The God Genes Decoded Vol. 1, Pt. 2 By R.A. Waldron

Secrets of the universe revealed in the anatomy and evolution of consciousness in ancient Egyptian cosmology

CH 11

The Cosmology of Men-Nefer (Memphis)

Ptah as Creator

Men-Nefer is the ancient capital of Khemit. Accordingly, it’s significant to understand what this meant to the people who lived in this ancient and glorious city. Many people assert Khemit means ‘lands of the blacks’, and others proclaim it’s in reference to black silt which is deposited by the Nile. Even though these explanations may be true, there is a far better clarification. The wife of Ptah is named Shekhemet. The word Khemit is obviously a part of her name; and Khemit went on to be named after Het-Ka-Ptah. Are we to conclude these are coincidences? The priesthood and cult of Ptah, and consequently Shekhemet, is the most influential priesthood on planet earth. The Khemau city of Men-Nefer was referred to as the anchor or foundation of the two lands of Khemit. We can surmise which Khemit was therefore named after the wife of Ptah. The deity Ptah is a builder of nations and religious systems, and on earth he became a civilizer of humanity, similar to the Neter Auseer. For this reason, Auseer and Ptah are often times confused. Ptah is who sets the foundation of things. Equally, it’s impossible to establish anything of greatness which can withstand the test of time without the consent of this Neter and his wife Shekhemet. Consequently, Men-Nefer, the center of the cult of Ptah, and Shekhemet were situated in the center of Khemit; and as a result, Khemit was named after Ptah’s wife.

The Khemau people were given a mission to establish a civilization which would preserve the most important doctrine; and to be successful on this mission they had to work intimately with the Neter Ptah and Shekhemet. In Khemit, the most prolific temples are to the Neter Shekhemet who is a manifestation of the Goddess Kali who wears 50 skulls around her neck. Those skulls are the 50 gates of Binah, the 50 oarsmen in the boat of Ra, and the 50 names of the Sumerian deity Marduk. They’re also the 50 year orbit of the planet Ptolo/Ptalamas. The cult of Ptah is also responsible for spreading religion; the Neter Ptah is mantrified as Ptah-la and Obatala, the Talas are the seven lowest chakras, and the seven levels of hell described by the Prophet Muhammad. If we pronounce Tala backwards, we derive the word Allat who is the feminine counterpart of the deity Allah. We can therefore deduce the cult of Ptah or the Neter Ptah had an influential hand in the founding of the Islamic religion. It’s well known the Islamic faith used the Ifa oracle, which is used today by the Yoruba and the Vodou priests of Dahomey.

The people of Men-Nefer took great pride in being part of the foundations of the Khemau nation. The university established in Men-Nefer was the administrative center of Khemit because it was able to attract and retain some of the brightest scholars in the land; which stemmed from the reputation of their universities, temples, and priesthood and bolstered the pride they took in their work. The temple of Ptah, officially called Het-Ka-Ptah, later became Egaptah and then the word ‘Egypt’. Though, it’s no coincidence the temple of Ptah became the name of the land of Khemit in later times, it’s indicative of the importance and respect the city of Men-Nefer held; even after its fall. The entire layout of Khemit is credited to the Neter Ptah; just as the complete layout of the universe was deified as the Neter Ptah. It was this deity who fashioned the universe, the Neteru and all of the various spiritual beings. Ptah also manifested as the artisans and architects, or rather the creative skill within mankind. Khenum was also an ancient understanding, and an alternate manifestation of this Neter.

Men-Nefer is translated by Egyptologists as ‘the good place’. I translate it as ‘min is satisfied, happy, and content’. Min, the ‘bull’, is a manifestation of Amen, which is creative, sexual energy or procreative power. The city was originally called Ineb-hedj, and has been translated by Egyptologists as ‘the white wall’. Men-Nefer is situated almost in the center of Egypt, and was called Ankh-taui, ‘anchor of the two lands’, during the Middle Kingdom. Since the word ankh became ‘anchor’, it’s another way of saying it kept the two lands connected and unified. It also solidified the unifying force for the nation. Accordingly, this is another allusion as to how much control the city wielded over the destiny of Khemit. These were an ancient and wise people; and they selected Min-Nefer and the priesthood of Ptah to anchor their lands for profound reasons. Men-Nefer is said to have been founded by Nar-Mer, the ancient King who unified Upper and Lower Khemit. Its importance as an administrative center was further demonstrated when the decree to reject the religious paradigm of Akhenaton, the heretic ruler of Khemit, was issued from Men-Nefer. Accordingly, the priesthood of Ptah was responsible for creating religions and even destroying false ones.

Moreover, the priesthood of Ptah represented, along with other priesthoods, a bold and broad step forward in the evolutionary development of mankind. Along with the priesthood of the Khemau, these people orchestrated the foundations of the Khemau nation with the development of writing hieroglyphic and cursive, the building of schools, the establishment of a curriculum, farming, accounting, and architecture. They made sure they produced and stored surplus food to establish a system of trade to barter luxury goods, which promoted a social milieu which inspired nationalism amongst the population. The deep psychological effect this had on the populace is best measured in the length of the survival of the nation. It was the job of the priesthood to sit down, meditate and receive guidance from the universe itself on how to unify people with varying degrees of beliefs into a productive nation. They set about and authored religious doctrines for the moral upliftment of the population, and ensure they were a part of the curriculum. Likewise, they could never separate religion from state.

Instead of grass roofs and mud walls, they converted to stone building. The use of stone had already been implemented for thousands of years in Nubia; and the Khemau were Nubians who left to establish a new kingdom. Teams of builders were organized to transform as much of the landscape into an upwardly progressive atmosphere with rock buildings, streets, and depictions of the deities. For these ancient architects of civilization, their progress was synonymous with evolution. By establishing schools which utilized books, the doctrines became synchronized; and knowledge, wisdom and techniques could now be preserved. This is how they anchored the land through the enlightenment of the people. The nation-state was able to store knowledge for the benefit of the entire population. Similarly, it was important the state represented by the King was morally connected and accountable to Maat. This is why the priesthood inspired and influenced the King to uphold Maat. Accordingly, the priesthood developed a system of coronation and ritual ceremony which kept the King connected with the Neteru. The King couldn’t be totalitarian because the priesthood class was far too powerful. It too owned sprawling estates, farmlands and even private armies; and for this reason, a balance of power was established. The priesthood of Ptah went on to form the Judaic Hebrew religion and Kabalistic system. They founded Canaan and Sumer and continued to innovate on the religious expression of the deities. In Nubia, the priesthood of Ptah took to the sea and carried their wisdom to the Americas long before a Christopher Columbus or Vasco De Gamma. They founded the Almech civilization of Meso-America; please note Aumech is Khemau rearranged. There is the possibility which the word Khemau was mistakenly translated as Aumech/Almech, as I see this often when conducting research on ancient Egypt. Hopefully, it wasn’t done by crafty European scholars to make it difficult for people to realize they were Africans from the Nile Valley civilizations of Khemit and Nubia.

Text from the Shabaka Stone

Original translation from M. Lichtheim; reinterpretation by R.A. Waldron

The conscious Heru; who brings prosperity to the Two

Lands; the Two Maati Goddesses: Who enriches the

Two Lands; the Golden Heru 93 This text makes

several references to the deity Heru as ruler of Geb.

This scripture is to show Neb-ert-Tcher, Ra, God, etc.

is Heru on earth. This man is God on earth, and God

manifests through the deity Heru on the Geb plane.:

Who enriches the Two Lands; He is Pharaoh of Upper

and Lower Khemit: Neferkare; the Son of Re: Shabaka,

beloved of Ptah-South-of-his-Wall, who’s existence is

forever like Ra.

This text was copied out anew by his royal majesty in

the house of his father Ptah-South-of-his-Wall, for his

majesty saw it to be a work of the shepsu which was

eaten by worms, thus it couldn’t be understood from

its beginning to its end. His majesty copied it anew so

as to make it better than it was prior, this task was

undertaken so his name might endure and his statue

last in the temple of his father Ptah-South-of-his-Wall

for all eternity, as a work done by the son of Ra

[Shabaka] for his father Ptah-Tau Tenen, so his

existence is of eternity.

(Pharaoh of Upper and Lower Khemit) is this Ptah, who

is called the great ren: Tau Tenen South-of-his-Wall,

Lord of eternity the unifier of Upper and Lower Khemit

is he, this uniter who emerged as Pharaoh of Upper

Khemit and arose as Pharaoh of Lower Khemit. Self

created, so says Atum: who made the Nine Neteru.

Geb, lord of the Neteru, commanded the nine Neteru

unify with him. He judged between Heru and Set; and

made an end to their conflict. He made Set the

Pharaoh of Upper Khemit up to the location where he

was birthed, which is Su [Sut, Sutan, Sudan]. Geb made

Heru Pharaoh of Lower Khemit up to the place in which

his father was drowned, which is Sema-Tawi, ‘Division-

of-the-Two-Lands’. Thus, Heru ruled over one region

and Set over the other. They made peace over the two

lands at [F]Ayan. Geb's instructions to Set: Go to the

location from whence you were birthed. Seth: Upper

Khemit. Geb’s instructions to Heru: Go to the place in

which your father was drowned. Heru: Lower Khemit.

Geb’s instructions to Heru and Seth: I have separated

you into lower and upper Khemit.

Then Geb realized it was wrong the portion given to

Heru was similar to that of Seth. Subsequently, Geb gave

Heru his rightful inheritance, for he is the son of his

firstborn son. 94 This is another reference to Auseer

being the first born son Geb. It also demonstrates it’s

not Set’s place to rule in the waking state; and just like

his brother Auseer, he belongs in the subconscious

state of being.

Geb’s communication to the Paut (Nine) Neteru: I have

appointed Heru, the first born. Geb’s communication to

the Paut (Nine) Neteru: Him alone, Heru, is given the

inheritance.

Geb’s communication to the Paut (Nine) Neteru: To his

heir, Heru, he has my inheritance. Geb’s communication

to the Nine Neteru: To the son of my son, Heru, the

Jackal of Upper Khemit. Geb’s communication to the

Paut (Nine) Neteru: The firstborn, Heru, he is the Opener-

of-the-ways. Geb’s communication to the Nine Neteru:

‘The son who was born. Heru, on the birthday of the

opener-of-the-ways’.

Then Heru stood over the land. He is the uniter of this land,

proclaimed in the great name: Ta-Tenen, South-of-his-Wall,

Lord of Eternity. Then sprouted the two Great Magical

protectors upon his head, namely Nekhebet and Uadjet.

He is Heru who arose as Pharaoh of Upper and Lower

Khemit, he is Heru who unified and anchored the Two

Lands in the Nome of the white Wall; the place in which

the Two Lands were unified and anchored.

