Genesh

One day, Lord Shiva and Lady Parvati called the Devas (and I assume the Devi's as well) and said if you can run around the world 3x's and win you will be revared above all others. (Im sure the speech was longer but Im summing up here) So they all took off.
I imagine Genesh standing there going hmmmmm this certainly isnt going to work for me.... hmmm oh well...
Then he walked around Lord Shiva and Lady Parvati three times.
As Lord Shiva and Lady Parvati are the world in which we live, the passive and active aspects of life and the universe Shiva/Shakti... Genesh was ENTIRELY correct.
Hence Genesh is revered FIRST, and for his wisdom... oh remover of obstacles !

Shiva Tandava Stotram

Jatatavee gala jjala pravaha pavitha sthale,
Gale avalabhya lambithaam bhujanga thunga malikaam,
Dama ddama dama ddama ninnadava damarvayam,
Chakara chanda thandavam thanothu na shiva shivam. 1

Jata kataha sambhramabrama nillimpa nirjari,
Vilola veechi vallari viraja mana moordhani,
Dhaga dhaga daga jjwala lalata patta pavake,
Kishora Chandra shekare rathi prathi kshanam mama. 2

Dara darendra nandini vilasa bhandhu bhandura,
Sphuradigantha santhathi pramodha mana manase,
Krupa kadaksha dhorani niruddha durdharapadi,
Kwachi digambare mano vinodhamethu vasthuni. 3

Jada bhujanga pingala sphurath phana mani prabha,
Kadamba kumkuma drava praliptha digwadhu mukhe,
Madhandha sindhura sphurathwagu utthariya medhure,
Mano vinodhamadhbutham bibarthu bhootha bharthari. 4

Sahasra lochana prabhoothyasesha lekha shekhara,
Prasoona dhooli dhorani vidhu sarangri peedabhu,
Bhujangaraja Malaya nibhadha jada jhootaka,
Sriyai chiraya jayatham chakora bandhu shekhara. 5

Lalata chathwara jwaladhanam jaya sphulingabha,
Nipeetha pancha sayagam saman nilimpanayakam,
Sudha mayookha lekhaya virajamana shekharam,
Maha kapali sampade, siro jadalamasthu na. 6

Karala bhala pattika dhagadhaga jjwala,
Ddhanam jayahuthi krutha prachanda pancha sayage ,
Dharadharendra nandhini kuchagra chithrapathraka,
Prakalpanaika shilpini, trilochane rather mama. 7

Naveena megha mandali nirudha durdharath sphurath,
Kahoo niseedhi neethama prabhandha bandha kandhara,
Nilimpa nirjari darsthanothu kruthi sindhura,
Kala nidhana bandhura sriyam jagat durandhara. 8

Prafulla neela pankaja prapancha kalima prabha,
Valambhi kanda kanthali ruchi prabandha kandharam,
Smarschidham puraschidham bhavaschidham makhachidham,
Gajachidandakachidham tham anthakachidham bhaje. 9

Agarva sarva mangalaa kalaa kadamba manjari,
Rasa pravaha madhuri vijrumbha mana madhu vrtham,
Suranthakam, paranthakam, bhavanthakam, makhandakam,
Gajandhakandhakandakam thamanthakanthakam bhaje. 10

Jayathwadhabra vibramadbujaamga maswasath,
Vinirgamath, kramasphurath, karala bhala havya vat,
Dhimi dhimi dhimi dhwanan mrudanga thunga mangala,
Dhwani karma pravarthitha prachanda thandawa shiva. 11

Drusha dwichi thra thalpayor bhujanga moukthika srajo,
Garishta rathna loshtayo suhrudhwi paksha pakshayo,
Trunara vinda chakshusho praja mahee mahendrayo,
Samapravarthika kadha sadashivam bhajamyaham. 12

Kada nilampa nirjaree nikunja kotare vasan,
Vimuktha durmathee sada sirasthanjaleem vahan,
Vilola lola lochano lalama bhala lagnaka,
Shivethi manthamucharan kada sukhee bhavamyaham. 13

Imam hi nithya meva muktha muthamothamam sthavam,
Padan, smaran broovan naro vishudhimethi santhatham,
Hare Gurou subhakthimasu yathi nanyadha gatheem,
Vimohinam hi dehinaam sushakarasya chithanam. 14

Poojavasana samaye dasa vakhra geetham,
Ya shambhu poojana param padthi pradhoshe,
Thasya sthiraam radha gajendra thuranga yuktham,
Lakshmeem sadaiva sumukheem pradadathi shambu. 15

Negitive Confession

Taken from The Wisdom of Maat by Dr. Muata Ashby


(I have not)

