![Dr. James was born in Georgetown, Guyana, South America. His parents were
Reverend Linch B. and Margaret E. James. George studied at Durham University in
Britain and after a period at the University of London he gained his doctorate at
Columbia University in New York. He then qualified to teach mathematics, Latin,
and Greek. Later he was Professor of Logic and Greek at Livingstone College in
Salisbury, North Carolina for two years, before working at the University of
Arkansas at Pine Bluff.
Dr. Yosef Ben Jochannan says
GEORGE G. M. JAMES - Often-times called "the umbrella man," because he was
seldom seen without one in his hand, come rain or shine; "poppycock," because it
was a common word he sometimes used when disturbed by others mediocrity; still
there should not have been a solitary one of us African, African American and
African Caribbean academicians who did not know of the late philosopher,
theologian, mathematician, scientist, professor, etc. George G. M. James and his
works.
The most important of the organizations he worked towards projecting for African
people was the only one for which he made his deepest obligation; thus: ORDER
OF [the Egyptian, or Nile Valley indigenous people] MYSTERIES SYSTEM
[O.M.S.], as High-Priest: Plumbed-Level- .
Here, we find that Dr. George G.M. James was a member of an Order, an initiate
system, a closed society, a society of secrets. It is important for the Nile Valley
Practitioner to understand the following words.
The Egyptian Theory of Salvation Became the Purpose of Greek Philosophy The
earliest theory of salvation is the Egyptian theory. The Egyptian Mystery System
had as its most important object, the deification of man, and taught that the soul of
man if liberated from its bodily fetters, could enable him to become godlike and see
the Gods in this life and attain the beatific vision and hold communion with the
Immortals (Ancient Mysteries, C. H. Vail, P. 25).](https://image.slidesharecdn.com/nilevalleyscience-141218113721-conversion-gate02/85/Approaching-Nile-Valley-Science-and-Spirituality-2-320.jpg)
![we get control or power over Sia, Control or power over Heka, and Steadfastness of
Hu.
I will first talk about Sia and Hu and the return to Heka.
From a resource on the Web called Henadology – you can search by google for Sia
Henadology and you will find this. The resource is thorough and not written by an
African contains great analysis of these Nile Valley Cultural concepts in one place
and only see minor points of dispute but the paper in short words will give the Nile
Valley Science and Spirituality Practitioner a huge range of concepts.
Sia
In PT utterance 250, Sia, who is announcing the king to the Gods, characterizes
himself as “he who is in charge of wisdom … who bears the God’s book … who is
at the right hand of Re.” The deceased king proceeds to identify himself with Sia. In
PT utterance 255, the concepts of sia and hu are paired: “I have assumed authority
[hu] and have power through understanding [sia],” while in utterance 257 it is said
that “the King assumes authority [hu], eternity is brought to him and understanding
[sia] is established at his feet for him.” In the Coffin Texts one encounters the
affirmation “I know what Sia knows, and a path is opened for me, for I am the lord
of air,” (CT spell 237) in which the pervasiveness of air seems to symbolize the all-
knowingness of Sia. Another way of affirming command of the faculty of
understanding is “I know what Sia did,” (CT spell 241). Sia and Hu are also linked
with Shu insofar as they both emanate from the primordial God Atum, albeit in
different senses. Thus in CT spell 321, the operator states of Atum (or the deceased,
here identified with Atum) that “His utterance is what goes forth from his own
heart, he has gone round in the company of Shu upon the circuit of Hu and Sia, who
made enquiry from him.” Hu and Sia then say, to Atum, but hence also to the
deceased, in regard to a certain winding path in the netherworld, “Come, let us go
and make the names of yonder winding in accordance with what went out from his
heart, of him who once went round with Shu, for he is his son who fashioned
himself.” Thus it seems that the winding path is to take on the name, and hence the
shape, of the prior understanding of which the deceased, as a “son who fashioned
himself,” partakes.](https://image.slidesharecdn.com/nilevalleyscience-141218113721-conversion-gate02/85/Approaching-Nile-Valley-Science-and-Spirituality-8-320.jpg)
![Sia can also be cast as the narrator of mythic events, such as in CT spell 335, in
which a fragment of myth about the “great Cat” (identified with Re) and his actions
in a war between the followers of Re and the forces of chaos is attributed to Sia:
“What is that great Cat? He is Re himself; he was called ‘Cat’ when Sia spoke
about him. He was cat-like in what he did, and that is how his name of ‘Cat’ came
into being.” This explanatory passage makes it seem as though the import of
attributing a name to the speech of Sia is that the name is in accord with veridical
perception, as opposed not only to false perception, but also to possible sources of
naming other than direct perceptual acquaintance. In CT spell 816, Sia speaks
through the deceased as a result of the ‘Opening of the Mouth’ ceremony: “I have
seen Sia, and he opens my mouth and tells a true matter to the Lord of All [Atum].”
CT spell 958 is “To become Sia who belongs to Re,” that is, the power of
perception which belongs to Re, but it is brief and fragmentary. Similar but more
informative is CT spell 1006, “Sia [in the midst] of the Eye of Re,” in which the
operator, identifying with Sia, affirms that “I go up that I may give you [Re] your
plume; I have gone down that I may create Hu,” indicating the mediating role of
Sia, that is, perception, between intelligence (Re) and utterance (Hu), “and that a
God may be diverted by a God,” perhaps referring to the ability, through knowledge
and authoritative utterance (Sia and Hu), to divert an adverse destiny. Sia states here
that he is the image of Re in the midst of Re’s shrine, and tells Re that he has
“duplicated your soul for your power. I am he who satisfies, and it is your wand
which does it again [lit. ‘which repeats’].” The references here to duplication and
repetition seem to refer to the alignment of the operator’s powers of perception with
the divine perception of Re as its double or repetition, which benefits not only the
operator, but Re too, and hence the cosmos itself, for it makes of the operator the
executor or agent (ir.t, like irt or ‘eye’) of Re’s will in the world. Hence Sia/the
operator goes on to urge Re to “guard this power of mine, give me air, and I will
give you what is in the offering … as for him who helps me, I will help him.” CT
spell 1143 refers to Sia as being in the ‘Eye’ of Ptah, indicating a similar
relationship between the power of perception/understanding and demiurgic activity
such as that of the divine craftsman Ptah.
From the same resource in Henadoloy, we find other concepts of Hu and with this
Heka is introduced.
Hu is the anthropomorphic divine personification of hu, a complex concept which
involves both authority and utterance, that is, both the authority to speak and the
exercise of that authority. In some texts it is only possible by context to distinguish](https://image.slidesharecdn.com/nilevalleyscience-141218113721-conversion-gate02/85/Approaching-Nile-Valley-Science-and-Spirituality-9-320.jpg)
![this sense of hu from the similarly written hu, meaning food, which is sometimes
personified as well.
Hu is also the name of what we call the Spinx, we often confuse his title – Heru en
Akhet with what his name actually is.
