Amun-Ra NFT

[sensin-sensei]

Amun-Ra

‘King of the Gods’: ‘Father of All’: ‘Lord of the Horizon’

‘The Hidden One’: ‘The Mysterious One’: ‘Lord of Truth’

Coming Forth and Passing Through as the One and the All; the All in the One

–HYMN TO THE GOD RA –
from the “House of Eternity” of the Noble Kheruef [TT192]
(translation from “Hymns, Prayers” by J.L.Foster)

Summary

‘Praising of Ra in the morning as He rises in the Horizon of the Sky.
By the Noble, Mayor, Confidant of Horus, Lord of the Palace, Steward of the estate of the Great Royal Wife (Queen Tiye), Chief Herald of the King (Amenhotep III), Kheruef whose word is right and true, who says:

“Hail to You!
Ra in Your rising, concealed as Amon in Your going to rest.
You shine down from Your Mother’s back
appearing gloriously as King of the Divine Ennead.
Nut gives greeting at Your appearance,
the arms of Maat protect You night and day.

You traverse the sky with joyful heart,
and the Lake of the Two Knives is at peace,
for the rebel is felled, his arms fettered,
hacked with knives, his backbone broken, unable to walk.
Your enemies are down on their field of slaughter.

The hearts of the Gods delight to see You in the Day Bark,
and You shall have a following breeze.
The Night Bark has destroyed him who attacked it.
You traverse Your Two Heavens triumphantly,
with the Nine Great Gods accompanying You.
Your mother, Nut, embraces You,
and all is flourishing wherever You have been.”

Sun-God Ra,
King of Kings, creator and ruler of the sky, earth and the netherworld, portraying the manifested and signifying vital light, in favour painting each day while creating and sustaining the development of life on Earth so as the Universe, breathing his seen existence through and to One-All.

Here, just as in New Kingdom of Ancient Egypt, combined with Amun, The Invisible One, creator of the universe, existing as the quint-element in all of his creation, the living characteristics of one’s authorship, projected and perceived. Combined and entwined in the rewind to one-mind, by the life-force giving vital essence to what’s seen, too what’s not.

Amun-Ra and the combined crown of the Feathered Plumes siding the Sun-disk
(clickable for high-res’)

The energies of Ra and Amun, once separated but infinitely united, can be simplified in it’s portration as the seen and hidden aspects of light, be the life; in vital force. Here Ra represents the daily sun in the fathom of one’s most zenith point of blaze, generating it’s life-handed transmissions for one’s beloved transceivers, with Amun representing the not-to-be-seen essence, the blissful light by unnamed senses, so tangibly perceived and grasped, in One’s arms reaches, throned in the sense-full hours of the night.

Crossing and shifting, the two tall plumes of Amun with the solar disk of Ra, together they figurate and act as the Complete and All-embedded One, transmitting the generative powers of a blistering, feasting sun. Basking one be, with the hidden, white-lighted magic sustaining life-all.
Begotten out of nothing, to be in the ends;
Being in Gifts and Gifting, Gifted in Being, vis-a-vis;
in the infinite, the solar-pwers exists,
within as without;
as above, so below

Ra seen in many shifted forms, in praise to the rising of one’s birther in love; Hathor

‘Hail to you Ra, perfect each day.
Who rises at dawn without failing…
In a brief day you race a course.
Hundreds thousands, millions of miles.’

Hymn to the Sun God

In the language of light and vibration, upheld and anchored,
energized and magnetized be the greeted, most-grateful transceiver,
who gives in receiving, receives in giving;

Expansive and integrative the creation-aspects be, of the two being one, in the hidden and the seen. A relationship of preparations and integrations, destructive being constructive, in recognize to highlight the benefitting sun, in perfect improvise. Ever-growing, ever-feasting, within be without; just as vital.

By the atomic tap-in to the above, so below, the quint-essential harness and directs the life-force’s course all of one-source, existing in the all of the one being the all.
The One being Oneself;
the idealizer; being the idea of every form.

The sun sits on the diadem, between the two tall feathered plumes of most-royal Amun. Basking in gold, the crown’s yolk be ever-pouring, Now furthermore’s One’s score. Full-spectrum health and wealth in abundance, being on One’s sky-tour, be all-sure.

Non-corroding supra-conduit, now’s supreme. One’s flesh be the flesh of gods, as the flesh of gods is of gold. Traversing in the converse, be the map of stars, the stars do the mapping. Day and Night, Light and Dark, one’s barque is luminently luscious. The sail’s tail be one’s crossing tale of two being the one, in unity, the ever-shone. A constellating play for the stars, consulated while consulting, for the one being the tell-from.

