A Blending of Spiritualities

Religion and spirituality were intrinsic to just about everything Ancient Egyptians did daily and everything had some kind of spiritual and religious significance; both religion and spirituality were a natural part of everyday life. Ancient Egyptians believed that the gods and goddesses were everywhere, in everything, and influenced everything. “Magic(k)” or Heka (seemingly akin to “ritual” practices more so in those times), spirituality, and religion were inseparable because these worked hand-in-hand, neither being thought as either good or evil practices. Ancient Egyptian religion, now referred to as Kemeticism in modern times, was indeed an Earth- or Nature-based religion and remains so today.

Heka can be witnessed in every facet of Ancient Egyptian life, for example, in maternity and childbirth, agriculture, herbal medicine and healing, governmental affairs, language, bereavement, and mummification and the afterlife. The energy and the elementals played important roles too in the practice of heka as with that of the Craft. The Ancient Egyptians were a very ceremonial culture in their practices of heka, from peasants to priests and priestesses to the pharaohs. The Coffin Texts were a collection of Ancient Egyptian funerary texts consisting of spells (often referred to as "utterances") or magical (alchemical) formulae which had been painted or inscribed on the burial coffins of the First Intermediate period (c. 2130–1939 BCE) and the Middle Kingdom (1938–c. 1600? BCE). The Coffin Texts, combined with the Pyramid Texts, were the primary components of the Egyptian Book of the Dead, which were in prominent use during the New Kingdom and Late period.

One should consider the likelihood that there are some shared or similar qualities and personalities between the gods and goddesses of the Ancient Egyptian Pantheon and those of the Craft. Once a new practitioner of Kemeticism and the Craft sees the relationship between the Neteru, the Divine Ancient Egyptian cosmology and aeons, metaphysical principles (i.e., the triadic relationship and symbolism of Ausar, Auset, and Heru), and how both religions manifest themselves in Nature, only then will one begin to become cognizant of how Kemeticism, Wicca and Witchcraft can be blended synergistically.

Article Source: Dr. Kheti A. Sahure, DD, MscD

Candle Magick

To begin, candles have been around eons and their true origin in time is not truly known; as far back as Ancient Egyptian times, there were candlestick holders; the Ancient Romans have been credited with creating the first wick candles. Both the Ancient Egyptians and Romans relied on tallow made from cattle or sheep suet the principal ingredient for making their candles for lighting and spiritual purposes.

Whether scented or unscented, candles and their flame are great for setting the stage and focusing one's spellwork. The flame of the candle does speak and a magickal practitioner can speak with the candle's flame. The flame itself is very symbolic and represents the element of fire—energy, power, inspiration, and cleansing. Candles are a great substitute for when one cannot build and create a bonfire as a source of elemental fire. Candle colors have much significance and correspondences.

From a magickal framework, lighting a candle represents the igniting of energy; carving or scribing something into the a candle represents the intent aspect of the user; and pinning a candle thus represents or marks the place where the magickal energy or energies will be released at that melting spot.

To learn more, please feel free to connect with us at the Occult Metaphysical Sciences Institute (OMSI).

The First Key

1. The First Key is that which opens the dark prisons in which the Sulphur is shut up: this is it which knows how to extract the seed out of the body, and which forms the Stone of the philosophers by the conjunction of the spirit with the body -- of sulphur with mercury.

2. Hermes has manifestly demonstrated the operation of this First Key by these words: In the caverns of the metals there is hidden the Stone, which is venerable, bright in colour, a mind sublime, and an open sea.

3. This Stone has a bright glittering: it contains a Spirit of a sublime original; it is the Sea of the Wise, in which they angle for their mysterious Fish.

4. But the operations of the three works have a great deal of analogy one to another, and the philosophers do designedly speak in equivocal terms, to the end that those who have not the Lynx's eyes may pursue wrong, and be lost in this labyrinth, from whence it is very hard to get out. In effect, when one imagines that they speak of one work, they often treat of another.

5. Take heed, therefore, not to be deceived here; for it is a truth, that in each work the Wise Artist ought to dissolve the body with the spirit; he must cut off the Raven's head, whiten the Black, and vivify the White; yet it is properly in the First operation that the Wise Artist cuts off the head of the Black Dragon and of the Raven.

6. Hence, Hermes says, What is born of the Crow is the beginning of this Art. Consider that it is by separation of the black, foul, and stinking fume of the Blackest Black that our astral, white, and resplendent Stone is formed, which contains in its veins the blood of the Pelican. It is at this First Purification of the Stone, and at this shining whiteness, that the work of the First Key is ended.

Excerpted from: The Six Keys of Eudoxus: The First Key

Food For Thought . . .

Rev. Derrek Younger on "Demystifying Paganism":
http://video.google.com/videoplay?docid=2607509120382530850&pr=goog-sl

Ii-wy en Wep-renpet 2007

"Hymn to Osiris-Sokar"

"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!"

Excerpted from:

The Burden Of Isis
Being The Laments Of Isis And Nephthys
Translated From The Egyptian
With An Introduction
By James Teackle Dennis
London

[1910]