Invoking Ausar

•February 26, 2012 • Leave a Comment

Before we can truly live, we must symbolically die and shed our old ways and be resurrected into the new, to be able to fully become what we were born to be!

 Invoking Osiris

FORMULAE for the bringing in of Osiris-Sokar, in connection with the
mysteries spoken heretofore.

Hail, royal one, coming forth in the body!
Hail, hereditary son, chief of the ranks of the gods!
Hail, lord of many existences!
Hail, thou whose substance is like gold in the temples!
Hail, lord of the duration of life, giver of years!
Hail, lord living throughout eternity!
Hail, lord worthy of many hundreds of thousands of praises!
Hail, brilliant one, both at thy rising and thy setting!
Hail to him who maketh pleasant all that which breatheth!
Behold the lord of great fear and trembling
Hail, lord of many divinities!
Hail, resplendent one-with the white crown, lord of the royal crown!

(B.M. PAP. 10188)

Behold the lord Osiris! (Repeat four times the Formula.)

Is not his Kher-Heb priest 1 held in awe in this temple–great in
heaven and great on earth? (Repeat four times the formula.)
Are not the two impersonators of the goddesses, and Hunnu, the
beautiful, approaching to thy shrine at this moment? (Repeat twice.)
Do we not behold the excellent sistrum-bearer approaching to thy
temple and drawing nigh, though thou hast departed from us?
Lo, Hunnu, the beautiful, passeth over the land hourly and yearly,
at his proper-season;
He, the purified image of his father Tenen, the essence of deep
He proceedeth from Tum, the most excellent lord:
Perfect is he, like his father, the eldest god born of the body of his
Come thou to us with thy attributes
Let those among us who travel not thy path be embraced by thee:
Beautiful of face and greatly beloved is the image of Tenen, 3 male
lord of love, adored when he exhibiteth himself.
His limbs fail from his being bound;–
Come thou in peace, oh thou lord of those among us who behold the two
goddesses united!

Afflictions and evils exist not for thy members, for they are not of
thy creation.
Oh thou, our chief, turn again thy face toward us,–thou mighty one,
great one among the gods!
The path that is visible to thee is one that cannot be described, oh
thou child Hunnu,
For it doth remain, though thou goest forth through heaven and earth
with thy attributes!
Lo, thou art as the Bull of the two goddesses–come thou, child
growing in peace, our lord!
Behold us! Thy essence existeth with us like as the essence of Tebba 1
existeth in the place of his destruction.
Come thou in peace, oh great child of his father Mentu!
Within thy temple fear thou not:
Thy son Horus avengeth thee, and he woundeth and carrieth away him who
lurked in his den,
He whose name a daily flame destroyeth from among the gods–Tebha
perisheth as waste matter.
As for thee, thou hast thy temple
Therein fear thou not Set, nor every calamity done by him or brought
about by him.
Nut proceedeth forth, and embraceth thee with joyfulness;

Travel thou through the land among us, odorous at thy coming forth.
Rebels behold us gazing upon thy face, glowing in its marvellousness.
Behold! our lord is upon our left hand, and behold the beautiful face
of the beloved lord turned toward us!
Lo! the Bull, begotten of the two cows Isis and Nephthys!
Lo! there cometh the bearer of the bronze-coloured sistrum, as the
praises increase;
Beautiful when he beholdeth him, the lord, among the seated ones,–
He, the progeny of the two cows Isis and Nephthys, the child
surpassingly beautiful!
He appeareth unto us in thy image, like the one beloved.
Behold thou me, thy sister Isis, loved of thy heart, loved by thy
Loved art thou, because of the inundation of the land this day.
Travel thou among us, oh thou praised one,–
Raise us living in place of what thou hast made empty.
Come thou in peace, oh our lord, whom we behold; our prince!
Approach in peace; drive away tempest from before our temple;
Send thy protection over us like a male protector (Repeat.)

Lo! the two goddesses! Behold Osiris, bull of Amentit, who is alone
Very great is he among the gods; the virile infant, the great heir of
Sab, 1 born the image of the God of Gods!
Come thou to the two widowed goddesses
There goeth about thee the whole, circle of the gods, and they meet
with thee!
Behold, Set 2 cometh–grievous is his name when uttered near thy
shrine, in presence of thy father, oh Ra;–
He is cast forth to contend with opponents
Come surely to thy priests, striving and grieving before thy temple;
Come surely to thy priests, in none other than thine own image!
Our lord sitteth down in his temple in peace alone; the great
conqueror is his name.
After his long suffering he resteth, taking dangerous council against
his enemies
He smiteth the land in his designs.
Go forth, great one with the gods;
And with thee the circle of the gods in front, with the instrument-
opening-the-mouth, that it may equal thy perfection before the gods.
Walk through the land entirely, great one which art a body, with the
royal Uraeus upon his forehead.

He is carried within his heart;
At his coming, the whole speech of the god loved alone is found; his
soul is exceedingly beloved.
Live thou in repeated union with the two goddesses;
Thy arms shall attain their desire now as formerly;
Thou hast proclaimed thyself under thy signet as a king of the circle
of the gods–the lord!
Thy priests surely come; thy father Ra smiteth that which hath evil
The circle of the gods surroundeth thy pathway, and they meet with
Destroy thou the evil ones and the great calamity which has fallen
upon the two counterparts, Isis and Nephthys:
Thy house is holding festival for the calamity (of evil-doers).
His enemies are cut off by disaster from him, when they behold him:
He overfloweth the land as is his custom.
He hath driven away disaster from Nut; the surface, of the earth hath
he laid bare, and carried it away in his chariot:
He hath carried away and smitten the enemies of thy father, oh Ra, to
justify himself. Thy son Horus is fettered so that he may not answer
to thee:

Traverse thou the land in thy manifestations, stride thou like Nut
over the four quarters of the world.
Thou passest over the land, above the godly temples of the two
goddesses, Isis and Nephthys:
At thy proceeding thou art exalted twice over.
Behold, Set in his chariot–thy enemies are not his enemies!
Come thou into thy temple, oh Osiris, and seek for thy place;
Behold thou, and hearken to the speech of Horus, lying in the arms of
his mother, Isis:
Overcome thou indeed in the two lands, oh lord!
Carry out thy word, preserve it in the temple, inscribe thou it, oh
great God;
Restrain with thy manifestations, in thy going forth from thy temple,
oh Osiris!
Come thou in peace to thy seat, oh lord, Conqueror!
Show us the great Bull, the lovable lord, as he shall become!
Thy duck, thy sister, Isis, produceth the sweet odours belonging to
thee and with thee,
Yet thy way doth not tend toward us, oh our lord!
Give thou life from the beginning unto believers!

Hail! Guard thou the inundation in the land of Tesdu, 1 like as thou
hast never done before!
Thy sister cometh to thee; she openeth for thee her arms, oh great
god, living, great, beloved!
She dandleth thy son in front of thee, at the head of the south and
the north!
The lord of ornamentation, the great male one in the heaven of the
gods, is decorated!
Thou camest from thy mother, Nut; she spread herself out before thee
at thy coming forth from her;
She protected thy limbs from all evil; she followed thee as her babe.
She drove away every danger from thy limbs, chiefly that which was
harmful to thee, thou child, the lord.
He goeth forth from Nut; he gazeth upon this land as its head, he the
only lord, the child!
Thou goest forth from this cow which conceiveth from the gods, oh thou
opener of the underworld in its time!
Lo! the child followeth; thy father Ra remains not;
Thy son Horus shall take vengeance for thee upon the enemy for every
calamity brought about by him.

Come thou to thy temple, and fear thou not!
Come thou to thy temple, and fear thou not!
Behold the two impersonators of the goddesses behold the excellent
Approach to thy temple! Be thou exalted twice over in thy temple!
Lo, the gods are in their places! I am the glorious sister of her
elder brother!
Thy wife, the elder of thy mother!
Come thou to me, running after my heart, which would look upon thee;
Thy back hath never been beheld by me-make clear the way to us, before
Behold Ra in heaven! Protect, oh Nut, the land!
Make a shadow in the land as doth Ra: inflame the heart, that thou
mayest escape evil:
Inflame the heart, to cause thee to come after me!
Lo! thou canst not prevent it from turning me toward thee.
Firm are the dwellings of Osiris returning on his paths!
I am seeking after love: behold me existing in the city, great are its
I grieve for thy love toward me-come thou only, now that thou hast
Behold thy son, who causeth Tebha 1 to retreat from destruction!

Hidden am I among the plants, and concealed is thy son that he cannot
answer to thee, while this great calamity remaineth!
Yet concerning thee, there is no likeness of thy flesh left:
I follow thee alone and surround the plants, each of which holdeth
danger for thy son,–
Lo, I, a woman, in front of all!
Behold this male child! Lo, I know, I and the Opener-of-Ways, Osiris.
I go about thy ways, I turn back towards my elder brother, escaping
from danger.
I inflame the hearts of hundreds of thousands, and ponder greatly upon
the gods.
Behold us, oh lord! let thy love not lack before our faces, thou male
one, sweet lord, ruler of Egypt, lord eternal!
Fly thou with life, prince everlasting; destroy the ones who know not
the goddess, thou ruler of Upper and Lower Egypt, the lord!
Command over Deseret: –there thou remainest not,
For full of me is the heart which existeth in him, the elder, the
Command over the Nome of Iqertet!
Come to me with thy attributes Come in peace!
Come in peace, oh ruler of Upper and Lower Egypt, thou prince!

Come in peace because of our love for thee–come like the breath, like
my love at beholding thee!
My arms are raised for thy protection; love thou me!
Love thou me in the two orbits of the Realms of Osiris, full of my
pondering about thee!
There thou dost receive a fillet for the hair among them who dwell
Breezes blow for thee with perfume, oh husband, elder, lord beloved!
Come thou in peace to thy temple–lo, the excellent sistrum-bearer
approacheth to thy house, with his instrument of music on his arm.
(Repeat twice.)
Thou dost take from thy shrine thy possessions as the male one of
Amentit, the place of thy shrine;
Thy body is before the temple of Hennu. Hail! in thy name of prince
Horus cometh to thee in strength;
He removeth thy limbs and he collecteth thine emanations and that
which goeth forth from thee:
The great god approacheth at thy word, and is restrained by thy
Come thou in peace, oh our lord, the child, for continually thy son
Horus doth avenge thee.
Come before thy temple-grant abundance to thy p. 39 holy temple which
thou lovest, oh prince, leader, strong one!
Break open before us as the only Egg, oh strong one, valorous son!
Lo, this one is the opener-of-the-body, the masterful one–the god Seb
is before his mother.
Great are my adornings, for that done in Amentit is beloved:
He hath vanquished disaster, he is lord of the dead, the Bull of
Amentit, born of Horus-Ra of the two horizons, the child lovely to the
one beholding him.
Come thou to us in peace twice renewed–remove thou thy penalties;
Drive away the evil moment, oh our lord!
Come thou to us in peace twice renewed! Praise the child!
The elder cometh in peace, rejoicing, and there cometh the looked-for
ruler of Egypt, the prince eternal, as “Still Heart.” 1
As “Still Heart” is thy heart, oh our lord; come thou to thy temple–
fear thou not the great evils.
Dost thou not behold and hear the words uttered at thy Heb-festival?
Behold, the excellent sistrum-bearer!
There cometh to thy temple the circle of the gods, seeking to see
thee, oh child, lord, first maker of the body.

The babe whom thou lovest is before thy face, the heir overcoming at
the beginning, the excellent son.
There proccedeth from the temple, visibly and audibly, the grieving of
Isis concerning thee, upon the path to thy place.
Grant deliverance before those whom thou lovest
They weep for thee with hair unbound,–before Un-Nofer, the lord of
bounty, the prince great in his terror, the god above the heavens!
The gods produce the inundation for thee–begotten is it by thee
Lo! the divine essence of the gods is spread upon his limbs:
Behold! he causeth to live those of the older time and human beings
since,–he the lord of bounty, prince making fertile,
Great lord, plant giving life, granting twice over the peace of the
There are funeral offerings for the souls of the deceased, and for
Seshta, the lord of the funeral couch, the lord of the sacred eye,
in the holy horizon of the temple.
He shineth at his season, and is brilliant in his hour,–
Thou art Khu, who art accompanied by radiances.
Shine thou at the left hand of Tum–
Behold, thou art upon the seat of Ra, revealing his brilliances.

Thy mummy flieth with thy soul toward Ra.
Thou illuminest at the daybreak, and thou restest at evening, this
being thy daily work;
For thou art at the left hand of Tum the everlasting, eternal. Thou
risest, and hateful wickedness is restrained even before it is
conceived) before its calamity cometh upon thee.
He turneth back the attack of foes that come fiercely against him.
The god Imsehti, 1 he is thy heir;
Cause thou every one of the gods to praise him.
Exalt the circle of the gods by thy victory occupy thyself with Ra
every day.
Behold thou the image on thy left hand–behold thou the image of
living beings, for thou art Tum, the forerunner of Ra.
There cometh to thee the entire circle of the gods above thy head,
invoking joy upon thy head, and falling flame upon thine enemies.
There is praise to thee from us, that thy flesh may embrace again thy
bones; thy word is decreed every day.
Approach. thou like Tum in his season, turning not: thy sinews are
strong in thee, oh thou Opener-of-Ways!
He bringeth thee to the mountains, he heweth the place of burial;

There belongeth to thee all Ta-Deseret.
For thee are the two, Isis and Nephthys–do thou strengthen us, for
they ponder on thy image.
Thy limbs are as mutilated unto thee; they seek to bind together thy
dead body.
No calamity cometh to them when approaching to thee with hair unbound!
Come thou to us entirely, for thou rememberest
Thou comest with thy attributes before the land modify thy power.
For thy peace is proclaimed to us, oh lord, heir of the two thrones,
god alone excellent, designed of the gods: every god adoreth thee!
Thou comest; it is thy temple; fear not, beloved of Ra, beloved of thy
two images;
Be peaceful in thy temple; thy words are eternal!
Lo! the two representatives of the goddesses! Lo! the excellent
Come to thy temple–he rejoiceth twice over in thy temple because of
thee, oh child, like one beloved!
Behold thou! Come, come to us: great is thy protection, thou whom we
love: come thou to thy temple, nor fear thou.
Behold the gods existing in heaven! Behold the gods existing on earth!

Behold the gods existing in the Place of the Dead! Behold the gods
existing in the expanse of the universe!
Come after us who are under thy lady, every one beloved by thee, the
eldest-born, lord of love; to him be praise!
Come to me, thou uniter of heaven to earth, who causeth his shadow
daily in the land, messenger of heaven to earth!
Hail! Approach thou to us with me, eldest-born wife, in the city!
Seek for our lord-traverse the land toward our lord!
Come to me, thou messenger of heaven, who changeth things:
Cause the god to come to his house, breathing again with the breath of
thy nostrils!
Behold! the breath from the lord is in his great temple!
Praise Ra, the avenger; he doth not oppose that which is thine; but he
hath produced calamity after the desire of thy heart!
Behold thou, rejoicing king, beautiful child! Hail oh lord beloved!
Come to me, oh lord; thou who art beheld daily, thou elder one!
Come, behold us; great are thy two arms! Lo! thine avenger! The two
arms lift thee up twice over!
They are thy protection, male, lord, child, babe!

It is the avenger, our lord–lo, I am son of Seb!
Depart not from me in thy time-lo! it is not ever his time!
I follow after thy ways, after thy going thence, lord beloved of me;
Thou who hoverest over the lands, nor restest in thy passage:
I am inflamed with loving thee! Hail! Approach!
Behold, I weep for thee alone; come to me who runneth because of my
desire to behold thee;
While I am behind thee I desire to behold thy face!
Hail, thou who art invoked in thy temple, being protected twice over
in peace!
Hail to thee twice over! Our lord cometh to his temple; our arms shall
protect him behind his temple.
Our lord cometh in peace to his place: when thou art established in
thy temple, fear thou not!
Lo! praised twice over is our lord, with acclamation, because God is
Come thou in peace and truth; go thou forth under Ra, masterful among
the gods, approved one!
Come in Peace, thou looked-for child!
Come thou with thy attributes as a child p. 45 the evil one has
fallen; Horus is as a prince.
He is great toward thee; he is not exalted above thee in his circuit.
Lo, the two goddesses, the ones loving the father, lord of rejoicings!
The hearts of the circle of the gods of the region of Fayûm rejoice
for thee;
Thy holy temple holdeth thy beauties; the circle of the gods is filled
with awe at thy terribleness and the land trembleth at thy terror.
I am thy wife, made as thou art, the elder sister, soul of her
He cometh and is visible, the lord beloved, praised twice over, the
great Egg.
He cometh and is visible, the babe; the child advanceth, he cometh and
is visible.
The extent of the earth weepeth for thee; the regions lament for thee,
Heaven and earth weep for thee, for great art thou among the gods
There are not a few who adore thy soul–come to thy temple, nor fear
Thy son Horus embraceth the circuit of heaven; Bebi prevaileth; fear
thou not.
Thy son Horus taketh vengeance before thee; he overthroweth for thee
the evil ones and plotters.

