an idea and then speaks it or moves an organ of action (eye, arm, etc.) to cause the idea to manifest,
God has created the world by having it as an idea in the cosmic mind and then projecting that idea in the form of neters or cosmic forces.
The original thought, however, is the most important factor because it is the thought which causes the idea and the manifestation to
exist. In the same way that you produce an entire world of thoughts, as well as the bodies and objects by which your thoughts manifest
and interact when you dream, God has caused this world of time and space to exist and manifest the thoughts of the Self (God).
Above: A two dimensional schematic drawing of creation and its relationship to the Self or Soul, based on Ancient Egyptian mystical
philosophy.
The Ancient Egyptian concept of creation includes three realms. These are the TA, (Earth), Pet, (Heaven ), and
the Duat (the Netherworld - Amenta, Astral plane).
All realms originate from the Self and are created by temporarily (period of billions of years in human terms) transforming subtle matter
(undifferentiated consciousness) into gross matter (the physical world-neteru).
Since the essence of your existence is God, YOU are constantly manifesting a particular form of will. If you are caught up in a state of
ignorance and do not have awareness of your divine connection to God you will think and manifest egoistic values. Your desires may or
may not come to pass as you would like them. In this condition you will experience either partial fulfillment of your desires or
disappointment when your desires do not come true. This is the condition of the masses of people. Even though they are supported by the
Divine Self for their existence, they are unaware of that support and believe themselves to be individual personalities (this is the state of
egoism, another term used is the state of ignorance). They are lead by their egoistic thoughts and desires. If you were able to discover and
align yourself with the cosmic mind, then you would think thoughts which are in line with cosmic will and these would always come true
because these thoughts are the desires of God. In the following volumes you will learn how to discover the will of God as it is flowing
through you. You have a special role to play in the cosmic drama of the world process. As you learn the art of playing that role you will
become more in touch with your cosmic nature and achieve oneness with it (YOGA-Enlightenment).
Creation is an emanation from the center outwards, as a projection from a movie projector. However, the center or source, the
projection as well as the projector are all within the primeval ocean, the consciousness of God.
This teaching is expressed in the symbolism of the Trinity of Amun-Ra-Ptah. The deities Amun, Ra and Ptah are considered to be
Three in One and One in Three.”
Ptah
(physical universe)
Ra
(the projection - mind and senses)
Amun
(the center of the projections - consciousness)
Nebertcher - Nu
(substratum or source of all)
PART 2: The Mystical Philosophy of Matter in Modern Physics and The Ancient Egyptian
Inscription of Shabaka
The City of Memphite Theology and Mystical Psychology,, The Step Pyramid and The
Genius Imhotep
The M ystical Psychology teachings of M enefer (Ancient Egyptian city known to the ancient Greeks as M emphis) is inscribed in the
Shabaka Inscription and on the reliefs at Sakkara. Sakkara, was one of the most important cities in the early history of Ancient Egypt,
becoming a capital in the Old Kingdom Period. What is left of it is located 16 km/10 mi South of Cairo. It has 20 major pyramids, of which
the oldest (third Dynasty) is the “Step Pyramid” designed by architect Imhotep.
Figure 1: Above, the Djozer Pyramid Complex with the Step Pyramid of Imhotep located inSakkara, Egypt– From the
Old Kingdom Period – Third Dynasty
Main entrance to the ancient Spiritual Center and Temple of Memphis

at Sakkara, Egypt.
[xv]
Below- Architecture of Sakkara - Ancient Egypt- Early Dynastic (5,000-4,000 B.C.E.) [xvi]
The city of Sakkara exhibited monumental architecture which the Greeks apparently called “Doric,” and which became the earliest style
of Greek monumental architecture. This is evinced by the fact that Doric style architecture does not appear in Greek culture prior to their
association with the Ancient Egyptians. [xvii] The Doric style of architecture in Greece emerges between 700 and 146 B.C.E. and followed a
definite system of construction based on rules of form and proportion. The best example of the Greek Doric architectural style is the
Parthenon.[xviii] Architecture from the Sakkara era includes the reputed first pyramid, the Step Pyramid, as well as the Pyramid Text
complexes. The Sakkara complex exhibits celestial orientation and geometric alignment.[xix]\[xx]
There is also an older form of architecture, from the Pre-Dynastic times, which will be termed as Archaic Architecture for our reference.
The Sphinx complex in the north, the Osirion temple (see below) in the south, and other related architectural forms are of this era. The
Sphinx Temple (foreground in the picture below) is created in a form of architecture which is considered a departure from the later
Sakkara and M iddle to New kingdom eras. The Sphinx Era Architecture exhibits straight lines and square column capitals as well as
symmetry and attention to the rules of form and proportion.
Below: Statue of Sage Imhotep, designer/builder of the Step Pyramid
NOTE: it is sad to realize that most people learn about Africa through commercialized theme parks such as Bush Gardens and Tarzan or
Cleopatra or Christian movies about the Old Testament produced in Western countries, which are based on fiction and racial stereotyping or
Biblical interpretations. The “mummy” movies created by Hollywood purporting to show the mummy of Sage Imhotep as an unethical,
lustful murderer and the movie and television shows such as Stargate showing the Ancient Egyptian gods and goddesses as evil aliens who
enslave people and possess their bodies like parasites have NO BAS IS IN HIS TORICAL FACT WHATS OEVER . This shows how the
repetition of untruths become facts over time in the absence of ethics in the entertainment business and scholarly silence on the issue. This
practice denigrates African culture as surely as if a movie denigrating M oses or Jesus of Christianity or M uhammad of Islam were similarly
produced. Imhotep was canonized as an African saint at least 3000 years before the advent of Judaism and 4000 years before the advent of
Christianity and Islam. He was a Sage, scientist and philosopher as well medical doctor. To impugn his name is to denigrate all Africans
everywhere and to disparage the role of African people in the development of humanity. It is an effect of racism and cultural genocide by the
western media, which is based on European fantacies about Africa that is allowed to continue by the western leaders and academia, who do
not speak out against it. It is a continuation of the practice of demonizing an African personality that truly deserves the status of any great
spiritual leader that has ever existed before or since, including M oses, Jesus, Buddha, Ramakrishna, Confucius, Lao Tze, etc. It is the duty
of all who uphold the precepts of righteousness and truth in business to protest such erroneous and malicious, slanderous works in the arts,
literature, etc.
Ancient Egyptian history provides us with the descriptions of the first men and women who served as medical doctors, some of whom
were so good at their professions that they became legendary in their own time. The earliest female doctor in historical record was named
Mer-swnut – Peseshet. Imhotep was one of the most famous doctors in Kamitan history. The name “Imhotep” means “One who comes in
peace.” Imhotep was perhaps the greatest Sage of Ancient Egypt. He lived in the Old Kingdom Period (c. 5,000-3,500 B.C.E.). He was a
legendary figure in his own time because he was a master healer (swnu-medical doctor), royal architect, scribe, astronomer, Chief Lector
Priest (Kheri-Heb), Vizier and Spiritual Philosopher. His writings have not been discovered yet, but some historical records survive that
show he was revered by both Ancient Egyptians and foreigners alike. He was deified (canonized) and revered by all Ancient Egyptians. In
the time when Hippocrates and other ancient Greeks went to study medical science in Ancient Egypt, they revered and worshipped
Imhotep under the Greek name Aesculapius, as the god of medical science and healing.
The now ruined city of M emphis in Egypt lies beside the Nile River, approximately 19 km/12 mi South of Cairo, Egypt and
Sakkara was part of its district in ancient times. M emphis was the center of the worship of the god Ptah, and the heart of M emphite
Theology. M emphis was also the earliest capital of a united Egypt under King M enes about 3200 BC, but was superseded by Thebes
under the new empire 1570 BC. M emphis was later used as a stone quarry, but the “cemetery city” of Sakkara survives, with the step
pyramid built for King Zoser (Djozer) by Imhotep, regarded as the world’s oldest stone building. [xxi] It should be noted here that the Step
Pyramid in Sakkara is universally accepted as the oldest of all the Great Pyramids in Egypt. Its superb architecture has also been recognized
as the source for the early Greek Doric forms.[xxii] This means that based on the now confirmed earlier date for the “Great Pyramid” (see the
section “The Revised History of Ancient Egypt Based On New Archeological Evidence and the Omitted Records”), the Old Kingdom
Period of Ancient Egypt must be placed in the 5th millennium B.C.E. Also, there was a community of Indians and Buddhists in M emphis in
the Late Period of Ancient Egyptian history.[xxiii]
Creation, Matter and Physical Reality According to the Shabaka Stone Inscription.
Above- The Shabaka Stone (now with much of its text rubbed off due to mishandling) – Now Kept in the British
Museum
The Shabaka Inscription
The nature and composition of “matter,” or what is termed “physical reality,” and the concept of “consciousness” were understood
and clearly set down in the hieroglyphic texts which date back to 5000 B.C.E in the theological system of M emphis, Egypt, as follows:
1. “Ptah conceived in his heart (reasoning consciousness-mind) all that would exist and at his utterance (the word - will, power to
make manifest), created Nun, the primeval waters (unformed matter-energy).
1. Then not having a place to sit Ptah causes Nun to emerge from the primeval waters as the Primeval Hill so that he may have a place
to sit. Atom then emerges and sits upon Ptah. Then came out of the waters four pairs of gods and goddesses, the Ogdoad (eight
Gods):
1. Nun (primeval waters) and Nunet (heaven).

2. Huh (boundlessness) and Huhet (that which has boundaries).
3. Kuk (darkness) and Kuket (light).
4. Amon (the hidden) and Amonet (that which is manifest).
1. The Neteru (Nun, Nunet, Huh, Huhet, Kuk, Kuket, Amon, Amonet) are the lips and teeth of (God’s) mouth which speaks the names of
all things which come into existence . . .
1. . . The Heart and tongue have power over all the limbs. God is found as the heart within all bodies, and in the mouth of each neter
and all humans as the tongue (will), of all things that live. . . It is God who thinks (as the Heart) and who commands (as the tongue).
..
1. . . . That which the nose breathes, the eyes see, the ears hear; all of these (senses) are communicated to the heart. It is the heart
(mind) which makes all knowledge and awareness manifest, and then the tongue is what repeats what the heart has thought. . .
1. . . . All divine utterances manifested themselves through the thoughts of the heart and the commandments of the tongue. . .
1. . . . Justice is done to they who do what is loved, punishment to they who do what is hated. Life is given to they who are peaceful,
death is given to the criminal. . .
1. ...In truth God (Ptah) caused the neteru to be born, the creation of the cities, establishment of the nomes, the establishment of the
neteru in their places of adoration. . . God made their likenesses according to their desire. Thereby, the neteru entered into their
bodies, the variety of wood, all types of mineral, clay, and all things that grow from these and in which they have taken place,
foods, provisions, and all good things... He (Ptah) is Heru.”
1. Thus is it to be understood that Ptah is the mightiest of all Divinities.
Through the Shabaka Inscription we are to understand that Ptah created the gods and goddesses (Verse 3) through his thought and
desire i.e. will, (verse 1-2) and they became the manifested creation which is like the body that the gods and goddesses, i.e. the spirit, exists
in. In essence, since God is the innermost reality within “each neter” (god or goddess) and “all humans,” it is actually God who is thinking,
perceiving and experiencing through them (Verse 5). Further, it is God who not only made the objects of creation (the variety of wood, all
types of mineral, clay, and all things that grow from these and in which they have taken place, foods, provisions, and all good things...), but
it is actually God (Ptah) who is in the objects of Creation and Creation is his body (Verse 9). In this manner, as in Buddhism, the mystic
practitioner is to realize the mental nature of the universe. The mind and consequently psychology, is the key to understanding the universe
and consequently also understanding God as well. The mind controls the tongue (sound-vibration – verse 7) and by righteousness (verse 8)
an initiate can come to discern the mental act or will which has brought forth and sustains Creation. These are fundamental
Buddhist concepts:
1- Creation came into being through the mind (thought) of Ptah (the GOD of Gods) and his utterance (power).
2- GOD created "Energy - M atter" (Nun), and then formed the principals by which they would be governed (four pairs of opposites).
3- Atom (Sun and Fire God) performs the work of creation by sitting on Ptah, taking the creative thought, and then acting on the command
of GOD. Therefore, "ATOM S" are the creative thought from GOD which "obey" GOD'S will, i.e. EXISTENCE. GOD gives existence;
human consciousness allows perception of and gives meaning to that existence.
4- GOD is conscious of creation, therefore, creation exists.
5- Consciousness, the "HEART", (what modern physics would call "intelligence"), is the underlying reality behind all existence and all
human experience. The senses receive the information from the environment and thereby, register knowledge and existence. In fact, the world
(creation) exists because consciousness (soul-intelligence) projects its existence through thought power. There can be no existence without
consciousness to perceive it. GOD IS the Neters and the Neters are creation.
6- Heru and Ptah are one in the same.
7– In paragraph #6 we learn that beyond the senses there is consciousness and this consciousness is what listens through the senses. M ost
people identify with their body and believe that the senses are organs for experiencing the world. In reality the senses do not experience
anything. It is the innermost consciousness (heart) of every individual that experiences. This teaching is similar in all respects to the teaching
presented in the Kena Upanishad of Indian Vedanta Philosophy (800 B.C.E.).
At whose behest does the mind think? Who bids the body to live? Who makes the tongue speak? Who is that
effulgent Being that directs the eye to form and color and the ear to sound?
The Self is ear of the ear, mind of the mind, speech of the speech and eye of the eye.
8 The understanding that GOD is located within the "bodies of all things" is also found in the ancient Yoga text of India called "Yoga
Vasistha" (first recorded in c. 750 A.C.E.):
"Just as there is butter in every kind of milk, similarly the Supreme abides in the bodies of all things."
Thus, the universe is mental as is stated by the God Djehuti -Djehuti-Intellect :
"The Universe is Mental, they who grasp the mental nature of the universe are far along the path of self mastery."
Creation itself is THOUGHT and it is sustained by THOUGHT power. Another name for the God Djehuti-Hermes (God of writing,
wisdom and scribe of the Gods) is Thoth (Greko-Roman-Western) of the word "Thoth" to the word "thought" is striking since Thoth
(thought) is the determiner of fate in the karmic scales of M AAT. Thoth represents the mind. M ental advancement (raising consciousness,
understanding) is the key to understanding creation.
7- GOD is the underlying reality (consciousness) behind all events of the world . GOD is that which is perceived and also the perceiver.
Therefore, only GOD exists. Nature does not exist as a separate entity from GOD. The soul of all things is GOD (NETER).
8- GOD is the underlying reality (consciousness) behind all objects that exist (wood, minerals, foods, provisions, and all things that come
from these).
9- The doctrine of life (mental peace) and death (criminal behavior - mental unrest).
FURTHER WISDOM FROM THE SHABAKA INSCRIPTION
1. Suffering due to vices vs. peace and righteousness, M aat, which includes Truth: M aat is Right Action, Non-violence, Right Action-
self-control, Right Speech, Right Worship, Selfless Service, Balance of M ind - Reason – Right Thinking, Not-stealing, Sex-
Sublimation, and M aat Offering (uniting with the Divinity).
2. Creation and enlightenment by mental act,
3. Right Understanding, Ptah is the supreme Being and all objects in Creation proceed from him and are constructs of his mind.
4. Ptah “gave birth” to the gods and goddesses as the Buddhist “Dharmakaya,” the cosmic father-mother gave birth to the cosmos.
Basic Egyptian Meta-Physics:
5
NETERS
NETERS = Creation of elements (air, fire, water, earth), different objects with name and form arise because of the interaction of different
elements which are themselves composed of the same thing-consciousness). Creation of the qualities of matter - hot, dry, wet, cold, etc., the
physical and astral universe which is composed of matter in various degrees of vibrational existence from gross (solid-lower frequency) to
subtle (waves-higher frequency).
4
ATOM
Under the direction of Ptah, Atom creates all things. Neters, qualities of matter. Atom (the will-power to create) who is both male and
female, does the will of Ptah (mind).
3
NUN
Formed matter devoid of will to become anything in particular.
2
PTAH (HERU)
M ind-Consciousness, creates all (100%) matter through thought - first condensed matter (Nun- unformed matter-energy).
1
NETER
(Nameless One, Hidden One, Formless One, Self-existent Being, intangible, beyond time and space, pure consciousness, intelligence
underlying and supporting all matter).
The Mind of GOD Conceives Creation as a Dream Within a Dream
From the Ancient Egyptian Scriptures...
"In the form of Khepera, Ra (NETER) declares that before him, nothing existed; Time, Space, the
realm of matter, Nun, the primeval waters (unformed mater) did not exist. His power was not
exhausted by that single creative act; he continued to create millions and millions of new forms out of
that which he had already created."
Just as a dream can be experienced within another dream, GOD creates new forms of existence (world systems, universes, life forms,
etc.) as successive mental thoughts within thoughts. M odern physics would see this concept as a multi-dimensional movement of energy.
Energy is neither used nor wasted, only reformulated into ever changing infinity. In one of the most important, but not well known ancient
Indian Vedantic texts called "Yoga Vasistha", also known as "Maha Ramayana", there is a story illustrating the same idea of
creation as expressed by GOD in the form of Khepra. A seeker of enlightenment meditates on his own existence and finds that he is
meditating upon someone who is having a dream. The dream subject being meditated on discovers he is a dream of someone else and so on
until the root personality or subject is reached. That root personality is GOD. In the same way we exist through many incarnations creating
the projection of a body and a surrounding world but in reality each of us is GOD having innumerable dreams. In the Yoga Vasistha as
well as the creation of Khepera, creation occurs due to the power of the mind to think and believe in what is thought. Since the universe
proceeds from the mind of GOD, through a dream process as it were, it follows that all things, our mental ideas as well as what is called
physical reality, are in reality, emanations from the cosmic mind of GOD. Therefore, it follows that attunement of the individual human
mind with that cosmic mind will bring forth union with the cosmos (M aat). Thus, by getting back to the source of the original thoughts of
the mind, it is possible to find enlightenment. This task may be accomplished by simple but intense reflection on the nature of reality. As
we are innately divine neters (gods and goddesses), we too can create with our mind, not only ideas but new physical realities as well,
through the practice and exercise of our heart (mind) and tongue (will). It is only because we have been convinced by the world that we are
puny animals in need of salvation and assistance from outside of ourselves that we exist in a degraded, depressed state. Therefore, from an
even higher perspective, it must be understood that our concepts of GOD, the cosmic mind that creates and causes existence to appear to
exist , is only a projection of GOD.
Thus the mind of NETER, GOD, is the source of all creations, and everything that springs forth from them. This is the mystery of
mysteries that must be known, not only "intellectually", but intuitionally. All philosophical, religious and scientific ideas originate from this
one source. All other mysteries or ideas are only lower mysteries which proceed from within this simple truth. The pursuit of intricate
religious, philosophical or mystical systems is thus likened to a dream within a dream, the pursuit of an illusion if they do not lead to this
simple truth. As Creation is vast and capable of providing the mind with endless subjects and intricacies, it is easy to get caught in
"illusions." Therefore, the most important ability to develop is "the ability to distinguish the real from the unreal." It is important
therefore, to understand that spiritual freedom cannot be attained from reading the material in this or any other book. The information is
needed but the goal goes beyond thoughts, so if a person thinks "I read the wisdom book so now I am enlightened," then that person is
probably not truly enlightened. Enlightenment is not something one can "read" or "think"; it's something one KNOWS. When spiritual
transformation occurs, there will be no question about what it is or how it feels. It has nothing to do with egoistic feelings of superiority
over others due to one's "high wisdom" or other delusions of self-importance. It is however more like waking up in the morning and realizing
one had a vivid dream which seemed "so real" but upon waking up (enlightenment), the dream of life disappears and there is a new reality, a
wonderful reality beyond any past imaginings, a reality which transcends any notions of one's individual self.
Ancient philosophy tells us that the creation story is re-played every moment of every day. Every time our heart beats, a new moment
of life is created. Every day the sun rises, another day is created. M odern science agrees with this assessment. In less than one year, 98% of
all the atoms in the human body are replaced with completely new ones. In less than a year and a half we have a completely new body.
Therefore, the body and brain do not meet the criteria of reality as that which is unchanging. They are ever changing and illusory. They,
along with the mind, are changeable with time. Therefore, the only reality is that which sustains them, that which keeps them working and
allows them to have the illusion that they really exist. The only unchanging reality is the spirit.
The meaning of the word "PHYSICS" is "the study of the composition of Nature". The word "Nature" comes from the Ancient
Latin word "NATURA". The word "Natura" originates in the Egyptian words "NETER" (GOD) and "NETERU" (GOD'S
manifestations). The early Greek students of physics, such as Thales and Democritus, learned the science of the study of GOD from the
Egyptian masters who instructed them to "Know Thyself". Since each human being is a neter, a manifestation of GOD, the most direct
way to know GOD (NETER) is to study GOD'S manifestation, NETERU - ONESELF, because NETERU cannot exist without being
sustained at every moment by NETER. Therefore, NETER can be found in NETERU. It is only due to the rampant, untrained thought
processes that control the direction of the mind, that GOD (NETER) is not perceived by us (Neteru). Therefore, the study of NETER
through neters manifestations in NETERU requires the mastery of our thought faculty, Djehuti, and the understanding of laws by which
nature exists (M AAT).
From M emphite theology (5,000 B.C.E.) we learned that the neters are in reality the myriad of forms which Ptah (GOD) assumes.
Therefore, the idea of explaining the physical world was set forth in terms of principles (neters), represented by objects, personalities or
animals, which exhibit and exemplify certain characteristics and tendencies that are found in nature as well as in human beings. This differs
from the traditional western view of explaining the physical (material) world in terms of it being a concrete, absolute reality composed of
"elements" because, according to the ancient scriptures, there is only one element that exists: GOD. Through philosophical examination and
modern scientific experimentation, that idea of the world being an absolute reality is found to be illusory. Thus, the laws of existence by
which the "physical" universe manifests and works is understood as interactions of opposite but complementary principles (Heru and Set).
There were three major Trinity systems in Ancient Egypt and all encompassed the symbolic form of Father, M other and Child. These
were: Asar-Aset-Heru, Amun-M ut-Khons and Ptah-Sekhmet-Nefertem. In Ancient Egypt, the Trinities were not seen as being in
contradiction with one another. Rather in M emphite Theology as in the other systems, the mystical interpretation of the three principles
were seen as a metaphorical interpretation of the nature of Creation and the force which engenders it and sustains it. Thus, Ptah is the source
and support of Creation. Sekhmet is the dynamic aspect or the power of Ptah and Nefer-tem refers to the beautiful (nefer) new life which
emerges daily as the new day (tem - relating to Atem-Atom). The main symbol of Nefertem is the Lotus. He is the lotus of Creation which
emerges out of the primeval waters (Nu). This is the same lotus upon which Heru sits. Therefore, the names of the characters in the Trinity
of M emphis (Ptah-Sekhmet-Nefertem) relate to a profound understanding of the nature of Creation.
Forms of Ptah
The picture (above center) shows Ptah sitting with a bull tail hanging down. This relates him to Asar, the M oon-Bull, engendered of life in
the seven Hetheru goddesses.
Above right: Ptah-Seker-Asar

The male aspect of divinity, the spirit, in the Triune divinity form, with the Heru hawk embracing him
The Planes of Existence: The Mystical Code of The Trinity

The first sophisticated system of religion and yoga mystical philosophy in historical times occurred in Ancient Egypt. This system
included all of the gods and goddesses which in later times became individually popular in various cities throughout Ancient Egypt. At the
heart of this system of gods and goddesses was Shetai, the hidden and unmanifest essence of the universe, also known as Nebertcher and
Amun. The system of religion of Ancient Egypt was called Shetaut Neter or the Hidden Way of The Unmanifest Supreme Being.
The term “unmanifest” relates to the fact that the Ancient Egyptians realized the illusory nature of physical reality. The phenomenal
world, as it is perceived by the ordinary senses in a human being, is not the absolute reality of existence. In modern times, Quantum
Physics experiments have uncovered the fact that “physical matter” is not “physical” at all, that it is “energy” in various states of
manifestation or vibration. Thus, the Ancient Egyptians discovered that the phenomenal universe is only a “manifest” form which arises
from a deeper, unmanifest source. The theory of relativity relating to time and space was also expressed in the Ancient Egyptian creation
stories long before Albert Einstein proposed his theory of relativity.
The entire system of mystical philosophy of the hidden Supreme Being, as well as the method through which that Being manifests in the
form of the phenomenal physical universe and individual human consciousness, was explained in progressive stages in the theology of the
Trinity known as Amun-Ra-Ptah, which was said to have arisen out of the Supreme Being: Nebertcher. As Ancient Egyptian history
moved on through thousands of years, each segment of this Trinity was adopted by a particular priesthood and locality which then set
about to explain and expound the philosophy of that particular segment of the Trinity. The priests of the Ancient Egyptian city of
Anu adopted Ra, the priesthood of the Ancient Egyptian city of Hetkaptah adopted Ptah, and the Ancient Egyptian city of Weset or
Newt (Thebes) adopted Amun.
AMUN-RA-PTAH
Modern Physics
M odern Physics appears to be "proving" Ancient M ystical Philosophy. In the past 20 years, studies that have tried to find the smallest
particle or to explore the outer limits of space have come up with answers which support the ancient mystical philosophical view of the
cosmos and the constitution of the human being.
Science is discovering that the Universe is infinite in all directions, both at the atomic (micro) level and at the planetary (macro) level. It
is also finding that what we call "matter", is not what it appears to be. In fact, studies suggest that matter is 99.9% empty space surrounded
by an idea (information, thought), consciousness. Contrary to popular belief, quantum physicists have found that they cannot explain what
matter is nor what holds it together. The remaining .1% of matter which appears to be visible is also theorized by quantum physics (modern
physics) to be an optical illusion. The "atom" is said to be composed of a positively (+) charged "Particle" called a "proton" and a particle
with no charge (N), called a "neutron", in the center. These two particles are said to be surrounded by an electron which carries a negative (-
) charge and revolves around the nucleus. All matter is found to be composed of the same protons, neutrons and electrons. The difference in
appearance comes from the different numbers of “particles” in each “atom” and also from the combination of different atoms with varied
combinations of the three particles. Further, it is known that electrons have no weight and that there is a vast "empty space" between the
protons and the electrons that circulate around them; also that there is "empty space" inside of the protons, neutrons and electrons.
Therefore, what we are seeing and touching by use of our senses is not at all what it appears to be.
What we seem to perceive with our senses is in reality, only different aspects of
the same substance. That is, when energy "vibrates" at a high speed (frequency) it appears as a light (less dense, less weight) material such
as gas or electricity. When it "vibrates" at a lower speed it appears as a solid (dense material) object such as rocks or metal. The higher the
vibrations are, the more subtle the "material" will appear to be. The slower the vibrations are, the more solid, rigid and static it will appear to
be. When matter vibrates at very high rates, it goes beyond the gaseous state; then matter appears as rays such as sun-rays or X-rays. At
higher rates of vibration, it would be so subtle that it could fit in between the "empty spaces" in the slower vibrating matter. It could pass
through it or "reside" in it. This is the subtle realm of the "spirit" body which "permeates" the "physical" body. The object of all spiritual
movements is to "identify" one's consciousness, one's concept of who one is, with the "subtlest reality" rather than with the gross physical
reality because the physical one is perishable and transient, whereas the subtlest one is transcendental, immortal and all-pervasive. In fact, it
is the "subtle" spirit from which "gross" matter is created. For this reason, keeping a "light" lifestyle which promotes higher mental
vibrations, a "light" diet and "light" thoughts are important as will be seen in further chapters.
Until recently, modern science considered that matter was an abiding substance, that it exists for ever as matter. However
experiments in quantum physics have shown that matter and energy are interchangeable. Therefore, matter, in its various
forms, is illusory and “unreal”.
The new generation of physicists beginning with Albert Einstein have developed a "new physics." They now believe that matter, that is,
everything which can be perceived with our senses, including our bodies, is an "ILLUSION." If we were to look at matter with an electron
microscope in an attempt to see it the way it truly is, you would see structures that appear as small planets and moons circling them at
lightning speeds. Even the most solid looking structures are really moving; everything is in perpetual motion. Further, we would see that
matter seems to come out of nowhere and then goes back into "nowhere-ness." As all "matter" is composed of the same "stuff," the different
objects we see in the world are merely different combinations of the same material substance common to all things; this is what is meant by
an illusion or appearance of multiplicity and variety. The "new physics" says that matter is nothing more than energy.
Particle accelerator experiments attempted to break down atoms into smaller units by colliding them at great speeds. Scientists found that
when a positively charged proton (matter) and a negatively charged proton (anti-matter) are crashed together, particles turned into energy
(wave patterns) and then back to matter again. Energy and matter are therefore, interchangeable. This interchangeability of matter and energy
is represented in Einstein’s famous formula E=mc 2 who initially developed this theory mentally (without experimentation). Therefore,
even the most solid looking objects are in reality ENERGY in motion at different vibratory rates.
Further, modern science has discovered that even objects of the world which appear to be separate, such as human beings, are in reality
"exchanging pieces of each other" on a continuous basis. That is to say, every time we breathe out we are expelling atoms and molecules
from our internal organs. Therefore, every time we breathe, we are sharing pieces of our bodies with other people and with the environment.
For example, air that is breathed by someone in India may be breathed by someone in the United States two days later and vice versa. Thus,
the physical world which appears to have defined boundaries is only an illusion. In reality, the world is one interrelated mass of atoms and
energy which is being "caused" to move and interact by some seemingly "unknown" force.
Below: Atoms (energy) come together to create molecules; molecules form objects.
If matter is in reality energy, then what holds it together and causes it to appear as the varied "physical"objects of the
universe? M atter/Energy is held together by Consciousness. Consciousness is the underlying support of all things in the
universe. M atter cannot exist without Consciousness to give it form and to be the perceiver of its existence, because matter is
only an illusion projected by the conscious perceiver who uses sensory organs to perceive with and a mind to interpret that
which is perceived.
Above: Waves of energy are particles and particles are also waves. Both are energy in different forms.
The Diagrams on this series of pages show the findings of modern science. It has been proven that all objects in creation, that
is all matter, is composed of the same material. Further, that “material” or “essence” is called energy in modern physics.
However, ancient M ystical philosophy calls it Consciousness and it is pure, undifferentiated Consciousness which underlies
every object as well as all life in creation. It may be said that undifferentiated Consciousness is transcendental and possessing
every potential to “become” any object. When this transformation from undifferentiated to differentiated occurs, then the
spirit is said to have come into being. However, this coming into being is not a permanent occurrence, as modern science has
proven that matter can go back to energy and then become matter again.. If this were so, there would be no way to transcend
the solidity of gross, physical existence. Thus, it is possible to discover increasingly more subtle levels of one’s own
consciousness and thereby, become “enlightened to the undifferentiated, transcendental realm of existence even while
occupying the gross form of a human body. When this movement in spiritual awareness reaches the heights of self-discovery
it is referred to as “ Nehas-t”, the resurrection.
The Ancient M ystical Philosophy of an all encompassing "force" that binds the universe together was espoused thousands of years ago
in the Egyptian philosophy of SEKHEM , the Indian idea of PRANA, the Chinese idea of CHI and in the philosophies of other cultures.
Philosophy further states that this "FORCE" can be controlled through mental discipline. M odern science has now, based on scientific
evidence, postulated the existence of a substance called "DARK MATTER" which is described as an "unseen, unfelt substance that
makes up to 99% of the Universe." This means that not only is the world one interrelated mass, but that it is a part of the greater mass
called the "Universe".
This theory supports the ancient philosophical idea that the "created" Universe really does not exist except as perceived through the
mind of the individual. It is a manifestation of the Supreme Being that ebbs and flows in a time frame that encompasses an untold number
(perhaps billions) of years. It is "created" and "destroyed" periodically. This supports the theory of a "BIG BANG" and the
"Expanding-Contracting Model of the Universe." The last "Creation" is thought by scientists to have occurred several billions of
years ago. In the future, they theorize that the universe will close in on itself (contract), and all the planets, stars, etc. will return to one
point, as represented by the point in the symbol of Ra, .
Then, a new "creation" or big bang will occur again. This is the same information stated in age old philosophical scriptures dating from
the beginning of "historical" times.
Those who are alive now will not witness that "dissolution" since it is theorized that it will not occur for millions of years in the future,
however, the implications of what it means are crucial to the understanding of the nature of reality (the cosmos) with which humans are
intimately related. In fact, Ancient M ystical Philosophy states that the "Created" universe is only an appearance for the generation of a
stage upon which the human experience may occur. In addition, this "illusion" that has been created by our conditioned minds is a "reality"
only to the extent that we "believe" in it.
Thus, reality appears to be a relative idea. Ancient M ystical Philosophy states that the true essence of things can be seen by the
liberated mind which sees what lies beyond the information given by the senses and that those whose minds are not liberated will experience
the "physical" world as if it really "exists." For example, there is no blue sky, it only appears to be blue because of the limited human sense
of vision. Also, you are not stationary just because you are standing still. Our planet, a ball of “mud” we call earth, is flying through the
universe at thousands of miles per hour and spinning at hundreds of miles per hour. Yet as you function on a daily basis this realization
probably does not cross your mind, because it is not being perceived by your senses.
M odern science has now accepted that so called "physical reality" cannot exist outside of the person conducting the experiments. An
older theory held that the person conducting the experiment could be considered separate and apart from the phenomena being observed.
M odern science now holds that nature and all phenomena occur because of an experimenter’s ability to conceptualize the phenomena and to
interpret it. Therefore, the observer is part of the phenomena being observed. Consequently, modern science now uses a new term for the
experimenter. The new term is participant. Thus, the experimenter is really a participant in the experiment because his or her consciousness
conceives, determines, perceives, interprets and understands it. No experiment or observed phenomena in nature can occur without someone
to conceive that something is happening, determine that something is happening, perceive that something is happening (through instruments
or the senses), and finally to interpret what has happened and to understand that interpretation. Therefore, the most recent theory in
modern physics is that matter, that is to say Creation, is composed of not only energy in varying degrees of density (vibration), but that it
is "intelligent", or it might be better understood by saying that matter and energy are manifestations of Cosmic Intelligence (consciousness).
The Illusion of Time According to The Teaching of Mer-Ka-Re

Einstein's theory of relativity showed that time is not a constant, fixed, and tangible factor to which we are so accustomed. In fact, the
concept of time depends on the perception of the individual who is experiencing the passage of time. The very fact that time does not have a
fixed point of reference is acknowledge by physicists to be a factor of its illusoriness. The concept of time developed out of a need to
explain the way in which events seem to occur in a sequential manner, but modern physics has proven this idea to be an illusion of the
human mind. In fact what we seem to experience is not the passage of time, but the motion of the neters (opposite but complementary
forces) as they (we) interact with each other. The neters (cosmic energies and elements) are ever engaged in perpetual change which the
human mind confuses as the passage of time. Einstein was not the first to state a theory of relativity. The theory of time relativity was
stated in Ancient Egyptian spiritual texts and later in Indian spiritual texts thousands of years before Einstein. In the following text,
"Instruction to Mer-ka-Ré", a pharaohteaches his son about the importance of performing righteous actions in this lifetime because he
will be judged by the assessors of M aat who exist in a different time reference than the one which is known of by ordinary humans:
"You know that they are not merciful the day when they judge the miserable one..... Do not count on the passage
of the years; they consider a lifetime as but an hour. After death man remains in existence and his acts accumulate
beside him. Life in the other world is eternal, but he who arrives without sin before the Judge of the Dead, he will
be there as a Neter and he will walk freely as do the masters of eternity"
PART 3: The Mystical Meaning of the Name of Ptah and its Relation to Neteru (Creation)
The following formula constitutes the deeper teaching given in the mythology surrounding Ptah. The name of Ptah is written in
hieroglyphic as a human form supporting heaven and earth. The name Ptah is composed of the following parts:
Pt = "heaven",
h = as in heh - "support"
ta = "earth",
Ptah is known as the "Overlord of the two lands" (Lower Egypt and Upper Egypt), also material existence (manifest) and spiritual
(un-manifest). Htp is also the name of PTAH (Pth) if written backwards. He is also known as Hetepi . Thus, Ptah (NETER,
God, Heru) is the support of heaven and earth and the supreme abode of peace which transcends the realm of time and space and the pairs
of opposites. In this aspect, Ptah is associated with Shu, the God of air and breath, who is therefore, the separator of heaven and earth
(soul and body).
It is important to note that the symbol for God is one ( ) and nature is three ( ). This is a reference, in symbolic form, to the
statement, I became from God one, gods three. Thus, God one, non-dual, unborn and eternal, beyond time and space, at the same time
expressing as the Trinity, encompassing the phenomenal universe of time and space wherein there is a triad of consciousness and wherein
everything experiences birth and death.
Above: the divinity Heh, a form of Shu and related to Ptah. In this aspect with upraised arms, holding the symbol of renput (years), he
symbolizes “unfathomable expanse of time”
Another important feature of M emphite Theology is that the conception of Ptah is not of the physical (body) manifestation of the
universe, as it is stated in utterance 33 of the Hymns of Amun: He whose name is hidden is Amun, Ra belongeth to him as His
face, and the body is Ptah. This is because in M emphis, Ptah assumed the attributes and characteristics of the Supreme and
Absolute Being. Thus, in this respect, the Theology of M emphis and the Theology of Thebes should not be confused. In M emphite
Theology, Ptah is the substratum, the source and origination of creation. Creation is a thought in the mind of Ptah.
This principle of supremacy exists in the theology of each of the other members of the Trinity as well as in the centers (cities) of
worship for other major Deities such as Aset, Heru, Hetheru, etc. This is sometimes referred to as the principle of the “High God” within a
given theological system. In this manner, the Ancient Egyptian neters can be looked at as being part of a theology which is local to their
main cities of worship as well as being part of a national (within Ancient Egypt) and universal or international (outside Ancient Egypt)
system of theology.
Examples of Ancient Egyptian Local Theologies:
Ptah-Sekhmet-Nefertem
Amun-M ut-Khons
Ra-Nut-Geb
Examples of Ancient Egyptian Universal Theologies:
Amun - Ra - Ptah
Asar-Aset-Heru.
Thus, the Ancient Egyptian system of gods and goddesses has a local or national reference to specific nomes or cities within Ancient
Egypt while at the same time being part of the all-encompassing Trinity system which became so popular that it was adopted outside of
Egypt and became the basis of other Trinity systems in the ancient world, i.e. Hindu: Brahma-Vishnu-Shiva and the Christian Trinity:
Father-Son-Holy Ghost.
Lines 33-34 of the Ancient Egyptian Hymn of Amun provides a profound mystical insight into the true meaning of the universal trinity
symbol of Amun-Ra-Ptah.
33. He whose name is hidden is Amun, Ra belongeth to him as His face, and the body is Ptah.
34. Their cities are established on earth forever, Waset, Anu, Hetkaptah.
Amun, the Self, is the "hidden" essence of all things. The Sun (Ra) is the radiant and dynamic outward appearance of the hidden made
manifest and also the light of cosmic consciousness, the cosmic mind or that through which consciousness projects. In this aspect,
Ptah represents the physical world, the solidification or coagulation of the projection of consciousness (Amun) made manifest. These
manifestations are reproduced symbolically on earth in the cities of KMT (Egypt) and Waset (Weset) or Newt (Greek - Thebes). Waset
was named Thebes by the Greeks, who knew it also as Diospolis (“heavenly city”). Thebes is the city identified in the Old Testament as
No (“city”), No-Amon (“city of Amon”), Anu (city of Ra)and Hetkaptah (city of Ptah).
The Trinity also refers to the three states of consciousness (waking, Dream and Deep Dreamless Sleep ), the three levels of
religion (Ritual-Mythological-Metaphysical), the three subtle bodies (Physical-Astral-Causal), the three levels of initiatic
education (Mortals-The Intelligences-The Creators or Beings of Light ) and the triune program for studying the mystical teachings
prescribed by the ancient Temple of Aset: Listening, Reflection, Meditation.
If you have had some experience with the Christian faith you will probably notice some resemblance to the Christian Trinity. This
relationship is due to the fact that early Christianity had its roots in ancient Egypt and it adopted many of the ancient Egyptian teachings
and renamed them to suit the new generation and the needs of the ancient Roman Empire which controlled it. This theme will be developed
in the following volumes since it is important to the deeper understanding of the origins and teachings of Christian M yth and Theology.
Egyptian Physics Through