One be the cycler, the cycling be of Three;
Rising as Khepera, God of Coming into Being, emerged out of the nothingness
Shining as Ra, the God being the Sun, the 13th hour be one’s powered shower
Resting as Amun, to seed the egg of tomorrow

One be the ruler, the ruling be of Five;
Ra in the Heavens
Ra on Earth
Ra in the Netherworld
Ra as Creator
Ra as King and Father of the King

One be the quint, the quint be of None:
The Hidden One, influencing the Four
The spiritual thumb, quint Oneself
The Phi, firing the Five

‘O You, the Great God, whose name is unknown’

Pharaoh Unis, 276c - ca. 2350 BCE (to Amun)

The tempest moves aside for the sailor who remembers the name of Amon. The storm becomes a sweet breeze for he who invokes His name … Amon is more effective than millions for he who places Him in his heart. Thanks to Him the single man becomes stronger than a crowd

Leiden Hymn to Amun

The Ram, Amun-Re-Kamutef, ‘Almighty in Heka’

He is perfect [and] seizeth his moment; he is irresistible…
All the gods are three, Amun, Ra and Ptah, and there are none like unto them.
He whose name is hidden is Amun.
Ra belongeth to him as his face, and his body is Ptah.

[sensin-sensei]

‘Hymns to Amun-Ra’

Summary

”In this chapter are given translations of Hymns that were sung in the temples in honour of the great gods of Egypt between 1600 B.C. and 900 B.C., and of Hymns that were used by kings and private individuals.

I. Hymn to Amen-Ra

The following Hymn to Amen-Rā is found in a papyrus preserved in the Egyptian Museum in Cairo;

the asterisk marks groups of words which are equivalent to our lines in poetical compositions.

I. A Hymn to Amen-Ra,
the Bull, dweller in Anu, chief of all the gods,
the beneficent god, beloved one,
giving the warmth of life to all
beautiful cattle.

II. Homage to thee, Amen-Ra, Lord of the throne of Egypt.
Master of the Apts (Karnak).
Kamutef at the head of his fields.
The long-strider, Master of the Land of the South.
Lord of the Matchau (Nubians), Governor of Punt,
King of heaven, first-born son of earth,
Lord of things that are, stablisher of things (i.e. the universe), stablisher of all things.

III. One in his actions, as with the gods,
Beneficent Bull of the Company of the Gods (or of the Nine Gods),
Chief of all the gods,
Lord of Truth, father of the gods,
maker of men, creator of all animals,
Lord of things that are, creator of the staff of life,
Maker of the herbage that sustaineth the life of cattle.

IV. Power made by Ptah,
Beautiful child of love.
The gods ascribe praises to him.
Maker of things celestial [and] of things terrestrial, he illumineth Egypt,
Traverser of the celestial heights in peace.
King of the South, King of the North, Ra, whose word is truth, Chief of Egypt.
Mighty in power, lord of awe-inspiring terror,
Chief, creator of everything on earth,
Whose dispensations are greater than those of every other god.

V. The gods rejoice in his beautiful acts.
They acclaim him in the Great House (i.e. the sky).
They crown him with crowns in the House of Fire.
They love the odour of him,
when he cometh from Punt.
Prince of the dew, he traverseth the lands of the Nubians.
Beautiful of face, [he] cometh from the Land of the God.

VI. The gods fall down awestruck at his feet,
when they recognise His Majesty their Lord.
Lord of terror, great one of victory,
Great one of Souls, mighty one of crowns.
He maketh offerings abundant, [and] createth food.
Praise be unto thee, creator of the gods.
Suspender of the sky, who hammered out the earth.

VII. Strong Watcher, Menu-Amen,
Lord of eternity, creator of everlastingness,
Lord of praises, chief of the Apts (Karnak and Luxor), firm of horns, beautiful of faces.

VIII. Lord of the Urrt Crown, with lofty plumes,
Whose diadem is beautiful, whose White Crown is high.
Mehen and the Uatchti serpents belong to his face.
His apparel (?) is in the Great House,
the double crown, the nemes bandlet, and the helmet.
Beautiful of face, he receiveth the Atef crown.
Beloved of the South and North.
Master of the double crown he receiveth the ames sceptre.
He is the Lord of the Mekes sceptre and the whip.

IX. Beautiful Governor, crowned with the White Crown,
Lord of light, creator of splendour,
The gods ascribe to him praises.
He giveth his hand to him that loveth him.
The flame destroyeth his enemies.
His eye overthroweth the Seba devil.
It casteth forth its spear, which pierceth the sky, and maketh Nak to vomit (?) what it hath swallowed.