The paper also says –
The personification of hu permits Egyptian theologians to speculate upon the
sources of authority or authority of utterance. In PT utterance 401, the king states
that he has “seen the Great Serpent” and “received the Great Serpent,” as a result of
which he is able to say that “Hu has bowed his head to me, and I cross his canal
with my serpent behind me.” The ‘Great Serpent’ here is perhaps to be identified
with Wadjet. In CT spell 759, however, the operator says “I know the dark paths by
which Hu and Sia come in with the four dark snakes which are made bright for
those who follow them and those who precede them,” hinting at the dark and
obscure origins of hu and sia. In PT utterance 627, in a particularly complicated
formulation, it is said that “authority [hu] is given to the king from [or ‘as’] Him
whose face suffers greatly in the presence of Him who is in the Abyss.” Since Atum
is typically ‘Him who is in the Abyss’ it seems as if ‘authority’ derives either from
being able to bear the discomfort of meeting Atum face-to-face, or accrues to the
king instead of one whose suffering in the encounter with Atum made him
unsuitable as a bearer of ‘authority’. A mythical account of the origins of Hu and
Sia is given in a commentary on BD spell 17. Here, an appeal is made to the
“Ancestors”: “Give me your hands. It is I, who came into being through you.” The
ancient commentary states that this refers in some fashion to the drops of blood
which came from Re’s phallus “when he set about cutting himself,” which “became
the Gods that are in the presence of Re. They are Hu and Sia.” More interesting,
perhaps, than the myth itself (for, being such intimate faculties of Re’s as the
powers of perception and of authoritative utterance, Sia and Hu might be expected
to have their origin from within Re’s own body) is that it stands as a commentary
on a rather straightforward statement about the dependence upon the ancestors: it is
the connection with the ancestors, it would seem, which constitutes these powers of
understanding and of authoritative speech for the individual.
A similar note is perhaps struck by the several references to Hu in BD spell 78,
which is entitled “Spell for Assuming the Form of a Divine Falcon,” i.e. Horus,
embodiment of sovereignty over the idealized spiritual ‘territory’ of Egypt. First
Geb is appealed to for ‘authority’ (hu), which is followed by the wish that “the](https://image.slidesharecdn.com/nilevalleyscience-141218113721-conversion-gate02/85/Approaching-Nile-Valley-Science-and-Spirituality-10-320.jpg)
![Gods of the netherworld be afraid of me … when they see that thy [Geb’s] catches
of fowl and fish are for me,” alluding perhaps to lordship over other, subordinate
souls, which are at times represented by fish and fowl caught in nets, but also
playing upon the two senses of hu. Later in the same spell, the operator, having
“taken for myself the Gray-haired ones” (compare the reference in spell 17 to the
‘Ancestors’), proceeds to “Them That Preside over Their Pits … at the house of
Osiris,” to “inform them that he [Horus] has taken over Authority [hu] and that
Atum’s symbols of Might have been provided for him.” Finally, at the end of the
spell, Atum passes on to the operator “what Hu has told him,” consisting of a series
of praises of Horus. Here Hu gives weight to Atum’s speech as a perfect expression
of the truth and a confirmation of the sovereignty of Horus from “Atum the Mighty,
sole one of the Gods who changes not.” The praise of Horus which Atum delivers
in the voice, as it were, of Hu, comes as the culmination of the efforts of the
operator.
CT spell 325 is for “becoming Hu”. A variant manuscript titles the spell “becoming
Heka,” which indicates the tight bond between authoritative utterance and
magically effective utterance or heka (cf. spell 1130: “Hu is in company with Heka,
felling yonder Ill-disposed One for me”). Unfortunately, the contents of the spell
are rather obscure, but it seems to associate Hu with the pacification of the fiery
Eye of Re, a role typically accorded to Shu or Thoth. The close relationship
between Thoth and Hu is to be expected; accordingly, Thoth is asked at CT spell
617 to “commend me to Hu.” That hu plays a role in supplementing sia is indicated
by CT spell 469, in which it is said that “the weary (or inert) Sia” sends for “the two
Hu-Gods” – possibly the two senses of hu mentioned above, since it is said that
they shall permit one to “eat magic” – who accordingly “shall have power over Sia
the weary, who is not equipped with what he needs.” It is perhaps this partial
independence of hu from sia which is indicated by a statement like that in CT spell
1136 that “Hu who speaks in darkness belongs to me.” Also related to this may be
the characterization of Hu in PT utterance 245 as having for companion the “Lone
Star” – that is, a star visible when no others can be seen, hence either Venus
(Hesperus) or Jupiter (Journal of Near Eastern Studies 25, 160f).
Something of the nature of hu can be discerned from BD spell 84, where the
operator says “What Hu tells me, that have I said. I have not told lies yesterday and
truth today.” It is not simply that hu is inconsistent with lying; rather, hu seems to
be a consistent ground for what one says. This accords well with the image
presented in Egyptian didactic literature of the sage as a person of few words, but
those well-chosen.](https://image.slidesharecdn.com/nilevalleyscience-141218113721-conversion-gate02/85/Approaching-Nile-Valley-Science-and-Spirituality-11-320.jpg)
![Ma’et expresses a broad range of concepts: justice in an ethical, social or legal sense, but also the balance and
harmony of natural systems or of anything well-crafted; thus what is ma’et is both beautiful and right. Ma’et is
also truth in a sense encompassing both the real or actual and the ideal or what should be. Hence the common
phrase ma’e hru, ‘true of voice’ or ‘justified’, is appended to the names of deceased persons to express their
transposition to a perfected state of existence. In temple images, the pharaoh is frequently depicted offering a
tiny seated figure of Ma’et to the Gods in exactly the same gesture with which he offers food or any other item,
for the Gods are said to live on ma’et. The royal presentation of Ma’et can be thought of as encompassing all
other offerings, as an expression of the king’s legitimacy and his intention to be a just ruler, for just governance
places human society in its correct relationship to the Gods and the natural world. The ‘Instruction of Kagemni’
urges one to “do ma’et for the king, for ma’et is what the king loves.” Viziers wore a Ma’et pendant, and priests
of Ma’et seem to have been involved in the judicial workings of the government. Ma’et is literally the basis on
which the Gods stand, insofar as statues of the Gods stand upon a plinth which has the shape of the hieroglyph
that forms the sound ma’e.
As a Goddess, Ma’et is especially closely associated with Re, for as the demiurge of the cosmos it is Re who
primarily establishes ma’et for all things. Thus Ma’et is said to “stand behind Re,” (PT utterance 586) or to be
the ‘daughter of Re’, not in a mythical sense, but in the sense that the state of ma’et is that of being in harmony
with the order of the cosmos, and is thus the ultimate result of the efforts of the demiurge, the inherent goodness
of the Gods being manifested in the goodness of the cosmic order. In CT spell 80, Ma’et is said to be the
daughter of Atum in a manner which seems again to be more conceptual than mythical, for she is said to be the
air and food of her father and seems to be parallel with, rather than added to, his children Shu and Tefnut. It is
often said that ma’et is the food upon which the Gods live. Hence in BD spell 65, a spell for “going forth by day
and overcoming the enemy,” the deceased says to the Gods, “if thou dost not let me go forth against that enemy
of mine and triumph over him in the Council of the great God in the presence of the great Ennead, then Hapy
[God of the Nile’s annual flood] shall ascend to the sky to live on ma’et, and verily Re shall descend into the
water to live on fish.” The state of injustice and disorder which would exist if the deceased were not allowed to
prevail over his/her enemy is here symbolized by the inversion of the natural order, but there is more than a
simple inversion here, since fish are associated with the corpse (the Egyptian word for corpse, khat,
incorporates an Oxyrhynchus fish) and with those helpless ones among the deceased whose fate is to be trapped
in the nets of the netherworld fishermen (as in CT spells 473-481). Injustice for the deceased, therefore, would
literally mean that the Gods, rather than ‘living on’ justice, ‘live on’ the helplessness of mortal souls, which is
what the spell affirms is not the case.