Memphite Cosmology and Cosmogony
The diagram on the following page depicts the Company of gods and goddesses of Ptah and the principles which they represent. The
opposites of creation emanate from the oneness of the Self.
Diagram A: A Summary of M emphite Theology depicting the Ancient Egyptian Hieroglyphic symbols of each creative principle:
NETERS
ATUM (ATOM)
NUN
PTAH (HERU)
NETER
(The Supreme, Nameless, Transcendental Self)
Diagram A-2: A Summary of M emphite Theology depicting the attributes of each principle and their interrelationships:
NETERS
NETERS = Creation of elements (air, fire, water, earth); different objects with name and form arise because of the interaction of different
elements which are themselves composed of the same thing-consciousness. Creation of the qualities of matter - hot, dry, wet, cold, etc., the
physical and astral universes which are composed of matter in various degrees of vibrational existence from gross (solid-lower frequency) to
subtle (waves-higher frequency).
ATUM (ATOM)
Under the direction of Ptah, Atom creates all things, neters, qualities of matter. Atom (the will-power to create) who is both male and
female, does the will of Ptah (mind).
NUN
Formed matter devoid of will to become anything in particular.
PTAH (HERU)
M ind-Consciousness, creates all (100%) matter through

thought - first condensed matter (Nun- unformed matter-energy).
NETER
(Nameless One, Hidden One, Formless One, Self-existent Being, intangible, beyond time and space, pure consciousness, intelligence
underlying and supporting all matter).
Neter Neteru, Nebertcher - Amun

(unseen, hidden, ever present, Supreme Being,
beyond duality and description)
According to the diagrams on pages 85-86 depicting the process of creation outlined in the Shabaka Inscription, from God emanated
matter (neters) and their qualities. Therefore, the world itself is the body of God, who enters (inhabits) the various objects of the world:
wood, minerals, clay, etc. Thus, from this teaching it is to be understood that there are no such things as separate objects. God is all that
exists. You, the reader, are God, the paper upon which this work is written is also God, the instruments you are using to read (your eyes)
are God, and the thoughts used to think and the intellect used to make sense of these writings are also God.
Left: The ancient Egyptian god Ptah-Asar depicting the same four tiered vertebrae symbol referring to the four upper psycho-spiritual
energy centers.
Note the same four tiers on the Uas scepter he is holding.
Below: A three dimensional drawing representing Creation. The four tiers of the Djed refer to states of psycho-spiritual consciousness as
well as the nature of the universe. Thus, Ptah is the origin and sustainer of Creation.
The Mystical Uas
Three of the most important symbols which Ptah is associated with are the Uas, Ankh and the Djed. The Uas scepter, , is a symbol
of “power” and “dominion” which many of the gods and pharaohs may be seen holding. It is composed of a straight shaft with the head of a
mythical animal associated with the God Set (Seth), who represents egoism, evil and ignorance as well as raw power and brute strength.
Set is the neter who presides over the egoistic tendencies of the human being. Set is the aspect of the human mind which is ignorant {
-Kmn-Ignorant} of its true self and as a result develops impulses of selfishness, greed, mischievousness, lust,
boastfulness, arrogance, vanity, anger, indulgence in sense pleasures, undisciplined, impulsiveness, rudeness, etc. The definition of the name
Set includes extroverted,emitting nature, pride and insolence. According to Plutarch, Set is the name of one who, full of
ignorance and error, tears in pieces and conceals that holy doctrine which the goddess (Aset) collects, compiles, and
delivers to those who aspire after the most perfect participation in divine nature. Egoism produces ignorance and error which
block wisdom and experience of the Divine.
The task of sublimating the ego is embodied in the Egyptian story of the battle between Heru and Set which is a part of the Osirian
Resurrection M ystery (see The book The Ausarian Resurrection: The Ancient Egyptian Bible ). In the myth, Set (ego), out of
greed, tears to pieces (fragmented) Asar (the soul), who is the father of Heru. Due to this act, Heru (spiritual aspiration - intuitional vision)
engages in a struggle against Set to redeem his father. He must redeem the Eye, the center of his power, which Set stole. Set, as the lower
self (ego), is in continuous conflict with Heru, who also represents the soul or higher self as an incarnation of his father. After a long conflict,
Heru succeeds in controlling Set by reconstructing the damaged Eye and controlling Set's sexual energy. When this occurs, Heru becomes the
ithyphallic Amsu-Min or Heru in the aspect of overthrower of the enemies of his father.
After the struggle, Set ends up in the service of the Self (Ra). This is symbolized by the depiction of Set assisting the voyage of the
sacred barque of Ra as it traverses the heavens and is attached by fiends (chaos and unrighteousness) who were previously Set’s
accomplices. Set's energy is transformed from raw sexuality to spiritual ecstasy as it is placed at the service of the Higher Self. Set becomes
a champion who fights against the forces of evil (anger, hate, greed, etc.), which in the past, he himself represented. There are several
pictures showing that Heru and Set are aspects of the same being. Both represent the conflicting aspects of the human mind. When the lower
self (Set) is mastered and placed in the service of the higher (Heru), then spiritual realization is assured. The same idea is conveyed in the
Sphinx. It represents the embodiment of the initiatic ideal, the infinite energy and life force of nature, symbolized by the animal body,
commanded by the intuitive intellect, symbolized by the human head.
The Uas or Was symbol represents the energy which engenders life. When this energy is controlled by the ignorant ego, evil, negative
activity, restlessness, agitation and unrest are the result. When the same energy is sublimated and controlled, divine work can be
accomplished in a most effective and exalted manner. Thus, any being who holds the Was is in control of the source and power of the Soul.
It means having dominion over one’s desires and passions, and being free from delusion { -Riba-M adness, folly,
insanity, delusion} and ignorance { -Kmn-Ignorant} as to one’s true nature. In a historical, political or exoteric sense, this
implies being the pharaoh who resides in Waset. However, the esoteric symbolism implies that the possessor of the Uas is in communion
with the Supreme Ruler of Waset, who is none other than Amun, the Divine Self. Thus, the Was scepter was the emblem of Waset as well
as the head ornament of the goddess of the city itself, who was also known as Waset.
The Mystical Ankh
The Ankh, ×, is the symbol of the imperishable vital force of life. It is related to the life giving properties of air and water. The Ankh
depicts three symbolic principles found in creation: 1. The circle (female member) 2. the cross (male member) and 3. Unity (the male
member united with that of the female). Life literally occurs as a result of the union of spirit and matter, the circle representing the immortal
and eternal part (absolute reality) and the cross representing that which is mortal and transient (illusion-matter).
Thus, as with the Ying and Yang symbol of the Chinese Tao philosophy, the Ankh also symbolizes the balance between the two forces
of life, positive-negative, light-dark, long-short, female-male, etc. If properly balanced and cultivated, the power of harmony (union of
opposites) is formidable. The top of the Ankh, the circle, represents the Shen, the Egyptian symbol of eternity. In Indian -
Hindu M ythology, the Ankh is depicted in the pictures of the androgynous God-Goddess Ardhanari. The left side of Ardhanari is female
and the right side is male. In Chinese philosophy, the Shen represents the life force in the cosmos; it is the wisdom-consciousness, the
Spirit.
The Ankh is also known as the "key of life." To give an Ankh to someone in thought or deed is to wish that person life and health. A
most important feature of the Ankh symbol is that it is composed of two separable parts. That is to say, the loop at the top (female) and
the cross at the bottom (male) are only "tied" together as it were. Therefore, it is possible to loosen the bonds (knots) that tie the spirit to
the body and thus make it possible for the soul to attain enlightenment. Ankh may be pronounced Aung and used as a Hekau (word of
power or M antra), chanting repeatedly (aloud or mentally) while concentrating on the meaning behind the symbolism. Staring at the
symbols either alone or in conjunction with the hekau or simply concentrating on it (alone) mentally will help steady the mind {
-Mnab-Firm of heart/steady minded} during concentration and meditation.
The Mystical Djed
The Djedpillar, , is associated with Ptah as well as Asar. It is part of a profound mystical teaching that encompasses the mystical Life
Force energy which engenders the universe and which is the driving force which sustains life and impels human beings to action. In the
Ausarian Resurrection myth, it is written that when Asar was killed by Set, his body was thrown into the Nile and it came ashore on the
banks of Syria. There it grew into a tree with a fragrant aroma and the kin of that land had it cut into a pillar. The pillar of Asar-Ptah refers
to the human vertebrae and the Serpent Power or life Force energy which exists in the subtle spine of every human being. It refers to the
four highest states of psycho-spiritual consciousness in a human being with the uppermost tier symbolizing enlightenment. Also, the Djed
refers to the special realm of the Duat (astral plane) in much the same way as the Christian Tree of Life refers to resurrection in Christian
mystical mythology.
The Djed refers to a special realm within the Duat or Ancient Egyptian concept of the Netherworld. This is the abode of Asar-Ptah as
well as the ultimate destination of those who become enlightened. It is the realm of Supreme Peace. It is known as Sekhet-Aaru or in other
times AmenDjed. AmenDjed is a reference which unites the symbolism of Asar and Ptah with that of Amun because Djed , , refers to
the Djed or Djed Pillar of Asar and Ptah. The Djed symbolizes the awakening human soul who is well “established” or “steadfast” or
“stable” in the knowledge of the Self. Djedjedu, , refers to the abode of Asar. Djedu was the name of two towns in
Ancient Egypt. In mystical terms it refers to being firmly established in the Netherworld. The Ancient Egyptian word Djedu refers to
“steadfastness” or “stability” as well as the pillar of Asar. This is the principle being referred to in the following line from the Egyptian
Book of Coming Forth By Day, Chapter I: 13-15:
nuk DjedDjedi, se Djedjedi au am-a em Djedjedu Mesi - a em Djedjedu

“I am Djedjedi (steadfast), son of Djedjedi (steadfast), conceived and born in the region of Djedjedu (steadfastness).”
The Ancient Egyptian concept of creation includes three realms. These are the TA, (Earth), Pet,
(Heaven ), and the Duat (the Underworld). The Duat is the abode of the gods, goddesses, spirits and souls. It is the realm where
those who are evil or unrighteous are punished, but it is also where the righteous live in happiness. It is the “other world”, the spirit realm.
The Duat is also known as Amenta since it is the realm of Amen (Amun). The Duat is the realm Ra, as symbolized by the sun, traverses
after reaching the western horizon, in other words, the movement of Ra between sunset and sunrise, i.e. at night. Some people thought that
the Duat was under the earth since they saw Ra traverse downward and around the earth and emerged in the east, however, this
interpretation is the understanding of the uninitiated masses. The esoteric wisdom about the Duat is that it is the realm of the unconscious
human mind and at the same time, the realm of cosmic consciousness or the mind of God. Both the physical universe and the Astral plane,
the Duat, are parts of that cosmic consciousness.
Thus, the mystical reading of the symbolism above shows that Ptah symbolizes the Life Force energy which engenders life within
creation. Ptah is the root of all creation. *(see The Serpent Power by M uata Ashby)
Above and opposite: The Djed Pillar of Asar, showing the 4 upper Psychospiritual consciousness centers. From the resurrection room of
the temple of Hetheru (Denderah, Egypt)
Above: The Djed, from which proceeds Life (Ankh), arms supporting the Solar Disk.
PART 4: The Deeper Implications of the Ancient Egyptian Concept of the Primeval Ocean
NUN
NU (NUN): THE PRIMEVAL OCEAN

The Ancient Egyptian symbol of The Primeval Ocean
All existence is likened to a vast ocean because the ocean is a single all-encompassing, all-pervasive, essence which accepts all rivers without
becoming full and which is the source and sustenance of all life on earth.
In the same way, all matter in the universe is part of one all-encompassing essence from which all of the different forms emerge and take
shape and into which they decay and dissolve through the cycle of time.
"Ptah conceived in His heart (reasoning consciousness) all that would exist and at His utterance (the word - will, power to make
manifest), created Nun, the primeval waters (unformed matter-energy).
Then, not having a place to sit Ptah causes Nun to emerge from the primeval waters as the Primeval Hill so that he may have a place to sit.
Atom (Atum) then emerges and sits upon Ptah. Then came out of the waters four pairs of gods, the Ogdoad
Ptah Nunu (left) and Ptah Tanen (right).
The third member of the Trinity, Ptah, as the Creator emerging from the primeval waters, Nun, and as the primeval hill, Atum (Tanen).
Ancient Egyptian M ythology is filled with stories of gods and goddesses, but all of them are related in a harmonious manner, which
when understood correctly, helps to unlock the mysteries of the human heart. Ancient Egyptian mythology begins with the existence of the
Nu, the Primeval Ocean. The creation stories of the Bible, the Cabala (Jewish M ysticism) and the Upanishads are remarkably similar in the
notion of primeval formlessness and in the subsequent names and forms (differentiation and objectification of matter) which arose later.
Ancient Egyptian Shabaka Inscription:
"Ptah conceived in his heart (reasoning consciousness) all that would exist and at his utterance (the word - will, power to make
manifest), created Nun, the primeval waters (unformed matter-energy).
Then, not having a place to sit, Ptah causes Nun to emerge from the primeval waters as the Primeval Hill so that he may have a
place to sit. Atom (Atum) then emerges and sits upon Ptah. Then came out of the waters four pairs of Gods, the Ogdoad (eight
Gods):
From Genesis 1 (Bible):

1. In the beginning God created the heaven and the earth.
2. And the earth was without form, and void; and darkness [was] upon the face of the deep. And the Spirit of God moved upon
the face of the waters.
From the Sepher (Sefir) Yezirah (Cabalism):

These are the ten spheres of existence, which came out of nothing. From the spirit of the Living God emanated air, from the air,
water, from the water, fire or ether, from the ether, the height and the depth, the East and the West, the North and the South.
From the Zohar (Cabalism):
Before God manifested Himself, when all things were still hidden in him... He began by forming an imperceptible point; this was
His own thought. With this thought He then began to construct a mysterious and holy form...the Universe.
From the Laws of M anu (Indian):

M anu is a Sage-Creator God of Indian Hindu-Vedic tradition who recounts the process of Creation wherein the Self Existent
Spirit (GOD) felt desire. Wishing to create all things from his own body, GOD created the primeval waters (Nara) and threw a
seed into it. From the seed came the golden cosmic egg. The Self Existent Spirit (Narayana) developed in the egg into
Brahma (Purusha) and after a year of meditation, divided into two parts (M ale and Female).
When we think of our body we don't differentiate between the left leg and the right, the lips and the face, or the fingers and the arm. In a
mysterious way, we consider all of the parts as a whole and call this "me". In the same way, in the state of Enlightenment, the entire
universe is understood as "me". Consciousness is essentially pure until the association with the ego develops. Then multiplicity and duality
appear to exist but as the following passages explain, the multiplicity of creation is merely the forms which energy takes on as it moves and
interacts in different polarities or the pairs of opposites. This concept of vibrations being the underlying cause of the phenomenal world
existed within the Egyptian mystical text called The Kybalion:
"To change your mood or mental state, change your vibration."
"M astery of self consists not in abnormal dreams, visions and fantastic imaginings or living, but in using the higher forces against the
lower thus escaping the pains of the lower by vibrating on the higher."
"M ind, as matter, may be transmuted from state to state, degree to degree, condition to condition, pole to pole and vibration to
vibration. Transmutation is a M ental Art."
"To destroy an undesirable rate of mental vibration, concentrate on the opposite vibration to the one to be suppressed."
"The wise ones serve the higher planes and rule the lower, in this way one operates the laws instead being a slave to them."
"Those who may come to understand the law of vibrations will hold the scepter of power in their hand."
"Nothing rests, everything moves; everything vibrates."
"Gender is in everything; everything has its M asculine and Feminine Principles; Gender manifests on all planes."
"Everything is dual; everything has poles; everything has its pair of opposites; like and unlike are the same; opposites are identical in
nature, but different in degree; extremes meet; all truths are but half- truths; all paradoxes may be reconciled."
"Everything flows out and in; everything has its tides; all things rise and fall; the pendulum-swing manifests in everything; the measure
of the swing to the right is the measure to the left; rhythm compensates."
"Every cause has its Effect; every Effect has its Cause; everything happens according to Law; Chance is a name for Law unrecognized;
there are many planes of causation, but nothing escapes the Law."
The 11 preceding tenets point to some very important teachings about the nature of Creation, the mind and about the way in which the
universe exists. First, the physical world appears real because of the senses. The human senses react with physical objects and concludes
that they are real, however, as you already know, modern physics has already proven that matter is not solid just as ancient mystical
philosophy has taught for thousands of years. So we must conclude that the senses are limited in their capacity to perceive reality the way
it truly is. The teachings state that the entire universe and everything in it vibrates. This follows along with the understanding of the Ancient
Egyptian creation story which speaks about a Primeval Ocean from which God emerged by uttering his own name. Sounds are vibrations
and vibrations ripple through the ocean of Consciousness. However, sounds are nothing more than the gross manifestation of thoughts
which are themselves also vibrations. This means that everything in Creation, all objects, are manifestations of vibrations in the ocean
consciousness just as every object in your dream is a manifestation of your consciousness which is being rippled, as it were, by your
thought vibrations. A deeper reflection on this teaching leads to the understanding that happy as well as sad thoughts are nothing but
vibrations in your consciousness. All of your thoughts, life experiences, dreams, desires and aspirations are nothing but vibrations in your
consciousness. Your “physical” body is not physical in reality. It is a gross manifestation of your thought vibrations.
Since the mind is essentially energy, that energy can be trained to act or perceive in particular ways. You have the choice of perceiving
yourself as a subject living within all of your experiences, which are limited vibrations, or of discovering the deeper source of your existence.
According to the texts, most people are incapable of controlling their emotions, moods and feelings because they do not realize that their real
Self is separate from these. Emotions, moods and feelings are nothing but vibrations, they are not you. M ost people cannot separate
themselves from their thoughts or mental complexes or conditioning. This means that their entire existence is in the realm of ignorance
wherein they identify themselves with the body and thoughts of the mind as themselves and are unaware of their spiritual Self. This is the
process of identification or conditioning. They identify their existence with the experiences and sense perceptions, thus they are unable to
discover a deeper reality, the Soul. Identification means that they identify their existence, their life and death, with the experiences, life and
death of the body. They believe that this is what they are and nothing more. In reality, the soul is never affected by the vibrations in
consciousness. Further, in the same way that you realize that “nothing” happened, in reality, once you wake up from a dream, a Sage
understands that from the point of view of the Soul nothing really happens, nothing changes. The varied experiences of life, world history
and so forth are only vibrations in the mind. In reality, there is only the calm peace of the ocean and the waves becoming only amusing
experiences instead of events which inspire fear, elation, regret, anger, or desire of any kind. When one believes that a mirage is real, one may
pursue that mirage, however, when one realizes that it was only an illusion, one should no longer continue to pursue that mirage. Therefore,
when a Sage discovers his/her true identity as the Self, they become fearless of anything that can happen in the phenomenal world just as
when one wakes up in a middle of a dream one is not affected by the events of the dream. They are understood as being an illusion, a passing
fancy. This is the attitude which a Sage has towards life. When one understands that what one is looking at is a mirage, the mirage
appearance may continue, however one will not be fooled. The physical objects of the universe are indeed like a mirage. Though appearing
to exist as abiding, solid realities, ancient mystical philosophy as well as modern physics show how in reality they are something other than
solid and abiding.
In the Kybalion text, the universe is explained as a vibration. Also the mind and the mental substance from which thoughts are made is
also composed of vibrations. In the realm described above, where Asar abides, there is no vibration; “nothing happens” from the point of
view of a human being because this realm does not exist as a factor of mentation. Think about it. Everything you know or have experienced
in your life has been a factor of your thinking process. In fact, without this thinking process the mind cannot function; it will stand still.
When the mind operates, it vibrates, and this vibration stirs up the ocean of consciousness. This stirring or vibratory process is what people
perceive as life experiences, sense perceptions, awareness of the passage of time, awareness of space between objects and their thoughts.
Upon closer reflection you should realize that throughout all of your experiences, being born, growing to adulthood, middle age and the aging
process, you have been the same all the time. It has always been the same “you” but the experiences are different. Likewise, the experiences
of your waking life are not different from those of your dreams. They are all just vibrations in the mental pool of water which is a fraction of
the vast ocean of consciousness.
Thus, all experiences occur either in the Duat (Astral plane composed of the mind and subtle senses) or in the Physical world (the mind,
senses and body), which is a creation of the mind of God (The Self) in which the mind and senses of the individual human being interact.
Once again, this interaction process in which you see yourself as an individual having experiences in time and space is composed of the
Triad (referring to the Trinity). The Triad of consciousness is composed of three aspects. There are objects, a subject and there is interaction
between the two. As a soul you are a special reflection of the light of Supreme Consciousness which emanates from the Self (Asar). This is
why you have consciousness and awareness of being alive. However, due to your ignorance you are wandering in the vast realm of the mind
which can only operate in the Duat or in the physical world. You have forgotten your Higher Self which is needed in order to perceive that
which transcends the vibrations of the mind and senses.
Also, human emotions and desires such as falling in love or desiring to possess an object in order to experience pleasure all occur in the
mind and are in reality projections in the mind based on the persons understanding of reality, just as an entire world is created in a dream out
of one’s consciousness. Those people and objects which you desired are composed of mental substance and your body and thoughts are
also composed of the same substance. Everything is composed of atoms, and atoms are composed of energy, and energy is composed of the
Self. In reality, that which you desire is a reflection of God in the mental pool of consciousness (your mind), but through the deluded state
of mind one comes to believe that personalities and physical objects in the world are abiding realities. Just as the dream world appears to be
“real” and “tangible” during the dream, the physical world also appears to be real and tangible and yet they are composed of the same stuff.
In reality the only truth behind all things in creation is the Self and it is this Self which supports all of the vibrations in all planes of
existence. Thus, if you desire an object in the world or a person you are in reality desiring the Self. Therefore, the mystics and Sages who
have discovered the Self have enjoined the practice of dispassion and detachment. This discipline involves living life but not holding on to it.
It is a dynamic quality which, when developed, allows you to experience life while not being bound to it or affected by it. Since both good
situations and bad situations in life are both illusory, then it follows that positive developments in life should not become the cause of
elation while at the same time negative developments should not be viewed as a motive for depression and sorrow. All situations, good or
bad, are determined by the concept of the person who is experiencing them and they are therefore dependent on their attitude or frame of
mind. For those who have discovered the reality beyond the illusoriness of the mind and time and space, there is neither good nor bad,
happy or sad, only the knowledge of peace and immortality. From the standpoint of those who are unenlightened, all events which occur in
life seem real, but from the standpoint of one who has discovered the absolute reality, all of this is illusory as a passing cloud or a dream.
Thus, any experience which depends on the mind and senses occurs either in the astral or in the physical plane, and therefore these planes
are also illusory and unreal.
When the mind and senses are transcended through the process of meditation it is possible to discover that special realm wherein there is
no vibration, no time, no space; there is neither existence nor non-existence, neither being nor non-being. It is the realm that is beyond all
concepts of the mind, and it is the realm from which time and space emanates.
All of the states of consciousness which are experienced through the mind (waking, dream and dreamless deep sleep) are nothing but
vibrations in consciousness. These states of consciousness are expressions of the Triad of consciousness. They are not real in themselves
but they reflect the absolute reality which transcends them. They can exist only because consciousness, the Self, is there to support them
just as an image is supported in a mirror because the mirror is present. All vibrations in the mind are like waves in an ocean, in this case, the
ocean of consciousness. The ocean supports the waves and these cannot exist separate from the ocean. Also, the thought waves in the mind
cannot encompass the entire ocean, therefore, only a portion of consciousness is reflected at any time. This limited reality is what most
people are aware of and call life. The experiences of the past, present, future, the awareness of being born, growing up and death are also
vibrations in consciousness. Also, your awareness of your history, your memories, your family relationships, etc., are nothing more than
vibrations in your mind which is supported by your deeper consciousness, your true Self. They are not really “happening” to the deeper
“you”. Therefore, life and the phenomenal universe is compared to a “dream” in which various experiences seem to occur but upon waking
up, the experiences are discovered to be “unreal” even though while at the time they were happening they seemed to be very real. Thus, the
human concept of “time” is only a minute segment along the stream of eternity. The concept of the world as a dream is expressed in the
Ancient Egyptian hieroglyphic text entitled: The Songs of The Harper. In one verse the relativity of the passage of time and the
experiences of life are explained as follows:
“The whole period of things done on the earth

is but a period of a dream.”
The practices of yoga allow the practitioner to discover a deeper reality beyond the mental vibrations. M ental vibrations and
identification with them as the Self is due to desire and ignorance. Your desires lead you to have vibrations in your mind. These thought
vibrations are related to the object of your desires. Therefore, if you desire worldly experiences you will have thoughts related to those
kinds of worldly experiences. But if you desire to discover your true Self, then you will enter a road which will at first lead you to have
thoughts about the transcendental reality, but eventually you will be led to a state which is beyond all vibrations. When this state is
experienced there is a perception of all-encompassing-ness because the mind and senses are not used. There is calm in the ocean of
consciousness because the vibrating waves have subsided.
In this way it must be understood that all vibrations or experiences of the mind are illusory because they are only partial reflections of
the Divine. Also, the vibrations in consciousness cannot exist separate from consciousness which perceives them and supports. Objects are
essentially vibrating consciousness and the perception of them in the mind of the individual is also due to Consciousness through which the
individual operates the senses and interacts with the objects. Therefore, the experiences of the mind are of limitation and the belief in them
as “real” and abiding is based on ignorance of the deeper reality. You desire objects because you believe them to be real, however, your
desire, the objects, your fanciful notions and longings about them are all in the realm of ignorance. Thus, it must be clearly understood that
the experiences of the mind are illusory vibrations and that in order to experience absolute reality it is necessary to transcend all vibrations in
the relative states of ordinary human consciousness (waking, dream and dreamless deep sleep). This can be accomplished through the
practices of yoga. When you begin to understand the illusoriness of physical objects and the ignorance of your desire for them, the pressure
of your Karma or the beliefs, desires, longings and ignorance about reality, which impels you, subsides. This feeling leads you to
experience dispassion for the objects of the world, allowing you to begin to discover a new peace and a deeper root to your existence beyond
the mind, senses and physical body. When this root begins to be discovered by you, you are treading the path of knowledge and wisdom.
This teaching about the vibrations also translates into the experience of duality. When there is calm in the ocean of consciousness, there is
the experience of oneness, singularity. When there are many waves, however, then there is the perception of the one plus others or duality
and multiplicity. However, the one and the others are in reality supported by the same source. When the vibrating waves subside, they melt
back into the ocean of oneness. Therefore, oneness is the deeper reality behind duality since duality is in reality a manifestation of the
oneness. So all physical objects and living beings are in reality rooted to the deeper oneness and source of all creation even though they
appear to be separate and distinct from each other just as the myriad of thoughts in the mind are in reality surges in the ocean of
consciousness that subside into Consciousness.
From the Kabbalah:
Polarity is the principle that runs through the whole of Creation, and is in fact, the basis of manifestation. Polarity really means the
flowing of force from a sphere of high pressure to a sphere of low pressure; high and low being always relative terms. Every sphere of
energy needs to receive the stimulus of an influx of energy at higher pressure, and to have an output into a sphere of lower pressure.
The source of all energy is the Great Unmanifest (God), and it makes its own way down the levels, changing its form from one to the
other, till it is finally "earthed" in matter.
The pure impulse of dynamic creation is formless; and being formless, the creation it gives rise to can assume any and every form.
The following passage comes from Lao-Tzu, the classical Taoist writer who popularized Taoism in China at the same time that
Buddha and Mahavira developed Buddhism and Jainism in India. He further illustrates the idea of undifferentiated versus differentiated
consciousness.
There was something undifferentiated and yet complete, which existed before heaven and earth. Soundless and formless, it
depends on nothing and does not change.
It operates everywhere and is free from danger.
It may be considered the mother of the universe.
The same idea of "formlessness" or "undifferentiated" matter occurs in the Rig (Rik) Veda, the Upanishads and the Bhagavad
Gita from India as well. The same teaching of “vibrations” which was presented above in the Kybalion is also present in the teachings of the
Upanishads and is referred to as Spanda or vibrations. The only difference between the following texts is that the Gita applies all of the
attributes of the manifest and unmanifest nature of divinity and incorporates them in the anthropomorphic personality of Krishna.
From the Rig Veda:
There was neither non-existence nor existence then; there was neither the realm of space nor the sky beyond.
There was no distinguishing sign of night nor of day...
Desire came upon that one in the beginning; that was the first seed of mind.
From the Upanishads:
There are, assuredly, two forms of the Eternal: the formed and the formless, the mortal and the immortal, the stationary and
the moving, the actual and the yon.
Gita: Chapter 9:17
Lord Krishna: I am the Father of the universe; I am the M other, the sustainer, as well as the Grandfather. I am the goal of
Vedic knowledge, I am the sacred Om, I am verily the Vedas in the form of Rik, Yaju and Sama.
Insights Into The Ancient Egyptian Primordial Ocean
Before there was any god or goddess, even Ra or Asar and Aset, and before there was any physical matter, the planets, the sun, animals,
human beings, etc., there was the Primeval Ocean and from it emanated all that exists. There are stories of a Primeval Ocean in other
cultures. Hinduism also includes teachings in reference to the Primeval Ocean and the Christian Bible begins with creation out of primeval
waters in the book of Genesis. The oldest notion and greatest emphasis on the concept of the Primeval Ocean comes from Ancient Egypt.
In the same manner that waves arise out of the sea and appear to be formed of different shapes, sizes and textures, the objects of the
phenomenal universe, the sun, stars, planets trees, animals and all living beings arise out of this ocean. But this rising did not only occur once
in the “beginning of time”. It is continually occurring. All objects in nature are continuously sustained by an “unseen” force which modern
science cannot fully explain. However, science does explain some characteristics of the phenomenal universe and these reveal an ocean of
energy wherein all things are interrelated and bound together as opposed to the ordinary thinking of a universe full of separate objects which
are composed of different elements. In fact, modern science reveals that all objects in the universe are composed of the same “stuff”. All of
the “elements” have the same basis, energy. Further, all matter is merely a manifestation of that same essence but in different modes of
manifestation. This facet of matter was explained thousands of years ago by the sages of mystical wisdom.
The sages have shown that consciousness or pure awareness is the basis of all matter just as when you are not thinking, there are no
thoughts or vibrations in the consciousness of your mind. In the same way, this universe is a manifestation of the thought process of the
Supreme Being. Therefore, it is possible to have an infinite number of elements and combinations of those elements just as it is possible for
you to create anything in your mind, out of your consciousness, when applied towards the imaginative process.
When the body dies it returns to the earth from whence it arose. Where does the soul go? It returns to the ocean of consciousness, and if it
is not enlightened, returns to this physical plane of existence to have more human experiences. When enlightenment is attained through the
practice of yoga, one communes with the ocean of pure and infinite consciousness which is an ever existing reality beyond the grasp of those
who are devoid of spiritual sensitivity. Our limited minds are like waves in the ocean of the Supreme Being. However, though they seem to
be separate and we seem to be alone, in reality, God is always there and is the very fabric of all physical objects as well as the very source
and sustenance of human consciousness. It is due to the distractions of the mind caused by desires, illusions, cravings, longings and
ignorance that the innermost recesses of our unconscious mind is veiled from conscious awareness. Nevertheless, the exterior world and the
internal world are nothing but manifestations of the primeval waters, manifestations of God or the Self.
When we delve deeply into the mysteries of the ocean of consciousness within our minds, we are able to discover the deeper truths
about our real essence, origin and purpose. This is the process called Sheti. When the wisdom teachings are studied deeply and the mystical
implications are understood, a special form of transformation occurs which leads to the discovery of the highest spiritual truths within one’s
heart. Discovering this glorious truth of your true nature is the goal of yoga and all mystical philosophies.
Thus, in the same way as a form is within a stone and can be carved into a sculpture, all objects in creation exist, arise and dissolve into
the Primeval Ocean. In other words, from the singular, preexistent ocean of consciousness arises all that exists as a thought in the mind of
God in the form of a Trinity or Triad of consciousness. Therefore, from the one arises the three.
The Self, God, is a sea of pure consciousness (NUNU or NUN), and out of that same sea came creation. Creation then is the sea which
has been rippled with waves by the wind of thought vibrations. These thought vibrations are the result of desire. In the same way a placid
lake reflects the unbroken image of the moon and when disturbed { -Neshsh.-Agitated, disturbed} by a rock develops
ripples, the pure consciousness of the mind is fragmented and rippled, as it were, by the thought waves caused by desire for worldly
experiences. Because of this rippling of consciousness, there appear to be many moons when there is in reality only one. If the lake of the
mind were to be calmed, if there were no desires, then the mind would reflect its essential unity and non-duality. The primeval waters never
changed into creation. Creation is the primeval waters itself and is continuously changing according to the winds of Cosmic vibration as
prescribed by the Cosmic M ind (God). Therefore, Creation is a continuous process which occurs every moment by God’s consciousness,
i.e. God’s very presence.
All matter is in reality cosmic mental thought substances in varying degrees of vibration and varying degrees of subtlety. The subtlest
material is the Self, God, and the Self permeates all other things from the less subtle material which composes the Astral world (Duat) to the
grosser material which composes the physical world. All matter is in a state of vibration and its existence is continually being sustained by
the Self. This process of sustaining Creation occurs every instant of every day, just as the form and structure of the human body is
sustained by a continuous process of new cells being created to substitute for those which are dying off. Every cell in the body is changed
every year. Therefore, you do not have the same body you had a year ago. In the same way the atoms of the house you live in are not the
same as they were in the past, even though the house “looks” to be the same as before. This is why what is considered to be “solid” matter
is not solid at all, and it is also the reason why things break down. There is no object which escapes the power of time which withers away
everything. Sooner or later everything breaks down and dissolves back into its original state. Even the most spectacular monuments and
architectural creations will someday deteriorate to the point of no longer being usable. Look at the Pyramids and the Sphinx. Having
withstood the ravages of time for over 12,000 years they are showing signs of deterioration. Even the most perfectly constructed machine or
object cannot escape the movement of time.
Think of a building. What is its life span? Say that it will last one hundred years and then will have to be torn down to build a new one.
Every year there is a certain amount of destruction or dissolution which occurs in the atoms of the building. It could be said that it breaks
down one hundredth of its life span every year. The movement of dissolution is slow and those who do not reflect on it do not acknowledge
the hidden mystical teaching until the time of the dissolution of their own body; then it is too late. You must study and understand the
teachings of mystical spirituality now while there is “time”.
Another important teaching to understand about “matter” is that the substratum of all objects is the same, and therefore, all objects can
be transmuted or transformed into others. Even the most foul smelling rotten matter can be rearranged at the molecular or subatomic level
and changed into the most fragrant substance. Solid matter can be converted into energy and then back into solid material form once again.
These findings have been confirmed by modern physics experiments.
The underlying power of time comes from the continuous process of movement in Creation. In the same manner that the human mind
does not “stand still”, the universe is in continuous motion. Even at subatomic levels, matter, regardless of how solid it may appear to be,
changes. The physical universe is in constant dissolution and creation. This is the reason why the solar and lunar barque of Amun-Ra (
) traverses the heavens perpetually and must constantly battle the forces of chaos and disorder (Set). Amun-Ra constantly establishes
M aat (cosmic order) and thereby maintains the phenomenal universe in existence. The barque traverses through the heavens and every
evening is consumed by the Cow-Goddess, Nut, and every morning she gives birth to it with renewed life.
The Pyramid texts of Pepi II determine the Company of gods and goddesses of Anu to be: Tem, Shu, Tefnut, Geb, Nut, Asar, Aset,
Set and Nebthet. In the pyramid texts of Pepi II, the following account is given about the emergence of Atum (or Tem, Tum):
He who was born in the Nu (primeval waters),

before the sky came into being,
before the earth came into being,
before the two supports* came into being,
before the quarrel** took place,
before that fear which arose on account of the
Eye of Heru existed...
*(Shu-Tefnut)
**(quarrel between Heru and Set)
The idea of the primeval waters (NU) and the original primeval spirit which engendered life in it occurs in several myths. The earliest
occurrence of the idea of the primeval waters is found in the Egyptian religion which predates the Osirian Resurrection M yth. This pre-
dynastic (10000-5500 B.C.E.), pre-Osirian, myth spoke of a God who was unborn and undying, and who was the origin of all things. This
deity was un-namable, unfathomable, transcendental, gender-less and without form, although encompassing all forms. This being was the
God of Light which illumines all things and thus was later associated (in dynastic times) with the Sun, Ra or Tem, and with Heru who
represents that which is up there. Tum, Tem or Temu is an ancient Egyptian name for the female ocean, the deep and boundless abyss
of consciousness from which the phenomenal universe was born. Tum comes from the root t e m ,"to be
complete", or temem , which means "to make an end of". Also Tum is regarded as the evening or setting sun in the
western sky symbolizing the completion, the end, of the journey. Khepera (or Khepri), the dung beetle,represents the morning sun
which is becoming. This form is also associated with the young Heru, Heru in the Horizon, also known as The Sphinx. Ra
represents the daytime sun which is. This is why the initiate wishes to go to the beautiful west upon completion of the span of life. The
beautiful west is the abode of Asar. Tum was analogous in nature to the Babylonian Tiamat, the Chaldean Thamte, the Hebrew Tehorn,
and the Greek Themis.
Ra
The story related in the Papyrus of Nesi-Amsu is that this primeval God laid an egg in the primeval chaotic waters from which the God
(Him/Herself) emerged. While this primordial God, who emerged out of the waters, created or emanated Ra, the Sun or Life Force, Djehuti,
the Word or creative medium, and M AAT, the principle of cosmic order and regularity, the underlying emphasis was on all of these, as well
as human beings and the phenomenal world, being essentially emanations from that same primeval ocean. Other stories tell of how the
creator masturbated and engendered life within Himself. The papyrus of Nesi-Amsu further discusses the emergence:
When Atum emerged from Nun, the primordial waters, before the sky and earth were born and before the
creation of worm or reptile, he found no place to stand...
Tum, therefore represents the first emerging thought which contemplated its own existence in the vast ocean of undifferentiated
consciousness which was devoid of names and forms, devoid of tangibleness, solidification, coagulation and grossness.* All that existed was
subtle matter, the primeval ocean. The pyramid texts continue, explaining how Atum continued the process of creation by emitting the other
principles of creation in the form of the gods and goddesses as follows. (*capable of being touched; material; something palpable or concrete)
"Tum (Atum) is he who came into being (through Himself) in Anu.

