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The Inert One

Today is the first epagomenal day, and because I felt the urge, let’s talk about Osirian change as it relates to one of his epithets: The Inert One.

I have been thinking about the Osirian cycles of rebirth a lot this year — specifically the second hour. The second hour is where the deceased, now being inert, has to choose to move forward or to stay in their inertness. I’ve mentioned several times these past two years about how the inert ones have seemingly captured my attention (because I’ve felt inert for years now), and they are still pretty centered and focused in my mind.

In this specific instance (at least), I do believe I know why my brain is so heavily focused on the inert ones, and that is because everywhere I look, I feel like I am constantly seeing people stuck in inertia. They may not entirely be inert, but they are inert enough that they aren’t moving forward in the ways they want to, and every time I see it in action, a part of me gets really upset/sad.

Just like in my last post where I mentioned that while I understand that these Osirian rebirth texts are supposed to be for the dead and not the living, I can’t help but draw parallels between them. As someone who has spent a fair amount of time being inert, I know what its like to have a blind spot, to not realize that despite all of the ground you think you’re making, you’re actually not making ground at all. A house built on sand will not last long, and I have made plenty of houses on malformed foundations in the hopes that it’ll work.

I find it interesting how often my work with both Set and Osiris brings me back to foundations. Set was always very big into telling me to build solid foundations. While most of you know that it was in relation to building our community — that only strong foundations would allow a community like ours to last — I have also had to sit through plenty of pontificating and lecturing from him (and others) about how my own life needs to be built on a solid foundation in order for other parts to function properly. To use the metaphor above: the doors in your house won’t work very well if everything is cockeyed due to uneven foundations. If the foundation is made poorly, everything else above it suffers.

On the flip side, I have always talked about Osiris being the tree outside that secretly grows its roots into your foundation — that by the time you realize what has happened, its too late to do anything, and now you need to call a repair person to fix your house. Even though Set is known for his chaos and destruction of bad habits to lay way for better habits, I think Osiris and his methods of rebirth are an under-sung variation of what Set does.

The key difference being that Set is like the Kool Aide Man, and doesn’t care if you want him there or not, where as Osiris mandates that you have to want to be there. Roberts talks about it in her book:

“Osirian renewal requires a conscious and voluntary entry into the underworld realm, and active desire to fulfill the unification of the living and the dead.”

So one of the key components to overcoming the inertia of hour two is to actually want to overcome it enough to actually move forward. Osiris has this in his own mythology, where he is being kept safe inside of a space enclosed by a snake, and Osiris has to gather enough gumption to force the snake to let him go because all the snake wanted to do was keep him there safe forever (sounds like a coming-of-age trope).

We have to want it. And sometimes it seems like we really do want it, and still can’t seem to make it happen. What is it that stops us from moving forward when we believe we do actually want to?

It’s been my experience that a lot of people stay stuck because of avoidance. You avoid doing the work that needs to be done in order to move forward, so you stay put. Turns out, psychology has a lot to say about what causes people to avoid things. In short, its because your body doesn’t feel like it can handle whatever the doing will bring forth for you to deal with. Sometimes that’s something like a fear of failure, other times it might be a worry that you’ll lose something important, or perhaps that you can’t handle the idea of losing your cool in front of someone over it (notice the common themes of fear and loss of control in all of these.)

It also turns out that we typically behave based off of what we expect, regardless of whether we’re conscious of that expectation or not. So if you expect it to be a shitshow that you can’t really handle, you will essentially avoid it as long as possible. If you’re living with three spoons and you expect it to be a five-spoon task, you may never actually get around to doing it.

For example, I avoided going to the doctor for months while my health degraded because I was worried that it would be way more work than I could handle. I expected that most of the doctors would be useless (they were,) and I worried it would be more emotionally draining and taxing than beneficial. I expected not to receive help, so I avoided even trying because of how daunting the whole ordeal felt it would be.

Avoidance tactics are largely used by people who are completely overwhelmed and burned out. When your body is on its last legs and feels like everything is just Too Much, you will start to avoid things almost reflexively because your body is trying to protect you from taking on more than it can handle. Likely because you are already taking on more than you can handle. This is further entrenched because we often will side with whatever is familiar over whatever is unfamiliar — especially if we’re burned out. So even if its uncomfortable and Awful, you may still stay right where you’re at because at least its familiar.

My grandmother used to have a little quip for these sorts of situations: a dog is laying on a nail poking out of a step, a guy yells at the owner for not making the dog get up off of it, and the owner replies, “I’m not making him lay there! When the nail hurts enough, the dog will get up on his own.” She used to sum it up as “the nail doesn’t hurt bad enough yet, does it?”

And its pretty true. Most of us move because we’ve been forced to move (hello Setian change) or it got bad enough that we are finally motivated to make the choice to move (hello Osirian change.) It’s difficult to enact large-scale change when you’re living in a constant state of near burn out (which is why you should start out with small-scale change,) and so it often takes outside forces to push us to do whatever needs to be done. It’s a shame that so many of us are stuck in these cycles.

As we move into the new year, I think it behooves us to ask ourselves about our state of inertness:

  1. In what areas of your life are you currently inert? What are you avoiding working on or addressing?
  2. When you think of these things you are avoiding, what comes up? How does it make you feel? What is holding you back?
  3. What can you do to address these feelings or things that hold you back?
  4. What are you giving up in order to stay comfortably where you are?
  5. Where would you rather be instead? What can you do to get there?

Maybe by becoming more intimate and aware about the things that keep us inert, and why we let them keep us inert, we’ll be able to overcome our inertia and actualize all of the rebirths that we’re aiming to experience.

How often do you examine your inertness? If you took the time to try to answer the questions above, what did you find?

 
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Posted by on July 29, 2019 in Kemeticism, Rambles

 

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Carrying My Father; pt 2

I have been doing akhu rites for the better part of six months now. Every time I have written the rubrics or performed the rites, my mind has always pictured me doing work for Osiris, the deity that pushed me to do akhu rites to begin with. But this month shifted my impressions of these rites as I got to experience a “slow” death first hand. Suddenly, more and more of the words were describing actions I was doing here in the physical for a man who was in the dying process. This post is to document the parallels I found between caregiving and ritualized tidbits I found in the Coffin Texts about tending to Osiris.

Hail to you who mourns the Bull of the West, who folds her arms on account of the Inert One within the secret place of the Great Hall; who knits up the soul, who builds up the shade and who gives breath to the Inert One in this her name of ‘Her who is in attendance on her lord’.

I’m semi surprised that I didn’t notice it before, but it wasn’t until I had to start doing 24/7 levels of caregiving that I really realized that caregiving is ultimately one of the biggest forms of “attending” to a person that you can do. While I understand that a lot of these rites are meant to be for someone who is already dead, and that the attending is more about preparing the body for funerary rites, in this situation it felt very applicable. When someone moves into pre-active, and finally into active dying, the caregiving you must give them is almost a full-time affair.

In the case of my grandfather, it got to where you had to assist him with almost everything. Getting out of bed. Going outside to smoke. Getting to the bathroom. Getting to the kitchen. Putting on clothing (if he bothered to change at all.) Drinking. Sometimes eating. Your life suddenly revolves around one other person because they’re not able to do very much for themself anymore. I can’t imagine a better picture of what it means to “attend” to someone as you’re facilitating almost all aspects of a person’s comfort and needs.

I belong to the House of Osiris, I watch over it; I veil his limpness, I ease his severe suffering for him; I know what Sia knows, and a path is opened for me, for I am the Lord of Air.