We have shown the first four Commandments
A Nile Valley African in Life (Ankh) does Sia, Hu, Heka and Maat. The practitioner
either through mentorship, organization and self study will spend years of discipline
study to gain knowledge and mastery over these four commandments. However, the
effort will be worthwhile and life changing.
Let us explore the second part of the Mantra – When you master those four
You will become a Grw Maa understands the Ntru and his/her soul to be Maat
Kheru – She/He uses his Sedjem and Maa to guide him/her to become Asr through
Ast.](https://image.slidesharecdn.com/nilevalleyscience-141218113721-conversion-gate02/85/Approaching-Nile-Valley-Science-and-Spirituality-15-320.jpg)
![Grw Maa
To introduce the power of the commandment and virtue, I will borrow from THE
INSTRUCTION OF AMENEMOPE: A CRITICAL EDITION AND COMMENTARY
PROLEGOMENON AND PROLOGUE by James Roger Black
The Grw Maa is the silent, self mastered person who is infused with Maat. In the
Instructions of Amenope, you will find it is context:
grw= "silent one" < gr= "silence; to be silent, to be still, to cease"
(CDME 290; Lesk 4:60). This is a common technical term in Maat
Literature; see the commentary for details.
mAa
= "true, right, correct, real, genuine; truly, really" (CDME 101; Lesk
1:205; WPtL 396)
In Mdu Ntr – Silence connected to right action is an important indication of
mastery. Let us see this in context:
For example, the Instruction for Kagemni (LAEL 1:59-60) states:
The respectful man prospers, Praised is the modest one;The tent is open to
the silent[grw], The seat of the quiet is spacious. ...Let your name go forth,](https://image.slidesharecdn.com/nilevalleyscience-141218113721-conversion-gate02/85/Approaching-Nile-Valley-Science-and-Spirituality-16-320.jpg)
![While your mouth is silent[gr]. Similarly, Ptah hotep(LAEL 70) declares:
If you are a man of worth, Who sits in his master's council,Concentrate on
excellence; Your silence[gr.k] is better than chatter.Speak when you know
you have a solution; It is the skilled who should speak in council.
Speaking is harder than all other work; He who understands it makes it
serve.
In the Instruction of Ani(Suys 32-33; LAEL 2:137) we read:
In a quarrel do not speak;
Your silence (gr) will serve you well.
Do not raise your voice in the house of god;
He abhors shouting.
Pray by yourself with a loving heart,
Whose every word is hidden.
As we have shown with the three very known scripts of scholars that study Nile
Valley Literature – without understanding the underlying concepts now see the
Commandments give purpose to the literature.
Encyclopedia of Black Studies edited by Molefi Kete Asante and others they write
The Way of Maat is defined especially by the Seven Cardinal Virtues of Maat: truth,
justice, propriety, harmony, balance, reciprocity, and order. In this context, the
individual develops int the geru Maa, the truly self mastered person who speaks
truth, does justice, acts approrately, and is in harmony, balanced, and reciprocal and
whose life is in order (I.e., disciplined and thus characterized by a rightfully
expected regilarity of doing good).](https://image.slidesharecdn.com/nilevalleyscience-141218113721-conversion-gate02/85/Approaching-Nile-Valley-Science-and-Spirituality-17-320.jpg)
Approaching Nile Valley Science and Spirituality
- 1. Nile Valley Science and Spirituality and Quantum Physics By Brother Reggie Draft Peace Black Family it is now important for members of the Nile Valley Community to properly give the Black Community methods and approaches to the practice of Nile Valley Science, Spirituality - Together the Science and Spirituality is a Weapon for the Black Man and Women of America as we reconstruct our past to protect our future. There have been many speakers, scholars and commoners who have spoken about Nile Valley, yet few have given a methodology of practice that seems practical and applicable to the Black Family. In my understanding of Nile Valley Culture is as it became more religious, it became less of a Science and Spirituality and solved less problems for the Black Family. This system that I am going to describe today is immediately applicable to Religion, yet it is also a safeguard to protecting one from Religion if you choose to practice it as a Religion. Central to the Nile Valley System is Values and Virtues that are manifested and transformative for the commoner to the Leader for the Community. Let me Explain, the first Black Nile Valley Scholar and practitioner of this Century was Dr. George G.M. James and his work culminated into his Book the Stolen Legacy. The Book is a widely read work however often misread It is true that in the Book, Dr. George G.M. James does a complete analysis of explaining what we believe is Greek is not and that Western Civilization had its Golden Age from the knowledge of the Ancient Egyptians and the Ancient Egyptians were African. Yet, this is only a level of understanding – I wish now to illuminate what Dr. George G.M. James was revealing. Just a little about the Man, Dr. George G.M. James
- 2. Dr. James was born in Georgetown, Guyana, South America. His parents were Reverend Linch B. and Margaret E. James. George studied at Durham University in Britain and after a period at the University of London he gained his doctorate at Columbia University in New York. He then qualified to teach mathematics, Latin, and Greek. Later he was Professor of Logic and Greek at Livingstone College in Salisbury, North Carolina for two years, before working at the University of Arkansas at Pine Bluff. Dr. Yosef Ben Jochannan says GEORGE G. M. JAMES - Often-times called "the umbrella man," because he was seldom seen without one in his hand, come rain or shine; "poppycock," because it was a common word he sometimes used when disturbed by others mediocrity; still there should not have been a solitary one of us African, African American and African Caribbean academicians who did not know of the late philosopher, theologian, mathematician, scientist, professor, etc. George G. M. James and his works. The most important of the organizations he worked towards projecting for African people was the only one for which he made his deepest obligation; thus: ORDER OF [the Egyptian, or Nile Valley indigenous people] MYSTERIES SYSTEM [O.M.S.], as High-Priest: Plumbed-Level- . Here, we find that Dr. George G.M. James was a member of an Order, an initiate system, a closed society, a society of secrets. It is important for the Nile Valley Practitioner to understand the following words. The Egyptian Theory of Salvation Became the Purpose of Greek Philosophy The earliest theory of salvation is the Egyptian theory. The Egyptian Mystery System had as its most important object, the deification of man, and taught that the soul of man if liberated from its bodily fetters, could enable him to become godlike and see the Gods in this life and attain the beatific vision and hold communion with the Immortals (Ancient Mysteries, C. H. Vail, P. 25).