He took His phallus in His grasp that he might create joy in Himself, emitting the twins Shu (air, dryness, space, ether) and
Tefnut (moistness)..."
In this manner, the various qualities of matter emanated from Tum and gave form to the primeval ocean, and continue to give it form at
every moment. Geb is the son of Shu and Tefnut and represents the solid earth. Nut is the daughter of Shu and Tefnut and represents the
sky and the heavens and the mother of Asar, Aset, Set and Nebthet.
In a creation story involving Khepera (Ra in the aspect of the rising sun, the creation of a new day), He says He rose up from Nu and:
"I found no place there whereon I could stand. I worked a charm upon my heart, I laid a foundation in M aa*, and then I made
every form. I was one by myself, {since} I had not yet emitted from myself the god Shu, and I had not spit out from myself
the goddess Tefnut; there was no other being who worked with me." (*referring to M AAT)
In the creation story involving the Osirian M ysteries, Asar assumes the role of Khepera and Tem:
"Neb-er-tcher saith, I am the creator of what hath come into being, and I myself came into being under the form of the god
Khepera, and I came into being in primeval time. I had union with my hand, and I embraced my shadow in a love embrace; I
poured seed into my own mouth, and I sent forth from myself issue in the form of the gods Shu and Tefnut." "I came into
being in the form of Khepera, and I was the creator of what came into being, I formed myself out of the primeval matter, and
I formed myself in the primeval matter. M y name is Ausares (Asar).
I was alone, for the gods and goddesses were not yet born, and I had emitted from myself neither Shu nor Tefnut. I brought
into my own mouth, hekau, and I forthwith came into being under the form of things which were created under the form of
Khepera".
Neb-er-tcher
These passages all point to the fact that while the name of the Supreme Being has changed under the different priesthoods, these are
merely different expressions of the same principles and teachings which even use the same wording, therefore, there is no discontinuity or
confusion within the theology. M ore importantly, the last passage reminds us that all of the names and forms are merely outward
expressions of the Supreme Being, Neb-er-tcher, in its physical manifestation. Nebertcher, as previously discussed, is a name which
signifies the all-encompassing meaning of the collective members of the Trinity. Nebertcher includes all male and female aspects of the
Trinity and is therefore, to be understood as the androgynous and primordial being from which arose all names and forms, all gods and
goddesses, all creation.
These utterances are the progenitors of the Christian and Hebrew idea of creation described in the book of Genesis where God or the
Spirit hovers over and stirs the primeval waters. The original Bible texts express the creation more in terms of an act of sexual union.
Elohim (Ancient Hebrew for Gods/Goddesses) impregnates the primeval waters with ruach, a Hebrew word which means spirit, wind
or the verb to hover. The same word means to brood in Syriac. Thus, as the book of Genesis explains, creation began as the spirit of God
moved over the waters and agitated those waters into a state of movement. In Western traditions, the active role of divinity has been
assigned to the male gender while the passive (receiving) role has been assigned to the female gender. This movement constitutes the
dy namic f emale aspect of the Divine in Tantric (Eastern and African) terms while the potential-passive aspect is male. Creation is
therefore understood to be a product of the interaction between these two aspects of the same reality: spirit and primeval waters (M ale and
Female).
Since God is all that exists, then God is also the spirit and the primeval waters at the same time. Therefore, God interacts with
him/herself and emanates creation out of him/herself. So within this teaching of the Primeval Waters in the Bible lies the mystical idea that
creation and God are one and the same in a mysterious unexplained way. Some important questions arise here. If the Spirit is God and the
Primeval Waters of Creation are also God then what is Creation and where is the Kingdom of Heaven? Is creation separate from God, or
is Creation held in the palm of Gods hand? Does God have hands? Where is God? Where did God come from? What is our relation to God?,
and so forth. What does this all mean? The study of Ancient Egyptian and Indian creation stories provides answers to these questions.
The Ancient Egyptian and Hindu creation stories originated in the far reaches of antiquity (5500 BCE and 3000 BCE respectively). The
primeval Egyptian creation myth is similar in many respects to the creation story from the Indian mythology associated with the Laws of
Manu. M anu is a Sage-Creator God of Indian Hindu-Vedic tradition who recounts the process of Creation wherein the Self Existent
Spirit (GOD) felt desire. Wishing to create all things from his own body, GOD created the primeval waters (Nara) and threw a seed into it.
From the seed came the golden cosmic egg. The Self Existent Spirit (Narayana) developed in the egg into Brahma (Purusha) and after a year
of meditation, divided into two parts (M ale and Female). In the Bhagavad Gita, Lord Krishna reiterates the wisdom of the primeval waters
as he proclaims that He is the same Supreme Being who arose and formed creation:
27. Among the horses know M e to be Uchhaihshrava that arose during the churning of the ocean; I am Airavata among the
elephants, and the King among human beings.
Bhagavad Gita: Chapter 10
Vibhuti Yogah--The Yoga of Divine Glories
The teaching of the Primeval Ocean points to another mystical implication. The mind is like an ocean of consciousness, which is being
buffeted by the winds of thoughts which have their origin in the ignorance of its true nature and the resulting feelings of greed, hatred, anger,
fear, attachment, elation, sorrow and impatience, which are constantly blowing across its surface, creating waves of agitation and distractions
in the mind. If these waves were to be calmed, if it were possible to make the mind free of the waves, it would be possible to have clear
insight into the depths of one’s consciousness just as it would be possible to see the bottom of a lake if it were free of waves. A most
important task of every spiritual aspirant is to train the mind so that it is not affected by the winds of emotion and thoughts based on
ignorance. When this practice is perfected, there is equanimity in the mind. This equanimity allows you to discover the depths of the ocean
of the mind and thus discover the Self within. In order to practice this teaching it is necessary to have a keen understanding of the mystical
nature of the universe and of one’s own being. Then it is necessary that you live your life according to these teachings and remain mindful of
every thought and emotion that enters the mind, rejecting those which are contrary to M aat (order, righteousness, truth) and accepting those
that are in line with M aat.
From a Yogic perspective, when you act with reason and uphold justice, correctness and virtue in your life, you are living according to
M aat and when you live in harmony with M aat it means that you are moving into harmony with the universe, God. When you live
according to the whims, desires and feelings of the mind which are based on ignorance, anger, greed, fear, hatred and so on, you are living
according to chaos and mental agitation. This is known as a hellish existence. Therefore, you must strive to cultivate peace, harmony and
love toward humanity and the universe within your heart. These qualities will lead you to discover and experience the deeper essence of
your being just as a swimmer dives below the waves and discovers the depths of the ocean. In the same way, you can dive below the waves
of mental agitation (ignorance, anger, greed, fear, hatred, etc.) and discover the ocean-like Divine Self within you.
Perhaps the most important teaching to be derived from the Primeval Ocean is in reference to its fullness. As a metaphor for
consciousness which holds within itself infinite possibilities for expression as the universe, the Primeval Ocean is said to be “Full”. This
“Fullness” implies that it is complete, in much the same way as you are complete as entire dream worlds arise from your mind during sleep.
The dream world is apparently “full” also. It seems to contain all of the necessary elements of a “real” world wherein there are people,
objects, situations and you as a subject who assumes various identities. Nevertheless, you are the real support of your dream. Its basis lies
within your consciousness. In the same way, this entire universe lies within the consciousness of God and God is the substratum of this
entire creation just as you are the substratum of your dreams. This teaching of the fullness of the Primeval Ocean is to be found in the Book
of Coming Forth By Day (xvii. 76,79; lxxi. 13; cxxiv. 17). The hekau-utterance in Chapter xvii gives an exact description of this concept.
The initiate says:
“Behold Ra who was born yesterday from the buttocks of the Goddess M ehurt,” In the answer to the question: “What then is this?” it
is explained: “It is the watery abyss of heaven, or as others say, it is the image of the Eye of Ra in the morning at his daily birth.
M ehurt is the Eye (Utchat) of Ra.”
The goddess M ehurt
M ehurt was originally the female embodiment of the watery matter, the Primeval Ocean from which the substance of the world was
formed. Her name , means “mighty fullness”. She was the infinite source of matter which was
impregnated by the male spirit. This is one of the reasons why one of the symbols of Amun is a pregnant woman . Of course, the female
primeval matter and the male spirit are both aspects of the same energy. This is expressed in the last line of the utterance where it is
explained that M ehurt herself is the “image” of the “Eye of Ra”. The Eye of Ra is his own daughter, Hetheru, and it is also related to Aset.
M ehurt is depicted as a cow goddess brimming with life giving essence. This symbol is common to Hetheru, Nut and Aset as well. The cow
Goddess is often referred to as a “seven fold deity” known as the “seven Hetherus”. This title refers to the further differentiation of the
three primordial principles which in turn express as the phenomenal universe through a series of sevens. This number seven is expressed in
all levels of Creation. It is expressed in the seven levels of the human subtle anatomy with the seven spiritual centers (see Egyptian Yoga)
and it is also expressed as the seven primary colors of the rainbow. This principle of sevens, translated into the Gnostic Idea of the “seven
planetary spirits” and the Archangels, known as the heads of the Celestial Host, were titled the “Seven Archangels of the Presence”. Aset-
Hetheru in Ancient Egypt symbolized the source of Creation. The Milky Way was produced by her udder and she was “the Great
Cow which gave birth to Ra, the Great Goddess, the mother of all the gods and goddesses...the lady who existed when nothing else had being
as yet and who created that which came into being.”
In Indian M ythology the cow holds the same symbolism as that of Ancient Egypt. The cow is known as the “fountain of milk and
curds.” In a mystical sense the world is also a curd of the milk which emanated from the celestial cow. To this day the cow is held to be
sacred in India and it is associated with Purusha or the Supreme Self in the Avatara personality of Krishna, who is known as the “milker of
the cow”. Krishna is an incarnation of Vishnu (God) in the same way that Heru (Heru) of Ancient Egypt is an incarnation of Asar (God).
One of Krishna’s titles is “Govinda”. Govinda means “Cow finder, milker, herder”. In a symbolic sense, Krishna is the milker of the
Upanishads. He extracts the essence of their wisdom teachings and this essence is presented in the Bhagavad Gita text. The
Sanskrit word “go” (cow) also means “sacred treasure”, variously known as the “Philosopher’s Stone”. The Upanishads are the sacred
mystical wisdom texts which expound the teachings of mystical philosophy in much the same way as the “M etu Neter” or
Hieroglyphic texts of Ancient Egypt. They are known as “divine speech” or the “words of God” and remarkably, the definition of M etu
Neter is also “divine speech” or the “words of God”. These similarities point to the essential synchronicity of Ancient Egyptian and
modern Indian mystical philosophy.
The Eye of Ra ( ) is Ra’s creative principle in this aspect. Thus, Creation itself is an image of God. The primordial essence from
which Creation arises and that which arises as Creation are images of God, in much the same way as your thoughts and dreams are an image
of your consciousness.
“I was One and then I became Three”
Through the interplay of the male and female principles an infinite variety of forms can arise. This is the cause of the multiplicity that is
seen in Creation. The multiplicity of chemical elements and the infinite possibilities which are possible through their combinations is in
reality an expression of the two principles, the opposites, duality, which are expressions of the one, singular and non-dual essence. All of
the multiplicity is in reality an expression of the two principles (duality) which, when examined closely with keen philosophical reason and
an intuitive mind, is found to be in reality a singular or non-dual principle. This is the deeper meaning of the Ancient Egyptian teaching: I
became from God one, Gods three, which was presented earlier, where God tells us he was one essence and then transformed himself
into three. These three constitute the basis of the multiplicity of creation, the duality along with the interaction between the two makes
three principles. Thus, the substratum of all creation is oneness and this oneness has been translated into religion as the concept of
monotheism and the Trinity. However, monotheism as it is understood in Western religions such as Orthodox Christianity, Orthodox Islam,
Orthodox Judaism and others is not the same monotheism implied in the teachings of yoga, and mystical religions such as the Egyptian
M ysteries, Vedanta, Buddhism, the Tao, etc.
In Western religion, monotheism implies that there is one God who exists in fact and is watching over his creation. God is conceptualized
as a male figure who is separate from creation and manages it from afar. In the mystical sciences, monotheism implies that God is the only
being that truly exists and therefore all that exists is an expression of the Divine. Therefore, in mystical philosophy there is no conflict or
contradiction with monotheism or polytheism. There is only an expanded definition. In mystical philosophy Pantheism,
Panentheism and Monism are terms which more closely express the understanding of the Divine. The following definitions are presented
for the purpose of clarifying the philosophical views held by religion and mystical philosophy.
Polytheism
Polytheism, belief in or worship of many gods. Such gods usually have specific attributes or functions.
Pantheism
1- Absolute Pantheism: Everything there is, is God.

2- M odified Pantheism: God is the reality or principle behind nature.
Panentheism
Term coined by K.C. F. Krause (1781-1832) to describe the doctrine that God is immanent in all things but also transcendent, so that every
part of the universe has its existence in God; but He is more than the sum total of the parts.
Shetaut Neter: Ancient Egyptian Religion - Egyptian Yoga
M onotheistic Polytheism - Ancient Egyptian religion encompasses a single and absolute Supreme Deity which expresses as a cosmic forces
(gods and goddesses), human beings and nature.
Monism
1- Absolute M onism: Only God is reality. All else is imagination.

2- M odified M onism: God is to nature as soul is to body.
God expresses as nature, the stars, your body, your thoughts, your senses, all physical objects, all good and evil people, etc. God is
everything, just as everything in your dreams is in reality an expression of your own consciousness when you sleep. God is not separate
from creation but is immanent in creation. God is never far from you but is as close as your every thought, every breath, every sensation,
every feeling. Thus, that which transcends the phenomenal world of time and space is “full” and the phenomenal world which is an
expression of the eternal is also “full”. This exact teaching of the “fullness” of God and the “fullness” of Creation may also be found in the
Indian Upanishads in the following prayer:
Purnamadah Purnamidam Purnat

Purnamudachyate Purnasya
Purnamadaya Purnamevavahisyate.
Om Shantih, Shantih, Shantih.*
Translation:
That (Absolute) is full,
this (world, being a manifestation of the Absolute) is full.
When this (world-process) is taken away (by transcending it through Self-realization), what remains is Full (the Absolute).
M ay there be Peace, Peace, Peace.*
*From M antra, Kirtana, Yantra and Tantra
by Sri Swami Jyotirmayananda.
A striking example of the integration of the female principle into Egyptian mythology is to be found in Chapter 78, Line 47 of the
Egyptian Book of Coming Forth By Day where it is stated to the initiate:
“...To the son (initiate), the Gods have given the crown of millions of years, and for millions of years it allows him to live in the
Eye (Eye of Heru), which is the single eye of GOD who is called Nebertcher, the queen of the Gods.”
The previous passage is of paramount significance since it states that the primary Trinity, Nebertcher, the High GOD of Egypt, which
is elsewhere primarily associated with male names, Amun-Ra-Ptah, is also "the queen of the Gods." Therefore, the primary
"Godhead" or Supreme Being is both male and female. Even in dynastic times the goddess is attributed equal status and
importance for the salvation of humanity. All high deities were considered to be bisexual or androgynous, possessing a male and female
aspect.
In the Hymns of Amun by Her and Suti, Amun is called Glorious Mother of gods and men". Thus, either the male or the female
aspect or the androgynous aspect of the Divine is emphasized according to the particular idea being expressed. Since the Divine
encompasses all genders and that which transcends genders, there is no conflict in any of these interpretations. The conflict in theological
study arises when the mental concept of God is concretized and held onto steadfastly as an absolute reality or when it is held on to as being
a historical fact rather than a psychological symbol of a deeper reality which is within the human heart and which is also the essence of the
universe. This has the effect of stunting spiritual development because eventually, on the way to enlightenment, all concepts must be left
behind. Concepts are necessary for the formulation of theories and for understanding ideas, however, concepts must always be understood
as signs toward the Divine, rather than as definitive, absolute truths. This is the idea behind the statements of various Ancient Egyptian
hymns:
“No man has been able to seek out GOD's likeness. Though GOD can be seen in form and observation of GOD can be made
at GOD's appearance, GOD cannot be understood... GOD cannot be seen with mortal eyes...”
These statements signify that no one who looks for God with the understanding of the ego-concept will be able to see God. What they
will see is the world of time and space and deities created out of the imagination because they are looking through the impure intellect, mind
and senses. In order to understand God one must transcend the human ego and thus become like God: transpersonal. It is only then that the
correct understanding will dawn. The same idea is more explicitly stated in the Hindu Upanishads and the Taoist Tao Te Ching:
"He truly knows Brahman who knows him as beyond knowledge; he who thinks that he knows, knows not. The ignorant think that
Brahman is known, but the wise know him to be beyond knowledge."
-Kena Upanishad
"The Tao that can be told is not the eternal Tao.

The name that can be named is not the eternal name.
The nameless is the beginning of heaven and earth."
Tao Te Ching
-
When God is personified and given a specific name it is like trying to circumscribe the unconscious mind. Is there a limit in the
unconscious mind? Is there a clear identity to the farthest reaches of your unconscious? No, therefore it cannot be circumscribed with any
term or description. The concepts should only serve as temporary crutches for the mind to assist it in understanding the transcendental
nature of the Divine until it is ready to grasp infinity and non-duality. Concepts should never be held onto because any and all concepts are
faulty because the human mind is limited. Therefore, any attempt to classify God or circumscribe God with any description, location, name
or form will be erroneous and idolatrous. God cannot be defined in terms of time and space because God transcends these. In reality, the
word “God” is a metaphor for that which transcends all human categories of thought and all mental concepts. The word “God” and the
disciplines of religion and yoga philosophy are supposed to be a vehicle to get you in touch with the depths of your own being, but if you
hold onto them as absolute realities you will miss the point which is being conveyed through the metaphors.
This way of holding onto the idea of God as a male personality or as a savior figure represents an erroneous understanding of religious
symbolism and it is a source of strife among the world religions and of the relations between men and women. However, when you are able
to transcend your own mind through the practices of yoga, then you are able to commune with that which is real, that which is non-dual,
perfect and supremely “FULL”.
The Significance of the Number Nine

There is important mystical significance related to the number nine (9) within Ancient Egyptian mystical philosophy. As introduced
earlier, the Company of gods and goddesses of Ptah (Nun, Nunet, Huh, Huhet, Kuk, Kuket, Amon, Amonet) total eight in number and with
Ptah they add up to nine. In the Company of gods and goddesses of Ra (Ra-Tem, Shu, Tefnut, Geb, Nut, Set, Asar, Aset, Nebthet, and
Heru) there is also a total of nine. The number nine is to be found in the very heart of Ancient Egyptian M ythology, the Cosmogony and
Cosmogony itself, because the number nine is the basis of creation. This is why the number nine recurs in nature, in chemical and physics
experiments.
Eight signifies the transient world of time and space and One is the number which symbolizes oneness, wholeness, All sight, All
knowing, the Supreme Being, The Absolute. When the multiples of number eight (16, 24, and so on) are added up the total of their
component numbers is less than eight (ex. 1+6=7). So while these numbers seem to be of greater value in reality they are of lesser value.
The world is like a dream that arises during sleep. The dream seems to be very real and abiding (“full”) but when you wake up you
discover that it is of lesser value than what you believed previously. The dream was an emanation from you and it has no reality unless you
dream it. The dream is the eight and you are the one. You are the “fullness” which gives rise to your dream.
When the multiples of the number nine are added they all add up to 9. Thus, nine is the highest number. So when you discover The
Hidden Properties of Matter: Shetau Akhet you are in reality discovering the essence of Creation and the Self (God). Creation is
given value due to the presence of the Self who is the Absolute Reality which sustains Creation. Having discovered Shetau Akhet and your
Higher Self as being one and the same, you have discovered all that there is to be known, you have achieved the number nine.
Part 5: Memphite Theology and The Versions of the Prt m Hru(Ancient Egyptian Book of
the Dead)
Ptah, Memphite Theology and the Mysteries of Mind as explained in the Asarian
Tradition and the Pert M Heru Texts
M eneferian (M emphite) Theology and The Versions of the Prt m Hru (Ancient Egyptian Book of the Dead)
In order to understand M eneferian Theology properly it is necessary to gain insights into its relation and importance to the other main
scripture of M eneferian Theology besides the Shabaka Inscription and the varied monumental inscriptions such as the one presented on
page #1; that other important text is the Pert M Heru. The Ancient Egyptian scriptures today referred to as the “Book of the Dead” evolved
through at least three phases, stages or editions. These are referred to by most Egyptologists as “recensions” or “versions” (editions). This
classification generally follows a historical outline of the development of the central universities of Ancient Egypt. In ancient times there
were four main centers of philosophical scholarship. These were the main Temple in the city of Anu (Greek-Heliopolis), the main Temple
in the city of Waset (Greek-Thebes), the main Temple in the city of M ennefer otherwise known as Hetkaptah (Greek-M emphis) and the
Temple in the city of Abdu, the center of the worship of Asar. Anu, Waset and Hetkaptah were the capital cities of the country in different
historical periods. These were the schools attended by the Greek students of philosophy, Pythagoras being one of the most famous. Abdu
remained as the spiritual center of Asarian worship throughout history.
The Pyramid Texts are regarded by Egyptologists as being the first versions of the Prt m Hru. This is known as the Anunian
Recension, and it is regarded as containing 759 utterances (chapters). These are regarded as belonging to the Old Kingdom Period,
(cultural period of development- Dynasties 1-5). The next grouping of writings of the Prt m Hru are referred to as Coffin Texts .
They are regarded as belonging to the Middle Kingdom Period (Dynasties 11-12). They were inscribed on wooden coffins and include
complete utterances from the Pyramid Texts along with completely new ones. These texts are regarded as containing 1,185 invocations
(utterances, chapters). In the city of Waset the priests/priestesses created a new version of Prt M Hru. These are usually referred to as the
Wasetian (Theban) recension of the Prt m Hru. The Wasetian Recension adopted several texts from the older recension but
added many more new ones. This recension is found on papyrus scrolls and one of its principal features are the extensive vignettes. In the
very late period (after 600 B.C.E.), most papyri included a possible total of 192 chapters. These are usually referred to as the Saite
Recension (Greco-Roman Period). This edition was written in hieratic text, including vignettes and contained only a few Hymns and
sections of Chapter 33 which concern the Great Judgment and the Confessions of Innocence (42 principles of M aat).
The entire panorama of Ancient Egyptian theology can be thought of as a university system. Within a university, many colleges may be
found. Each may specialize in a particular aspect of a subject while working harmoniously with other subjects presented in the other
colleges within the university system. Likewise, the theology of Ancient Egypt emerged all at once but aspects of it were developed in
different periods, by different schools or colleges which emerged within Ancient Egyptian history with the purpose of emphasizing and
espousing particular perspectives of the theology, thereby popularizing certain teachings and divinities at different times. The earlier edition
of the Prt m Hru originated in the College of Anu and was based on the Supreme Being in the form of “Ra.” The next important edition
developed in Waset. It was based on the Supreme Being in the form of “Amun” or “Amun-Ra.” Both the Anunian and Wasetian teachings
are to be regarded as emphasizing more of a devotional aspect of spiritual practice. They are referred to as “Theban Theology.” The College
of M enefer/Hetkaptah (M emphis) developed a tradition that was based on the Supreme Being in the form of “Ptah.” The M emphite
teachings are referred to independently as “M emphite Theology” and are to be regarded as emphasizing more of a philosophical and
psychological aspect of spiritual practice and were not used in exactly the same manner as the writings now referred to as the collection of
chapters known as “Book of the Dead.” The teachings of the Temple in the city of Abdu are a direct extension of the Anunian teachings, as
they deal with the mythology related to the grandson of Ra, i.e. Asar. The later editions will be discussed at length in the following sections,
as well as in the glosses and notes throughout this book.
The Anunian edition was inscribed in the pyramids of the early kings of Ancient Egypt in hieroglyphics. It is thus known as the
Pyramid Texts . Some parts of it were inscribed in coffins, papyri, tombs, and steles. It should be noted that while this period roughly
corresponds to 5,000 B.C.E.- 3,000 B.C.E., this is only the period in which the writings were codified (set down in hieroglyphic text). There
are archeological and anthropological indications that the teachings existed prior to this period, in the vast reaches of so called “pre-history”
referred to as the “Pre-dynastic” period.
The Wasetian edition (Theban-cultural period of development- Dynasties 18-20) can be found on papyri in hieroglyphics. The
writings were partitioned into chapters with titles, but were still not given any definite order in the collection. These texts can be found after
the cultural period of the 20th dynasty in hieroglyphic text as well as hieratic text.
Another version is recognized, called Saite or Ptolemaic edition. The Ptolemies were the Greek descendents of one of Alexander the
Great’s generals who took control of Egypt after Alexander had died. It is the latest cultural period of Ancient Egyptian history in which the
country was besieged by outside conquering nations (Persians, Greeks, and especially the Romans) as well as internal social disintegration
due to wars, breakdowns in social order and periods of civil unrest, martial law or the absence of government order altogether. In this edition,
the chapters were arranged in a definite order and were written in hieroglyphics as well as hieratic text. However, this order was not
absolutely rigid, nor did all the papyri follow what might be considered a sequential pattern for reading and studying purposes. It was
considered sufficient that the chapters be present in the scroll (Ancient Egyptian book form).
The texts used for this present translation rely on the older versions (Pyramid Texts and Coffin Texts ) in reference to the general
themes of Kemetic spirituality content and as a method of determining the proper order of the collection of writings. Since the papyrus
versions are summaries of the writings of the Coffin Texts, which are themselves expansions on the Pyramid Texts , the later versions
(papyrus versions) are good sources in reference to the titles and format of separation of the chapters as well as the presentation of
vignettes and the conciseness of writing in the presentation of certain concepts, for in the later versions, there is to be found a refinement of
the verses which appeared in the earlier texts. The collection presented in this volume represent the most mystical chapters taken from all
versions of the Prt m Hru. In this volume, when discussing writings from the Pyramid Texts, they will be referred to as “utterances.”
When discussing writings from the Coffin Texts, they will be referred to as “invocations,” and when discussing the Papyrus Texts they
will be referred to as “chapters.” It should be noted that the use of the words invocations, utterances, or chapters can be confusing
since in the Pyramid Text and Coffin Text writings, utterances can be as short as one sentence or as long as a long essay akin to the
chapters of the later texts.
Ptah and the Philosophy of Opening the Mouth

In the Ancient Egyptian Prt M Heru text Ptah figures prominently in Chapter 11 where he is recognized as the opener of the mouth of
the initiate. It is by the power of Ptah, that is, the essential nature of Ptah, pure consciousness, that a priest assumes the role of Ptah and
uses that power to open the mouth, i.e. expand the consciousness of the initiate. In ritual, the priest assumes the role of Ptah, opening the
mouth/eyes of the initiate with various instruments. Thus, being facilitated by the priest or priestess, the adoption of the characteristics
represented by Ptah, allows one to expand in consciousness ands thereby realize higher consciousness.
Scenes of Opening the M outh from the Pert M Heru Text

CHAPTER 11[xxiv]
The Words For Opening the Mouth
(translation by M uata Ashby)
Gloss On Chapter 11: Its Meaning and Mystical Significance
Ancient Egyptian mythology, as well as that of Hinduism (Narayana) and Christianity (Genesis), holds that creation arose from an all-
pervading ocean. M ystically, this ocean, called Nu or Nun in Kemetic Philosophy, refers to God’s consciousness, which is vast and can
become anything God chooses. The Chepesh has important mystical symbolism. Chepesh has a relation to the thigh of Asar. In Ancient
Egyptian mysticism the thigh is the symbol of sexual potency. It symbolizes the male generative capacity and is one of the offerings of
Hetep given in Chapter 36 (usually referred to as #30B) of the Pert M Heru.
Also, in ancient times the Chepesh symbol represented the “Northern path” of spiritual evolution. Since the constellation of the Ursa
M ajor (“Great Bear” or “Big Dipper”), known to the Ancient Egyptians as “M eskhetiu,” contains seven stars and occupied the location
referred to as the “Pole Star,” it does not move, while all the other stars in the sky circle around it. This constellation, whose symbol is the
thigh, , was thus referred to as “the imperishables” in the earlier Pyramid Texts: “He (the king-enlightened initiate) climbs to the sky
among the imperishable stars.”[xxv] The Great Pyramid in Egypt, located in the area referred to as “The Giza Plateau” in modern times,
incorporated this teaching. The main chamber in the Great Pyramid incorporates two shafts that pointed in ancient times, to the Chepesh
(Great Bear-Thigh) in the north sky and to Orion (Sahu or Sah), the star system of Asar (Osiris) in the southern sky. The imperishable
constellation refers to that which is unchanging, absolute, transcendental and perfect. Time lapse photographs of this constellation show it
as remaining in the center and other stars moving around it. Also, it does not sink below the horizon and become “reborn” in the eastern
horizon each day as other stars. The Orion constellation refers to that which is changing, incarnating (rising in the east) and becoming. In this
manner Asar is reborn through Sopdu (the star Sirius-Aset, Isis) in the form of Heru-Sopdu (Heru who is in Isis) also known as Sirius B.
Therefore, mystically, the “Northern Path” is promoted as the path to immortality and enlightenment through the attainment of absolute
consciousness which transcends the perishable and ever-changing nature of creation. The “Southern Path” is the process of reincarnation,
renewal and repeated embodiment (uhem ankh), for the purpose of further spiritual evolution through self-discovery by means of human
experiences. This teaching is also reflected in the zodiac inscription from the temple of Hetheru at Denderah and in the “Opening of the
M outh ceremony” where a symbol of the imperishable constellation, Seb-ur , is carried by the priest. The mystical intent is to open
the mind, through mystical wisdom and disciplines, so as to render it ur-uadjit, , (universal and infinite, all-
encompassing, unlimited) and beyond the fluctuations of egoism, i.e. mortal consciousness.
The body or Shet-t (mummy) is where the soul focuses its dynamic existence. Your mummy is the condition of spiritual dormancy,
which is prepared (embalmed) by Anubis for the practice of the mysteries. This preparation involves the development of mental discipline
and the faculty of discernment between real and unreal. This is symbolized by the mummified figure of Asar (the soul). The bandages
represent the fetters which bind the soul. The most important bandage is the fetters of Set.
Mysticism of Opening The Mouth of The Asar (The Initiate)
Saiu Set
Nehas-t: “resurrection” or “spiritual awakening”. (fetters of Set)
These were the bandages placed over the mouth of the mummy. These fetters are most important to the initiate because the mouth
symbolizes the memory of the initiate, however, this is a special memory of being one with the Divine. If the mouth is bound, there is no
memory of the true Self because there is no expansion in consciousness. The mouth is the mystical symbol of consciousness. This is
because the mouth is the means through which consciousness manifests. Have you noticed that sometimes you say something you did not
realize was in your mind? The mouth is tied to the unconscious, and if there is vice, then the speech will be automatically evil. If there is
virtue in the personality, the speech will be automatically harmonious and peaceful. Righteous speech promotes expansion in spiritual
consciousness, while evil speech promotes constriction and bondage of spiritual consciousness. This is why the practice of following the
precepts of M aat is so important in life. Also, for this reason there are hekau in the Book of Coming Forth By Day, Chapter 11,
Chapter of opening the mouth of Asar Ani, directed toward opening the mouth. Once again, it is wisdom itself (Djehuti) which
accomplishes the lifting of the fetter of ignorance (loss of memory).
The body is an essential element of spiritual practice because it is with the body that spiritual discipline must be performed. This is the
center of the temple of the universe. It is the Holy Land to be sanctified and discovered. In a figurative sense then, the human mind is the
heart of the shrine of the body, the holy of holies, where divine realization occurs. When spiritual discipline is perfected, the true Self or
Shti (he who is hidden in the coffin) is revealed.
The opening of the mouth and eyes is a mystical teaching relating to expansion in expression (mouth) and awareness (open eyes). These
factors (mouth and eyes) are the signs of the existence of consciousness or its absence. From the passages above we learn that the priests
and priestesses “open” the mouth and eyes by toughing them with the ritual instruments which symbolize the eternal, the absolute, i.e. the
expansion of consciousness immortality and spiritual enlightenment. Also, we learn that the adze instrument (ursa minor) is actually also the
Eye of Heru, which is the greatest offering-eucharist of the Egyptian mysteries. The Eye symbolizes divine consciousness as it is one and
the same with Heru, Asar and Ra. Therefore, being touched with these instruments means attaining god-consciousness. For more on the
“Chepesh” and the mysticism of the opening of the mouth ceremony see the gloss to verse 22 of Chapter 4.
CHAPTER 7, Section 10: Declaration of Nebethet
(Excerpts from the Prt M Hru –translated by Sebai Dr. M uata Ashby)
The goddess Nebethet kneels with hands on the Shen (eternity) symbol, uttering words from Chapter 7,
Section 10.
CHAPTER 31[xxvi]
The Chapter of Knowing That Is To Be Known To Attain Enlightenment: All In One
Chapter[xxvii]
(Excerpts from the Prt M Hru –translated by Sebai Dr. M uata Ashby)
1. These words are to be said by Asar _____________.

2. I am yesterday and I know tomorrow. I have the power to give birth to myself again.
3. I am the hidden mystery from which the gods and goddesses arise, and the food which sustains those who reach the West.
4. I am the east rudder, the Lord of the two faces whose light illumines all.
5. I am the Lord of Resurrection, the one coming out of the darkness.
6. You two falcons who listen to all matters and lead the moored ones to the hidden sacred places, towing Ra, who follows from the
place, the shrine above the shrine of the God who is in his shrine which stands in the center of the earth.
7. He is I and I am He.
8. It is I who produce the brilliant substance that Ptah emanates in the form of the physical world.
Plate 1: Vignette from Chapter 31 of Papyrus Auf Ankh. The initiate comes out of the darkness of the tomb and into
the light of the sun.