X. Homage to thee, Ra, Lord of Truth.
Hidden is the shrine of the Lord of the gods.
Khepera in his boat
giveth the order, and the gods come into being.
[He is] Tem, maker of the Rekhit beings,
however many be their forms he maketh them to live,
distinguishing one kind from another.

XI. He heareth the cry of him that is oppressed.
He is gracious of heart to him that appealeth to him.
He delivereth the timid man from the man of violence.
He regardeth the poor man and considereth [his] misery.

XII. He is the lord Sa (i.e. Taste); abundance is his utterance.
The Nile cometh at his will.
He is the lord of graciousness, who is greatly beloved.
He cometh and sustaineth mankind.
He setteth in motion everything that is made.
He worketh in the Celestial Water,
making to be the pleasantness of the light.
The gods rejoice in [his] beauties,
and their hearts live when they see him.

XIII. He is Ra who is worshipped in the Apts.
He is the one of many crowns in the House of the Benben Stone.*
He is the god Ani, the lord of the ninth-day festival.
The festival of the sixth day and the Tenat festival are kept for him.
He is King, life, strength, and health be to him! and the Lord of all the gods.
He maketh himself to be seen in the horizon,
Chief of the beings of the Other World.
His name is hidden from the gods who are his children,
in his name of “Amen.”

XIV. Homage to thee, dweller in peace. Lord of joy of heart, mighty one of crowns,
lord of the Urrt Crown with the lofty plumes,
with a beautiful tiara and a lofty White Crown.
The gods love to behold thee.
The double crown is stablished on thy head.
Thy love passeth throughout Egypt.
Thou sendest out light, thou risest with [thy] two beautiful eyes.
The Pāt beings [faint] when thou appearest in the sky,
animals become helpless under thy rays.
Thy loveliness is in the southern sky,
thy graciousness is in the northern sky.
Thy beauties seize upon hearts,
thy loveliness maketh the arms weak
thy beautiful operations make the hands idle,
hearts become weak at the sight of thee.

XV. [He is] the Form One, the creator of everything that is.
The One only, the creator of things that shall be.
Men and women proceeded from his two eyes. His utterance became the gods.
He is the creator of the pasturage wherein herds and flocks live,
[and] the staff of life for mankind.
He maketh to live the fish in the river,
and the geese and the feathered fowl of the sky.
He giveth air to the creature that is in the egg. He nourisheth the geese in their pens.
He maketh to live the water-fowl,
and the reptiles and every insect that flieth.
He provideth food for the mice in their holes,
he nourisheth the flying creatures on every bough.

XVI. Homage to thee, O creator of every one of these creatures,
the One only whose hands are many.
He watcheth over all those who lie down to sleep,
he seeketh the well-being of his animal creation,
Amen, establisher of every thing,
Temu-Herukhuti.
They all praise thee with their words,
adorations be to thee because thou restest among us,
we smell the earth before thee because thou hast fashioned us.

XVII. All the animals cry out, “Homage to thee.”
Every country adoreth thee,
to the height of heaven, to the breadth of the earth,
to the depths of the Great Green Sea.
The gods bend their backs in homage to thy Majesty,
to exalt the Souls of their Creator,
they rejoice when they meet their begetter.
They say unto thee,

“Welcome, O father of the fathers of all the gods,
suspender of the sky, beater out of the earth,
maker of things that are, creator of things that shall be,
King, life, strength, and health be to thee! Chief of the gods, we praise thy Souls,
inasmuch as thou hast created us. Thou workest for us thy children,
we adore thee because thou restest among us.”

XVIII. Homage to thee, O maker of everything that is.
Lord of Truth, father of the gods,
maker of men, creator of animals,
lord of the divine grain, making to live the wild animals of the mountains.
Amen, Bull, Beautiful Face,
Beloved one in the Apts,
great one of diadems in the House of the Benben Stone,
binding on the tiara in Anu (On),
judge of the Two Men (i.e. Horus and Set) in the Great Hall.

XIX. Chief of the Great Company of the gods,
One only, who hath no second,
President of the Apts,
Ani, President of his Company of the gods,
living by Truth every day,
Khuti, Horus of the East.
He hath created the mountains, the gold
[and] the real lapis-lazuli by his will,
the incense and the natron that are mixed by the Nubians,
and fresh myrrh for thy nostrils.
Beautiful Face, coming from the Nubians,
Amen-Rā, lord of the throne of Egypt,
President of the Apts,
Ani, President of his palace.

XX. King, One among the gods.
[His] names are so many, how many cannot be known.
He riseth in the eastern horizon, he setteth in the western horizon.