Hail, oh lord, whose increase in brightness is daily beheld; the odour
of thy limbs is like odours of Punt.
Praised are those who are dead and at peace and the entire circle of
the gods rejoiceth.
Come thou to thy wife in peace; her heart fluttereth for thy love; she
is not embraced since thy going from her.
Her heart shall delight to behold thee–thy beauties go forth of thee
to her in thy shrine.
She removeth from thy limbs calamity and evil, such as hath never
happened unto thee formerly.
Come thou to life in front of thy wife! Hail!
Guard thou the inundation in the fields of Aphroditopolis this day–
grant grain twice over–let there be no likeness of evil.
The Cow 1 weepeth for thee with her voice; thou art beloved in her
heart; her heart fluttereth, enchanted for thee;
She embraceth thy limbs with her two arms, and cometh running steadily
toward thee, for peace.
Behold, her vengeance is accomplished for thee she is caused to be
mighty by thee;
Thy flesh hath she bound with thy bones for thee; she hath gathered
for thee thy breath in front of thee, and made thy bones entire.

Thy mother Nut cometh to thee in peace, she hath built up life from
her own body
The renewed soul is made doubly steadfast–thy soul it is, oh male
begotten, lord of women!
There is unguent for the hair at thy coming to the regions of the

Unguent for thine anointed hair. Lo, he goeth forth himself–he cometh
Come in peace twice over, King of Egypt, prince!
Come in peace, lord of Sais; her 1 two arms are stretched toward thee,
oh Shenthit, and her heart goeth forth to thee!
Thou art as God–come forth with godly amulets, for lo! they are not
over his child to protect him.
Thy hair is like turquoise over his body, at thy coming into the
cultivated fields:
With turquoise is thy hair twined and with lapis lazuli, the finest of
lapis lazuli:
Lo! the lapis lazuli is above thy hair: thy skin and thy flesh are
like iron of the south thy bones are formed of silver.
I am as a child: thy teeth are to thee as fine lapis lazuli:
Sweet-scented odours are upon thy hair, with unguents that proceed
from himself.
Chiefs are before thee as lapis lazuli. Sab lifts p. 48 up himself
with offerings unto thee, causing him, the great God, to approach,
He, who goeth forth in front of the great heir, who goeth forth from
Ra, the eldest one, beautiful prince, of god-like face, the living
soul of Istennu (Thoth)–
The child, proceeding from the God of seeing and hearing, the eldest
one, prince of eastern
and western horizons, heir of Sab.
He giveth to thee every circuit of the Sun God Aten–come to thy
temple, oh Osiris, Opener-of-Ways to the Gods:
Thou openest thy two eyes and thou dost behold among them.
Remove thou storms of rain and give thou sunshine to the land, with
fecundity during the night-time.
Come to thy temple, oh Osiris Khent-Amentit; come to thy temple!
Come with the body of the Uraeus on thy head: his two eyes shine over
the two regions of the gods;
Exalted twice over is the prince, our lord.
Thy foes are destined for slaughter, since they are not steadfast at
all because of thy name.
Make firm thy limbs for thee, oh Un-Nofer–life, stability and health;
For thy flesh causeth the heart to rest, oh Osiris, beautiful.

Lo, there goeth forth with thee, and in front of thee, this god Hu, 1
and Tatenen, thy father, who supporteth heaven; and thou art the
fourth god who progresseth therein.
Thy soul flyeth to the east, because thou art as the image of Ra.
Those existing in the realms of the dead are accepted with rejoicing:
Sab, who existeth therein, openeth unto thee.
They come to thee with an offering, and travel to thee with an
offering from Deddu.
Osiris is exalted before thee–he is exalted twice over in peace.
There cometh unto thee Isis, lady of the horizon, who hath begotten
herself alone in the image of the gods.
It is she who is avenged before thee–it is she who is avenged before
She hath taken vengeance before Horus, the woman who was made a male
by her father Osiris.
Go forth and behold the “Opener-of-Ways,” 3 the revered, the Uraeus-
Come forth as Ra; come forth as the pupil of the eye that beholdeth
Tum, when Ra shineth as chief twice over!

Behold! He cometh!






•February 26, 2012 • Leave a Comment

An invocation


Thou art the power of the sun.

Let us not be overwhelmed by thy destruction.

Thou art concerned with the fertility of lands and the fertility of woman.

Thou art beauty, health and gentleness.

Thou dost comfort those men who are made mad by the moon when thou walkest at their side in the shadow lands.

Thou contendeth with the desert jackal, with the serpents and with the rodents,

for these are the creatures of evil who consume the soul of the world.

But thou, 0 lady, art of the gods who protect this world.

Thunders and lightnings sunder the skies but thou returnest in glory with thy father the sun.

Thou canst blast and thou canst forgive.

Thou canst punish and thou canst reward.

Thou canst grant sunshine unto children.

Thou canst grant moonshine unto lovers.

Thou has died and thou livest yet.

It is whispered that if one man shall believe in thy power,

Thou canst harken to the prayers of all mankind.

Hear me, Bast the wonder worker.

Thou canst twist the skein and entangle the thread of destiny.

Thou art Sekhmet-Bast-Ra, the sacred, the beautiful, the lady of music, the lustrous, the all powerful.

The world rides upon the arch of thy back.

Thou art sacred.

Thou art venerated and called the lady of the east.

Be favourable unto us.

Protect us from all evil vermin who would destroy us.

Protect our lives that we may live in health and rejoice in thy care

Protect our deaths that we shall pass with thee through the tomb chamber wall and come into the lands of light

Be favourable unto us

Be gentle unto us

Show us the pathway to the greater gods

  The ritual of Bast


Begin the ritual with a breathing exercise to relax the participants and enliven their energy. Now light the anointed candles which stand before the goddess. Next, construct a cone of power. The cone is a travelling one, and the participants must visualize it leaving this world, travelling through space back in time to ancient Egypt, and alighting in the desert.

 The visualizer now takes over, and says:

 Step out of the cone and into the desert. Feel the warmth of the sun on your skin and the burning heat of the sand beneath your feet. In the distance you can see a vast temple rearing up to meet the sky. Begin to walk towards the temple, noting anything that you see on the way. As you draw closer you pass by an oasis pool surrounded by tall palm trees. Lionesses doze in the shade of the trees and as you pass by they lift their heads as if to grant you passage into the temple.

 Walk on, past the lionesses, towards the temple. As you get closer you begin to realize what a massive structure it is. It is constructed of vast columns, which are intricately carved with symbols and hieroglyphs. Ahead of you there is a wide sandstone path leading up to the main entrance, which is flanked by two huge obelisks. These are constructed of rough golden sandstone and are so tall that they seem to reach up to the sky. Walk up the path and amongst the columns. Once you are in their shade the air feels cool and refreshing. It seems like a haven from the relentless heat of the desert. You can smell a strong fragrance of cut blooms on the air and the subtler scent of exotic musky incense.

 You find that you are standing in the outer courtyard of the temple. There are trees cultivated here and in the centre you can see a large circular pool. This pool reflects the burning gold of the sun in the daytime and the silver light of the moon by night for these are both aspects of the Goddess. There are temple staff around you, all going about their duties. Many of them smile at you in greeting but none approach you. It is as if you are expected here.

 At the back of the courtyard you can see a huge doorway which leads to the outer shrine. Walk towards it. Either side of this great doorway you can see that the walls are carved with pictures of cat  headed people and seated cats. You can reach out and run your hand over the warm stone. Feel the contours of the carvings beneath your fingers.

 Step inside the shrine now. The room is dimly lit, let your eyes adjust after the bright sunlight outside. After a moment you can see that before you stand a statue of a great cat carved from smooth, black stone. It wears thick gold earrings and an ornately crafted collar of faience. At its feet lie offerings left by visitors to the temple. You can see many flowers and perfume jars, as well as statues and figurines. Priests and priestesses are in the shrine, tending a multi­tude of cats. The air around you is full of the music of the cats; their purrs and cries. Pause to pay your respect to the sacred cat of Bast, and then walk on down a corridor to your right.

 You are making your way towards the inner sanctum of Bast down a short corridor lit with flickering lamps and candles. At the far end the corridor opens out into a vast room lined by pillars. At the other end of the room, so huge that it fills your vision, is a flight of golden steps that leads up to an immense golden statue of the goddess. She is depicted as a beautiful cat-headed woman. She wears heavy jewellery at her ears and throat and is swathed in a robe carved from gold. In her hand she carries a golden sistrum, her sacred rattle, and at her feet are tiny golden kittens. The steps below her are covered in cats, sleeping, grooming, playing. The room is full of soft but lively music, played by priestesses on flutes and drums and rattles. Other priests and priestesses dance sinuously to the music, like cats themselves. The floor is covered in petals and as you walk upon them, they release their heady fragrance. Approach the foot of the stairs and raise your arms.

 The visualizer shakes a sistrum three times. The charge-reader says:

 Oh, Bast, lady of Asheru,

ruler of Sekhet-Neter,

Ruler of the divine field, lady of Ankhtawy, Life of the two lands,

We, your priestesses call to you.

Hear our prayers.

We come before you in love.

We come before you in peace.

We come before you in joy.

And ask that we might speak with you.

May your essence enter into the statue before us.

And become your living body in this world.

Dwell here in gentleness, Bast,

And let your blessings be upon us.

 The whole group shake their sistra, conjuring the Heka ofBast to enter the statue, both in the visualization and in the statue at home.

Concentrate on this happening. When you feel a change in the energy of the room let the shaking die away. (A group may need a few attempts before they sense energy in unison but it will happen with practice.)

 The visualizer resumes:

 Now visualize that the statue before you begins to comealive. The eyes become the living eyes of a cat, and gradually the gold turns to furry skin. The kittens at her feet begin to play and the folds of her dress flow softly. The goddess begins to descend the stairs towards you, her eyes full of benevolence and peace.

While this is happening, you must cast your inner eye back to the room where your statue of the goddess stands before the anointed candles. Imagine that the light of these candles shines into the statue, which is like an extension of the senses of Bast in the temple. Through the light of these candles, Bast can see your soul, and recognizes you.

 The visualizer shakes the rattles. The charge-reader says:

 Oh, Bast, queen of all cats, Daughter of Ra,

We bring offerings to you

As symbols of our love and respect.

We offer food to the great goddess in the temple of Bast.

We offer drink to the cat of the heavens.

We offer incense to the gentle cat.

We offer love to the daughter of Ra.

 Now burn some incense and eat the feast, but leave a small portion of each item you eat for Bast. These morsels should be pIaced in a separate dish. The feast can be shared with any cats that are present. Pass round a goblet of wine (which can be refilled as often as you like), each person present splashing a little of it over the other offerings in the dish. Try to imagine that you are still in the temple rather than at home; the visualization has not ended. After this has been done, place the dish of offerings on the altar before the statue. Now close your eyes and make yourself comfort able to return to the visualization.

 The visualizer shakes the sistrum three times, and says:

 See the temple clearly once more around you.

Bast is standing before us, enjoying the offerings we have given her.

 The visualizer shakes the sistrum three times again. The charge-reader says:

 Oh Bast. daughter of Ra. Divine cat, lady of all magic,

Accept our offerings for they are given in love.

Grant to us our desires and come to our aid.

Reach out to us with gentle hands,

And let your blessing be upon your priestesses.

So it is spoken, so it is done.

 Each member of the group now visualizes clearly in pictures exactly what he or she wants from Bast. Imagine yourself as happy, carefree, loved and loving, but show it in pictures rather than words. After an appropriate time, the visualizer shakes the sistrum and the charge-reader says:

 Oh Bast, queen of cats, Lady of laue and pleasure,

We offer you our humble thanks for all that you have granted to us.

Continue to share with us your strength and your fire.

Lend us your understanding, show us your wisdom.

Give us the courage to be all that we may be

And the ability to know ourselves as you know us.

May we take with us from this temple a feeling of peace that will be with us in the days and weeks to come.

May we feel enlivened and liberated from all care.

May you strengthen this sisterhood,

With love, unity and grace.

We ask this in your name, Bast, Lady of Ankhtawy, lady of Asheru,

Ruler of the divine field,

Ruler of Sekhet-Neter.

 Continue the visualization for a few moments. It is time for all present to commune privately with the goddess. She may have. knowledge to bestow or gifts to impart. She may take you to other parts of the temple, or elsewhere in her realm. You may meet other people or gods. After an appropriate time, the visualizer shakes the rattles, and the charge-reader says:

 Oh, Bast, we thank you for this audience.

We go from your temple with your presence in ourhearts.

We are your priestesses and will do all in our power

To protect your children on this earth.

When we make love, we will do so as an offering to you.

When we partake of delicious food and drink, we will do so as an offering to you.

When we dance, we will do so as an offering to you.

When we sing, we will do so as an offering to you.

We give you our love and our gratitude,

Be forever in our hearts, Bast, even when we here present are apart.

 The visualizer resumes:

 Now bow to the goddess, and see her begin to retreat up the stairs. When she reaches the top she assumes her normal position and turns back into a sleeping statue of gold. When you are ready, bid farewell to the priests and priestesses, and to all the cats. Walk back down the corridor again. In the outer shrine it is time to have a few thoughts for your own cats. Perhaps you may like to ask for Bast’s protection for them. You can also ask for her blessing for any other loved ones. When you have finished bow your head to the statue to show your thanks and continue on out of the temple. Make your way back through the outer courtyard and out of the huge entrance again. You can see the cone of power shining in the distance. Walk towards it, past the oasis pool and the lionesses. Once you reach it step inside and sit back down.

 The person designated to construct the cone now brings it back to present space and time, and dismantles it. When this is done, he or she says, ‘When you are ready, open your eyes.’

 After the ritual

 Once everyone has opened their eyes, it is a good idea for them to talk about their experiences. Some people might feel that their visu alizations are too personal to discuss at that time, and this must be respected. In our group, we always tape the results of a working, and type it up afterwards as a permanent record. You may like to make a note of your experiences in your magical diary.

After the discussion, we always enter party mode. The first thing we do is dance for Bast. We play our favourite songs and usually sing to them – badly, it has to be said, but we are sure Bast does not mind that! On many ritual nights we have sat up drinking wine and talking until dawn. These are special nights, and everyone should enjoy them as they see fit.

The remains of the feast should be cast out over a garden or some other appropriate spot. During the following days, many of us also like to make some kind of donation to a charity associated with cats, whether in cash or simply a can of cat food in one of the many charity dump bins in pet stores.

This rite can be adapted for use as a simple ‘thanks’ ritual. Instead of asking Bast for her help, the time in the ritual apportioned for requesting boons can be spent simply thanking the goddess for past help and for her presence in our lives. We think it is as important to do this as any potent ritual to improve a situation or create opportunities. The aid of the gods should never be taken for granted.



Homage to Bast

Oh Bast, Lady of Aheru, ruler of Sekhet-neter

Lady of Ankhtawy, ruler of the Divine Field

Life of the Two lands

We call to you.

Hear us and awaken to our presence.

Bast, you are beauty, health and gentleness.

You comfort those who are made mad by the moon,

When you walk at their side in the shadow lands.

You, oh lady, are of the gods who protect this world.

Thunder and lightning strike the skies,

But you return in glory with your father, the sun.

You can blast and you can forgive

You can punish and you can reward

You can grant sunshine unto children

You can grant moonshine unto lovers

You have died and yet you live.

It is whispered that if one man or woman should believe in your power

You can hearken to the prayers of all the world. Hear us, oh Bast,

You can twist the skein and weave the thread of destiny.

You are sacred and beautiful, a lady of music.

You are lustrous and all-powerful,

And the world rides upon the arch of your back.

You are venerated and called the Lady of the East.

Bast the divine, ruler of the night, goddess of love, Infinite, all-wise and all-knowing.

Grant blessings unto us who follows in your ways.

Great cat, who is the cat of the heavens,

Grant to us our desires.

Be favourable unto us.


From Sekhem Heka written by Storm Constantine



Sekhmet Invocations

•February 26, 2012 • 2 Comments

Invocation and ritual to the Goddess Sekhmet


A prayer to Sekhmet

Book:  Bast and Sekhmet, Eyes of Ra

Author:  Storm Constantine and Eloise Coquio

Note from author:  The following was translated by E.A. St George and is taken from her booklet Under Regulus.

In our opinion, it sums up Sekhmet’s nature and power.


Behold, I smell the earth before the mighty one.

Behold how I have kept the vigil in the shrine of Sekhmet.

Behold, I am the child, the child of Sekhmet, the lady of the east.