This Chapter is remarkable in many ways. First, of all it is broad in scope and sublime in nature. It is one of the single most important
chapters that should be studied repeatedly in order to draw from its profundity. It is boldly titled with words like That Is To Be Known
and All In One, and these words give an indication that we are now going to move up to something great, to lofty levels of philosophy. If
the teaching contained in this single chapter were known fully, it would lead to the understanding of the other chapters as well and of course,
spiritual realization too. Like Chapter 4, this chapter is also so extensive that a full treatment would require a separate volume. This gloss
will present the most important aspects of the chapter.
The Verses
This chapter opens with a bold declaration. Similar to the passage in Chapter 27, Verse 9, it states that the initiate is the controller of the
past, present and the future, i.e., beyond time and space. The following verses augment this teaching, thereby leading us to
understand exactly what is transcendental of time. What the teaching is really pointing to is eternity, but what is eternity? It is
explained as the source and sustenance of the gods and goddesses, and in this sense, the neteru (gods and goddesses) are time and
space, the manifestations or emanations of Pa-Neter, the Spirit. The Spirit does not exist in time and space, but these emanate from
the Spirit. Essentially, time and space is a piece of eternity just as a drop of water is a piece of the whole ocean. The “I Am” formula
is used here again, now to relate that the initiate is not identified with the small ego-personality. The “I Am” of the initiate is in
reality the principle behind all, the ultimate cause and support for everything that has or will come into existence. This is an
important quality of mystical religions such as the Kemetic and Indian Yoga/Vedanta, which affirm this kind of teaching. In ordinary,
orthodox type of religions, this kind of statement would be considered blasphemous, but that assessment is based on a limited
understanding of the nature of Creation. This is even now being exposed by quantum physicists. The essence behind all matter is
intelligent energy. In mystical philosophy, this intelligent energy is the Self. In mystical religion, this principle would be referred to as
the Spirit. In yoga science this principle is Universal Consciousness. Consider that when you have a dream, every object and
situation in your dream is an emanation from you. You are the single, innermost principle sustaining the dream world. You are
manifesting as the dream world and you are also everything in it as well. This entire universe is God’s dream, and when she dreams,
she dreams big. What is meant by this humorous statement is that the only difference between God and a human being is the level of
creative power. However, if one were to realize one’s essential nature as one with the Divine, then one also becomes a sublime
dreamer and Creator with unlimited potential in God.
CHAPTER 25[xxviii]
Making the transformation into Ptah
Plate 2: Vignette from Chapter 25 of Papyrus Ani, the divinity Ptah, in his shrine, standing on the pedestal of Maat.
Important Highlights:

Verse 1
The vignette and title which open this chapter are important because they establish at the outset that the Divinity who is being spoken
of here, Ptah, is associated with the other main divinities of the Prt M Hru in an intimate way. Having already become the falcon, which is
a symbol of Heru, and the goose, which is a symbol of Ra and Geb, the initiate has now made it to the festivity of the god Ptah. In
Kemetic philosophy, the process of spiritual evolution is seen as a pilgrimage wherein one goes around discovering the various divinities and
becoming one with them. When all of them have been assimilated, that is, their principles have been discovered and cultivated within the
human personality, then one becomes whole and supremely powerful.
Verse 2
This verse continues an important symbol in Kemetic Philosophy which was introduced in Chapter 4, Verse 10 relating to
“excrement.” Excrement is used to symbolize everything that is detestable in life. M ost people, due to their own ignorance, are forced to eat
excrement in life in various ways. Whenever a person has to do something they would rather not do, this is eating excrement. Whenever a
person cannot achieve their desires, this is eating excrement. Whenever a person is disappointed or frustrated in any way, this is eating
excrement. Since ordinary human beings live their lives based on egoistic notions, desires and expectations, they are constantly stressed
because they are constantly frustrated about something they desire, getting away from something they dislike, or in fear over something
they achieved that they do not want to lose. Life is always unpredictable. Therefore, whatever one achieves is bound to be lost, if not due to
theft or damage, then due to deterioration from normal wear and tear. Also, there is no guarantee that whatever one desires will be attained
and ultimately all is left behind at the time of death. This is because the world is illusory and changeable. Thus, it is illogical to expect
anything from the world and yet people run after the world pursuing objects and illusory goals with great zeal.
There is another aspect of excrement that is seldom discussed or understood. The real purpose of excrement in life is to remind us that
the world is not all comfort and pleasure. From the perspective of the ego, there are some things that are liked and others which are disliked,
but those things that occur against the ego’s desires are in reality the chipping away processes of goddess M aat. She sends adversity and
frustration to everyone in accordance with their previous actions. It is not meant to evoke frustration, anxiety or fear, but to cut the ego
down to size, for it is impossible to have everything the way the ego wants it in the world. If the disappointments and frustrations are
accepted and understood as reminders of the illusory nature of the world, then the disappointments will turn into real dis-illusionment. If
this process moves on further, nurtured by sustained spiritual instruction, then the dis-illusionment turns into spiritual enlightenment.
Disappointment is when you fail at acquiring your ego’s desire, but still continue trying, even though the effort is a struggle and leads to
further entanglements and suffering. This is the predicament of the masses that are uninitiated into the teachings. They are caught up in
ignorance. Dis-illusionment is when you understand that even if you were to achieve the object of desire, it will not bring you the abiding
happiness you are looking for so you give up your futile desires and place your energies in more worthy areas, such as the spiritual
practices. This is the path leading towards spiritual enlightenment.
Therefore, an aspirant should develop the sensitivity to hear the messages that the goddess is sending through other people’s actions as
well as the disappointments, annoyances, nuisances, aggravations, provocations, the fiascoes, mistakes, misunderstandings and irritations of
life. If this is done, the world will be viewed as a help, rather than a hindrance to spiritual enlightenment, because at every turn there is a
disappointment waiting for you. M ost people try to overlook these troubles of life. They look for the pot of gold at the end of the illusory
rainbow of life, which can never be found, and therefore they suffer, while convincing themselves that "this is how life is, you win some and
you lose some." In fact, there is no winning in the game of life when the ego is playing. Only God can defeat the world and an aspirant wins
also when {he/she} becomes one with God. You should strive to remember that while things appear to be harmonious this moment, the next
may see tantrums, upsetness, worry and anxiety from those around you or even from yourself, so you will be on guard not to allow the
mind to fall into the delusion of the masses. You will be like the gatekeeper and watcher of the Netherworld, shielding your mind from
illusory thoughts, feelings and memories. Being on guard is the practice of mindfulness wherein the discipline of remembering truth is a
mainstay of life. The masses of people are constantly trying to forget the truth and get lost in the illusion of life. A strong aspirant will
reject this way of life and thank the goddess instead of cursing the world, and thereby move relentlessly towards “Un-M aat,” what is real.
The prefix “Un” as in “Un-Nefer” relates to that which exists, that which abides, as the only reality, and that reality behind all creation is
the Divine Self. Instead of wining and complaining about adversities and frustrations, an aspirant should learn to accept these and control the
reactions to these by not expressing attachment or dislike for the situations that are presented in life. When prosperity comes, one should
thank the Divine and when adversity comes, the same internal awareness should be there, that it is necessary on the path to self-discovery,
and there should also be praise and thankfulness to the Divine. Further, when there is a rainy day, too much snow or stormy weather and an
aspirant cannot go to the beach or other plans are “spoiled,” there should be resignation and praise of God, for whatever happens in life
needs to happen. The Divine plan unfolds thus, and spiritual enlightenment is advanced the more the plan unfolds and the more poise
(balance, equanimity, patience, composure, endurance, etc.) that is developed by the aspirant through dealing with life’s situations. An
aspirant will never curse God by saying “this is a bad day” or this “bad thing happened to me today,” etc. So too when your are having a
bad day and you are asked how are you doing, as an aspirant you should at the very least reply “can’t complain,” with this higher
philosophical thinking behind it. In this sense God is “All Good.” All arguments to the contrary are based on the egoistic and therefore,
illusory understanding of life and should be abandoned forthwith.
"Truth is but one; thy doubts are of thine own raising. It that made virtues what they are, planted also in thee a knowledge
of their pre-eminence. Act as Soul dictates to thee, and the end shall be always right."
—Ancient Egyptian Proverb
Verse 3-4
This verse once again reiterates the importance of having M aat in life. Putting on the clothing of a divinity means acting, feeling, talking
and looking like the divinity. In this manner one is able to transform one’s personality by retraining the mind to adopt the divine ways of
the spirit. This practice may be seen as the earliest form of theater, not for entertainment, but for spiritual realization. Ritual is a highly
evolved stage for transforming the mind and allowing the initiate to feel the principles of the divinity.
Verse 5-14
Here begin a series of affirmations, which make the transformation effective. The initiate first asserts that the tongue is Ptah’s tongue.
Ptah is the sustaining essence of Creation. The tongue is the means by which words are formed and the throat is where sounds are produced,
through the power of breath, which is sustained by Life Force energy, which is Hetheru. The initiate’s remembrance of the ancient wisdom
allows {him/her} to receive the adoration of all divinities. This is because remembering the divine essence means that one becomes one with
it and takes on all forms of Creation.
There is recognition here that one is the very essential nature of the gods and goddesses. In fact they emanate from the spirit and having
understood one’s true essential nature as spirit, one realizes that one is not a slave to the world, rather the world is dependent on one. This
is the momentous occasion wherein one realizes that the spirit sustains this entire Creation at every instant. If the spirit were to withdraw
from Creation even for an instant, this entire Creation would vanish into nothingness just like when a movie projector in a theater stops
working there can be no movie projection on the screen. In this case, the projector of the movie, the movie itself and the screen onto which
the movie is projected are all aspects of the spirit. This is called the Amun-Ra-Ptah Trinity teaching. [xxix] Neberdjer, or pure consciousness,
transforms itself into the triad of mental experience, seer or witnessing consciousness, seen or the object, and the seeing instrument, which
allows interaction between seer and seen. The importance of this teaching is the understanding that all the aspects are really parts of one
essence. If they are dissolved there is no Creation, only Pure Consciousness, Pure Oneness and this vision is the goal of mystical wisdom
and meditation practice.
Below: The Djed Pillar of Asar-Ptah being adored by goddesses Aset and Nebethet and the baboon gods of the morning. (From the Pert M
Heru (Egyptian Book of the Dead)
PART 6: THE MYSTERIES OF SEKHMET AND NEFERTEM AND THE TRINITY
MEMPHIS
The name Sekhmet is derived from the ancient Egyptian word Sekhem, life force, the life-sustaining energy-vitality of the
universe. Therefore, Sekhmet is the goddess who presides over the life force of the universe. In this aspect she is a direct
expression of the aspect, Tefnut. In this capacity, Sekhmet becomes the vehicle of expression for Ptah, who is pure
unmoving will and mind-continuousness/thought.
In order to more fully understand the teachings of M emphite Theology it is necessary to explore the female aspect of the Divine. The
goddess Sekhmet is the consort of Ptah and the mystical wisdom behind this union will become clear when the name of the goddess is
understood in more detail. Before we discover the hidden meanings of her name we need to go back in time first because the origins of the
goddess are in the Theology of the city of Anu which emphasized the Company of gods and goddesses headed by Ra. In that theology Ra
had nine children and these comprised the neters of Creation just as in M emphite theology Ptah had eight children. However, though the
theologies came from different cities in reality they are related and are speaking of the same teaching with respect to the Supreme Being. One
of Ra’s daughter was Tefnut.
TEFNUT
The Power of Water
(the essence of the
primeval ocean)
Tefnut represents moisture, such as when it rains. Rain allows plants to grow and it brings water for people to live. Tefnut is the
powerful strength which is in the ocean of creation and she is the source of vitality for all living things. Tefnut is commonly referred to as
moisture but she is much more than that. Her iconography, which includes the lioness, the serpent on the crown of the head, the papyrus
scepter and the ankh holds important mystical symbolism. These icons symbolize the power of nature (lioness), life (ankh), the papyrus
scepter symbolizes among other things the power of knowledge. The serpent symbolizes the power of the Life Force energy which courses
through nature and which sustains all life. When it is placed on the crown of the head it signifies that the power has reached full expression.
It is related to the discipline known as Serpent Power Yoga or the cultivation of the internal Life Force energy. When this discipline is taken
to completion a human being can develop his or her individual Life Force and then join it with the Universal Life Force (God) and thereby
attain spiritual enlightenment. This is a process which occurs naturally in all human beings as they experience life and reincarnation.
However, when yoga is practiced the process of spiritual evolution is enhanced and accelerated.[xxx]
Skhem divine power - power of nature - power of powers
Since Ptah symbolizes the Supreme Being in M emphite Theology who creates the world through the power of his thoughts the
relationship between he and Sekhmet becomes clear. The name Sekhmet arises from the root sekhem which means Life Force and power.
Thus, Sekhmet is the cosmic force which Ptah emanates and through which he works out the manifestation of the universe. Thus, Ptah is the
cause while Sekhmet is the dynamic aspect of the Divine.
Worshiping the goddess means working with the power of creation and the cultivation of the Serpent Power as well as the discipline of
mind control. This process can be carried out through the study of the teachings related to M emphite Theology and meditation on the mind
of Ptah by seeing oneself as the immovable spirit who is operating through the animal life force. The lioness is also the symbol of power for
the goddess in India. The goddess Durga of India is the consort of Shiva, who is part of the Hindu Trinity Brahma-Vishnu-Shiva in
much the same way as Ptah is part of the Ancient Egyptian Trinity Amun-Ra-Ptah. Durga rides on a lion and her worship, like that of
Sekhmet, bestows the power to overcome obstacles on the spiritual path.
The goddess Sekhmet may be worshipped in her dual aspect as Sekhemti. In this aspect she is also referred to as Uadjit and Nekhebet,
Aset and Nebthet, M aati, etc. Therefore, the wisdom of the double goddess with respect to manifestation of the life force is the science of
unraveling the duality of life which leads to the discovery of the oneness behind all creation.
The Leonine Aspect in the Goddess and the God in Kamitan M ystical Philosophy
Left: The goddess Sekhmet

Right: The Sphinx (body of a lion and head of a human being)
The diagram below displays the interrelationship between all the dual forms of the goddess. As an expression of duality the goddess
aspect is the mode through which the god aspect (spirit) manifests in the realm of time and space. From Tefnut, the first daughter of Ra, the
transcendental Self, the energy manifests as Sekhmet, denoted by the leonine iconography in common. The leonine iconography has been
used from time immemorial in spiritual teaching, to denote the power of the life force, the energy of the lower nature, i.e. the body. This
iconography was first used in Ancient Egypt beginning with the Horemakhet (Sphinx) and was adopted by other religions, most notably,
Hinduism.
Sekhem, the goddess of Sekhem, gives rise to Sekhemti or Sekhem in dual manifestation. Sekhemti is the name by which the serpent and
vulture goddesses are known but also, goddesses Aset and Nebethet as well as the two M aati goddesses. Therefore, we are to understand
that the dual form of the goddess is in reality the dual manifestation of Sekhem or the Life Force, like a battery with dual polarity (positive+
and negative-) which are in reality two aspects of the same one essence. In mystical philosophy that singular essence is the transcendental
Self and the manner in which that Self manifests is through duality. So Ancient Egyptian philosophy is extremely profound and advanced,
containing the exposition of what has been considered the highest teachings of philosophy, which are those related to non-duality and
duality.
Thus, behind the outer expression of the mythology and iconography, which conveys a teaching of Panentheism and M onotheistic
Polytheism, there is a highly advanced system of philosophy which transcends monotheism, i.e. Monism, both Absolute M onism and
M odified M onism: God is to nature as soul is to body.
Sekhmet is the goddess of healing as well as destruction. When propitiated righteously through living a life of virtue (M aat), the life force
is automatically harmonized and this brings health and vitality. When life is lived unrighteously Sekhmet becomes the force for adversity,
disease, pain and sorrow in life. Below: one of the many statues of Goddess Sekhmit that have survived. (Cairo M useum)
The Life Force and the Spirit
Above: The goddess Sekhmet is holding the two forces (positive and negative) which together manifest as the opposites of creation. So in
this aspect Sekhmet is likened to the caduceus of Djehuti. Sekhmet is the central channel while the two serpents symbolize the solar and
lunar. Note that the two serpents are in reality one serpent with two heads. This signifies that the energy, while appearing as opposites in
the form of two serpents (positive and negative), is in reality two aspects of the same energy. When the opposite forces in the mind and
body are harmonized there is a dawning of the vision of universality and union which underlies all.
Sekhmet is closely related to the serpent goddess in all her forms of manifestation and therefore she is also a presiding deity of the
Serpent Power or internal Life Force energy.
In her aspect as goddess of the Life Force Process, Sekhem presides over the external as well as the internal life which
sustains the human body. In India this life force is known as kundalini and it manifests through the body by means of three energy channels
and seven energy centers in the subtle body of every human being. These subtle channels and centers are related to certain nerve ganglions
and the central nervous system. In her aspect of Life Force goddess, Sekhmet presides over the number seven and is related to arati, the
seven ureii goddesses and the seven Hetheru goddesses who preside over the seven realms of creation which are sustained by the bull, Ptah-
Seker-Asar. This is how a human being receives life force from the spirit to maintain human existence. However, a full exposition of the Life
Force system of Yoga is beyond the scope of the precent volume. The reader is directed to the book The Serpent Power: The
Development of the Internal Life Force for further details. In this volume we will present the iconography of the goddess and
discuss the life force process as it relates to Ptah in M emphite Theology.
There are three most important channels through which the Serpent Power flows. In India these are known as: Sushumna, Ida and
Pingala -These are represented by the Egyptian Caduceus of Djehuti which is composed of a staff which has two serpents wrapped
around it.
In the Book of Coming Forth By Day the state of enlightenment is further described in Chapters 83 and 85 where the initiate
realizes that the seven Uraeus deities or bodies (immortal parts of the spirit) have been reconstituted:
"The seven Uraeuses are my body... my image is now eternal."
These seven Uraeuses are also described as the "seven souls of Ra" and "the seven arms of the balance (Maat)." Thus, we
are to understand that the seven primordial powers (Uraeuses) are our true essence (see parts of the spirit). Further, the same seven are
GOD. Thus, GOD'S soul and our souls are identical. It is this same soul which will judge us in the balance. Therefore, we came into
existence of our own free will, and we are the supreme masters (judges) of our own destiny. We may put together our divine form by
attaining a purified heart or live in ignorance, ruled by passion and mortality. In Chapter 30, the initiate affirms that his / her vertebrae, back,
and neck bones are firm.
Above: Ptah-Asar displaying the Djed Pillar, exemplifying the four upper Psychospiritual consciousness centers of the life force.
Left: The Serpent Power sustains the life of every human being at all times. However, if it is operating only at the lower energy-
consciousness centers, the individual (male or female) will not have access to cosmic consciousness, peace or bliss in ordinary human life.
Right: When the Serpent Power is in full operation it moves from the base of the spine up, uniting all opposites, all contradictions, into one
at the head where it engenders cosmic consciousness, bliss, peace, and an awareness of all-encompassingness, all-pervasiveness and union
with the Divine.
“Arati: the seven serpent goddesses”
Above: The Seven Hetherus (seven celestial cows) and the Bull of Heaven (Asar) who provide sustenance to the initiate.
M ystically, Asar-Ptah is the spirit which manifests as creation through the seven levels of energy-consciousness.
From the Papyrus of Ani
Nefertem and the Mysticism of the Memphite Trinity
The word Nefertem means “beautiful completion.” In the Ancient Egyptian Book of Coming Forth By Day it is said that when an
initiate attains resurrection, i.e. Spiritual enlightenment, they are actually becoming Nefertem. In the Creation M yth of the city of
Anu (Anunian Theology) Tem is the divine aspect of the spirit as the first individuated entity to emerge from the primeval ocean. Tem is
the male aspect of the fullness of the ocean. Also, in a separate but related teaching, from the myth of Ra and Aset, Tem is referred to as the
third aspects of Ra as follows:
Above: Nefertem, the son of Ptah and Sekhmet.
Along with Ptah Sekhmet and Nefertem constitute the Trinity of Hetkaptah, the city of the Ka of Ptah and therefore they are a symbol of
the three principles of creation in much the same way as Asar, Aset and Heru.
In the myth of Ra and Aset, Ra says: “I am Kheperi in the morning, and Ra at noonday, and Temu in the evening.” Thus we have
Kheper-Ra-Tem, , as the Anunian Triad and hekau. In Chapter 4 of the Prt m Hru, the initiate identifies him/herself
with Tem, symbolizing that [his/her] life as a human being with human consciousness is coming to an end. Instead of an awareness of
individuality and human limitation, there is now a new awareness of infinity and immortality, even though the physical body continues to
exist and will die in the normal course of time. The initiate will live on as a “living” soul and join with Tem (individual consciousness joins
Cosmic Consciousness):
“I am Tem in rising; I am the only One; I came into being with Nu. I am Ra who rose in the beginning.”
The passage above is very important because it establishes the mystical transcendence of the initiate who has realized [his/her] “oneness”
and union with the Divine. In other papyri, Tem is also identified with the young Harmachis (young Heru, the solar child) as the early
morning sun. Thus, Kheperi-Ra-Temu are forms of the same being and are the object of every initiates spiritual goal. Being the oldest of the
three theologies, the M ysteries of Anu formed a foundation for the unfoldment of the teachings of mystical spirituality which followed in
the mysteries of Hetkaptah (M emphis), through Ptah, and the M ysteries of Waset (Thebes), through Amun. With each succeeding
exposition, the teaching becomes more and more refined until it reaches its quintessence in the Hymns of Amun.
Below left: The Forms of Nefertem.

Below right: Heru on the Lotus of Creation.
In the Ancient Egyptian Pyramid Texts there is a very important passage which provides insight into the role of Nefertem and the entire
teachings behind the Trinity of M emphite Theology.
“I become Nefertem, the lotus-bloom which is at the nostril of Ra; I will come forth from the horizon every day and the gods and
goddesses will be cleansed at the sight of me.”
—Ancient Egyptian Pyramid Texts
Thus, we are to understand that Ptah is the source, the substratum from which all creation arises. Ptah is the will of the spirit, giving rise
to thought itself and that thought takes form as Sekhmet, Creation itself. The same spirit, Ptah, who enlivens Creation, is the very essence
which rises above Creation to complete the cycle of spirit to matter and then back to spirit. The Lotus is the quintessential symbol of
completion, perfection and glory. Thus it is used in Ancient Egyptian and Hindu mythologies as the icon par excellence of spiritual
enlightenment. Therefore, smelling the lotus, and acting as the lotus means moving above the muddy waters of Creation and turning towards
the sun which is the symbol of Ra, the Supreme Spirit.
In Chapter 24 of the Pert M Heru (Book of Coming Forth By Day), the role of Hetheru in the process of salvation is specified as the
initiate speaks the words which will help him / her become as a lotus:
“I am the lotus, pure, coming forth out into the day. I am the guardian of the nostril of Ra and keeper of the nose of Hetheru. I make, I
come, and I seek after he, that is Heru. I am pure going out from the field.”
The lotus has been used since ancient times to symbolize the detachment and dispassion that a spiritual aspirant must develop. The lotus
emerges everyday out of the murky waters of the pond in order to receive the rays of the sun. The spiritual aspirant, a follower of the
Goddess, must rise above egoism and negativity (anger, hatred, greed, and ignorance) in life in order to gain in wisdom and spiritual
enlightenment. Hetheru and Heru form a composite archetype, a savior with all of the complementary qualities of the male and female
principles, inseparable, complete and androgynous.
Above: Smelling the Lotus
The Ancient Egyptian symbols of the lotus. (closed, open and full bloom-also used as the symbol for the
number 1,000, i.e. Abundance.
Nefertem is the son of Ptah, the high god at M emphis. Nefertem sits on the lotus from which he speaks the world into existence
(Creation). The Creation is the lotus itself upon which Nefertem sits.
(Creator of Creation)
(Creator of Creation)
(Primeval ocean)
(Serpent of Creation)
In Ancient Egyptian religion, the lotus of Creation emerges out of the primeval ocean which is stirred by the M ehen Serpent, a gigantic
beast whose movements churn the ocean into transforming itself into the various forms of Creation as water turns to ice when it reaches a
low enough temperature. In Buddhist myth the same conceptualization is given to Buddha as it is derived, like many other concepts, from
Hindu theism, specifically that of Brahma, the Creator who sits on a lotus, which also comes out of the primeval ocean, in order to bring
Creation into being. So the concept of the Serpent, the churning of the primeval ocean out of which a lotus emerges with a being who sits
atop of it are all common to the Neterian, Hindu and Buddhist traditions.
The Ancient Egyptian God Khepri displays the same concept of “resting” on the serpent power.
Ptah, Nefertem and the Mysticism of the Memphite Trinity

The Egyptian Trinity mythology of Amun-Ra-Ptah represents a major philosophical discourse on the composition of nature and the
path of Kamitan spirituality. M emphite Theology, based on the god Ptah, is only a third of the entire teaching. Ptah is the Supreme
Spirit and he manifests Creation through his consort Sekhmet and their child Nefertem. The Trinity of M emphis (Ptah-Sekhmet-Nefertem)
relates to a profound understanding of the nature of Creation. Ptah is the hidden inner essence of creation and the essence of the human
soul as well. Like Vishnu, in Hindu myth, Ptah is passive, immobile and detached. He “thinks” Creation into being by his will and has
indeed become the Universe, through the actions of the Creator Nefertem. Ptah’s thoughts are transformed into “word” (i.e. vibrations),
and these cause the Nun (primeval Ocean) to take the varied forms of Creation which are described in detail in the foremost scripture of
M emphite Theology, the “Shabaka Stone Inscription.” [xxxi] This philosophy means that just as wind and its motion are one and the same,
and the ocean and its waves are one and the same, in the same way, the Supreme Self and the objects of the world are one and the same.
According to M emphite Theology, the world is composed of neteru. These neterus are divine energy, cosmic forces that constitute all
physical phenomena. These neteru have assumed the bodies (forms) of all the objects in the world which appear on the surface to be
different and separate from each other, but in reality, the neteru are essentially conditioned aspects of God and therefore God has entered
into all forms of existence. M emphite Theology is actually a unique form of the Kamitan religion in that it is highly philosophical and
oriented towards intellectual development leading towards intuitional realization of the nature of Self. In this sense it is no surprise to find
that the early Buddhists and Hindus (Upanishadic-Vedantic tradition), which were disciplines emphasizing psychology and
philosophy, developed an affinity for the city of M emphis and became attached to its temple which promoted the teachings of M emphite
Theology, since they all have much in common with the Buddhist and Hindu teachings. The M emphite scripture elucidates on the process
of Creation and in its fundamental principles it is strikingly parallel with those of Hinduism. Ptah thinks and a Creator, Tem, on his lotus,
comes into existence and Creation is brought forth.
“2- Then, not having a place to sit Ptah causes Nun to emerge from the primeval waters as the Primeval Hill so that he may
have a place to sit. Atom then emerges and sits upon Ptah.”[xxxii]
In order to understand and appreciate the word Nefertem and its relation to the Indian Brahma more fully, its definition and function
will now be presented. Nefertem means “beautiful completion.” In the Ancient Egyptian Book of Coming Forth By Day it is said that when
an initiate attains resurrection, i.e. Spiritual enlightenment, they are actually becoming Nefertem. In the Creation M yth of the city of
Anu (Anunian Theology), Tem is the divine aspect of the spirit as the first individuated entity to emerge from the primeval ocean. Also, in
a separate but related teaching, from the myth of Ra and Aset, Tem is referred to as the third aspects of Ra as follows.
In the myth of Ra and Aset, Ra says: “I am Kheperi in the morning, and Ra at noonday, and Temu in the evening.” Thus we have
Kheper-Ra-Tem, , as the Anunian Triad. In Chapter 4 of the Prt m Hru, the initiate identifies {him/her} self with Tem,
symbolizing that {his/her} life as a human being with human consciousness is coming to an end. Instead of an awareness of individuality
and human limitation, there is now a new awareness of infinity and immortality, even though the physical body continues to exist and will
die in the normal course of time. The initiate will live on as a “living” soul and join with Tem (individual consciousness joins Cosmic
Consciousness):
“I am Tem in rising; I am the only One; I came into being with Nu. I am Ra who rose in the beginning.”
The Ancient Egyptian divinity: Nefertem

The passage above is very important because it establishes the mystical transcendence of the initiate who has realized {his/her}
“oneness” and union with the Divine. In other papyri, Tem is also identified with the young Herupakhart (Harmachis -young Heru, the
solar child) as the early morning sun. Thus, Kheperi-Ra-Temu are forms of the same being and are the object of every initiate’s spiritual
goal. Being the oldest of the three theologies, the M ysteries of Anu (Anunian Theology) formed a foundation for the unfoldment of the
teachings of mystical spirituality which followed in the mysteries of Hetkaptah (M emphis- M emphite Theology), through Ptah, and the
M ysteries of Waset (Thebes- Theban Theology), through Amun. With each succeeding exposition, the teaching becomes more and more
refined until it reaches its quintessence in the Hymns of Amun.
In the Ancient Egyptian Pyramid Texts there is a very important passage which provides insight into the role of Nefertem and the
entire teachings behind the Trinity of M emphite Theology.
“I become Nefertem, the lotus-bloom which is at the nostril of Ra; I will come forth from the horizon every day and the
gods and goddesses will be cleansed at the sight of me.”
—Ancient Egyptian Pyramid Texts
Thus, we are to understand that Ptah is the source, the substratum from which all creation arises. Ptah is the will of the Spirit, giving
rise to thought itself and that thought takes form as Sekhmit, Creation itself. The same spirit, Ptah, who enlivens Creation, is the very
essence which rises above Creation to complete the cycle of Spirit to matter and then back to Spirit. The Lotus is the quintessential
symbol of completion, perfection and glory. Thus it is used in Ancient Egyptian and Hindu mythologies as the icon par excellence of
spiritual enlightenment. Therefore, smelling the lotus, and acting as the lotus means moving above the muddy waters of Creation and
turning towards the sun which is the symbol of Ra, the Supreme Spirit.
In Chapter 24 of the Pert M Heru (Book of Coming Forth By Day), the role of goddess Hetheru in the process of salvation is
specified as the initiate speaks the words which will help {him/her} become as a lotus:
“I am the lotus, pure, coming forth out into the day. I am the guardian of the nostril of Ra and keeper of the nose of
Hetheru. I make, I come, and I seek after he, that is Heru. I am pure going out from the field.”
Both the lotus and the sun have been used since ancient times to symbolize the detachment and dispassion that a spiritual aspirant must
develop towards the world, that is, turning away from relating to the world from the perception of the limited senses and the conditioned
mind, and rather, turning towards the underlying reality and sustainer of Creation, the illuminating transcendental Spirit, as symbolized by
the sun. The lotus is a solar symbol, and as such is a wonderful metaphor for the process of spiritual evolution leading to Enlightenment.
The lotus emerges everyday out of the murky waters of the pond in order to receive the rays of the sun. As it rises up through the murky
waters to rise above, its leaves, which have a special coating or texture, promotes the water to run right off of them without a drop sticking
or clinging to them. It then opens and blooms to the light of the sun. The spiritual aspirant, a follower of the Goddess, seeking to
experience the Supreme Spirit, must rise {him/her} self up through the murky waters of egoism and negativity (anger, hatred, greed, and
ignorance), eventually to rise above, leaving all remnants behind (i.e. transcending them), as {he/she} blooms to the light of the Self, i.e.
attain Enlightenment. Hetheru and Heru form a composite archetype, a savior with all of the complementary qualities of the male and
female principles, inseparable, complete and androgynous.
Summary of The Fundamental Principles of Memphite Theology
Ancient
Egyptian
Memphite Mythological and Philosophical Principles
Theology
NUN
The primeval Ocean, Nun in both Ancient Egyptian myth, refers to the ocean of potential consciousness which can assume
any form, i.e. the objects of Creation. It is this ocean which transforms itself into the objects and living beings of the
universe. This ocean is the body, as it were, of the Divine (God, the Spirit).
Ptah is the “immovable” or “actionless” undivided Spirit, who emerges from the primeval ocean (Nun) and engenders a
PTAH-
creative principle to do the work of creation. He symbolizes the principle of pure individuality, the first “I am.” Arising
SOKAR
from the ocean of pure consciousness they will the “thought” of Creation. Ptah does not move. The creative principle
performs all the action of creation and is sustained by the ocean of potential.
That dynamic aspect (Nefertem) of the individuated Spirit, the oneness, which emerges out of that first essence symbolizes
the principle of multiplicity, the force to produce many. From this one come the many differentiated forms of Creation.
The Creator divinity arises out of the will of the Spirit.
The Creator brings forth creation by emanating creative energy (Neteru) or mythologically speaking, gods and goddesses,
out of itself into the ocean of undifferentiated consciousness. Thereby, that part of the ocean that is moved by the creative
NEFERTEM
energy assumes a particular form and quality. Thus, through the creator and the vibrations in the ocean of potential
consciousness which are all aspects of the same Transcendental absolute, the Spirit transforms itself into the varied forms
of Creation.
NETERU
Mystical Symbolism of The Memphite Trinity
Ptah Sekhmet Nefertem

Spirit Life force Perfection of spirit in time and space
Will Creation completion
Support-substratum M atter beauty
M anifesting M edium goodness
Nubia, Kamit and the Correlation Between Memphite Theology and Asarian Theology
Symbol A , Symbol B , Symbol C
The symbols above for the Nubian divinity Dudun show the association with one of the oldest most worshipped and most powerful
divinity of Kamit, Heru, whose symbol is the falcon (hawk). Symbol A shows the characteristic Heruian icon, the hawk, perched on the
divine solar boat. Symbol B shows one of the full spellings of the name including the phonetic signs and again, including the hawk, this time
perched on the standard, meaning Dudun Sa Heru: “Dudun the son of Heru.” Symbol C shows one of the full spellings of the name
including the phonetic signs and this time showing the symbol of the two lands, meaning Dudun Sa Tawi “Dudun the son of the two
lands (i.e. Nubia and Egypt).” The divinity Dudun was important in Kamitan spirituality even into the late period. The evidence of this can
be found in the fact that it was Dudun who symbolically burnt the special Nubian incense through which the royalty of Kamit was to be
purified for induction to the high offices, including the throne of rulership. Pharaoh Djehutimes III built temples to Dudun in Nubia at el-
Lessya and Uronarti. Below we see the symbols of Heru used in Kamit. Notice the correlation to the symbols of Dudun.
The symbols of Heru and those of Dudun are a perfect match. Therefore, Dudun was the name for the same divinity which was called
Heru in Kamitan religion. Another strong correlation between Nubian and Kamitan religion is the dwarf figure. We have already been
introduced to Basu. This quality of stature and Nubian features is also present in the figure of Asar in his aspect of Ptah-Seker-Asar.
Ptah-Seker-Asar (as Pigmy)
Above far-left The god Asar. Middle- is Ptah-Seker-Asar as an average sized man. Far right- The god Ptah of
Memphis.
Ptah-Seker-Asar unites the three main spiritual traditions of the early Dynastic Period in ancient Kamit, that of Ra, Asar, and Ptah. Asar
is part of Anunian theology, which is centered on the divinity Ra, and Ra is associated with the even earlier Heru as the all-encompassing
Divinity. Also, Asar is associated with the divinity Heru, as Heru is Asar’s son in the Asarian mystical tradition. Ptah is the central divinity
in the theology of the Ancient Egyptian city of Men-nefer (also Het-Ka-Ptah), known as M emphis. He is associated, in his work of
Creation, with the Divinity Tem, who is a form of Ra. Therefore, the dwarf figure of Ptah-Seker-Asar united the culture of Nubia with that
of Kamit Also the religious iconography of Basu as the dwarf and the characteristic Nubian plumed headdress comes into the later Dynastic
Period. Therefore, the impact of Nubian spirituality was felt all the way from the commencement of Kamitan religion through the late
period.
Interactions Between the Ancient Egyptians and the Yoruba Nation
Yoruba is a term that refers to a people (Oyo, Ife, Ilesha, Egbe, and Ijebu), a culture and a language originally based in Africa, as well as a
religion. There are many parallels between Ancient Egyptian religion and the Yoruba religion. Both incorporate a system of divinities which
represent cosmic forces, and many direct correlations can be observed between them. The Yoruba people reside in Western Africa
(Nigeria).While many scholars of Yoruba openly state that there is little or no connection between these systems of spirituality, others have
attempted to show linguistic correlations and contact in ancient times. As in the Dogon culture, some practitioners of Yoruba religion openly
acknowledge their lineage to Ancient Egypt. The Asarian artifacts that have been discovered elsewhere in Africa [xxxiii] show that there was
contact between Ancient Egypt and other countries in the interior of Africa. The Kamitan clergy carried with them certain aspects of
spiritual knowledge which became incorporated in other cultures, through the influence of the clergy. Therefore, by looking at the
mythology of Yoruba and Shetaut Neter, direct correlations in the fundamental theological principles of the religions are found which
establish a relationship between the two.
The Yoruba religion has many similarities with the cosmogony, Gods and divination systems of Egypt. For example, one Yoruba
creation story is almost identical to the Kamitan story described in the Shabaka Stone, later referred to as M emphite Theology. The Shabaka
Stone describes the beginning as being a "watery and marshy place," and that the "Supreme Being" created the "Great God" whom he
directed to create the world. The idea of a "Judgment after death" is also held by the Yorubas. It is similar to Kamitan idea of judgment as
presented in the Egyptian Book of the Dead (Egyptian Book of Coming Forth By Day). In the Yoruba tradition, it is believed that after death,
the spirit or soul of the person goes in front of God in order to give account of her or his life on earth. As in Ancient Kamit, the Yorubas
believe that some will go to live with relatives in a good place, while others will end up in a bad place. Thus it is said in the Yoruba tradition:
We will give account for in heaven.....

We will state our case at the feet of GOD.
Other Correlations Between Kamitan and Yoruba Religion

Above: From left to right, A-Hetheru (form of Aset), Mother of the world, love, joy, sensuality, and B-Ptah (as the Potter) and the
Yoruba goddesses that correlate to M emphite Theology:
C-Osun: the river, love, marriage, joy, beauty, abundance, sensuality.
D-Oya: the wind, justice, decisive action, strength of will
E-Yemoja: M other of the world, sustainer of life, compassion
F-Obatala: mercy, virtue, righteousness, spirituality.
Part 7: The Neterian Religion Origins of Indian Hinduism and Buddhism
Ancient Egypt and India

Through the years many questions have been asked about the obvious similarities between M eneferian Theology and Hindu and
especially Buddhist Theologies. This brief chapter will provide some basic background on this subject. For a fuller treatment see the book
African Origins of Eastern Civilization, Religion, Yoga Spirituality and Ethics Philosophy by M uata Ashby.
Correlations Between the Mystic Teachings of the Ancient Egyptian Coffin Texts and the Ancient Indian
Upanishads
As we saw earlier, findings from the discipline of Paleoanthropology show a connection between Ancient Egypt and Ancient India. The
specific evidence links the Ancient Egyptian peoples of Sakkara-M emphis with the Indus Valley Civilization (4,000 B.C.E.-3,000
B.C.E.).[xxxiv] Also, it was reported that an Indian colony existed in the city of M emphis at around 500 B.C.E. [xxxv] Also there is
documentation of the presence of Buddhist practitioners in M emphis. The deeper aspect of the mythic formats presented above, from
Ancient Egypt and India, contain vast and profound schemes of cosmological and mystical teaching. The teachings of M emphite Theology,
contained in the Shabaka Inscription and the attendant prayers and Hymns to Ptah are essentially a mythological interpretation of the
Ancient Egyptian Pert M Hru or Book of Enlightenment texts (Pyramid Texts, Coffin Texts and Papyrus Texts ). The myths of Hinduism are
interpretations of the spiritual philosophy contained in the Upanishads, followed by the important Hindu epics (M ahabharata and the
Ramayana). It is important to understand that the Upanishadic era literature is concerned with high philosophy and the gods and goddesses
therefore assume a secondary role. The Later Classical epics called the Puranas, which began appearing during the Gupta period (319-415
A.C.E.)[xxxvi] became the main source of modern Hindu mythology. By the 10th century A.C.E. the Puranas became the scriptures of the
common man. Containing a great variety of legendary material, their main purpose, like all mythic scriptures such as the Asarian
Resurrection of Egypt, the Gospels of Christianity, etc., was glorifying the gods and goddesses and not to prove historical events. In the
case of Hinduism, the Puranas glorified Vishnu, Shiva, and Brahma for the purpose of engendering followers to the tradition, and not
necessarily to provide a historical documentation. Of the eighteen principal Puranas that survive, the most popular is the Bhagavata-
Purana on the early life of Krishna.[xxxvii] Therefore, it will be fruitful to compare the philosophical scriptures of Ancient Egypt and India.
In doing so there are several important correlations between Ancient Egyptian and Indian spirituality.
“After the millions of years of differentiated creation, the chaos that existed before creation will return; only the primeval
god[xxxviii] and Asar will remain steadfast-no longer separated in space and time.”
–Ancient Egyptian Coffin Texts
The passage above concisely expresses the powerful teaching that all creation is perishable and that even the gods and goddesses will
ultimately dissolve into the primordial state of potential consciousness. Therefore, it behooves a human being to move towards the Divine
since that is the only stable truth that exists as an abiding reality. This is known as the Absolute, from which all has emanated and into
which all will dissolve. Tm (Tem, Tum, Atum, Atum-Ra) is the Absolute, from which Creation arises and into which Creation will dissolve.
The same transcendental and non-dualist philosophy evident in the passage above from the Coffin Texts can be found in the Indian
Upanishads.
“Before creation came into existence, Brahman (the Absolute) existed as the Unmanifest. From the Unmanifest was created
the manifest. From himself he brought forth himself. Hence he is known as the Self-Existent.”
—Taittiriya Upanishad
The Ancient Egyptian concept of Nun is powerfully expressed in the following passage from the Coffin Texts.
“I am Nu, The Only One, without equal and I came into being at the time of my flood...I originated in the primeval void. I
brought my body into existence through my own potency. I made myself and formed myself in accordance with my own
desire. That which emanated from me was under my control.”
–Ancient Egyptian Coffin Texts
Once again, the initiate is to discover that the Divine Self is the substratum of manifest creation and that {his/her} deeper essence and the
deeper essence of all humanity is that same Self-existent Divinity which brought the entire creation into being by the power of her own will
and desire. Nun is an aspect of Tem. In this aspect, it is to be understood as a formless potential matter which can convert itself into any
form and any element (earth, water, fire, metal, etc.). This process may be likened to how temperature affects water. For example, very cold
water becomes ice, and ice can have any shape. When very hot, the water evaporates and becomes so subtle (vapor) as to be “unmanifest.”
At room temperature, he same water is visible but formless. All matter is like the water. All matter is composed of the same essence which
takes on the form of various objects, just as clay can take many forms. However, the forms are not abiding but temporary. God has assumed
the forms of Creation just as an actor assumes a part in a play. When the play is over, the actor’s mask is stripped away and the true
essence of the actor’s identity is revealed, just as ice melts to reveal water. The Divine Self is the substratum of all that is manifest. The
same philosophy, and using almost the same exact language, is evident in the Indian Upanishads.
“...In the beginning there was Existence alone—One only, without a second. He, the One, thought to himself: Let me be
many, let me grow forth. Thus, out of himself he projected the universe; and having projected the universe out of himself he
entered into every being.”
—Chandogya Upanishad
This conceptualization in the Chandogya Upanishad (c.800 B.C.E.) which states that “out of himself he projected the universe; and
having projected the universe out of himself he entered into every being,” is exactly the same conceptualization already present in the
M emphite Theology (c.5000-3000 B.C.E.). Also, the highly intellectual and philosophical nature of M emphite Theology and its consequent
similarity to Buddhism become evident. (Highlighted portions are by Ashby)
Ancient Egyptian Memphite Theology and Indian Vaishnavism