XXI. He overthroweth his enemies at dawn, when he is born each day.
Thoth exalteth his two eyes.
When he setteth in his splendour the gods rejoice in his beauties,
and the Apes (i.e. dawn spirits) exalt him.
Lord of the Sektet Boat and of the Āntet Boat,
they transport thee [over] Nu in peace.
Thy sailors rejoice
when they see thee overthrowing the Seba fiend,
[and] stabbing his limbs with the knife.
The flame devoureth him, his soul is torn out of his body,
the feet (?) of this serpent Nak are carried off.

XXII. The gods rejoice, the sailors of Rā are satisfied.
Anu rejoiceth,
the enemies of Temu are overthrown.
The Apts are in peace.
The heart of the goddess Nebt-ānkh is happy,
[for] the enemies of her Lord are overthrown.
The gods of Kher-āha make adorations [to him].
Those who are in their hidden shrines smell the earth before him,
when they see him mighty in his power.

XXIII. [O] Power of the gods,
[lord of] Truth, lord of the Apts,
in thy name of “Maker of Truth.”
Lord of food, bull of offerings,
in thy name of “Amen-Ka-mutef,”
Maker of human beings,
maker to be of …, creator of everything that is
in thy name of “Temu Khepera.”

XXIV. Great Hawk, making the body festal.
Beautiful Face, making the breast festal,
Image … with the lofty Mehen crown.
The two serpent-goddesses fly before him.
The hearts of the Pāt beings leap towards him.
The Hememet beings turn to him.
Egypt rejoiceth at his appearances.
Homage to thee, Amen-Ra, Lord of the throne of Egypt.
His town [Thebes] loveth him when he riseth.

Here endeth
[the Hymn] in peace,
according to an ancient copy.

I. Hymn to Amen

The following extract is taken from a work in which the power and glory of Amen are described in a long series of Chapters; the papyrus in which it is written is in Leyden.

"[He, i.e. Amen], driveth away evils and scattereth diseases.
He is the physician who healeth the eye without [the use of] medicaments.
He openeth the eyes, he driveth away inflammation (?)…
He delivereth whom he pleaseth, even from the Tuat (the Other World).
He saveth a man from what is ordained for him at the dictates of his heart.

To him belong both eyes and ears, [he is] on every path of him whom he loveth.

He heareth the petitions of him that appealeth to him.
He cometh from afar to him that calleth [before] a moment hath passed.
He maketh high (i.e. long) the life [of a man], he cutteth it short.

To him whom he loveth he giveth more than hath been fated for him.

[When] Amen casteth a spell on the water, and his name is on the waters, if this name of his be uttered the crocodile hath no power.

The winds are driven back, the hurricane is repulsed.
At the remembrance of him the wrath of the angry man dieth down.

He speaketh the gentle word at the moment of strife.
He is a pleasant breeze to him that appealeth to him.
He delivereth the helpless one.
He is the wise (?) god whose plans are beneficent…
He is more helpful than millions to the man who hath set him in his heart.

One warrior [who fighteth] under his name is better than hundreds of thousands.
Indeed he is the beneficent strong one.

He is perfect [and] seizeth his moment; he is irresistible…
All the gods are three, Amen, Ra and Ptah, and there are none like unto them.
He whose name is hidden is Amen.
Ra belongeth to him as his face, and his body is Ptah.

Their cities are established upon the earth for ever, [namely,] Thebes, Anu (Heliopolis), and Hetkaptah (Memphis).

When a message is sent from heaven it is heard in Anu, and is repeated in Memphis to the Beautiful Face (i.e. Ptah).

It is done into writing, in the letters of Thoth (i.e. hieroglyphs), and despatched to the City of Amen (i.e. Thebes), with their things. The matters are answered in Thebes…

His heart is Understanding, his lips are Taste, his Ka is all the things that are in his mouth.
He entereth, the two caverns are beneath his feet.
The Nile appeareth from the hollow beneath his sandals.
His soul is Shu, his heart is Tefnut. He is Heru-Khuti in the upper heaven.

His right eye is day.
His left eye is night.
He is the leader of faces on every path.
His body is Nu.
The dweller in it is the Nile, producing everything that is, nourishing all that is.
He breatheth breath into all nostrils.
The Luck and the Destiny of every man are with him.
His wife is the earth, he uniteth with her, his seed is the tree of life, his emanations are the grain."

III. Hymn to the Sun-God

The following extracts from Hymns to the Sun-god and Osiris are written in the hieratic character upon slices of limestone now preserved in the Egyptian Museum in Cairo.