- 3. A Life of Virtue was a Condition required by the Egyptian Mysteries as Elsewhere Mentioned The virtues were not mere abstractions or ethical sentiments, but were positive valours and virility of the soul. Temperance meant complete control of the passional nature. Fortitude meant such courage as would not allow adversity to turn us away from our goal. Prudence meant the deep insight that befits the faculty of Seership. Justice meant the unswerving righteousness of thought and action. Furthermore, when we compare the two ethical systems, we discover that the greater includes the less, and that it also suggests the origin of the latter. In the Egyptian Mysteries the Neophyte was required to manifest the following soul attributes: Control of thought and (2) Control of action (3) Steadfastness of purpose,. (4) Identity with spiritual life or the higher ideals (5) Evidence of having a mission in life and (6) Evidence of a call to spiritual Orders or the Priesthood in the Mysteries: (7) Freedom from resentment, when under the experience of persecution and wrong. (8) Confidence in the power of the master (as Teacher), and (9) Confidence in one's own ability to learn (10) Readiness or preparedness for initiation. The main purpose of the Egyptian Mysteries was the salvation of the human soul. The Egyptians believed the human body to be a prison house, where the soul is chained by ten fetters. This condition not only kept man separated from God, but made him subject to the wheel of re - birth or re - incarnation. In order to escape from the effects of his condition, two requirements had to be fulfilled by the Neophyte: (i) He must keep the Ten Commandments taught by the Mysteries, for by such a discipline, he would gain conquest over the fetters of the soul, and liberate it, so as to make its development possible, and (ii) he now being well qualified and duly prepared, must undergo a series of initiations, in order to develop his soul from the human stage to that of a God. Such a transformation was known as salvation. It placed the Neophyte in harmony with nature, man and God. It deified him, i.e., made him become godlike; and this attainment was known as the highest good. According to this theory of salvation, man is expected to work out his own salvation, without a mediator between himself and his God
- 4. This system of Ethics as has already been mentioned belonged to the Mystery System of Egypt, which required Neophytes in preparation for initiation, to keep the following ten commandments, underlying which were ten principles of virtue: The Neophyte must (I) control his thoughts (II) control his actions (III) have devotion of purpose (IV) have faith in the ability of his master to teach him the truth (V) have fa ith in himself to assimilate the truth (VI) have faith in himself to wield the truth (VII) be free from resentment under the experience of persecution (VIII) be free from resentment under experience of wrong, (IX) cultivate the ability to distinguish between right and wrong and (X) cultivate the ability to distinguish between the real and the unreal (he must have a sense of values). Dr. George G.M. James gave us the 10 Virtues and hid them in plain sight. He hid them as Keys to unlocking the practice of Nile Valley Science and Spirituality which was made illegal by the Romans and then the Arabs and kept secret by the Oppressors of the African. The Ten Virtues permeated the Rmt (The Citizen of Kmt) and is found in almost every word, symbol, action and thing within the Universe of the Rmt. An opponent of my discussion would say this is all in English and the Ancient Egyptians did not do English and this is all made up. As a researcher of Nile Valley Civilization, I have put together the following corollary of the Ten Virtues and its Mdu Ntr equivalents of Word Ideas. Control of Thought - Sia (Divine Thought) Control of Action - Heka (Authorative Divine Action) Steadfastness of Purpose – Hu (Divine Purposeful Speech) Identity with Higher Ideas – Maat (The Spiritual World of Balance) Evidence of a Mission – Grw Maa (The silent, self Mastered who is infused with Maat) Call to a Spiritual Order – Ntr, SaHu ( The Divine Agents, the unimmortal soul) Freedom from Resentment – Maat Kheru (True of Voice – Vindicated)
- 5. Faith in the Master Teacher – Sedjem – (The Spirituality of Hearing) Faith in ones’ own learning abilities – Maa (The Spirituality of Perceiving) Preparedness for Initiation – Asr/Ast (The Initiation processes) Important to keep in mind, it is because we Live (Ankh) we an experience and observe these qualities. A Nile Valley African in Life (Ankh) does Sia, Hu, Heka and Maat and becomes Grw Maa understands the Ntru and soul (SaHu) to be Maat Kheru – then uses Sedjem and Maa to guide to become Asr through Ast A key point that I have to make here is that many Nile Valley Spiritual People say that they are practicing Maat – but without understanding the other nine Maat can not be practiced it can only be Observed. Another Key point is that the words Maat, Ntr/Sahu and Asr/Ast, Ankh are concepts of the Quantum Physical World and have properties as such. Maat is what is called the Unified Field, Ntr/Sahu and other words are the properties in the Quantum Field, Asr/Ast is the ultimate manifestation of life as it goes through different stages. Ankh (life) is the qualities that allow us to Breath or to Exist. Each of these 10 concepts are found throughout the literature of the Rmt and is inseparable. I will now take some time to go over them. Mastering these Ten Virtures will be a skill set in helping you understand the entire corpus of Ancient Kemetic Literature – which will be a life journey. Mastering this Ten Virtues also takes Man and Women into the Spiritual and or Quantum Physical World. Let us define some terms - Spirit: the nonphysical part of a person that is the seat of emotions and character; the soul. Quantum Physics also known as Quantum Mechanics and Quantum Science is the science of the very small: the body of scientific principles that explains the behavior of matter and its interactions with energy on the scale of atoms and subatomic particles
- 6. If Spirit is the explanation of the nonphysical world of the Human – then Quantum Physics or as I call it Ntr Science is infact the science that will explain the behavior of matter and its interactions with energy on the scale of atoms and subatomic particles which is in fact the non-physical world or what the physical world is really made of. We will go further in depth with this science in another advanced lesson but we must first deal with the precursor’s to allow you to understand this life’s journey. This part of Nile Valley Consciousness, Science and Spirituality has been considered a Threat to Modern Civilization and is what is in fact Hidden and misdirected because it can also be a Weapon and has been used to create Quantum Weapons and Quantum Ideas or Ntr Weapons and Ntr Ideas. Nile Valley Consciousness Again, you will not find the Ten Commandments of Virtue in the Nile Valley Text unless you know how to look for them. I will discuss how you will find the Mdu Ntr Concepts in Text. Dr. George G.M. James left us much to contemplate but the great work of unpacking the concepts he laid out was followed by Dr. Jacob Carruthers, Dr. Maulana Karenga and Dr. Rkhty Amen and the Organizations of ASCAC and its Local and National Leadership, the First World Alliance, the Kemetic Institute of Chicago, the Department of Black Studies at City College lead by my mentor Dr. Leonard Jeffries as well as Kemetic based religious organizations such as Shrine of Ptah lead by Baba Semaj, AusarAset led by Ra Un Nefer, the Nuwabians lead by Dr. York and the new spiritual teachers such as Mfundishi Jehutyms and the many Priest and Priestess of the generation following. This world also includes the Craft of Amen Ra and ….. I call Dr. Carruthers the personification of Sia, Dr. Maulana Karenga the personification of Hu and Dr. Rkhty Amen, the personification of He Ka and a student of the three will immediately smile and know why.