Nobody told me how much laundry you generate when someone is dying.

As much of a difficulty as it was to keep the house clean before things started to really ramp up, the pre-active dying process makes taking care of your “house of Osiris” all the more complicated. Because you’re busy helping a person get around, you find that dishes pile up, that things don’t get done, and slowly everything starts to look a little sad.

But the laundry. You see, when you start to really die, your bowels kinda do their own thing. You’ll relieve yourself in bed on accident because some part of you never got the memo to wake you up to go to the bathroom. There were days when we went through three or four pairs of pants and underwear. Where we needed to replace the sheets in the morning and again in the evening.

Another key job was to “veil his limpness” by making sure that he still looked presentable right up until the bitter end. To me, this plays right into “ease his severe suffering for him,” because you’re not only easing the physical pain via helping administer medications, but you’re also easing the pain of the ego from all of the inability to function. I remember one of the last days my grandfather was alive, I asked him if he was hurting anywhere, and he told me the only thing that hurt was his pride.

Due to my chronic conditions, I’m more or less used to having to give up parts of my autonomy to get things done. I’m used to needing assistance for a fair amount of things. However, for people who have never had to experience such a thing, it’s not easy to not be able to care for yourself. It’s not easy to lose your autonomy. It’s not easy to not even be able to go to the bathroom alone. And part of easing that pain, in my experience, was to create as much normalcy as possible. Treating him like a full-fledged adult up until the end, and never forgetting that there was a person with emotions still resting inside of the body, even after he had gone into his final coma.

To me, it was vital to achieve these things in order for him to have a relatively smooth time of processing the death he was about to experience.

I will not be ignorant of my path to the realm of the dead, for I am a spirit whose mouth is hale, and magic is what equips me according to my desire. I have come free from corruption, I have poured away my foulness.

Despite it being a well-documented thing, so very few people actually know what happens during the dying process. There are tons of web pages that outline what you can expect before you die, and its very unsettling how predictable and “expected” some aspects can be. Many of these things are more neutral-to-positive in nature including giving away of possessions, writing letters or tying up loose ends with other people, and having dreams about dead relatives/friends or your life.

While there are no proven reasons behind why some of these things happen (beyond “its your body shutting down”), there are a lot of people who believe that so many of the steps that a dying person goes through is simply their body trying to prepare them, and make them okay for the death they are about to endure. In many ways, you are “pouring away your foulness” by overcoming hurdles that prevented you from accepting things in your earlier years. Sometimes people will have a complete 180 in their attitude towards dying once they start to have these events happen, and in a way, it is sort of it’s own “magic” that your body equips for you.

Lady of All in the secret place; to whom Osiris turns his back in these his moments of inertness;

However, not every aspect of the pre-active drying phase is seen as being beneficial or even neutral. As it turns out, when your brain starts to shut down and misfire from your body slowly going, you might begin to do all sorts of things. Night terrors, screaming, agitation, and anger are all things that have been reported during the final phase of life. There is even something called “terminal restlessness” that often gets assigned to people who are particularly, well, restless throughout the process.

As I watched my grandfather muck through these particular aspects of dying, I couldn’t help but think of the statements about how Osiris is a Lord of Terror, how it is terrifying to be dying. How someone who is becoming increasingly restless and foreign can be a semi-scary thing to deal with day in and day out. That no amount of happy hormones from their brain can erase the fact that sometime in the near future, this person will no longer exist as we know them to exist. And that further, throughout these periods of difficulty, its not uncommon for your soon-to-be Osiris to completely forget who you are. And yet, you still have to take care of them and deal with whatever shows up.

Hail to you, Mourner of Osiris, Companion of the Bull of Nedit who makes the mummy-wrappings to breathe, who veils the limpness, to whom Osiris has turned his back, helper of the embalmer Anubis when treating the body of the Inert One.

When using this metaphor, I would say that I am Aset, my grandfather would be Osiris, and hospice would be Anup. By far, I would encourage anyone who is coming into the final cusps of death to reach out to hospice or palliative care, because they were very helpful in getting me anything that I needed throughout the process.

I will be frank and mention that two thirds of my family believes that hospice somehow made my grandfather die sooner, but I honestly think it couldn’t be further from the truth. They gave us access to so many resources we would not have had otherwise. It was great to have an RN that I could ask questions to, because when you start to really get deep into caregiving, you end up taking on a lot of responsibilities that you’re not trained for.

Have you ever been taught how to properly fold and place a draw sheet on a bed? I certainly wasn’t, at least not until hospice sent me someone to teach me. Even though I was the one dealing with everything on a daily basis, at the end of the day, I felt like I was more of an assistant, relying on people who knew more about this than I did, to help guide me through the proper care of someone who was dying.

See that I have come to you so that I might see your beauty, So that I might serve you and restore your body.
I have come to you so that I might greet you daily as your son, For I am your son, the Protector of his Father

When my grandfather was still relatively “with it,” I let him associate with whoever he wanted, however he wanted. Most everyone that he had contact with had been informed that he had dementia, and that his behaviours could change or be out of character periodically, they technically were prepared for any oddities that he displayed (I say technically, because they were still mostly in denial up until the bitter end.) However, when my grandfather entered into dying, he was no longer able to make those decisions. Instead, those decisions fell to me.

One of the last days that my grandfather was still able to semi-function, I asked him about whether he wanted certain family members around. I mostly wanted to do this so that I could get a good idea of whether any of these people was vital to his ability to have a peaceful death, since some people do request time with specific folks before they go. However, grandpa wasn’t particularly interested in some folks, and when I discovered that, I knew that I would need to consider what role, if any, they played in his dying process.

Relations with my family have been strained throughout the entire caregiving process that has occurred over the past year and a half, so I’m sure you can imagine how mixed it got when it came to light that I didn’t involve certain people in the final 48 hours of life. For me, this was about protecting my “Osiris.” It was about making sure that none of his last conscious moments was filled with stress or drama. As I tried to explain to my relatives, my job was to facilitate his peaceful passing, not their ego.

Just as Osiris, when my grandfather entered the final stage of his life, he had virtually no ability to defend himself or make choices for himself. He had wholly become the Inert One. It is vital to be careful in who you select to oversee those final moments of your life.

Hail to you, Lady of offerings at whom Osiris rejoices when he sees her, whose great wall is an owner of possessions; who brings air, who gives offerings, who presides over the throne in the secret places of the Netherworld; who clears the vision of the Bull of Djedu, who split open his mouth and split open his eyes when the Inert One asked; who gathered together his arms and legs, who laid Osiris down in [ … ,] who gave abundance to the Lord of the Flood on the desert plateau; who gave offerings. Open a path for the Inert One to the abode of embalming, the pillared bark.

One of the benefits of utilizing hospice was that our “path” to the “abode of embalming” didn’t involve an ambulance. Instead, they will send someone out to collect the body and take it to the morgue. You are asked to give any specific instructions or items to be left with the body during the processing of the body, and then its more or less out of your hands.

It’s a surreal feeling going from doing nearly constant work for someone, only to have the entire space vacant and empty. Figuring out what to do with your time, how to refocus your life, is a little bit daunting. The process leaves not only the Osiris changed, but the Lady of Offerings is changed as well.

O my father Osiris, here am I; I have come to you, for I have smitten Seth for you, I have slain his confederacy, I have smitten them who smote you, I have cut down them who cut you down. I am one who overcomes with strength, the heir of everything; I myself have guarded my body, I have felled my foes, and I have created it, this new state(?) in which I am.