I am with her. I am one with her.

I am Sekhmet and the flames of all those who praise her.

I am the hand of the powerful goddess, wearer of the solar disc. I am the twice beautiful one, more splendid than yesterday.

I am she who goes forth with Ra. I am she.

My hair is the hair of Sekhmet, the golden one. My eyes are the eyes of the lioness.

My ears are the ears of the goddess.

My nose is the nose of she who can sniff out all evil.

My  teeth are the fangs, which can devour the darkness

My neck is the neck of the divine goddess.

My hands are the hands with long claws.

My forearms are the forearms of the mighty one.

My backbone is golden and it shines with splendour

My  chest is the chest of the mighty one of terror.

Mybelly and back are the belly and back of Sekhmet.

My buttocks are strong, as the goddess .

My hips and legs are the hips and legs of the goddess

My feet are the clawed feet of the lion goddess.

There is no part of me that is not of the goddess.

I am Sekhmet who cometh forth in the dawn.

I am the power of Ra by day.

I shall not be dragged back by my arms and none shall lay violent hands upon me, lest I destroy them utterly.

Nether man nor god shall hurt me, nor shall the living,

Nor shall the holy dead detain me.

Nor shall the demons destroy me in battle, for I am Sekhmet

And I shall eat off their faces.

I am she who cometh forth.

I am yesterday and I am the seer of millions of years.

I am the power of the divine judge.  

I dwell in the east.

I am the lady of eternity, the unveiled one.

My name is created to defy all evil.

I am the flame that shineth in the sanctuary.

I am Sekhmet.





Taken from:  Written by: Unknown

As it was at Memphis, 
So be it now! 
Hear me, I beseech Thee, 
O Powerful One! 
Lady of Rekht, 
Lady of Pekhet, 
Lady of Set, 
Lady of Rehesaui, 
Lady of Tchar and of Sehert! 
Mother in the Horizon on Heaven, 
In the Boat of Millions of Years, 
Thou art the Great Defender! 
Thou art Overthrower of Qetu! 
Preserve us from the evil chamber 
of the souls of Hes-hra! 
Deliver us from 
the Abode of Fiends
O Thou Who Art 
Life-Giver to the Gods, 
Lady of Flame, 
Great One of Heka, 
Eternal Is Thy Name! 
O, Hear me now! 
With Lioness head, 
Whose color is red, 
Daughter of Ra, 
Consort of Ptah
Mighty Is Thy Name! 
O, Hear me now! 
Goddess of Pestilence, 
Goddess of Wars, 
Queen of the Wastelands, 
Terrible Is Thy Name, 
O, Come to me! 
Destroyer of rebellions, 
Scorching Eye of Ra
Protector, Ruler, 
Holy Is Thy Name, 
O, Reveal Thyself to me! 
Mother of the Gods, 
Mistress of the Crowns, 
Thou art called Only One, 
Beloved is Thy Name! 
Possess me now, O Great One! 
Greater than Aset, 
Greater than Het-hor, 
Greater than Bastet
Greater than Ma’at
Mysterious is Thy Name! 
I am lost in mystery! 
Light beyond Darkness, 
Sovereign of Her Father, 
Hidden Is Thy Name! 
Rapturous my dying! 
Lady of Amt, 
Lady of Manu, 
Lady of Sa, 
Lady of Tep-nef, 
Lady of Heaven! 
Thou Art Ammi-seshet, 
Destroyer, Upholder! 
Thou Art the Terror 
Before Which fiends tremble! 
Thou Art Lust! 
Thou Art Life! 
Ever-Burning ONE! 
Mistress of Enchantments, 
Source and Word of Power, 
Forbidden is Thy Name! 
I am the sealed one! 
Do not consume us 
With Thy Fire, 
Give us Light! 
O Lady, Mightier than the Gods, 
Adoration rises unto Thee! 
All beings hail Thee! 
O Lady, 
Mightier than the Gods! 
Preserved beyond Death, 
That Secret Name, 
O Being, 
Called Sekhmet. 
At the Throne of Silence, 
even, shall no more 
be spoken than 
Encircling One! 
I lose myself in Thee!


by Jezibell


O Thou Lion-Headed Lady of Flame,

Horizon of Heaven, Eternal of Name,

Present, potent and perfect one,

Bursting through the force of the Sun,

Mighty of Magic, Daughter of Ra,

Solar Protector, Consort of Ptah,

Illuminator of the Land,

Prowler across the desert sand,

Honored in Mennefer’s temples of stone,

Honored in hearts Thou callest Thine own,

Guardian of the Pharaoh’s reign,

Patron of the surgeon’s domain

Thou who art the Great Devourer

Thou who wields the Scepter of Power,

With the Ankh and the Sa come forth in this hour.

Traversing the Boat of Millions of Years,

Destroyer of those whom Thy Father fears,

Goddess of Pestilence, Scorcher of Earth,

Heralding the water’s rebirth,

Carnage of Cities, Eater of Blood,

With bitter plague and swirling flood,

Wildest in battle, Goddess of War,

Shaking the heavens with Thy mighty roar,

Ferocious avenger, celestial eye,

Searing the cerulean sky,

Lady of Slaughter, show Thy splendor

For us Thou art the Firm Defender

Thou who makes every eye to see

Thou who causes the foe to flee

Enter into the heart of me!

My body invokes Thee, Lady of Flame,

By the secrets of Thy Name,

Sekhem, Sekhem, in flesh and bone

Sekhem, Sekhem, it shall be known,

I invoke Thee by Thy word –

Sekhem, Sekhem, let it be heard,

Sekhem, Sekhem, the magic speech,

Through all the realms this sound shall reach.

My body invokes Thee, Lady of Might,

Let my eyes blaze with mystic sight

Mine is the head of the Lioness-Queen,

All my senses honed and keen,

Leaping swiftly upon my paws,

Striking with my sharpened claws,

Seizing my prey in my savage jaws

I am Sekhmet, Mistress of Dread,

My weapon the arrow, my color is red

I am Sekhmet, Queen of Strife,

And I come forth with the Ankh of life

I am my Father’s most fierce projection,

And I bear the sign of divine protection.

For those who dare to call on me,

I bring the strength to fight, not flee.

Propitiation must be made,

For mine is the healing of the blade,

To sever the useless and the outworn,

To gather the fragments and mend what is torn.

For I am the Great Devourer

And I wield the scepter of power,

Manifesting in this hour.

 An Invocation of Sekhmet

“The Powerful, powerful in her existence, She that impurity fears.
The one who’s face is beautiful, remarkable of image, who thrusts back sadness.
The solar feminine disc, radiant, rejuvenating, illuminating the country.
The Mistress of the sky, appearing in her sanctuary.
Sekhmet, powerful against the enemies, inspiring terror in the rebels.
The Mistress of Iunet, entering into her chapel, whirling and dancing in her temple.”
(translated into English by Kerry Wisner, 1999-2000, from the French text “Dendera – I Traduction” by S. Cauville)


taken from:

Read more on the liteny of Sekhmet on this page.



Invocation to Sekhmet 
(papyrus of Neb seni)
Hail unto thee who art Sekhmet in thy beauty,
even unto thee who art Sekhmet in thy truimph,
who travellest over the heavens in thy barque,
at the Mid day hour of the sun.
Tahuti standest in his splendor at the prow,
And Ra Hoor abideth at the helm,
Hail unto thee from the abodes of morning.



Invocation To Sekhmet

http://www.vibrani. com/invocation. htm
As it was at Memphis so be it now!
Hear me, I beseech Thee, O Powerful One!
 Lady of Rekht, Lady of Pekhet, Lady of Set
 Lady of Rehesaui, Lady of Tchar and of Sehert!
Mother in the Horizon of Heaven,
 In the Boat of Millions of Years.
 Thou art the Great Defender!
 Thou art Overthrower of Qetu!
 Preserve us from the Evil chamber
 of the souls of Hes-hra!
Deliver us from the Abode of Fiends!
O Thou Who Art Sekhmet, 

Life-Giver to the Gods.
Sekhmet, Lady of Flame, Sekhmet, 

Great One of Magic.
Sekhmet, Eternal Is Thy Name! 

O hear me now!
 Sekhmet, With Lioness head,
Sekhmet, Whose color is Red.

 Sekhmet,Daughter of Ra.
 Sekhmet, Consort of Ptah.
 Sekhmet, Mighty Is Thy Name!
 O, Hear me now!

Sekhmet, Goddess of Pestilence.
 Sekhmet, Goddess of Wars,
 Sekhmet, Queen of the Wastelands,
 Sekhmet, Terrible Is Thy Name!
 O, Come to me!

 Sekhmet, Destroyer of Rebellions.
 Sekhmet, Scorching Eye of Ra.
 Sekhmet, Protector, Ruler.
 Sekhmet, Holy Is Thy Name!
 O, Reveal Thyself to me!
 Sekhmet, Mother of the Gods.
 Sekhmet, Mistress of the Crowns.
 Sekhmet, Thou art called Only One.
Sekhmet, Beloved Is Thy Name!
Possess me now, O Great One!




“O Sekhmet, Source of Strength and Mercy,
I am beset by sorrow and many troubles;
wounded by injustice and the offensive
wrongdoing of others.
Grant me the strength to meet adversity
with quiet courage and unshaken will.

O Sekhmet, Overcomer of All Enemies,
Forgive my weakness and renew my hope.
Place your protective mantle around me,
help me remain steadfast and resolute
in front of my enemies.
Shield and defend me and my loved ones
from the ravages of fear and anxiety.

O Sekhmet, Who Rouseth the People
Grant me the fortitude to show forbearance
to those who would sin against me.
May I allow no trial, however severe,
to embitter my soul and destroy my trust.
May my heart not despair of human good.

O Sekhmet, I praise and honor Thee with gratitude for your help.

Composed by Senut for a soldier stationed in Iraq

Lady of the Burning Sands,
Sekhmet, Mistress of Terror!
May no enemy find me,
May no harm approach me,
Your sacred fire surrounds me,
No evil can withstand Your Eye.

Sekhmet’s Own Thoughts About: Hekau, Prayers and Poems

O Goddess Of Mystery…Lady of Enchantment….She Who Renders Unto TheSelf-Awareness, Awareness….Unfold within My Being and perception the understanding needed for complete and utter harmonious integration. Deliver unto Me, Thy Child and Way Opener, by merit of Our union and Love, The energies needed by me at this moment to balance that which is felt to be unbalanced, so that I may return unto Thee, The Source Of Life and Liberty, The Frame Work In Which to Mutiply The Images of Love. May all of My Being be Blessed by this.


It is to Thy Work I commit Myself. It is by my Work That Thou hast made manifest Thyself in the World of Wo/Man.


Bid Me Your essential Guidance…languish my ails…fortify my inner strength, which is no more than a spark of thine Cosmic Attribute of the same…


Render unto Me the alchemical promise of self-transformation… so that Thy Work and Great Commision may be realized to The Fullest Potential. Let not the Dark Darts of Illusion hold sway over me…Purge my being of self-created hatred…and Show me the Ways in Which to reclaim my Whole self. For I AM Your Child, A Child of the Most High, And Lady Of The Deepest pit…She Who Is First Before All Things, Out of Which Being Became…

Dear Sekhmet… Heal Me Now!!!

  Taken from the page Rituals and such:

Covenant of Unitarian Universalist Pagans



Sekhmet’s Mid Summer Ritual

7:00 pm, Saturday, July 29, 2006
Unitarian Universalist Church of Ft Lauderdale,
3970 NW 21st Avenue, Oakland Park, Florida 33309

HPS:  	Sophia		HP:   	Spelcastor

Ritual: 	Mid Summer.  (Mid point between the Summer Solstice and the Autumn
      Equinox) Ancient Egyptian New Year - Month of Sekhmet Festival
	First Harvest.  Banishing/New Beginnings (transition) ritual.
	Life that dies so that life may live.

	Honors the Grain Harvests and the Goddesses and Gods of Death and
	Resurrection. The Full Moon in August is called the Corn Moon.

	New Moon July 25, 2006  4:31 UT- Full Moon  August 09, 2006 10:54 UT

	Sun is 15 degrees in Leo on August 6, 2006.  Halfway between Summer
	Solstice (Litha) and Fall Equinox (Mabon).

	This eclectic ritual will be in honor of the Goddess Sekhmet. There will
	be elements of Egyptian, Wicca, and Strega rituals.

Goddess: 	Sekhmet
Her name has also been spelled as Sakhmet and Sekhet.

God: 		Ptah: Consort of Sekhmet.

God: 		Nefertem: Son of Sekhmet and Ptah.

Goddess of the
	North: Uatchet.		Earth=Dry+Cold  RED	G
	East:  Bast.		Fire=Hot+Dry   YELLOW	EI
        South: Nekhebet.        Air=Wet+Hot   WHITE     A
	West:  Sekhet.		Water=Cold+Wet  BLACK	U

In comparatively late dynastic times Sekhet and Bast were identified with
forms of Hathor, and were regarded as the Goddesses of the West and the East
respectively, just as Nekhe-bet and Uatchet were the goddesses of the South
and the North respectively.  Each goddess had the head of a lioness, but the
body of Sekhet is said to have been draped in a red garment whilst that of
Bast was arrayed in a green garment.

	Facing the north covered with a red cloth.
	Decorated with barley, corn, apples
  	Red Goddess Candle placed to the northwest,
	Green God Candle placed to the northeast.  Icons next to each.
	Pentacle placed in center with the Spirit bowl and candle set upon it.
	Placed to the north: Utility knife, and Bowl contains stones to represent
	Placed to the east: Athame, and Bowl contains votive candle (burning) to
	represent fire.
	Placed to the south: Wand, Bell, and Bowl contains incense (smoking) to
	represent air.
	Placed to the west: Chalice, and Bowl contains purified water to represent
	Other items: Ankh, Censer with chain, bowl of salt, four quarter candles,
	libation bowl, broom, one utility candle, and cauldron.
	Mundane tools: Utility knife, sacred bic lighter, candle snuffer.

Cakes and Ale:  Barley bread and Red beer (root beer and red soda)

Drummers: (all who bring drums within the circle area)
	Drum beat for the gathering.

Gunnar will pass out paper and tell everyone to write two things on it.
	"One that you want to banish from and one that you want to bring into your
	These papers will be burned on the fire.

HP: Will make the announcement that it is time to gather for the Ritual.

Bard: Aleph the Seeker will speak the Story of Sekhmet.

Fire Tender MacMage:
	will build and start the fire.

	Jingles to carry Sekhmet banner and lead everyone into circle.
	Jennifer to carry CUUPS banner into circle.

Chant: Volunteer to lead the chant.

	"She changes everything She touches
	 and Everything She touches changes"

Drum beat for the chant.

Blessing coming into the circle while smudging:
	Marty Mc will smudge everyone and say:

	"Welcome to this Mid Summer rite, may your life always be bright".

HPS: lights the utility candle.

HPS: "We will have a meditation so we can get grounded before we start"

Grounding meditation:

	Ash the Silent will lead the meditation.
"Relax, breath deeply.  Take a breath for the count of 3, hold for the count
of 3,  exhale for the count of 3.  Plant your feet firmly on the ground.
Think of your feet growing roots into the ground and getting relaxing energy
from the earth.   Now think of a brilliant white light over your head.
That white light is shining down upon you.   Imagine that you are being
bathed in that white light.  That light is pouring down upon you.  That
brilliant white light is love and healing.  Let that light be within you,
and you be within that light.  You are getting relaxing energy from the
earth and love and healing energy from the brilliant white light.  Now take
a minute and see yourself on a big screen.  You are exactly how you want to
be.  Picture yourself with everything you want, wherever you want to be,
surrounded by people who love you.  This is the you that you can become.
(Pause.)  Now when you are ready come back to this place, keep the relaxing,
love, and healing energy with you, and open your eyes.".

Consecrate the salt and water (HP places point of athame in salt)

"As Salt is Life, let it purify us in all ways we may use it.  Let it
cleanse our bodies and spirits as we dedicate ourselves in these rites to
the glory of the Goddess and the God."
(HPS places three portions of salt in the water with her athame.)

	"Let the Sacred Salt drive out any impurities in this Water, that we may
	use it throughout these rites."

	Drum beat for casting the circle.

Cast the Circle:
     With blade: (HPS casts the Circle with athame moving deosil.)

	"I cast the circle round and round, by it's magic we are bound".

     With water and salt:  (Melanie takes up salt water.  Follows HPS around
	the Circle):

	"Salt and water purify, Strength and Dreams, never die".

     With incense: (HP takes up censer and follows Volunteer around the

	"Air and fire purify, Imagination and Magick fly".

They return to alter and HPS rings bell three times.

Invite the Spirit, Goddess, and God of the Universe.

HPS: 	"Let the Drums beat".

HP: 	"Let the words be spoken".