- 7. Another important Resource in this quest is the Book Spiritual Warriors are Healers, it is the Best Resource for Nile Valley Consciousness written by an African in print. Lastly, I recommend the Work of Dr. Rkhty Amen – particularly her courses on Mdu Ntr and her books which can be found at http://meduneter.com/ Here again is this important practice point: A Nile Valley African in Life (Ankh) does Sia, Hu, Heka and Maat and becomes Grw Maa understands the Ntru and soul (SaHu) to be Maat Kheru – then uses Sedjem and Maa to guide to become Asr through Ast The life long student of Nile Valley Consciousness, Spirituality and Ntr Science will spend his/her life studying the Nile Valley Civilization and applying its precepts to their lives. To show and prove that these concepts exist, I have written a short synopsis of these Ten Commandments to acquire Virtues and power over your Fetters. You will not find the Ten Commandments as written by George G.M. James but you can certainly find its 10 Mdu Ntr corollaries in the literature, text, culture and spirituality of the Ancient Africans. I will address Sia and Hu together since they are often paired in the literature of Ancient Kemet, however they are two separate ideas and commandments that one muct attempt to master. Dr. George G.M. James first three commandments are: Control of Thought Control of Action Steadfastness of Purpose As I have proposed – the corollaries are Control of Thought (Sia), Control of Action(Heka), Steadfastness of Purpose (Hu). If we begin to replace the concepts,
- 8. we get control or power over Sia, Control or power over Heka, and Steadfastness of Hu. I will first talk about Sia and Hu and the return to Heka. From a resource on the Web called Henadology – you can search by google for Sia Henadology and you will find this. The resource is thorough and not written by an African contains great analysis of these Nile Valley Cultural concepts in one place and only see minor points of dispute but the paper in short words will give the Nile Valley Science and Spirituality Practitioner a huge range of concepts. Sia In PT utterance 250, Sia, who is announcing the king to the Gods, characterizes himself as “he who is in charge of wisdom … who bears the God’s book … who is at the right hand of Re.” The deceased king proceeds to identify himself with Sia. In PT utterance 255, the concepts of sia and hu are paired: “I have assumed authority [hu] and have power through understanding [sia],” while in utterance 257 it is said that “the King assumes authority [hu], eternity is brought to him and understanding [sia] is established at his feet for him.” In the Coffin Texts one encounters the affirmation “I know what Sia knows, and a path is opened for me, for I am the lord of air,” (CT spell 237) in which the pervasiveness of air seems to symbolize the all- knowingness of Sia. Another way of affirming command of the faculty of understanding is “I know what Sia did,” (CT spell 241). Sia and Hu are also linked with Shu insofar as they both emanate from the primordial God Atum, albeit in different senses. Thus in CT spell 321, the operator states of Atum (or the deceased, here identified with Atum) that “His utterance is what goes forth from his own heart, he has gone round in the company of Shu upon the circuit of Hu and Sia, who made enquiry from him.” Hu and Sia then say, to Atum, but hence also to the deceased, in regard to a certain winding path in the netherworld, “Come, let us go and make the names of yonder winding in accordance with what went out from his heart, of him who once went round with Shu, for he is his son who fashioned himself.” Thus it seems that the winding path is to take on the name, and hence the shape, of the prior understanding of which the deceased, as a “son who fashioned himself,” partakes.
- 9. Sia can also be cast as the narrator of mythic events, such as in CT spell 335, in which a fragment of myth about the “great Cat” (identified with Re) and his actions in a war between the followers of Re and the forces of chaos is attributed to Sia: “What is that great Cat? He is Re himself; he was called ‘Cat’ when Sia spoke about him. He was cat-like in what he did, and that is how his name of ‘Cat’ came into being.” This explanatory passage makes it seem as though the import of attributing a name to the speech of Sia is that the name is in accord with veridical perception, as opposed not only to false perception, but also to possible sources of naming other than direct perceptual acquaintance. In CT spell 816, Sia speaks through the deceased as a result of the ‘Opening of the Mouth’ ceremony: “I have seen Sia, and he opens my mouth and tells a true matter to the Lord of All [Atum].” CT spell 958 is “To become Sia who belongs to Re,” that is, the power of perception which belongs to Re, but it is brief and fragmentary. Similar but more informative is CT spell 1006, “Sia [in the midst] of the Eye of Re,” in which the operator, identifying with Sia, affirms that “I go up that I may give you [Re] your plume; I have gone down that I may create Hu,” indicating the mediating role of Sia, that is, perception, between intelligence (Re) and utterance (Hu), “and that a God may be diverted by a God,” perhaps referring to the ability, through knowledge and authoritative utterance (Sia and Hu), to divert an adverse destiny. Sia states here that he is the image of Re in the midst of Re’s shrine, and tells Re that he has “duplicated your soul for your power. I am he who satisfies, and it is your wand which does it again [lit. ‘which repeats’].” The references here to duplication and repetition seem to refer to the alignment of the operator’s powers of perception with the divine perception of Re as its double or repetition, which benefits not only the operator, but Re too, and hence the cosmos itself, for it makes of the operator the executor or agent (ir.t, like irt or ‘eye’) of Re’s will in the world. Hence Sia/the operator goes on to urge Re to “guard this power of mine, give me air, and I will give you what is in the offering … as for him who helps me, I will help him.” CT spell 1143 refers to Sia as being in the ‘Eye’ of Ptah, indicating a similar relationship between the power of perception/understanding and demiurgic activity such as that of the divine craftsman Ptah. From the same resource in Henadoloy, we find other concepts of Hu and with this Heka is introduced. Hu is the anthropomorphic divine personification of hu, a complex concept which involves both authority and utterance, that is, both the authority to speak and the exercise of that authority. In some texts it is only possible by context to distinguish