Another area of correlation between Ancient Egyptian religion and Indian Religion is between M emphite Theology and Vaishnavism.
Vaishnavism is the worship of the divinity Vishnu and his incarnations. As explained earlier, Vishnu is a Vedic divinity that was adopted
into the Early Hindu tradition of India albeit in a transformed way. His attributes were elevated above those of Indra, the king of the Vedic
divinities and his incarnations were the subjects of the important Hindu epics, Ramayana and M ahabharata. The following comparison
between the myth of M emphis in Ancient Egypt and the Vaishnava tradition of ancient India provides insight into the affinity of the
Indians for this Ancient Egyptian tradition (M emphite Theology), to the extent of founding a settlement in M enefer (Hetkaptah -
M emphis). It also gives insight into the philosophy of M emphite Theology that also appealed to the Buddhists from India who also came
there. The Indian teachings of Vishnu, the Lotus, the Cosmic Serpent, The Creator Divinity sitting on the Lotus which arises out of the
Primeval Ocean, etc., occur in the Ancient Egyptian Anunian-M emphite Theology. The Creator Divinity, the principle called “Brahma” in
Indian myth is called “Khepri” or “Nefertem” in Ancient Egyptian myth.
The Fundamental Principles of Memphite Theology and Vaishnavism
Ancient
Egyptian
Memphite Hindu Vaishnavism Mythological and Philosophical Principles
Theology
NUN The primeval Ocean, Nun and Nara, in both Ancient Egyptian and Indian myth,
NARA
respectively, refer to the ocean of potential consciousness which can assume any
form, i.e. the objects of Creation. It is this ocean which transforms itself into the
objects and living beings of the universe. This ocean is the body, as it were, of the
Divine (God, the S pirit).
Both divinities, Ptah and Vishnu, hold the same mythological position. They are the
PTAH- “immovable” or “actionless” undivided Spirit, who emerges from the primeval ocean (Nun –
VISHNU
SOKAR Nara) and engenders a creative principle to do the work of creation. They symbolize the
principle of pure individuality, the first “I am.” Arising from the ocean of pure
consciousness they will the “thought” of Creation. Ptah and Vishnu do not move. The
creative principle performs all the action of creation and is sustained by the ocean of
potential.
That dynamic aspects (Nefertem – Brahma) of the individuated Spirit, the oneness, which
emerge out of that first essence symbolize the principle of multiplicity, the force to
produce many. From this one come the many differentiated forms of Creation. The Creator
divinity arises out of the will of the Spirit.
BRAHM A
NEFERTEM
The Creator brings forth creation by emanating creative energy (Neteru – Deva) or
mythologically speaking, gods and goddesses, out of itself into the ocean of undifferentiated
consciousness. Thereby, that part of the ocean that is moved by the creative energy
assumes a particular form and quality. Thus, through the creator and the vibrations in the
ocean of potential consciousness which are all aspects of the same Transcendental absolute,
the Spirit transforms itself into the varied forms of Creation.
DEVA
NETERU
The Lioness Goddess and Her Destructive Aspect

Plate: Above Left- The Goddess Hetheru of Ancient Egypt
Plate: Above Center- The lioness Goddess Sekhmet of Ancient Egypt, an aspect of Hetheru
Plate: Right- from India, the goddess Durga, with her most important symbol, the lion, her expression of
power.[xxxix]
The goddess Sekhmet of Kamit is actually an aspect of the goddess Hetheru, and in one myth of goddess Hetheru, represents her
destructive form. In this capacity she is most closely related to the Durga aspect of the Hindu tradition. Like the goddess Hetheru, the
goddess Durga also has an aspect called Kali, which is her most destructive form. As Kali, she is most closely related to the Sekhmet form of
Ancient Egypt. In the ancient Kamitan mythology, Hetheru turned into Sekhmet in order to destroy the unrighteous. Similarly, goddess
Durga becomes Kali, and in the Devi M ahatmia story destroyed the unrighteous.[xl]
So both goddesses destroy ignorance and all of the attendant “demons” which arise in the mind of the ignorant, namely arrogance, egoism,
anger, hatred, greed, lust, jealousy, envy, etc. Thus, they protect from adversities that one brings upon oneself and from the adversities that
come from world. However, they also bring adversity in order to teach aspirants and the ignorant alike. When aspirants understand this,
they ally with the goddesses and quickly vanquish unrighteousness, while the ignorant cry out in pain and wallow in misery. Therefore, the
presence of the goddesses and the more destructiveness they display, the more auspicious it is because it means that spiritual enlightenment
is close at hand. Therefore, they are propitiated with great reverence and devotion. Thus, the devotional aspects of the goddesses are
Hetheru and Durga, while the Destructive aspects are Sekhmet and Kali, respectively.
Plate: Above left- The Ancient Egyptian lioness aspect, Goddess Sekhmet the “destroyer” in her shrine.
Plate: Above right and below- The Ancient Hindu goddess Kali the “destroyer” in her shrine (above).
M ore on Goddess Durga-Kali:
The goddess Kali-Durga has a wrathful form that transcends even the fury of Kali. In this form she is known as Chinamasta. Chinamasta
is depicted as a goddess holding her head in her own hands. She is painted with yellow color and attended on by two yoginis, one on each
side. In her left hand is her own head, and held in her other hand is a sword. She is nude except for some ornaments. She is depicted with
her right leg out-stretched while the left is bent. In this manner the goddess destroys all enemies of the aspirant and then cuts off her own
head to release the aspirant of attachment and devotion to her, so that the aspirant may attain complete and utter liberation.
In like manner, the goddess Sekhmet of Ancient Egypt destroys all people, the unrighteous as well as the righteous so that the initiate
may transcend the duality of good and evil as well as attachment to virtue itself, for good as well as the bad are worldly concepts which tie
consciousness down to the physical plane.
Memphite Theology of Africa and the Upanishadic Tradition of India
Again, the Hindu Upanishads contain passages that are even more closely matched to the teachings of the Shabaka Inscription, especially
in relation to the concept of God creating Creation in accordance with his thought and will, and then entering into Creation and experiencing
it through the mind and senses of sentient beings, who are also essentially God. This teaching may be considered one of the most important
Upanishadic instructions and here we find it as the most prominent theological tenet in M emphite Theology of Sakkara-M emphis in
Ancient Egypt, using almost the same language and style of writing. Also there is the teaching of the eyes of God, discussed further below.
Thus, it is clear that the sages of both scriptures, though separated in time, were part of the same spiritual tradition. So M emphite Theology
and the Upanishadic tradition are linked by yogic philosophy, mythic language, cosmological conception of the universe and divine
consciousness, and physical contact between the practitioners of Egypt and India. Thus, the concept of Brahman (absolute)[xli] of the
Upanishadic tradition in India is an aspect of Ptah of M emphite Theology in Ancient Egypt.
This Great Being has a thousand {meaning countless} heads, a thousand eyes, and a thousand feet. He envelops the
universe. Though transcendent, he is to be meditated upon as residing in the lotus of the heart, at the center of the body, ten
fingers above the navel.
He alone is all this—what has been and what shall be. He has become the universe. Yet he remains forever changeless, and
is the lord of immortality.
-Svetasvatara Upanishad[xlii]
“Self-luminous is that Being (God), and formless. He dwells within all and without all. He is unborn, pure, greater than the
greatest, without breath, without mind.”
-M undaka Upanishad[xliii]
13. This Brahman shines forth indeed when one speaks with speech, and it dies when one does not speak. His splendour goes
to the eye alone, the life (prana) to breath (prana).
This Brahman shines forth indeed when one sees with the eye, and it dies when one does not see. Its splendour goes to the ear
alone, the life (prana) to breath (prana).
This Brahman shines forth indeed when one hears with the ear, and it dies when one does not hear. Its splendour goes to the
mind alone, the life (prana) to breath (prana).
This Brahman shines forth indeed when one thinks with the mind, and it dies when one does not think. Its splendour goes to
the breath (prana) alone, and the life (prana) to breath (prana).[xliv]
-Kaushitaki-Upanishad. First Adhyaya.
“If Creating, I enter my Creation,” the Self reflected…

-Prasna Upanishad[xlv]
Self-luminous is that Being, and formless. He dwells within all and without all.
He is unborn, pure, greater than the greatest, without breath, without mind.
From him are born breath, mind, the organs of sense, ether, air, fire, water, and the earth, and he binds all these together.
Heaven is his head, the sun and moon eyes, the four quarters his ears, the revealed scriptures his voice, the air is his breath,
the universe his heart. From his feet came the earth. He is the innermost Self of all.
From him arises the sun-illumined sky, from the sky the rain, from the rain food, and from food the seed in man which he
gives to woman.
Thus do all creatures descend from him.
-M undaka Upanishad[xlvi]
It is notable that the description of God in the Upanishads closely matches that given in the Shabaka Inscription as the Spirit embodies
the living and non-sentient Creation. The above scripture from the M undaka Upanishad also match with the Kamitan in the description of
the eyes of God being the “sun and moon.” The concluding portion of the Shabaka Inscription states that Ptah is also Heru, and in Anunian
Theology (related to Ra and Heru) we find the exact same description for the eyes of Heru, that his eyes are the “sun and moon.”
Desiring that he should become many, that he should make himself many forms, Brahman meditated. Meditating he created
all things.
Creating all things, he entered into everything.
-Taittiriya Upanishad[xlvii]
3. From him (when entering on creation) is born breath, mind, and all organs of sense, ether, air, light, water, and the earth ,
the support of all.
7. From him the many Devas (gods and goddesses) too are begotten, the Sadhyas (genii), men, cattle, birds, the up and down
breathings, rice and corn (for sacrifices), penance, faith, truth, abstinence, and law.
-Second M undaka. First Khanda.[xlviii]
There is important mystical significance related to the number nine ( -9) within Ancient Egyptian mystical
philosophy. As introduced earlier, the Company of gods and goddesses of Ptah (Nun, Nunet, Huh, Huhet, Kuk, Kuket, Amon, Amonet)
total eight in number and with Ptah they add up to nine. In the Company of gods and goddesses of Ra (Ra-Tem, Shu, Tefnut, Geb, Nut, Set,
Asar, Aset, Nebthet, and Heru) there is also a total of nine. The number nine is to be found in the very heart of Ancient Egyptian
M ythology, the Cosmogony and Cosmogony itself, because the number nine is the basis of creation. This is why the number nine recurs in
nature, in chemical and physics experiments. It is also reflected in the mystical philosophy of Hinduism.
The Sri Yantra of Indian M ysticism conveys the same message of the Ancient Egyptian Pauti (Company of nine gods and goddesses).
Below: The Sri Yantra of Indian Tantric M ysticism
Below: A three dimensional view of the Hindu-Indian Sri Yantra. A Yantra is a geometric pattern conveying a particular mystical teaching
for use in meditation and spiritual understanding. It shows how the Divine Self has emanated from a single point (Bindu) into the creation as
symbolized by tiers of triangles, lotuses and the lower platform (physical world). The Sri Yantra can be viewed as a model of Creation or
Dissolution. So it is conveying the same message of the Ancient Egyptian Creation story without the use of Deities to convey the mystical
teaching.
Part 8: Introduction to Neterian Mystical Psychology: The Neterian Wisdom of Mind ~
Based on the Medu Neter (Hieroglyphic Text)
Mystical Psychology Selected Glossary

In Kamitan Philosophy the mind is recognized to have varied levels of operation. Each level represents a plane of existence and vibration
which manifests as a state or condition of consciousness. The table below shows the levels of mind and their Kamitan name and their
function in the personality.
Kamitan Aspects of the psyche Aspect of mind

Kamitan Hieroglyphic term Kamitan Name
(psychology)
Nun Undifferentiated Consciousness
Amun Hidden Witnessing Consciousness
Ra Universal Spirit
Akhu Individual spirit
Asar Eternal soul
Aset Wisdom and intuition
Set Ego
Djehuti Intellect
Anpu M ind (lower-purified)
Kamitan states of mind
Nehast Resurrection, spiritual Enlightenment
Såa To Know
Beq Lucid, to be bright to see
Neshsh. Agitated, disturbed

Wmet htp ab. Dense Dull of heart-
To not Know, blindness, obtuseness

Såaa njset
weakness, evil of mind
Kmn Ignorant
Riba M adness, folly, insanity, delusion-
Aun Sleep Slumber
Nehas Wake up Awake
Mnab Firm of heart/steady minded
Ab. Imagination, let fancy run free in mind-
Mesqeh. M ental anguish, sorrow, pain-
Ass ab Light-minded man, mentally unstable
Kamitan Concept of Mystical Psychology
All Creation and all the elements of the universe emanate from essence of God, Ra Universal Spirit. The universal spirit is
Akhu or shining spirit and the dynamism of God’s light has emanated undifferentiated matter Nun.
That undifferentiated matter also is the substratum of undifferentiated consciousness or the matter from which thoughts are composed.
Thoughts are actually composed of subtle matter and directed by ariu or desires. ariu- {actions, deeds, unconscious mental
impressions that impel the desires of the mind} unconscious “mental baggage,” accumulated over previous years, to overcome in their
adoption of the new tradition [this is similar to the concept of Karma in India]. Therefore, God is the
Amun Hidden Witnessing Consciousness within matter. Ra is also the source of Asar Eternal soul. The soul is like a drop of the
essence of spirit, which in this context is like the ocean. Anpu is the aspect of instinct or lower-purified mind. A person who
has a degraded mind is regarded as Wmet htp ab Dense, Dull of heart. Ka is mind and the mental body. This is the seat of
thoughts [kaiu – thoughts] and desires that arise from the unconscious. The mind resides in the body [ka imy chat
- the mind in the body] in the sense that it rests there but it can move elsewhere, traveling in the astral plane, the Duat.
The Anpu mind is a person who knows right from wrong and can control their senses as opposed to the senses dictating where a person
looks and what they desire, that would be lower mind, controlled by ignorance Khemn. Those who are controlled by
ignorance are beset with Riba [M adness, folly, insanity, delusion]. The mind that is controlled by ignorance develops
egoism. Ego is Set. when the ego is dominated by ignorance and unrighteousness ( Asfet isfet- sin, wrongdoing) it
develops egoism. In order to overcome unrighteousness and ignorance a person needs to engage in the practice of M aat,
teachings to develop purity or heart until a higher level of aspiration develops. The focus here is to develop arit maat
{“offering righteous actions, living life righteously”}. M ost people in the world are caught up in Såaa njset [To not
Know, blindness, obtuseness weakness, evil of mind]. The objective is to achieveSåa [“To Know”; Those who have
cultivated an intuitive intellect which understands the nature of creation and the oneness of all things in the one Hidden God (has experience
of virtue, has controlled the senses, and has upheld M aat), will achieve Saa-Amenti-Ra, the intelligence or knowledge of the Amenti of Ra,
the hidden world (God). Sa or Såa, is wisdom deified, wisdom which has progressed to the level of experience, to
know something not only intellectually but by experience. Therefore, wisdom, knowledge and learning are Sa-t, and a
13
wise person or Sage, Sau, or Saåu . Såa, , is also a form of the god Djehuti. The sound of the word Sa-t is also used to
signify moral weakness or evil when used with the symbols ( ) "in back of" and "small" ( ), as in reduced intellectual
development. Therefore, evil is associated with moral and mental weakness or constriction of the mind, while that which is divine is
associated with intuitional realization of truth.
The goal is to promote your own Nehast {spiritual awakening and emancipation, resurrection}. In order to reach
the state of consciousness known as Nehast there must first be Nehas {wakefulness, being awake}. Being awake
implies wakefulness towards the teaching, that is, attentiveness, spending time, desire, etc. for spiritual pursuits. This means being mature
enough to have grown beyond childish pursuits and interests, the worldly ideals of life. It is easy for some students of philosophy to think
they are mature when they hear the Ancient Egyptian teaching: "Searching for one's self in the world is the pursuit of an illusion.” But why
is it that these same ones who have heard and agree continue to shems (pursue-follow) worldly illusions instead of applying themselves
fully to the teaching? Needing to have a job to support oneself and one’s family should not be an impediment to intensive practice.
However, it will become an obstacle if that job or career is the main objective in life. The teaching should be the main objective and the job
should be a means to finance the intensification of the practice of the teachings. We must conclude that until the action follows the thought
the thought is not being held as a reality or a priority. So here there is insufficient maturity in such a person to pursue the teaching in an
intensive and advanced way. Their choice action reveals their lower state of maturity and aspiration. There are subtle and gross obstacles to
prop er shems –{following the teaching}. The grosser impurities such as Kama -violence, Ken -anger,
kenau -hat red, afa-mit -greed, lust, jealousy, envy etc., are easier to see. suga –
{“foolishness, helplessness, miserable, half-witted, immature nature”} is an obstacle to proper mental health and positive spiritual
evolution. This word, suga, is derived from sug-mes – which means “suckling, baby, helpless child, etc.”, and sug-mit –
{“foolish silly.”}. Childishness prevents a person from giving up desires for worldly pleasures and worldly attainments but also the egoistic
childish notions are lingering complexes in the mind. Some examples are: lingering desire for worldly pleasures (relationships) or objects
(cars, stereos, etc.) or lingering desires to experience worldly enjoyments (parties, travel, shows, physical ecstasies, etc.). Other complexes
may be deeply held notions about: how others will view them, like or dislike them, how their physical appearance is accepted by others or
to their own self-concept or ideal about themselves, etc. There may be fear of embarrassment and also there may be the desire to be the one
who is looked up to, revered, etc. This lack of humility prevents them from collaborating or cooperating with others on their same level of
above, so they remain alone and living out their delusion of self-importance. Such people should follow at the level of practice that includes
devotional practices, rituals, and the study of M aat teachings to develop purity or heart until a higher level of aspiration
develops. The focus here is to develop arit maat {“offering righteous actions, living life righteously”}.
The opposite of nehas is Nem {“sleep, slumber, slothfulness, immaturity”}. A person who is immature cannot adopt the
teaching properly and will thus not be able to follow it rightly. What is needed is wakefulness towards higher perspectives in life and
slothfulness towards what is degraded. This means an aspirant should be awake as opposed to ordinary worldly people who are asleep
towards the higher perspective and wakeful towards what is base, degraded and illusory in life. Once there is wakefulness, spiritual
sensitivity, spiritual aspiration, respect for the sages and reverence towards the spiritual teaching and the Divine there should be
Snehas {“Wakefulness, watchfulness, alertness, vigilance”}. There are many who follow spiritual teachings of all
traditions who at times appear to have grown and at others seem to have fallen back to their old habits and degraded passions and desires
aba . When the mind is controlled by the passions and desires the person allows Ab [Imagination, let fancy run free
in the mind] and Ass ab Light-mindedness, mentally instability can occur. This process is the source of Mesqeh
[M ental anguish, sorrow, pain] in human life.
In order to truly follow an ideal one must be steady [ Mnab Firm of heart/steady minded] on the path and watchful so that
negative behaviors and patterns do not draw one back into earlier, lower states of consciousness.
The work of following a spiritual teaching requires the follower’s financial support but also their psychic support as well as their physical
support. When a person becomes a member they are taking an important step in sustaining the dissemination of the shetit,
“teachings” of Shetaut Neter- “Ancient Egyptian-African Religion” for themselves and for the world.
shems is the means to have knumt-nefer –“good association, divine association, joining others, together.” This is a special
association, unlike the worldly kinds of groups that have worldly goals and objective or religious goals and objectives. Shems is a form of
group counseling but that is led by a spiritual psychologist, the spiritual preceptor, the sage. Djaasu (sages wise
ones) have given many iconographies and through them we can study the forces and if we understand the forces we understand the source of
them also. So the study of the Neteru, their ways and relationships helps us to understand ourselves becaue those forces are manifesting
through us as well. If we were to understand those forces within us we could control them instead of being slaves to them, like animals
guided by instinct. Then we would be able to use those forces to make them lead us to the rekh-ab
knowledge of self. Otherwise we are caught in the cycle of ignorance, pain and suffering as slaves to nature instead of masters of it. This is
the task of every aspirant, to discover the secrets of the Neteru and to master them and in so doing to realize the highest goal of life.
Shems is the coming together of followers of the Divine for the purpose of promoting righteousness and order in society and also spiritual
awakening and enlightenment for those who are ready to tread the path to rech-m-ab –“self-knowledge, higher
consciousness” and an-menit–“immortality.”
In order to achieve Nehast the mind must be cultivated through the study of Shetitu This Shetaut
(mysteries- rituals, wisdom, philosophy) about the Neter (Supreme Being) are related in the Shetitu or writings related to the
hidden teaching. And those writings are referred to as Medu Neter or “Divine Speech,” the writings of the god Djehuti
(Ancient Egyptian god of the divine word) – also refers to any hieroglyphic texts or inscriptions generally. The term M edu Neter makes use
of a special hieroglyph, , which means “medu” or “staff - walking stick-speech.” This means that speech is the support for the Divine,
. Thus, just as the staff supports an elderly person, the hieroglyphic writing (the word) is a prop (staff) which sustains the Divine in the
realm of time and space. That is, the Divine writings contain the wisdom which enlightens us about to the Divine,
Shetaut Neter. When the mind is cultivated the Djehuti or Intellect becomes Beq [Lucidity, to be bright, to see].
Through the brightness of intellect the philosophy and wisdom of spirit is revealed. Then Aset, thewisdom and intuition aspect of
the mind emerges. Aset is the aspect of mind that reveals the deeper mysteries of spirit and once known, those revelations cause
resurrection and immortality [ Nehast -Resurrection, spiritual Enlightenment]. The study of the spiritual
teachings {Shedy Spiritual disciplines}allows skha - remembrance to occur, that is, remembrance of the
original and true self as one with the Divine.
Ethics, Mental Health, Reincarnation and Mystical Psychology

M ost people do not realize how the virtuous or vicious nature of the mind affects its health. A mind that is prone to vice will be agitated
and its thought process will be disturbed so the thoughts will be more subject to error and the desires it contemplates will not be of the kind
that lead to peace and fulfillment but rather to stress and anxiety. Also, the agitated mind will be less firm and will be therefore susceptible
to mental illnesses, sorrow and frustrations. One’s actions {ari} in life become stored in the unconscious mind along with subtle
portions of life force energy. Later in subsequent situations they may emerge by being stimulated due to current situations and a person may
feel a tendency to feel or think a certain way. So they impel a person towards certain actions in the future. If the impressions { ariu} are
numerous enough they may even compel a person to follow certain courses of action and those may be towards the good or towards the bad
depending on how a person has carried out their previous lives. So what is Ari? Ari means action, a deed, ect. The deeper answer to this
questions can be found in the Ru Pert Em Heru texts or “Book of Enlightenment” (also incorrectly
known as the Book of the Dead, Book of Coming Forth by Day). The goddess Meskhent presides over the future birth of
an individual but she represents only the culmination of the process, which has come to be known as Uhm-Ankh “reincarnation” in
modern times. In reality it is the individual who determines his or her own fate by the actions they perform in life. However, the wisdom of
the ancient Egyptian Sages dictated that the process should be explained in mythological terms to help people better understand the
philosophy. The process works as follows:
The deities Shai and Renunut govern an individual’s fate or destiny and their fortune. These deities are the
hands of the great god Djehuti (he symbolizes the intellectual development of a human being) and he inscribes a person’s fate once they have
faced the scales of M aat, that is, they are judged in reference to their past ability to uphold M aat in life. A person’s intellectual capacity
reflects in their actions. Thus, it is fitting for the intellect to judge its own actions. Further, , God does not judge anyone because we are all
essentially gods and goddesses, sparks of the same divinity, so God within us judges us. This is an objective judgment which only the
individual is responsible for and it occurs at the unconscious level of the mind, beyond any interference from a person’s personality or ego
consciousness which is on the surface level of the mind; therefore, one’s conscious desire to go to heaven at the time of death or one’s
conscious repentance at he time of death for misdeeds in life cannot overcome the weight of the ari – (action thing done make
something deed Ari -Karma) one has set up during a lifetime. So it is important to begin now to purify the heart and cleanse the soul so as to
become Maakheru (true of speech-pure of heart) at the time of the judgment. The gods and goddesses are cosmic
forces which only facilitate the process but from a mythological and philosophical standpoint they are concepts for understanding the
mystical philosophy of the teaching.
Once the judgment has been rendered the goddess takes over and appoints the person’s future family, place of birth, social status, etc. This
is not meant as a punishment but as a process of leading the soul to the appropriate place where they can grow spiritually. If before you
died you desired to be a musician the goddess will send you to a country, family and circumstances where this desire can be pursued. If you
were a mugger in a past life you will end up in a place and situation where you will experience pain and suffering such as you caused to
others and this experience will teach you to act otherwise in the future, thus improving your future birth. What you do after that is within
the purview of your own free will and your actions in this new lifetime will engender and determine the next, and on and on.This process is
Meskhent- “destiny of birth.” M eskhent is the manifestation of one’s shai-nefer , positive destiny, or
one’s shai-mit , negative destiny. This is ones harvest or what one reaps from one’s actions.
This is the process leading to Uhm Ankh (reincarnation). The objective is to lead oneself on a process of increasingly better births until it
is possible to have spiritual inclination and the company of Sages and Saints who can lead a person to self-discovery
( Rech-ab). When a person achieves this self-discovery they are referred to as Akh (the enlightened).
First, a person must become virtuous because this purifies the person’s actions and thus, their Ari (karmic) basis. Negative Ari leads to
negative situations but also to mental dullness and it is hard to understand the teachings when the mind is in a dull state, full of base
thoughts, desires and feelings- this is the opposite of Rech-ab, it may be referred to as inj-Set (mind afflicted by fetters of
Set). There is much mental agitation and suffering. The positive karmic basis allows harmonious surroundings and birth into the family of
spiritually minded people as well as the company of Sages but most importantly the clarity of mind to understand the wisdom teachings. If
the soul is judged to be pure in reference to M aat it will not be led to reincarnation Kemetic term (Uhem Ankh) but to the inner shrine where
it meets its own higher self, i.e. God. Asar, the soul, meets Asar the Supreme Being. This meeting ends any future possibility of
reincarnation. It means becoming one with the Divine Self. It is termed
Nehast (Resurrection), i.e. the Ausarian Resurrection. This is the only way to break the cycle of reincarnation.
So ari (karma) is not destiny but the accumulated unconscious impressions from desires, thoughts and feelings of the past (the present and
previous lives) and not a set destiny. A person can change their ari by their present actions. The individual is always responsible for the
present by the actions they performed previously which led them to the place they are today, etc. external factors can affect one’s life but
one is still in control ultimately of the response to those externalities of life (other people, circumstances, etc.). However, the present is not
set. Otherwise people could not change and they would be destined to suffer or be happy based on some perverse cosmic joke. It is not like
that. God has provided free will and with it a person can have a glorious life full of wisdom and prosperity or a life of strife, suffering and
frustration based on egoism and egoistic desires and the actions one chooses.
The Ancient Egyptian word “M eskhent” is based on the word “ Mesken.” Mesken means birthing place. Thus, Meskhent is
the goddess (cosmic force) which presides over the Mesken of newborn souls. She makes effective, a persons desires and unconscious
inclinations by placing a person who is to reincarnate into the appropriate circumstance for the new life based on previous actions and
future potential.
Keys to Progress on the Path of Shems Shetaut Menefer
Shems{to follow} Shems means to follow, specifically, it refers to following a spiritual teaching of
Shetaut Neter. Shems is a staff with a package attached to it and at the top of the package there is a knife. The determinative of legs
facing forwards, provides the ideal of “movement towards” (positive movement-progress). The package is the objective being followed and
the knife is used to cut away obstacles in the path. The legs are the conscious effort to move in the direction of what is truth, to follow the
divine where it leads. Shemsu are the followers. There are two types of followers, the shemsu
neteru- “followers of the divinity”and the Shems-ab – “followers desire of one’s heart, greed, lust, wishes.” This is explained in
the ancient Egyptian proverb: "There are two roads traveled by humankind, those who seek to live MAAT and those who seek to satisfy their
animal passions." The followers of the gods and goddesses go after the spiritual teaching and virtue. The followers of their own hearts go
after their own desires, conceptions, and passions and support these through their own rationalizations and by shielding themselves from
the words of truth, this in direct contradiction with the precept of M aat “I have not stopped-up my
ears against the words of right and wrong {Maat}.”The shemsu-ab are self-willed people who lack humility and higher sensitivity to shems
follow and sedjm {“heed} the teaching. M any times they seek out the teaching so that they can gain an
authoritative position over others through their knowledge and at other times their egoism (specifically arrogance, and insolence) is so strong
that they develop the notion that they are the knowledgeable ones and so they disagree with the teachers and develop their own ideas about
the teaching and consequently follow that illusion they have created. If this condition worsens they may even dictate to the teacher what
they believe the teaching is and since their ego cannot accept disagreements and since they cannot face their own contradiction when their
errors is displayed for them, they refrain from asking questions or attending classes or conferring with the teacher altogether. While it is true
that there are mixed personalities in the world and even among aspirants; people who act righteously sometimes and at others not, are
explained in the understanding of the three forms of human personalities, beq-“Lucid, to be bright to see,” Neshsh
–“agitated, disturbed- bothered, distracted” and umet-ab - “dull, dense, dull of heart.” In a higher, more advanced sense there are
only two groups, the Nehastu -spiritually awakened and the worldly: kmn{ignorant}.
It is written in the Medu Neter- “writings of Lord Djehuti - the hieroglyphic texts or inscriptions,” that the follower should
Shemsu udja – “follow with vitality - ardency -burning desire”. This implies single-mindedness of purpose and fully
devoted with purpose. {"Have devotion of purpose"- initiatic precept #3} Vitality and ardency are dissipated through distractions due to
ignorance and worldly desires.
The disciplines of Shedy are: Maat Shedy, study and practice of virtuous living to purify the heart so that one
becomes one with the cosmic ordering power of the universe- i.e. become one with God. Uash Shedy, Practice
of rituals, study of myths of the gods and goddesses, chanting the Divine Names and developing Neter Meri, Divine Love –
universal and transcendental love in which the personality melts into all existence-becomes one with it. Rekh Shedy,
listening to, study of, and meditation on the wisdom teaching so as to understand the nature of the Divine, Creation and thereby realize the
intrinsic oneness with the Divine. Uaah Shedy, formal practice of meditation on the Divine to discover the
innermost reality within thus discover Sema-Aton –“Cosmic Union with the Divine (Aton)” or
Sema-Asar- “Cosmic Union with the Divine (Asar).” What disciplines are to be followed? What is
needed to overcome these fetters or obstacles is Shemsu udjashedy –“real and powerful, burning practice
and following and practice of the disciplines of the spiritual teaching.” This implies constant and not intermittent contact with the temple,
regular practice of the disciplines, studies and rituals and it also implies a movement in which Uash – “praise worship,
devotion” and desire to be involved with and experiencing the teaching, rituals and mysteries of the temple increase rather than decrease.
Otherwise, Shemsu udja is not present and the higher purpose of Shems will not be realized. Instead a different movement is present:
tenem- “losing the way, wandering, lost, turn away from.” The small bird indicates reduction, or contraction, negativity in
the movement. The knife with legs symbolizes the cutting off with that which was followed before. The legs face in the opposite direction
to the rest of the glyphs. This indicates opposite (backwards-away) movement. Devotion to the Divine should increase and there should be
increasing turning away from worldly egoistic ideals and desires.
"It is very hard, to leave the things we have grown used to, which meet our gaze on every side. Appearances delight us,
whereas things which appear not, make their believing hard. Evils are the more apparent things, whereas the Good can
never show Itself unto the eyes, for It hath neither form nor figure." –Ancient Egyptian Proverb
It is indeed hard to turn away from the world which is after all tangible and constantly pressuring the personality. Once there dawns the
initial desire to seek something other than the world of illusions, frustrations interspersed with brief periods of happiness, leading to
ultimate death, association with sages and those who are also seeking to elevate themselves above the heba – “misery, grief
of life” what is needed is a special place { Het Neter-House of the Divinity {God(dess)}-Temple}where this pressure can be
relieved, and an association with something other than the worldly perspective, so that the mind can become aware of higher possibilities
and turn away from umt-ab- “mental dullness” due to Khemn, ignorance, and be led to
Nehast -Resurrection, spiritual awakening, Akhu, enlightenment and Sheps- “nobility, honor, venerable-ness,
honored ancestors.” The first step in putting down the ego is hbrbr- “to humble oneself, to bow down,” that is, to
put down the aai-ab -“great of heart, big heart, proud, arrogant” i.e. big headedness which has led to
utjez-ka “mind’s own ideas and thoughts lifted up, raised up unworthily, with pride, conceit, haughtiness and arrogance” i.e. egocentricity.
khab – prostration, [respect, deference towards the spiritual teacher and practice of the teachings] is the key to obtaining
divine grace because the act of deferring to a higher power constricts the ego’s ability to cause the mind to entertain thoughts of unworthy
aggrandizement that cloud the intellect and render the mind ignorant and yet haughty and hubristic, overbearing pride, presumption and
arrogance even in its ignorance and dull-witted state {clouded intellect}.
"HUMILITY is a greater virtue than defying death; it triumphs over vanity and conceit; conquer them in yourself first!" –
Ancient Egyptian Proverb
As long as there is Shems-ab – “following the desire of one’s heart” there can be no true MAA-KHERU,
“purity of heart.” And without purity of heart there can be no true Nehast “spiritual awakening.” Thus it is said
an gereh gereh Khemn- “there is no darkness like the darkness of ignorance” –Ancient Egyptian proverb. Ignorance is
insidious because the ignorant mind, being deluded, believes it is following the right path when actually it is following a path of its own
design. Even when errors and contradictions are pointed out to such a person their mind develops rationalizations to justify the
an-maat- “unrighteous actions.” Ignorance leads to techatecha-mit – “confused, haphazard,

disarranged, incorrect manner-order-procedure, sequence, progression” and techatecha – “confused, haphazard, disarranged
movements and actions” as well as techatechamedu– “confused speech.” Only through humility and subjecting the ego to a higher
authority, listening to and heeding the teachings and practicing the disciplines of Shedy {“to study profoundly-penetrate the
mysteries”} can it be conquered and the highest goal of life, Nehast, be attained. If the process of spiritual evolution is not enjoined a person
can devolve and degrade and so too entire cultures and civilizations can degrade as well. While most people do not see it, what most people
consider as normal is actually insanity from the perspective of the teachings and from the perspective of the highest state of sanity: Nehast.
So a person who experiences greed, anger, lust, jealousy, etc is not sane. If those fetters of the mind were to intensify that person could
develop serious mental illnesses like depression, and varied forms of psychoses.
Importance of Spiritual Counseling as Psychotherapy
It is important to understand that studying the mysteries of life with a qualified teacher and having good association with others who are
on the path of self-knowledge is actually a form of counseling that allows a person to discover the course of the complexes that plague the
mind and the means to resolve and overcome them. So wisdom philosophy has a curative power to heal the fears, regrets irrationality and
fanciful notions of the mind that lead a person to innumerable miseries. Ordinary psychotherapy leads a person to feel normal in a world of
unfulfillable desiring and irrational fears. M ystical Psychology counseling leads to the state that leave a person supremely fulfilled and free
of complexes; the truly higher healthy state of being. Once the teaching is listened to it must be studied and reflected upon and then
meditated upon. Then it will have the effect desired. So applying the M ystical Philosophy is an important part of the movement towards
mental health and enlightenment.
Part 9: How to Apply the Ancient Egyptian Mystical Psychology Reflections and
Meditations to Understand and Handle the Mind and Lead Oneself to Sanity and Spiritual
Enlightenment
The mind and nervous system are instruments of the Self (Spirit) which it uses to have experiences in the realm of time and space, which it
has created in much the same way as a person falls asleep and develops an entire dream world out of his/her own consciousness. It is at the
unconscious and subconscious levels where the most intensive work of the Neterian M ystical Psychology disciplines takes place because it
is here that the conscious identification of a person creates impressions in the mind and where desires based on those impressions develop.
It is these desires that keep the aspirant involved in the realm of time and space or frees the aspirant from the world of time and space if
they are sublimated into the spiritual desire for enlightenment. The desire to attain enlightenment is not viewed in the same manner as ego
based desires; it is viewed as being aspiration which is a positive movement. Enlightenment is the term used to describe the highest level of
spiritual awakening. It means attaining such a level of spiritual awareness that one discovers the underlying unity of the entire universe as
well as the fact that the source of all creation is the same source from which the innermost Self within every human heart arises.
Externalized consciousness -
distracted by egoism and worldly objects. ˆ
The light of the Self (consciousness) shines through the mind and this is what sustains life. The flow of consciousness in most people is
from within moving outward. This causes them to be externalized and distracted and they lose energy. Where the mind goes, energy flows.
Have you ever noticed that you can "feel" someone looking at you? This is because there is a subtle energy being transmitted through their
vision (which is an extension of the mind). Those who live in this externalized state of mind are not aware of the source of consciousness.
M editation as well as the other Neterian M ystical Psychology disciplines serve to reverse the flow of consciousness on itself so that the
mind acts as a mirror which reveals the true Self.
Internalized consciousness of a Neterian practitioner. ˆ

M ost people are unaware that there are deeper levels to their being just as they are unaware of the fact that physical reality is not
"physical". Quantum physics experiments have proven that the physical world is not composed of matter but of energy. This supports the
findings of the ancient sages who have taught for thousands of years that the reality which is experienced by the human senses is not an
"absolute" reality but a conditional one. Therefore, you must strive to rise beyond your conditioned mind and senses in order to perceive
reality as it truly is.
Just as the sun is revealed when the clouds disperse, so the light of the Self is revealed when the mind is free of thoughts, imaginations,
ideas, delusions, gross emotions, sentimental attachments, etc. In fact these thoughts, imaginations, ideas, delusions, gross emotions,
sentimental attachments, etc., are refractions of the light of the Self, the light of your innermost consciousness. The Self, your true identity,
is visible to the conscious mind. How is this possible? This is the teaching and goal of all meditation practices.
Universal Ba (Soul)
_____________________
Individual Soul
M ind and Senses

(Astral Body and Astral World - the Tuat or Underworld)
_____________________
Physical Body and Physical World

Soul
Unconscious M ind - Causal Body
Subconscious M ind - Astral Body
Conscious M ind (waking state) - Physical Body