 
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Posted by on July 22, 2019 in Kemeticism, Rambles, Year of Rites

 

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Ma’at as a System

Permaculture has changed my views of ma’at. The more I have begun to understand how the ecological world around us operates, the more I have begun to understand how limited a lot of our discussions about ma’at and isfet are. I’ve also come to feel that if you don’t have a solid understanding of what makes the world we live in tick, a lot of the layers of meaning within Kemeticism get lost. As I looked through all of the posts in the FAQ about ma’at and isfet, I realized that so many of us are trying to encompass the ideas I’m about to put forth, but we lack a language or structure to inform our discussion, and so key parts get lost.

I would like to posit a new way for how we view ma’at and isfet. Specifically, how they interact with one another.

The concept of systems

Our world, whether we choose to acknowledge it or not, is made up of systems that are nested into other systems. To create a generalized starting point for those who aren’t used to talking about systems, a system is commonly defined as “a set of things working together as parts of a mechanism or an interconnecting network” or “an organized scheme or method.” That is to say that life is made up of many pieces coming together, living and dying and bouncing off of one another in such a fashion that life ultimately can continue on, which I briefly touched on in my post about edge effect.

In many ways, this idea contradicts what many of us grew up with, because US culture likes to position itself as allowing people to be self reliant and that needing assistance from other people is a weakness, but the truth of the matter is that even here in the US, we still are reliant on other humans. It may look like we are able to live without help, but when you really think about how your food gets to the store, and then to your house (average of 1,500 miles from farmer to plate). Or how you manage to get anything you own, etc. You really begin to see that we are still a system stuck within a system, a network of cells making our body run (a system) that exists in a much-more-distant network with other humans (all those farmers and manufacturers and unpaid labor and retailers and truck drivers that make all of the “stuff” in our society move around).

Three system types

At the end of the day, we humans are ultimately healthier when we are fully connected and engaged with the systems that support us. Whether that’s nature itself, other humans that are around us, the region where we live, etc. The more I’ve learned about this topic, the more I’ve come to believe that it is necessary for our health to be connected to the systems that support us. Healthy systems are intrinsic to our well being.

In permaculture, systems are ultimately what you’re looking to create. To help determine if the system you’ve set up is healthy or not, there is a sort of classification setup that we have that helps us to figure it out. For any system in question, there are three types of categories to choose from: degenerative, generative, and regenerative.

A degenerative system is a system that is inherently unsustainable. It uses more resources than it gives, requires a lot of upkeep, and is not resilient against extremes, such as extreme weather or natural disasters. For examples of degenerative systems, all you need to do is look around where you live. Nearly every aspect of Western culture is degenerative. Our food system is degenerative. Our transportation systems are degenerative. There is very little about our culture that isn’t degenerative.

A generative system is a system that basically “breaks even.” It may require a fair amount of resources to create, but then requires little-to-no upkeep or maintenance. The most common examples that you see for generative systems are old-fashioned hand tools. Things like hammers, axes, shovels, etc. They require some amount of resource to create or procure, but a good shovel can last you decades if you take care of it.

A regenerative system is the best system to have. These are systems that regenerate their own resources and are self-sustainable once they are set up (to some extent. All systems will ultimately need some level of care to be maintained, but generally, you don’t put much into a regenerative system in comparison to what it provides the participants of said system.) The biggest caveat about regenerative systems is that only living things can qualify as a regenerative system. A forest is a regenerative system. Your body is a regenerative system. Any natural system is considered a regenerative system. Any food chain or natural habitat that hasn’t been massively disturbed should be, ideally, a regenerative system.

So what of it, right?

I believe that in order for the concepts of ma’at and isfet to really make any sense or sing, they need to be viewed from the perspective of systems, specifically because I believe ma’at is inherently meant to be regarded as a regenerative system.

Ma’at as a natural system

Ma’at, like so many of our most important concepts, is personified as a deity while also being regarded as a concept. If we believe that gods are real, living beings, then that would make each deity a regenerative system unto themself. Why? Because living things are regenerative systems when they are healthy. That, by proxy, automatically makes ma’at a regenerative system. But if that’s not enough, the other reason why I think ma’at qualifies as a regenerative system is because it is a natural system. It is a system that follows all of the rules of natural systems:

  1. Nothing in nature grows forever. There is a constant cycle of decay and rebirth.
  2. Continuation of life depends on the maintenance of global (though in our paradigm, I’d use the word “cosmic”) cycles.
  3. Both too many or too few members of a species can lead them to the threshold of extinction (read: moderation is required for sustainability.)
  4. A group’s chance of survival is largely dependent upon one or two key factors in a sea of complicated interrelations between an organism and it’s environment (this reminds me of fighting off isfet, the main factor that could destroy ma’at.)
  5. Our ability to change the world around us increases at a rate faster than our ability to foresee the consequences of such change (you see this in the fact that AE was hellbent on constantly bringing everything back to the First Time, when everything was at its Most Perfect, right as Creation came into being.)
  6. Living organisms are not only means, but ends. Living things have intrinsic worth beyond what benefits they provide to humans (I certainly hope you thought of ma’at when you read this.)

In my mind, all of these principles are present within the ancient Egyptian worldview. Almost all of our rituals deal with themes of overcoming decay and being reborn. Our rituals are meant to help maintain cosmic order, which is why they’re so vital to the continuation of ma’at. And our survival depends upon our willingness to actively fight off isfet. Because all living things have inherent worth, we have to be careful how we move into the future, and so we should always be comparing our methods to Zep Tepi, the time when we Got It Right.

As a natural system, it stands to reason that anything that goes against what allows a natural, regenerative system to regenerate would potentially be considered Bad, or in this case, isfetian in nature. Using this model, we begin to see the emergence of how we can use these tools to begin to determine what qualifies as a source of ma’at or a source of isfet, and even more importantly — how that should inform our own actions and habits in our daily lives.

In my next post, I will discuss how isfet is a degenerative system and how disorder and repetition are the harbingers of a regenerative system becoming degenerative. And in a currently-not-determined number of future posts, I’ll cover how we can use these concepts to determine whether something is building ma’at or leading towards isfet and what this implies about the current state of our community.

 
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Posted by on June 13, 2019 in Kemeticism, Making Ma'at

 

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Year of Rites: May

Ah, May. The month when we finally got to try some new rubrics and have a little bit of variety. The month where I took on a temp job, and suddenly had no energy to invest into said new rubrics.

May.

Monthly Ma’at

This day was poop. I had a migraine, I was frustrated by work, and my ritual ended up getting foisted to the very end of the day. It is the first rite that I’ve done where I felt really rushed, and I didn’t really get any of the positive qualities from the ritual that I normally might (however slight they may be.) I was still adjusting to the new schedule and trying to keep my head above water, so this ritual really got shoved to the side.

Akhu

This was another day where work had messed up some of my scheduling, and so things were a little awkward to get done. Overall, the ritual went relatively smooth, though I will admit I am “eh” about doing anything with O right now. I remember really liking the rubric for this month when I wrote it, but it felt very different when actually being performed, and I’m not sure how I feel about it yet.

As time continues to go on, I’ve found that my issues with O continue to get worse and worse with each passing month where I have to sit down in front of him, and extol to him how he’s amazing and takes care of all of the people of the Duat, and how I’m here to help take care of him, even though on an emotional level, it couldn’t be any further from the truth. This is, by far, the hardest rite for me to do every month. I won’t say I dread it, but I really don’t ever look forward to having to mess with his stuff at this point.