- 10. this sense of hu from the similarly written hu, meaning food, which is sometimes personified as well. Hu is also the name of what we call the Spinx, we often confuse his title – Heru en Akhet with what his name actually is. The paper also says – The personification of hu permits Egyptian theologians to speculate upon the sources of authority or authority of utterance. In PT utterance 401, the king states that he has “seen the Great Serpent” and “received the Great Serpent,” as a result of which he is able to say that “Hu has bowed his head to me, and I cross his canal with my serpent behind me.” The ‘Great Serpent’ here is perhaps to be identified with Wadjet. In CT spell 759, however, the operator says “I know the dark paths by which Hu and Sia come in with the four dark snakes which are made bright for those who follow them and those who precede them,” hinting at the dark and obscure origins of hu and sia. In PT utterance 627, in a particularly complicated formulation, it is said that “authority [hu] is given to the king from [or ‘as’] Him whose face suffers greatly in the presence of Him who is in the Abyss.” Since Atum is typically ‘Him who is in the Abyss’ it seems as if ‘authority’ derives either from being able to bear the discomfort of meeting Atum face-to-face, or accrues to the king instead of one whose suffering in the encounter with Atum made him unsuitable as a bearer of ‘authority’. A mythical account of the origins of Hu and Sia is given in a commentary on BD spell 17. Here, an appeal is made to the “Ancestors”: “Give me your hands. It is I, who came into being through you.” The ancient commentary states that this refers in some fashion to the drops of blood which came from Re’s phallus “when he set about cutting himself,” which “became the Gods that are in the presence of Re. They are Hu and Sia.” More interesting, perhaps, than the myth itself (for, being such intimate faculties of Re’s as the powers of perception and of authoritative utterance, Sia and Hu might be expected to have their origin from within Re’s own body) is that it stands as a commentary on a rather straightforward statement about the dependence upon the ancestors: it is the connection with the ancestors, it would seem, which constitutes these powers of understanding and of authoritative speech for the individual. A similar note is perhaps struck by the several references to Hu in BD spell 78, which is entitled “Spell for Assuming the Form of a Divine Falcon,” i.e. Horus, embodiment of sovereignty over the idealized spiritual ‘territory’ of Egypt. First Geb is appealed to for ‘authority’ (hu), which is followed by the wish that “the
- 11. Gods of the netherworld be afraid of me … when they see that thy [Geb’s] catches of fowl and fish are for me,” alluding perhaps to lordship over other, subordinate souls, which are at times represented by fish and fowl caught in nets, but also playing upon the two senses of hu. Later in the same spell, the operator, having “taken for myself the Gray-haired ones” (compare the reference in spell 17 to the ‘Ancestors’), proceeds to “Them That Preside over Their Pits … at the house of Osiris,” to “inform them that he [Horus] has taken over Authority [hu] and that Atum’s symbols of Might have been provided for him.” Finally, at the end of the spell, Atum passes on to the operator “what Hu has told him,” consisting of a series of praises of Horus. Here Hu gives weight to Atum’s speech as a perfect expression of the truth and a confirmation of the sovereignty of Horus from “Atum the Mighty, sole one of the Gods who changes not.” The praise of Horus which Atum delivers in the voice, as it were, of Hu, comes as the culmination of the efforts of the operator. CT spell 325 is for “becoming Hu”. A variant manuscript titles the spell “becoming Heka,” which indicates the tight bond between authoritative utterance and magically effective utterance or heka (cf. spell 1130: “Hu is in company with Heka, felling yonder Ill-disposed One for me”). Unfortunately, the contents of the spell are rather obscure, but it seems to associate Hu with the pacification of the fiery Eye of Re, a role typically accorded to Shu or Thoth. The close relationship between Thoth and Hu is to be expected; accordingly, Thoth is asked at CT spell 617 to “commend me to Hu.” That hu plays a role in supplementing sia is indicated by CT spell 469, in which it is said that “the weary (or inert) Sia” sends for “the two Hu-Gods” – possibly the two senses of hu mentioned above, since it is said that they shall permit one to “eat magic” – who accordingly “shall have power over Sia the weary, who is not equipped with what he needs.” It is perhaps this partial independence of hu from sia which is indicated by a statement like that in CT spell 1136 that “Hu who speaks in darkness belongs to me.” Also related to this may be the characterization of Hu in PT utterance 245 as having for companion the “Lone Star” – that is, a star visible when no others can be seen, hence either Venus (Hesperus) or Jupiter (Journal of Near Eastern Studies 25, 160f). Something of the nature of hu can be discerned from BD spell 84, where the operator says “What Hu tells me, that have I said. I have not told lies yesterday and truth today.” It is not simply that hu is inconsistent with lying; rather, hu seems to be a consistent ground for what one says. This accords well with the image presented in Egyptian didactic literature of the sage as a person of few words, but those well-chosen.
- 12. From this paper, we see that Sia and Hu or tightly paired and together Heka is introduced as Authoratative Action based on the interaction of Sia and Hu We introduce Heka from the same resource: Heka Heka is one of the key concepts of Egyptian religious thought. Gods and humans alike draw upon the power of heka, and it is a constitutive force in the cosmos. The word heka contains as its principal component the word ka, which is frequently translated either as ‘spirit’ or as ‘double’, the latter because the ka of an individual is sometimes depicted as their twin. Ka is the force of vitality or of will in the individual, comparable to the Roman concept of the personal genius, of varying strength depending upon the individual’s degree of accomplishment or self- realization, while heka is the instrumentalization of that force. Although “to go to one’s ka” means to die, one’s ka is what supports one all through life as well as beyond. Food-offerings for the dead were directed to their kas, just as offerings to the Gods were directed to their kas. Since the ka is the source of sustenance and vitality, heka is in some sense the primary activity, the mobilization of vital energy as a movement of will prior to all other modes of activity. One’s ka is both one’s innate nature, and also the best that one can be, and heka manifests the striving to actualize the potential of one’s ka. The ka can also be understood as one’s luck or fortune, and heka as the effort to affect this element of ‘destiny’ or to deploy it as an effective force in the moment, in the now. In PT utterance 539, the king, asserting his right to ascend to the sky, makes a series of what appear to be threats directed to the Gods if they do not assist him, the threats concerning for the most part the withholding of offerings. He states, however, that “It is not I who says this to you, you Gods, it is Heka who says this to you, you Gods.” This is not in the nature of a refusal of responsibility any more than the threats are an attempt at coercion. Rather, the invocation of Heka identifies the lack of offerings which the Gods will experience if the king is not helped to ascend as a function of the very structure of the cosmos. If the king is not able to ascend to the sky, then the cosmic project resulting in the cult of the Gods has in essence come to naught and all that has been invested in the constitution of the human spirit shall be lost rather than being recovered and returned to the Gods who are its origin. Heka is in this sense synonymous with the cosmic order and the will of the Gods themselves. The king threatens the Gods, therefore, with nothing more than their own failure to carry out their own will, which is meant to be manifestly impossible.