HPS lights the Spirit candle in the spirit bowl from the utility candle.
	"Hail Great Spirit, Spirit of the Universe, I bid you welcome,  join us in
	this rite and lend us your wisdom".

HPS lights the Goddess candle from the Spirit candle in the spirit bowl.
	"Hail Great Goddess, Goddess of the Universe, I bid you welcome."

HP lights the God candle from the Spirit candle in the spirit bowl.
	"Hail Great God, God of the Universe, I bid you welcome."

Invite the elements:
HP:	"Let's Invite the elements starting with the north".

NORTH: - (earth - Goddess Uatchet - Mountain Lioness)
HPS: 	"Let the Drums beat".
(Red for north will dance to the alter to use the microphone.)

HP: 	"Let the words be spoken".

Red: "Hail Goddess Uatchet of the North and Earth, great Mountain Lioness, I
      bid you, join us and give us strength.  So Mote it be".

(HPS: lights the north quarter candle from the Spirit candle in the spirit

EAST: - (fire - Goddess Bast - Lioness)
HPS: 	"Let the Drums beat".
Swamp for east will dance to the alter to use the microphone

HP: 	"Let the words be spoken".

Swamp: "Hail Goddess Bast of the East and Fire, great Lioness, I bid you,
join us and give us magic power.  So Mote it be".

(HPS: lights the east quarter candle from the Spirit candle in the spirit

SOUTH: - (air - Goddess Nekhebet - Winged Lioness)
HPS: 	"Let the Drums beat".

(Willow for south will dance to the alter to use the microphone.)

HP: 	"Let the words be spoken".

Willow:	"Hail Goddess Nekhebet of the South and Air, great Winged Lioness,
        I bid you, join us and give us insight.  So Mote it be".

(HPS: lights the south quarter candle from the Spirit candle in the spirit

WEST: - (water - Goddess Sekhet - Sea Lioness)
HPS: 	"Let the Drums beat".

(DeepSeaStar for west will dance to the alter to use the microphone.)

HP: 	"Let the words be spoken".

DeepSeaStar: "Hail Goddess Sekhet of the West and Water, great Sea Lioness,
             I bid you, join us and give us new beginnings.  So Mote it be".

(HPS: lights the west quarter candle from the Spirit candle in the spirit

Invite the Goddess Sekhmet:
HPS:	"Let the Drums beat".

HP: 	"Let the words be spoken".

"As it was at Memphis, So be it now!   Hear me, I beseech Thee, O Powerful
One!  Hail Sekhmet, Bright Mother, Dark Mother... Goddess of rebirth and
healing.   We call to you, your children call to you.   Come, be with us,
and give us guidance".

"Sekhmet, Lady of the Place of the Beginning of Time,  Sekhmet, Whose
Essence is Fire, Tempestuous, Forever, Great one of Magick,	 Grant me
success in my endeavor!  Blessed be the Name of Sekhmet, Beloved Her Image!
Possess me now, O Great One".

"SEKHMET, Awakener, Lady of Transformations.  Great One of Magic, Opener of
Ways, One Before Whom Evil Trembles, Protectress of the Divine Order, Over
comer of All Enemies, Bring the Strength of your Divine Fire To protect your
Beloved Children, Those whom you have gathered to your Breast. Our Hearts
are Pure. Our Minds Clear. Let all Here be Accomplished For the Glory of
Sekhmet, So we may better Delight in the Breadth Of Your Divine Presence
within Our lives.
Amen - So Mote It Be"

Invite the God Ptah:
HP: 	"Let the Drums beat".

HPS: 	"Let the words be spoken".

"Hail Ptah, God of Memphis and life, he who set all the Gods in their places
and gave all people, all cattle, and all creeping things that live the
breath of life, patron of masons, sculptors, painters, builders and
carpenters, consort of Sekhmet, we call to you.  Come, be with us, and give
us new life".

Invite the God Nefertem:

HP: 	"Let the Drums beat".

HPS: 	"Let the words be spoken".

HP:	"Hail Nefertem, Son of Sekhmet and Ptah we call to you.  Come, be with
	us, and give us joy".

Explain the purpose of the Mid Summer Ritual:

"We are no longer in Memphis.  There is no inundation.  This is the first
harvest.   We now reap what we have sown.  A time for rejoicing.  We invite
you to share our harvest.   The first of three harvests before winter is
upon us.   The first crops are cut in the fields.  The plants die as the
fields are reaped.  Look at the fields of your life.   This is the time to
look within yourself.  Look at what you have sown and are now reaping.  You
are harvesting the sowing of your past deeds and words.  This is the time to
cultivate positive deeds and words for the future".

HP:   	"Have you sown well?"

HPS:  	"Have you tended your fields with care?"

HP:   	"What do you fear?"

Chant three times by everyone:

	"Hoof and horn,	 Hoof and horn,	 All that dies shall be reborn.
	 Wheat and grain, Wheat and grain, All that falls shall rise again".

HPS:  Explain the Banishing/NewBeginnings Ritual:
"This is a Banishing/NewBeginnings ritual.   This is the time to rid
yourself of deeds, words, feelings, and emotions that produced ineffective
harvest.  Now is the time to replace those deeds, words, feelings, and
emotions, with ones which will be effective to bring success, happiness and
joy into your life.

"Everyone has written something on paper that you want to banish from your
life and bring into your life.  Think hard about what you want  to replace
in your life and what you want to replace it with.  Banish the things that
are keeping you from becoming what you want to be.

Think about what and who you want to become. Put those thoughts into the
paper in your hand.   The energy will be in the paper even if nothing is
written on the paper.  These will be burned in the fire and as they burn the
energy will go into the universe.  We will start a chant.  During the chant
when you are ready come forward and light the paper from the candle and drop
it into the cauldron to finish burning.   As you leave the cauldron then
join us as we will then have a spiral dance".

HPS: 	"Let the Drums beat".

        (Drum beat for raising energy during the chanting and the spiral dance.
        Aleph the Seeker to lead banishing chant as everyone comes forward to
        burn their paper:)

	"Magick, Magick, what we claim.	 Into the Paper into the flame".

(Jingles & Max leads in a spiral dance as the drummers' drum.)

After the dance is done all say:
	"And As We Will It, So Mote It Be!"

Dedicate the Barley Bread:

HPS:  "Behold the Bread of Life,
    	Eat of the Bread of Life, that you might live through the long
	winter's Night".

HP:   "Eat of the Bread of Life, that you might live through the long
	winter's Night".

(HPS holds athame.  HP holds up plate of bread.)

(HPS Touches each with athame and puts one in the libation dish.)

Dedicate the Red Beer:
HPS:  	"Behold the Red Beer of Life,
      	 Drink of the Red Beer of Life, that you might live through the long
         winter's Night."

HP:   	"Drink of the Red Beer of Life, that you might live through the long
         winter's Night".

(HP Fills Alter chalice and libation dish with the red beer.)

Great Rite:
(HPS holds chalice.  HP places athame into chalice.)

HPS:	"As the chalice is to Goddess

HP:	"The athame is to the God

HPS & HP:  "In like fashion may male join with female for the happiness of

HPS & HP: (offer each other the bread and red beer.)
	"Will you share the bounty of the Goddess and God with me?"

HPS: 	"This food is the blessing of the Goddesses and Gods to our bodies.
	Let us partake of it freely.
	And as we share, let us remember always that we share with those who have

HPS:  "The bread and red beer that is left, offer to Her, Mother Earth, so
	that Her creatures may live through the long nights ahead".

HPS:	"Will the volunteers please come forward for the bread and red beer?

(HPS and HP hand: cups to Volunteers.   ; red beer to Volunteers   ; bread to

HPS: 	"Let the Drums beat".

(Drum beat while cakes and ale are distributed.
Cups passed out by North:Carmen - East:Swimp - South:? - West:?)

(Red beer poured by North:? - East:Samantha - South:? - West:?)
     	"Will you share the red beer of life with me?"

(Bread passed out by North:Belial - East:Heidi - South:? - West:?)
     	"Will you share the bread of life with me?"

(All drink) (All eat) (announcements)

Farewell to Nefertem:

HP: 	"Let the Drums beat".

HPS: 	"Let the words be spoken".

HP:  	"Hail God Nefertem.  Thank you for being with us tonight,  for the
	gift of joy that you have given us.
	Hail and farewell.  Blessed Be."

Farewell to Ptah:

HP: 	"Let the Drums beat".

HPS: 	"Let the words be spoken".

HP:     "Hail God Ptah. Thank you for being with us tonight,  for the gift
         of life that you have given us.
	 Hail and farewell.  Blessed Be."

Farewell to Sekhmet:
HP: 	"Let the Drums beat".

HPS: 	"Let the words be spoken".

HPS:    "Hail Goddess Sekhmet. Thank you for being with us tonight, for the
         Blessings you have given us, and the gift of guidance.
	 Hail and farewell.  Blessed Be."

Farewell to the elements

HPS:    "Let's bid Farewell to the elements starting in the West"

West - (water - Goddess Sekhet - Sea Lioness)

HPS: 	"Let the Drums beat".
(DeepSeaStar for west will dance to the alter to use the microphone.)

HP: 	"Let the words be spoken".

DeepSeaStar : "Hail  Goddess Sekhet of the West and Water, great Sea Lioness,
	Thank you for attending our rite.  Hail and Farewell.  Blessed Be".

(the West quarter candle is extinguished)

South - (air - Goddess Nekhebet - Winged Lioness)

HPS: 	"Let the Drums beat".
(Willow for south will dance to the alter to use the microphone.)

HP: 	"Let the words be spoken".

Willow: "Hail  Goddess Nekhebet of the South and Air, great Winged Lioness,
	Thank you for attending our rite.  Hail and Farewell.  Blessed Be".

(the South quarter candle is extinguished)

East - (fire - Goddess Bast - Lioness)

HPS: 	"Let the Drums beat".
(Swamp for east will dance to the alter to use the microphone.)

HP: 	"Let the words be spoken".

Swamp : "Hail  Goddess Bast of the East and Fire, great Lioness,
	Thank you for attending our rite.  Hail and Farewell.  Blessed Be".

(the East quarter candle is extinguished)

North - (earth - Goddess Uatchet - Mountain Lioness)

HPS: 	"Let the Drums beat".

(Red for north will dance to the alter to use the microphone.)

HP: 	"Let the words be spoken".

Red: "Hail  Goddess Uatchet of the North and Earth, great Mountain Lioness,
	 Thank you for attending our rite.  Hail and Farewell.  Blessed Be".

    (the North quarter candle is extinguished)

Farewell to the Spirit, Goddess, and God of the universe:

HP: 	"Let the Drums beat".

HPS: 	"Let the words be spoken".

HP: 	"Hail Great God, God of the universe.  Thank you for being with us
	Hail and Farewell.  Blessed Be". (the God candle is extinguished)

HPS: 	"Hail Great Goddess, Goddess of the universe.  Thank you for being
	with us tonight.
	Hail and Farewell.  Blessed Be". (the Goddess candle is extinguished)

HPS& HP: "Hail Great Spirit, Spirit of the universe.	 Thank you for being
	with us tonight, for the gift of wisdom that you have given us.
	Hail and Farewell.  Blessed Be". (the Spirit candle is extinguished)

Close the circle: Volunteer to lead in singing  (Three times)
	"The circle is open but not unbroken. May the love of the Goddess be
        ever in your heart,
	Merry Meet, and Merry Part And Merry Meet again!"
	"Blessed Be"


Aset Invocations

•February 26, 2012 • Leave a Comment


From The Egyptian Book of the Dead

Come to me. Come to me,
for my speech hath in it the power to protect, and it possesseth life. 
I am Isis the goddess, and I am the lady of words of power. 

Isis, the goddess and great enchantress at the head of the gods. 
Heaven was satisfied with the words of the goddess Isis. 
The great lady, the God-mother, giver of life.
The divine one, the only one, the greatest of the gods and goddesses,
the queen of all gods, the female Ra, the female Horus, the eye of Ra
Lady of the New Year, maker of the sunrise, Lady of heaven, the light-giver of heaven.

Queen of the earth, most mighty one, lady of warmth and fire, the God-mother.
The lady of life, lady of green crops, lady of bread, lady of abundance, lady of joy and gladness, lady of love, the maker of kings, the beautiful goddess, the lady of words of power. Wife of the lord of the abyss. 

Let the blood of Isis, and the magical spirits of Isis and the words of power of Isis, be mighty to protect and keep safely this great god. 

Translated by E. A. Wallis Budge


by M. Isadora Forrest, Author of Isis Magic
O ISIS, Beautiful in All Thy Names,
  I call Thee with the breath of my body,
I call Thee with the beat of my heart,
I call Thee with the pulse of my life,
I call Thee with the words of my mouth,
I call Thee with the thoughts of my mind.
I call Thee Power and Life and Creation.
I call Thee, Isis, Isis, Isis!

by M. Isadora Forrest, author of Isis Magic
Great Goddess Isis,
Thou Who art called by a thousand,
thousand names.
Thou Who dost live. Thou Who dost forgive.
Thou Who dost love with the Greatest Heart.
Thou, Goddess Isis, Queen of Magic,
Lady of Words of Power, Great of Love,
Thy daughter calls to Thee!
Come, Great Goddess, and be with me.
O Isis, be with me.




The Wings and Breath of ISIS
Stand with arms at your sides, facing East. Inhale, simaltaneously bringing the hands together at about the level of the abdomen and cradling one palm in the other. With this breath, gather strength for the invocation. Exhale, whil simaltaneously raising and spreading out the arms like unfurling wings. The arms should be slightly curved, with the palms facing out and slightly above the shoulders. With this exhaled breath, you symbolically expend energy to reach out to the Divine. The wings are fully extended.
Take another breath and say:
“I am a daughter/son of ISIS.
I am a child of the Goddess.”
(repeat this as needed to feel that it is so)
To complete the posture, now turn your palms inward and form a cup with your arms. Inhale and imagine drawing in the breath of ISIS. Finally, exhaling, open your arms and allow them to slowly come back down to your sides. With this exhaled breath, having taken in as much of the breath of ISIS as needed, share the breath and blessings of ISIS with all the Earth. 
Return then to the first position, with palm cradling each other.
I also like to make the additional gesture of respect by crossing
my hands over my heart and bowing slightly to ISIS.
This is a wonderful addition to many of the Daily Rites.
I have also done it kneeling/sitting so that is not a problem.
I perform this gesture prior to prayer and sometimes after as well.
Try it and let me know what you think!
This wonderful book ISIS Magic is a great tool and has so many wonderful things to aid and assist an Isian Devotee with to become much closer to the Great Goddess ISIS on an everyday basis! The meditations are EXCELLENT and I highly recommend this book to everyone who seeks to Know Her Truly.


by M. Isadora Forrest, Author of ISIS Magic
Close eyes and turn them upwards as if looking at the back of the forehead. It is best to memorize the invocation and recite it, keeping the eyes closed and turned upwards. If this is not possible, spend a few moments in this way, but speaking only Her Nmae; then, read the invocation in a rhythmic manner. “Thiouis” means “The Only One.”
Isis (pronounced “EYE-sis”), Is-Is (“EES-EES”), Iset (“EE-set”),
Thiouis (“thee-OU-ees”), Thiouis, Thiouis.
I call Thee, I invoke Thee, I ask Thee,
Isis, Is-Is, Iset,
Come, Lady. Come, Goddess. Come, Isis.
Wrap me within Thy wings.
Thou Who art Great of Magic,
Thou Who art Beautiful of Dreams,
Thou Who art Lady of All, Isis!
As Thou didst come to Horus, come now to me.
As Thou didst come to Osiris, come now to me.
As Thou didst send dreams in ancient days, send me a dream…
Isis, Is-Is, Iset.
Thiouis, Thiouis, Thiouis.
Visualize the Light of Isis shining above your head.
Visualize a beam of Isis Light streaming down and penetrating your body, passing through it, and pooling beneath the feet.
Inhale and draw in the Light of Isis into your heart.
Visualize the Light of Isis filling your entire aura.
Isis, Queen of Night, send to me a dream of
(state that which you wish to dream about)
Amma, Iset. Amma, Iset. Amma, Iset.
Grant that it be so.

Hail to you, Lady of Goodness, at seeing whom those [who] are in the Netherworld rejoice,

who removes the limpness of the Inert One,

because of whom Osiris has trodden,

who made for him the stride of those who walk in his moment of interment,

 in this your name of “Dam which is under the feet ..

Hail to you, Mourner of Osiris who bewails the limp Great One;

who makes a spirit of the Bull of the West;

at see­ing whom the Westerners rejoice;

Lady of All in the Secret Place;

to whom Osiris turns his back in these his moments of inertness;

who is in front of the Lord of Abydos;

whose place on the paths of the Netherworld is hidden;

who be­wails her lord at the interment in this her name of “She who bewails her lord.” …

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 ….