When you are active and not practicing or experiencing the wisdom of Neterian Philosophy, you are distracted from the real you. This
distraction which comes from the desires, cravings and endless motion of thoughts in the mind is the veil which blocks your perception of
your deeper essence, The Self. These distractions keep you involved with the mind, senses, and body that you have come to believe is the
real you. When your body is motionless and you are thinking and feeling, you are mostly associated with your mind. At times when you are
not thinking, such as in the dreamless sleep state, then you are associated with your Higher Self. However, this connection in the dreamless
sleep state is veiled by ignorance because you are asleep and not aware of the experience. During this time you do however, experience
profound peace and rest. This is possible because you are turning away from your ego-personality, your individual self and you are going
into the realm of the inner Self. In essence you are moving closer to that which is universal and turning away from that which is limited. In
order to discover this realm you must consciously turn away from the phenomenal world, the world of your ego and its problems, concerns,
worries and anxieties, which is distracting you from this inner reality. The practice of the Neterian M ystical Psychology disciplines
accomplishes this task. M editation, when backed up by the practice of Neterian philosophy, is the most powerful agent of self-discovery.
The practice of meditation allows you to develop a higher awareness which will affect all aspects of your life, but most importantly, it gives
you, the aspirant, experiential knowledge of your true Self.
Above: A two dimensional schematic drawing of the human mind and its relationship to the Self or Soul.
M ost people look at their body, thoughts and feelings and say “this is me”. In reality a human being is in reality a complex organism
composed of Conscious M ind, Subconscious M ind and Unconscious M ind. These form your personality or the person you have come to
know as “you,” with your particular tastes, family associations, religious and social affiliations, etc. Underlying all of this is the universal
consciousness which is like an ocean. On the surface of this ocean is the personality and supporting it is the ocean of consciousness, The
Self. The project of spiritual life and meditation practice is to go deep into this ocean by controlling the mind with its thoughts, desires, etc.
(surface), through the various practices of The Neterian M ystical Psychology disciplines.
The distraction of the soul in the world of human experience
leads to mental impressions which are based on the external reality (physical reality) and on ignorance of the truth (the Higher Soul reality).
These impressions lead the mind to experience desires, thoughts and aspirations which lead a human being to experience more desires and
more distractions. Desires born of ignorance cannot be satisfied through the mind and senses because these are limited and the experiences
are fleeting. No matter how long they last during a person’s life they are only transient experiences and never wholly fulfilling. Since the
desires of the mind and senses based on ignorance can never be fulfilled, the soul is led to experience repeated situations of frustration and
mental unrest and further away from the inner peace of the Self within. The individual soul of every human being is in reality seeking to
discover the wholeness and peace of its true nature, the Universal Soul, within. However, the ignorant search to fulfill the desires of the
mind leads it to countless situations in the realm of human experiences which in turn lead to more experiences in an endless cycle which
continues even after death and causes the soul to return to human form again and again, in a futile effort to satisfy the desires based on
ignorance. These teachings of the cycles of birth and death which the individual soul experiences are known as the doctrines of Karma and
Reincarnation.
Above: A two dimensional schematic drawing of the human existence. The Self assumes the role of every individual soul and through the veil
of ignorance experiences desires, thoughts and life as an individual being.
.
"The soul is a prisoner of its own ignorance. In this condition it is fettered with the chains of ignorance to an existence where it has no
control over its fate in life. The purpose of each virtue is to remove one fetter."
Ancient Egyptian Proverb
Karma and Reincarnation
The concept that has come to be known as “Karma” was known in Ancient Egypt before the advent of yoga in India. In ancient Africa it
was called “Ari” or “actions, deeds.” Ari should be thought of as the total effect of a person's actions and conduct during the successive
phases of his/her existence. But how does this effect operate? How do the past actions affect the present and the future? If you consider
your present lifetime you will notice that your actions of the past have led you to where you are today in much the same way as a fruit tree
planted today will bear fruit in a few years. Your experiences from the present life or from previous lifetimes cause unconscious impressions
which stay with the individual soul at the level of the causal body in the deep unconscious level of mind even after death. These unconscious
impressions are what constitute the emerging thoughts, desires, and aspirations of every individual and they “cause” future incarnations
because they impel the soul to continue on the journey of seeking fulfillment of the desires. These impressions are not exactly like
memories, however, they work like memories. For example, if you had a fear in a previous lifetime or the childhood of your present lifetime
you may not remember the event that caused the fear, but you will remember the “strange feeling” you have when you come into contact
with certain objects or certain people. These feelings are caused by the unconscious impressions which are coming up to the surface of the
conscious mind. It is this conglomerate of unconscious impressions which are “judged” in the Hall of M AAT and determine where the soul
will go to next in the spiritual journey toward evolution or devolution also known as the cycle of birth and death or reincarnation as well as
the experiences of heaven or hell. The following segment from the Ancient Egyptian "Instruction to M er-ka-Ré" explains this point.
"You know that they are not merciful the day when they judge the miserable one..... Do not count on the passage of the years;
they consider a lifetime as but an hour. After death man remains in existence and His acts accumulate beside him. Life in the
other world is eternal, but he who arrives without sin before the Judge of the Dead, he will be there as a Neter and he will
walk freely as do the masters of eternity."
The reference above to “His acts accumulate beside him” alludes to the unconscious impressions which are formed as a result of one’s
actions while still alive. These impressions can be either positive or negative. Positive impressions are developed through positive actions
by living a life of righteousness (M AAT) and virtue. This implies living according to the precepts of mystical wisdom or being a follower of
Heru (Shemsu Hor) and Aset. These actions draw one closer to harmony and peace, thus paving the way to discover the Self within. The
negative impressions are developed through sinful actions. They are related to mental agitation, disharmony and restlessness. This implies
acts based on anger, fear, desire, greed, depression, gloom, etc. These actions draw one into the outer world of human desires. They distract
the mind and do not allow the intellect (Saa) to function. Thus, existence at this level is closer to an animal, being based on animal instincts
and desires of the body (selfishness), rather than to a spiritually mature human being, being based on reason, selflessness, compassion, etc.
(Purification of the heart)
How then is it possible to eradicate negative karmic impressions and to develop positive ones? The answer lies in your practice of the
spiritual disciplines collectively known as yoga (Ancient Egyptian “Sema”). When you study the teachings and live according to them, your
mind undergoes a transformation at all levels. This transformation is the “purification of heart” so often spoken about throughout the
Egyptian Book of Coming Forth By Day. It signifies an eradication of negative impressions, which renders the mind pure and subtle. When
the mind is rendered subtle, then spiritual realization is possible. This discipline of purifying the heart by living according to the teachings is
known as the The Neterian M ystical Psychology discipline of Action or M AAT.
The Three States of Consciousness
The Eye as a Metaphor
From the myth of the Eye of Ra, also known as the Story of Hetheru and Djehuti, where Goddess Hetheru (Eye of Ra) turns into a
lioness (Goddess Sekhmit-consort of Ptah) we receive the teaching of the three states of consciousness. In Ancient Egyptian philosophy the
eye represents consciousness which can be powerful, clear and formidable or it can be clouded and weak due to ignorance. In the myth the
eye comes to the world and becomes ignorant as to its true origin as human beings also are ignorant. Through proper reflections the eye is
led to enlightenment by the teachings of Lord Djehuti. (See the book Glorious Light M editation) The Eye coming into physical form as the
lynx or lioness is a symbol of human existence. It represents the human soul. In the same way that the Eye is a “ray” or “projection” of Ra,
the Supreme Being, the human soul is a ray or projection of the Supreme Being. Thus, the plight of the Eye is a parable which the Sages of
Ancient Egypt composed in order to explain human existence and to impart the knowledge of spiritual enlightenment for spiritual aspirants.
In this context it is similar in most respects to other initiatic scriptures, especially those from India (The Upanishads, Bhagavad Gita,
Yoga Vasistha).
The teachings are given through three main characters in the story. These are Ra, Hat-Hor and Djehuti. Hat-Hor displays three distinct
states of consciousness throughout the myth. In so doing the myth outlines the three important states of religion and religious practice in a
highly artistic and entertaining manner. True religious practice is made up of three stages of spiritual practice as previously discussed.
Therefore, it requires three stages of teaching or initiatic education. The first stage is composed of the events of the myth. This includes the
events of the story, the characters and/or deities within the story, the plot and basic themes within the story. The second stage is the Ritual.
Ritual includes the observances, ceremonies, customs, etc., related to the myth. The third level of religion is the M ystical Experience. This
third level is the true objective of all religious practices. Without this stage, religion becomes dry and ineffective. When people only practice
the first and second levels of religion the practice often becomes personal and egoistic as well as dogmatic and subjective. This is the
breeding ground for conflict between religions as well as misunderstanding about what true religious practice is all about.
The Mystical Experience: Pure Consciousness
In the beginning Hat-hor is one with Ra. She experiences awareness of her essential nature as being united with the Supreme. This is the
mystical experience. The mystical experience is the true state of being. It represents a full awareness of the spiritual Self as well as an
awareness of the unity of everything in creation. This is the true state of human consciousness. This state of consciousness is characterized
by all-pervasiveness, infinite expansion, infinite freedom, infinite awareness and infinite peace. In Indian mysticism the states of
consciousness are called “Gunas” or modes of expression in which consciousness (God) expresses.
The Distracted State (Agitation)
When she (Hat-Hor) is sent (projected) into time and space (the phenomenal world) to perform a task in the service of the Divine she
falls prey to human sentiment. In particular she becomes filled with anger and develops a need to satisfy her desire for flesh and blood. This
a state in which she becomes forgetful of her original state. It is a condition wherein the soul is overpowered with delusion due to the
overwhelming pressure of desires, thoughts and strong emotions. These act as clouds which block the human personality from having a clear
vision of the Self. They are called fetters and anyone who is fettered is known as one who is in the state of bondage. This state of mind is
characterized by restlessness, distraction, dissatisfaction, lack of fulfillment, constant movement, etc. In relation to the Gunas of Indian
mysticism, this state of consciousness is known as Rajas.
The human soul uses the mind and senses in order to have human experiences in much the same way as a person uses glasses to see the
world. When the glasses are colored, anything that is seen through them is colored. In the same way when the soul uses the mind and senses
to “know,” everything that is known in this manner is “colored” by the thoughts, feelings, sentiments, egoism, etc. Therefore, the mind that
is beset with ignorance, anger, hatred, anxiety, delusion, etc. will act as a veil which blocks the vision of the innermost Self. This state is
represented by Hetheru as she runs through the land seeking to satisfy her endless desire to slay and consume human beings. The desires in
a mind that is constantly assaulted by the fetters are endless. No sooner does one desire become fulfilled before another arises. This is
because ignorance is feeding on ignorance, and ignorance can never satiate ignorance. Hetheru in the state of delusion believes that she must
continue to search out, kill and eat flesh and blood in order to satisfy her innermost urge. Since the desire is of the flesh (her body, mind and
ego), it is never possible to satisfy it. As long as she continues to believe that this is her true desire and purpose she will continue in an
endless search for fulfillment in this manner. This state of consciousness is characterized by a constriction in consciousness. No longer is
there all-pervasiveness or peace but a squeezing pressure of desires.
“The Body belongs to the Earth,

Soul belongs to Heaven”
This is the miserable predicament of human embodiment. When the human soul becomes embodied (associated with a human form-the
body, mind and senses) the pressure of these (body, mind and senses) cause the soul to forget its true nature. It begins to believe that it is
the body and that the feelings, sentiments, desires of the mind, senses and body are its own. This form of delusion leads people on an
endless search through life trying to satisfy their need for companionship, comfort, happiness, etc., through worldly objects and other
human personalities. However, the real need and innermost desire is to discover the Self, to know “Who am I”.
In this state most people are concerned with getting rich or acquiring objects which they perceive as sources of pleasure. There is little
thought given to why there is only a brief period of apparent fulfillment once an object or situation that was desired is finally acquired or
achieved. There is only the thought: Somewhere in this world there is a situation or some thing which will make me supremely happy and
which will fulfill my desires. However this “something” is never to be found in the world of time and space.
"Searching for one's self in the world is the pursuit of an illusion."
People in the Distracted State are considered as “normal” by mainstream society. People in this state will often act out of selfishness and
will not consider the consequences of their actions. They experience a Thermometer Existence. This means that they experience mood
swings and a constant flow of emotions and desires. They may be reasonably honest under ordinary conditions but when under the pressure
of temptation they may lie, cheat or steal.
Another characteristic of the Distracted State is that people meet in conversations and talk about any and all subjects without coherence,
or rationality. For example, two people may meet at lunch time and discuss several subjects from the taste of their sandwich to the breakfast
they had that day, to the new movie playing, to the weather forecast, to the latest intrigue of their favorite soap opera star, to the ugly tie of
their boss and then go back to their job. The conversation flows from one subject to another without any rhyme or reason and it is all
mindless and inane talk. A thoughtful person would not engage in such a confused dialogue. She or he would remain quiet. This would make
them seem abnormal to the general population.
You must understand that what the masses consider to be good and normal is in reality abnormal. It is an aberration from the higher
reality wherein it is possible to experience inner fulfillment and peace. The distracted manner in which most people carry on is an expression
of their feeling of emptiness which must continuously be filled with excitement and action. A person who has experienced inner fulfillment
does not require interaction with others for the sake of interaction and does not require action in order to feel as if something fulfilling is
“going on” and “I am alive”, etc. Such a person who displays calmness, self-sufficiency, mental poise, equanimity, peacefulness and who is
not susceptible to stress under stressful conditions is seen as abnormal by a distracted personality. People who do not feel the need to seek
excitement through parties, sports, entertainments of various types, overindulging in food, sex or drink, etc. are seen as social bores by the
masses, and yet this advanced state of being is the real evidence of psycho-spiritual advancement in life.
There are many intellectuals in all fields, including spirituality, who engage in debates and intellectual discussions for the sake of
argument. Logic is not studied for a higher purpose but for the sake of logic itself. Under these conditions the mind can construct any form
of reasoning which will support its viewpoint.
The power of reasoning and speech is of paramount importance because what you understand is what determines your experiences in the
outer world as well as in the inner. Your speech is an expression of your innermost beliefs and ideals, your consciousness. Therefore, you
should not allow your intellectual capacity to become retarded, melancholic, gloomy, dejected or spiritless. Intellectualism with no higher,
sublime purpose eventually leads to dullness. The proof of this is the long history of intellectuals who have committed crimes and created
the most anti-humane forms of philosophy throughout the world. Two examples of this are the African Slave Trade and the racism of Nazi
Germany, both of which were supported by many intellectuals of the time. Even today there are those who create elaborate treatises which
seek to prove the superiority of one group over another based on sex, economics, genetics, etc. All of these criteria are relative and illusory.
Therefore, anyone who engages in such intellectual activity is to be considered as being equally caught in the ignorance of egoism as a
backward person who never went to school even for a day and who has not learnt to interact with people of other groups. Thus, intellectual
persons, even those who may seem cultured and sophisticated, cannot automatically be considered more advanced than an illiterate person.
The personality of a human being may be understood as an inverted triangle. At the bottom there is constriction and at the top there is
expansion.
In the state of Dullness there is awareness of negativity and all of the base feelings, anger, hatred, greed, lust, etc.
In the state of Distraction there is a mixture of positive and negative. If there is practice of The Neterian M ystical Psychology disciplines a
person in this state can have a glimpse of harmony, clarity and peace of mind.
In the state of purity there is joy, peace and harmony pervading in the mind. From here it is possible to glimpse the higher reality which
transcends all states of mind. This higher reality is the true Self which is the objective of all spiritual disciplines. Thus, spiritual practice is
the process of promoting positive feelings, understanding, harmony, love and righteousness and to going beyond the mind itself to discover
the Absolute Self which is not affected by the modes of expression in which consciousness expresses.
The State of Dullness
When Hetheru is given the drugged beer she was immersed in a state of consciousness characterized by a deep stupor. This is a state of
mind wherein there is such degradation that the personality expresses ignorance, negativity, animosity, grief, hatred, etc. which had
previously been in a dormant state. Ra decreed that she should be given the potion because she was so deluded that she would not respond
to any form of persuasion based on reason or relation of kinship. Have you ever tried to reason with a person who is in the throes of
passion or anger? Have you tried to control yourself when in this state? In the Distracted State, the mind is clouded and the intellect or
reasoning ability is weakened. People often fall in with bad company and are influenced by peer pressure. In the Dullness State the delusion
has deepened so far that there is a lashing out, a desire for destruction of the environment as well as self-destruction. Hetheru has reached a
state in which she will destroy anything which lies in her path. Thus, this state implies intensified anger and hatred as well as laziness,
sleepiness, inertness, idleness, indolence, shiftlessness, slothfulness and sluggishness.
When consciousness sinks into deep dullness people may commit murder and/or enter into conflicts which could be life-threatening
because they are compelled by their emotions and desires. They will consume substances which are poisonous such as cigarettes, drugs, or
meat, even though they may find out that these substances are destroying their body and mind. They will indulge in sensual pleasures
(anything that gives physical pleasure) and will become extremely angry if anything comes in the way of their satisfying their perceived
desires. They will become violent with the slightest provocation. Sometimes the movement toward destruction is directed inward. This leads
to self-inflicted injuries, insipidity, lassitude and deep depression.
When the degradation becomes severe people can commit the most heinous acts of violence and crimes of the most extreme, shocking and
reprehensible nature. Others may become incapacitated due to inner negativity to such a degree that they can no longer sustain the practical
realities of life. This leads to insanity, homelessness, suicide, etc. In Indian mysticism this state of consciousness is called “Tamas”.
The State of Lucidity (Harmony, Purity and Balance)
(26) "I HAVE NOT STOPPED M Y EARS AGAINST THE WORDS OF RIGHT AND WRONG."
From The Ancient Egyptian

Book of Coming Forth By Day
When Hetheru met with Djehuti a new form of awareness began to develop in her heart. At first she desired to kill and eat him, however,
his beguiling charm and eloquence caught her interest. She spared his life and began to listen to him. In so doing she was opening the door to
expansion in consciousness.
M ost human beings are caught between the first two stages of consciousness at one time or another. There is a mixture of distraction,
movement and dullness. In this state a human being does not want to sit still in order to listen to spiritual discourses about the nature of the
soul and about the method to attain spiritual enlightenment, and if forced to do so, the mind falls into a state of dullness and she/he feels
asleep (a state of extreme dullness).
It is only the stress of egoistic desires which is suppressing that which is positive, true and good within the human heart. In some brief
and rare occasions there is an experience of peace, balance, contentment and tranquility. M any times these feelings are experienced for a brief
period of time after an object of desire is acquired or a situation which one desired comes true. These experiences are only glimpses of the
totality of happiness and peace which is in the heart. However, in order to discover this, the body, mind and senses must reach a state of
balance, harmony and peace. This is possible though the practices of The Neterian M ystical Psychology disciplines (Listening, Reflecting
upon, Living in accordance* with and M editating upon the teachings). *(practicing the teachings of M AAT)
When The Neterian M ystical Psychology disciplines are practiced a purifying movement wherein the ignorance, delusion, restlessness,
anger, anxiety, hatred, greed, lust, egoism, selfishness, and vices such as pride, covetousness, lust, anger, envy, gluttony, and sloth within the
heart are cleansed. Therefore, Djehuti represents the light of reasoning and intuitional understanding about the innermost reality within the
heart. Djehuti is the Sage who is sent by God to find the wayward child (the soul) to impart wisdom which leads to illumination of the heart
and inner discovery of the truth. This principle is so pervasive in human culture that it has found expression in the Initiatic Way of
Education as practiced first in ancient times in the Ancient Egyptian Temples, and later in the Indian Upanishads and epic myths of
Krishna and Rama, and much later in the Christian baptism of Jesus by John the Baptist. These stories have one factor in common. It is the
relationship of the Sage with the disciple wherein spiritual knowledge is imparted.
The myth of Hetheru and Djehuti is similar to the other important Initiatic myth of Ancient Egyptian, The Asarian Resurrection in
which the young child Heru is taught about the mysteries of the soul and the universe by his mother and Spiritual Preceptor (teacher) Aset.
In modern times this tradition of the Spiritual Preceptor-Aspirant relationship has been continued through the Gurus of Indian Yoga and the
Sufi Gurus of the Near East and in Egypt. In popular culture this teaching has found expression through popular films such as The Star
Wars Trilogy and The Lion King.[xlix]
However, before spiritual knowledge can be imparted the spiritual aspirant must have aspiration. This implies a desire to go beyond the
pettiness and sorrow of ordinary human existence as well as the maturity to accept responsibility for one’s condition. This means that there
can be no blaming of others for one’s troubles. It is one’s own Ari which has led one to one’s present conditions, good or bad. Conversely, it
is one’s present self-effort in the area of Shedi (spiritual practice) which can lead one out of adversity and into spiritual as well as material
prosperity.
Lucidity implies reason, clarity, wit, sanity, soundness, saneness. Also it implies righteousness, truthfulness, universal love, harmony,
peace and selflessness. Therefore, in order to develop lucidity, a spiritual aspirant needs to practice these virtues in everyday life while at
the same time studying the teachings at the feet of authentic Spiritual Preceptors (Sages and Saints). When a positive spiritual movement is
engendered there is greater and greater awareness of the deeper spiritual reality culminating is Self-Discovery. This is symbolized by
Hetheru’s discovery of her true essential nature as one with Ra, the Supreme Being, and thus assuming her rightful place. M ost human
beings think their rightful place is as a member of some social, ethnic or political group, etc. In reality this is only an evanescent and
minuscule expression of the totality of who they really are. It is like the sun expressing as a reflection in a pool of water falling into a
delusion and thinking “I am this little reflection” and forgetting its true identity. So too every human being has forgotten his/her true
identity. However, through the compassion and love of the Self (God), the message of truth which leads to spiritual enlightenment, a return
home as it were, is brought by the genuine spiritual personalities who have emerged as great teachers throughout history. Their spiritual
enlightenment (contact with the Self) allows them to transmit the teachings of the Self for all who wish to find true peace and happiness.
Thus, their discourses and writings on the Self (spiritual scripture) are to be considered as authoritative sources for spiritual enlightenment
and should be sought after and studied.
Transcendental Awareness
Lucidity
Distraction
Dullness
(16) Do not prefer the well-born to the commoner,

Choose a man on account of his skills,
Then all crafts are done . . .
Guard your borders, secure your forts,
Troops are useful to their lord.
-From: The Ancient Egyptian Instructions To Merikara
This hekau (Ancient Egyptian utterance, verse or spiritual scripture) contains a profound teaching of mystical spirituality. It comes from
a text in which an Ancient Egyptian Sage (M erikare) is teaching about the agitated state of mind by discussing the motivations and causes
for the negativity of the “Asiatics” who were constantly attacking Egypt during that time and for several thousands of years before. It
teaches the need to maintain equal vision or equanimity of mind. Since material wealth is transient and illusory as we discussed in the last
passage, a person cannot be judged by his or her material condition. Rather, a person should be judged for their actions and abilities. Since
every human being is innately a divine, immortal Soul, their potential is limitless. What holds people back is their ignorant understanding of
life and egoistic feelings which lead to sinful behaviors (behaviors based on vices). If you judge others based on their level of material wealth
you are engaging in sin because you are seeing them through your egoistic vision of what is true and real based on ignorance. Virtue is the
only true wealth and it expresses in the form of compassion, non-violence, truth, universal love, harmony, sharing, etc. Virtue is an
expression of one’s understanding of the interconnectedness of life and one’s own transcendental existence which is connected to the
Supreme Spirit. To the extent that one is aware of one’s own Divine nature, virtue manifests through the human personality. To the extent
that one is in ignorance about one’s own Divine nature, sinful (vice) behavior based on greed, jealousy, egoistic desires, etc., will manifest.
There is one more important point to realize about the various states of consciousness. M any people believe that when something which
they feel is positive, occurs, then this means happiness, peace and harmony have been achieved. For example, people in general feel that
when they experience some situation or acquire some object which brings them joy that this signifies happiness and is the goal of life. Upon
reflection, in the light of Yogic M ystical Philosophy, it must be understood that both elation and depression, happiness and anger, etc., are
both in reality only two forms of agitation. Elation causes one form of distraction and unrest while anger and negativity also cause a form of
distraction and unrest. Dullness is also a form of distraction and unrest. As you study and reflect on the teachings of ancient mystical
philosophy it should become increasingly clear to you that what most people consider to be true happiness and peace are in reality sources
of agitation, stress and distraction from the real source of peace. This is why in Ancient Egyptian mystical philosophy as well as in the
mystical philosophy from India there is an emphasis on the practice of balance (M AAT) as the following Hekau* explain. *(Ancient
Egyptian Spiritual Scripture)
Creativity is a factor of harmony and inner peace. When there is a raging storm of emotions, anxiety and tension in the mind the flow of
inspiration from the transcendental Self is obstructed. Therefore, to promote creativity it is necessary to harmonize one’s life in every
aspect. All activities should be performed in such a way that promotes peace instead of tension. This way of life allows the Inner Self to
guide your inner and outer life. This can be achieved if there is constant surrender of egoistic desire to the Divine Will by permitting yourself
to be directed by the teachings of The Neterian M ystical Psychology disciplines.
(24) But this should be said to the Bowman:

Lo, the miserable Asiatic,
He is wretched because of the place he's in:
Short of water, bare of wood,
Its paths are many and painful because of mountains.
He does not dwell in one place,
Food propels his legs,
He fights since the time of Heru,
Not conquering nor being conquered,
He does not announce the day of combat,
Like a thief who darts about a group.
But as I live and shall be what I am,
When the Bowmen were a sealed wall,
I breached [their strongholds],
I made Lower Egypt attack them,
I captured their inhabitants,
I seized their cattle,
Until the Asiatics abhorred Egypt.
Do not concern yourself with him,
The Asiatic is a crocodile on its shore,
It snatches from a lonely road,
It cannot seize from a populous town.
From:
The Instructions To Merikare
The preceding teaching speaks volumes about the nature of agitation. The general message is beware of your environment and beware of
your surroundings. Harshness in surroundings and general environment can cause negative stress which could lead to an unsettled mind.
An unsettled mind is difficult to control. A mind that is uncontrollable will have difficulty in concentrating. Poor concentration will not
allow for reflection. Reflection is necessary to make sense of one's situation and to gain intellectual understanding. A non-reflective,
confused or "wrong thinking" mind will have difficulty meditating. A non- meditating mind will have difficulty in transcending the world of
apparent dualities. One will be endlessly pulled into the "world" and the apparent thoughts going on in the mind.
As the mind will be caught up in the endless waves of joys and sorrows, it will be unable to find peace. A mind filled with too much joy
or too much sorrow due to its experiences in the world will be equally agitated and one will have difficulty concentrating and calming down.
One extreme (ex. Joy) leads to another (ex. Pain).
The concept of the "Miserable Asiatic" became known in Egypt as the concept of "The Land of Heru and the Land of Set". Since Set is
the god of the desert, the Asiatics, who dwelt in the desert lands (Asia M inor), became identified with Set and therefore, Setian behavior
(impulsive, selfish, brute force, etc.). The teaching about the miserable Asiatic is of paramount importance because it provides an
understanding of how the human mind becomes degraded and violent. A human being who is not nurtured and who is constantly
experiencing stress will develop a distracted, negative character. The pressures due to lack of security, not knowing where the next meal is
coming from, how to acquire the secure the needs of life and then how to hold onto them, etc., etc., does not allow the inner peace and
expansiveness of the inner self to manifest. All of these worries and anxieties cause a degradation in the human mind wherein the concern is
not about working with others but competing with them for food, material wealth, mates, etc. The purpose of human existence is to provide
a means for the soul to experience and grow in awareness of itself as being one with Creation. This feeling is blissful, supremely satisfying
and universal. When the soul in a human being is not allowed to express itself in this manner, the ego in a human being is in control, and this
egoism fosters feelings of personal desire, separation, and animosity to anything which prevents the ego from getting what it wants. This is
the source of animosity, enmity, anger, hatred and violence in the human experience. Spiritual practice leads a human being to discover a
deeper essence of life. True spiritual understanding allows a person to understand where true happiness and peace are to be found. It shows
a person that security cannot be found in the world but in that which sustains it.
The thoughts of the unenlightened mind are concerned with the perceived realities which the person has learned and experienced. They
are all centered around the individual ego and its desires. These thoughts are like clouds which clutter the mind, obstructing one’s perception
of the transcendental reality. They constantly agitate the ocean of the mind, and this agitation makes the thoughts seem real. They are like
dust particles on a mirror which prevent a clear view of the image being reflected. Thoughts cloud a person from discovering the innermost
reality: The Self. The agitation causes the normally clear mental substance to take on various shapes and sizes. These shapes and sizes are
called thoughts. When the mind is in this state it is referred to as being “conditioned.” Consciousness has assumed the form of opposites
(positive and negative, male and female, light and dark, here and there, etc.) known as duality. There are names and forms, opposites,
conflict, memories, desires, etc., in the mind which are accepted as absolute realities. When there is conditioning of the mental substance,
there is time and space or relative awareness composed of desires, ideas, memories, past, present and future, etc. When there is conditioning
(duality) there is always limitation, because the mind cannot hold all of reality (the universe) and view it in a conditioned form at once.
When the thoughts and desires subside through understanding, detachment and dispassion, lucidity and meditation, the thoughts fade and
the Innermost Self which was there all the time becomes the sole and resplendent reality. This state is likened to sleeping when there are no
dreams. There is no ego, no subject who is thinking, only pure consciousness, pure existence, pure bliss and pure peace. When you are in the
dreamless sleep state there are no problems, worries or ego notions. You have transcended ordinary ego-consciousness. This is what brings
about the feelings of rest and rejuvenation you experience upon waking up in the morning. However, when you wake, the thoughts and
concerns of your individual ego existence rush into the mind again, and these constitute your day-to-day life. In meditation you can also
transcend ego-consciousness, but intentionally day-to-day. When the mind is in this state it is referred to as “unconditioned” because the
mental substance is devoid of names, forms, as well as egoism, the notion that “I am an individual.” Instead there is awareness of infinity,
eternity and immortality. Now there is an awareness that “I am the Self who is the source of all.” There is no awareness of time and space,
past, present or future, only of the eternal present. Duality has been transcended.
Having transcended the ego through the Neterian M ystical Psychology disciplines and meditation you now see the world not as an
individual ego-personality, but as the Self who is all powerful, majestic, unlimited, supremely blissful and confident. You can deal with all
problems of life with the awareness that you are being led and sustained by the Divine Self and that all situations of life have a divine
purpose, to give you the opportunity to grow in self-knowledge and to serve humanity. Therefore, your desires and concerns are no longer
ego-based selfish concerns, but are permeated with a vision of universality, peace and contentment. Now there is true willing; this state is
known as Maakheru or “true of speech.” M aakheru is the Ancient Egyptian mystical term signifying that the unconscious is cleansed and
that the desires, thoughts, and impulses are true emanations of the Self and not of the ego. The faculty of speech is tied directly into the
unconscious. This is why people sometimes speak and something comes out which they did not intend. What came out was backed up by
their deep-rooted impressions, the clouds of negativity, ignorance and delusion. When the unconscious is cleansed through meditation the
light of the Self shines forth and goodness, sweetness, and harmonious words come forth spontaneously. This is the basis of all spiritual
scriptures and it is the reason why, when an enlightened Sage speaks, his or her words are considered to be Divinely inspired words of
wisdom.
Below: A three dimensional drawing representing Creation. The four tiers of the Ancient Egyptian Djed symbol refer to states of psycho-
spiritual consciousness as well as the nature of the universe. Thus, The Self is the origin and sustainer of Creation.
Above: A three dimensional drawing
representing the human mind.
The unconscious level of the mind is like a filing cabinet which stores memories in the form of impressions and events. These
impressions form the basis which impels the soul forward after the death of the physical body. They are carried over after death and they
impel the soul to have experiences in the astral plane and also lead it to reincarnate after a period of time. A child seems to be unburdened
and happy-go-lucky. However as the process of growth ensues, the desires, urges, preferences, etc., emerge. These are a factor of the
dormant or latent, deep impressions which are sprouting up from the unconscious level of mind. If there are no impressions based on
ignorance and egoism the soul does not reincarnate, but experiences union with the Absolute. This is termed Nirvana, Liberation,
Resurrection, Freedom, etc.
When an intense event is experienced, the impression is stored in the unconscious. When a situation occurs which relates to that
impression, the impression will come forth and emerge in the form of an urge or feeling of desire in the subconscious level, and then the urge
emerges as a thought in the conscious level. When intensified they become cravings or uncontrollable yearnings or longings. If the longings
are not fulfilled there arises anger and hatred toward whatever is seen as the object or person which is preventing the fulfillment of the
desire. For example, if you had an experience in your youth which you found positive, you will store a positive feeling about it. For
instance, if you enjoyed a camping trip you will feel positive about doing it again. If you had a bad experience camping you will develop a
dislike, and if an opportunity arises to go camping, you will refuse. This principle works for all desires whether they be positive or negative.
For example, if you have developed impressions of criminality and enjoyment from stealing, you will be stimulated when situations arise
which afford you the opportunity to steal or you will think, plot and finally act in certain ways which will lead you to criminal activities
and to meet other criminals.
In this manner, a human being reflects both positive and negative thoughts and feelings on outside objects and personalities. If you have
karmic impressions which make you desire hot-dogs for instance, whenever you see or smell them you will be drawn to them, and you will
feel elation. When intensified, the elation will cloud your judgment (intellect) and you will not consider if you should eat it or not, is it
healthy, or if you are hungry or not. You have projected your inner happiness on to the object (hot-dog) and thus you see it as a source of
happiness and fulfillment. You have developed the habit of feeling hungry when you see even a picture of a hot-dog and will not be able to
restrain yourself when you pass by a hot-dog stand. You have given them the control over you. They decide when you are happy. Like all
other objects, they are not true sources of fulfillment because the feeling of satisfaction wears off and the desire rises again in a short time. A
human being who is led by his or her desires is like a slave. This is a pathetic state of Dullness which every human being needs to grow out
of through the teachings of the meditative lifestyle.
Regret, sorrow and guilt work the same way. If you had an experience which you felt was your fault and you felt bad, you will store
impressions of guilt. For example, say that you were married and got divorced, and your children were angry with you. You may eventually
not remember the exact situation which caused the negative feelings but the impression remains. Whenever you have another experience of
someone putting down your parenting skills you will develop feelings and thoughts of guilt. If people sense these feelings in you they can
exploit them for their own negative purposes.
The important thing to understand is that the mind is a bundle of impressions of past experiences and the feelings and desires which they
engender. If they are based on ignorance and delusion, the desires, thoughts and feelings will also be based on ignorance and delusion. The
project of spiritual practice is to gain an understanding of where these desires and feelings come from, and then to control them.
The impressions of the mind are like clouds which block a person from viewing the sky (the Self). The only way to rise above the clouds
of negative mental impressions is to promote positive impressions. These will lead to inner peace and harmony. Inner calm will allow the
mind to reflect the presence of the Self like a mirror which is free of dust. Positive impressions are developed through spiritual practice. As
you gain knowledge of your Self you become less restless. You will forgive yourself and cleanse all guilt, regrets and fears, while you
develop more insight into human nature and the cause of your errors which led to negative situations. As you discover greater and greater
inner fulfillment you have less need for external sources of “fun,” such as hot-dogs or camping. Therefore, there is less mental agitation and
distraction. As you progress further you will rise above the positive impressions* as well and you will discover that both positive and
negative are relative experiences which apply only to human existence and not to the absolute transcendental Self which, in reality, is who
you are. *see page 95
M editation has the effect of focusing the light of the Self on the unconscious the impressions, and this illumination nullifies them because
it allows you to see the impressions from a transcendental plane. From there they are like match lights as compared to the sun. What need
does the sun have for match lights? The sun is effulgent and overpowering. In the same manner you are the Self and your true nature towers
over all impressions. What are a lifetime worth of impressions compared to eternity? Your individual existence is a minuscule expression of
your true Self. In this manner, ignorance and negativity is purged from the unconscious level of the mind, and when this occurs, the
transformation in personality becomes expressed visible at the conscious level of the mind as compassion, tranquility, contentment, inner
peace, universal love, self-control, selfless service to humanity, etc.
Consider the desires and preferences which people exhibit in their life. Preferences seem to be arbitrary. Some people like this and others
like that, but if you look more deeply you will discover that there is an underlying basis for desires. Suppose that you had a bad experience
in the outdoors and you died with this impression in your deep unconscious mind. In your next lifetime you may experience anxiety at the
mention of camping without knowing why. This is how karmic impressions of the past can have an effect on the present lifetime. If these
fears and mental complexes are not cleansed from the mind they can cause untold pain and anguish as well as limitation in the present
lifetime. Ancient mystical philosophy has presented extensive teachings in reference to this phenomenon. In recent times parapsychologists
have uncovered proof of these through past life regression therapy. However, past life regression therapy cannot fully cleanse past
impressions. This is because the deep seeded cause for the impressions are not to be found in past lives. These are only the effects. What
needs occur is a complete process of self-discovery wherein the root-cause of all karmic desires, needs and urges are discovered and
uprooted from the unconscious mind. In order for this to happen a person must develop completely in all areas of the psycho-spiritual and
psycho-physical personality, i.e. emotion, action, will and intellectual (wisdom). This is the plan of Integral Yoga.
The diagram on this page is an illustration of the triad of consciousness which a human being experiences in the waking and dream states.
The light of the one Self refracts as it were and assumes the form of objects, subjects and the relationships between these two. When the
mind operates with egoism (ignorance) there is awareness of oneself as a subject in a world of objects, and there is interest in anything that
one perceives will bring happiness. This is an illusory relationship based on ignorance. When there is enlightenment in the mind, there is an
understanding that the underlying basis of all subjects, objects and relationships is the same Supreme Self. With this understanding, desires
to possess and interact with objects to be happy are eradicated and the feeling of universality, the awareness that the Self underlies all,
increases. A human being comes to understand that he or she is not a limited individual personality, but one with all objects. Here the term
objects implies people, plants, minerals, elements, animals, planets, stars, etc.
The Image above has been included for the purpose of illustrating how the mind reacts to stimulus based on the contents of the mind or
its karmic conditioning (egoism).
If there is an impression in the mind which the mind has learned to think of as desirable, it will seek to act on that impression when
evoked to do so. The impulses and thoughts which arise in a person occur without their knowing and without their control. A person who
has practiced reflectiveness and who has been taught mystical psychology will begin to notice the subtle processes which go on in the mind.
When the mind is overwhelmed by thoughts of impressions of egoistic desire, the thoughts of truth, righteousness, correctness, logic and
reason as well as the vision of the Self are drowned out. Examples of the correct thoughts might be: “Am I hungry?”, “Is meat good for
me?”, “What chemicals are in a hot dog?” and “M aybe I can get used to the vegetarian hot dogs.”
Using the example of the hot dog, a person will feel compelled to acquire and consume the hot dog even though they have thoughts which
contradict the desire. Even if they have heard that human beings do not require animal meat in order to be healthy, that hot dogs have cancer
causing chemicals and are produced with fecal matter from rodents and other substances, the mind will not have the will to resist. The mind
begins to rationalize several thoughts which will enable a person to do whatever it is that they desire. Examples of the rationalizing thoughts
are: “They say meat protein is healthy.” and “I’m gonna die some day anyway so I may as well enjoy myself.”
This process works the same way for all activities in life. Some of the most prominent areas which most people may recognize are
smoking, adultery, stealing, hurting the feelings of others and sex. The key factor here is acting on impulse based on the desires in the mind
rather than on the basis of truth and righteousness. This is a factor of ignorance of course, but also of a weak will.
Through the practice of The Neterian M ystical Psychology disciplines and M editation, the light of the Self increases and as it illuminates
the mind it allows a person to discover increasing wisdom, devotion to truth and the will to act righteously.
The first task in the project of controlling the mind is to control the senses. The following section is devoted to bringing an understanding
of what the senses are and how they relate to the mind and to human experience.
Controlling the S enses

The subject of controlling the senses is very important in the process of meditation. In the Yoga system of Sage Patanjali of India (200
B.C.E.) the process of withdrawing the senses was termed as Pratyahara. It means withdrawing the senses from the objects of the world so
as to enable the mind to have an unhampered experience of consciousness when there is no awareness of objects. In Indian Yoga this
experience is called Samadhi or super-consciousness. In Ancient Egypt the word Seeh (Sihu) or religious ecstasy was used. When the senses
are controlled and the mind begins to rise above them a unique form of peace and happiness arises in the mind which is termed “bliss.” M ost
people do not ever have this experience in their lifetime except in brief moments after they have fulfilled a longing or desire. They associate
objects with sources of happiness because when they acquire objects of desire there is a brief period of relaxation and expansion because the
tension of desiring has subsided so they strive to acquire more and more objects not realizing that objects and the idea of possessing them
are sources of worry, distraction and burden for the mind. In this condition the mind degrades itself and wastes its energy looking after
objects, longing for objects and it never finds peace. It must be understood that as far as an individual person is concerned other people are
also “objects”. In fact, everything outside of yourself is an object in reference to your individual point of view. Thus, a mind in this
condition is considered to be a slave to objects rather than being their controller and master. A person under the control of their senses will
not be able to control the movements of the senses even if their mind tells them not to look at a certain object or listen, etc. Coupled with
the desires of the body, the senses are always searching for objects which are of interest to the desires of the body and of the ignorant mind
which does not understand that objects cannot satisfy any desire but only multiply them to infinity. This is the plight of the Distracted
mind.
The Ancient Egyptian relief on the previous page from Edfu (Egypt - Africa) denotes the mystical understanding of the senses in relation
to the Self. The boat of Ra depicts the sundisk with an image of the winged scarab (Khepri - the morning sun) in the center. Notice that there
are certain gods inside and others outside. The ones inside are those which denote qualities which are innate to the Self. That is, those cosmic
forces which are expressions of the Divine itself. These are Heru-merti (Heru of the two eyes), Apuat, Maat, Hetheru, Djehuti, Net, and
Heru-khent-khathet (The unborn Heru). The ones outside are, Heru-pa-khart (Heru the child - rising sun) directly in front of the boat, in
front of him is king Ptolemy IV offering Maat (truth and righteousness) to the Divine Company. Behind the King, outside of the boat, stand
the gods of the senses of Hu (Taste and divine sustenance) and Saa (Touch, feeling and understanding). At the other end, also outside of the
boat, stand the gods of the senses of Maa (Sight) and Setem (Hearing). Hu and Saa were known to serve as bearers of the Eye of
Heru (enlightened consciousness). They were also considered to be the tongue and heart of Asar-Ptah (the Self). Thus, they represent the
vehicles through which human beings can understand and espouse the teachings of moral and spiritual wisdom.
The positioning of the gods and goddesses is of paramount importance, because it points to the understanding that the neters within the
boat itself are emanations of the Divine, while those outside of the boat are effects or reflections of the creative principles. Therefore, the
occupants of the boat may be understood as absolute attributes of the Divine, while the characters outside of the boat may be understood as
relative manifestations of the Divine in time and space. This is significant because it means that the senses are not real and abiding but
conditional and transient. Also their depiction in the Ushet (praise - worship) posture with upraised arms towards the Divine conveys the
understanding that the senses are subservient. So just as the Self has senses the human body has senses and these should be under the
control of the soul and not the other way around.
There are two most effective methods of controlling and transcending the senses. First through the use of mystical philosophy the mind
is to be rendered subtle. Through Saa, the faculty of understanding, the mind can realize at every moment that the objects which the senses
are aware of are not absolute realities and that they are emanations from the Divine and nothing to desire. This can occur even as the mind is
perceiving the objects as a person practices daily reflection on the spiritual teachings. As this movement occurs in the mind it becomes easier
and easier to let go of the objects of the minds interest which are not in line with M aat (correctness, truth, etc.). Secondly, through the
practice of concentration, the senses can be controlled whether or not there is awareness of objects. Concentration increases will power. So
the senses can be controlled through understanding or through willpower. However, the integral practice of all of the disciplines of yoga will
assist in the movement to control and transcend the mind and senses.
The senses can be transcended through any of the paths of the Neterian M ystical Psychology disciplines (Wisdom, Devotion, Action,
and M editation). However, the discipline of M editation specializes in this art and all the Neterian M ystical Psychology disciplines enhance
the practice of meditation. When the control and transcendence of the senses occurs the person may experience various kinds of psychic
phenomena. This is the lower form of transcendence. In the advanced form one goes beyond all concepts, thoughts and feelings and
encounters a region within wherein there is no being or un-being, no life or death, no desires and no absence of desires. This region
transcends all and it is called Nrutef. This is Asar (Asar), the transcendental Self from which all souls (seer-subject), all objects (seen) and the
awareness of objects (sight-senses) arises from. Thus, having had this experience over larger and larger periods of time a human being
discovers that he or she is that same transcendental, immortal, infinite, formless, objectless, genderless, etc. Supreme Self and thereby merges
with his/her own nature. When this occurs a human being is said to have reached spiritual enlightenment or in Ancient Egyptian terminology,
Nehast, or to have achieved “resurrection.”
Shetaut Menefer
M ay You discover the glory of M emphite Theology!
To begin your practice on the path of M emphite Theology answer the following questions and then proceed to study in detail the teachings
of the Shabaka Inscription. Next, meditate on these teachings and apply them in your life as described here.
To augment your practice obtain the audio lecture series (Series 8001-8005) on M emphite Theology and the Audio CD containing the chant
presented on the first page of this book.
Questions for Reflection and Study
The following questions and exercises are designed for those taking the Egyptian Yoga course and are based on this volume and on Egyptian
Yoga: The Philosophy of Enlightenment. However, anyone who works through them will gain a deeper insight into the themes expressed in
this book.
1- What were the forms of energy originally studied in the scientific discipline of Physics (classical physics)?
___________________________________________________________________________________________________________________________
2- Which system replaced classical physics and why?