"Well dost thou watch, O Horus, who sailest over the sky,
thou child who proceedest from the divine father,
thou child of fire,
who shinest like crystal, who destroyest the darkness and the night.

Thou child who growest rapidly, with gracious form, who restest in thine eye.
Thou wakest up men who are asleep on their beds, and the reptiles in their nests.
Thy boat saileth on the fiery Lake Neserser, and thou traversest the upper sky by means of the winds thereof.
The two daughters of the Nile-god crush for thee the fiend Neka, Nubti (i.e. Set) pierceth him with his arrows.

Keb seizeth (?) him by the joint of his back, Serqet grippeth him at his throat.
The flame of this serpent that is over the door of thy house burneth him up.
The Great Company of the Gods are wroth with him, and they rejoice because he is cut to pieces.

The Children of Horus grasp their knives, and inflict very many gashes in him. Hail!

Thine enemy hath fallen, and Truth standeth firm before thee.
When thou again transformest thyself into Tem,
thou givest thy hand to the Lords of Akert (i.e. the dead),
those who lie in death give thanks for thy beauties when thy light falleth upon them.
They declare unto thee what is their hearts’ wish, which is that they may see thee again.
When thou hast passed them by, the darkness covereth them, each one in his coffin.
Thou art the lord of those who cry out (?) to thee, the god who is beneficent for ever.

Thou art the Judge of words and deeds, the Chief of chief judges, who stablishest truth, and doest away sin.
May he who attacketh me be judged rightly, behold, he is stronger than I am;
he hath seized upon my office, and hath carried it off with falsehood.
May it be restored to me.

@sensin-sensei

One be the ruler, the ruling be of Five;

Further information on the five roles of Ra, from;

‘The Complete Gods and Goddesses of Ancient Egypt: Re’

Summary

Mythology

The sun god Re was arguably Egypt’s most important deity. Though possibly not as old as the falcon god Horus, Re was an ancient deity who coalesced with many other solar and cosmic gods through time while retaining his own position. At an early date he seems to have merged with the falcon god becoming Re-Horakhhty as the morning sun, and with Atum as the evening sun. In the Book of the Dead we actually find Re fused with these and other deities as the composite Re-Horakhty-Atum-Horus-Khepri. Even when the god Amun rose to national supremacy in the Middle and New Kingdoms, Re was not suppressed and the two deities were brought together as Amun-Re in a process of syncretism which led to the association of most of Egypt’s major gods with the powerful solar deity. Re was a universal deity who acted within the heavens, earth and underworld. In addition, the god was a prime element in most Egyptian creation myths and also acted as divine father and protector of the king. The extensive mythology pertaining to the god may perhaps best be understood in terms of these five roles.

Re in the heavens: According to Egyptian myth, when Re became too old and weary to reing earth the god Nun ordered Nut to turn herself into a cow and to raise the god up on her back. When the goddess lifted Re high above the earth, she became the sky and Re became king of the heavens. The name Re is simply the Egyptian word the sun and while the blazing solar orb was considered to be the visible body of Re, it was also seen as his independent ‘Eye’ (giving rise to expressions such as ‘Re in the midst of his Eye’, though the ‘Eye’ could also be a fierce manifestation of one of a number of goddesses) and as the vessel of his daily journey. According to this latter view, the solar god daily navigated the great celestial ocean in his mandjet or ‘day barque’ which crossed the sky from sunrise to sunset. He was said to be accompanied in the voyage by his daughter, Ma’at, and by various other deities. From the time of the Pyramid texts we also find descriptions of the monarch ascending to the sky to join the entourage of the sun god. An important mythological aspect of the solar god in the heavens is found in his identity as a cosmic lion as seen in Chapter 62 of the Book of the Dead, for example, which states that ‘I am he who crosses the sky. I am the lion of Re…’. The stellar constellation now known as Leo was also recognized by the Egyptians as being in the form of a recumbent lion, and as its bright shoulder star, Regulus, travels through the night sky along the ecliptic - the apparent path of the sun in the daytime sky - the constellation was directly associated with the sun god.

Re on earth: As Egyptian mythology tells how Re rules on earth in the earliest ages there are also ample indications that the Egyptians recognized the sun’s influence in the physical world. Akhenaten’s celebrated Great Hymn to the Aten, for example, while directed to his own chosen solar manifestation, nevertheless speaks to the power of the sun in providing light and heat, causing crops to grow, etc. Normally this power of the sun on the earth was ascribed to Re, as may be seen in many scattered references in hymns and other texts honoring the sun god for the manifestations of his power on earth. A specific and important example of Re’s influence on the earth is seen in that the god was said to direct the three seasons of the Egyptian year - thus influencing the annual inundation of the Nile and the subsequent growing and harvest seasons. Re’s power on earth was also expressed in the role and position of the monarch according to Egyptian kingship ideology and in various other ways. Sacred books kept in the temple scriptoria or ‘Houses of Life’ were said to be emanations of Re, for example; and as the head of the divine tribunal Re decided many cases which affected life on earth.