Hail to you, Great One behind your lord;

who raises him up after being limp,

who gathered [his] body together,

who pulled [his] flesh together,

who spiritualized [him],

who split open [his] mouth for [him] …

Hail to you, you who are in attendance on your lord, Mourner of Osiris, the Great One, the Wailer, Mistress of the Per-nu …

Hail to you, Mistress of the Old Ones,

Lady of many faces in the Secret Place,

who gives orders to the Bull of Djedu,

who guides the Lord of the West, at whom Osiris rejoiced when he saw her:

Mistress of the hidden mysteries,

who announces festivals in the bow of the bark when men navigate in the morning, t

o whom the Inert One has turned his face in this her name of Mistress of faces ….

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 …

who gave abundance to the Lord of the Flood on the desert plateau; who gave offerings.

She whose head was cut off with a knife.

She of the papyrus-plant whose milk is sweet. S

he of vegetation which her lord divided.

She whom Horus examined …

Mistress of herbage who makes the Two Lands green.

Mistress of the night who takes possession of the Two Lands.

She who bent Set on account of her utterance.

She who cleared Horus’s vision for him.

She who placed her lord in her embrace for herself.

I come that I may greet you, you Mourner of Osiris, w

ho conceal the Great One from the flood of ill;

Mistress of thrones who makes a spirit of the Bull of the West, at seeing whom the Westerners rejoice;

Mistress of All in the secret places …

I come that I may greet you, 0 Great Lady who are behind your lord …


-Coffin Texts, spells 236-241,828, and 993, translation by R. O. Faulkner.


Homage to Ast/Isis

We call upon you, O Isis

Weret Hekau, Great of Magic

Aid us in our spiritual journey

Open our minds, oh queen

Open our hearts, oh Ast

Open our inner eyes, oh beloved of Osiris

We cine before you, in sight of Maat, in all honesty and integrity

Reward our work with your strength and wisdom

Teach us, oh Gold of the Gods

We will follow where you lead, oh Isis


From Sekhem Heka written by Storm Constantine

Principles of Aset

•February 25, 2012 • Leave a Comment

Lesson 8: The Principle of Aset, and how to Discover and Adopt the Cosmic Wisdom That Leads to Enlightenment on the Journey of the Tree of Life

The Kernetic Tree of Life By Muata Ashby


We continue now, our studies of the Anunian Theurgy, Tree of Life spiritual evolution system. Before we lead into today’s topic I would like to reiterate a couple of points from last time. These are a couple of key points about the principles of Aset and Nebthet. One aspect of Aset that I don’t believe we touched on, well we touched on in previous lectures in a different series, is the principle of the fetters of Set, the Saiu Set. Saiu Set means “the bandage that goes over the mouth; you can see that in the system of gods and goddesses [Plate I]. The Gods and Goddesses iconomythograph relates all of the main divinities ofNeterianism and it shows their interconnections. On the bottom of that diagram, you will see all the main forms of Heru in the three major theurgys. The Anunian Theurgy, Memphite Theurgy and Wasetian Theurgy. The child aspect of Heru, who is the divine solar child of the Anunian Theurgy, who we discussed in the Anunian Theology lectures series is that aspect of in Memphite Theurgy ealled Nefertem and in Theban Theurgy the same Heru is called Khonsu. In Asarian Theurgy he is Heru sa Asar sa Aset (Heru the son of Asar son of Aset), and Heru Ur, among others.

Figure 51; Heru as Nefertem, sitting on the Lotus (the Creation) that arises out of the Primeval Ocean

In this iconography, the Divine Child (A) is the master of Creation, the Lotus (B) is Creation itself and the Primeval Ocean (pool symbol (C)) is the substratum from which the Creation arises. As the Nefertem aspect, he points to his mouth. He utters Heka (words of power) and the world comes into being and Set is the opposite to that. Remember that we talked about the opposites of Creation in the form of the divinities as well as complementary opposites or direct opposites. In this particular point we are discussing, Set and Heru are direct opposites. Heru is the one who speaks and whose words bring forth creation into being and Set is the divinity that stops the speech and we know this because it is specified in the myth of the Asarian Resurrection. Now in this series, the pointing to the mouth conception or teaching, relates to ra – ra is the mouth or ro – in modern Coptic language. When the divinities speak their words can affect Creation because they have power. Ordinary human beings also have power in speech but not so much to bring physical items into existence, but they can bring ideas and feelings into existence and those can have great consequences in the physical realm. The reason why the mouth brings forth powerful words, the words that bring creations into being, is because it is tied directly to the unconscious mind. The unconscious level of mind is the subtlest and therefore the most powerfully vibrating energies are there. But if the unconscious mind is clouded, and is beset with egoism, with anger, hatred, greed, lust, envy, jealousy, etc. then those creations, are going to be curtailed, limited and tainted. Yes, you will create all kinds of unrighteousness. But unrighteousness, since it is not ultimately real, cannot be said to be a creation, speaking from a philosophical perspective. So, that is Saiu Set. On the other hand, spiritual aspiration, what Heru represents, is antithetical to the Saiu Set and antithetical to the fetters and each fetter has a corresponding virtue. So the way to confront the fetters is with the practice of their corresponding virtue. Therefore, if you hate somebody you should practice love, if you are a violent person, you should practice non­violence. If you do the opposite, you will neutralize the fetters and if you continue on this process, going beyond just the neutralization effect, which means, not just being a good person, a compassionate, loyal, ethical, etc. person it will bring positive situations in life. That is a good thing but that is not going to liberate you from ignorance that causes sorrow in life and the cycle of birth and death; it only brings you peaceful conditions and prosperity more than sorrow and pain. It is not going to lead you to enlightenment and immortality in other words. You must go beyond just being a good person and that happens when you grow in wisdom, the studies of the mysteries of the mystical philosophy such as the teaching of the Tree of Life. We saw how Nebthet facilitates that passage. She is the doorway. You know how some people are, they want to go to heaven, but they don’t want to die and you have to go through Nebthet, because she is death in order ·to experience the bliss of the transcendent. She is therefore a beneficent being, meaning, she deles away with your physical body so you can experience the higher forms of consciousness; but if you go on holding onto your egoism that curtails your spiritual evolution.

So, we talked about the mysteries of death and how when the soul, in the form of Asar is intoxicated with the world, how it becomes seduced by the worldliness and since Asar’s heart was pure, that led him to the resurrection. However, for most people, it leads them to reincarnation. And again this process was discussed in the story of SaAsar. This teaching talks about the levels of consciousness that the soul experiences after death and the passage way into another world.

But here, as far as the Anunian Tree of Life is concerned, with the divinities, the emphasis is on understanding that this level is the first level [Set and Nebthet] that we are trying to climb over or to raise ourselves through on the path to reaching the highest, which is Ra. This is the level of worldliness and egoism, the vices, the worldly desires and so on and so forth and by becoming virtuous, we overcome those.

It is important here to understand the principle of virtue as the goddess of Virtue, Maat {Ma’at}, is an aspect of the goddess of wisdom, Aset. Virtue, Ma’at, meaning truth, order, justice purifies the soul so that it can contemplate through mental clarity, the higher perspectives of life. In other words, it develops spiritual sensitivity. Otherwise, if the personality is controlled by Set and Nebthet, the mind remains nebulous and the conception of soul and wisdom escapes you. Asar and Aset escape you, they are beyond your capacity for understanding. They are like some kind of the theoretical conception that is not really clear to you. How is this problem to be overcome?

In order to be able to achieve the proper understanding of the Neterian philosophy it is necessary to cleanse the personality. The personality is cleansed through the “liquor of Ma’at,” as the Ma’at teaching says, which is given to you in the writing of the Maat Papyrus.  Maat is a goddess, a cosmic force operating in the universe, a spiritual principle of ari {karma} and reincarnation as well as a philosophy of order, balance, truth and reciprocity operating through virtue and wisdom or disorder, imbalance and misfortune operating through vice.

The “liquor of Ma’at” is a kind of aura that envelopes a person with positive feelings and virtuous energies and thoughts that counteract and wash away iniquitous feelings and ~ thoughts due to unrighteous actions of the past and unrighteous, selfish , thoughts and forms of understanding that cloud the intellect. The “liquor of Ma’at”  IS acquired through ritual and action as well as study of maatian teachings based on maatian principles. The Maat papyrus says, “Maat neb bu ten” {Ma’at is everywhere}. “Cha hena Maat” {rise in the morning with Maat}. “Ankh hena Maar” {live with Ma’at} and then “Ha serna Maat” {means your body becomes one with Ma’at, your very actions, your very thoughts and your deeds, and your speech become “Ma’atian” in nature}. Part of the maat teaching refers to the lower practice. These relate to the previous levels of the teaching, when you are rising with Ma’at, when you were living with Ma’at, when you were practicing truth from the 42 principles of Maat and then the teaching of righteousness and so on and so forth. They relate to the level when an aspirant is learning that “Maat Ankhu Maat,” realizing Ma’at is the source of life. All these are lower aspects, lower rungs on the practice of Ma’at’ philosophy. This is when you have been following Ma’at and being a good person and you should be doing that and so on and so forth, but up to this level you don’t really have an advance idea yet, any conception of the higher perspective of life or mystical awareness of transcendental being. When you start having “Ha serna Maat,” that is when the mysticism starts kicking in, when you start becoming one with Ma’at; knowing by becoming one with divinity you start perceiving Ma’at within yourself, as yourself and as your actions. Your personality becomes purified as it becomes blended with Ma’at. A cosmic communion or union occurs between you and Ma’al. Since Ma’at is one with the universe, one with all, and since she is an aspect of God, then of course you become one with God as well.

Now, acting with truth and order and righteousness is one of the first steps that lead you to understand the philosophy of Ma’at. Ma’at, of course, is an aspect of Aset, this is told to us in the scriptures. Ma’at is a manifestation of Aset, a form of Aset. As discussed previously. There are two Maat Goddesses, referred to as “Maati” and you may surmise that the two Maat goddesses are indeed also Aset and Nebthet but we are mainly here talking about the Aset form. Having mastered the principle of Set and Nebthet, or having overcome the egoism and vices through the aspiration of Heru, and having accepted, at least philosophically, if not yet intuitionally, the wisdom of the illusoriness of the world and having developed an aspiration to transcend the world of time and space and everything that it represents (pain and sorrow of the world and ultimate physical death) an aspirant can have entry into the wisdom of Aset. Now, I told you about Nebthet which is the principle of worldliness and death as well as destruction, pain and sorrow of the world. Having decided that you want to die to the world you prefer to give the soul life instead of allowing your soul, your immortality, to die because that is what you are doing when you indulge in worldliness in an ignorant way. When you promote ignorance you are allowing your immortality to die in you or it is dead to you. Of course when we use the term “die” it is metaphorical because the soul remains after the passing of the physical body since it is immutable, and transcendental but, to you, as a personality, your soul and it’s peace, immortality and transcendental awareness are as if dead to you, unreachable for you. So your worldliness through Nebthet is killing your body and your egoism through Set is killing your ability to perceive eternity. That is the worldly perspective of life, the predicament of worldly people, how life is when you are a worldly conscious person, aware only of time and space and individuality, even as the body deteriorates with old age. This is a cause of the deterioration of the mind in older people. For those who are advancing spiritually, their minds become stronger as the body grows older.

For true aspirants, the passage from life to death through Nebthet, as we discussed last time, through turning the worldly desiring mind into a Divine Self desiring mind. Meditation on the divine and higher principles of life, allows you to awaken to your higher nature and this is what happened to Asar. When his physical body died or was killed by Set it actually led to his resurrection in a higher and more powerful form. How did this come about? Did it happen on its own? Nebthet was the agent of the death and Aset was the agent of the resurrection. The resurrection is promoted through the wisdom and energy transformation of the personality that occurs through the mechanism of the Tree of Life system of spiritual evolution, meaning the whole cycle, the .spiritual mechanism that we have been discussing; including all these principles that are psycho-spiritual metaphysical and mystic principles and how they interact and transform the personality from lower being to higher being. If you known the secrets of how they interact you also known the secrets of how to understand their inner workings within you, your own mind and you also discover their transcendental aspect within yourself.

When Asar and Nebthet came together, they created Anpu as we discussed last time. As introduced earlier, discernment, purity of mind, the ability to know right from wrong, truth from untruth, reality from unreality are the hallmarks of Anpu mind. These qualities are essential in the beginning of the spiritual journey as well as in the more advanced practice. If you have developed this capacity then you are well along the way to opening the doors to Aset. If you have not developed Anpu mind you are incapable of discerning truth from untruth you are gullible, you believe anything your friends say, politicians say or religious leaders say, you believe everything they say on television, the advertisements, you go and buy whatever they tell you. Externally you believe anything that is put before you. Internally you believe the voice of the ego because the ego tells you I desire this or that and whatever I desire I should have because I want it and it is ok to want whatever I want. This delusion is reinforced by the idea of death, that you should enjoy life and not waste the opportunity to experience pleasure, as if you cannot experience pleasure any other way than through the body and at the time of death all opportunities for pleasure and happiness end. Of course this is proof that, even though people may say they have faith in God, they may say they have faith in an afterlife, etc. in reality their hearts are filled with doubt, fear, ignorance and loathing about the prospect of death so they want to take advantage of doing whatever they can while alive. If you want to have a sports car, you say “I have to have it, I want it and I would enjoy that.” Or if your ego tells you or it agrees with others that have told you that you are a terrible person, will you believe that too? If you become depressed or suicidal, because you are denigrated or attacked or because you feel like a failure because you have not acquired the things you desire, will you cut yourself with a razor blade, will you take pills and drugs to relieve yourself and so on and so forth? Of course, given the nature of the world as we have explained it here, to be running after it for pleasure and happiness is a ridiculous ideal. This understanding needs to be firmly grasped by the mind of a spiritual aspirant. Otherwise there will be no progress on the spiritual path beyond a certain point.

This entire world which is created by the supreme divinity is a manifestation, as we discussed, of all these principles which are vibrating, like waves in an ocean, and Nebthet had given them these vibration bodies that we can see. The counterpart to this conception in the Memphite Theurgy is where the god Ptah utters the names of the divinities and as the sound vibrations pass through his teeth out into the environment – they take on clothing and the clothing is everything that you see. Everything physical, that you can perceive, and the non-physical that you cannot, for that matter, are the bodies of the subtle principles that are behind them. The physical world in other words, are the elements vibrating at different rates, which is why they appear to be different from each other and the elements are the gods and goddesses, the neteru and the neteru are manifestations, projections of the Transcendental Divinity. This is consciousness vibrating at different rates and we call them neteru and when the sustaining consciousness that is behind these principles, the neteru, withdraws them the entire so called hard cold realities, the solid, concrete, distinct objects that you perceive dissolves. That same consciousness that is behind the entire universe is the same consciousness that is the inner deepest reality within you. Therefore, if you were to realize the higher essence within yourself, you would be able to also withdraw your consciousness from this .reality and make it disappear. If you were to succeed in the practice of meditation, this is exactly what happens. This is what was meant when we said that meditation is a pathway to death, an entry into Nebthet and through to Aset also.      

Nebthet represents death to the lower aspect, to the physical world and Aset represents a kind of resurrection into the subtle aspect, the netherworld, to the higher consciousness. This is the high teaching, the great philosophy behind the secret that we talked about at the end of the last lecture. If you were to understand the wisdom of mind, if you were to be able to control, to cleanse the personality (the personality is like a pane of glass and you have different layers) you would have clarity, realizing that the opaqueness of that glass is merely an illusion created by your own dirt, the impurities of the personality are the dirt.

Before going into the principle of Aset, let us discuss the concept of mind to know where Aset fits in. In Neterian conception, the philosophical mystical conception, there is the basic level of mind and that is Anpu and different levels that animals have also, instinct. You do need to know distinct reality and to have a demarcation between yourself and the objects of the world as well as your desires and feelings about the world. You also need to be able to discern what is a need versus a desire. You need to see clearly what is right from wrong, I am hungry or not hungry, this is a friend Or this is an enemy, I should bark or I should not bark – the basic level of mind – I am in pain, I am not in pain, etc. Human beings have another capacity which is the intellect. Animals do not have intellect. Intellect is presided over by the divinity Djehuti. Intellect, in our context, is defined as the ability to put meaning to your thoughts or to your perceptions about the world, to evaluate them in reference to your ego personality and the world as well as to the past, present or future and also in relation to desires, values and or aspirations and imaginations; of course we are putting these things in cut and dried ways but most people, and of course, this includes yourselves, have mixed mental capacity. Some things are very clear and some things are clouded. Some things people have power over, to control – they can control not smoking, but at other times they can’t control sex. Some persons if they can control sex they can’t control smoking. Some can control anger at another person but cannot control deceptiveness, deviousness. Some can be compassionate to others but not to themselves. This complexity of the human personality occurs because the ariu have been layered at different levels in the unconscious mind, the ab, which is the container of the impressions of thoughts, desires and intellectual concepts the personality has believed in throughout many lives and these are lodged in the mind.