___________________________________________________________________________________________________________________________
3- When did relativity theory come into physics?

___________________________________________________________________________________________________________________________
4- What has caused a major revolution in the scientific community?

___________________________________________________________________________________________________________________________
5- What is the most important discovery of modern physics?

___________________________________________________________________________________________________________________________
6- How is this discovery related to ancient mystical philosophy?

___________________________________________________________________________________________________________________________
7- What did ancient mystical philosophers know about the human mind and senses?
___________________________________________________________________________________________________________________________
8- What have the Sages of ancient times compared the ordinary state of human existence to?
___________________________________________________________________________________________________________________________
9- What were the Ancient Egyptian Sages saying in the Ancient Egyptian Pyramid Texts 8000 years ago?
___________________________________________________________________________________________________________________________
10- What did ancient yogis discover about the universe long ago?
___________________________________________________________________________________________________________________________
11- What is M emphite Theology?

___________________________________________________________________________________________________________________________
12- What is the Ancient Egyptian Trinity and how does it relate to M emphite Theology?
___________________________________________________________________________________________________________________________
13- What must you do with the information in this volume at this level of teaching?
___________________________________________________________________________________________________________________________
14- Who is the main character in M emphite Theology?

___________________________________________________________________________________________________________________________
15- What does this character represent?

___________________________________________________________________________________________________________________________
16- What is the full name of the Ancient Egyptian Trinity?
___________________________________________________________________________________________________________________________
17- Did God create the universe by magic?

___________________________________________________________________________________________________________________________
18- What is the underlying essence of the universe? Explain.

___________________________________________________________________________________________________________________________
19- What are neters ?

___________________________________________________________________________________________________________________________
20- Is the information gathered by the human mind and senses reliable? Explain.
___________________________________________________________________________________________________________________________
21- For what purpose have the ancient sages developed the disciplines of yoga?
___________________________________________________________________________________________________________________________
22- What is the difference between knowing something intellectually and knowing it intuitionally?
___________________________________________________________________________________________________________________________
23- What is Nun? (use a separate sheet if necessary)

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23b- Explain the order-level of Subtly in all existence?

___________________________________________________________________________________________________________________________
23c- Why are physical bodies (including the human body) alive and why are they dead?
___________________________________________________________________________________________________________________________
23d- What is cosmic will and what is the will of an un-enlightened person?
___________________________________________________________________________________________________________________________
24- What is matter?

___________________________________________________________________________________________________________________________
25- Explain how matter vibrates and how this affects the way matter appears.
___________________________________________________________________________________________________________________________
25- What is an Atom?

___________________________________________________________________________________________________________________________
26- What are molecules?

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27- What are "Physical Objects"?

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28- According to scientific evidence, what composes all matter?

___________________________________________________________________________________________________________________________
29- What is a particle accelerator?
___________________________________________________________________________________________________________________________
30- What does the formula E=M C2 represent?

___________________________________________________________________________________________________________________________
31- What happens every time you breath out?
___________________________________________________________________________________________________________________________
32- What are Sekhem and Prana, and Chi?

___________________________________________________________________________________________________________________________
33- What is "Dark M atter"?

___________________________________________________________________________________________________________________________
34- Explain how a particle accelerator works and what particle accelerator experiments have shown about matter?
___________________________________________________________________________________________________________________________
35- Is "reality", the world a constant and abiding factor? Explain.
___________________________________________________________________________________________________________________________
36- What is space?

___________________________________________________________________________________________________________________________
37- In reality, time does not exist. What most people call time is in reality an attempt to explain the process by which matter changes.
Therefore, the grosser the form of matter, the slower the rate of change. For this reason a spirit, which is subtler, may remain in the
disembodied state for a moment while the passage of time on earth may seem to be a millennia. Read the story of Mer-ka-re and
explain how it relates to the theory of relativity of Einstein.
___________________________________________________________________________________________________________________________
Assignment- 1: Exercise and One page essay.
Choose a quiet time, perhaps after your meditation time and reflect on the teaching of M emphite Theology and imagine yourself as the
creator and sustainer of the universe. Imagine yourself having the thought first and then manifesting that thought through the organs of
action and also imagine yourself bringing objects into existence by merely thinking about them. This is what occurs in your dreams without
your control. Now through your mind you will perform the same actions while in the waking state under your control. See yourself as the
source of all thoughts and the vivifier of all objects. See yourself as being the cause which supports all of the objects of your mind’s
creation. Watch all of these as your projection, which you can withdraw back into yourself at any moment. Be separate and detached from
these projections. See them as transitory creations. Write down your experiences in your spiritual journal.
NOTES
i"Nubia," Microsoft® Encarta® Africana. © 1999 Microsoft Corporation. All rights reserved.
ii P rior to that time, evidence indicates that the Nubian people had a rudimentary civilization.
iii The southern kingdom when, after Solomon's death, only the tribes of Judah and Benjamin followed the house of David. There were
wars between the kings of Judah and Israel for 60 years. Random House Encyclopedia Copyright (C) 1983,1990 by Random
House Inc.
iv After 1570 B.C.E they would evolve into a more unified text, the Egyptian Book of the Dead.
v See the book The Egyptian Book of the Dead by Muata Ashby
vi See the Book Anunian Theology by Muata Ashby
vii See the Books, The Goddess Path, Mysteries of Aset, Glorious Light Meditation, Memphite Theology and Resurrecting Asar by
Muata Ashby
viii See the Book Resurrecting Asar by Muata Ashby
ix See the Book Memphite Theology by Muata Ashby
x (P rt M Hru 9:4)
xi After 1570 B.C.E they would evolve into a more unified text, the Egyptian Book of the Dead.
xii The southern kingdom when, after Solomon's death, only the tribes of Judah and Benjamin followed the house of David. There were
wars between the kings of Judah and Israel for 60 years. Random House Encyclopedia Copyright (C) 1983,1990 by Random
House Inc.
xiii For a more detailed study of the Kamitan teachings related to the “ Witnessing Self” see the book Egyptian Yoga Vol. 2.
xiv The Creation Story related in the P apyrus of Nesi-Amsu
xv Architecture - Medinet Habu Temple -New Kingdom – Waset Egypt
xvi P hoto by Muata Ashby
xvii Traveler’s Key to Ancient Egypt, John Anthony West
xviii Random House, Inc. Copyright (C) 1983,1990
xix Traveler’s Key to Ancient Egypt, John Anthony West
xx Ancient Architecture by S. Lloyd and H.W. Müller
xxi Copyright © 1995 Helicon P ublishing Ltd Encyclopedia
xxii Travelers Guide to Ancient Egypt, John Anthony West
xxiii In Search of the Cradle of Civilization, 1995, co-authored by Georg Feuerstein, David Frawley, and Subhash Kak.
xxiv Generally referred to as Chapter 23.
xxv P yramid Texts 1120-23. Egyptian Mysteries, Lucie Lamy
xxvi Generally referred to as Chapter 64.
xxvii From the Turin P apyrus.
xxviii Generally referred to as Chapter 82.
xxix See the book Egyptian Yoga Volume II: The Supreme W isdom of Enlightenment for more details.
xxx See the book The Serpent Power: The Development of the Internal Life Force.
xxxi Memphite Theology: The Hidden Properties of Matter, Muata Ashby 1997
xxxii ibid.
xxxiii The African Origin of Civilization ,
Cheikh Anta Diop – Civilization or Barbarism , Cheikh Anta Diop
Edited by J. R. Lukacs, ed., Chapter 3, Biological anthropology of Bronze Agexxxiv Harappans:
xxxiv The People of South Asia
new perspectives , Pratap C. Dutta

xxxv Doshi, Saryu, Editor-Indian Council for Cultural Relations India and Egypt: Influences and Interactions 1993
xxxvi A Concise Encyclopedia of Hinduism, by
Klaus K. Klostermaier
xxxvii Compton's Interactive Encyclopedia Copyright (c) 1994, 1995
xxxviii Referring to the Supreme Being in the form of Atum-Ra
Audio Seminar Workshop Series
Presentation of
The Glorious Light Meditation System
Introduction to Memphite Theology

(Audio Series)
Series 8001-8005
Available Through
Cruzian Mystic B ooks
305-378-6253
&
Other Books From C M Books
P.O.Box 570459
Miami, Florida, 33257
(305) 378-6253 Fax: (305) 378-6253
This book is part of a series on the study and practice of Ancient Egyptian Yoga and Mystical Spirituality based on
the writings of Dr. Muata Abhaya Ashby. They are also part of the Egyptian Yoga Course provided by the
Sema Institute of Yoga. Below you will find a listing of the other books in this series. For more information send for
the Egyptian Yoga Book-Audio-Video Catalog or the Egyptian Yoga Course Catalog.
Now you can study the teachings of Egyptian and Indian Yoga wisdom and Spirituality with the Egyptian
Yoga Mystical Spirituality Series. The Egyptian Yoga Series takes you through the Initiation process and lead you to
understand the mysteries of the soul and the Divine and to attain the highest goal of life: ENLIGHTENMENT. The
Egyptian Yoga Series , takes you on an in depth study of Ancient Egyptian mythology and their inner mystical
meaning. Each Book is prepared for the serious student of the mystical sciences and provides a study of the teachings
along with exercises, assignments and projects to make the teachings understood and effective in real life. The Series
is part of the Egyptian Yoga course but may be purchased even if you are not taking the course. The series is ideal for
study groups.
Author:
Mr. Ashby began studies in the area of religion and philosophy and achieved a doctorate degree in these areas while
at the same time he began to collect his research into what would later become several books on the subject of the
African History, religion and ethics, world mythology, origins of Yoga Philosophy and practice in ancient Africa
(Ancient Egypt/Nubia) and also the origins of Christianity in Ancient Egypt. This was the catalyst for a successful
book series on the subject called "Egyptian Yoga" begun in 1994. He has extensively studied mystical religious
traditions from around the world and is an accomplished lecturer, musician, artist, poet, painter, screenwriter,
playwright and author of over 50 books on yoga philosophy, religious philosophy and social philosophy based on
ancient African principles. A leading advocate of the concept of the existence of advanced social and religious
philosophy in ancient Africa comparable to the Eastern traditions such as Vedanta, Buddhism, Confucianism and
Taoism, he has lectured and written extensively on the correlations of these with ancient African religion and
philosophy.
Muata Abhaya Ashby holds a Doctor of Divinity Degree from the American Institute of Holistic Theology and a
Masters degree in Liberal Arts and Religious Studies from Thomas Edison State College. He has performed extensive
researched Ancient Egyptian philosophy and social order as well as Maat philosophy, the ethical foundation of Ancient
Egyptian society. In recent years he has researched the world economy in the last 300 years, focusing on the United
States of America and western culture in general. He is also a Teacher of Yoga Philosophy and Discipline. Dr. Ashby
is an adjunct professor at the American Institute of Holistic Theology and worked as an adjunct professor at the
Florida International University.
Dr. Ashby has been an independent researcher and practitioner of Egyptian Yoga, Indian Yoga, Chinese Yoga,
Buddhism and mystical psychology as well as Christian Mysticism. Dr. Ashby has engaged in Post Graduate research
in advanced Jnana, Bhakti and Kundalini Yogas at the Yoga Research Foundation.
Since 1999 he has researched Ancient Egyptian musical theory and created a series of musical compositions which
explore this unique area of music from ancient Africa and its connection to world music. Dr. Ashby has lectured
around the United States of America, Europe and Africa.
Through his studies of the teachings of the great philosophers of the world and meeting with and studying under
spiritual masters and having practiced advanced meditative disciplines, Dr. Ashby began to function in the capacity of
Sebai or Spiritual Preceptor of Shetaut Neter, Ancient Egyptian Religion and also as Ethics Philosopher and Religious
Studies instructor. Thus his title is Sebai and the acronym of his Kemetic and western names is MAA. He believes that
it is important to understand all religious teachings in the context of human historical, cultural and social development
in order to promote greater understanding and the advancement of humanity.
P.O.Box 570459
Miami , Florida, 33257
(305) 378-6253 Fax: (305) 378-6253
This book is part of a series on the study and practice of Ancient Egyptian Yoga and Mystical Spirituality based on the writings of Dr. Muata Abhaya Ashby. They are also
part of the Egyptian Yoga Course provided by the Sema Institute of Yoga. Below you will find a listing of the other books in this series. For more information send for the
Egyptian Yoga Book-Audio-Video Catalog or the Egyptian Yoga Course Catalog.
Now you can study the teachings of Egyptian and Indian Yoga wisdom and Spirituality with the Egyptian Yoga Mystical Spirituality Series. The Egyptian Yoga Series
takes you through the Initiation process and lead you to understand the mysteries of the soul and the Divine and to attain the highest goal of life: ENLIGHTENMENT. The
Egyptian Yoga Series , takes you on an in depth study of Ancient Egyptian mythology and their inner mystical meaning. Each Book is prepared for the serious student of the
mystical sciences and provides a study of the teachings along with exercises, assignments and projects to make the teachings understood and effective in real life. The Series is
part of the Egyptian Yoga course but may be purchased even if you are not taking the course. The series is ideal for study groups.
Prices subject to change.
1 . EGYPTIAN YOGA: THE PHILOSOPHY OF ENLIGHTENMENT An original, fully illustrated work, including hieroglyphs,
detailing the meaning of the Egyptian mysteries, tantric yoga, psycho-spiritual and physical exercises. Egyptian Yoga is a guide to
the practice of the highest spiritual philosophy which leads to absolute freedom from human misery and to immortality. It is well
known by scholars that Egyptian philosophy is the basis of Western and M iddle Eastern religious philosophies such as
Christianity, Islam , Judaism, the Kabala, and Greek philosophy, but what about Indian philosophy, Yoga and Taoism? What
were the original teachings? How can they be practiced today? What is the source of pain and suffering in the world and what is
the solution? Discover the deepest mysteries of the mind and universe within and outside of your self. 8.5” X 11” ISBN: 1-
884564-01-1 Soft $19.95
2 . EGYPTIAN YOGA: African Religion Volume 2- Theban Theology U.S. In this long awaited sequel to Egyptian Yoga: The
Philosophy of Enlightenment you will take a fascinating and enlightening journey back in time and discover the teachings which
constituted the epitome of Ancient Egyptian spiritual wisdom. What are the disciplines which lead to the fulfillment of all
desires? Delve into the three states of consciousness (waking, dream and deep sleep) and the fourth state which transcends them
all, Neberdjer, “The Absolute.” These teachings of the city of Waset (Thebes) were the crowning achievement of the Sages of
Ancient Egypt. They establish the standard mystical keys for understanding the profound mystical symbolism of the Triad of
human consciousness. ISBN 1-884564-39-9 $23.95
3. THE KEMETIC DIET: GUIDE TO HEALTH, DIET AND FASTING Health issues have always been important to human beings
since the beginning of time. The earliest records of history show that the art of healing was held in high esteem since the time of
Ancient Egypt. In the early 20th century, medical doctors had almost attained the status of sainthood by the promotion of the idea
that they alone were “scientists” while other healing modalities and traditional healers who did not follow the “scientific method’
were nothing but superstitious, ignorant charlatans who at best would take the money of their clients and at worst kill them with
the unscientific “snake oils” and “irrational theories”. In the late 20th century, the failure of the modern medical establishment’s
ability to lead the general public to good health, promoted the move by many in society towards “alternative medicine”.
Alternative medicine disciplines are those healing modalities which do not adhere to the philosophy of allopathic medicine.
Allopathic medicine is what medical doctors practice by an large. It is the theory that disease is caused by agencies outside the
body such as bacteria, viruses or physical means which affect the body. These can therefore be treated by medicines and
therapies The natural healing method began in the absence of extensive technologies with the idea that all the answers for health
may be found in nature or rather, the deviation from nature. Therefore, the health of the body can be restored by correcting the
aberration and thereby restoring balance. This is the area that will be covered in this volume. Allopathic techniques have their
place in the art of healing. However, we should not forget that the body is a grand achievement of the spirit and built into it is the
capacity to maintain itself and heal itself. Ashby, M uata ISBN: 1-884564-49-6 $28.95
4. INITIATION INTO EGYPTIAN YOGA Shedy: Spiritual discipline or program, to go deeply into the mysteries, to study the
mystery teachings and literature profoundly, to penetrate the mysteries. You will learn about the mysteries of initiation into the
teachings and practice of Yoga and how to become an Initiate of the mystical sciences. This insightful manual is the first in a series
which introduces you to the goals of daily spiritual and yoga practices: M editation, Diet, Words of Power and the ancient wisdom
teachings. 8.5” X 11” ISBN 1-884564-02-X Soft Cover $24.95 U.S.
5 . THE AFRICAN ORIGINS OF CIVILIZATION, RELIGION AND YOGA SPIRITUALITY AND ETHICSPHILOSOPHY HARD
COVER EDITION Part 1, Part 2, Part 3 in one volume 683 Pages Hard Cover First Edition Three volumes in one. Over the past
several years I have been asked to put together in one volume the most important evidences showing the correlations and common
teachings between Kamitan (Ancient Egyptian) culture and religion and that of India. The questions of the history of Ancient
Egypt, and the latest archeological evidences showing civilization and culture in Ancient Egypt and its spread to other countries,
has intrigued many scholars as well as mystics over the years. Also, the possibility that Ancient Egyptian Priests and Priestesses
migrated to Greece, India and other countries to carry on the traditions of the Ancient Egyptian M ysteries, has been speculated
over the years as well. In chapter 1 of the book Egyptian Yoga The Philosophy of Enlightenment, 1995, I first introduced the
deepest comparison between Ancient Egypt and India that had been brought forth up to that time. Now, in the year 2001 this
new book, THE AFRICAN ORIGINS OF CIVILIZATION, MYSTICAL RELIGION AND YOGA PHILOSOPHY, more fully
explores the motifs, symbols and philosophical correlations between Ancient Egyptian and Indian mysticism and clearly shows
not only that Ancient Egypt and India were connected culturally but also spiritually. How does this knowledge help the spiritual
aspirant? This discovery has great importance for the Yogis and mystics who follow the philosophy of Ancient Egypt and the
mysticism of India. It means that India has a longer history and heritage than was previously understood. It shows that the
mysteries of Ancient Egypt were essentially a yoga tradition which did not die but rather developed into the modern day systems
of Yoga technology of India. It further shows that African culture developed Yoga M ysticism earlier than any other civilization in
history. All of this expands our understanding of the unity of culture and the deep legacy of Yoga, which stretches into the distant
past, beyond the Indus Valley civilization, the earliest known high culture in India as well as the Vedic tradition of Aryan culture.
Therefore, Yoga culture and mysticism is the oldest known tradition of spiritual development and Indian mysticism is an
extension of the Ancient Egyptian mysticism. By understanding the legacy which Ancient Egypt gave to India the mysticism of
India is better understood and by comprehending the heritage of Indian Yoga, which is rooted in Ancient Egypt the M ysticism of
Ancient Egypt is also better understood. This expanded understanding allows us to prove the underlying kinship of humanity,
through the common symbols, motifs and philosophies which are not disparate and confusing teachings but in reality expressions
of the same study of truth through metaphysics and mystical realization of Self. (HARD COVER) ISBN: 1-884564-50-X
$45.00 U.S. 81/2” X 11”
6. AFRICAN ORIGINS BOOK 1 PART 1African Origins of African Civilization, Religion, Yoga M ysticism and Ethics Philosophy-
Soft Cover $24.95 ISBN: 1-884564-55-0
7 . AFRICAN ORIGINS BOOK 2 PART 2 African Origins of Western Civilization, Religion and Philosophy (Soft) -Soft Cover
$24.95 ISBN: 1-884564-56-9
8 . EGYPT AND INDIA AFRICAN ORIGINS OF Eastern Civilization, Religion, Yoga Mysticism and Philosophy-Soft Cover $29.95
(Soft) ISBN: 1-884564-57-7
9 . THE MYSTERIES OF ISIS: The Ancient Egyptian Philosophy of Self-Realization- There are several paths to discover the
Divine and the mysteries of the higher Self. This volume details the mystery teachings of the goddess Aset (Isis) from Ancient
Egypt- the path of wisdom. It includes the teachings of her temple and the disciplines that are enjoined for the initiates of the
temple of Aset as they were given in ancient times. Also, this book includes the teachings of the main myths of Aset that lead a
human being to spiritual enlightenment and immortality. Through the study of ancient myth and the illumination of initiatic
understanding the idea of God is expanded from the mythological comprehension to the metaphysical. Then this metaphysical
understanding is related to you, the student, so as to begin understanding your true divine nature. ISBN 1-884564-24-0 $22.99
10. EGYPTIAN PROVERBS: collection of —Ancient Egyptian Proverbs and Wisdom Teachings -How to live according to M AAT
Philosophy. Beginning M editation. All proverbs are indexed for easy searches. For the first time in one volume, ——Ancient
Egyptian Proverbs, wisdom teachings and meditations, fully illustrated with hieroglyphic text and symbols. EGYPTIAN
PROVERBSis a unique collection of knowledge and wisdom which you can put into practice today and transform your life.
$14.95 U.S ISBN: 1-884564-00-3
11. GOD OF LOVE: THE PATH OF DIVINE LOVE The Process of Mystical Transformation and The Path of Divine Love This
Volume focuses on the ancient wisdom teachings of “Neter M erri” –the Ancient Egyptian philosophy of Divine Love and how to
use them in a scientific process for self-transformation. Love is one of the most powerful human emotions. It is also the source of
Divine feeling that unifies God and the individual human being. When love is fragmented and diminished by egoism the Divine
connection is lost. The Ancient tradition of Neter M erri leads human beings back to their Divine connection, allowing them to
discover their innate glorious self that is actually Divine and immortal. This volume will detail the process of transformation from
ordinary consciousness to cosmic consciousness through the integrated practice of the teachings and the path of Devotional Love
toward the Divine. 5.5"x 8.5" ISBN 1-884564-11-9 $22.95
12. INTRODUCTION TO MAAT PHILOSOPHY: Spiritual Enlightenment Through the Path of Virtue Known commonly as Karma
in India, the teachings of M AAT contain an extensive philosophy based on ariu (deeds) and their fructification in the form of shai
and renenet (fortune and destiny, leading to M eskhenet (fate in a future birth) for living virtuously and with orderly wisdom are
explained and the student is to begin practicing the precepts of M aat in daily life so as to promote the process of purification of
the heart in preparation for the judgment of the soul. This judgment will be understood not as an event that will occur at the time
of death but as an event that occurs continuously, at every moment in the life of the individual. The student will learn how to
become allied with the forces of the Higher Self and to thereby begin cleansing the mind (heart) of impurities so as to attain a
higher vision of reality. ISBN 1-884564-20-8 $22.99
13. MEDITATION The Ancient Egyptian Path to Enlightenment M any people do not know about the rich history of meditation
practice in Ancient Egypt. This volume outlines the theory of meditation and presents the Ancient Egyptian Hieroglyphic text
which give instruction as to the nature of the mind and its three modes of expression. It also presents the texts which give
instruction on the practice of meditation for spiritual Enlightenment and unity with the Divine. This volume allows the reader to
begin practicing meditation by explaining, in easy to understand terms, the simplest form of meditation and working up to the
most advanced form which was practiced in ancient times and which is still practiced by yogis around the world in modern times.
ISBN 1-884564-27-7 $22.99
14. THE GLORIOUS LIGHT MEDITATION T ECHNIQUE OF ANCIENT EGYP TNew for the year 2000. This volume is based on the
earliest known instruction in history given for the practice of formal meditation. Discovered by Dr. M uata Ashby, it is inscribed
on the walls of the Tomb of Seti I in Thebes Egypt. This volume details the philosophy and practice of this unique system of
meditation originated in Ancient Egypt and the earliest practice of meditation known in the world which occurred in the most
advanced African Culture. ISBN: 1-884564-15-1 $16.95 (PB)
15. THE SERPENT POWER: The Ancient Egyptian Mystical Wisdom of the Inner Life Force. This Volume specifically deals with
the latent life Force energy of the universe and in the human body, its control and sublimation. How to develop the Life Force
energy of the subtle body. This Volume will introduce the esoteric wisdom of the science of how virtuous living acts in a subtle
and mysterious way to cleanse the latent psychic energy conduits and vortices of the spiritual body. ISBN 1-884564-19-4
$22.95
16. EGYPTIAN YOGAThe Postures of The Gods and GoddessesDiscover the physical postures and exercises practiced thousands of
years ago in Ancient Egypt which are today known as Yoga exercises. Discover the history of the postures and how they were
transferred from Ancient Egypt in Africa to India through Buddhist Tantrism. Then practice the postures as you discover the
mythic teaching that originally gave birth to the postures and was practiced by the Ancient Egyptian priests and priestesses. This
work is based on the pictures and teachings from the Creation story of Ra, The Asarian Resurrection M yth and the carvings and
reliefs from various Temples in Ancient Egypt 8.5” X 11” ISBN 1-884564-10-0 Soft Cover $21.95 Exercise video $20
17. SACRED SEXUALITY: EGYPTIAN TANTRA YOGA: The Art of Sex Sublimation and Universal Consciousness This Volume will
expand on the male and female principles within the human body and in the universe and further detail the sublimation of sexual
energy into spiritual energy. The student will study the deities M in and Hathor, Asar and Aset, Geb and Nut and discover the
mystical implications for a practical spiritual discipline. This Volume will also focus on the Tantric aspects of Ancient Egyptian
and Indian mysticism, the purpose of sex and the mystical teachings of sexual sublimation which lead to self-knowledge and
Enlightenment. 5.5"x 8.5" ISBN 1-884564-03-8 $24.95
18. AFRICAN RELIGION Volume 4: ASARIAN THEOLOGY: RESURRECTING OSIRIS The path of M ystical Awakening and the
Keys to Immortality NEW REVISED AND EXPANDED EDITION! The Ancient Sages created stories based on human and
superhuman beings whose struggles, aspirations, needs and desires ultimately lead them to discover their true Self. The myth of
Aset, Asar and Heru is no exception in this area. While there is no one source where the entire story may be found, pieces of it are
inscribed in various ancient Temples walls, tombs, steles and papyri. For the first time available, the complete myth of Asar,
Aset and Heru has been compiled from original Ancient Egyptian, Greek and Coptic Texts. This epic myth has been richly
illustrated with reliefs from the Temple of Heru at Edfu, the Temple of Aset at Philae, the Temple of Asar at Abydos, the Temple
of Hathor at Denderah and various papyri, inscriptions and reliefs. Discover the myth which inspired the teachings of the
Shetaut Neter(Egyptian M ystery System - Egyptian Yoga) and the Egyptian Book of Coming Forth By Day. Also, discover the
three levels of Ancient Egyptian Religion, how to understand the mysteries of the Duat or Astral World and how to discover the
abode of the Supreme in the Amenta, The Other World The ancient religion of Asar, Aset and Heru, if properly understood,
contains all of the elements necessary to lead the sincere aspirant to attain immortality through inner self-discovery. This volume
presents the entire myth and explores the main mystical themes and rituals associated with the myth for understating human
existence, creation and the way to achieve spiritual emancipation - Resurrection. The Asarian myth is so powerful that it
influenced and is still having an effect on the major world religions. Discover the origins and mystical meaning of the Christian
Trinity, the Eucharist ritual and the ancient origin of the birthday of Jesus Christ. Soft Cover ISBN: 1-884564-27-5 $24.95
19. THE EGYPTIAN BOOK OF THE DEAD MYSTICISM OF THE PERT EM HERU" I Know myself, I know myself, I am One
With God!–From the Pert Em Heru “The Ru Pert em Heru” or “Ancient Egyptian Book of The Dead,” or “Book of Coming Forth
By Day” as it is more popularly known, has fascinated the world since the successful translation of Ancient Egyptian
hieroglyphic scripture over 150 years ago. The astonishing writings in it reveal that the Ancient Egyptians believed in life after
death and in an ultimate destiny to discover the Divine. The elegance and aesthetic beauty of the hieroglyphic text itself has
inspired many see it as an art form in and of itself. But is there more to it than that? Did the Ancient Egyptian wisdom contain
more than just aphorisms and hopes of eternal life beyond death? In this volume Dr. M uata Ashby, the author of over 25 books
on Ancient Egyptian Yoga Philosophy has produced a new translation of the original texts which uncovers a mystical teaching
underlying the sayings and rituals instituted by the Ancient Egyptian Sages and Saints. “Once the philosophy of Ancient Egypt is
understood as a mystical tradition instead of as a religion or primitive mythology, it reveals its secrets which if practiced today
will lead anyone to discover the glory of spiritual self-discovery. The Pert em Heru is in every way comparable to the Indian
Upanishads or the Tibetan Book of the Dead $28.95 .” ISBN# 1-884564-28-3 Size: 8½" X 11
2 0 . African Religion VOL. 1- ANUNIAN THEOLOGY THE MYSTERIES OF RA The Philosophy of Anu and The M ystical
Teachings of The Ancient Egyptian Creation M yth Discover the mystical teachings contained in the Creation M yth and the gods
and goddesses who brought creation and human beings into existence. The Creation myth of Anu is the source of Anunian
Theology but also of the other main theological systems of Ancient Egypt that also influenced other world religions including
Christianity, Hinduism and Buddhism. The Creation M yth holds the key to understanding the universe and for attaining spiritual
Enlightenment. ISBN: 1-884564-38-0 $19.95
21. African Religion VOL 3: Memphite Theology: MYSTERIES OF MINDM ystical Psychology & M ental Health for Enlightenment
and Immortality based on the Ancient Egyptian Philosophy of M enefer -M ysticism of Ptah, Egyptian Physics and Yoga
M etaphysics and the Hidden properties of M atter. This volume uncovers the mystical psychology of the Ancient Egyptian
wisdom teachings centering on the philosophy of the Ancient Egyptian city of M enefer (M emphite Theology). How to
understand the mind and how to control the senses and lead the mind to health, clarity and mystical self-discovery. This Volume
will also go deeper into the philosophy of God as creation and will explore the concepts of modern science and how they correlate
with ancient teachings. This Volume will lay the ground work for the understanding of the philosophy of universal consciousness
and the initiatic/yogic insight into who or what is God? ISBN 1-884564-07-0 $22.95
22. AFRICAN RELIGION VOLUME 5: THE GODDESS AND THE EGYPTIAN MYSTERIESTHE PATH OF THE GODDESS THE
GODDESS PATH The Secret Forms of the Goddess and the Rituals of Resurrection The Supreme Being may be worshipped as
father or as mother. Ushet Rekhat or Mother Worship, is the spiritual process of worshipping the Divine in the form of the Divine
Goddess. It celebrates the most important forms of the Goddess including Nathor, Maat, Aset, Arat, Amentet and Hathor and
explores their mystical meaning as well as the rising of Sirius, the star of Aset (Aset) and the new birth of Hor (Heru). The end of
the year is a time of reckoning, reflection and engendering a new or renewed positive movement toward attaining spiritual
Enlightenment. The M other Worship devotional meditation ritual, performed on five days during the month of December and on
New Year’s Eve, is based on the Ushet Rekhit. During the ceremony, the cosmic forces, symbolized by Sirius - and the
constellation of Orion ---, are harnessed through the understanding and devotional attitude of the participant. This propitiation
draws the light of wisdom and health to all those who share in the ritual, leading to prosperity and wisdom. $14.95 ISBN 1-
884564-18-6
2 3 . THE MYSTICAL JOURNEY FROM JESUS TO CHRIST Discover the ancient Egyptian origins of Christianity before the
Catholic Church and learn the mystical teachings given by Jesus to assist all humanity in becoming Christlike. Discover the secret
meaning of the Gospels that were discovered in Egypt. Also discover how and why so many Christian churches came into being.
Discover that the Bible still holds the keys to mystical realization even though its original writings were changed by the church.
Discover how to practice the original teachings of Christianity which leads to the Kingdom of Heaven. $24.95 ISBN# 1-
884564-05-4 size: 8½" X 11"
2 4 . THE STORY OF ASAR, ASET AND HERU:An Ancient Egyptian Legend (For Children) Now for the first time, the most
ancient myth of Ancient Egypt comes alive for children. Inspired by the books The Asarian Resurrection: The Ancient Egyptian
Bibleand The Mystical Teachings of The Asarian Resurrection, The Story of Asar, Aset and Heru is an easy to understand and
thrilling tale which inspired the children of Ancient Egypt to aspire to greatness and righteousness. If you and your child have
enjoyed stories like The Lion Kingand Star Wars you will love The Story of Asar, Aset and Heru. Also, if you know the story of
Jesus and Krishna you will discover than Ancient Egypt had a similar myth and that this myth carries important spiritual
teachings for living a fruitful and fulfilling life. This book may be used along with The Parents Guide To The Asarian Resurrection
Myth: How to Teach Yourself and Your Child the Principles of Universal Mystical Religion. The guide provides some background
to the Asarian Resurrection myth and it also gives insight into the mystical teachings contained in it which you may introduce to
your child. It is designed for parents who wish to grow spiritually with their children and it serves as an introduction for those
who would like to study the Asarian Resurrection M yth in depth and to practice its teachings. 8.5" X 11" ISBN: 1-884564-31-
3 $12.95
25. THE PARENTS GUIDE TO THE AUSARIAN RESURRECTION MYTH: How to Teach Yourself and Your Child the Principles
of Universal M ystical Religion. This insightful manual brings for the timeless wisdom of the ancient through the Ancient
Egyptian myth of Asar, Aset and Heru and the mystical teachings contained in it for parents who want to guide their children to
understand and practice the teachings of mystical spirituality. This manual may be used with the children's storybook The Story of
Asar, Aset and Heru by Dr. M uata Abhaya Ashby. ISBN: 1-884564-30-5 $16.95
2 6 . HEALING THE CRIMINAL HEART.Introduction to M aat Philosophy, Yoga and Spiritual Redemption Through the Path of
Virtue Who is a criminal? Is there such a thing as a criminal heart? What is the source of evil and sinfulness and is there any way
to rise above it? Is there redemption for those who have committed sins, even the worst crimes? Ancient Egyptian mystical
psychology holds important answers to these questions. Over ten thousand years ago mystical psychologists, the Sages of
Ancient Egypt, studied and charted the human mind and spirit and laid out a path which will lead to spiritual redemption,
prosperity and Enlightenment. This introductory volume brings forth the teachings of the Asarian Resurrection, the most
important myth of Ancient Egypt, with relation to the faults of human existence: anger, hatred, greed, lust, animosity, discontent,
ignorance, egoism jealousy, bitterness, and a myriad of psycho-spiritual ailments which keep a human being in a state of negativity
and adversity ISBN: 1-884564-17-8 $15.95
2 7 . TEMPLE RITUAL OF THE ANCIENT EGYPTIAN MYSTERIES--THEATER & DRAMA OF THE ANCIENT EGYPTIAN
MYSTERIES: Details the practice of the mysteries and ritual program of the temple and the philosophy an practice of the ritual of
the mysteries, its purpose and execution. Featuring the Ancient Egyptian stage play-"The Enlightenment of Hathor' Based on an
Ancient Egyptian Drama, The original Theater -M ysticism of the Temple of Hetheru 1-884564-14-3 $19.95 By Dr. M uata
Ashby
28. GUIDE TO PRINT ON DEMAND: SELF-PUBLISH FOR PROFIT, SP IRITUAL FULFILLMENT AND SERVICE TO HUMANITY Everyone asks us
how we produced so many books in such a short time. Here are the secrets to writing and producing books that uplift humanity
and how to get them printed for a fraction of the regular cost. Anyone can become an author even if they have limited funds. All
that is necessary is the willingness to learn how the printing and book business work and the desire to follow the special
instructions given here for preparing your manuscript format. Then you take your work directly to the non-traditional companies
who can produce your books for less than the traditional book printer can. ISBN: 1-884564-40-2 $16.95 U. S.
29. Egyptian Mysteries: Vol. 1, Shetaut Neter What are the M ysteries? For thousands of years the spiritual tradition of Ancient
Egypt, Shetaut Neter, “The Egyptian M ysteries,” “The Secret Teachings,” have fascinated, tantalized and amazed the world. At
one time exalted and recognized as the highest culture of the world, by Africans, Europeans, Asiatics, Hindus, Buddhists and other
cultures of the ancient world, in time it was shunned by the emerging orthodox world religions. Its temples desecrated, its
philosophy maligned, its tradition spurned, its philosophy dormant in the mystical Medu Neter, the mysterious hieroglyphic texts
which hold the secret symbolic meaning that has scarcely been discerned up to now. What are the secrets of Nehast {spiritual
awakening and emancipation, resurrection}. M ore than just a literal translation, this volume is for awakening to the secret code
Shetitu of the teaching which was not deciphered by Egyptologists, nor could be understood by ordinary spiritualists. This book
is a reinstatement of the original science made available for our times, to the reincarnated followers of Ancient Egyptian culture
and the prospect of spiritual freedom to break the bonds of Khemn, “ignorance,” and slavery to evil forces: Såaa . ISBN: 1-
884564-41-0 $19.99
30. EGYPTIAN MYSTERIES VOL 2: Dictionary of Gods and Goddesses This book is about the mystery of neteru, the gods and
goddesses of Ancient Egypt (Kamit, Kemet). Neteru means “Gods and Goddesses.” But the Neterian teaching of Neteru
represents more than the usual limited modern day concept of “divinities” or “spirits.” The Neteru of Kamit are also metaphors,
cosmic principles and vehicles for the enlightening teachings of Shetaut Neter (Ancient Egyptian-African Religion). Actually they
are the elements for one of the most advanced systems of spirituality ever conceived in human history. Understanding the concept
of neteru provides a firm basis for spiritual evolution and the pathway for viable culture, peace on earth and a healthy human
society. Why is it important to have gods and goddesses in our lives? In order for spiritual evolution to be possible, once a
human being has accepted that there is existence after death and there is a transcendental being who exists beyond time and space
knowledge, human beings need a connection to that which transcends the ordinary experience of human life in time and space and a
means to understand the transcendental reality beyond the mundane reality. ISBN: 1-884564-23-2 $21.95
3 1 . EGYPTIAN MYSTERIES VOL. 3 The Priests and Priestesses of Ancient EgyptThis volume details the path of Neterian
priesthood, the joys, challenges and rewards of advanced Neterian life, the teachings that allowed the priests and priestesses to
manage the most long lived civilization in human history and how that path can be adopted today; for those who want to tread the
path of the Clergy of Shetaut Neter. ISBN: 1-884564-53-4 $24.95
32. The War of Heru and Set: The Struggle of Good and Evil for Control of the World and The Human Soul This volume contains a
novelized version of the Asarian Resurrection myth that is based on the actual scriptures presented in the Book Asarian Religion
(old name –Resurrecting Osiris). This volume is prepared in the form of a screenplay and can be easily adapted to be used as a
stage play. Spiritual seeking is a mythic journey that has many emotional highs and lows, ecstasies and depressions, victories and
frustrations. This is the War of Life that is played out in the myth as the struggle of Heru and Set and those are mythic characters
that represent the human Higher and Lower self. How to understand the war and emerge victorious in the journey o life? The
ultimate victory and fulfillment can be experienced, which is not changeable or lost in time. The purpose of myth is to convey the
wisdom of life through the story of divinities who show the way to overcome the challenges and foibles of life. In this volume the
feelings and emotions of the characters of the myth have been highlighted to show the deeply rich texture of the Ancient Egyptian
myth. This myth contains deep spiritual teachings and insights into the nature of self, of God and the mysteries of life and the
means to discover the true meaning of life and thereby achieve the true purpose of life. To become victorious in the battle of life
means to become the King (or Queen) of Egypt.Have you seen movies like The Lion King, Hamlet, The Odyssey, or The Little
Buddha? These have been some of the most popular movies in modern times. The Sema Institute of Yoga is dedicated to
researching and presenting the wisdom and culture of ancient Africa. The Script is designed to be produced as a motion picture
but may be addapted for the theater as well. $21.95 copyright 1998 By Dr. M uata Ashby ISBN 1-8840564-44-5
33. AFRICAN DIONYSUS: FROM EGYPT TO GREECE:The Kamitan Origins of Greek Culture and Religion ISBN: 1-884564-47-
X FRO M EGYP T TO GR E E C E This insightful manual is a reference to Ancient Egyptian mythology and philosophy and its
correlation to what later became known as Greek and Rome mythology and philosophy. It outlines the basic tenets of the
mythologies and shoes the ancient origins of Greek culture in Ancient Egypt. This volume also documents the origins of the Greek
alphabet in Egypt as well as Greek religion, myth and philosophy of the gods and goddesses from Egypt from the myth of
Atlantis and archaic period with the M inoans to the Classical period. This volume also acts as a resource for Colleges students
who would like to set up fraternities and sororities based on the original Ancient Egyptian principles of Sheti and M aat
philosophy. ISBN: 1-884564-47-X $22.95 U.S.
34. THE FORTY TWO PRECEPTS OF MAAT, THE PHILOSOPHY OF RIGHTEOUS ACTION AND THE ANCIENT EGYPTIAN
WISDOM TEXTS ADVANCED STUDIES This manual is designed for use with the 1998 M aat Philosophy Class conducted by
Dr. M uata Ashby. This is a detailed study of M aat Philosophy. It contains a compilation of the 42 laws or precepts of M aat and
the corresponding principles which they represent along with the teachings of the ancient Egyptian Sages relating to each. M aat
philosophy was the basis of Ancient Egyptian society and government as well as the heart of Ancient Egyptian myth and
spirituality. M aat is at once a goddess, a cosmic force and a living social doctrine, which promotes social harmony and thereby
paves the way for spiritual evolution in all levels of society. ISBN: 1-884564-48-8 $16.95 U.S.
35. THE SECRET LOTUS: Poetry of Enlightenment