1. done what is wrong / vaiant: I have not acted with falsehood
2. robbed with violence
3. done violence (to anyone or anything) Variant: I have not been rapacious (taking by force; plundering)
4. commited theft /variant: I have not coveted
5. murdered men or woman / Variant: I have not ordered someone else to commit murder
6. defrauded offerings / variant: not destroyed food supplies or increased or decresed the measures to profit)
7. acted deceitfully / vairant: I have not acted with crookedness
8. robbed the things that belong to god
9. told no lies
10. snatched away food
11. uttered evil words / variant: allowed myself to become sullen, to sulk or become depressed
12. attacked no one
13. slaughtered the callte that are set apart for the gods/ variant: slaughttered the sacred bull (apis)
14. eaten my heart (been overcome with anguih and distraught) / variant: committed purgery
15. laid wast the ploughed lands
16. been an eavesdropper or pried into matters to make mischief
17. spoken against anyon / variant: babbled, gossiped
18. allowed myself to become angry with out cause
19. commited adultery /variant: committed homosexuality
20. committed any sin against my own purity
21.. voilated sacred times and seasons
22. done that which is abominable
23. uttered fiery words. been a man of anger
24. stopped my ear listeninng to the words of right and wrong (Ma'at)
25. stirred up strife (disturbance) cause terror. not struck fear into any man
26. cause anyone to weep /variant: hoodwinked
27. lusted or committed fornication nor have I lain with others of my same sex varient/ I have not molested children
28. avenged myself /variant: cultivated resentment
29. Worked grief, abused anyone / cultivated a quarrelsome nature
30. acted insolently or with violence
31. judged hastely varient/been  impatient
32. transgressed or angered god
33. multiplied my speech o vermuch (talked to much)
34. done harm or evil /variant: thought evil
35. worked treason or curses on the king
36. befouled water variant/ held back the water from flowing in its season
37. spoken scornfully / variant: yelled unnecessarily or raised my voice
38. I have not cured god
39. behaved with arrogance / variance: been boastfull
40. been overwhelmingly proud or sought for distinctions for myslef
41. never magnifid my condition beyond what was fitting or increased my wealth, except with such things as are (justly) mine own possessions by means of Ma'at. / variant: I ahve not disputed over pssessions except when they concern my own rightful possessions. / variant: I have not desired more than what is rightfully mine.
42. I have never thought evil (blaphemed) or slighted the god in my native town




This is THE BEGINNING, and its probably the last thing people think about when they ask me to teach them. Ethics.
Im not sure if its because now people just assume the 'teacher' will not go over this, or insist they have any ? When I
started studdying seriously with my first teacher, this was my beginning. There are many text out there that discuss
"proper behavior" from Anqeshok to Ptah-Hotep. Many who have approached me asking about Ancient Egyptian
Magick are usually not thinking they are going to get lessions in proper behavoir. Usually they do expect to lear at
least about the dieties. One of my former students mentioned, after reviewing a lession plan for a group, introducing
Kemet/Tamery (ancient egypt)  and her dieties grumbled that he learned more editing that than he had from me in the
six months I had taken him on.

My favorite excersis, that seemed to take students more than two weeks to do was to go through this list and write one
or two thoughts in regards to how it is still aplicable today.  I also had in my possession another book by Dr. Ashby, a
study guide for the negitive confession where he broke them down into sections, for example Right Speach, Right
Behavior and other such things, and then included text from kemetic Saages and how certain aspects were cariied
over into the 10 Commandments.

My Teacher explained very long ago that the priests of her temple would Read this In the morning after waking and then
again in the evening before going to sleep. I think this should be touched on, as this activity helps you keep yourself in
check so to speak. Of course the negitive confession appears in more than the book of going forth by day/ aka the papyrus
of Ani. It was part of a manuscript burried with the dead, in order to assist them in thier afterlife. Though I have herd of the
practice of reading it when a loved one dies. There isn't just ONE negitive confession to be found in ancient text,
sometimes there are 30 or more than 42, sometimes its in the manner of a brief statement, insted of many declariations.

This alwsys make me thin of the Four Noble Truthes and the Eigthfold Path. Life is suffering. The origin of this suffering,
is because people have attatchments.Attatchments can be 'let go' aka the cessasion of suffering  the last noble truth
is the path to the cessasion of sufffering through the Eight Fold Path.