Beyond intellect, we have Aset. Aset means wisdom. It means knowledge. But this is a special form of wisdom, the kind that is known and not just by experiencing it but being it -this is called intuition and it transcends the thinking process -thoughts are not part of the intuitional realization. An ancillary aspect to Aset is saa-{understanding}, Saa-ndjs means “to not know, not understand, ignorance, smallness­-pettiness in knowledge, weakness and evil.” Saa is the “aha!” moment that you have when you realize the truth of something, what it is, how it works, etc. Aset is the knowing that occurs upon becoming one with what is known. This is called “gnosis” by the followers of Gnosticism. 6nosis is the basis of Gnostic spiritual traditions (Gnosticism) which are based on knowing the divine by being one with it. The opposite of Gnosticism is agnosticism. An agnostic is not necessarily a person who does not believe in God or a divinity, but a person who does not believe that God can be known or the ultimate reality can be known. Gnosticism is the practice of leading the mind to know. As you can see, Neterianism is an Ancient Egyptian Gnostic tradition which was practiced thousands of years before the later Egyptian and Greek Gnostics of the prc Christian era developed as a distinct group. Gnostic Christianity was one of the sects of Gnosticism that developed in the late period of Ancient Egyptian history related to the concept of Jesus.  Specifically, it was strong in the Ancient Egyptian city of Alexandria.

So, from Anpu, we go to Djehuti, and from Djehuti we go to Saa, from Saa we go to Aset, and then from Aset we go to what we termed as un ren Ra or the transcendent name of the God Ra, the Creator and High God of Gods. This is the ultimate reality of the name of Ra. lfwe were to raise ourselves up to a level of Aset which is like a jumping off point into the transcendent, then we would be able to stop time to make the creation disappear to discover what lies beyond time & with it, space. Space has no meaning without time; without the passage of time things do not change and their meaning comes in only with the movements and changes and without time there can be no movements or changes so without time the objects of space revert to undifferentiated matter, the primeval Ocean, the Nun. Now we are going to see how that happens.

Aset has three main hieroglyphs related to her; one is the throne chair (which also means abode, dwelling place) and that is actually what is called in Ancient Egyptian grammar, a triliteral or triphonic sound sign because it has the sound of three consonants. It is a group of three consonants in one symbol “Ast”. The vowels mayor may not be written along with the consonants. This entire word can be spelled out or can be contained in that one symbol. When spelled out it has the symbol for the letter “t”, an egg and symbol for a woman, any female. Notice that if we look at the symbols of the headdresses of the goddesses Aset and Nebthet we obtain the same throne symbol in both. The headdress of Nebthet contains het, which means house.  If we clear of the top and left lines of the house of Nebthet we obtain the hieroglyphic symbol of Aset ast, meaning throne. So Nebthet means house as in a building that contains an abode. That abode is the throne, Aset. Aset means point or focus of rulership, the throne seat upon which the soul, Asar, resides; it is its abode. In this sense Aset is not bound by the enclosure; her dominion is unencumbered, she is the queen of all through her wisdom while Nebthet is Lady of the House. The house here is a metaphor of Creation itself, but Aset’s wisdom transcends the dominion of Time and Space.

The symbol of the throne is important here. As discussed last time, Nebthet is the lady of the house, lady of the physical world, the physical realm. Aset is not that, she is lady of the point, the spot, shall we say, and that is the chair which symbolizes the throne from which the ruler rules over all, the seat of power from which all the activities of the dominion are directed.

Now if you want to attain rechtu, which means “wisdom,” you must follow the teaching of Aset.  Rech is associated with the term rechot, which means “wisdom personified, Aset, Lady of Wisdom” and this is one of the titles of Aset. The understanding of what Aset represents gives an indication of the path to wisdom. You cannot be all over the place in the world, you cannot be worldly, indulging in the seductions of Nebthet and also at the same time pursue wisdom. There are two ways that this can be handled, either you, in a disciplinary way, curtail your worldly activities or you psychologically cut them off. You can cut them off physically and you can cut them psychologically. But if you do that physically, by avoiding the worldly situations that might force you to confront the worldly people, objects and situations that could get you caught up in dramas or distract your attention and may possibly allow you to indulge in desires for the objects of the world, there is a problem because you cut off interacting with the world. If you don’t go to work you can’t make money, you can’t pay your rent, and they come and kick you out, you would be on the streets. When winter time comes you will be sleeping on a park bench and when winter comes you will be shivering and you won’t be able to think about any higher philosophy at that point. If you say you can go to a shelter and then they will give you some soup and a bed what about the down side? You don’t have a private place of your own, you don’t have clothes, you smell, you have lice, you could have people pick-pocketing you or beating you up, Or worse. What we are getting at is that even as the teaching is studied and the philosophy applied in life a practical way of engaging the world is necessary; a certain level of interaction with the world to sustain yourself is required and also beneficial. In any case, most people are unable to work on their fetters without interacting with–the world, so the world has its purpose in the divine plan for the spiritual evolution of a human being. However, some physical distance needs to be maintained in order to have separation from the world so as to be able to work on the fetters of the soul; otherwise there would be confusion in the mind as to where the personality ends and where the world begins and that will thwart the spiritual movement. The teaching says that you should “live by love and necessity.” You don’t live to become rich, you live by working to take care of your necessities; to that extent you involve yourself with other people, your family members and the practical realities of life, like having a job. So you try to minimize those so they don’t take your attention away from the important things of life. If you are able to accomplish that, that will lead you to clarity. The other way is, you can go through philosophical insight, realizing your way beyond the reality of the world and you are able to shut it off that way too but that is not so easy.

Through the wisdom of Aset, things will happen in the world, objects cross your path, thoughts and feelings come and go and philosophically you can get to understand them to be illusory in a way so you don’t let yourself be bothered by them. This is an art, the way of handling the mind, it is a practice that you get better at over time and the discipline you follow for your spiritual development has to be a blend of those two, the practical and philosophical/psychological. Eventually, the psychological becomes more powerful and then whether your physical aspect is involved in the world or not you will be able to maintain yourself above it; then you are able to disengage and be free of it. In order for that to happen you must understand the philosophy of Aset, which relates to the philosophy of the wisdom about the nature of ere at ion and the nature of who you are essentially, which is not your ego conscience or your individuality, your body, your name, your relationships, accomplishments or anything about your personal history; all that is “what” you are but we want to know “who” you are? Before going into that, we will discuss the iconography of Goddess Aset.


Figure 53: Headdress of Goddess Aset

First of all, Aset is most often represented as a woman, as a physical and anthropomorphic personality.

There are three different from of iconography in Ancient Egyptian imagery, anthropomorphic, zoomorphic and composite (combination). The Zoomorphic is like a “zoo,” it has to do with animals. The term anthropomorphic has to do with human beings and therefore, the human form. Many times you will see combinations (composite  forms) in Neterian religious art and hieroglyphic texts and you also find that in the iconography of Aset. The vulture headdress is another important image of Aset. The vulture is a pun of the word mut [moot].  ­Mut means mother. The vulture is the one who eats carrion and turns that back into something alive. That is a process of renewal of life, the resurrection of life. In the Asarian Resurrection myth she resurrects Asar.

Sometimes the crowns may be combined, displaying her multidimensional aspects and how they are dynamically present at the same time. She is at times represented as a lady with the head of a cow or a lady with a woman’s head and a headdress of horns and sundisk in the middle. This headdress gives us an understanding that she is the lady of the Trinity – the trinity is contained in the two-horns representing past & future and sundisk representing the eternal present. Sometimes she has two plumes, which is the mastery over duality. Sometimes she has the double crown of upper and lower Egypt as the ruler of the “Two Lands”. The term “Two Lands” refers to, in a practical (mundane, exoteric) sense, Upper and Lower Egypt but mythically it also represents the physical world and the spiritual world. So she is a lady of non-duality. The two crowns of Upper and Lower Egypt represent duality. When they are worn by the same personality it means that that personality has united those two principles. They become one in that personality and that is what the king and queen, the  Peraah (Pharaoh) does as well, what Heru Ur, the prototype for all Pharaohs, does also, by wearing the double crown of Upper and Lower Egypt.


She is the paramount representation of the principal of motherhood, faith, and devotion which is amply displayed by her actions in the Asarian Resurrection myth as you should recall what happened when Asar was murdered and his body was severed into pieces, what Set, the ego does to the soul. In this aspect she is the diametric opposition and opposite of Set. So, as we explained earlier, Aset is opposition to Set, the one who breaks things into pieces, as he chopped the body of Asar into 14 pieces. She is “one who puts pieces together.” She assembles things, like broken pieces of a body but also broken knowledge and that includes the highest knowledge, the knowledge of the whole soul, which has lost its identity having been fragmented into believing it is a finite limited being and yet desiring something more abiding, more transcendental to hold onto; which is why most people search after answers in religion or some other spiritual pursuit. They somehow think they are more than just physical beings even if they do not have a real idea about what that means because their religion cannot help them since it does not have true and powerful mysticism that can enlighten them.

Set chopped up the body of Asar into pieces and strewed them all over the world and then Aset went all over the world looking for them. Set means shooting out, scattering, and so on; Aset means gathering, reconstitution and the like. If you are the person who practices the wisdom teaching, you are a spiritual seeker, you go all over the world putting the pieces together; you may go to universities, visit museums, monuments and special archaeological sites, seek out wise people, read many books in many libraries, acquire even more books from bookstores, etc.; all that is really you attempting to put the pieces together of yourself, your soul; and that is Aset energy within you, working in you to put together your conscience of your true Higher Self. When you try to learn anything in the world, you are trying to put back together all the pieces of Asar. If you are an engineer, or you are a veterinarian, or you are a lawyer, a doctor, or even a clerk, a factory worker or an kindergarten school teacher, etc. you have pieces of knowledge of the world. Whatever you may be you have a little bit of knowledge but nobody has enough space in their mind to figure it all out especially since they are accumulating relative knowledge from the world of time and space, which is a relative reality to begin with. This is like the parable of the five blind men. There were five blind men who were taken to an elephant so that they could feel it up, so they could discover what it was. One touched the legs and said it was a pillar; the other one touched the tail and thought that was a broom. Another one touched the side of the elephant and thought that was a wall. One touched the ear and thought that was a fan. One touched the trunk and said that was a snake. They were asked what is this?

They said a wall with a pillar, fan, broom, and snake attached. Then somebody who was not blind was brought in. The person with the sight said this is an elephant. Intuition is that capacity which allows the human mind to transcend he ordinary intellectual capacity that perceives elements and relative concepts, to see beyond the illusory su ace of the relative reality and perceive a whole. However, most people are like the blind men or like a person with a mental impediment called simultanagnosia.  In reality, most people suffer from spiritual simultanagnosia in their inability to see how the apparently varied objects of the world are really made up of the same substratum, the same stuff, atoms electrons and neutrons that are in reality all made up of energy and that is sustained ~y consciousness. In reality the mind is not equipped to simultaneously look at the world and perceive its unitary whole nature; that capacity exists in the intuitional aspect of the personality, that is Aset.

Many people think that they can intellectually discover the secrets of the world and of their selves through disciplines like the sciences. Intellectuals have brought forth many reflections about the world and scientists have discovered many things about the world. However, the power of intellectualism has not led them to mystical insights about Creation Or ways to bring harmony and peace to the world or the knowledge of the secret to creating life. Some of the most powerful intellects in the world have caused much destruction of the world, much violence in the world. If this is what can be accomplished with brightness of intellect and self-important ego (superiorit complex), imagine what could occur with strong intellect combined with the depths of dullness of ego (disposed 0 depression, sociopath, sadism, greed, irrational hatred)? Intellectualism is not necessarily good nor will it automatically lead to spiritual enlightenment or positive evolution; it can in fact lead to devolution and intensifica ion of the ego. Look at the state of the world today, at the brink of global environmental disaster, economic collapse, health crisis and religious crisis, all led by people with advanced intellectual capacity!

S you must understand that mystical wisdom is supernatural wisdom. It’s not what you see in the world of time an, space or in the ivory towers of learned scholars. There are people who think they are wise, who know lots of things about the world. That’s one thing. Mysticism puts together all those things and wraps them up into one neat little package. All that is to be known is known by that person who has achieved rech and the understan1ing of this teaching is given to us by the Goddess in her own myth. The myth of Ra and Aset is where she pursues the transcendental knowledge of creation and in brief, the story is told of how Goddess Aset was brought fohh in physical form; this is why Set was able to kill Asar. They had physical bodies as physical beings, with flesh 1& blood like us. In fact they had been divine beings before coming down to the world. As per the myth, Aset and Asar were installed and enthroned in Egypt to rule. They did so wonderfully for a long time. Aset was reduced in consciousness in order to be brought into physical form but she had aspiration to the knowledge of higher nature. So she craved for that knowledge of when she was not in physical form, so she learned all she could. She learnt all the knowledge of human beings, engineering, medical science, law, etc. and she became bored wit~ it, she became disappointed with the world because that worldly knowledge did not lead her to the beatific state which brings supreme contentment and peace. She became dispassionate about it. She thought, “If this is what the world is all about, then there should be something more than this. I want more, I want to know the ultimate truth, to become not just master of worldly knowledge but also master of transcendental wisdom.” So, she developed dispassion, detachment, and these are some of the first qualities to be developed on the path of Aset.

This process of developing dispassion and detachment and increasing focus of mind leads a person to one pointed movement of the thought process instead of a scattered mental thought process (due to running after worldly desires, worries and anxieties) and that leads one to be able to pursue the ultimate reality and this is what she did. She pursued her great great grandfather, Ra, Aset sought him out so that he might tell her the ultimate truth. Knowing a name is like knowing the named object’s essential nature and understanding its reality and this kind of understanding bestows the ultimate understanding of life and the nature of the universe and with that, contentment and peace. The ultimate truth is the transcendental name of the Divine, the name which opens the understanding of what the Divine and in fact what everything is as well as the meaning of life and the ultimate fulfillment of life. So Ra is not the transcendental name of the Divine. This is what the myth clearly tells us. This concept is called bes or bas. “Bas” means an image an outer representation of the inner reality bes neter -visible image of god). The same concept is present in the term tut (form-image), as in TUT-ankh-Amun, “The Living Image of Amun”. Ra refused to tell her the name. He said “0 you are a little girl. You see yourself as dispassionate and you think that you are ready for high knowledge”. So he put her off. Then she developed a plan. She watched him and studied how he goes through his particular path every day; he followed the same course through the sky in the form of the sundisk. This study and effort of the goddess metaphorically relates also to astronomy and the study of the movement of the heavenly bodies and the wisdom that bestows but also how that study can unlock the knowledge of those heavenly bodies: However, any scientific study be it astronomy (hard science) or philosophical study (soft science) of the world leads to the unlocking of the secrets of the objects being studied. So he was walking down on the path, through the sky, shining on the world, and he was getting a little older and tired in the afternoon and became an old man with spittle coming out of his mouth. Remember the three aspects of Ra at the top of the obelisk? The first form is the dawn, the creation of the day, the second form is the noon sun, the sustenance of the day and the third form is the setting sun, the dissolution of the day. In the morning Ra is a baby he is a child, the solar child (Nefertem) and he is also the Creator (Khepri). He is a grown up man at midday and in the evening he is an old man with a walking stick. So he was drooling. Without his knowing it, she caught some of his spittle, mixed it with a little bit of clay, which is earth element and she formed it into a serpent and that next day she left it on his path and when he walked on his path across the sky it bit him and poisoned him mortally. When that happened he could barely continue, he was so sick that he was on his death bed. The poison was going to the depth of his bones and he was in pain and all the Gods & Goddesses came to help him but they could not do anything. He had been poisoned with the duality of the world. His spittle represents the spirit; the earth, the clay represents the physical body and the two blended together in an androgynous unitary mix poisons the polarized objects in Creation. So, Ra as a polarized object, a manifestation in time and space as a personality, was poisoned, that is, his image in time and space was poisoned and increasingly unable to sustain the relative reality, the illusory state of manifestation; but that would be bad for the world because it would leave it without a sun, without illumination and without the capacity to function since awareness of time and space can only occur in the realm of illusion, the realm of duality. So she went to him. He finally called her and said “can you help me, I am dying and I am in pain” and then she said “tell me your real name and then I will take this pain away from you and take this poison out.” Then he finally agrees. He has no other choice. So he says, “ok, but the name cannot be spoken so may my true name be passed on to Aset within me, within herself.” They joined, Aset went into Ra’s heart, they became one briefly and had a communion and she learned the true name by experiencing oneness with it, leaving her personality and blending with the transcendental nature of Ra (which is the same transcendental nature of all in Creation.).