Propitiation

I was really looking forward to trying this rubric out, because I had liked how it came out on paper. I realized partway through the rite that my mirror is technically only one sided, the other side is actually a piece of metal covering up the compact. I also realized I need to find a stand for my mirror, so that it can stand up and reflect properly. I also need another hand.

To this day, the biggest thing that really stops me from completely immersing myself into the ritual is the fact that I have to hold my book and read out of it while trying to do ritualized actions. I really wish I could just perform the rites and not have to worry about reading the rubric.

Execration

For whatever reason, I had the urge to keep my Iyrt Re icon inside of the shrine for this month’s execration, so I did. Overall, the execration was not as smooth as past rites because yet again, my schedule was not going how I had expected it to. And in comparison to a lot of other execrations, I had a hard time coming up with stuff to put on the paper to throw into the fire.

It’s not that I don’t have things that I want to eradicate or destroy, I think it more a case of feeling like it doesn’t matter what I write on the paper. To some extent, I don’t know that I honestly feel as though execrations are doing much one way or another. At this stage, I’m not sure that any of the rites are doing much one way or another — for me or the gods.

But I still did it anyways.

Final Thoughts

If there was one thing that May really drove home, its that having free time helps make for a better ritual experience. Given the distance we have to drive and the amount of time I simply don’t have (I am usually gone from about 7:15 to 6:00), I do feel as though nearly every aspect of my life has suffered for having to be gone all day, and that includes my ritual practice. While I know everyone reading this that also works is going “well, obviously”, I think it bears repeating for folks who may consider shaming others for not doing rites regularly. For those who have to work or have a bunch of “life stuff” to constantly deal with, its understandable why you wouldn’t be the first on board to do regular ritual work. It’s hard to fit in when life feels full as it already is.

I will also add that the second lesson for May is that I really suck at doing rituals with other people in the room. The other hazard of doing the temp work is that I carpool to said work, and so I have very little time by myself. This gets challenging when I’m supposed to be verbally saying the words out loud, and yet I don’t want to make noise because it makes me feel uncomfortable to be doing rituals in a capacity that others can see. Part of me feels that I just need to learn how to push through it, and learn how to do rituals in front of others and not be ashamed. But on the other hand, part of me expects that I’m not going to get to that point anytime soon.

There is a part of me that wants to know when the ritual work gets easier, more predictable, or more fulfilling. I’m not sure I want to know the answer, though.

 
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Posted by on June 4, 2019 in Kemeticism, Year of Rites

 

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May Execration Rubric

I have learned through the first four months of the year that I did not plan out my first execration rubric very well. I didn’t really allot any sort of indication of where to place implements, whether this should be done in a shrine space or elsewhere, nor did I incorporate any sort of instruction if you wanted to burn things outside, and how that fits into the overall ritual scheme.

So this time, I have included more instructions for how I specifically go through the ritual motions in my typical execrations. You don’t necessarily have to do the ritual in the exact same manner that I do (because some of you may not have a safe outside space to even do an execration), but for my own sanity, I needed to include these steps in order to remember what I’m doing.

This ritual typically starts outside for me. I then set up a place to lay my implements down so that I have easy access to them during the ritual. For example:

After that, I actually start the ritual itself. I do the first part of the ritual where I slay the poop and then set everything on fire. I then move inside and wash my hands before I move over to the shrine space to finish giving accolades and offerings to the gods. I will then return afterwards to clean out my execration pot and return it to its usual living space, though this is not noted in the rubric.

Again, you don’t have to follow this particular method, I’m mostly putting it in for my own sake.

I also have found that I tend to prefer repeating one or two short phrases over and over again while destroying my piece of paper, because I find it really distracting to try and read a rubric and do ritual actions at the same time (I need a lector priest.) So I’ve reordered some of the words to be said while destroying a/pep based off of what made more sense to me (for example, moving fire to the end of the list, so that I can actually set the paper on fire while talking about setting it on fire.) And you’re welcome to try and read all of it while doing the ritual actions, read it before or after ritual actions, or just repeat a small portion of it while doing ritual actions. Again, nothing is set in stone.


Be seated Great Gods, in the presence of Geb, the chiefest of the netjeru
For I am Horus, with ma’at upon my brow.
Aset bore me, Khebet raised me, Set served me over and above his own powers,
and Osiris has given me both of his staffs as proof of my Power.
I am at the Head of the Enneads. I am at the head of my father, and at the head of the living.
I have taken control of the Two Lands as Horus the Lord of Justice,
and I stop the movements of those who threaten the netjeru or their followers.

I have come to you, O gate-keeper of the battleground of the gods,
who wards off the evil ones.
To whom the wardens of the fields open up.
O Gatekeeper, open the gates for me,
For I am he-of-the-sharp-knife who went out into the day,
and I have power over my foes.
I have come, a way has been given to me,
I have control of my foot, I have power in my legs,
I have come out into the day against my foe,
I have power over him, as He-whose-shape-is-invisible commanded.
My magic is in my ritual incantations,
I am watchful and weighty, so no one can oppose me. Even a/pep.
I have not come forth unprepared. I have brought my staff, my sandals and my arrows.
So that I may sever the necks and cut off the heads of our foes on this day.

O you whom I have seen from afar,
I shut your eye, for I have bound you.
I am one great in magic which I have sent forth against you.
I have gone off with your strength in my hand, for I am he who displays strength.
I have come that I may take care of the NTRW
As Re and his Eye will it, for they have power over him in every respect.

*Take up your piece of paper, this is where you get to yell at it, stomp on it, tear it up, light it on fire, etc. Follow the prompts in the rubric or do what you feel. Get cathartic.*

Get back a/pep, get back you rebel of Ra
O Bowel, be destroyed before Ra, for I know the evil that you create.
The knife of the execution-block is in your flesh!
Taste the cutting of the Great God!
Your head is cut off! Your body is cut into pieces! You are powerless against my Effectiveness!
Be spat upon oh enemy of ma’at!
Feel the weight of my legs as my foot crushes your body.
Flames cut into your face! Fire consumes your soul!

Wither and rot from the magic in my mouth!
Be put to the fire and be destroyed! Be fallen and crushed!
Thoth’s fingers are in your eyes and his magic has laid hold of you.
Your form is annihilated, your shape is destroyed in all of its places and forms.
You are rendered impotent, your soul does not exist.
Your seat does not exist. Your children do not exist.
You are utterly destroyed in every place.

__

I am this one, invisible of form, in the midst of the sunshine,
I entered into the fray, I have come forth from the fray
the ill-disposed one has not pierced me,
the enemy has not burnt me,
mine is the knife which cuts down any who threaten the NTRW.
I have fed him to the Eye, and the Glorious Eye has parched him.
She has consumed his soul, his spirit, his body, his shadow, and his magic.
For your arm is that of Horus the Great One,
and the Sacred Eye has power.

Hail the Company of the NTRW!
I have come and slain a/pep. I have taken away the heart of the Ill-Disposed One.
I have put rejoicing back in the Barque of Millions.
The hearts of the crew of Re are rejoicing within their shrines,
The souls of the gods are at peace on the double horizon.
Re is triumphant over his foes! As he is triumphant, I am triumphant!

Come you NTRW,
Come in peace and look upon what I have done to a/pep.
His house is destroyed, his wall is ruined, his body destroyed.
Your heavens are established and your cities are firmly rooted.
The Two Lands are in joy, and the hearts of all of the NTRW are glad
for a/pep has fallen into the fire.
All of the foes of all of the NTRW are fallen.
All of the NTRW are triumphant over their enemies.
I stand behind the NTRW and make their arms strong
so that their enemies may be destroyed, as I have on this day.