Reed and papyrus were placed on the double door of the

Temple of Ptah. This means Heru and Set are pacified and

united. They bonded so as to cease fighting in whatever

place they might be; being united in the Temple of Ptah,

the ‘Balance of the Two Lands’ in which Upper and Lower

Khemit had been weighed.

This is Taui…the burial of Auseer in the Temple of Seker.

….Auset and Nebt-Het didn’t delay in coming to his rescue,

for Auseer had drowned in the water. Auset and Nebt-Het

looked out, and beheld him and came to his assistance.

Heru commands Auset and Nebt-Het: ‘Hurry, grasp ….’

Auset and Nebt-Het speak to Auseer: ‘We come, we

rescue you ….’

… They realized the danger in time and brought him to

land. He entered the hidden portals in the glory of the

lords of eternity …. Thus Auseer came into the earth at

the royal fortress, to the north of the land to which he had

come. And his son Heru arose as Pharaoh of Upper Khemit,

and arose as Pharaoh of Upper Khemit, and arose as

Pharaoh Lower Khemit, in the embrace of his father Auseer

and of the Neteru in front of him and behind him.

There was built the royal fortress at the command of Geb.

Geb converses with Tehuti: …. Geb converses with Tehuti:

Geb converses with Auset: …. Auset causes Heru and Set

to come.

Auset converses with Heru and Set: beckoning them to

Come ….’

Auset convinces Heru and Set to make peace. Auset speaks

to Heru and Seth: ‘Life will be pleasant for you when Ausar is

resurrected ….’ Auset informs Heru and Set it’s he who dries

your tears.

The Neteru who came into being in Ptah:

Ptah-on-the-great-throne ….

Ptah-Nun, the father who (made) Atum.

Ptah-Naunet, the mother who bore Atum.

Ptah-the-Great is heart and tongue of the Paut (Nine) Neteru.

(Paut) Keket who bore the Neteru.

(Paut) Hehet who bore the Neteru.

(Paut) Amen who bore the Neteru.

(Paut) … Nefertem at the nose of Ra every day.

They took shape in the heart of Ptah, they took shape on the

tongue of Ptah the form of the Neter Atum. For the very great

one is Ptah, who gave life to all the Neteru and their kas

through his heart and through his tongue, in which Heru had

manifested as Ptah, in which Tehuti had manifested as Ptah.

95 The Cosmology of Ptah is specific in making mention Ptah

created the kas or souls of the Gods, the vessels for the Gods.

The Ka is similar to the Ba, which dwells in the ka. Ra as

consciousness dwells in a Ba, but Ra hasn’t much of a

personality, so the kau is the personality or character of a deity.

This was broken down into 14 pieces, the 14 Kau of Ra or the

14 pieces of Auseer.

Notation: An alternative to the above paragraph might read:

Heart took shape in the form of Atum. Tongue took shape in

the form of Atum. It’s Ptah, the very great, who has given (life)

to all the Neteru and their kas through his heart and through

his tongue, from which Heru had come forth as Ptah, from

which Tehuti had come forth as Ptah (emphasis added). 96

Heru governs the heart, which is called the Ab. Tehuti governs

sound or utterance, and the tongue is a metaphor for utterance

of Hekau because it modifies sound.

Thus the heart and tongue ruleth over all the limbs in harmony

with the teaching it (the heart, or: he, Ptah) is in all bodies and

it (the tongue, or: he Ptah) is in all mouths of all Neteru, all men,

all cattle, all creeping things, whatever existeth, thinking whatever

it (or: he) wishes and commanding whatever (or: he) wishes. 97

This is a thorough science here and is probably weakly

interpreted. The teaching a deity receives is reference, once again,

to the character of a deity, but it would be better understood as the

programming, the set of algorithmic instructions of the deity.

This is why the Khemau had to extract the principle or Neter Ptah

out of the universe because they were getting into deep and

intricate realms of understanding. The structure of a thing governs

its character and behavior, like feng shue. Though, here they’re

talking about the laws of Maat which create the conscience of man.

This (Ptah’s) Ennead is before him as his teeth and lips. They are

the sperm and the hands of Atum. For the Ennead of Atum came

into being through his sperm and his hands. But the Ennead is the

teeth and the lips in his mouth which pronounceth the name of all

things, from which Shu and Tefnut were born, and which gave birth

to the entire Ennead.

Sight, hearing, breathing…they all report to the heart, and it makes

all wisdom to be manifested. 98 They’re explaining the role which

the senses play in consciousness, and how it allows us to have

conscience. As to the tongue, it utters what the heart’s desires.

Thus, all the Neteru were born and his Ennead was completed.

For every word of the Neteru came about through what the heart

desired and the tongue uttered.

Thus, all the faculties were made and all the qualities determined,

they made all foods and all provisions, through his word. To him

who does what is loved, to him who does what is hated. Thus life

and prosperity is given to the righteous and death and suffering is

given to the unrighteous. Thus all labors and all crafts are

made, the action of the hands, the movement of the legs, the

movements of all the limbs, according to his command which is

the heart’s desire and comes forth on the tongue and creates the

manifestations of all things.

Thus it’s said of Ptah: ‘He who made all things, he who created the

Neteru’. And he’s Tau Tenen, he who gave birth to the Neteru, and

from who everything is derived, foods, provisions, divine offerings,

all good things.

Thus it’s recognized and understood he’s the mightiest of all the

Neteru. Thus Ptah was contented after he had made all things and

all Hekau. 99 Here, Ptah is connected to Hekau.

He gave birth to the Neteru,

He built towns,

He structured the nomes,

He placed the Ka of the Neteru in their shrines,

He devised their offerings,

He established their shrines,

He designed and constructed their bodies according to their wishes.

100 This is in reference to the Ka of the deities. Hekau as a word

of power is sound energy, and the deity is Hekau - vibrational pattern

of energy. Ptah became the word pattern.

Thus the Neteru entered into their bodies,

Of every wood, every stone, every clay,

Every thing which grows upon him

In which they came to be.

Thus were gathered to him all the Neteru and their kas,

Content, and united with the Lord of the Two Lands.

The Great Throne which gives joy to the heart of the Neteru

in the Temple of Ptah is the granary of Tau-Tenen,

she is the mistress of all life, through which the nourishment

of the Two Lands is provided, owing to the fact Auseer was

drowned in this water. Auset and Nebt-Het looked out, beheld him,

and saved him. Heru quickly commanded Auset and Nebt-Het to

grasp Auseer and prevent his drowniing. They heeded in time and

brought him to land. He entered the hidden portals [chakras] in the

glory of the lords of eternity, in the steps of him who rises in the

horizon, on the ways of Rau the Great Throne. 101 These are

gateways to altered states of consciousness. Eternity was explained

before, and now it’s connected to portals. He entered the palace

and joined the Neteru of Tau-Tenen Ptah, lord of eternity.

Thus, Auseer came into the earth at the Royal Fortress, to the north

of the land to which he had come. His son Heru arose as Pharaoh

of Upper Khemit, and arose as Pharaoh of Lower Khemit, in the

embrace of his father Auseer and of the Neteru in front of him and

behind him.

The Paut Neteru of the Men-Nefer theology include: Ptah, Auseer, Tehuti, Heru, Nebt-Het, Auset and Set.

In the Cosmology of Men-Nefer, the creator is manifested as the Neter Ptah. In the Annu Cosmology, Ra (consciousness) is seen as the creator because it’s the perspective of Neter as consciousness; but in this cosmology, the science of creation, and the idea of a deity which took time and precision to mould and form into ‘perfect’ symmetrical shape, is expounded upon. In my understanding, the Cosmology doesn’t contradict Ra as the Creator, as Egyptologists would have one believe. According to the Khemau doctrine, all deities are manifestations of Ra. Therefore, Ptah is Ra as a creator. Thus, all deities are now seen as forms of Ptah (this is the origins of Buddhism, Ptah is Buddha). Ra is the consciousness operating within Ptah, or Ptah is the creative genius of consciousness; but even this doesn’t do justice to the deeper understanding the Khemau had of Ptah. Ptah became ‘pattern’. It’s the blueprint which is laid out and created; the boundaries of primeval matter into Ta-Tenen, which is solid foundation, the first risen land. Ptah is connected to the word Paut; and is related to cycles, which is the way we experience the underlying structure of the universe. These two words, however, are better understood in the symmetrical, artistic side which linked Ptah to the artisans who created masterful works.

Furthermore, Ptah is merged with Sekher and Auseer. Sekher is connected to death, but a more accurate understanding of Sekher is the cycles of life and death, or the cycles of creation and destruction. For this reason, the initiate has to go through this ritual to be a high priest. Hence, his wife Shekhemet is the destroyer. The energy matter cycles through different states of vibrations, or is broken down to build up other structures. Sekher as a deity in Khemit was also substituted for the word ‘destiny’; and when merged with Ptah, it shows destiny is rooted in the cyclic pattern of creation and destruction. The initiate must then come to terms with death and learn how to use these cycles to his/her advantage. Ptah is also the Fibonacci series of fractal mathematics, which was discovered way before there was a man given this name. The so-called Fibonacci series, which was proven to be in use during the construction of the Khemau temples, helps us gather a better understanding of the Khemau idea of Ptah and the mathematics behind creation. Pythagoras obviously took his name from Ptah (Ptah-Ka-Ra or Ptah-Ka-Res). The Khemau people understood the spiral of the universe, as well as of the planets, etc.

The Fibonacci series of fractal mathematics is one of the ways of how consciousness evolves over time; and consequently, the Mayan Zolkin calendar has the Ifa oracle on the outer rim of the Yi-Ching trigrams. In Sumer, the Ifa oracle is called the sixteen tablets of destiny because the cyclic evolution of the universe creates destiny; and this is all integrated as our galaxy, the planets, constellations, etc. The so called Fibonacci series shows there is an order to events, and lends predictability to the manifestation of them. The Ifa oracle is based on this Fibonacci series and is the reason why my ancestors showed me a babalao throwing what is called opele, whereby it aligned with the rhythm of the universe.

Additionally, the temples were built to align themselves with various constellations, and the cities were laid out in harmony with the fractal mathematic spiral. It’s well known and documented to this day, African villages are designed around fractal mathematical spirals. Similarly, it has been proven the Ifa oracle is based on fractal mathematics. When the Khemau credit Ptah with the creation of their temples and cities, they’re saying they used the wisdom of Ptah to design and build their civilization. Moreover, they’re also declaring they created their temples in harmony with this rhythm. Its well known temples were only erected in harmony with specific astronomical dates. When a city is designed in harmony with certain patterns, it has a psychological effect on the consciousness of the people who inhabit it. Let us also not forget early man saw himself as a Neter, possessed with all the attributes of the Neteru; and the wisdom was demonstrated by mankind expressing the genius of the Neteru. For this reason, it’s overwhelmingly obvious the wisdom of this great African nation has survived today among all the traditional African nations whose priesthoods still use Ifa oracle and design their villages according to the spiral of evolution.