Re in the netherworld: Just as Re travelled the sky in his day barque, at dusk he entered the underworld in the mesketet or ‘evening barque’, travelling through the nether regions (often depicted in his ram-headed form as the ‘flesh of Re’) before being revorn the following dawn. The funerary texts which were inscribed on the walls of the tombs of the Valley of the Kings depict this underworld journey and also the manner in which Re interacts with the underworld god Osiris during this time. The texts show a complex and evolving relationship between the two gods which ends with a kind of fusion in which Osiris is seen as the corpse or ‘body’ of the dual god and Re is the ba or ‘soul’, so that the combined Re-Osiris might be said to both ascend to heabens as a bain the day and be joined with his body in the earth at night. There are complex variations on this theme, however, and in the text known as the Litany of Re the sun god is said to visit multiple forms of himself in the underworld (74 are depicted in the tomb of Tuthmosis III, for example). The sun god himself is also regenerated in the nightly cycle, but before this triumphal occurrence, the serpent Apophis, arch enemy of Re, is defeated each night with the aid of those deities that accompany Re in his barque. Just as the deceased king was said to ascend to the heavens to join Re’s journey across the sky, so he also accompanied the solar god on his underworld journey.

Re as creator: according to the cosmogonic ideas developed in Heliopolis and at other sites, the sun god Re was supreme creator who emerged from the primeval waters at the beginning of time to create every aspect of the world. There were many versions of this myth, and the solar demiurge was envisaged as coming into being upon a mound or a lotus flower rising from the waters in the form of a child, or a heron, falcon, scarab beetle or other creature. Re then went on to create all living things in a manner which varies according to different versions of the myth. In one story involving a play on words Re created man (remetj) from his tears (remut) which fell to the earth, while in another, the sun god ‘cut’ his own phallus and the two dieties Hu (‘authority’) and Sia (‘mind’) are said to have sprung from the drops of blood which fell to earth. In all versions of the story, however, it was the sun god who created other deities and human beings, and in this guise Re was called both ‘father’ and ‘mother’ of all living things.

Re as king and father of the king: In Egyptian mythology the creation of kingship and social order was synchronous with the creation of world. Re was thus the first king as well as the creator of kingship. The god ruled on earth over his creation until according to legend he became old, then Re departed to the heavens where he continued to rule and also acted as the ancestor of the king of Egypt. In the Pyramid Texts we find the combined Re-Atum called the father of the king, and according to the legend preserved in the Westcar Papyrus, the kings of the 5th dynasty were actual sons of Re divinely begotten on the wife of the priest Re of Sakhebu. Already by the 5th dynasty, the ‘Son of Re’ epithet of the king’s titulary had been introduced which formalized this mythical relationship for the rest of Egyptian history. Rulership under Re was synonymous with right rulership or rule according to Ma’at, and we find inscriptions of the opposite which are historical condemnations - as when Hatshepsut recorded of the foreign Hyksos rulers that they were kings ‘without Re’.

Ramesses III given life by Re, 20th dynasty.

Iconography

Re was represented in many forms. The god could be depicted as the fiery disk of the sun, usually encircled by a protective cobra, and often given outstretched wings. Occasionally prior to the Amarna Period and in that tme the solar disk was depicted with outstretched rays. While not usually represented in fully anthropomorphic form, Re was commonly depicted semi-anthropomorphically as a man with the head of a falcon, a ram or a scarab. Re was also represented in zoomorphic form as a falcon wearing the sun disk upon its head. Under the guise of his various manifestations he could also be represented as a ram or scarab beetle, a phoenix, heron, serpent, bull, cat, lion and other creatures. The combination of the beetle, solar disk and ram-headed man into one composite image was particularly common in representing Re in his morning, noon, and evening forms. Re was also sometimes depicted fused with other deities as a composide god, though in the case of Amun-Re the iconography is essentially that of Amun alone, apart from the addition of a small solar disk in the god’s crown. Clearer fusion is seen in representations of the combined Re-Osiris where, as 'Re resting in Osiris and ‘Osiris resting in Re’, the god is often depicted as a mummiform figure (Osiris) with the head of a ram (Re in his night-time aspect), though Re may also be represented in this combination by the head of a falcon or scarab. Although by at least the 5th dynasty Raet or Raettway, a sun god, he is usually depicted without a consort in his representations.