Presentation of Light:

*Turn on light or light candle, etc.*

As disorder is removed and Order restored,
the Glorious Eye of Horus shines like Ra on the double horizon.
Your word is ma’at, by reason of your Eye, whole and pure.
The Eye of Horus destroys all of the enemies of the
Two Lands in all of their places.
The beauty of the Eye of Horus shines Glorious and Complete.

Presentation of Libations:

Greetings to you, primordial water
You, the father of the gods.

*Pour the libation into a cup or bowl*

This libation is for you, O you Gods,
Your water is yours, your flood is yours, being abundant.
Raise yourself, receive these waters from me, your servant.
I pour for you the primordial water to satisfy your statue;
I have brought you this Eye of Horus and placed it at your feet.
So that you may renew your youth in peace.

Presentation of Food:

The slaughterhouse of the NTRW is full.
I have acted on behalf of my lord,
Lord of the Slaughter, who-sits-upon-his-oil-barque,
To provide you with the hearts of your enemies.

*place offerings on shrine/altar*

Their bones are beneath your feet.
Their voices are silent.
Their names are unknown.
They do not exist.

Offering Ma’at:

I have placed your foes to the fire and Ma’at triumphs in your space.
I have removed falsehood in your time,
I have come that I may raise up Ma’at for you,
For it is what gladdens you, I wish to gladden you with what you desire.
I have smitten, subdued and felled your foes for you,
I have given you vindication in the Two Lands
And in so doing, I have established joy in the Two Enneads,
For after any sorrow, joy must return as ma’at is re-established.
I have set a fond remembrance of you throughout the land,
I have placed the love of you in the hearts of the people in service of you.
May the NTRW be satisfied with what I have done.

Behold that ma’at has become the fiery Eye of Horus.
Her exacting justice has cast out the rebels
And her magics were exacting in the bodies of your foes.
Your ma’at is for you, O Great Gods,
She is in front of you, She emerges from your lips, She cuts your tongue.
She lifts you up high upon your seat.
Ma’at is in every place that is yours,
Thoth, the One who is Great of Magic, makes protection for you
And overthrows your enemies.
Ma’at is established throughout your Domain, truly twice established.
She resides in your heart for eternity.
Have peace and flourish through Her for all eternity.

Reverting the Offerings:

O NTRW, your enemies withdraw from you.
Heru has turned himself to his Eye in its name of
Reversion-of-Offerings.
These your divine offerings revert;
They revert to your servants for life, stability, health and joy.
So that you may flourish for eternity.

 
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Posted by on May 22, 2019 in Kemeticism, rubrics, Year of Rites

 

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May Propitiation Rubric

I was in the process of creating this rubric when I came across a line in the CT where “N” talks about being able to soothe himself by gazing upon his own beauty. This struck me, since the whole purpose of the propitiation rituals is to soothe and calm the Iyrt Re. Which then led me to wonder if we could incorporate this concept into the rubric.

I then remembered that mirrors were an offering in antiquity. I decided that I wanted to use mirrors as an offering wherein we invite the Iyrt Re to betake their own beauty, to become soothed by looking at their own beauty. If it reads a little bit like a self-care ritual, that’s because it technically is, and could be used as such.

So for this ritual, you will need a mirror, preferably two. I would recommend looking into a foldable compact mirror, which usually houses two mirrors on a hinge, which should make it easy to place on a shrine while also keeping costs low.

If you are unable to get a mirror for the rubric, I would suggest taking that section out.


Approaching the Shrine:

Exist. Be. Be with yourself in peace.
Exalted is your power, O burning Ones, O Sated Ones,
Truly, everyone knows of your power.
Your power is established throughout the Two Lands.
O you shining, golden eye of Re
May you awake in peace.

The beauty of your face glitters when you rise, O Mistress of Ma’at, come in peace.
One is drunk at your beautiful face, O Iyrt Ra, come in peace.
Truly, you are exalted
in the hair of Ra, in the hair of Ra.

See, I have come spirit-like and equipped.
I have tread the paths that only you know
So that I could approach you in peace upon this day
O Ladies of Eternity, do not repulse me upon this path.
I have looked upon your Beauty O Goddesses,
And I have come to lift up your heart so that you can behold your Splendor.

Great is your majesty when you are propitiated.
Everything that you see is yours, so long as Ra crosses the sky.
Everything that you see is yours, so long as Geb takes root in the earth.
There is no god who does what you dislike when you appear in peace and glory.

*Step forward, or open the shrine*

I open your temple. I come to you.
Your warmth and beauty surrounds me as I enter. I am not repulsed.
Behold, I have come to you to offer Ma’at,
to nurture your love for yourself.

Purification of offering space:

*Take up water bowl/pitcher*

O water, may you remove all evil,
I give you essential water, O Iyrt Re, a tide in your time.
I bring the flood waters to purify your form.
It drives away evil from your temple
So that you may be truly established on your seat.

*wet your finger and touch the four sides of your shrine, offering table or plate, etc.*

O Netjeret, your altar is cleansed by the water;
Your altar is purified by the incense;
You are cleansed by Horus;
You are purified by Thoth.
Water invigorates your body;
Bask in it and renew your youth in peace.

Presentation of Light:

*Turn on light or light candle, etc.*

May you awake in Beauty, O Glorious Eye of Heru.
Be strong and renew your youth in peace.
You shine like Ra on the double horizon.
Your word is ma’at, by reason of your Eye, whole and pure.
The Eye of Horus destroys all of the enemies of the
Two Lands in all of their places.
Nothing is hidden from the fiery sight
Of the Eye of Horus, Glorious and Complete.

Presentation of Libations:

Greetings to you, primordial water
Greetings to you, O river
Greetings to you, Great Flood,
You, the father of the gods.

*Pour the libation into a cup or bowl*

This libation is for you, O Glittering One.
I pour the libation to water your face
I give you this daily joy; It drives evil away from your heart, it gives brilliance to your ka.
I present to you that which flows from you
So that you may renew your youth in peace.

Presentation of Food Offerings:

I come near you, O Iyrt Ra, the protector of all gods.
I bring with me each and every offering that you love.
For I am Hathor, the Lady of Nourishment;
Who multiplies the cakes and gives life
to those who are faithful to her.

*place food offerings on shrine/altar*

Take the food and provisions for your subsistence.
May it restore your body and sate your hunger so that you may Thrive.
For as you Live, I Live.

Presentation of Mirrors:

Oh you Ladies of Ma’at,
Take these mirrors fashioned by Ptah,
Their disks are the sun and the moon,
Take these discs and hold them to yourself.
Contemplate your perfect silhouette, rejoice to see your beauty.
Exist with yourself. Be with yourself.
See all of your Beauty with both of your eyes.
Hear all of your music and joy with both of your ears.
Feel all of your laughter with all of your members.
Feel the exuberance of the greenness in your heart.

I give you what the right eye sees by day, what the left eye sees by night.
Your beauty, at all hours of the day. Shining throughout the Two Lands.
Softness is for your lips, your nostrils are a summer lotus;
your face is jubilant, you go out in procession and the gods rejoice to see you.
I give you joy for all of the people, for when you feel joy, the people feel joy.
Your love is great in the hearts of the people, for your love of the people is great in your heart.