- 13. Spell 261 of the Coffin Texts is for becoming Heka, and reveals much about how the Egyptians conceived the exercise of heka. Here, Heka is identified with the primordial speech of Atum when he was yet alone, at the very moment in which the differentiated cosmos begins to emerge, and as the ongoing protection of that which Atum has commanded. Heka is thus at once the means by which the cosmos comes forth as well as the means of its maintenance and preservation. Heka says, “I am ‘If- he-wishes-he-does’, the father of the Gods,” the effective will being essential to the nature of a God. Indeed, Heka here identifies himself as “the son of Her who bore Atum,” thus placing himself prior even to the eldest among the Gods, “who was born without a mother.” This paradox, typical of Egyptian religious thought, expresses that heka is essential to the nature of the Gods and is therefore in a sense prior to them, albeit not in a generative sense, but simultaneous to their own, timeless existence. The relationship between heka and ka is underscored in Heka’s styling himself “Greatest of the owners of kas, the heir of Atum,” and in the reference to the two functions of the mouth of Atum, “the august God who speaks and eats with his mouth.” In spell 945 of the Coffin Texts, a spell for the divinization of the members of the body, the eyes are identified with Heka, and correlatively, a spell against crocodiles (no. 124 in Borghouts) affirms that their eyes are blinded by Heka. Heka can symbolize the powers of perception and cognition combined, as can be seen from the tendency for Heka to appear sometimes in place of Hu and Sia, the Gods representing the faculties of thought and perception respectively, in the boat of Re as it travels through the night in the Amduat books. In the ‘Teaching for Merikare’, it is said that heka was made by the divine for humans “as a weapon to oppose the blow of events.”. Let me repeat this - In the ‘Teaching for Merikare’, it is said that heka was made by the divine for humans “as a weapon to oppose the blow of events.” I will add to this that Heka is infact the pathway to Quantum Physics or Ntr Science and it is through the concept of Heka or He Ka – that we can begin to understand ntr energy concepts that is essential to understanding Life itself in multiple dimensions and multiple things. In the same breath – He Ka also denotes the transformation of life itself. These concepts are both Scientific and Spiritual and the concept of He Ka will appear in many African Religions and Spirituality including the Bantu Religions, the Akan, the Ife and Yoruba, and even the New World Voodoum, Hoodou , Santeria, and Candomblé. We will now introduce the concept of Maat
- 14. The most complete work on Maat is written by Dr. Maulana Karenga entitled - Maat, The Moral Ideal in Ancient Egypt (African Studies: History, Politics, Economics and Culture). To introduce Maat, I will pull from a variety of sources: Maat, a Ntr who appears in Glyphs and drawings as an African Woman who wear an ostrich feather in her hair and often appears with wings and an Ankh (The sign of Life). She personifies: Truth, Justice and Righteousness. In Ntr Science or Quantum Physics – She is the Unified Field – She is the conduit that all forces, neters, observations exit. Her opposite is Isfet (Chaos and Disorder). Before, we begin to address her in literature let us look at a few pictures of her in her role to know begin to do Sia, Hu and Heka. One of our Greatest Scholars and communicators of our time, Dr. Molefi Kete Asante says this about Maat. The philosopher Maulana Karenga contends that Maat is derived from a physical concept of straightness, evenness, and levelness (Karenga, 2004, p. 6). This means that the idea of rightness or correctness was at the heart of the idea of Maat from the very beginning. Humans could understand that when water in a glass was level or a line was straight or the ears of a deer were even that a certain form of order existed. Thus, Maat became identified with truth, righteousness, justice, order, balance, harmony and reciprocity. In some respects it held sway over all forms of rightness, including goodness and joy, that is, as the Africans called it, the expansion of the heart. Maat is a term with numerous meanings in the literature, but all of these meanings tend to point in one direction. Whether one is looking at Mubabinge Bilolo’s (1986, p. 7) philosophical notion of Maat as a knowledge ideal, a justice ideal, or a metaphysical ideal, or looking at Helck’s concept of Maat as the foundation of human life (1980, p. 1110ff) it is about the promotion of sanity, order, balance, harmony, peace, and justice among human beings. In articulating Maat in the Human and Physical world, Dr. Karenga uses the 42 affirmations of Innocence (DOI) and Declarations of Virtue (DOV) to show how Humans, the Rmt are aligned with Maat. In addition from Henadology on Maat
- 15. Ma’et expresses a broad range of concepts: justice in an ethical, social or legal sense, but also the balance and harmony of natural systems or of anything well-crafted; thus what is ma’et is both beautiful and right. Ma’et is also truth in a sense encompassing both the real or actual and the ideal or what should be. Hence the common phrase ma’e hru, ‘true of voice’ or ‘justified’, is appended to the names of deceased persons to express their transposition to a perfected state of existence. In temple images, the pharaoh is frequently depicted offering a tiny seated figure of Ma’et to the Gods in exactly the same gesture with which he offers food or any other item, for the Gods are said to live on ma’et. The royal presentation of Ma’et can be thought of as encompassing all other offerings, as an expression of the king’s legitimacy and his intention to be a just ruler, for just governance places human society in its correct relationship to the Gods and the natural world. The ‘Instruction of Kagemni’ urges one to “do ma’et for the king, for ma’et is what the king loves.” Viziers wore a Ma’et pendant, and priests of Ma’et seem to have been involved in the judicial workings of the government. Ma’et is literally the basis on which the Gods stand, insofar as statues of the Gods stand upon a plinth which has the shape of the hieroglyph that forms the sound ma’e. As a Goddess, Ma’et is especially closely associated with Re, for as the demiurge of the cosmos it is Re who primarily establishes ma’et for all things. Thus Ma’et is said to “stand behind Re,” (PT utterance 586) or to be the ‘daughter of Re’, not in a mythical sense, but in the sense that the state of ma’et is that of being in harmony with the order of the cosmos, and is thus the ultimate result of the efforts of the demiurge, the inherent goodness of the Gods being manifested in the goodness of the cosmic order. In CT spell 80, Ma’et is said to be the daughter of Atum in a manner which seems again to be more conceptual than mythical, for she is said to be the air and food of her father and seems to be parallel with, rather than added to, his children Shu and Tefnut. It is often said that ma’et is the food upon which the Gods live. Hence in BD spell 65, a spell for “going forth by day and overcoming the enemy,” the deceased says to the Gods, “if thou dost not let me go forth against that enemy of mine and triumph over him in the Council of the great God in the presence of the great Ennead, then Hapy [God of the Nile’s annual flood] shall ascend to the sky to live on ma’et, and verily Re shall descend into the water to live on fish.” The state of injustice and disorder which would exist if the deceased were not allowed to prevail over his/her enemy is here symbolized by the inversion of the natural order, but there is more than a simple inversion here, since fish are associated with the corpse (the Egyptian word for corpse, khat, incorporates an Oxyrhynchus fish) and with those helpless ones among the deceased whose fate is to be trapped in the nets of the netherworld fishermen (as in CT spells 473-481). Injustice for the deceased, therefore, would literally mean that the Gods, rather than ‘living on’ justice, ‘live on’ the helplessness of mortal souls, which is what the spell affirms is not the case. We have shown the first four Commandments A Nile Valley African in Life (Ankh) does Sia, Hu, Heka and Maat. The practitioner either through mentorship, organization and self study will spend years of discipline study to gain knowledge and mastery over these four commandments. However, the effort will be worthwhile and life changing. Let us explore the second part of the Mantra – When you master those four You will become a Grw Maa understands the Ntru and his/her soul to be Maat Kheru – She/He uses his Sedjem and Maa to guide him/her to become Asr through Ast.
- 16. Grw Maa To introduce the power of the commandment and virtue, I will borrow from THE INSTRUCTION OF AMENEMOPE: A CRITICAL EDITION AND COMMENTARY PROLEGOMENON AND PROLOGUE by James Roger Black The Grw Maa is the silent, self mastered person who is infused with Maat. In the Instructions of Amenope, you will find it is context: grw= "silent one" < gr= "silence; to be silent, to be still, to cease" (CDME 290; Lesk 4:60). This is a common technical term in Maat Literature; see the commentary for details. mAa = "true, right, correct, real, genuine; truly, really" (CDME 101; Lesk 1:205; WPtL 396) In Mdu Ntr – Silence connected to right action is an important indication of mastery. Let us see this in context: For example, the Instruction for Kagemni (LAEL 1:59-60) states: The respectful man prospers, Praised is the modest one;The tent is open to the silent[grw], The seat of the quiet is spacious. ...Let your name go forth,
- 17. While your mouth is silent[gr]. Similarly, Ptah hotep(LAEL 70) declares: If you are a man of worth, Who sits in his master's council,Concentrate on excellence; Your silence[gr.k] is better than chatter.Speak when you know you have a solution; It is the skilled who should speak in council. Speaking is harder than all other work; He who understands it makes it serve. In the Instruction of Ani(Suys 32-33; LAEL 2:137) we read: In a quarrel do not speak; Your silence (gr) will serve you well. Do not raise your voice in the house of god; He abhors shouting. Pray by yourself with a loving heart, Whose every word is hidden. As we have shown with the three very known scripts of scholars that study Nile Valley Literature – without understanding the underlying concepts now see the Commandments give purpose to the literature. Encyclopedia of Black Studies edited by Molefi Kete Asante and others they write The Way of Maat is defined especially by the Seven Cardinal Virtues of Maat: truth, justice, propriety, harmony, balance, reciprocity, and order. In this context, the individual develops int the geru Maa, the truly self mastered person who speaks truth, does justice, acts approrately, and is in harmony, balanced, and reciprocal and whose life is in order (I.e., disciplined and thus characterized by a rightfully expected regilarity of doing good).
