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disasterqueen wrote: 18 Jul 2020 14:04 uh huh...and? .. ... ... ... ... ... ... ... ..

Did you follow the 5s?

‘I stand before the masters who witnessed the genesis, who were the authors of their own forms, who walked the dark, circuitous passages of their own becoming. . .
I stand before the masters who witnessed the transformation of the body of a man into the body in spirit, who were witnesses to resurrection when the corpse of Osiris entered the mountain and the soul of Osiris walked out shining. . . when he came forth from death, a shining thing, his face white with heat. . .

I stand before the masters who know the histories of the dead, who decide which tales to hear again, who judge the books of lives as either full or empty, who are themselves authors of truth. And they are Isis and Osiris, the divine intelligences. And when the story is written and the end is good and the soul of a man is perfected, with a shout they lift him into heaven. . .'

Ancient Egyptian Book of the Dead (Norrnandi Ellis translation)

Trance in Ancient Egyptian Magic






By Kerry Wisner

This article previously appeared in Cup of Wonder Issue Number Three

All magical systems , past and present, appear to have one very important commn factor between them; they all use a form of trance in their practices. Whether it be spirit possession in Vodoun, drawing down the moon in Wicca, path-working in Ceremonial Magic, or the deep meditative practices of many far eastern disciplines, each involves the use of altered states of conciousness. In ancient Egyptian theurgy this was, and is, particularly true. For in Egypt trance was taken to extreme heights in its practical application. As the archaeological record bears out, altered states were used extensively in almost every form of ritual magic and religious ceremony in Egypt. When examining the ancient texts it quickly becomes apparent that at least four distinct types of rituals involved the use of trance on a consistent basis:



Oracle and Divination

Induced or Therapeutic Dream

Communication with the Gods/Neteru

Communication with the Deceased



In addition, the Egyptians placed extremely high importance on the significance of dreams themselves; certainly a natural form of the trance state. In ancient Egypt the priesthood was generally referred to as the Wenwet or Whmw, a word that meant "messenger" or "herald" (Collier 1998.153).

Egyptologist Geraldine Pinch explains that the Whmw were considered to "act as intermediaries between men and deities, particularly in the context of oracles" (Pinch 1993.346). As will be seen this ability to communicate with the divine was accomplished through the willful act of entering into trance, or in some cases, inducing trance states in others.

Bianca:








One of the most frequent uses of trance can be found in the practice that Egyptologists have come to term the "therapeutic dream".

In many of the temple compounds separate buildings can be found which were used as sanctuaries for the public to come seeking cures to illnesses, the conception of a child, or simply answers to questions. In these buildings the priesthood would isolate the patient and then, using the flame of an oil lamp as a focal point of concentration and steady chanting a hypnotic state was induced.

The ancients called this condition ‘Nun’, which is a reference to the concept of the great primordial sea from which life had originally emerged (David 1982.142, Hornung 1971.180,183). In this experience the patient hoped to receive a vision or message from the Neter of the temple.

In his book "Ancient Egyptian Magic", Bob Brier describes a similar ritual.

However, in this situation the individual seeking the vision would perform the ceremony entirely on their own.

In a cave the person would prepare a white oil lamp by ritually cleansing this with a mixture of water and natron (a naturally occurring combination of salt and baking soda). The lamp was then placed on a brick which in turn was set on freshly scattered sand, symbolizing purity. An incense burner containing frankincense was placed in front of this. The person then gazed at the flame of the lamp. Eventually the Neter would appear. When this occurred the individual would lie on a reed mat and sleep.

As with the method used in the temple, the Neter would communicate in a dream (Brier 1980.223)

In late Egyptian mythology, Wepwawet (hieroglyphic wp-w3w.t; also rendered Upuaut, Wep-wawet, Wepawet, and Ophois) was originally a war deity, whose cult centre was Asyut in Upper Egypt (Lycopolis in the Greco-Roman period). His name means opener of the ways and he is often depicted as a wolf standing at the prow of a solar-boat. Some interpret that Wepwawet was seen as a scout, going out to clear routes for the army to proceed forward.[1] One inscription from the Sinai states that Wepwawet "opens the way" to king Sekhemkhet's victory.[2]

Wepwawet originally was seen as a wolf deity, thus the Greek name of Lycopolis, meaning city of wolves, and it is likely the case that Wepwawet was originally just a symbol of the pharaoh, seeking to associate with wolf-like attributes, that later became deified as a mascot to accompany the pharaoh. Likewise, Wepwawet was said to accompany the pharaoh on hunts, in which capacity he was titled (one with) sharp arrow more powerful than the gods alone.

Over time, the connection to war, and thus to death, led to Wepwawet also being seen as one who opened the ways to, and through, Duat, for the spirits of the dead. Through this, and the similarity of the jackal to the wolf, Wepwawet became associated with Anubis, a deity that was worshiped in Asyut, eventually being considered his son. Seen as a jackal, he also was said to be Set's son. Consequently, Wepwawet often is confused with Anubis.[2] This deity appears in the Temple of Seti I at Abydos.[2]

In later Egyptian art, Wepwawet was depicted as a wolf or a jackal, or as a man with the head of a wolf or a jackal. Even when considered a jackal, Wepwawet usually was shown with grey, or white fur, reflecting his lupine origins. He was depicted dressed as a soldier, as well as carrying other military equipment—a mace and a bow.

For what generally is considered to be lauding purposes of the pharaohs, a later myth briefly was circulated claiming that Wepwawet was born at the sanctuary of Wadjet, the sacred site for the oldest goddess of Lower Egypt that is located in the heart of Lower Egypt. Consequently, Wepwawet, who had hitherto been the standard of Upper Egypt alone, formed an integral part of royal rituals, symbolizing the unification of Egypt.

In later pyramid texts, Wepwawet is called "Ra" who has gone up from the horizon, perhaps as the "opener" of the sky.[2] In the later Egyptian funerary context, Wepwawet assists at the Opening of the mouth ceremony and guides the deceased into the netherworld.[2]

This implication being Anubis allows passage to higher understanding. As in, war and anger pave the way for peace and construction

I see it now.
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Visitors and vagabonds,

It is my duty to alert you to the presence of this site. This mere mentioning of such information could infact be a transgression against the law we reside under. Never the less, it is my cosmic duty to alert YOU of it’s presence

Many times I have seen Advent 990. Many times have I viewed Advent 990 but never has there been before both Keys, above and below available for reading... be careful with this knowledge for it may soon be destroyed above all others.

THE GREATER KEY 999
THE LESSER KEY 666
THE BALANCING OPENER OF THE WAYS

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Anubis, azrael, etc. The secret quest of death, and balancing yourself on the scales of your tales