Prajna is the sanskrit word for Wisedom  and here we have
Right View
Right Thought

Sila is the sanskrit word for Ethical Conduct
Right Speach
Right Action
Right Livelyhood

Samadhi the sanskrit word for right Consentration
Right Effort
Right Mindfullness.
Right Concentration



Even in the wisdom text are the above considered and quite apparent.
Ptah-hotep even had something I consider a manual of proper behavior. Keeping all of this in mind, I think one could
have an improved life whether they adhear to any specific Traditional teaching or not.
True wisdom, does not very from culter to culter, though the words may be differant, as thier symbols, they say
just about the same thing.

Set notes

taken from the mind of egypt
history and memaning in the time of the pharaohs
by jan assman

various exerpts

The myth of Heru and Set relates the foundation of the state in terms of the overcoming aggression

(text taken from the memphite theology. a slab from the 25 dynsaty)

warning: for some odd reason mr assman likes to reffer to heru the elder and heru the young without diferentiantation. This is confusing to me at the least so I thought I would give fair warning. In some text is is said that Heru the elder is a brother of Asar, Set, Auset, Nebt-Het. Heru the younger was born of Auset and Asar via hekau....


Geb commanded that the Ennead assemble before him
and he separated Heru and Set
he prevented them from carrying on thier conflict
he set up Set as nswt (meaning south and or political) King in Upper Egypt
even to the place where he was born in Sw
And thus Geb set up Heru as bit (north and or religious) king in lower egypt
even to the place where his father had drowned
Thus Heru stood in the one place
and Set stood in the other place
they agreed on the two counties in Ayan
that is the boundary between the two lands

Bad it was in the opinion of Geb (or Geb regretted)
that the share of Heru was equal to the share of Set
Then Geb gave heru the heritage of his father
for he is the son of his son, his first- born
Geb speaks to the Ennead: I have declared [Heru] you to be successor to the throne
Geb speaks to the Ennead : you alone [Heru} the Heritage
Geb speaks to teh Ennead: belongs to that inheritor [Heru} My heritage
Geb speaks to the Ennead: belongs to the son of my son to the Upper Egyptian jackle
Geb speaks to the Ennead: To an opener of the body [Heru] Wepwawet
Geb speaks to the Ennead: That is a son who was born [Heru] on the birth day of Wepwawet

Heru stood up over the land
he it is who united this land.
Called by the great name Tatenen
South of his wall, lord of djet (eternity)
The two magic realms grew on his head
There appeared Heru as nswt and as bit king
who united the Two Lands in Inb-hd (memphis)
at the place at which the Two Lands were united

It came about that reed and papyrus were attatched to the double gate of Pert en Ptah (the house of ptah)
That is to say: Her and Set, who made peace and united
by pledging brotherhood so that they ceased thier conflict at any place to which they came-
united in the house of Ptah, the scale of the Two Lands,
in which the Upper Egyptian and the Lower Egyptian lands had been weighed.

Of primary importance with in the myth is that the conflict between Heru and Set takes the form of a legal dispute, which will be decided by Geb. The conflict between the brothers is resolved not by a test of strength but by law.

In assending the throne, every king repeats the unification fo the Two Lands. On the kings' throne, the unification of Heru and Set is depicted graphically. According to early roay theology, every king is an incarnation of both gods, Heru and Set; thus the king bears two titles mswt and bit refferring to the dual character of the Egyptain state, and the title of the queen is She who sees Heru and Set.

The antagonism between Heru and Set draws a dividing line that is not merely geographical. The essential meaning of this conflict is the opposition between civillization and barbarism (((or upper and lower chakra behavorior/over comming fixation'/attaining enlightenment)))
or between law and brute force. The symbol for Heru is the eye, for set the testicles. Aggrssive force is thus associated with procreative energy. Another typically Setian notion is 'strength', which like force, has positive connotation. Set is not Satan; rather, he embodies an indispensable feature of life -one that would be literally castrated in his absence, just as life would be blind with out the Heru power of the eye. The constrast between eye and testicles represents an opposition between light (reason) and sexuality ((( here I will beg to differ, .... its more than sexuality it has to do with the aggressive/primal energy -- fucking christians and their bashing of sex I swear!!))) a familiar contrast in the history of religion.

Text from the Reign of Hatshepsut:
I united the two lords, that is , thier parts
by ruling like the son of Auset
and being strong like the son of Nut

Here heru symbolizes rule and Set force.

moving on....
Heru and set also appear to symbolize the change from old disorder to new order.


...... skipping long paragraphs of boringness

by the way after the revocation of the initial judgement of Geb Set is then the Ruler of the Deasert.

orriginally he was a god indiginous to seqqara.


back to the book
Set has a much more important role. Ra takes him into the sun bark and entrusts him with the task of warding of the (edit crap) Apep, who menaces the course of the sun with standstill. A theory of force underlies this tradition: as force cannot be legalized, the law must be equipped with force --force must be placed int he service of the law.