Offering Ma’at:

Ma’at exists within you, in all of her radiance.
Your heart is glad when she appears within you.
Ma’at is always with you, for she is you.
Her glittering light shines forth from your jubilant face
When you are close to her, your green beauty shines through and the world rejoices.
Ma’at has taken her position within your shrine.
Thoth, the One who is Great of Magic, makes protection for you
And overthrows your enemies.
Ma’at is established throughout your Domain, truly twice established.
May you draw ever closer to your inner ma’at,
May her essence wash over you.
She resides in your heart for eternity.

Reversion of Offerings:

O Iyrt Ra, your enemies withdraw from you.
Heru has turned himself to his Eye in its name of
Reversion-of-Offerings.
These your divine offerings revert;
They revert to your servants for life, stability, health and joy.
So that you may flourish for eternity.

 
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Posted by on May 13, 2019 in Kemeticism, rubrics, Year of Rites

 

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May Akhu Rubric

Approaching the Shrine:

Hail to you, O Beautiful King of the West!
See that I have come to you so that I might see your beauty,
So that I might serve you and restore your body.
I have come to you so that I might greet you daily as your son,
For I am your son, the Protector of his Father.

O He who causes all Good things to happen,
Allow me near to you, do not repulse me upon your path.
Betake yourself to me, draw near to me, and I shall draw near to you,
Turn to me, for I am your son, the one who attends to you.
As I turn to you, the one who attends to us all.
Turn to me for I am your son, I am Horus,
And I have come that I may perform these glorifications for you.

May you hear the sound of my voice with both of your ears,
and may it awaken your heart.
May it alight the ma’at that is in your heart upon this day.

*Step forward or open the shrine*

Awake in peace, Bull of the West, awake in peace.
Rise up and be full of life, for you are not dead.
Raise yourself up with both of your arms
and receive these bounties of yours that have been provided for you.
Betake yourself to me, be near to me, for I am your son Horus,
and I enclose you within the arms of your mother Nut,
So that you may be enduring.

Awake in peace, O Spirits of the West, awake in peace.
Rise up and be full of life, for you are not dead.
Raise yourself up with both of your arms
and receive these bounties of yours that have been provided for you.
Betake yourself to me, be near to me, for I am your son Horus,
and I enclose you within the arms of your mother Nut,
So that you may be enduring.

Purification of offering space:

*Take up water bowl/pitcher*

I bring you the water to purify your form.
With it, your head and your bones are reunited.
The evil against you disappears,
Your purification is the purification of the gods who purify Re.

*wet your finger and touch the icon*

O Osiris, the water protects your flesh.
I make your body healthy, I purify your limbs from evil

Presentation of Light:

The Eye of Horus comes to you
Intact and shining like Ra on the horizon.
The four torches go to your ka, O Osiris.
This torch is attracted to your ka, O Osiris, Foremost of the Westerners.
Like a moth to a flame, it cannot resist your presence.

*Light first wick*

This torch is your protection, O Lord of Ma’at
You are truly Enduring because of its protection.
It spreads its protection over you; it defeats all of your adversaries.
Truly, your adversaries are fallen.
Come to this Eye of Horus, Great Osiris.
Let its light renew your youth in peace.

It is Osiris who causes the torch to be bright for the potent Bas in the Duat.
May you make the living Ba of each-and-every Akh within your Domain
to be strong with their ka so that they will not be
repelled or turned back from the portals of the West.

*Light second wick*

This torch is your protection, O Spirits.
You are truly Enduring because of its protection.
It spreads its protection over you; it defeats all of your adversaries.
Truly, your adversaries are fallen.
Come to this Eye of Horus, O Numerous Akhu who reside in the Duat.
Come to this light and let it renew your youth in peace.

Through the powers of the Eye of Horus
Each and every akh in the Duat flourishes.
They are restored to their true shape and form
As sure as the sun crosses the sky every day.

Presentation of Libations:

This is your cold water, O my father!
This is your cold water, O Osiris!
Come to your son, come to this Horus;
See that I’ve brought it to you
So that your heart may be made glad by means of it;
I bring to you the Eye of Horus,
that your heart may be made glad by means of it.

*Pour the water into first cup or bowl*

O Osiris, take this Eye of Horus
Which has been given to you by your son
So that you may live in Eternity
Glorious and complete.

*Pour the water into second cup or bowl*

O Glorious Spirits, take this Eye of Horus
It parts your mouth so that you may you taste its taste
Accept this Eye so that you may live in Eternity
Glorious and complete.

Presentation of Offerings:

I am he who provides provisions, who makes fresh the sustenance of Osiris,
O Osiris, come to this your sustenance.
Come to these divinities which have been provided for you.

*place first offering*

As you are provided with a god’s-offering, these akhu are provided with bread.
You have come to your ba, Osiris, ba among the akhs,
in control of all that he sees, to whom the Ennead tend.
I have given you Horus’s eye, I have allotted it to you: may you endure because of it.

*place second offering*

O Glorious Akhu, stand up and receive this your bread from me.
O Great Spirits, I will be an attendant for you.
O Enduring Akhu, accept Horus’s eye, your bread-loaf, and eat.

Grow aroused, you Great Akhu
Take this Eye of Horus and become uplifted.
In your place of Completeness you do not hunger. You have no thirst.
Your contentment is all you know in the land of the Duat.
Your heart becomes awash with joy
And your hearts fill with ma’at.

Offering Ma’at:

Hail to you great spirits! Hail to you Foremost of the Westerners!
I have come to you on this day to restore your faculties and make you Whole.
I have given you your autonomy, your authority.
I bring to you your heart, as Horus brought the heart of his mother,
as Aset brought the heart of Horus.
Take this heart, this eye of Horus, allow it to part your lips.
It quenches your thirst, and rests firmly upon its seat.
Ma’at surrounds you, she envelopes you as a shroud, so that you are protected by ma’at always.

Ma’at is before you every day, like the daily rising of the sun.
Your heart is glad when she appears before you.
Ma’at has come so that she may be with you.
Ma’at is in every place that is yours,
So that you may rest upon her.
Ma’at has taken her position within your shrine.
Thoth, the One who is Great of Magic, makes protection for you
And overthrows your enemies.
Ma’at is established throughout the Duat, truly twice established.
May your contentment with her wash over you.
She resides in your heart for eternity.

O Great Akhu, become clean through Horus’s Eye and
Make your bones firm.
O Great Akhu, become Whole through Horus’s Eye and
All of your obstructions will be removed through Osiris’s two kites.

O you akhu, you shall be able to go forth into the day because of what I have done for you.
You shall have power in your legs in the morning.
You shall have power in your legs in the evening.
You shall have power in your legs at the lamp lighting.
You shall have power in your legs at all seasons,
at any hour in which you desire to go forth.
You shall have power in your legs in every tribunal, in every court.
You shall have power in your legs in every place which your heart desires to go forth at any time.

You shall have power in your body so that you may ascend to Ra,
to bask in the presence of the Great God as the Lord of Abydos does.
You shall not perish. You shall live and have permanence in your presence.

You will not perish, your ka will not perish
As Osiris lives, you shall live.
As you live, Osiris lives.

All of the residents of the Duat fills their body with magic and quenches their thirst with it.
They wash away their dust and find their place amidst the web of life.
Each Gleaming Spirit and each NTR of the Duat feel contentment with their place within the Whole.
The Whole of the Duat lives in harmony, a million times effective.