This mythic teaching is extremely important in order to understand the principle of Aset and the path of mystical wisdom. The dispassion, and detachment first of all, and next the tenacity to go after and to destroy the outer image of this Divine in creation leads to the revelation of the underlying truth or reality behind Creation. What she did was poisoning the world; she was destroying the illusoriness of the world so as to become dis­illusioned about the world and not just disappointed as most people are, who are frustrated but still keep on searching for fulfilment through worldly objects and worldly relative realities. So through her dispassion, detachment, her tenacity, her desire, and her aspiration to know the truth and finally discovering that truth, the wisdom of mysticism, she became enlightened, a goddess one again. By developing the necessary mental skills and performing the correct ritual of creating a blending between the two worlds (discovering spirit and integrating that with matter, as opposed to living in the material world and thinking that that is all there is or that spirit is something separate from nature that can be known when nature is forsaken) in order to dissolve the opposites and entering into a meditative mystical experience with Ra she attains that knowledge which cannot be spoken. She had to experience it by becoming one with the Divine, by transcending time and space, and that bestowed the Having the nature of a unit; whole; as opposed to opposites knowledge, the Gnosis, the Nehast (spiritual awakening, enlightenment). It is important to understand that the discipline of wisdom, the study of the philosophy and the living out of that philosophy works to render the personality detached and dispassionate and thy is a prerequisite for coming into the higher knowledge of self which allows a person to become fully disillusioned and free from the spiritual ignorance. After she had this communion, she uttered special words of power, Hekau, to heal Ra:

Hekau For Aset Meditation from matnu n Ra n Aset

[Myth/StorylLegend of Ra and Aset]


Ra {n} ankh metut myt

Ra {to} live poison death {to it}

[may Ra live and may the poison die]

This specific formula is given to us in two major myths, the story of Ra and Aset and the story of the Asarian Resurrection. These are the special secret words of power that are to be uttered. They allow what the goddess did, the resurrection, to occur, but the words of power must be backed up with the accumulated energy of repeated effort in the studies and disciplines that cleanse and infuse the mind with positive ariu.

We did not speak about Aset’s special power to stop the world. The question is, what kind of dispassion and detachment do you really have about the world? If you are partly caught up in worldly desires, worldly ignorance, your words of power are not going to have the full power. What is your level of tenacity? What is your level of determination? What is your capacity of one-pointedness of mind to concentrate on the goal of destroying the illusion of the w rid of time and space? Is the world bothering you? Are you bothered by people on your job, the injustices of the world, your health? Are you a doctor or a lawyer and do you have those kinds of worries? What are you going to do with your employees and your job and your this and your that? No matter how bad the world might be, if you apply this teaching properly, with sufficient power, sufficient determination, sufficient feeling, then you can stop the world cold and this is actually what Goddess Aset did when her son died; when that happened she could not help him. She had to stop the world, stop time and space in fact, and this is a great teaching. Stopping t he world occurs when the mind transcends the senses and time and space. Having achieved this feat the personality can discover a heretofore unknown region of its existence beyond the world and henceforth remain separate from the world, regardless of its condition. Of course, the body, family and other circumstances of a person are part of the world of time and space. So through this discipline a person discovers their nature beyond the waking personality alone, which is the only idea of self that ordinary people have. This is why when ordinary people die’ they feel they are losing all of their existence since they have no knowledge of their existence beyond the physical components (ren-name, khat-body, ka-mind).

The capacity of Aset to control and heal Ra underscores her nature as a healing agency. Aset is one of the primary divinities pr siding over health and healing. In an Ancient Egyptian text we read: Oh, Aset, Great of Heka! Heal me, Release me from all things bad and evil! [Pap. Ebers, 18th Dyn.]

Aset’s wisdom itself is a healing power which can heal the ultimate malady, human spiritual ignorance.  That is what the healing of Heru and Ra by Aset represents Aset stopped time and space, that is the power of her voice. In the time just after Heru died and after trying in vain to revive him Aset cared for nothing of the world and her attention was directed exclusively to the boat of Ra. She withdrew all awareness of the world and its drama and she became fixed on the boat and on Ra. When that happened, the boat, whose sailing causes waves on the Primeval Ocean, causing it to maintain the shapes of Creation and the movement of time and objects changing in space could not continue. Anyone who has the capacity to emote in this way can stop time and space, the waking conscience, and enter into the astral plane. From there they can commune with gods and goddesses and other spirits as well as the impressions of the subconscious mind. From here one can travel to great distances and discover expansiveness. From here also they can traverse to the realm beyond, to the transcendental, dissolving into the Primeval Ocean, like Ra at the end of Creation. Thus an adept aspirant can cause the Creation to come to an end and in so doing stop the worldly process that has killed Heru, and discover the goodness, peace, humility, joy, and universal love of the soul that resurrects and nurtures the soul, that comes from deepest Spirit. Having achieved this experience the aspirant can eventually (when fully established in this experience-the meditative experience needs to be repeated over a period of time) come back to the world of time and space with renewed and reconstituted soul, with invigorated fortitude and indomitable will.


Sebai MAA (Dr. Muata Ashby)

The Hundred Names of Sekhmet

•February 25, 2012 • Leave a Comment

http://showcase. web/ankh/ skmtnames. html

The below list of the Names of Sekhmet is an adaptation by Dr. Robert Masters in his landmark book, “The Goddess Sekhmet”, Llewlyn Publishing. Some of the following Names taken from Sigrid-Eike Hoenes’ book “Unterscuhungen zu Wesen und Kult der Gottin Sachmet” (1976 Ruldolf Habelt Verlag, Bonn Germany) and some taken from his personal research with other Egyptologists. In our research, my colleague and myself have found that this list below is somewhat incomplete. We have found that there are possibly well over 200 Names of Sekhmet.

Please also note that the word ‘Netjer(t) is used in place of the word God/ess, from Dr. Master’s book.

Sekhmet, Great One of Magic
Mother of the Netjeru (Gods)
One Who Was Before The Netjeru Were
Lady Of The Place Of The Beginning of Time
Beloved of Ra, Her Father
Beloved of Bast, Her Sister
Beloved of Ptah, Her Husband-Brother
At Whose Wish The Arts Were Born
Beautiful Eye Which Giveth Life To The Two Lands
Beautiful Face, Image Most Beloved By Art
Flaming One
Sovereign of Ra, Her Father
Protectress Of The Netjeru
Lady of the Scarlet-Colored Garment
Pure One
Destroyer of Rebellions
Eye of Ra
Eye of Heru (Horus)
Pre-Eminent One In The Boat Of Millions Of Years
Roamer of Deserts
Wanderer in the Wastes
Only One
Lady of Enchantments
Opener of Ways
Lady Of Transformations
Lady Of The Many Faces
Enrapturing One
Giver Of Ecstasies
Satisfier Of Desires
Inspirer of Men
Victorious One In Battles
Overcomer Of All Enemies
Ruler Of The Desert
Ruler Of Serpents And Of Dragons
Ruler Of Lions
Sublime One
Sparkling One
Great One Of Heka
Lady Of The Magic Lamp
Mother Of The Dead
Lady Of The Bloodbath
Destroyer By Plagues
Great One of Healing
Destroyer By Fire
Lady Of The Waters Of Life
Mistress And Lady Of The Tomb
Great One In The Places Of Judgement And Execution
Guide And Protectress From The Perils Of The Underworld
Great One Of The Place Of Appearances In Silence
Lady Of The Way of Five Bodies
Unrivaled And Invincible One
Ruler Of The Chamber Of Flames
The Source
She Whose Opportunity Escapeth Her Not
Winged One
Powerful Of Heart
The Aware
The Gleaming One
Sekhmet, Who Reduceth To Silence
Sekhmet, Who Rouseth The People
Lady Of Jubilation
Adorable One
Shining Of Countenance
Mother Of Images
Incomparable One
Lady Of Intoxications
Mightier Than The Netjeru
Most Beautiful
Most Strong
Great One Of Laws
Protectress Of The Divine Order
The One Who Holds Back Darkness
The Beautiful Light
Warrior Netjert (Goddess)
Netjert (Goddess) of Love
Great One In Heaven
Great Serpent On The Head Of Her Father
Great One Of The Incense Of The Ennead
Great Lady of The House of Life
Queen Of The Venerable Ones
Lady Of The House Of Books
Devouring One
Sekhmet Of The Knives
Burner Of Evildoers
The One Before Whom Evil Trembles
Terrible One
Lady Of All Powers
Eternal As Her Father
Lady Of The Manifold Adornments
Most Beautiful Among The Netjeru
Bountiful One
Sekhmet Who Gives Joys
Unwavering, Loyal One
Beloved Teacher
Beloved Sekhmet

She is Fire and passion, She is the Crone, She is the South and Watchtower over our desires. Her colour is red.  She desires Blood and therefor Goddess of Menstruation or Menopause, She is of the Sun and has the sun’s power, She is energy, heat and sexual passion.

She is Healing, the Solar Plexus Chakra, Willpower, Courage and Confidence.

She is the Lioness of Ra, She is the queen of the creation, she is the daughter of the Creator Ra.

  The Litany of Sekhmet 



1.  O Sekhmet, Eye of Ra, Great of Flame, Lady of protection who surrounds her creator!
  Come toward the King of Upper and Lower Egypt, the Master of the Double Land, the Son of Ra, the Lord of crowns, the Living Image!  Protect him and preserve him from every arrow and every impurity of this year, because it is Ra from whom you are descended.

2.  O Sekhmet, You who illumine the Double Land with your flame and give the faculty of sight to all!  Come toward the Living Image, the Living Falcon!  Free him, preserve him from all the evil contagions of this year, so that they never hold ascendancy over him.

3.  O Sekhmet, Lady of Flame, Great of Flame, Great of Terror, in fear of whom the Double Land trembles!  Come toward the Living Image, the Living Falcon!  Make him pass far from every fever, from every pestilence of the year, for you are his Sole Protectress!

4.  O Sekhmet, with red heart toward him from whom she issues forth, when he brought her back after imploring her!  Come to the Living Image!  Protect him, save him, deliver him; protect him from the massacre of slaughtering spirits so that he will not die because of them.

5.  O Sekhmet, Uraeus on the head of her master, who hides (i.e., protects)
him with her flame!  Come towards the Living Image!  Liberate him, put your protection around him!  Protect him from every arrow and from every pestilence of the year!  Preserve him from the one who plots against him, for it is he who in his name of Ra is eternally in the sky.

6.  O Sekhmet, the one who makes every eye to see, without blindness happening! Come to the Living Image, the Living Falcon!  For it is Ra from whom you issue forth, it is he who is the Protected One of this year so that he will go away from
    . . . So that he will be preserved from every arrow, from every contagion,
from every bitterness, and from every fever, because he is Heru the Offspring.

7.  O Sekhmet, when you rise, the Light appears; when you go back, darkness comes!
  Grant that the King of Upper and Lower Egypt, the Master of the Double Land, the Son of Ra, the Lord of crowns, does not die from your arrow, and grant that your fever does not catch him, for he is the god from whom you come forth.  He is Heru, the Offspring.

8.  O Sekhmet, who clothes her master in her light, and who conceals him inside her pupil!  Come to the Living Image, the Living Falcon!  Protect him from every evil fly of this year, so that it does not cling to him, . . . .

9.  O Sekhmet, Ardent Flame, who lights a fire, when she took the torch!  Come  to the Living Image, the Living Falcon!  Preserve him from every evil . . . Because he is Ra who cannot go toward your slaughtering spirits!

10. O Sekhmet, whose flame is well-respected among mankind!  Who causes her flame to rise.  Preserve the Living Image, the Living Falcon!  Protect him and deliver him from the pestilence of the year which reigns in the land, for he is the Unique One who is indestructible . . . .

11. O Sekhmet, for whom the two skies open at once after she shows herself in splendor! Preserve the Living Image, the Living Falcon! Free him, protect him as well as his people, his mate, and his children from every terror, from every evil arrow of this year, and from all difficulties, . . .

12. O Sekhmet, Lady of Slaughter the way you like, the one who turns her face toward the south, the north, the west, and the east, in such a way that mankind is in fear! Come toward the King of Upper and Lower Egypt, Master of the Double Land, Son of Ra, the Lord of crowns, the Living Image, the Living Falcon! Protect him . . .

13. O Sekhmet, who enters in the opening of the mountains, she from which the flame fills for him (i.e., Ra) the Double Land, who inspires fear in the gods! She from which the flame fills for him the Double Land; (and which) she places among the gods. Come toward the Living Image, the Living Falcon! Preserve him, deliver him, make him to pass well away (from harm), (for) he is the Protected One of your arm of this year.

14. O Sekhmet, who fashions her Lord on herself, whose place is preeminent in front of him! Do not send your messengers against the Living Image! . . . In order that he cannot go in front of any of your evil arrows.

15. O Sekhmet, the one who spreads out your terror upon everything, the one who has been asked for life by those who rest in your hand! Preserve the Living Image, the Living Falcon, from your Slaughtering Spirits, because it is he who is the only recourse of his people, (the only recourse) of his mates and of his children . . . .

16. O Sekhmet, Eater of blood, the one who does not push away the arm’s grip, the one who establishes her domination in the house of the gods! Come toward the Living Image, the Living Falcon! Deliver him from the impurity which you have spread out in this year, so that he does not go toward this impurity, because he is the one to whom the two Eyes have been sent, . . .

17. O Sekhmet, more divine than the gods, more glorious than the Ennead,
Lady of Light, whose place is preeminent on the head of her Lord! Come
toward the Living Image, the Living Falcon! Make him pass away from all
contagion, from every evil arrow, every pernicious fever, so that they do
not penetrate into him, for he is Atum, the night, who cannot die for all eternity.

18. O Sekhmet, Lady of Flame, the one who is in her moment (of rage),
who grasps hearts for herself! Preserve the Living Image, the Living
Falcon; deliver him from every disastrous death of this year, . . .

19. O Sekhmet, the one who presides as the Power for capturing the Wanderers, Lady of Life of the Double Land, who can be the cause of death! Make to pass far from all evil the Living Image, the Living Falcon! (Repeat) Protect him, for it is he who has the name spty.f(y) , the one who must exist on earth.

20. O Sekhmet the Great, Lady of the Uraeus, the one whom we fear around the shrine! Come toward the Living Image, the Living Falcon! Protect him, place your protection around him, for he is Horus the Offspring. May he live, may he live eternally, for ever and ever!

21. O Sekhmet, the one who opens the mountains, the one for whom the desert animals have been killed on account of the fear which she inspires! Come to the Living Image, the Living Falcon! Save him; do not permit that your massacre is exercised on him; do not strike him, for he is the one who is protected by his eye.

22. O Sekhmet, the sight of whom reduces all things to ashes, while humans
throw themselves down upon their faces (lit., on their forehead)! Come toward the Son of Ra, the Lord of crowns, the Living Image, the Living Falcon! Save him, protect him from this your terror, for he is the One protected (sheltered) from your arm.

23. O Sekhmet, woman who plays the role of the male, and whom every god fears! Come toward the Living Image, the Living Falcon! For he is possessor of your protection, and if you live, he lives; if you are in good health, he is in good health, (and) he will not be destroyed, no, not ever!

24. O Sekhmet, the one who is at the head of all things, thanks to whom what every eye sees can be contemplated! Come toward the Living Image, the Living Falcon! Make him to pass well away from harm, for he is Ra, he is the Venerable Falcon, and his name is the name of Ra, each day.

25. O Sekhmet, the one who shines, on account of whom one jubilates when it is ordered that her flame advances! When you shine, one jubilates because of you; (when) you are kind, the flame is pacified. Come towards the Living Image, the Living Falcon! Push away your messengers; do not permit them to be sent against him, so that they cannot have power against him.

26. O Sekhmet, at whose setting the darkness appears, in such a way that if
someone nods his head (lit., makes a nod of the head) to his neighbor, they
will not see one another! Come toward the Living Image, the Living Falcon!
Control every contagion, every arrow, . . . (and) all malicious things
. . . so that they cannot be sent against him, not ever.

27. O Sekhmet, Lady of Flame, Great One who causes (all) to tremble,
the power of any other god turns out to be non-existent when he is handed
over to her. Come toward the Son of Ra, the Living Image, the Living Falcon!  Protect him and save him . . . . (from harmful things) issuing from you, (in order that) he does not die because of them.

28. O Sekhmet,Lady of Maat, the one who hates the thief, the one who devours him to satiation, in accordance with your desire! Come toward the Living Image, the Living Falcon! Save him, make him to pass far away from the illness wnm-ct (gnaw-limbs) of this year, for he is the ultimate protected body.