The priesthood of Ptah was heavily focused on the mathematics behind the universe, which included the scientific method to derive at a conclusion, and making sure everything created followed a strict mathematic canon. Likewise, the artwork followed an exacting mathematic law for the proportions of the human body; and the drawn and sculpted artwork, as well as the temples and the pyramids incorporated this principle. The Khemau also kept records of the movements of the stars, and could predict the future based on astrology or astronomy.

Figure 48: Ptah

As previously mentioned, Ptah is connected to the word pau-t, and has the symbol contained within his name. The semi circle is created when energy flows; which also happens when bread rises. Moreover, you can also see the square in the glyph; and when cut diagonally, a triangle is formed. Interestingly enough, the combination of both a semi circle and the square allows for all possible geometric shapes in the universe to be created.

The Cosmology of Men-Nefer also deals with the affairs of civil society, and the stability and destiny of the nation. With Ptah as the creator, it profoundly touches on social engineering and design, how our environment affects our evolution. Scientists are aware environment plays a key role in activating DNA. In Men-nefer, Ptah was understood as the universal architect whose design of the cosmos was related to the evolution of consciousness. For the Khemau, the universe wasn’t an accident, but a schematic of Nebt-ert-tcher’s artistic hands; beauty is an expression of love. 102 Schematic comes from the word Shekem, the ‘energy pattern’. Shekem is connected to Seker, the ‘divine plan’. Accordingly, Neb-ert-tcher’s genius as Ptah touched every last square inch of the universe; Gods artistic expressions of beauty are to be found everywhere. This is different from the Ra Cosmology where consciousness is seen as energy at a particular point in the evolutionary process of transformation, and where everything is seen as consciousness. For the Khemau, Ptah wasn’t simply the Supreme Being itself, but one of the several expressions and geniuses of Ra. He was the supreme consciousness of the creator as an architect which created the universe. It’s Ptah who laid down the blueprint of the universe - the Fibonacci spiral of creation which continued evolving consciousness.

Likewise, the same blueprint is seen on the atomic level when we study atoms and the way they bond. There are laws which govern the angle at which different atoms link; and for this reason, Ptah is called the Lord of Maat. The former determines the atomic structure of chemicals; called the crystal structure. As explained in the prior section, these are called covalent bonds. Likewise, Ptah corresponds to the third sphere of the kabalistic Tree of Life which governs structure. The angles are determined by the mutual repulsion of the outer electron orbital of the central atom. In methane gas, carbon is the central atom bonded to four hydrogen atoms. Subsequently, their positions define the four points of a tetrahedron which cause the angles between any two points to be 109.5 degrees, and are the base geometric structure of chemicals. These same rules play a huge role in the shape of larger, biological molecules, such as proteins. Proteins are the molecules which give our entire body its infrastructure and structure. Scientists have also discovered amino acids (protein) collected from the dust of comets.

Moreover, multiple covalent bonds determine how large molecules fold, and which regions bind together or connect. Different types of bonds, like weak, covalent and non covalent bonds are what allow proteins to fold into three dimensional structures; as well as, allow for real time visual structure to give the world form. Consequently, three is the base of form. Additionally, on an atomic level, Ptah is the architect who works with Maat to determine the atomic structure of the universe to create form function relationships. Similarly, he stands on the square of Maat. The word Maat later became math and mathematics or matti-matti-Kos, which illustrates the mathematical laws in the design, pattern and cycles of the universe. 103 Or maa-teh-em-maati-ka. Maa= ‘to see’+ tch= ‘the measure’+ em= ‘of’+ maati= ‘the double truth’ or ‘both sides of the equation’ of the ka. Cheik Anta Diop notes the Khemau scribes considered themselves to be working out matters of the soul when they did mathematical computations. See his Civilization or Barbarism: An Authentic Anthropology. As previously mentioned, Pythagoras took his name from the Neter Ptah. This Neter is an extremely intellectual deity, and is connected to structure, order, and precision; which are clearly seen in Khemau society with the building of the pyramids, where Iu-em-Hetep is called the son of Ptah. It’s also important to include the Precepts of Ptah-Hetep which was authored by Ptah-Hetep, the sage priest of Ptah’s shrine. The Precepts of Ptah Hetep was written thousands of years before a Torah or even the Tao of the Yi-Ching were written. Moreover, Ptah became the word Buddha as his doctrine spread overseas to Asia. 104 The phonetic Buddha is a Western pronunciation. When Asians use this word Buddha, it sounds more like the word Ptah because they use a softer ‘b’ and they don’t drag the ‘bu’. Likewise, they don’t use ‘dah’, but instead use a ‘tah’ sound at the end. This deity is said to be ‘he who has created Maat’, which is why he’s connected to the heart, just like Maat and Maa. The deity Maat represents laws and rules which govern civil society to preserve order, as well as inspire us to love and respect our fellow man.

Ptah, as a creator deity, sheds light on creation through sound or word originating from the heart or the will; and was thus said to work under the orders of Tehuti (the will of Neb-ert-tcher). The deity embodies the wisdom which if you want to be successful in doing something, your heart has to be into it. This is your emotional drive or passion, the love for what you are trying to achieve. Likewise, these two deities share overlapping functions in creation. This shows how the Khemau people sought to break down every process and aspect in the universe, which negates the theory there was rivalry from different religious sects. It also demonstrates how the powers of thoughts and words of power or Hekau affect energy matter (Nu and Nun). When your hands move, they’re preceded by a thought, followed by a process which has become imperceptible and automatic to most people. The thought energy is a nerve impulse which travels along our neural network, encoded in electromagnetic energy. This is why Ptah was merged with Sekher and Auseer, and wears the Sut (the deity Set), which is a metaphor for control.

Ptah is associated with the deity Tau-Tenen, ‘distinguishable land’, ‘visible land’, or ‘solid matter’. You should see the connection of the word Tenen with the word Tem or Tum. Tau-Tenen is the Tem, which is also pronounced Ten or Teng. As well as, Tum is pronounced Tun or Tung, and eventually became the word ‘tongue’. Accordingly, the tongue is used to create words. Consequently, the biblical passage from John 1:1 which states, ‘In the beginning was the Word, and the Word was with God, and the Word was God’. Ta-Tenen is the formed or risen primordial land at the moment when creation began, which symbolizes the differentiated matter, as opposed to undifferentiated primeval energy. In this regard, the Cosmology of Ptah still expounds upon quantum physics, which the ancient Khemau people understood. The sound which manifested as solid energy/matter called Tum became the word tongue, and thus its connection to Ptah.

When I asked my Sheps to teach me about the Neter Ptah, they told me about Potolo and Ptala. They gave me a rhythmic chant using both mantras, one after the other. As I chanted the mantra, I felt a strong streak of energy travel up my spine, which is the sushumna in the yoga tradition or otherwise known as the Djed column or pillar. Around my neck area I saw a snake, and felt a snake-like energy move up from my neck and into my head, which felt tense. Eventually, I saw the connection between Ptah-la and Obatala, which is a Yoruba deity. I realized the word Obatala is the mantrified name for invoking Ptah. I also saw the geometric shapes which are the basis of the physical universe, and the rhythmic musical pattern of the universe in wave form. It was like seeing the entire universe on a cellular level, and the process of creation and destruction on a cellular universal level. Furthermore, I noticed the destiny of the world, nations, families, individuals, bugs, and grass is based on this rhythmic seven-fold cycle of creation and destruction. Interestingly enough, this particular incident occurred on the fall equinox.

How then are we Neteru; and how do we evolve into God consciousness? The ancient priests of the shrines of Ptah studied the stars over long periods of time and were able to discern the rhythm of the universe in order to foretell the future. Humanity, as a species, can speed up its evolution by deciphering the universe, which for the Khemau is the equivalent of Neter. Subsequently, this wisdom allowed them to gain a better understanding of God and evolution. Likewise, this is why Ptah was merged with Sekher or the divine plan. Many of the deities had constellational connections because the rhythm of the universe is processed, reflected and orchestrated through the various planetary bodies which are huge, vibrating orbs of concentrated energies and consciousness. Likewise, different plants, metals, gemstones, colors, musical notes, etc. are the different energies/deities which structure the universe. The universe is an organic living entity, and though we’re the vehicle for Neb-ert-tcher experiencing its creation, we’re but puny ants in this cosmic jungle. The cycle of birth, growth, degeneration and then re-absorption is unavoidable, but as Neteru in the universe, it can be subtly or slightly manipulated. Mankind and various spirit bodies are allowed to survive across incarnations with all memories of experiences, instead of starting each life anew. Humanity as a species, like all other beings in the universe, evolves with the universe; and the evolution of the universe happens in cyclical patterns like waves. By knowing the waves which are to come, we prepare for it and catch the wave, which means it requires skill and power to evolve.

Ptah as a deity deals with the underlying structural configuration of matter. The more complex a thing is, the faster it can break down; but it’s the base shape from the molecular level on up which influences the structural integrity of matter, and the rate at which it decomposes. As a deity and intelligence of the Supreme Being, it is Ptah who is responsible for putting together the molecular structure of matter. As a result, Ptah actually gets into the molecular shape of things from a pre-atomic level on up; and this connects Ptah to mathematics, geometry, architecture, etc. For the great priests of Khemit to build a nation-state which lasted over four thousand years, before its destined breakdown and destruction, it had to have been built upon some kind of pattern and in harmony with some sort of rhythm. They knew the base structure of their civilization, which was the nuclear and extended family, had to be healthy and strong.

My Sheps have shown me the role of a few of the priests whose job it was to keep the nation in harmony with the cycles; this is a most difficult task. Funny as it may sound, an excellent priest is one who surfs the universal waves, and can keep himself at the apex of it. 105 A similar concept exists in the chaos magical system of Louisiana Vodou as taught by Michael Bertaux. The only difference is the metaphoric action is defined not as a wave, but a leap-frogging or pole-vaulting action, or a voltergiens in Creole. This footnote was added by Sehu Senemeh Amen-Nun, as I haven’t read the book. I truly appreciate the validation of this concept, as it’s something I intuited based on my understanding and working with the Neter Ptah. The wave, however, eventually dies out and the priest has to catch another one; and as nations grew, this task became more and more difficult. Likewise, credit must be given to the priests of Khemit for riding this wave for thousands of years. The purpose of the cyclical rituals and festivals weren’t only for keeping the people in harmony with the rhythm of the universe, but also to strengthen the group energy of the people in order to amplify the power of the national wave/current. The annual festivals which consisted of animal sacrifices and offerings to the Neteru were used to feeding and strengthen this wave (deities) to prolong the ‘ride’ of the nation. This is similar to the effect national pride has on commerce and industry.

Accordingly, one of the important roles of the priesthood was to synchronize the entire population around the survival of the nation for as long as practically possible. This is one of the sciences of spiritual power and magic used to breathe life into a nation-state. The collective goal of an entire nation in harmony is the greatest choir, singing the ultimate song; or likened to the best actors performing in the greatest play, along with the most skilled orchestra. This is the type of religion which is necessary when man creates nation-states; and it’s the Neter Ptah which inspires his priests with this wisdom. This is perfectly expressed in the Islamic faith, which has a strong connection to the Neter Ptah, and mandates every Muslim pray five times a day, at the same time, facing the same direction. Its effect is to harmonize all Muslims with each other. Equally, it’s known this same act was done in ancient Khemit. People prayed five times a day, at the same time, and also chanted the names of the deities in the same fashion as the Muslims.

When it pertains, however, to the fall of the nation, it was first weakened from the inside and then finished off from outside forces. As the wave which carried the nation dwindled, society at large fell apart. Nu is also all pervasive in the universe, and only one dimension away from the concrete world of physical matter. These concepts can be difficult to grasp and accept since they can lead to insanity. The interaction with the different dimensions, especially Nu, Sekher, Shekhemet, Kali, etc. is experienced as the sucking away or devouring of our mortal faculties. Our survival instincts go into overdrive, (speaking from personal experience), as the energy more or less asks you to give up your mortal perception. This leads us to the triad of Ptah, Shekhemet and Nefer-Tum. As Ptah is creation, Shekhemet is destruction; and in some pictures she is seen boiling the deceased in pits of fire the same way Lucifer does in hell.

It’s interesting for the reader to note Lucifer was called the light bearer, the bringer of light, and identified with the morning star Venus. In ancient Khemit, Venus is the Neter Het-Heru, and Ra sends her as the Neter Shekhemet to destroy the world when mankind goes off track. It’s said Lucifer is a fallen angel for his arrogance; Lucifer is also identified with or as the deity Set. In the Khemau doctrines, the deity Set is also called Set-an; and this became the word Satan and Saturn. He’s seen protecting the boat of Ra, and is known for being cast off the boat of Ra for his arrogance. Yet, this same deity is seen assisting the deceased initiate with the ladder to heaven; please note the leader is DNA. The Khemau doctrines reference the lakes of fire which everyone must pass through for their purification; and in earlier times hell was known as purgatory, which means to purge and to purify.

Originally, hell wasn’t a place of eternal damnation, but a place where we go for our purification. Earlier, Allah, Allat and the seven lower worlds of the Talas were mentioned. We know Muhammad regarded the seven lower worlds as the seven levels of hell. We also connected Allah and Allat to Obatala, and similarly the Neter Ptah whose wife is Shek-hemet. The ancient Khemau conducted intense initiations to the Neter Shekemet, who was known as the patron deity of healers. During these initiations, Shekemet would violently destroy the ego (ka) of the initiate, as the deity Kali does. This ritual required the use of plant herbs like ayahuasca, Tabernanthe Iboga, acacia bark, Syrian-rue, etc. (the prophet Muhammad was known to have used Syrian rue).

It’s important for me to take time out to explain the reason why the ancient civilizations had different names for the same deity. After many months of introspection, I came to realize the names for deities and other things were rearranged in different civilizations. For example, Maati = Ti-Amat, Maa = Ama, Amon = Nomma, and Allat = Tala. Allah is also Aya, and Allat becomes Tara when the ‘ll’ becomes ‘y’ and then ‘r’.

If all ancient civilizations originated from the same stock of human beings with the same language, but with varying dialects, then why did ancient man seem to create different religions? To my knowledge, in many cases the religions were not actually different in terms of the goal to be achieved and the process, but maybe slightly modified. I know for certain a particular priesthood would go to a foreign land and bring their religion to those people; however, the religion created would appear totally different on the surface. One of the deep and profound answers I arrived at is diversity, which can be a problem for the infantile human mind. It’s extremely easy for us to just do the same thing and stick to what is familiar, in terms of name, artwork, festival processions, music, etc. Nevertheless, our ancient ancestors realized the diversity of the universe, and consequently, the diversity of the Supreme Being in its creation of the universes. Subsequently, this inspired the wise priests among us to create different expressions of the same religion. They knew every female deity was a form of Nut, and in Indus Kush they would be a form of Kali instead. For your brain and your mind to evolve, it has to encounter diversity and be able to adapt with differences.

Like many other things I have mentioned, this creates a problem for what the Yi-Ching oracle calls the ‘inferior man’ who interprets the diversity as a different religion altogether. The inferior man doesn’t understand Ptah and Maat, being the underlying structure of all things is truly the same. So, where there are 50 gates of Binah, another place there are 50 skulls of Kali, 50 names of Marduk, and 50 oarsmen in the Boat of Ra. This is still not to say deities are always the same. For instance, Shango isn’t Heru, although they’re very similar; and Ogun isn’t Heru-Khuti, despite their likeness. In some cases, a tradition might only have the earth deity correspondence to the celestial deity, which is obvious in some religions. Conversely, Ea in Sumer is Tehuti, they’re one and the same; but Ifa, although called the mouth piece of Orunmila, isn’t Tehuti as the mouth piece of Auseer because Tehuti is the Yi-Ching oracle, not the Ifa oracle. Ganesha isn’t Neith, but can be described as a form of Neith. Ganesha is Ka-Netcha, and Neith is sometimes termed Net. Likewise, Neter is sometimes pronounced Netcher and Nedjer. Netcher becomes Nesher, Nesha and Neshemaa.

Another profound reason for different expressions of the same religion is the geographical location. For instance, when the Nubians arrived in ancient South America, Shekhemet was no longer a lioness, but rather a panther; and if you work with Kali, Shekhemet manifests as a tigress. We can’t ignore the fact we live on a planet which is alive with different deities which are naturally birthed in different areas. When I first encountered Shekhemet, she initially came to me as a lioness, then next as a tigress, but I knew it was the same deity. Also, some cultures choose not to be as diverse as other cultures, so instead of having different deities, they depict one deity differently. If one is wondering, for instance, why Ogun or Elegba aren’t found in ancient Khemit then the answer is they had corresponding deities which could fulfill the same, exact role. For example, the deity Hapi who is the spirit of the Nile, although male, could substitute for Shun who is female. Furthermore, a desert culture might not be too deeply involved with the energy of Oshun because all they had was the Nile, and no other streams or rivers. The problems which could arrive from the diversity were solved through cosmology; and eventually what would unify the nation was the elevated understanding of the priesthood leaders of the nation.

Likewise, this is what The Book of Knowing the Transformations of Ra and of Overthrowing Aupep resolves, among other cosmological doctrines. One can observe the integration of celestial concepts through the cosmological doctrines of the Khemau when they say something like ‘Ptah worked under the orders of Tehuti’. The Khemau made sure they declared every deity was a name of Ra, so the priests could understand the essence of consciousness, and conversely of the universe. This is the job of the cult of Ptah - to make sure a seemingly different religion is integrated, and to erase erroneous spiritual concepts. The cult of Ptah built universities to ensure all the spiritual leaders received clarity on the Cosmology. So, while a nation might have local deities, which in many cases are local because they’re earth deities, the Cosmology explains the universe by expounding upon the celestial deities was necessary to unify different tribes of peoples.

When Ra sent Het-Heru to destroy mankind, it was Shek-hemet who carried out the task. This is why the deity Het-Heru is depicted as the seven Het-Herus which govern our destiny. Specifically, our ill-fated destiny which often times occurs when the planet Venus goes into retrograde. Things in our life which aren’t established upon Maat are destroyed, such as relationships, friendships, businesses, etc. Subsequently, we experience this as pain, suffering, and loss. Accordingly, Ptah and Shekhemet are reflections of each other, opposite polarities of the same thing. She breaks things down on a subatomic level, similar to or the same as Sekher(t); Shekhemet is like Kali and Shakti, whereas Ptah is like Shiva in how he’s static. Ptah’s static nature is expressed in his depiction in the Sut garment, as it’s a metaphor for being held in check and being in control. Shekemet, Kali and Shakti, however, are expressions of power unchecked; which will be made obvious in the text of the celestial cow where Shekhemet goes on a rampage, and can only be subdued through trickery. The absolute power of the universe is expressed as power without limitations. Therefore, it’s revealed as uncontrollable power. Similarly, it’s rightfully feminine. While the power of control is rightfully masculine, men are usually the ones who go and try to establish and maintain order, which results in dogma, and fixed and rigid religions. It’s now up to the feminine deity to come along and destroy such stagnant religions. This is how Nebt-Het works in breaking social taboos which stagnates our spiritual growth. Similarly, the same thing happens to our ego; and it’s the feminine deity which comes along to destroy it.

Let us examine the text below to gain a deeper understanding of Ptah. Something important to note is the claim the first appearance of this doctrine was in the Tomb of Tut-ankh-Amon, whose father Akhenaton led the nation off of its course. He closed down the temples, ended the rituals, etc. His son was ordered by the priesthood to reverse everything his father had done, and King Tut complied. Likewise, we shall see why this text uncannily first appears with this King. The Khemau priesthood clearly stated which Akhenaton upset the balance of Maat; or more precisely, he violated universal divine law and order.

Figure 49: The triad of Ptah, Shekemet, and Nefer-Tem

The Book of the Heavenly Celestial Cow

Neb-ert-tcher, who created himself. After he was in the

sovereignty of men, and of Neteru, and of creation, the

one, men and women were blaspheming and saying be-

hold, his majesty, life, strength, health, has grown old, his

bones are like silver, his limbs like gold, his hair is like

lapis-lazuli real; was his majesty listening to what said

mankind. Said his majesty, life, strength, health, to those

who were in his train. Call, bring me my Eye, and Shu,

Tefnut, Seb, Nut, and the father and mother Neteru who

lives with me when behold I was in Nu, together with

my Neter Nu. Let him bring his ministers with him.

Bring thou them in silence, which not may see mankind,

not may flee their hearts. Come thou with them into the

great temple, let them declare their counsel fully; I’ll

enter into Nu to the place wherein I was born, let be

brought to those Neteru. Were those Neteru on both

sides of him, bowing to the earth before his majesty. He

spake his words before the father and the firstborn Nete-

ru, the maker of men, the king of rational beings, they

said before his majesty speak to us, for we’re listening to

them. Said Ra to Nu, O Neter firstborn, from who I

came into being and ye Sheps Neter, take ye heed to

mankind who came into being from my eye, they utter

words against me tell me what ye would do about it, take

ye heed to it for me, seek out a plan for me. Not will I

slay them until I hear what ye say concerning it. Said the

majesty of Nu, the son of Ra; Neter greater than he who

made him, mightier than those who were created with

him, sit on thy throne, great is the fear of thee, let thine

eye be upon those who blaspheme thee. Said the majesty

of Ra: behold ye them fleeing into the mountain, their

hearts are afraid because of the things they’ve said.

They said before his majesty: let go forth thine eye, let it

destroy for thee those who blaspheme with wickedness,

not an eye can precede it in resistance when it goeth

down in the form of Het-Hert. Went fort then Netert

this, she slew mankind on the mountain. Said the majesty

of this Neter: come in peace Het-Hert for the deed is

done. Said this Netert: thou gavest me life when I had

power over mankind it was pleasing to my heart. Said the

majesty of Ra, I’ll be master over them as Pharaoh de-

stroying them. It came to past Shekemet of the of-

ferings of the night waded about in their blood beginning

in suten henen. Said Ra call, bring to me messengers

swift and speedy, they shall run like the wind of the bod;

one brought messengers these straightway. Said the maj-

esty of this Neter: let them go to elephantine and bring

me mandrakes in great number. One brought to him

these mandrakes, gave the majesty of this Neter to Sek-

met who is in annu to crush mandrakes these. Behold,

when the women were brewing the barley for beer, and

they were placing mandrakes these in the beer vessels,

they became blood of men. Having been made of beer

vessels seven thousand, came therefore the majesty of

the king of the south and north Ra with Neteru these to

see this beer. Behold when it was dawn after the slaugh-

tered men the Netert during their period of sailing up the

river said the majesty of Ra: it’s good, it’s good I am for

protecting mankind against her. Said Ra; Let them carry

and bring them to the place she slew mankind therein.

Commanded the majesty of the king of the south and

north Ra during the beauties of the night to cause to be

poured out of these vases of sleep-causing beer, were the

fields of heaven the four filled with water by the will of

the majesty of this Neter. Came Netert this in morning,

found she this heaven flooded, joyful was her face be-

cause of it, was she drinking merry was her heart, she

came to a condition of drunkenness, not knew she man-

kind. Said the majesty of Ra to Netert this: come, come

in peace, o beautiful one and there became beautiful

young women in Am. Said the majesty of Ra to Netert

this: let be made for her vases of sleep-causing beer at

seasons of the year these: they shall be in proportion to

my handmaidens. There were made vases of sleep caus-

ing beer according to the number of the handmaidens of

the festivals of het-heru by mankind all since the day

first. Said the majesty of Ra to Netert this: behold a pain

of fire of sickness hath come on me, whence, o whence

is the pain? Said the majesty of Ra I live but my heart is

very weary of being with them. I slew them, but there

remain of the worthless, for not was the destruction as

wide-spreading as my power. Said the Neteru who were

in his train. Tarry not in thy weariness for thou art migh-

ty according to they will. Said the majesty of this Neter to

the majesty of Nu; my members are weak for the first

time, not. 106 It was time for Ra to rejuvenate the vitality

represented by him as his main principle.

In the text above, Ra sends Het-Heru to destroy mankind, but Shekemet undertakes the task. In Khemit, the deity Het-Heru was connected to love, joy, music, partying, dancing, etc. So, why then would Ra send such a deity to destroy mankind? First of all, this story was written thousands of years ago and shouldn’t be interpreted so literally. Het-Heru is Venus the morning star, who is the light bearer. Het-Heru is the embodiment of the type of love which shows Ra is merciful and his intentions were out of love for mankind; as there’s a saying ‘the most evil things are done with the best of intentions’. My second analysis is Het-Heru went to save mankind by helping it to retrieve its rhythm with the universe through festivals, rituals, and dancing. Along with the correct beliefs, the aforementioned created a bio-feedback loop which resynchronized the body, mind, and spirit with correct behavior. Along with the cascade of hormones and psychedelic chemicals, it’d create an intensive healing ritual.

The deity Het-Heru governs the rhythmic, artistic side of destiny, which is the musical composition of the universe, similar to the deity Tehuti. It’s important to note we’re always connected to the universe and can’t disconnect from it, but rather become out of synch. This would be akin to disharmony, and is what’s meant when I say ‘disconnected’. Being off-beat with the universe has a negative impact on your spiritual evolution. As a result, in this scripture, humanity has forgotten their true identity is Ra or consciousness/God. Similarly, Ra is deified as Khepri/evolution. Hence, the scripture continually states mankind isn’t evolving; and consequently, Shekhemet comes to force us to evolve. When we study evolution and nature, we realize you either evolve or die, and dying equals extinction.

The name of the Neter Shekemet was most likely also pronounced as Shek-hemet by the Khemau. Certain vowels were dropped in the translation by Egyptologists who don’t have contact with people who still speak the language. It’s critical to understand this because as you modify pronunciations of Khemau words, you can make striking connections and decipher the deeper meanings of their texts. The name is a composite of Shekem and Met; Met being Tem spelt and pronounced backwards. Similarly, Tem or Tum is the building block of all matter from the pre-atomic level on up; and the Shekem manifestation of energy is what breaks matter down all the way to the pre-atomic and atomic level. The Shekem is like an energy current or electro-magnetic field. I have personally experienced this, after effectively using certain Hekau, as waves of energy which move through my entire body. The confirmation came through the effective invocation of the deity Shekhemet, at which time it became clear the Shekem energy is used to not just decompose the food we eat so it can be assimilated, but to also break down the wisdom which we accept as truth. Furthermore, the same energy is used to destroy our ‘false ego’; and just as there is a Shekemet deity in the universe, there is also a Shekemet energy/deity within us. This is the Shekem division of the spirit.

Additionally, in the scripture of the celestial cow it’s Shekemet who undertakes the actual destruction of mankind because she is the one who destroys their false identification with their mortal self; which is the identification with being the physical body, as opposed to seeing oneself as a manifestation of Ra (God). It’s the ka, ‘identity’, which she actually obliterates. Shekemet is also connected to Sekher, death and destruction, Seket, and to the Indus Kush deity Kali. Equally, there’s a profound reason why the deity Kali has ‘ka’ in her name. She’s invoked with the Hekau, ‘kri’ and ‘khu’, and also ‘krim’ and ‘khum’. Invocation of the deity Kali speeds up our spiritual evolution. As a result, one quickly loses the desire for earthly life upon invoking this deity; and one can even become suicidal. She brings you the overwhelming feeling and understanding it’s not our destiny to remain on earth, and we are spirit and should dwell amongst them. She strengthens our desire for a spiritual way of life, instead of a mere human mortal existence which pursues earthly pleasures.

The universe is constantly being created and destroyed, and sometimes when you lose the way or the rhythm you or your identity, habits, etc. have to be destroyed, so you can rebuild your character. This is the initiation system of Shekemet and other specific female deities, like Kali in the Indus Kush spiritual system of cultivation. Shekhemet is represented as a lioness because the Khemau were Africans living in Africa; they were also ‘shamanistic’ in their symbolism and understanding of animal forces. Lions and other big cats have special claws which hook into flesh like fish hooks, and their teeth are designed to cut like scissors. Once again, from personal experience with this deity, she ‘psychically’ hooks her claws into your ka during the invocation or meditative state for her initiation system. She destroys your ka, which has gone off course or is too far removed from its original programming and identification as Ra. Similar to when one has been traumatized, it hinders their ability to grow. Once this is broken down and destroyed by Shekhemet, you once again see yourself as the light/Ra. This is how she is the bringer of light, identifiable with Lucifer the morning star.

Needless to say, it’s an extreme process for healing and takes special preparation and guidance from experienced priests. This once again shows the interconnectedness of the Khemau cosmology. Afterwards, a yearly festival is held in honor of Het-Heru where the drinking of intoxicants is encouraged and used to put the people in a state of trance. Alcohol is called spirits because it enables people to re-connect with the deities, and the flow of kundalini (as in the snake I saw moving up my neck) is activated. Music, merriment and dancing all assist in the trance process. With the correct Hekau and spiritual instruction, people are able to heal and speed up their spiritual evolution. On the contrary, the Shekhemet initiation is supposed to help one smooth out and avoid karmic backlash, which is called Dharma in the Indus Kush spiritual system of cultivation. During this initiation you can emotionally work through your karma and atone for past transgressions; heavy, uncontrollable wailing would be the result. You can quite possibly cry for days upon end without being conscious of what triggered the emotional crying outburst. In the Indus Kush spiritual system this is called Shakti pat.

Figure 50: The Milky Way depicted as the heavenly cow

When a person loses connection to the deities they become ill and even die prematurely, just as nation-states, business, families, etc. This understanding is seen in other African traditions, where if the serving of deities is ignored, the threat of illness or death is issued from the spirits. As I chanted the mantra Ptala Potolo, I saw a medicine man using the oracle of Ifa, and as he threw the cowry shells they aligned with the rhythm of the universe. The rhythm of the universe is destiny; and destiny is experienced through the passage of time, which is why the Ifa and Yi-Ching oracle can be found on the Mayan long count or Zolkin calendar. This is how a good oracle works. The prescribing of herbs with oracle readings is to realign a person to their destined vibration, which maintains their health. Babalaos are trained to work with the Ifa oracle; and the spirits are there to assist people in achieving their destiny which can be described as something which is guaranteed, similar to your potential. Many things can hinder us from achieving our destiny, such as our own immaturities and/or the immaturities of others. When a person is ready to influence the destiny of an entire people, nation or even planet then they are brought to Kali, Shekhemet, or Obatala. In the ancient days, a man would get married to Shekhemet or Kali, and a woman would be wedded to Ptah. They would be initiated into the cult of Kali, Shekhemet, Sekher, Ptah, etc.

The triad of Ptah, Shekhemet and Nefer-Tem are the cycle of creation and destruction. Possessing an understanding which life is about creation and destruction should produce Nefer-Tem; nefer meaning ‘healing’, ‘satisfaction’, ‘joy’, and Tem or Tum is Atum-Ra (you). Nefer Tem was also a patron deity of healers in ancient Khemit. In the arena of human affairs, Nefer-Tem is a state of being one achieves when in harmony with their destiny. It’s also a state of affairs which arises when people are living in harmony with Maa. The priesthood of Ptah/Obatala is responsible for making sure this is done, even if they have to use force to do so.

The Precepts of Ptah Hetep

Precepts of the prefect, the lord Ptah-Hetep,

Under the Majesty of the King of the South and North,

Asia, living eternally forever.

The high priest and nobleman, the lord Ptah-Hetep,

sayeth: O Ptah with the two Sebek crocodiles, my lord,

thus the progress of age changes into mental illness.

Degradation falls upon man and decline replaces his

youth. A tense dissatisfaction weighs heavy upon his

mind day after day; his eyesight fails him, and the ears

become deaf; his vigor degenerates without cessation.

His mouth becomes silent, because speech fails him; the

mind degrades, his memories of day before are lost. The

entire body suffers in pain. Which was good now

becomes bad; his sense of taste completely disappears.

Old age makes a man altogether miserable; the nose is

stuffy; he can barely breathe and thus becomes ex-

hausted. Standing or sitting there is here a condition of

weakness . . . who will give me the authority to speak,

which I may declare to him the wise words of those who

have heard the counsels of our glorious past? And the

counsels heard of the Neteru, who will give me authority

and power to declare to them? To cause it be so and

evil be ridden from them through enlightenment;

send the Ka of Ptah . . . The majesty of this Neter says:

Instruct him in the wisdom of former days. It’s this

which constitutes the merit of the children who are to be

great. All which makes the soul equal penetrates him

who hears it, and which it says produces no satisfaction.

This is the beginning of the layout of the good sayings,

spoken by the noble lord, the divine atef, favored of

Ptah, the son of the Pharaoh, the first-born of his race,

the perfect and noble lord Ptah-Hetep, so as to instruct

the ignorant in the knowledge of the wise logic of the

good proverbs. He who hears these words shall proffer,

he who disobeys these proverbs, it’s a loss to him. He

says to his son:

Be not arrogant because of your acquired knowledge; re-

spect and show love to the ignorant the way you respect

the learned; for the barriers of art aren’t closed to the

ignorant and no artist is in the possession of the perfec-

tion to which he should aspire anyway. But good words

are more difficult to find than jewels, for it’s by slaves

this is discovered among the rocks of pegmatite.

If you find a disputant while he’s hot tempered, and if

he’s superior to you in ability, lower your hands, bend

your back, and don’t match his hot tempered passion,

feign humility. As he having the upper hand will not let

you destroy his words, hence it’s utterly unwise to chal-

lenge him; if you do so, it proclaims you’re incapa-

ble of expressing self control when you’re contradicted.

If then you have to deal with a disputant while he’s hot,

mimic the actions of one who is centered and at peace.

You have the upper hand over him if you keep silence

when he’s uttering evil words with hot temper. ‘The

more respectable of the two is he who is impassive’, say

the onlookers, and you’re right in the opinion of the

great Ptah.

If you find a disputant while he’s hot tempered, don’t

feel hatred for him because you don’t share the same

views. Be not angry against him when he’s wrong; away

with such an expression. He’s fighting against himself;

indulge him not further to flatter your emotional senses.

Don’t indulge amusement for yourself with the specta-

cle which you have before you; it’s odious, it’s cruel, it’s

the part of an evil soul so to do. As soon as you let

yourself be moved by your emotional desires, combat

this desire as a thing which is disapproved of by the great

Ptah.

If you have, as leader, to decide on the conduct of a great

number of men, seek the most intelligible and efficient

manner of doing so, which your own conduct may be re-

spected. Kharmic justice is great, unchangeable, and as-

sured; it has not been flawed since the age of Ptah. To

obstruct the laws is to open the way for violence. Shall

which is below gain the upper hand, if the unjust

doesn’t attain to the place of justice? Even he who says:

I take for myself, of my own free-will instead of saying: I

take by virtue of my authority to do so. The limitations

of justice are still invariable; such is the instruction which

every man receives from his father.

Inspire not men with fear, else Ptah will fight against you

in the same manner. If any one declares he lives

by such tactics, Ptah will take away the bread from his

mouth; if any one declares he enriches himself

through such actions, Ptah says: I’ll take those riches

to myself. If any one asserts he abuses others, Ptah

will end by reducing him to impotence. Let no one in-

spire men with fear; this is the will of Ptah. Let one pro-

vide nourishment for them in the lap of peace; it’ll

then be they’ll freely give what would’ve been torn

from them by terror.

If you’re among the persons seated at meat in the house of a

greater man than yourself, take which he gives

you, humbly bowing to the ground. Appreciate this,

which is laid before you, but boast not about it; regard it

not frequently; he who departs from this proverb is de-

served of blame. Harass not the great man with over-

whelming Speak, for one knows not what may be upset-

ting to him. Speak when he asks you and your worth will

be pleasing to him. As for the great man who has plenty

of means of existence, his conducts himself as he plea-

seth. He does this which he enjoys; if he desires to re-

pose, he realizes his intention. The great man stretching

forth his hand does to which other men don’t at-

tain. But as the means of existence are under the direc-

tion of Ptah, one can not rebel against it.

If you’re one of those persons who couriers the mes-

sages of one great man to another, compose your actions

and speech exactly to wherewithal he has charged you;

perform for him the job as he has enjoined you. Beware

of modifying in speech and expression the offensive

words which one great person means to confer to an-

other; he who twists the trustfulness of his way, in order

to repeat only what’s pleasurable in the words of every

man, great or small, is a detestable person.

If you’re a farmer, gather the crops in the field which

the great Ptah has given you, don’t boast in the home

of your neighbors; it’s better to make oneself dreaded by

one’s deeds. As for him who, master of his own way of

acting, being all-powerful, steals the goods of his fellow

man like a crocodile in the midst even of watchmen, his

children will be an object of malediction, of scorn, and of

hatred on account of it, while his father is grievously dis-

tressed, and as for the mother who has borne him, happy

is another rather than herself. But a man becomes a Ne-

ter when he is chief of a tribe which has confidence in

following him.

If you abase yourself in obeying a superior, your conduct

is entirely good before Ptah. Knowing who you ought to

obey and who you ought to command, don’t raise up

your heart against him. As you know in him is au-

thority, be respectful toward him whilst in the service of

him. Wealth only comes through Ptah’s good-will, and

his caprice only is the law; as for him who abuses his au-

thority… Ptah, who has created his superiority, turns

himself from him and he is overthrown.

Be active and ambitious during the time of your life span;

but do no more than is commanded of you. Don’t

waste the time where you should be productive; he’s a

blameworthy person who makes a bad use of his time.

Don’t lose the daily opportunity of increasing

which your house possesses. Productivity produces rich-

es, and riches don’t endure when you’re lazy.

If you’re a wise man, raise a son who shall be pleasing

to Ptah. If his conduct is in harmony with your ways and

he busies himself with your affairs as is right, show him

all the good favor you can; he’s your son, a person

bonded to you who your own self has begotten. Sepa-

rate not your heart from him… But if he conducts him-

self unwise and disobeys your wishes, if he rejects all

your wise advice, if his mouth goes according to the evil

word, slap him on the mouth in return. Give orders

without procrastination to those who transgress, to him

whose temper is turbulent; and he will not deviate from

the straight path, and there will be no obstacle to inter-

rupt the way.

If you’re employed in the lariat, stand or sit rather than

walk about aimlessly. Lay down rules for yourself from

the first: don’t allow yourself to become absent minded

even when overtaken by weariness. Keep watch over him

who enters announcing what he asks is secret; what

has been entrusted to you is above appreciation, and all

contrary argument is a matter to be rejected. He’s a Ne-

ter who penetrates into a place where no adjustment and

relaxation of the rules is made for the privileged.

If you’re with people who display for you an extreme

affection, saying: ‘Aspiration of my heart, aspiration of

my heart, where there is no remedy! Which is said in

your heart, let it be realized by springing up spontane-

ously. Sovereign master, I give myself to your opinion.

Your name is approved without announcement. Your

body is full of vigor, your face is above of your

neighbors.’ If then you’re accustomed to this excess of

flattery, and there be an obstacle to you in your desires,

then it means your impulse is to obey your lower passion.

But he who acts. . . according to his caprice, his soul is

impotent . . . his body is impotent… While the man who

is master of his soul is superior to those who Ptah has

blessed with many gifts; the man who submits to his pas-

sion is under the power of his wife.

Do which is correct without reserve; give your opin-

ion in the council of your lord; while there are people

who turn back upon their own words when they speak,

so as not to offend him who has put forward a state-

ment, and answer not in this fashion: ‘He’s the great

man who will recognize the error of another; and when

he shall raise his voice to oppose the other about it he

will keep silence after what I have said.’

If you’re a leader, laying out and executing your plans

according to which you decide, perform flawless ac-

tions which posterity may remember, without letting the

words prevail with you which increase obsequiousness,

which provoke arrogance and cause egotism.

If you’re a leader of peace, listen to the conversation of

the client. Be not short with him; which would cause dis-

cord within him. Say not to him: ‘You have already said

this.’ By indulging him it’ll encourage him to accom-

plish the object of his coming. As for being abrupt with

the complainant because he described other events when

the harm was done, instead of only complaining of the

damage itself let it not be! The way to obtain a clear ex-

planation is to listen with a kind and patient heart.

If it’s your intention to gain respect within the house

you enter, for example the house of a superior, a com-

rade, or any person of merit, in short everywhere where

you enter, keep yourself from making advances to the

women of the house, for there ’s nothing decent in act-

ing thus. There’s no good sense in taking part in it, and

thousands of men destroy themselves in order to enjoy a

moment, brief as a dream, while they gain death, so as to

experience it. It’s a wicked intention, of a man who

falls to his lower desires; if he goes on to carry it out, his

rational senses abandons him. For as for him who is

without abhorrence for such behavior, there’s no good

sense at all in him.

If you desire your conduct should be righteous and

preserved from all evil, then shield yourself from every

attack of ill humor. It’s a fatal woe which leads to dis-

harmony, and there’s no longer any life for him who

gives way to it. For it introduces discord between fathers

and mothers, as well as between brothers and sisters; it

causes the wife and the husband to hate each other; it

contains all kinds of wickedness, it embodies all kinds of

wrong. When a man has established Maat and walks in

this esteemed path, then where he makes his abode, there’s

no room for ill humor.

Don’t display upsetting emotions regarding which

happens at your side; gripe not over your own affairs. Don’t

display ill temper a propos the affairs of your neigh-

bors; better is a compliment to which displeases

the rudeness. It’s wrong to engage in an argument with

one’s neighbors, and to lose control over what proceeds

from your mouth. When there’s only a little annoyance,

one creates for oneself an affliction for the time when

one will again be cool.

If you’re wise, look after your home; love your wife un-

conditionally. Feed her till her stomach is satisfied, clothe

her back; these are the cares to be lavished on her per-

son. Embrace your wife lovingly, fulfill her desires during

the time of her existence; it’s a benevolence which does

honor to its owner. Be not brutal; tact will influence her

better than violence; her self worth diminishes with ill

treatment. Listen to her dreams and what she wants to

accomplish, behold to what she aspires, at what she aims,

what she regards. It’s which keeps her content in

your house; if you repel her, it descends into darkness.

Open your arms for her and respond to her arms; call

her, display to her your love and affection.

Treat your dependents well, in so far as it’s your respon-

sibility to do so; and it’s deserved to those who Ptah

has favored. If any one fails in taking good care of his

dependents it’s said: ‘He’s a person living an uncertain

future. . .’ As we don’t know the events which may

happen tomorrow, he’s a wise person by who one is

well treated. When it’s time for the necessity of showing

enthusiasm, it’ll then be the dependents themselves

who say: ‘Come on, come on’, if good treatment hasn’t

quitted the place; if it has quitted it, the dependents are

defaulters.

Don’t repeat any profligacy of language; don’t enter-

tain it; it’s a thing which has escaped from an impetuous

mouth. If it’s repeated, look down toward the earth

without hearing it; don’t respond to it. Cause him who

converses with you to recognize Maat, even him who

provokes to injustice; cause which is Maat to be

done, cause it to be Maakheru. As for which is hate-

ful according to Maat, condemn it by exposing it.

If you’re a wise man, sitting in the council of your lord,

guide your thoughts in the direction of which is

wise. Be quiet rather than disperse your words. When

you articulate, be mindful of which can be brought

against you. To preach in the council is an art, and

speech is criticized more than any other endeavor; it’s

inconsistency which puts it to the proof.

If you’re influential, respect wisdom and composure of

speech. Command only to direct; to be absolute is to run

into evil. Let not your heart be self-aggrandizing, nor let

it be callous. Don’t let your commands remain unarticu-

lated and make certain your answers to penetrate; but

speak without ill passion, assume a serious countenance.

As for the exuberance of a zealous heart, temper it; the

gentle man penetrates all obstacles. He who causes agita-

tion within himself all the day long has not a peaceful

moment; and he clowns around all the day long keeps

not his fortune. Aim at success like pilots; once one is

seated another works, and seeks to obey one’s orders.

Don’t disrupt a great man; don’t dilute the concentra-

tion of him who is occupied. His intent is to be involved

with his task, and he evolves his soul through the love

which he puts into it. This brings men to Ptah, even the

love for the work which they carry to fruition. Compose

then your face even in difficulty which inner equilibrium

may be with you, even when agitation surrounds you . . .

These are the people who fulfill their destined potential.

Teach others to pay respect and homage to a great man.

If you gather the crop for him among men, cause it to re-

turn fully to its owner, at whose hands are your depend-

ent nourishment. But the gift of trustworthy friendliness

is worth more than the provisions with which your back

is loaded. For which the great man receives from

you’ll allow your house to survive, without speaking of

the maintenance you enjoy, which you desire to preserve;

it’s thereby which he extends a beneficent hand, and

in your home good things are added to good things. Let

your love infect the heart of those who love you; cause

those around you to be loving and amenable.

If you’re a son of the guardians deputed to watch over

the public harmony, implement your assignment without

knowing its meaning, and speak with steadfastness. Don’t

substitute which the instructor has said with

what you believe to be his intention; the great use words

as it suits them. Your role is to deliver rather than to in-

terpret.

If something is upsetting you, if you’re being frustrated

by someone who is acting within his right, get out of his

sight, and forget him when he has ceased to address you.

If you have accomplished greatness after having been

small, if you have become wealthy after having been im-

poverished, when you’re at the head of the city, know

how not to take advantage of the fact you have

made it to the first rank, harden not your heart because

of your promotion; you have become only the manager,

the overseer, of the provisions which belongs to Ptah. Don’t

forget from whence you came and hence put behind

you the people who are like you; be unto them as a com-

panion.

Humble yourself before your superior. If you’re at-

tached to the palace of the Pharaoh; your house is estab-

lished in its fortune, and your profits are as is fitting. Yet

a man is upset at having an authority above him, and

passes the period of life in being irritated thereat. Al-

though this hurts not your good fortune. Don’t allow

your vexation to encourage you to pillage from the house

of your neighbors, seize not through force of power the

goods which are around you. Exclaim not then against

which you hear, and don’t feel embarrassed by hav-

ing a superior. It’s necessary to reflect when one is mired

by it which the hassle of authority is felt by one’s neighbor.

Don’t make yourself irritated by the natural flow of the

river and the way events manifest in your life. . . you

know there are obstacles to the water which comes

to its hinder part, and there is no trickling of which

is in its bosom. Let it not cause you to despair . . .

after having corrupted his heart.

If your aim is to express refined manners, don’t accost

him who you call upon. Converse with him especially

in such a way as not to aggravate him. Enter on a discus-

sion with him only after allowing him the time to saturate

his mind with the subject of the conversation. If he al-

lows his lack of knowledge to display itself, and if he

gives you all opportunity to disgrace him, still maintain

your diplomacy; proceed not to force him into a corner;

don’t use demeaning words to him; answer not in a

crushing manner; belittle him not; worry him not; so as

not to cause him to not want to return to the subject

matter, but instead depart with the wisdom of your con-

versation.

Let your countenance be cheerful during the time of

your existence. When we see one departing from the

storehouse who has entered in order to bring his share of

provision, with his face contracted, it shows his

stomach is empty and authority is offensive to him.

Don’t allow yourself to act thus; it’s satisfying to Ptah.

Know those who are loyal to you and who you can

trust when you’re in low estate. Your merit then is

worth more than those who did you honor. His Lordship

Ptah beholds which a man possesses completely.

Which is of more importance than his high position; for

the rank of a position is a matter which passes from one

man to another. The merit of one’s son is advantageous

to the father, and which he truly is, is worth more

than the remembrance of his father’s position.

Distinguish the superintendent who directs from the

workman, for manual labor is little elevated; the inaction

of the hands is honorable. If a man isn’t in the evil way,

which places him there is the want of subordination

to authority.

If you take a wife, don’t disregard her. Let her be more

contented than any of her fellow-citizens. She’ll be at-

tached to you doubly, if her chain is pleasant. Don’t re-

pel her; grant which pleases her; it’s to her con-

tentment she appreciates your work.

If you hear those things which I’ve said to you, your

wisdom will be fully advanced. Although they’re the

means which are suitable for arriving at Maat, and it’s

which makes them precious, their memory would

recede from the mouth of men. But thanks to the beauty

of their arrangement in rhythm all their words will now

be carried without alteration over this earth eternally.

This will create a canvass to be embellished, whereof the

great will speak, in order to instruct men in its sayings.

After having listened to them the pupil will become a

master, even he who shall have properly listened to the

sayings because he shall have heard them. Let him win

success by placing himself in the first rank; which is for

him a position perfect and durable, and he has nothing

further to desire forever. By knowledge and wisdom his

path is guaranteed, and he’s made joyful by it on the

earth. The wise man is satiated by knowledge; he’s a

great man through his own merits. His tongue is in ac-

cord with his mind; just are his lips when he speaks, his

eyes when he gazes, his ears when he hears. The advan-

tage of his son is to do which is just without deceiv-

ing himself.

To listen therefore profits the son of him who has lis-

tened. To listen is the result of the fact which one has been

present. A teachable auditor is formed, because I have

listened. Good when he has listened, good when he

speaks, he who has listened has profited, and it’s profit-

able to listen to him who has listened. To listen is worth

more than anything else, for it produces love, the good

thing which is twice good. The son who accepts the in-

struction of his father will grow old and wise on this ac-

count. What Ptah loves is this one should listen; if one

listens not, it’s abhorrent to Ptah. The heart makes itself

its own master when it attends but doesn’t listens; but if

it listens, then his heart is a beneficent master to a man.

In listening to instruction, a man loves what he listens to,

and to do which is prescribed is pleasant. When a

son listens to his father, it’s a twofold joy for both; when

wise things are prescribed to him, the son is gentle to-

ward his instructor. Listening to him who has listened

when such things have been prescribed to him, he en-

graves upon his heart which is approved by his fa-

ther; and the recollection of it’s preserved in the mouth

of the living exist upon this earth.

When a son receives the instructions of his father there’s

no error in all his plans. Train your son to be a teachable

man whose wisdom is agreeable to the great. Let him di-

rect his mouth according to which has been said to

him; in the receptivity of a son is discovered his wisdom.

His conduct is perfect while error carries away the un-

teachable. Tomorrow knowledge will support him, while

the ignorant will perish.

As for the man without experience who listens not, he

affects nothing whatsoever. He sees knowledge in igno-

rance, profit in loss; he commits all kinds of error, always

accordingly choosing the opposite of what’s exemplary.

He lives on which is transitory, in this fashion. His

nourishment is immoral words, whereat he’s filled with

astonishment. Which the great know to be transitory

he lives upon every day, flying from which would be

profitable to him, because of the multitude of errors

which present themselves before him every day.

A son who listens is like a Shemsu Heru; he’s happy af-

ter having listened. He becomes great, he arrives at dig-

nity, and he gives the same lesson to his children. Let

none innovate upon the precepts of his father; let the

same precepts form his lessons to his children. ‘Verily’,

will his children say to him, ‘to accomplish what you say

works marvels’. Cause therefore to flourish which is

Maat, in order to nourish your children with it. If the

teachers allow themselves to be led toward false princi-

ples, verily the people who understand them not will

speak accordingly, and this being said to those who are

receptive they’ll act accordingly. Then the entire world

considers them as masters and they inspire confidence in

the public; but their glory endures not so long as would

please them. Take not away then a word from the ancient

teaching, and add not one; put not one thing in place of

another; beware of uncovering the rebellious ideas which

arise in you; but teach according to the words of the

wise. Listen if you wish to dwell in the mouth of those

who shall listen to your words, when you have entered

upon the office of high priest which your words may be

upon our lips . . . and there may be a chair from

which to deliver your arguments.

Let your thoughts be abundant, but let your mouth be

under restraint, and you shall argue with the great. Put

yourself in unison with the ways of your master; cause

him to say: ‘He is my son’, so those who shall hear it

shall say ‘Praise be to her who has borne him to him!’

Apply yourself while you speak; speak only of evolve

things; and let the great who shall hear you say: ‘Twice

good is which issues from his mouth!’

Do which your master bids you. Twice good is the

precept of his father, from who he has issued, from his

flesh. What he tells us let it be permanent in our heart; to

satisfy him greatly let us do for him more than he has

prescribed. Verily a good son is one of the gifts of Ptah,

a son who does even better than he has been told to do.

For his master he does what is satisfactory, putting him-

self with all his heart on the part of right. So I shall bring

it about which your body shall be healthful, which the Phar-

aoh shall be satisfied with you in all circumstances and

which you shall obtain years of life without default. It has

caused me on earth to obtain one hundred and ten years

of life, along with the gift of the favor of the Pharaoh

among the first of those who their works have enno-

bled, satisfying the Pharaoh in a place of dignity.

It’s finished, from its beginning to its end, according to

which is found in writing.

From the above text of ‘The Precepts of Ptah Hetep’, it’s obvious the sage priest of Ptah was instrumental as a guru and spiritual leader because he codified a system for social harmony in civilized society. To this day, there are still high priests of Vodou in Dahomey who are given the name Assa after their initiation. The doctrine Ptah Hetep authored gave specifics on how to act and react to situations which, if followed, allowed one to express wisdom and thereby preserve and uphold social harmony. It should become clear the social harmony which has to be preserved is relative to the paradigm of the nation-state which is established. As the deity Ptah corresponds to Het-Heru and the third sphere of the kabalistic Tree of Life, which is diagonally opposite to the seventh, it’s important to delve further into the relevance of this text. Het-Heru was also called Hathor or Hat-Hur by the Khemau people; which later became Torah, a book of edicts which govern civil society and the way people socially interact. As there are two sides to every deity, and as each on the kabalistic Tree of Life is a reflection of the Supreme Being and man, it becomes important to keep these forces in check with a set of rules and laws. Hathor also became the word Tarot, which is an oracle system used to guide the lives of people.

Ptah Hetep’s precepts are a social contract for humanity in the ancient nation of Khemit. It was hammered out early in the establishment of the Khemau nation to inspire and preserve social harmony, and spiritually uplift the nation. Ptah Hetep was a sage who saw the necessity of such a doctrine in creating the foundations of Khemit. While stone, roads, and housing structures are essential for the physical foundation of a nation, it’s the laws which govern human engagement which establish the spiritual foundation of a country. The aforementioned is the essence of the Aunkh em Maat or the laws as foundation. Accordingly, it’s the spiritual foundation which preserves the physical foundation of the nation; and once the spiritual foundation goes into decay, the stone structures soon follow. Subsequently, the people will destroy themselves and the physical structure of the nation.

The Neter Ptah is also depicted wearing the Sut garment, which became ‘suit’ in the English language. The Sut is the serpentine force of limitation and control; it keeps Ra focused by giving him direction. Consequently, this is an aspect of power to stop the dissipation of energy; it’s what gives consciousness focus. This same Sut garment, which is the chaos force, is alchemically transformed into the resistance and limitations of law and order. The word Kos is also kes, which is ‘sek’ pronounced backwards. Since Sekher is connected to the deity Ptah, we can see how it became the word for ‘order’ in the Greek language; Sekher was also called Solar. Additionally, the Sut garment is obviously a snake; and once again I feel the necessity to explain something to the reader. Many spiritual doctrines teach people about the so-called evils of the animal spirit.

In this instance, the Sut garment of Ptah is a snake; it’s as though the depiction illustrates the instincts of the Neter being worn on the outside. The representation is a snake because it’s one of the oldest symbols for our DNA. Snakes coil like DNA, which is the central wisdom and emotional intelligence which holds our character in place, and provides us with emotional stability and instinctual morals. This is the intelligence of the symbolism. When we tap into the God Genes, we’re accessing the wisdom the creator placed right within our DNA, and realigning our ka with this wisdom. The Djed pillar of Ptah is our spinal column with the chakras and serpentine energy which travels along it to take consciousness to higher states of evolution. Ptah’s wife Shekemet went on a rampage and had to be stopped, and Ptah himself represents control; it’s the dual nature of power. Power is expressed through chaos and lack of control, and it’s also expressed through order and being centeredness. Equally, the Djed pillar means to be centered like the Djedi warriors.

Ptah and the Science behind Creating

“Idols” or Icons

Some religions go out of their way to criticize others for creating images of the Neteru. Being a proud descendent of this ancient tradition, it’s important for me to clarify this wisdom of creating statues of the Neteru. Working in a customer service role helped me to understand the importance of constructing an image of the Neteru. When you’re only a voice on a telephone you can’t obtain the same respect as when the interaction is face-to-face. I saw this happen while performing technical support over the phone, as opposed to desktop support in person. I immediately recommended to my supervisor which once a week, everyone from the help desk should go around and get to know the staff they were servicing. Once people got to see us in person and realize we’re real people like them, they began treating us with more respect, which created a more intimate relationship. Additionally, they were far more patient and understanding than before. I can hear some people saying this isn’t always the case. Life has proven to me there are always exceptions to the rule, and this confirms the existence of a God, the law of freedom, and existence of chaos. If everything in life always followed strict rules and patterns then we would not have any measure of freedom.

As explained before, it’s true God in its original state has no form or there’s an aspect of God which is formless. In this regard, the Khemau never depicted Neb-ert-Tcher, but called the all powerful God a name which meant ‘lord of the outermost limits’ or ‘lord of everything’. Conversely, this can create disconnect between man and the Supreme Being’s creations. Accordingly, all the other aspects or qualities of Neb-ert-tcher which could manifest in the physical world were given images to allow the people to have a more personal and intimate relationship with the understand you can manifest these virtues and vices; and the manifestations of the Supreme Being are real, living entities.

As mankind became more disconnected from the Neteru, and as the Neteru stopped physically appearing before man, it was the wisdom of the priests to create statues, so the Neteru’s Ka could have a place to dwell. What’s more, it allowed people to better connect with them. When you create a statue of a Neter, it grounds the energy of this particular deity in and around the space of the statue. Likewise, various shrine items like gemstones, colored fabrics, oils, incense, etc. help to magnify the energy of the deity. It’s well documented offerings were given to the Ka of the Gods, and the idols or statues housed the ka. The artistic canon in Khemit never changed throughout its four thousand plus history because the depictions of the Neteru in drawings and in carvings invoked and controlled the manifestation of the spirits’ soul. This was basically based on balance and control; the Neteru were always depicted in a restricted state of being. Consequently, the artisan whose main deity was Ptah had a critical role in the Khemau civilization, just like the creators of the statues of other deities, to keep the general population as connected as possible to the Neteru.

The erection of statues also had a magical application for the protection of people’s households. Creating a statue is similar to creating a particular nature force, be it a lion, tiger, hippopotamus, etc. Once these statues are consecrated to the Neteru, the Ka of the Neter dwells within it. Likewise, people used these natural forces to guide and protect their families. The Ka of the statues became a part of the family; the ancient people of the Nile Valley did the same for their deceased ancestors. Idol worship is different from having a partner relationship with a deity; the ancient people of Khemit were too wise to worship idols. Maybe in later days after their civilization had fallen, people who did/don’t understand the practice worshipped the statues, but this was never the original intent behind erecting statues to the Neteru.

This concludes volume one of The God Gene Decoded. Volume two begins with the Cosmology of Khemenu, and connects the trigrams of the Yi-Ching to the Ogdoad in order to allow students of the ancient oracle to derive better interpretations. As well as, enable the reader to connect each Neteru to a hexagram. Such elucidation will make it possible for the reader to use the Khemau stories of Auseer to gain a deeper understanding of readings. Similarly, the second volume will allow you to connect the various spiritual faculties of man, the Khu, ka, ab, etc. to the Ogdoad and the Yi-Ching trigrams, which will enable you to distinguish the area of your spirit with which you’re working. I connect them spiritually and physiologically in a language which doesn’t confuse the reader, but instead brings understanding. As a result, the reader is provided with rich information to be used when referring directly to the Khemau scriptures.

Dream Journaling

One of the simplest ways we all receive insight about our evolutionary progress is through the dream plane. When we sleep at night we’re sometimes guided, forwarded, and even shown invaluable insight; but more times than not we take our dreams for granted, and end up forgetting them within a few minutes of awakening.

To get started on the evolutionary path of enlightenment, I challenge you to track your dreams over the next 21 days. If you want to enhance the clarity of the visions you’ll receive each night, I would suggest doing 10 minutes of breathing exercises before retiring to bed. During the breathing exercises you want to utilize some of the following basic steps. Simply affirming to yourself you’ll remember your dream is a powerful way to have your subconscious programmed to repeat the action; people use this technique instead of an alarm clock to awaken in the morning at a specific time. Mentally walk through the process of journaling your dream. Placing a bowl of spring water under your bed with quartz crystals and copper also assists in grounding your dreams. Use the chart on the following pages as a basic outline for a dream journal to track your dreams by describing them in the first box, and then decoding them according to your interpretation right below. Record basic things like people, places and items; equally as important are the emotions associated with the dream such as happiness, sadness, shock, concern, etc. because it associates the dream with any necessary messages from the spirit world.

You just might be surprised by all of the hidden insight which dwells within you! Eventually you should acquire a dream journal which organizes your dreams by date.

Review of work: Overall this work is about the ancient Egyptian (Khemau) cosmology, which is explained in the author’s Introduction after the Acknowledgements. It connects Vodou to Eastern Sidereal Astrology and it’s connection to ancient Egypt (Khemit) astrology (which can be seen represented in the pyramids). By the 2nd chapter, it’s given how the universe was born and a bit on the Annunaki and other names they were called. The 3rd chapter corresponds the chakras to the gods and what black holes are being theorized as well.

The 4th chapter mentions Aupep and why people get antsy about feeling lazy and other interesting details regarding The Sebau fiends of Ra, which is the best definition of insanity. The 5th chapter speaks on the Yi-Ching and how the Mayan calendar refers to it, but usually people know it as being Asian, and goes into how it’s origination comes from the Nile Valley civilizations. Also the 3 different Trees of Life and the connection to Hebrew belief as well. Chapter 6 goes into how the chakras and the # of DNA strands are connected as well as how the deities correspond to atoms and defining what scientists refer to as ‘junk DNA‘, as well as continuing where certain words come from.

Chapter 7 refers more to the chakras and corresponding Hindu gods. It also mentions further how the astrological chart is meant to be used. There’s also mention, even before this chapter, of how to dispel certain mental health issues including autism, much of this I’m sure, is meant to support the idea of it not being a one and done type of quick fix, but something one would maintain for as long as necessary in order to see the benefits. Chapter 8 gives an explanation of the gods and the Trees of Life as well as other subjects which tie in to previous chapters, and another addition to the definition of the word, universe.

It also mentions an intriguing piece about numbers, which reminded me of something similar Terrence Howard was referring to in his book, and on Joe Rogan’s podcast. Ch 9 has many pronunciations of different words and what they’re related to, like previous chapters, as well as further description of the annunaki, and what kind of spirits earth is meant for, according to Dogon and Gnostic cosmology. Ch 10 recounts the steps to initiation of rebirth. Ch 11 mentions how the priesthood of Ptah went on to form the Judaic Hebrew religion and Kabalistic system, and the connection to Buddhism.

This is definitely the type of text one could refer back to and find different pieces which could be handy to refresh one’s memory of what to do if feelings of uselessness start to crop one’s psyche. It still makes me wonder if the other 2 volumes are available, as well. The above is definitely worth reading, obviously.