Reversionn of offerings:

O Great Bull of the West, your enemies withdraw from you.
Heru has turned himself to his Eye in its name of Reversion-of-Offerings.
These your divine offerings revert;
They revert to your servant for life, stability, health and joy.
So that you may flourish for eternity.

 
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Posted by on May 7, 2019 in Kemeticism, rubrics, Year of Rites

 

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Year of Rites: April

This month’s rites passed with few hitches. I had managed to find a sort of rhythm and peace throughout the month that is a rarity for me. While the month was not without its challenges, I found that things were much improved over March.

Monthly Ma’at

This day was a complete roller coaster ride. From migraines to getting windshields replaced to arguments, this day kinda featured everything. The rite was squeezed in at the end of the day after I was able to get home from everything that had gone on. It wasn’t ideal.

I felt compelled to do a second Monthly Ma’at rite on the following Monday. I realized that I could technically do a ma’at ritual whenever I felt inclined and it could easily stand in for a daily rite if I wanted.

Akhu

There is very little to report for this one. The ritual went as it usually does. My body wasn’t cooperating with me that day, so I was more into resting than anything else. I didn’t bother trying to figure out how to make the offerings be the same for both akhu and O, so I decided to just let the shape of the bowl make it “equivalent” as though the offerings were the same.

Propitiation

This month’s propitiation fell right in the middle of a huge depressive streak. The day that I was supposed to do my rites, my schedule got messed up partway through the day, and so I ran out of time and energy by the end of the day. As such, I did my ritual on Saturday morning, which works in my favor in that I can give her fresh meat to eat instead of leftovers.

I have been slowly adding to the image every month, so this is a close up of what it’s looking like now. I kinda want to make a more-green one.

Execration

This month’s execration was a completely new idea for me.

So I had been thinking about how I felt like I was being blocked on all sides for quite a while now. And since the monthly execration was coming up, I felt like it might make sense to do something to help cut down anything binding me in place. I come up with the idea of creating a physical representation of myself being held back. I’d put an item that I associate with myself in the middle, wrap a paper with all of my hurdles written on it around said item, and then tie all of that up with string. I’d then throw it into the fire and let all of my bindings get burned away from me.

Thing is, I didn’t want the item I associate with myself to be destroyed in the fire, so I created a sort of “package” to put around it.

So the item is on the inside. I then wrapped parchment paper around that, and then aluminum foil around that. Then to be extra extra sure, I made a homemade “dough” that I then wrapped outside of the tin foil. That way, I knew the heat of the fire wouldn’t damage the item inside. I then wrote the things I wanted to be removed on the piece of paper and tied that around the outside of my parchment-foil-dough package.

It barely fit in the pot, but I made it work.

And then I set it all on fire and did my usual ritual rubric.

I offered grapes, because hearts, and grape tomatoes that we recently harvested.

He Goes Forth

This was another example of my schedule getting too busy for my own good, and having to shove my ritual off by a day. I was in the process of starting a job when this ritual came up on the calendar, and I was so overwhelmed by it all that I completely spaced doing it until it was too late at night to be able to give offerings, so I decided not to bother.

So I did my ritual the next morning, which has become my sort of “mistake MO” as it were. Just like with the propitiation above, shifting it to the next morning meant that I could give him fresh meat, which is good. Since my job will be potentially going on until the end of June, I may start doing all of my rituals first thing in the morning to make sure that offerings are readily available.

Final Thoughts

This month was hectic in a way that was different from March. I managed to get all of my rites done, and was able to try some new stuff with the execration, which I appreciated. I have created a new set of rubrics for May, and will be releasing them in the next two weeks. The only ritual I haven’t made a new rubric for is He Goes Forth, and I’m not sure if you guys want a modified/updated rubric for him? I will continue to give Wpwt a monthly rite for the rest of the year (at the very least), but I’m not sure how public I will be making the rites, so I guess give me some feedback in the comments as to whether you’d want me to publish another rubric for him or not?

I’ve found that as life continues to get more hectic, I find it harder and harder to want to make time for rituals, and I’m not sure why I don’t seem to be getting quite the same fulfillment out of doing them as I was initially (although all of my “fulfillment” has purely been this lowkey drive to want to do more rituals, which is only lukewarm in terms of enthusiasm in my books.) As we move closer to the heavier ritual season for our religion (aka Wep Ronpet Season,) part of me can’t help but be nervous about how I’m going to manage to get everything done, since O hasn’t been particularly clear about what he expects from this year’s Wep Ronpet.

I guess time will tell.

 
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Posted by on May 6, 2019 in Kemeticism, Year of Rites

 

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May Making Ma’at Rubric

I focused the next branch of my Making Ma’at/Monthly Ma’at rituals to be more on Ma’at herself.


Approaching the Shrine

Awake in peace great gods, awake in peace.
I am Re who issued from the Nun in
this my name of Khopri, and my soul is a god.
See me with both of your eyes.
Hear me with both of your ears.
Come to me, be with me, do not impede me.
For I am Re, Lord of All.
I have come to be with you great gods, awake in peace.

Oh you who guides the NTRW, who detests wrongdoing,
Who breathes ma’at, does ma’at and causes the NTRW to live upon it daily,
Who causes ma’at to spring forth through the work of your arms.
You who gives power to Osiris, who satisfies the hearts of those who are in your service,
who detest wrongdoing, who live and breathe off of ma’at daily,
I come to you, awake in peace.
For I am the Lord of Light, and I have crossed the firmament between us
So that I may gaze upon your beauty, O Uraeus of the Eternal One.

I have come so that I might raise you aloft on your standard,
So that I might put you high above all else,
So that everyone may see your magnificence from every corner of the Two Lands.

*Step forward or open the shrine*

I open your temple. I come to you.
Your warmth and beauty surrounds me as I enter. I am not repulsed.
I have come today to renew my connection with you, O Mistress of Ma’at,
To raise you aloft in my heart.

Purification of offering space:

*Take up water bowl/pitcher*

O water, remove all evil,
I give you essential water, O Shining One, a tide in your time.
I bring the flood waters to purify your sanctuary, O Mistress of the West.
I bring you the flood waters to purify your temple
and your statue in your place.

*wet your finger and touch the four sides of your shrine, offering table or plate, etc.*

O Ma’at, your altar is cleansed by the water;
Your altar is purified by the incense;
You are cleansed by Horus;
You are purified by Thoth.
Water invigorates your body;
You are refreshed and renew your youth in peace.

Presentation of Light:

*Turn on light or light candle, etc.*

May you awake in Beauty, O Glorious Eye of Heru.
Be strong and renew your youth in peace.
You shine like Ra on the double horizon.
Your word is ma’at, by reason of your Eye, whole and pure.
The Eye of Horus destroys all of the enemies of the
Two Lands in all of their places.
Nothing is hidden from the fiery sight
Of the Eye of Horus, Glorious and Complete.

Presentation of Libations:

Greetings to you, primordial water
Greetings to you, O river
Greetings to you, Great Flood,
You, the father of the gods.

*Pour the water into a cup or bowl*

I present to you, O Magnificent One
the cup filled with primordial water;
Which has come from the Sacred Place.
Receive this water from my hands and take it to your countenance,
For I am of you, with you, one of you.
I pour the libation to water your face;
May your thirst be quenched.

Presentation of Food Offerings:

I come near you, O Mistress.
I bring the food and provisions for your continued renewal and growth.
O you who nourishes the gods,
Who causes the living to grow, and makes firm the bodies of the living
I bring you offerings so that you may nourish yourself.
Take these offerings to yourself,
Allow them to revitalize yourself in all of your places.