A number of solar-related images and iconographic devices were also used to signify Re in various contexts. In the New Kingdom royal tombs carved in the Valley of the Kings, elements such as sun disks, flying vultures, and yellow bands painted on the ceilings and tops of the walls of tomb passages are all used to define the path of the sun’s journey through the underworld as represented by the tomb. Royal cartouches - which were themselves solar related in origin - were also sometime utilized alongside purely solar symbols to signify on this netherworld journey. Winged solar disks and other sun symbols placed under lintels and along processional routes were utilized in a similar manner in depicting the sun’s symbolic passage trough many Egyptian temples. Solar symbols cold also be architectural in nature. The forms of the pyramid, ben-ben, staircase, mound and obelisk were all solar-related symbols utilized in Egyptian religious iconography that were based on concrete architectural analogues. In fact, taken together, the various solar symbols are the most prevalent elements utilized in Egyptian iconography and they are found in a wider range of contexts than any other divine symbols.

Worship

The cult of Re is first attested in the name of the 2nd-dynasty ruler, Raneb, and during the 4th dynasty worship of the god evidently reached a peak with kings taking the epithet ‘Son of Re’ from the time of Djedefre, and the pyramids and their associated temples being unequivocally linked to Re in various ways. By the 5th dynasty Re had become, in essence, Egypt’s state god, officially recognized as the head of the pantheon. Doubtless a great temple to Re was constructed at this time in Helipolis, though remains of this structure have never been found. But in the 5th dynasty several kings built sun temples with large masonry obelisks in the region of their own pyramids and mortuary temples, and these solar-oriented structures may well have been modeled after the Heliopolitan cult centre and its ben-ben.

While Re’s cult was centered at Heliopolis, he was worshipped universally throughout Egypt; and although there were definite high points in the importance of solar religion, Re was venerated in every age of the country’s long dynastic history. Sanctuaries were constantly constructed or renewed for him, and he was included in many of the temples of other deities through the remainder of dynastic history. The god certainly enjoyed a king of renaissance in the New Kingdom, beginning in the reign of Amenophis III, who constructed a number of great solar temples and courts. This reign directly preceded the ultimately aborted effects of Akhenaten to establish the sun god, in his form of the Aten, as sole god. Despite the repudiated doctrines of the Amarna Period, solar religion continued to be of great importance during Ramessid times when Re was frequently honored by his eponymous kings. Re also has a strong presence in New Kingdom religious literature - especially in funerary texts which succesfully balanced the position of the sun god with that of Osiris. In the later periods of Egyptian history the position of the sun god is overshadowed to a lareg degree by other deities, yet Re remained important, and even after the close of the dynastic age, in Christian times, we find occasional texts appealing to Jesus, the Holy Spirit and the sun god Re.

Although the cult of Re was always of primary importance to the Egyptian king and in officially sponsored relgiion, the god was not without popular appeal and veneration. His importance is seen in the non-royal as well as royal names incorporating the name of Re, and the god was represented in amulets. Many of these were made to be worn in life as a mark of veneration, in addition to the images of the god which accompanied the deceased in the funerary assemblage. Re also appears in various magical spells including these which make an ultimate threat - to stop the course of the sun its journey. Such spells were usually aimed at attempting to cause the sun god to right some wrong and to restore balance in his creation.

Richard H. Wilkinson

[Premintarsia]

Congratulations on this epic project for Amun-Ra, sensin-sensei!

[Rosechalice]

Amun, god of the air, was one of the eight primordial Egyptian deities. Amun’s role evolved over the centuries; during the Middle Kingdom he became the King of the deities and in the New Kingdom he became a nationally worshipped god. He eventually merged with Ra, the ancient sun god, to become Amun-Ra.

Amun represents the essential that is hidden, and Ra represents the revealed divinity.

Symbols of the God Amun- Ra

• The Amun crown: The Amun crown consisted of a cylindrical crown base with a flat top (called modius) that was crowned by high double ostrich feathers.
• The ostrich was a symbol of creation and light. The Amun crown was another style of Shuti’s headdress, specifically associated with Amun, although it was originally associated with the god Min.
• The ankh: is a cross with a looped top that, in addition to the concept of life, also symbolizes eternal life, the morning sun, the male and female principles, the heavens and the earth. Its form incorporated these concepts in its key form; by wearing the ankh, one held the key to the secrets of existence. The union of the opposites (man and woman, earth and sky) and the extension of earthly life into the eternal, time into eternity, were all represented in the form of the looped cross.
• The Beetle: This is the famous image of the beetle seen in Egyptian art and iconography, representing the Scarabaeus sacer, a species of the dung beetle. The dung beetle was associated with the gods because it rolled the dung into a ball in which it laid its eggs; the dung served as food for the young when they hatched. In this way, life came from death.
• Goose: The sacred animal of Amon was originally the goose, and like Geb, sometimes he was known as the «Great Cackler».
• Ram: Amon was closely associated with the Ram, a symbol of fertility.