Discover the mystical sentiment of the Kemetic teaching as expressed through the poetry of Sebai M uata Ashby. The teaching of spiritual
awakening is uniquely experienced when the poetic sensibility is present. This first volume contains the poems written between 1996 and
2003. 1-884564--16 -X $16.99
1. The Ancient Egyptian Buddha: The Ancient Egyptian Origins of Buddhism
This book is a compilation of several sections of a larger work, a book by the name of African Origins of Civilization, Religion, Yoga
M ysticism and Ethics Philosophy. It also contains some additional evidences not contained in the larger work that demonstrate the
correlation between Ancient Egyptian Religion and Buddhism. This book is one of several compiled short volumes that has been compiled
so as to facilitate access to specific subjects contained in the larger work which is over 680 pages long. These short and small volumes have
been specifically designed to cover one subject in a brief and low cost format. This present volume, The Ancient Egyptian Buddha: The
Ancient Egyptian Origins of Buddhism, formed one subject in the larger work; actually it was one chapter of the larger work. However, this
volume has some new additional evidences and comparisons of Buddhist and Neterian (Ancient Egyptian) philosophies not previously
discussed. It was felt that this subject needed to be discussed because even in the early 21st century, the idea persists that Buddhism
originated only in India independently. Yet there is ample evidence from ancient writings and perhaps more importantly, iconographical
evidences from the Ancient Egyptians and early Buddhists themselves that prove otherwise. This handy volume has been designed to be
accessible to young adults and all others who would like to have an easy reference with documentation on this important subject. This is an
important subject because the frame of reference with which we look at a culture depends strongly on our conceptions about its origins. in
this case, if we look at the Buddhism as an Asiatic religion we would treat it and it's culture in one way. If we id as African [Ancient
Egyptian] we not only would see it in a different light but we also must ascribe Africa with a glorious legacy that matches any other culture
in human history and gave rise to one of the present day most important religious philosophies. We would also look at the culture and
philosophies of the Ancient Egyptians as having African insights that offer us greater depth into the Buddhist philosophies. Those insights
inform our knowledge about other African traditions and we can also begin to understand in a deeper way the effect of Ancient Egyptian
culture on African culture and also on the Asiatic as well. We would also be able to discover the glorious and wondrous teaching of mystical
philosophy that Ancient Egyptian Shetaut Neter religion offers, that is as powerful as any other mystic system of spiritual philosophy in
the world today. ISBN: 1-884564-61-5 $28.95
1. The Death of American Empire: Neo-conservatism, Theocracy, Economic Imperialism, Environmental Disaster and the
Collapse of Civilization
This work is a collection of essays relating to social and economic, leadership, and ethics, ecological and religious issues that are facing the
world today in order to understand the course of history that has led humanity to its present condition and then arrive at positive solutions
that will lead to better outcomes for all humanity. It surveys the development and decline of major empires throughout history and focuses
on the creation of American Empire along with the social, political and economic policies that led to the prominence of the United States of
America as a Superpower including the rise of the political control of the neo-con political philosophy including militarism and the military
industrial complex in American politics and the rise of the religious right into and American Theocracy movement. This volume details,
through historical and current events, the psychology behind the dominance of western culture in world politics through the "Superpower
Syndrome M andatory Conflict Complex" that drives the Superpower culture to establish itself above all others and then act hubristically to
dominate world culture through legitimate influences as well as coercion, media censorship and misinformation leading to international
hegemony and world conflict. This volume also details the financial policies that gave rise to American prominence in the global economy,
especially after World War II, and promoted American preeminence over the world economy through Globalization as well as the
environmental policies, including the oil economy, that are promoting degradation of the world ecology and contribute to the decline of
America as an Empire culture. This volume finally explores the factors pointing to the decline of the American Empire economy and
imperial power and what to expect in the aftermath of American prominence and how to survive the decline while at the same time
promoting policies and social-economic-religious-political changes that are needed in order to promote the emergence of a beneficial and
sustainable culture. $25.95soft 1-884564-25-9, Hard Cover $29.95soft 1-884564-45-3
1. The African Origins of Hatha Yoga: And its Ancient Mystical Teaching
The subject of this present volume, The Ancient Egyptian Origins of Yoga Postures, formed one subject in the larger works, African Origins
of Civilization Religion, Yoga M ysticism and Ethics Philosophy and the Book Egypt and India is the section of the book African Origins of
Civilization. Those works contain the collection of all correlations between Ancient Egypt and India. This volume also contains some
additional information not contained in the previous work. It was felt that this subject needed to be discussed more directly, being treated in
one volume, as opposed to being contained in the larger work along with other subjects, because even in the early 21st century, the idea
persists that the Yoga and specifically, Yoga Postures, were invented and developed only in India. The Ancient Egyptians were peoples
originally from Africa who were, in ancient times, colonists in India. Therefore it is no surprise that many Indian traditions including
religious and Yogic, would be found earlier in Ancient Egypt. Yet there is ample evidence from ancient writings and perhaps more
importantly, iconographical evidences from the Ancient Egyptians themselves and the Indians themselves that prove the connection
between Ancient Egypt and India as well as the existence of a discipline of Yoga Postures in Ancient Egypt long before its practice in India.
This handy volume has been designed to be accessible to young adults and all others who would like to have an easy reference with
documentation on this important subject. This is an important subject because the frame of reference with which we look at a culture
depends strongly on our conceptions about its origins. In this case, if we look at the Ancient Egyptians as Asiatic peoples we would treat
them and their culture in one way. If we see them as Africans we not only see them in a different light but we also must ascribe Africa with
a glorious legacy that matches any other culture in human history. We would also look at the culture and philosophies of the Ancient
Egyptians as having African insights instead of Asiatic ones. Those insights inform our knowledge bout other African traditions and we can
also begin to understand in a deeper way the effect of Ancient Egyptian culture on African culture and also on the Asiatic as well. When we
discover the deeper and more ancient practice of the postures system in Ancient Egypt that was called "Hatha Yoga" in India, we are able to
find a new and expanded understanding of the practice that constitutes a discipline of spiritual practice that informs and revitalizes the
Indian practices as well as all spiritual disciplines. $19.99 ISBN 1-884564-60-7
1. The Black Ancient Egyptians
This present volume, The Black Ancient Egyptians: The Black African Ancestry of the Ancient Egyptians, formed one subject in the larger
work: The African Origins of Civilization, Religion, Yoga M ysticism and Ethics Philosophy. It was felt that this subject needed to be
discussed because even in the early 21st century, the idea persists that the Ancient Egyptians were peoples originally from Asia M inor who
came into North-East Africa. Yet there is ample evidence from ancient writings and perhaps more importantly, iconographical evidences
from the Ancient Egyptians themselves that proves otherwise. This handy volume has been designed to be accessible to young adults and all
others who would like to have an easy reference with documentation on this important subject. This is an important subject because the
frame of reference with which we look at a culture depends strongly on our conceptions about its origins. in this case, if we look at the
Ancient Egyptians as Asiatic peoples we would treat them and their culture in one way. If we see them as Africans we not only see them in
a different light but we also must ascribe Africa with a glorious legacy that matches any other culture in human history. We would also look
at the culture and philosophies of the Ancient Egyptians as having African insights instead of Asiatic ones. Those insights inform our
knowledge bout other African traditions and we can also begin to understand in a deeper way the effect of Ancient Egyptian culture on
African culture and also on the Asiatic as well. ISBN 1-884564-21-6 $19.99
1. The Limits of Faith: The Failure of Faith-based Religions and the S olution to the Meaning of Life
Is faith belief in something without proof? And if so is there never to be any proof or discovery? If so what is the need of intellect? If faith
is trust in something that is real is that reality historical, literal or metaphorical or philosophical? If knowledge is an essential element in faith
why should there by so much emphasis on believing and not on understanding in the modern practice of religion? This volume is a
compilation of essays related to the nature of religious faith in the context of its inception in human history as well as its meaning for
religious practice and relations between religions in modern times. Faith has come to be regarded as a virtuous goal in life. However, many
people have asked how can it be that an endeavor that is supposed to be dedicated to spiritual upliftment has led to more conflict in human
history than any other social factor? ISBN 1884564631 SOFT COVER - $19.99, ISBN 1884564623 HARD COVER -$28.95
41. Redemption of The Criminal HeartThrough Kemetic S pirituality and Maat Philosophy
Special book dedicated to inmates, their families and members of the Law Enforcement community. ISBN: 1-884564-70-4
$5.00
42. COMPARATIVE MYTHOLOGY

What are M yth and Culture and what is their importance for understanding the development of societies, human evolution and the search
for meaning? What is the purpose of culture and how do cultures evolve? What are the elements of a culture and how can those elements be
broken down and the constituent parts of a culture understood and compared? How do cultures interact? How does enculturation occur and
how do people interact with other cultures? How do the processes of acculturation and cooptation occur and what does this mean for the
development of a society? How can the study of myths and the elements of culture help in understanding the meaning of life and the means
to promote understanding and peace in the world of human activity? This volume is the exposition of a method for studying and comparing
cultures, myths and other social aspects of a society. It is an expansion on the Cultural Category Factor Correlation method for studying
and comparing myths, cultures, religions and other aspects of human culture. It was originally introduced in the year 2002. This volume
contains an expanded treatment as well as several refinements along with examples of the application of the method. the apparent. I
hope you enjoy these art renditions as serene reflections of the mysteries of life. ISBN: 1-884564-72-0
Book price $21.95
43. CONVERS ATION WITH GOD: Revelations of the Important Questions of Life
$24.99 U.S .
This volume contains a grouping of some of the questions that have been submitted to Sebai Dr. M uata Ashby. They are efforts by
many aspirants to better understand and practice the teachings of mystical spirituality. It is said that when sages are asked spiritual
questions they are relaying the wisdom of God, the Goddess, the Higher Self, etc. There is a very special quality about the Q & A process
that does not occur during a regular lecture session. Certain points come out that would not come out otherwise due to the nature of the
process which ideally occurs after a lecture. Having been to a certain degree enlightened by a lecture certain new questions arise and the
answers to these have the effect of elevating the teaching of the lecture to even higher levels. Therefore, enjoy these exchanges and may they
lead you to enlightenment, peace and prosperity. Available Late Summer 2007 ISBN: 1-884564-68-2
44. MYS TIC ART PAINTINGS

(with Full Color images) This book contains a collection of the small number of paintings that I have created over the years. Some were used
as early book covers and others were done simply to express certain spiritual feelings; some were created for no purpose except to express
the joy of color and the feeling of relaxed freedom. All are to elicit mystical awakening in the viewer. Writing a book on philosophy is like
sculpture, the more the work is rewritten the reflections and ideas become honed and take form and become clearer and imbued with
intellectual beauty. M ystic music is like meditation, a world of its own that exists about 1 inch above ground wherein the musician does not
touch the ground. M ystic Graphic Art is meditation in form, color, image and reflected image which opens the door to the reality behind the
apparent. I hope you enjoy these art renditions and my reflections on them as serene reflections of the mysteries of life, as visual renditions
of the philosophy I have written about over the years. ISBN 1-884564-69-0 $19.95
45.ANCIENT EGYPTIAN HIEROGLYPHS FOR BEGINNERS

This brief guide was prepared for those inquiring about how to enter into Hieroglyphic studies on their own at home or in study groups.
First of all you should know that there are a few institutions around the world which teach how to read the Hieroglyphic text but due to the
nature of the study there are perhaps only a handful of people who can read fluently. It is possible for anyone with average intelligence to
achieve a high level of proficiency in reading inscriptions on temples and artifacts; however, reading extensive texts is another issue entirely.
However, this introduction will give you entry into those texts if assisted by dictionaries and other aids. M ost Egyptologists have a basic
knowledge and keep dictionaries and notes handy when it comes to dealing with more difficult texts. M edtu Neter or the Ancient Egyptian
hieroglyphic language has been considered as a "Dead Language." However, dead languages have always been studied by individuals who for
the most part have taught themselves through various means. This book will discuss those means and how to use them most efficiently.
ISBN 1884564429 $28.95
46. ON THE MYS TERIES : Wisdom of An Ancient Egyptian S age -with Foreword by Muata Ashby
This volume, On the M ysteries, by Iamblichus (Abamun) is a unique form or scripture out of the Ancient Egyptian religious tradition. It is
written in a form that is not usual or which is not usually found in the remnants of Ancient Egyptian scriptures. It is in the form of teacher
and disciple, much like the Eastern scriptures such as Bhagavad Gita or the Upanishads. This form of writing may not have been necessary
in Ancient times, because the format of teaching in Egypt was different prior to the conquest period by the Persians, Assyrians, Greeks and
later the Romans. The question and answer format can be found but such extensive discourses and corrections of misunderstandings within
the context of a teacher - disciple relationship is not usual. It therefore provides extensive insights into the times when it was written and the
state of practice of Ancient Egyptian and other mystery religions. This has important implications for our times because we are today, as in
the Greco-Roman period, also besieged with varied religions and new age philosophies as well as social strife and war. How can we
understand our times and also make sense of the forest of spiritual traditions? How can we cut through the cacophony of religious
fanaticism, and ignorance as well as misconceptions about the mysteries on the other in order to discover the true purpose of religion and the
secret teachings that open up the mysteries of life and the way to enlightenment and immortality? This book, which comes to us from so
long ago, offers us transcendental wisdom that applied to the world two thousand years ago as well as our world today. ISBN 1-884564-64-
X $25.95
47. The Ancient Egyptian Wisdom Texts -Compiled by Muata Ashby

The Ancient Egyptian Wisdom Texts are a genre of writings from the ancient culture that have survived to the present and provide a vibrant
record of the practice of spiritual evolution otherwise known as religion or yoga philosophy in Ancient Egypt. The principle focus of the
Wisdom Texts is the cultivation of understanding, peace, harmony, selfless service, self-control, Inner fulfillment and spiritual realization.
When these factors are cultivated in human life, the virtuous qualities in a human being begin to manifest and sinfulness, ignorance and
negativity diminish until a person is able to enter into higher consciousness, the coveted goal of all civilizations. It is this virtuous mode of
life which opens the door to self-discovery and spiritual enlightenment. Therefore, the Wisdom Texts are important scriptures on the
subject of human nature, spiritual psychology and mystical philosophy. The teachings presented in the Wisdom Texts form the foundation
of religion as well as the guidelines for conducting the affairs of every area of social interaction including commerce, education, the army,
marriage, and especially the legal system. These texts were sources for the famous 42 Precepts of M aat of the Pert M Heru (Book of the
Dead), essential regulations of good conduct to develop virtue and purity in order to attain higher consciousness and immortality after
death. ISBN1-884564-65-8 $18.95
48. THE KEMETIC TREE OF LIFE

THE KEMETIC TREE OF LIFE: Newly Revealed Ancient Egyptian Cosmology and Metaphysics for Higher Consciousness The
Tree of Life is a roadmap of a journey which explains how Creation came into being and how it will end. It also explains what Creation is
composed of and also what human beings are and what they are composed of. It also explains the process of Creation, how Creation
develops, as well as who created Creation and where that entity may be found. It also explains how a human being may discover that entity
and in so doing also discover the secrets of Creation, the meaning of life and the means to break free from the pathetic condition of human
limitation and mortality in order to discover the higher realms of being by discovering the principles, the levels of existence that are beyond
the simple physical and material aspects of life. This book contains color plates IS BN: 1-884564-74-7
$27.95 U.S .
49-MATRIX OF AFRICAN PROVERBS : The Ethical and S piritual Blueprint

This volume sets forth the fundamental principles of African ethics and their practical applications for use by individuals and organizations
seeking to model their ethical policies using the Traditional African values and concepts of ethical human behavior for the proper sustenance
and management of society. Furthermore, this book will provide guidance as to how the Traditional African Ethics may be viewed and
applied, taking into consideration the technological and social advancements in the present. This volume also presents the principles of
ethical culture, and references for each to specific injunctions from Traditional African Proverbial Wisdom Teachings. These teachings are
compiled from varied Pre-colonial African societies including Yoruba, Ashanti, Kemet, M alawi, Nigeria, Ethiopia, Galla, Ghana and many
more. ISBN 1-884564-77-1
50- Growing Beyond Hate: Keys to Freedom from Discord, Racism, S exism, Political Conflict, Class Warfare, Violence, and How
to Achieve Peace and Enlightenment---INTRODUCTION: WHY DO WE HATE? Hatred is one of the fundamental motivating aspects
of human life; the other is desire. Desire can be of a worldly nature or of a spiritual, elevating nature. Worldly desire and hatred are like two
sides of the same coin in that human life is usually swaying from one to the other; but the question is why? And is there a way to satisfy
the desiring or hating mind in such a way as to find peace in life? Why do human beings go to war? Why do human beings perpetrate
violence against one another? And is there a way not just to understand the phenomena but to resolve the issues that plague humanity and
could lead to a more harmonious society? Hatred is perhaps the greatest scourge of humanity in that it leads to misunderstanding, conflict
and untold miseries of life and clashes between individuals, societies and nations. Therefore, the riddle of Hatred, that is, understanding the
sources of it and how to confront, reduce and even eradicate it so as to bring forth the fulfillment in life and peace for society, should be a
top priority for social scientists, spiritualists and philosophers. This book is written from the perspective of spiritual philosophy based on
the mystical wisdom and sema or yoga philosophy of the Ancient Egyptians. This philosophy, originated and based in the wisdom of
Shetaut Neter, the Egyptian M ysteries, and M aat, ethical way of life in society and in spirit, contains Sema-Yogic wisdom and
understanding of lifes predicaments that can allow a human being of any ethnic group to understand and overcome the causes of hatred,
racism, sexism, violence and disharmony in life, that plague human society. ISBN: 1-884564-81-X
Music Based on the Prt M Hru and other Kemetic Texts
Available on Compact Disc $14.99 and Audio Cassette $9.99
Adorations to the Goddess
Music for Worship of the Goddess
NEW Egyptian Yoga Music CD

by S ehu Maa
Ancient Egyptian Music CD
Instrumental Music played on reproductions of Ancient Egyptian Instruments– Ideal for meditation and
reflection on the Divine and for the practice of spiritual programs and Yoga exercise sessions.
©1999 By Muata Ashby

CD $14.99 –
MERIT’S INSPIRATION
by S ehu Maa
Ancient Egyptian Music CD
Instrumental Music played on
reproductions of Ancient Egyptian Instruments– Ideal for meditation and
reflection on the Divine and for the practice of spiritual programs and Yoga exercise sessions.
©1999 By
Muata Ashby
CD $14.99 –
UPC# 761527100429
ANORATIONS TO RA AND HETHERU

By Sehu Maa (Muata Ashby)
Based on the Words of Power of Ra and HetHeru
played on reproductions of Ancient Egyptian Instruments Ancient Egyptian Instruments used: Voice, Clapping,
Nefer Lute, Tar Drum, Sistrums, Cymbals – The Chants, Devotions, Rhythms and Festive Songs Of the
Neteru – Ideal for meditation, and devotional singing and dancing.
CD $14.99 –
UPC# 761527100221
SONGS TO ASAR ASET AND HERU

NEW
Egyptian Yoga Music CD
B y Sehu Maa
played on reproductions of Ancient Egyptian Instruments– The Chants, Devotions, Rhythms and
Festive Songs Of the Neteru - Ideal f or meditation, and devotional singing and dancing.
B ased on the Words of Power of Asar (Asar), Aset (Aset) and Heru (Heru) Om
Asar Aset Heru is the third in a series of musical explorations
of the Kemetic (Ancient Egyptian) tradition of music. Its ideas are based on the Ancient Egyptian Religion of Asar,
Aset and Heru and it is designed for listening, meditation and worship. ©1999 By Muata Ashby
CD $14.99 –
UPC# 761527100122
HAARI OM: ANCIENT EGYPT MEETS INDIA IN MUSIC

NEW Music CD
B y Sehu Maa
The Chants, Devotions, Rhythms and

Festive Songs Of the Ancient Egypt and India, harmonized and played on reproductions of ancient instruments along with modern instruments and beats. Ideal f or
meditation, and devotional singing and dancing.
Haari Omis the fourth in a series of musical explorations of the Kemetic (Ancient Egyptian) and Indian traditions of
music, chanting and devotional spiritual practice. Its ideas are based on the Ancient Egyptian Yoga spirituality and
Indian Yoga spirituality.
CD $14.99 –
UPC# 761527100528
RA AKHU: THE GLORIOUS LIGHT
NEW
Egyptian Yoga Music CD
B y Sehu Maa
The fifth collection of original music compositions based on the Teachings and Words of The Trinity, the
God Asar and the Goddess Nebethet, the Divinity Aten, the God Heru, and the Special Meditation Hekau or Words of
Power of Ra from the Ancient Egyptian Tomb of Seti I and more...
played on reproductions of Ancient Egyptian Instruments and modern instruments - Ancient Egyptian Instruments used: Voice,
Clapping, Nef er Lute, Tar Drum, Sistrums, Cymbals
– The Chants, Devotions, Rhythms and Festive Songs Of the Neteru – Ideal f or meditation, and devotional singing and dancing.
CD $14.99 –
UPC# 761527100825
GLORIES OF THE DIVINE MOTHER

Based on the hieroglyphic text of the worship of Goddess Net.
The Glories of The Great Mother
©2000 Muata Ashby
CD $14.99 UPC# 761527101129`
[i] "Nubia," Microsoft® Encarta® Africana. © 1999 Microsoft Corporation. All rights reserved.
[ii] P rior to that time, evidence indicates that the Nubian people had a rudimentary civilization.
[iii] The southern kingdom when, after Solomon's death, only the tribes of Judah and Benjamin followed the house of David. There were wars between the kings of Judah and
Israel for 60 years. Random House Encyclopedia Copyright (C) 1983,1990 by Random House Inc.
[iv] After 1570 B.C.E they would evolve into a more unified text, the Egyptian Book of the Dead.
[v] See the book The Egyptian Book of the Dead by Muata Ashby
[vi] See the Book Anunian Theology by Muata Ashby
[vii] See the Books, The Goddess Path, Mysteries of Aset, Glorious Light Meditation, Memphite Theology and Resurrecting Asar by Muata Ashby
[viii] See the Book Resurrecting Asar by Muata Ashby
[ix] See the Book Memphite Theology by Muata Ashby
[x] (P rt M Hru 9:4)
[xi] After 1570 B.C.E they would evolve into a more unified text, the Egyptian Book of the Dead.
[xii] The southern kingdom when, after Solomon's death, only the tribes of Judah and Benjamin followed the house of David. There were wars between the kings of Judah and
Israel for 60 years. Random House Encyclopedia Copyright (C) 1983,1990 by Random House Inc.
[xiii] For a more detailed study of the Kamitan teachings related to the “ Witnessing Self” see the book Egyptian Yoga Vol. 2.
[xiv] The Creation Story related in the P apyrus of Nesi-Amsu
[xv] Architecture - Medinet Habu Temple -New Kingdom – Waset Egypt
[xvi] P hoto by Muata Ashby
[xvii] Traveler’s Key to Ancient Egypt, John Anthony West
[xviii] Random House, Inc. Copyright (C) 1983,1990
[xix] Traveler’s Key to Ancient Egypt, John Anthony West
[xx] Ancient Architecture by S. Lloyd and H.W. Müller
[xxi] Copyright © 1995 Helicon P ublishing Ltd Encyclopedia
[xxii] Travelers Guide to Ancient Egypt, John Anthony West
[xxiii] In Search of the Cradle of Civilization,1995, co-authored by Georg Feuerstein, David Frawley, and Subhash Kak.
[xxiv] Generally referred to as Chapter 23.
[xxv] P yramid Texts 1120-23. Egyptian Mysteries, Lucie Lamy
[xxvi] Generally referred to as Chapter 64.
[xxvii] From the Turin P apyrus.
[xxviii] Generally referred to as Chapter 82.
[xxix] See the book Egyptian Yoga Volume II: The Supreme W isdom of Enlightenment for more details.
[xxx] See the book The Serpent Power: The Development of the Internal Life Force.
[xxxi] Memphite Theology: The Hidden Properties of Matter, Muata Ashby 1997
[xxxii] ibid.
[xxxiii]The African Origin of Civilization ,
Cheikh Anta Diop – Civilization or Barbarism , Cheikh Anta Diop
[xxxiv]The People of South Asia Edited by J. R. Lukacs, ed., Chapter 3, Biological anthropology of Bronze Age[xxxiv]Harappans: new perspectives , Pratap C.
Dutta
[xxxv]Doshi, Saryu, Editor-Indian Council for Cultural Relations India and Egypt: Influences and Interactions 1993
[xxxvi]A Concise Encyclopedia of Hinduism, by
Klaus K. Klostermaier
[xxxvii] Compton's Interactive Encyclopedia Copyright (c) 1994, 1995
[xxxviii] Referring to the Supreme Being in the form of Atum-Ra
by Swami Jyotirmayananda
[xxxix]Mysticism of Hindu Gods and Goddesses
[xl]Mother W orship by Swami Jyotirmayananda
[xli] Brahman, the Absolute, is not to be confused with Brahma, the Creator.
[xlii]The Upanishads by Swami Prabhavananda and Frederick M anchester
[xliii]The Upanishads by Swami Prabhavananda and Frederick M anchester
[xliv] The Upanishads, M ax M üller, translator
[xlv] The Upanishads by Swami Prabhavananda and Frederick M anchester
[xlvi] The Upanishads by Swami Prabhavananda and Frederick M anchester
[xlvii] The Upanishads by Swami Prabhavananda and Frederick M anchester
[xlviii] The Upanishads, M ax M üller, translator
[xlix]see the Book Initiation Into Egyptian Yoga: The Secrets of Sheti by M uata Ashby
Table of Contents
Sema Institute of Yoga
Introduction to The History and Spirituality of Ancient Egypt
Introduction to Ancient Egyptian Religion and M ystical Philosophy
PART 1: Understanding the True Purpose of Religion and the Secret Keys to Understanding The M ythic Language of Religion
INTRODUCTION
PART 2: The M ystical Philosophy of M atter in M odern Physics and The Ancient Egyptian Inscription of Shabaka
The City of M emphite Theology and M ystical Psychology,, The Step Pyramid and The Genius Imhotep
Basic Egyptian M eta-Physics:
M odern Physics
PART 3: The M ystical M eaning of the Name of Ptah and its Relation to Neteru (Creation)
PART 4: The Deeper Implications of the Ancient Egyptian Concept of the Primeval Ocean
Insights Into The Ancient Egyptian Primordial Ocean
Part 5: M emphite Theology and The Versions of the Prt m Hru(Ancient Egyptian Book of the Dead)
Ptah, M emphite Theology and the M ysteries of M ind as explained in the Asarian Tradition and the Pert M Heru Texts
The Words For Opening the M outh
Gloss On Chapter 11: Its M eaning and M ystical Significance
CHAPTER 7, Section 10: Declaration of Nebethet
CHAPTER 31[xxvi]
The Chapter of Knowing That Is To Be Known To Attain Enlightenment: All In One Chapter[xxvii]
CHAPTER 25[xxviii]
PART 6: THE M YSTERIES OF SEKHM ET AND NEFERTEM AND THE TRINITY M EM PHIS
Nefertem and the M ysticism of the M emphite Trinity
Nubia, Kamit and the Correlation Between M emphite Theology and Asarian Theology
Interactions Between the Ancient Egyptians and the Yoruba Nation
Ancient Egyptian M emphite Theology and Indian Vaishnavism
The Lioness Goddess and Her Destructive Aspect
Part 8: Introduction to Neterian M ystical Psychology: The Neterian Wisdom of M ind ~ Based on the M edu Neter (Hieroglyphic Text)
Importance of Spiritual Counseling as Psychotherapy
Part 9: How to Apply the Ancient Egyptian M ystical Psychology Reflections and M editations to Understand and Handle the M ind and
Lead Oneself to Sanity and Spiritual Enlightenment
Questions for Reflection and Study
NOTES
Audio Seminar Workshop Series
M usic Based on the Prt M Hru and other Kemetic Texts
NOTES NOTES

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Peraah

Senusert and the God Ptah

Below: Panel on previous page original translationby Dr. M uata Ashby

Neter Ptah Resuanab, meduje

Di n ankh, djed, uas neb

N nesu biti, Kheper Ka Ra

Di ankh djed, uas, mi Ra

First U.S. edition 1996

Second Edition © 1997 By Reginald Muata Ashby

EBOOK ISBN 978-1-937016-05-0

Library of Congress Cataloging in Publication Data

1 Yoga 2 Egyptian Philosophy, 3 Eastern Philosophy, 4 Esoterism, 5 Meditation, 6 Self Help.

Cruzian Mystic Books

Sema Institute of Yoga

About the author Dr. M uata Abhaya Ashby

Early Beginnings: The First Religion

NETERIANISM 10.000 B.C.E. – 2001 A.C.E.

Where Was Shetaut Neter Practiced in Ancient Times?

1. Sais (temple of Net),

1. Anu (Heliopolis- temple of Ra),

1. M en-nefer or Hetkaptah (M emphis, temple of Ptah),

1. Sakkara (Pyramid Texts),

1. Akhet-Aton (City of Akhenaton, temple of Aton),

1. Abdu (temple of Asar),

1. Denderah (temple of Hetheru),

1. Waset (Thebes, temple of Amun -Amun-Hidden Witnessing Consciousness ),

1. Edfu (temple of Heru),

The Term Kamit and the Origins of the Ancient Egyptians

Qamit - Ancient Egypt

Qamit - blackness – black

Qamit - literature of Ancient Egypt – scriptures

Qamiu or variant -Ancient Egyptians-people of the black land.

When Was Neterian Religion Practiced?

OLD KINGDOM PERIOD

MIDDLE KINGDOM PERIOD

NEW KINGDOM PERIOD

The Ancient History of Nubia

Map of Ancient Kamit and Kush

Nubian Restoration of African Rule by Africans in Egypt

Above left- The Nubian-Egyptian Pharaoh Shabaka

A Return to the Old Ways

The Ancient Egyptian texts state:

"Our people originated at the base of the mountain of the Moon,

From a philosophical standpoint, the question as to the origin of humanity is

Recorded by Egyptian high priest Manetho (300 B.C.)

Ancient Kamitan Terms and Ancient Greek Terms

Kamitan (Ancient Egyptian) Names Greek Names

The True Purpose of Religion as a Spiritual Path to Enlightenment and Immortality

M yth Ritual M ysticism

Religion and Yoga

Myth and Ritual

The American Heritage Dictionary defines Myth as follows:

The American Heritage Dictionary defines Mythology as follows:

The Random House Encyclopedia defines Mythology as follows:

1. A long narrative poem that celebrates episodes of a people's heroic tradition.

The Encarta/Funk & Wagnall's Encyclopedia defines an Epic as:

The Keys to Reading and Understanding a Myth

Single Supreme, Transcendental Being - Pa Neter -Neter Neteru - Nebertcher

High Gods and Goddesses manifesting as a Trinity: Amun-Ra-Ptah; Asar-Aset-Heru