*place offerings on shrine/altar*

I am Hathor, the Lady of Nourishment;
And I have insured the nourishment of the gods
As the gods have insured my own nourishment.
For as you Live, I Live. And as I live, you live.

O you gods, see that I am here,
That I have come to join the solar circuit,
For I am one of you.
That I have taken Ma’at to myself as Re does daily,
That I am here to make sure that ma’at flourishes through the work of my hands.

O Mistress of Ma’at, who is always sitting firmly upon her seat.
Your warmth is felt in every shrine, every ib, every place within the Two Lands.
You rise daily with Re. The NTRW partake daily of you.
In return for the guidance and protection you give,
All of us give back to you, recreate you, ensure that you flourish in every place
Through the work of our hands.
You are immune to any ill which has gone forth from any place
Because you are the Bull of Justice, and people fear your fierceness and know your name.
Your legs are strong, and your arm is strong.
You know your worth as I know your worth.
O you who causes people to live.
Your name will be carried aloft by the people O Great Ma’at
They will carry you in their hearts and in their minds.
You will cut their tongues and guide their legs.
Your name will not perish and your radiance will be known.

Presentation of Ma’at:

O You giver of life, who keeps the land alive through the activity of your arms
I know you. I know your name.
You open the noses of the living.
You keep the gods alive.
O Mistress of Protection, who protects the gods.
I offer yourself to you, for I know your worth.

The NTRW have peace and flourish through you, O Great Ma’at.
Their hearts live when you rise before them.
Rise O Mistress of Ma’at.
Exist so that the gods may exist in peace and harmony.
Take up position within every shrine of every NTR in every place of Your Domain.
Awaken the hearts of the Ennead and move each NTR to action
In all of your passion and beauty.

O Great Gods, feel ma’at stirring within your hearts.
Feel her invigorate your members and your limbs.
Remember that you exist because ma’at exists
That Ma’at exists because you exist.
Ma’at has made her way upon your brow and into your heart,
And she exists within you forever.

Ma’at has taken her position within your shrine.
Thoth, the One who is Great of Magic, makes protection for you
And overthrows your enemies.
Ma’at is established throughout your Domain, truly twice established.
She is yours forever and ever, O Beneficent Gods.
And as she is yours, she is the people’s.
For as you live through her, your people live through her.
For ever and ever, a million times effective.

Revert your offerings:

O Great NTRW, your enemies withdraw from you.
Horus has turned himself to his Eye in its name of Reversion-of-Offerings.
These your divine offerings revert;
They revert to your servant for life, stability, health and joy.
So that you may flourish for eternity.

 
 

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Connected in Loneliness

I have been lonely for as long as I can remember, and I’ve handled it in various ways throughout my life. When I was younger, I disassociated all of those feelings away. As I got older, I found the “better” method of handling my loneliness was to funnel it into work. Because if you’re busy, you don’t have time to listen to the feelings gnawing in your stomach. Over the years, I’ve found that I could combine my incessant need to drown things out via work while also trying to fix my constant loneliness. Which is probably why TTR as you know it even exists.

In recent months, I’ve found that the topic of loneliness has been on my mind again. Due to the current circumstances of my life, I find that the feelings of abandonment and neglect that I would have experienced in my youth frequently bubble up to the surface. Because I’ve gotten better at being able to look at my feelings and remain somewhat detached from them, I’ve found that I’m able to actually inspect them before being overwhelmed by them. This has resulted in a fair amount of navel-gazing about loneliness and how it relates to a person’s personal religious practice. And by extension, how it relates to the gods, and whether they get lonely or not.

I suspect that being a member of a more “fringe” religion leads to loneliness playing a larger role in our community’s experience as a whole. Unlike being in the dominant religious group of wherever any of us is living, where you can find physical places to worship with other human beings, most of us are stuck creating our own religious experience in our own homes. I think its all very foreign, this trying to allocate resources to concoct, conceptualize, and implement whatever brings religious meaning to us while still engaging all of the other aspects of our busy lives. It’s a lot of extra work, and I think many of us don’t take the time to consider what impact that can lend to one’s religious experience. It’s a lot easier to build off of something that already exists than to have to figure out how to create it yourself from scratch. It’s a lot more motivating to participate in your religion if it is socially fulfilling or enriching.

In many respects, our choice in religion others us to a degree. And in that sense, our religion creates an ideal space to be lonely.

On a whim. I asked about loneliness and religion over on tumblr. I wanted to see how others relate to loneliness, and how that influences their religious practices. I left the question vague, as I wanted to see how people interpret loneliness without a wider context. I would say that most of the responses fell into a few categories:

  1. Loneliness is an act of being alone. This can allow for greater freedom to connect with the Divine, because there is no one around to interrupt you.
  2. Loneliness as a necessary tool or experiences. That some of our experiences are going to be inherently lonely, because we experience things differently as individuals. In most of these responses, the othering that comes with loneliness is temporary or situational, and not all-encompassing.
  3. Loneliness that separates a person from other people, as in being the only participant of your religion that you know of, or being the only non-white participant in your religious circle. This loneliness is pervasive and persistent.
  4. Loneliness that separates a person from the gods, as in not being able to connect with a deity as much as one would like, due to the fact that they aren’t living in physical forms we can interact with.

In these responses, I would argue that there are two over-arching relationships to loneliness. On one hand, it seems that people equate loneliness to being alone, nothing more and nothing less. On the other hand, it seems that people equate loneliness to being disconnected from others who are similar to themself, which is the definition I tend to err towards. From a mental health perspective, loneliness is not about being alone, it’s about being disconnected from other humans–regardless of how many humans are in physical proximity to you.

The ability to feel connected with people comes from a sense of someone being open and available to you, and by extension, you being open and available to them. It’s an open-door policy that works in both directions, respects both people’s needs and boundaries and leaves both people trusting the other with vulnerable aspects of themself. You can’t be connected with others unless you’re comfortable being vulnerable with them.

When you read that paragraph, how many people come to mind? How many people are you really connected with? How about your gods? Does the definition of connection apply to your relationship with them? Do you think that the gods feel connected with you?

Connection is ultimately the “cure” for loneliness, especially if its chronic in nature. And yet, according to most research, most of us do not feel connected with anyone. I might go so far to venture that many of us don’t even feel connected to ourselves. In recent months I have come to understand isfet as being “stuff that tears at the social fabric of human society,” and by that definition, loneliness might as well be a type of isfet because not only does loneliness make us miserable, it literally cuts your life short.

And if that’s the case, wouldn’t that make connection a form of ma’at? The balm that eradicates isfet from your life and restores the social fabric that us humans require to survive?

If 2019 is the year of making ma’at, then it stands to reason that this should be the year we start to tackle the loneliness that permeates our community. I don’t have any concrete solutions, but this is a call to action for anyone reading to start pondering about how we can work on helping members of our community to become more connected. Not only with each other or the gods, but also with ourselves. Figuring out who we are, making ourselves a priority allows us to give more space to other people when they are in a time of need. Treating ourselves as an important member of our own life helps us to form deeper, healthier relationships with others. Learning about yourself also teaches you how you want other people to treat you, and by extension, helps you create better boundaries, so that you can learn to trust people better. Which ultimately leads to… more ability to connect with others.

When you think about the loneliness that is in your own life or religious practice, what comes to mind? What helps you to feel connected to others? What steps are you performing to create more connection between yourself and others? What are you doing to help yourself become more connected with yourself?

Some resources to get the conversation started:

 
 

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