- 18. Ntr/Sahu Identity with Higher Ideas Let us continue with the Mantra a Grw Maa understands the Ntru and his/her soul. In the Mdu Ntr there are a series of very High Ideas, I have only selected two for illustration of the commandment. Let us explore these two High concepts that one can find in the literature. The concept of Ntr represents the Divine – In the Mdu Ntr, it is represented as a Flag. It represents more than God – It represents the Quantum Materials that form the known and unknown of Divinity. Everything that exist is an Aspect of the Ntr having an experience. This is clear when we see three or more flags together representing the Ntru SaHu http://www.ancientegyptonline.co.uk/sahu.html The SaHu is one of the divisions of the soul. It is the incorruptible soul. In the Pyramid Text SaHu is presented as the Father of the Ntru. SaHu, thus is the Quantum Material that exists for Humans and Divinity that is Pre-Creation, Creation, Life and Afterlife. It is the Quantum Material that is Multi-Dimensional.
- 19. The sahu, (MdC transliteration saH), has been variously described as the spirit- body, as a self-defined psychic boundary or the repository of the soul (Budge). It was seemingly immortal and similar in form to the mortal body it sprang from. Source Reshafim.org From the Book of the Dead Thou goest round about heaven, thou sailest in the presence of Ra, thou lookest upon all the beings who have knowledge. Hail, Ra, thou who goest round about in the sky, I say, O Osiris in truth, that I am the Sahu of the god, and I beseech thee not to let me be driven away, nor to be cast upon the wall of blazing fire. Maa Kheru Free from Resentment, Vindicated Maat Kheru is a phrase meaning "true of voice" or "justified" or "the acclaim given to a person that they are Right and Just on Earth or in the Afterlife. Though the term is most often involved in ancient Rmt afterlife beliefs, where the deceased heart is weighed against the Feather of Maat and if Lighter the deceased is declared righteous and wins salvation, one can also be judged Righteous on Earth. Once he or she is declared Maat Kheru by the People are by the Assessors in the After life they win Salvation. The Weighing of the Hear is an event where the deceased has to to declare their Virtues and also declare their innocence. The entire education system prepares one for this. The person involved in Kemetic Culture has to be Free from Resentment.
- 20. Sedjem Faith in the Master for his/her teachings The word Sedjem in the Mdu Ntr and the Educational System of the Ancient Egyptians is one of the most popular words that would go with instructions. Hearing and understanding the Moral and Ethical Teachings of Kemet is probably the most important of terms because this is directly connected with the Education of the Rmt. In the New Kingdom, both Hu and Sia together with Heke, Irer (a form of Maa) and Sedjem were members of the fourteen creative powers of Amun-Ra. By the time of Ptolemaic Egypt, Hu had merged with Shu (air). Maa Faith in your Own Learning abilities (Perception) The Verb Maa and is Variants marked the Rmts ability to See and not Look. Meaning once educated, a Rmt was supposed to be able to perceive. This applied directly to the morality as well as the sciences, arts, literature, architecture and life. In the New Kingdom, both Hu and Sia together with Heke, Irer (a form of Maa) and Sedjem were members of the fourteen creative powers of Amun-Ra. By the time of Ptolemaic Egypt, Hu had merged with Shu (air).
- 21. Ausar/Auset Preparedness for Initiation In the story of Ausar and Aset, Ausar was murdered by his brother. His wife Ast with the help of her Sister NebHt resurrected Ausar from Death to Life in the Afterworld. Ausar’s resurrection is the ultimate initiation, however it was Aset and Nebht that created the craft of initiation. This craft was passed down to their Son, for once Ausar was resurrected Ast was able to conceive a child. This Child after challenging his Uncle and the Murderer of Ausar would now know and teach this Initiation as he would become the first Sovereign of Kmt. Personification of these Teachings Every walk of life in Ancient Kemet that was supported by the Sovereign was connected to these 10 Ideas. This included their Moral and Ethical Text, their Ruler Policies and their Spirituality, Science and Religion. These ideas were preserved in the funerary artifacts and tombs and it is here where we find evidence in the form of Pyramid Text, Coffin Text, Steles, and Papyrus. Among the most famous were documents called the Per Em Heru (So called Book of the Dead), Pyramid Texts, Coffin Texts, Book of Two Ways, Book of Disposing Apep, Book of Gates, and the Book of the Amduat. One important story that is probably the most prevalent in the Tombs of the Kings or Nwsts was the story of Ra in the Amduat. It is here in this Dramatic Illustrated Story that we see the power of the Ten Virtues. In the following Dramatic Scene, one of many plates of this mystical story, we will see these virtues personified in Deity form as the Creator Re voyages through the Amduat each day and night and
- 22. defeat the evil Apep to symbolizing the rising and falling of the sun and what the Rmt imagined happened. Plate from Isle of Fire: In this Dramatic Scene, the Ntr Re uses his best soldiers to defeat Evil in the form of Apep – Here the 10 Virtues are actualized and personified as Warriors against Evil. On the Ship is Maat, Sia, Hu, Horus, Set, Tehuti, Re, the Opener of the Way, the Steermen, and later joined on the Ship is Ausar, Aset and Nebhet. Immediately, you know Maat, Sia, Hu, Ausar, Aset – The other virtues of Maa (perception), Sedjem (perception), Maat Kheru (Vindicated) are personified in the other characters such as the Opener of the way, Horus, Set and Nebhet. These virtues are Warrior Virtues and Re (The Vindicated and Maat Kheru) uses virtues to do war for Righteousness.
- 23. Once the 10 Commandments are practiced – the practitioner attains what Dr. George G.M. James describes the attributes that the Neophyte must obtain: (I) control his thoughts (II) control his actions (III) have devotion of purpose (IV) have faith in the ability of his master to teach him the truth (V) have faith in himself to assimilate the truth (VI) have faith in himself to wield the truth (VII) be free from resentment under the experience of persecution (VIII) be free from resentment under experience of wrong, (IX) cultivate the ability to distinguish between right and wrong and (X) cultivate the ability to distinguish between the real and the unreal (he must have a sense of values). The challenge and journey to obtain these values and attributes are contained in the Ethical and Moral Text of the Ancient Egyptians. The practitioner of Nile Valley Culture should explore the Wisdom Text of Ptah Hotep, Kagemi, Khnum Anup and dive deep. Without claiming Religion or seeing the literature as Religious – one can begin the transformation process. The Next State is Spirituality which is known as Quantum Physics To be continued….