29. O Sekhmet, for whom heads are severed by her messengers, the one who is at the head of her wandering spirits. Come toward the Living Image, the Living Falcon! Keep away from him all . . . . . . For he is the one whom one does not attack, . . .

30. O Sekhmet, the one who fills the ways with blood (and) who slays to the
limit of all she sees! Come toward the Living Image, the Living Falcon!
Protect him, (and) save him from every contagion (and) from every arrow of
this year [hurled against his faculty of sight].

31. O Sekhmet, the one who opens and one lives; the one who seals, (and)
one dies; Lady of Life who awards according to her desire! Come toward the
Son of Ra, the Living Image, the Living Falcon! Grant him to live, (for)
he is the one who survives every evil arrow of this year, of this month,
of this instant.

Invocation against the Seven Arrows of the Year

32. O Sekhmet, the one who presides over the country, Lady of Vegetation,
Generous One, Sekhmet who protects the Double Land! Come toward the King of Upper and Lower Egypt, the Lord of the Double Land, the Son of Ra,
Lord of crowns, [name], the Living Image, the Living Falcon! Save him,
protect him, (and) preserve him from the First Arrow of the year!

33. O Sekhmet, the Curled One, Lady of Obscurity, Wadjet the Great! Come
toward the King of Upper and Lower Egypt, the Lord of the Double Land,
the Son of Ra, Lord of crowns, [name], the Living Image, the Living Falcon!
Save him, protect him, (and) preserve him from the Second Arrow of the year!

34. O Sekhmet, the one who moves in light, the one who terrifies the gods
by her massacre! Come toward the King of Upper and Lower Egypt, the Lord
of the Double Land, the Son of Ra, Lord of crowns, [name], the Living Image, the Living Falcon! Save him, protect him, (and) preserve him from the Third Arrow of the year!

35. O Sekhmet, the one who guides mankind, Lady of the (Two) Shores,
(and Lady) of humanity! Come toward the King of Upper and Lower Egypt,
the Lord of the Double Land, the Son of Ra, Lord of crowns, [name],
the Living Image, the Living Falcon! Save him, protect him,(and) preserve
him from the Fourth Arrow of the year!

36. O Sekhmet, Luminous One, the Great, preeminent in the Mansion of Fire, who terrorizes the Double Land by her fear! Come toward the King of Upper and Lower Egypt, the Lord of the Double Land, the Son of Ra, Lord of crowns, [name], the Living Image, the Living Falcon! Save him, protect him, (and) preserve him from the Fifth Arrow of the year!

37. O Sekhmet, the one who loves Maat and who detests Evil, Lady of rekhyt. Come toward the King of Upper and Lower Egypt, the Lord of the Double Land, the Son of Ra, Lord of crowns, [name], the Living Image, the Living Falcon! Save him, protect him, (and) preserve him from the Sixth Arrow of the year!

38. O Sekhmet, Uraeus who opens the acacia*, Sovereign (One), the Great!
Come toward the King of Upper and Lower Egypt, the Lord of the Double Land, the Son of Ra, the Lord of crowns, [name], the Living Image, the Living Falcon! Save him, protect him, (and) preserve him from the Seventh Arrow of the year!

* Possibly in the sense of “who causes the acacia to bloom” as the wamth
of the sun brings forth the blossoms on a tree.

(Translated and adapted into English by Richard Reidy from the French
text “Sekhmet Et La Protection Du Monde” by Phillippe Germond)

 Lioness Of The Sun   

Sekhmet, Lioness of the Sun
Sekhmet is the most well-known of the lioness deities. Her name,  , sxmt “The Powerful One,” has it its origin’s in the distant past before man appeared, referring to the manifestations of power diffused throughout the universe as defined at the first time. This power is a complimentary and necessary duality – the creation and development of life as well as life’s destruction and death.

Although traditionally depicted as a goddess of war and destruction, Sekhmet, solar deity par excellence, as “Lady of Ma’at,” symbolizes the visible manifestation of the original cosmic order. In this aspect she deploys all her war-like resources to maintain the universal harmony defined at the first time.

xp xrjw mi nn sxmt nw ra m zp-tpj m rn.T pfy n sxmt 

When you encounter enemies in their barque, like those (you have), you will
prevail over the enemies of Re in the First Time in this your name of Sekhmet.
-Edfu Temple inscription

Sekhmet symbolizes the struggle of the positive and negative elements of the
universe. By appeasing her, victory of Harmony over Disorder, and Life over
Death is assured. As with the powerful, little understood forces of nature,
Sekhmet is feared.

wnnw snD.f xt xAswt mi sxmt rnpt jdw
Whose fear permeated the hill lands like Sekhmet in a year of plague.
-Tale of Sinuhe

The passage of one year to another is a time of imbalance. The ceremonies of the New Year could only assure the inheritor of Horus the continuation of the original work if Sekhmet was properly appeased. Without the appeasement, the king and the land were in peril.

xw.j Hm.k r xt nbt Dwt awt r Ssr
I protect Your Incarnation from every evil thing and (I protect) your limbs from the arrows (of pestilence).

mj.t(w) n axm bjk [sfxt] sw.t dj mk.t HA (sw) Hw.t m Ssr nb jAdw rnpt nb
Come to the Living Image of the Falcon! Protect him, put your protection around him! Protect him from all arrows and from pestilence every year.

As Stephen Quirke so eloquently put it in “the Cult of Re,” “The incantations to appease the Furious Goddess Sekhmet at the end of the year became the greatest litany every sung: a chorus of perhaps 730 images of the goddess.”

As “Eye of Re,” Sekhmet is designated as a solar goddess. She protects the sun, therefore protecting the order of the first time. The Eye, a feminine word in Ancient Egyptian, is also identified with Tefnut, Hathor and Mut. syncretized with Sekhmet.

dmDt m mwt
united with Mut
-from a Statue of Amenemhat II and Sekhmet

j sxmt jrt rA aA nsr nb(t) nrw Ha jt.s
Oh! Sekhmet, Eye of Re, Great of Flame, Lady of Terror, who surrounds her
-Temple of Edfu

sxm jrt.f jm.s tn swnw.s tn
His eye is powerful over you(Aphophis). It devours you. It punishes you

m rn.s pwy n jmy wnmyt.(t) sxm.s n m rn.s
in this Her name of “Devouring Flame.” Her power is over you in this Her name

pwy n sxmt n hh.s
of Sekhmet. You fall because of Her blast (fiery breath).
  P. Bremner-Rhind 25,3.

The king was the final beneficiary of Atum’s evolution. Cycling through
formation from Shu, Tefnut, Geb, Nut, Isis, Osiris, Nepthys and Seth, the
“becoming’s” culmination was Horus, the personification Kingship itself. As the sun manifest its dominion over all nature, the King, the living Horus,
officiated over the earth. To assure Sekhmet’s protection, the king took as one of his epithets the name ‘son of Sekhmet.’ One of the first instances known is from a relief now in the Staaltiche Museum in Berlin depicting the 5th dynasty king, Niussere, suckling from Sekhmet’s breast.

pA mAiw Hsjw sA sxmt
Look at the fierce looking lion, son of Sekhmet.
-Thotmose III in the Taking of Joppa

Hnk Hn mwt.f sxmt
Jn nswt maat-mn-re
offering the temple vase to his mother, Sekhmet, by the King, Ma’at Men Re (Seti I)

In the hymn “The Destruction of Mankind,” Re sends his Eye, in the name of
Hathor, forth to destroy, with the burning solar rays, the rebellious humans who have fled to the desert. To the Ancient Egyptians, the word had creative power and by Re proclaiming the goddess to be ‘powerful,’ Hathor could henceforth manifest as the fearful aspect of the sun’s rays in the form of rageful Sekhmet. The sun’s rays gave life, but also could sear life away.

Dd.jn nTrt tn anx.k n.j Then is Goddess said: You live because of me.

jw sxm.n.i m r(m)T jw nDm Hr jb.j
I have power over the people. It is sweet upon my heart.

Sekhmet was associated with the wadis near the desert’s edge. The hot desert winds were likened to her fiery breath. Lions were most frequently seen at the water holes and this iconography was brought into the temples as the Asheru, the sacred lakes that were primarily associated with lioness goddesses.
The tale of The Distant Goddess, describes how, in a rage, Sekhmet leaves Egypt and travels south to Nubia. She remains there until appeased and coaxed into returning, stopping to rest in Mut’s temple in Karnak. The Eye’s distant journey could be a metaphor for the sun’s passage southward in winter and return in spring.

jrt ra jj.n.Hmt st m wDat Axt jr r Tz tA jm st Hna
Her Majesty, the Eye of Re, has returned as the beneficent Udjat Eye. Uniting the land together with

kA Htp tj m ASrw xprw.s tn sxmt Hnwt tAwy.
the divine Ka. She has rested and stopped in Asheru in this her form of Sekhmet, Mistress of the Two Lands.
-Leiden I 350

Sekhmet was ‘Lady of the Messengers of Death,’ but as forcefully as she could loose her arrows of plague and pestilence throughout the Two Lands, with precise, accurate litanies she could be persuaded to remove them. These rites were the domain of the Priests of Sekhmet, the wabw sxmt.  . By knowing the formulas and proper practices to appease the irascible goddess, they could also use this power, as well as their growing medical knowledge, for healing. The papyroid wAD scepter,  ,Sekhmet carries is a symbol of the ‘greening’ or life-giving power she possesses when appeased.
In her dual aspects, both benevolent and malevolent, Sekhmet worked to maintain Ma’at, the universal order. She protected the sun, thereby maintaining cyclical time. She protected the king, assuring the inheritance of the creator to his created. She protected the Two Lands, assuring harmony between its people. The name of one of Sekhmet’s priests in the reign of Sahure summarizes the above themes perfectly:
-Life belongs to Sekhmet.

Sekhmet is the creative fire, the energizing the life force within the creation. In her name of Eye of Re, she wears the solar serpent, symbol of regeneration and life-giving current, upon her brow. She is the materialization of universal force manifested in immanently tangible for. In her name of Lady of the Place of the Beginning of Time, she is the receptacle of the potentiality of positive and negative forces revealed at zp-tpy, The First Time, the Creation of the World.

The Powerful One symbolizes the struggle of the positive and negative elements of the universe. As ‘She who surrounds her creator with her flame.’ She is protector of the divine cosmic order, defender of Ma’at, the fixed, unchanging, eternal pattern of existence, the universal order and harmony of both celestial and terrestrial worlds.
As a female warrior Sekhmet is the masculine/feminine, performing the dance of life and death, creation and destruction. Annihilating the enemies of Re, she wipes the slate clean for creation to begin anew. She destroys with no thought to consequence of action, merely following her inherent character. The Khamsin wind, her fiery breath, singes the land at summer’s climax, for the fire of the sun’s rays, which she personifies, can both give life and sear life away. In this respect, Sekhmet symbolizes the struggle of the positive and negative elements of the universe.

In the cosmic sphere, Sekhmet energized Ptah’s inert form, giving force to his power of creative speech. Together with Ptah she represents the desire of Netjer to know matter and the desire of substance to know divine spirit. Through alternating currents, the divine pair transpose impulse and idea into function and form.

In the terrestrial sphere, Sekhmet is the personification of rage and power
manifesting within the office of Kingship itself. If properly appeased, through litany and offerings, She protects the king in all times of transition such as the changing of one year to another and the changing of one monarchy to another.
Her form of Lioness is perfectly appropriate for the lion represented, to the
Ancient Egyptians, fear and power. Thus Sekhmet represents the awe and force of the original Cosmic Power. Her double nature, both malevolent and beneficent was apparent. At the same time that she worked to maintain the universal order, effectively supported the king, and with proper litany and appeasement would remove disease and help the poor and sick, she was responsible for annual scourges, sent her destructive messengers against the land and spread terror and desolation across the country.

One of the names of the Lioness is Nesert, the royal serpent. Understanding the relationship between similar words with a common root allows one to appreciate the characteristics that are the force of nature inherent in Sekhmet as the Eye of Re, the Uraus upon the brow of her creator.
nsrt, the royal serpent. 

nsr, flame
nsrt, flame
nsry, flame of the Uraeus
to flame against (the king’s enemies)
nsr, anger

Allan, James P., Middle Egyptian, Cambridge University Press,2000.
Assmann, Jan, The Mind of Egypt, Metropolitan Books, 2002
Budge, E.A. Wallis, The Egyptian Book of the Dead, Dover Publications, NY 1967
Falulkner, Dr. Raymond, The Egyptian Book of the Dead, Chronicle Books, 1994
Germond, Phillip, Sekhmet et la Protection du Monde, Aegyptiaca Helvetica, 1981
KMT, A Modern Journal of Ancient Egypt, Volume 12, Number 4
Lesko, Barbara S., The Great Goddesses of Egypt, University of Oklahoma Press
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Invocation to Het-Heru

•February 25, 2012 • Leave a Comment

Invocation of Hathor

By Frater Osiris 1999

Hear me, Hathor, for I am True of Voice!
Come forth to dwell in thine image so that I may adore and converse with thee!
O great and beautiful Goddess Hathor! Thee, thee I invoke!
O mighty Mother! Thee, thee I invoke!
O cow-headed Goddess Hathor, who cradles the sun between her horns! Thee, thee I invoke!
O Lady of the Sistrum! Thee, thee I invoke!
O Goddess of sexual love, who brings men and women together in the ecstasy of union!
Thee, thee I invoke!
O Goddess of fertility, the bringer forth of life! Thee, thee I invoke!
O Lady of malachite! Thee, thee I invoke!
O Lady of Punt, whose sweet scents fill the air with rapture! Thee, thee I invoke!
O Golden One, who radiates the warmth of the sun! Thee, thee I invoke!
O Flame of Gold, who bestows joy and pleasure to all who walk under your rays! Thee, thee I invoke!

Copyright (c) Frater Osiris 2004


Ritual to Hathor:



 Invocation to Hathor
The Lady of Horns, may she come in peace,
In this her name of Hathor, Lady of Turquoise;

The Lady of Thebes, may she come in peace,
In this her name of Hathor, Lady of Thebes;

May she come in peace, Tayt,
In that her name of Lady of Hetpet;

May she come (in peace) to overthrow her enemies,
In that her name of Hathor,

Gold, may she come in peace,
In that her name of Hathor, Lady of Memphis.

When you come to rest beside the Lord of the Universe,
In this your name of Hathor, Lady of the Red Lake,
Gold will rise beside her father,
In this her name of Bastet,
Going with Those-who-are- above (to be) beside the cabin,
In this her name of Smithis,
Making the Two Lands flourish and leading the gods,
In this her name of Wadjet.

Mighty is Hathor against the enemies of her father,
In that her name of Sakhmet;
Wadjet has power over good things,
In that her name of Lady of Imau:
Myrrh is on her tresses
In that her name of Neith.

Hail to you, Hathor, Lady of Thebes,
Hail to you, Hahor, Lady of Heracleopolis,
Hail to you, Hathor, Lady of Aphroditopolis,
Hail to you, Hathor, Lady of Sycomore-town,
Hail to you, Hathor, Lady of Rohesau,
Hail to you, Hathor, Lady of Red Lake,
Hail to you, Hathor, Lady of Turquoise,
Hail to you, Hathor, Lady of Memphis,
Hail to you, Hathor, Lady of Wawat,
Hail to you, Hathor, Lady of Imau,
Hail to you, Hathor, Lady of Imet,
Hail to you, Hathor, Mistress of Sixteen.

by P. Bremmer-Rhind translated by Faulkner


 Hymns to Hathor 

Hathor was a goddess of love, beauty, music and motherhood, but also 
a fierce blodthirsty lioness. She was mostly depicted as a woman with 
a cow’s horns with a sun disc between them. Some of her epithets are: 
Eye of Re, Lady of the Sycamore and Golden One (or just Gold). 
Make jubilation for Gold 
and sweet pleasure for The Lady of the Two Lands, 
that she may cause 
Nebmaatre, given life, 
to be enduring. 
Come, rise. Come 
that I may make 
Jubilation and twilight for you 
and music in the evening. 
O Hathor, you are exalted 
in the hair of Re, in the hair of Re, 
For to you has been given 
the sky, deep night and the stars. 
Great is her Majesty 
when she is propitiated. 
Adoration of Gold 
when she shines forth in the sky. 
To you belongs everyting 
in the sky whilst Re is in it. 
To you belongs everything 
in the earth whilst Geb is in it. 
There is no god who does what you dislike 
when you appear in glory… 
O my Lady, come and protect 
King Nebmaatre, given life. 
Make him healthy 
on the east side of the sky, 
So that he is happy, prosperous 
and healthy in the horizon. 
All the people propitiate her 
while there is Gold. 
If you desire he should live, 
cause him to live 
For millions of years 
without ceasing. 
O pray that this may be protection 


To really truly know this Neteret (Goddess), with rituals prayers and dedication take the following couse: