Guidelines for Novices in the Conduct of Egyptian Ritual

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Guidelines for Novices in the Conducting of Egyptian Ritual

by Rev. Harold Moss

The Egyptian religion can be practiced by persons in any situation. The following suggestions are for those who have the freedom, time, and money, to explore the ideal circumstances for formal rituals. If any of these circumstances are not obtainable, visualize them and proceed as though they were present.

The Objects:

There are several ritual items which are very beneficial to attaining quickly a deep state of concentration. These should be obtained before planning a ritual.

1. The ritual ankh, to be used as a wand during rituals. This may be obtained in a number of ways:

A. Purchase a gold appearing polished cast bronze ankh from House of Hathor or other supply house, or a smaller one imported directly from Egypt from an occult shop such as Ancient Ways or Crone’s Cupboard.

B. Use as a pattern the design on the cover of this booklet. Enlarge it by repeated copying on an enlarging photocopy machine until the ankh is approximately 11 ½” high. Glue the paper pattern onto ½” plywood and cut out with a coping saw. Apply wood filler paste, sand, apply sealer, sand again, and finally finish coat with gold spray paint, or gold leaf. The ankh can be cut out of cardboard or Styrofoam instead, but it will be fragile and must be painted with a special paint, as most spray lacquers or enamels will dissolve the Styrofoam. A Styrofoam or cardboard ankh can be covered with gold paper, or even thin brass sheeting epoxied in place.

C. An ankh may be made out of peeled papyrus strips or river reeds. Cut reeds about 20 inches long, soak in water until pliable, then bend and lay on a flat board to shape. After they have dried, wrap the reeds with wire, cord, or cloth ribbon. Paint as desired.

D. A crystal or baton may also be used as a wand. If a stick is used, it should be consecrated at least by cleaning and sanding.

If a wand is not otherwise available, the priest may use the two fingers of the right hand held straight together, rather like Catholic Priests do. However, once the fingers have been consecrated by being used in this manner.

It is virtually never appropriate to use a dagger or sword for Egyptian rituals, no matter how many hieroglyphs have been carved on the handle. Where combative or militant rituals were to be performed, Egyptian priests used a ceremonial mace, not a dagger. The well known “Opening of the Mouth” ritual used a very special ritual knife, unlike a dagger. In any event, there is virtually no person alive today who would have any business attempting to perform this ritual. Ceremonial daggers were found in King Tut-Ankh Amen's funerary equipment, but these were not for ritual use.

2. Purifying salt, natron. You may use, in order of preference, washing soda, baking soda, baking powder, chalk dust. Do not use table salt, wood ashes, or sugar as purifying salt in Egyptian rituals unless you know exactly what you are doing.

3. Wands and staffs should be made by the Priest, copying examples in museums or from pictures in books. Make the ones you need when you realize the need for them and understand the symbolism. Even persons with no previous experience find themselves inspired to produce beautiful objects.

4. Candles should be white, yellow, green or blue. Oil lamps filled with apricot seed oil, or river reeds soaked in tallow may also be used. Avoid red candles except in Horus rituals and do not use black candles until you have much experience and know the appropriate reason for using them.

5. Incenses should be pure oils, gums, and resins, purchased from Star Fire Herb Company or other reputable dealer, or should be made from materials gathered yourself, and burned on charcoal pellets. Imported Indian incense sticks may be used where a sweet flower smell is desired. Do not use witchcraft or voodoo formula incenses, or commercial “money,” “power,” or “love,” etc., incenses unless you know exactly what you are doing and unless you know exactly what the ingredients are.

6. Every Egyptian ritual is a ritual to Ma’at no matter what else may be on the agenda. So that this is never forgotten or inadvertently overlooked, it is advisable to keep a white feather or other appropriate symbol on the altar at all times and uses this during every invocation to Ma’at. The negative consequences of failure to observe this precaution can be severe.

The Temple:

Gather in a room or outside in a garden where you will not be disturbed by persons casually wandering through. Pets or wild animals moving through the ritual space are not normally a problem. Unplug the telephone, turn off cell phone ringers, put a note by the doorbell, and otherwise insure that you will not be disturbed. Background TV or radio sound from next door, traffic noise, shouting neighbors can be masked by playing a meditation tape or cd.

Ideally a room in the house should be dedicated for temple use, cleaned and painted, and furnished exclusively with ritual items, but only the fairly well-to-do will be able to afford this. Cover the windows with opaque panels, paint walls and ceiling white, furnish with only those ritual items you know how to use. Do not enter the temple except for ritual, especially do not use any closets in the temple room for storing items you or others will need to get to on an everyday basis. Eventually, special paintings, furniture items, etc., will suggest themselves to you as the temple energy accumulates through concentration.

In lieu of a dedicated temple room a shrine may be constructed against a wall or in a corner. This shrine should normally be kept covered with a cloth or concealed with a screen. At ritual time the room should be consecrated, although a full consecration may not be necessary at each time, before uncovering and revealing the shrine. Proceed as with a full temple.

Consecration of the Temple:

For a permanent temple, this need be done only once; for other surroundings, this must be done again at the beginning of each ritual.

The celebrants should be assembled in a group around a small altar table containing ritual objects and offerings. The celebrants may be robed or dressed in any manner they feel appropriate and which results in the group feeling comfortable and set apart from the ordinary humdrum of daily business. If nudity is desired, everyone should at least wear protective amulets, jewelry, or ribbons. The Priest should not be completely nude, but may wear no more than an authentic Egyptian kilt, or thin gauze sheath.

The first consecration, that of the ground, should be done by the person owning or renting the premises, who should walk a clockwise circle (to the right) around the outside of the gathered group, then go to the altar table at the center of the group. Make the sign of the ankh in the air with the ritual hand ankh or wand. Look toward the earth and say:

“IN THE NAME OF THE LADY MA’AT AND IN THE NAME OF THE GREAT GOD GEB I INVOKE THE SPIRITS WHO DWELL IN THIS PLACE.

LOOK WITH FAVOR ON THE RITUAL WE ARE ABOUT TO PERFORM HERE, OR SUFFER THE DISPLEASURE OF THE GREAT GODS.

SPIRITS OF MISCHIEVOUS OR PLAYFUL OR DISRUPTIVE INTENT WE COMMAND IN THE NAME OF THE GREAT GOD GEB THAT YOU GO AWAY DURING THE COURSE OF THIS CEREMONY, OR SUFFER THE DISPLEASURE OF THE GREAT GODS.

THOSE BLESSED AND SUPPORTIVE SPIRITS WHO DWELL HERE WE INVITE YOU JOIN US IN THIS GREAT WORK WE ARE ABOUT TO DO IN THE NAMES OF THE GREAT GODS.”

At the words “Go Away”, make a banishing gesture by sweeping the ankh in a counterclockwise circle. If this consecration is of a permanent temple, replace the words “ceremony we are about to perform here” with “temple we are about to build here,” and “during the course of this ceremony” with “so long as this temple shall stand in the service of the Great Gods”. Do these things in the previous as well as in all following consecrations. This is the core of the consecration prayer; with experience, you may elaborate upon as desired. In a permanently consecrated temple, using consecrated ritual elements, this consecration may be replaced with a single appropriate gesture of the appropriate scepter.

Next, another celebrant takes the ceremonial ankh, faces east and says:

“GREAT GOD HORUS, LORD OF THE SUNRISE, BUILD THE EAST WALL OF OUR TEMPLE WITH A WALL OF WHITE ENERGY.

SPIRITS OF THE EAST LOOK WITH FAVOR ON THE RITUAL WE ARE ABOUT TO PERFORM HERE, OR SUFFER THE DISPLEASURE OF THE GREAT GODS.

SPIRITS OF MISCHIEVOUS OR PLAYFUL OR DISRUPTIVE INTENT WE COMMAND IN THE NAME OF THE GREAT GOD HORUS THAT YOU GO AWAY DURING THE COURSE OF THIS CEREMONY, OR SUFFER THE DISPLEASURE OF THE GREAT GODS.

THOSE BLESSED AND SUPPORTIVE SPIRITS WHO DWELL IN THE EAST WE INVITE YOU JOIN US IN THIS GREAT WORK WE ARE ABOUT TO DO IN THE NAMES OF THE GREAT GODS”

All persons present should visualize a wall of white energy arising at the east property line, or east boundary of the temple space, and hold that visualization until the end of the ritual when the energy is grounded. Next, another celebrant accepts the ritual ankh from the first celebrant, faces south, and says:

“GREAT GODDESS ISIS, LADY OF THE NOONDAY, LADY OF MEADOWS AND FLOWERS, BUILD THE SOUTH WALL OF OUR TEMPLE WITH A WALL OF WHITE ENERGY.

SPIRITS OF THE SOUTH LOOK WITH FAVOR ON THE RITUAL WE ARE ABOUT TO PERFORM HERE, OR SUFFER THE DISPLEASURE OF THE GREAT GODS AND GODDESSES.

SPIRITS OF MISCHIEVOUS OR PLAYFUL OR DISRUPTIVE INTENT WE COMMAND IN THE NAME OF THE GREAT GODDESS ISIS THAT YOU GO AWAY DURING THE COURSE OF THIS CEREMONY, OR SUFFER THE DISPLEASURE OF THE GREAT GODS AND GODDESSES.

THOSE BLESSED AND SUPPORTIVE SPIRITS WHO DWELL IN THE SOUTH WE INVITE YOU JOIN US IN THIS GREAT WORK WE ARE ABOUT TO DO IN THE NAMES OF THE GREAT GODS AND GODDESSES”

Next, another celebrant accepts the ritual ankh from the previous celebrant, faces west, and says:

“GREAT GODDESS HATHOR, LADY OF THE EVENING PLEASURES, LADY OF SUNSETS, OR MUSIC AND PERFUMES, BUILD THE WEST WALL OF OUR TEMPLE WITH A WALL OF WHITE ENERGY.

SPIRITS OF THE WEST LOOK WITH FAVOR ON THE RITUAL WE ARE ABOUT TO PERFORM HERE, OR SUFFER THE DISPLEASURE OF THE GREAT GODS AND GODDESSES.

SPIRITS OF MISCHIEVOUS OR PLAYFUL OR DISRUPTIVE INTENT WE COMMAND IN THE NAME OF THE GREAT GODDESS HATHOR THAT YOU GO AWAY DURING THE COURSE OF THIS CEREMONY, OR SUFFER THE DISPLEASURE OF THE GREAT GODS AND GODDESSES.

THOSE BLESSED AND SUPPORTIVE SPIRITS WHO DWELL IN THE WEST WE INVITE YOU JOIN US IN THIS GREAT WORK WE ARE ABOUT TO DO IN THE NAMES OF THE GREAT GODS AND GODDESSES.”

Next, another celebrant accepts the ritual ankh from the previous celebrant, faces north, and says:

“GREAT GOD OSIRIS, LORD OF THE NORTH, OF THE NEXT WORLD, OF JUSTICE, OF MYSTERIES AND OF MAGIC, BUILD THE NORTH WALL OF OUR TEMPLE WITH A WALL OF WHITE ENERGY.

SPIRITS OF THE NORTH LOOK WITH FAVOR ON THE RITUAL WE ARE ABOUT TO PERFORM HERE, OR SUFFER THE DISPLEASURE OF THE GREAT GODS AND GODDESSES.

SPIRITS OF MISCHIEVOUS OR PLAYFUL OR DISRUPTIVE INTENT WE COMMAND IN THE NAME OF THE GREAT GOD OSIRIS THAT YOU GO AWAY DURING THE COURSE OF THIS CEREMONY, OR SUFFER THE DISPLEASURE OF THE GREAT GODS AND GODDESSES.

THOSE BLESSED AND SUPPORTIVE SPIRITS WHO DWELL IN THE NORTH WE INVITE YOU JOIN US IN THIS GREAT WORK WE ARE ABOUT TO DO IN THE NAMES OF THE GREAT GODS AND GODDESSES.”

Finally, another celebrant, preferably a woman, accepts the ritual ankh from the previous celebrant, looks overhead, and says:

“GREAT GODDESS NUT, LADY OF THE SKY, LADY OF STARS, MOTHER OF GODDESSES,

BUILD THE ROOF OF OUR TEMPLE WITH A CEILING OF WHITE ENERGY.

SPIRITS OF THE SKY LOOK WITH FAVOR ON THE RITUAL WE ARE ABOUT TO PERFORM HERE, OR SUFFER THE DISPLEASURE OF THE GREAT GODS AND GODDESSES.

SPIRITS OF MISCHIEVOUS OR PLAYFUL OR DISRUPTIVE INTENT WE COMMAND IN THE NAME OF THE GREAT GODDESS NUT THAT YOU GO AWAY DURING THE COURSE OF THIS CEREMONY, OR SUFFER THE DISPLEASURE OF THE GREAT GODS AND GODDESSES.

THOSE BLESSED AND SUPPORTIVE SPIRITS WHO DWELL IN THE AIR WE INVITE YOU JOIN US IN THIS GREAT WORK WE ARE ABOUT TO DO IN THE NAMES OF THE GREAT GODS AND GODDESSES.”

By now all celebrants should be visualizing a room of white energy with four walls, a floor and a ceiling. Additionally, this energy should be visualized as encompassing all persons who are bound to any individual present by love, as should any property at another location, so that these persons and these locations are included in the ritual space. The Priest accepts the ankh from the roof builder, steps to the altar, faces east, makes the sign of the ankh in the air and lays the ankh on the altar.

The Priest may perform none, any, or all of the directional consecrations. If at any point any person inadvertently moves or passes any ritual object in a counterclockwise direction, or any other mistake is made at any point, the Priest may be able to correct it; otherwise, ground the energy, and begin the consecration all over again. Irreverent remarks or distracting conversation by any person present at any time following may require that the ritual be halted, the energy grounded, and ritual begun again with a complete reconsecration, in the judgment of the presiding Priest.

The Ritual:

The Purification:

After the temple is built, the space inside it must be purified, blessed, and consecrated to make it fit for the presence of the Great Gods and Goddesses to be invoked. This may be done through playing music, live or recorded, chanting, incense or perfumed oils, ringing bells or chimes, tossing natron powder into the air, gesturing with flags of cloth, or reading ecstatic poetry (such as Normandi Ellis'Awakening Osiris), in any combination, and should continue until the Priest feels the work has been accomplished, and on no account should be rushed.

The Invocation:

Now Gods and/or Goddesses are invited to appear in the consecrated and purified space:

O GREAT GOD/DESS [NAME(S)] APPEAR TO US NOW, HERE IN THIS PLACE WE HAVE SET APART FOR YOU.

TAKE YOUR REST HERE ON THIS SACRED ALTAR.

WE KNOW THEE IN THY SACRED NAMES [RECITE SACRED NAMES].

HEAR FROM US OUR PRAYERS;

ESTABLISH MA’AT IN OUR LIVES AND IN THE WORLD.

If there is a sacred shrine, it is now opened and the God statue is brought forth. Its clothing is removed.

Normally, only a fully qualified ordained Priest would personify the God or Goddess and speak oracularly or deliver a peroration, but this is rare. A lay celebrant who spontaneously assumes this role in the ritual is most likely breaching the consecration and providing entry to a playful spirit. In this instance, the Priest should take subtle steps to seal off the speaker from the others, but allow the peroration to proceed without interruption unless it becomes grossly disruptive. After the ritual has ended, the individual should be counseled; an individual with genuine gifts should begin priestly training without delay, for his or her own safety if for no other reason. Individuals who pursue spiritual studies must early include in their training self-protection, including banishing gestures and rituals.

A person who shows any negative signs of possession at any time during the ritual should be counseled regarding exorcism, and should not participate in further rituals until the matter has been resolved.

The Priest must be on guard against fakers. If any disruption or bizarre happening occurs during a ritual in a permanently dedicated temple, the ritual should be stopped, a banishing ritual performed, and the temple should be reconsecrated.

The Offering:

Music and hymns of praise may be presented; incense burned; flowers and food may be placed on the altar table as gifts to the Great Gods.

The Petition:

Now the Priest and celebrants may offer petitions to receive blessings from the Great Gods. This may be done aloud, silently, or by writing on pieces of paper and burning them in the altar fire. The Priest may speak for all present, or may additionally offer a prayer for all persons, or any persons not present after the individual petitions have been presented.

The Receiving of the Sacrament:

The Priest says:

O GREAT GOD OSIRIS, ALL TO DRINK IS YOUR BLOOD;

ALL TO EAT IS YOUR BODY.

ALL FOOD IS YOUR DAILY BLESSING OF LIFE TO US.

JUST AS IN THE WINE THE SPIRIT OF THE GRAPE IS SET FREE FROM THE MUST BY FERMENTATION, SO IS OUR SPIRIT SET FREE FROM OUR BODIES BY DEATH,

THROUGH YOUR BLESSING O GREAT GOD OSIRIS.

AS THE SEED DIES AND IS BURIED IN THE GROUND, TO BLOOM AGAIN IN THE SPRING,

SO TO OUR BODIES WILL BE BURIED IN THE GROUND SO THAT WE MAY COME TO LIFE AGAIN WITH YOU IN YOUR KINGDOM OF PERPETUAL SPRINGTIME.

The celebrants may now drink wine or beverages and eat food after they have been offered to the Great Gods. A small bit of wine and bread should be set aside to be offered to the earth spirits at the close of the ritual.

The Closing:

The ritual clothing of the God statue is purified in the incense fragrance and re-draped over the God statue, which is returned to the shrine. The doors of the shrine are closed and sealed. The hand ankh is raised high, then swept rapidly in a counterclockwise circle and grounded upon the floor. The celebrants visualize the white energy walls dissipating. The Priest says:

THE RITUAL IS FINISHED.

In a permanently consecrated temple, there is no reverse circle with the wand, and the energy is grounded in the temple by placing the ankh on the altar table, and perhaps wrapping it.

Sometime later, preferably just as the last of the celebrants are leaving, the offering of food and wine should be cast on the earth outside for the Earth spirits, and preferably the ritual energy should be re-grounded on the earth outside. A drop of wine may also be thrown up into the air as an offering to the spirits of the air.

Last update 9/2009

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