Powers of the God Amun- Ra

• The powers of the god Amun-Ra were unlimited. He possessed basic powers of a god as eternity, strength over human, among others. And he also possessed special powers like the power of life, death and resurrection.

• Egyptians described him as «Lord of the truth, father of gods, creator of men, creator of all animals, Lord of things that are, creator of the staff of life».

• According to many scholars, Amun-Ra symbolizes the combination of the invisible force (of the wind) with the visible majesty (of the life-giving sun), thus establishing an all-encompassing deity that covers most aspects of creation.
  Source

[VMMS]

THIS showed up in the sky on the day Amun-Ra arrived.

He’s had my undivided attention ever since.

[Snow]

Wow

[Violet]

[IAmJonathan]

Such a different experience whenever i ask him for help with something… Usually i ask for help in the gym and before sleep, when i ask for help before sleep, it feels like I’m flying away… If it weren’t for my physical body to remind me im still in my bed, i would be fully convinced im flying away

It’s like everything inside gets instantly swooshed and thrown to different timeline

So hard to conceptualize into words for me, but it makes my flesh feel like it’s flying haha

So powerful and unique… I love him :)

[Ugninis]

@IAmJonathan

when i ask for help before sleep

@IAmJonathan

It’s like everything inside gets instantly swooshed and thrown to different timeline

Biceps, Most likely Khonsu magic works

[sensin-sensei]

@Violet
Ah love it! Was actually in a DM-correspondence about the horns the other day.
Some extracts…:

Also, I’ve felt very tangible the horns of Amun encircling my ears

Apparently, in Greek they were referenced as ’horns of Zeus-Ammon’

The re-occurring presence of Alexander the Great is interesting here, shows up in the Luxor-project so as here (and too in the latest episode of Moon Kight of Khonsu, lol…)
This time around I’ll be a bit lazy and drop a link as a door opened for further (self-discerned) explorations

Alexander the Great and the Secrets of Zeus-Ammon — Ancient Heroes

PS, @Ugninis, the ravens play their part heretoo

A few other bits and pieces extracted from private-rooms…:

I can compare Amun Ra to the Captain’s plasma fields.
It’s very powerful.

Each god interacts with us differently, Amun Ra is intense

It’s very intense indeed! All healing feels speeded up exponentially…

I feel the energy as crystallized gold

Agree, Amun Ra was essential to our journey.
And I’m glad that this NFT was after other NFTs.
For example, the fiery Sekhmet also took some getting used to for me - although she greeted me personally with great affection.

For me, my strength has gone up a lot! I’ve only had 2 work outs since Amun Ra entered our lives but both work outs my strength has gone up a lot!

I can feel this too I don’t do much more work-out then with my own body spread-out through the day, but my push-up-strength have rocketed! The backpack on my back gets heavier but I just keep devouring reps to the same amounts of previous weight…

You mean through his connection with the entire pantheon or just through him being all encompassing?

I do mean both actually. I don’t think myself, I’ve fully realised the powers of Amun-Ra. Well, of course not, the realizations will grow with one’s own expansion. But… this is unlimited really. And to know that this field have been “loaded” for thousands of years in royal (and common) praise and devotions… and then we still haven’t really entered the multi-dimensional aspects of it all (more then a first step)

I feel how Amun-Ra amplifies every field really. […] just shared how Sekhmet feels amplified, so too Luxor… and I’m sure each and every field, both amplification and when it comes to integration.

References say that Amun-Ra encompasses every form. Though I still see delight and purpose in (other) endeavors, to tap in to specific channels. But surely, we have the highest level of guidance, preparations and integrations for this in our hands and heart now

---

@IAmJonathan

So powerful and unique… I love him :)

I’ll finish of with some extracts from a site called shmoop and their, quite unique Amun-dedication for a shift in contrast

Amun is a pretty complicated guy. The name “Amun” means “the secret/hidden one”, and isn’t even his real name. According to legend, his real name is—wait for it—a secret. He started out as a small-time god in Thebes, but as Thebes became a more powerful city, Amun became a more powerful god. He got to be such a powerful figure that he even started to take on the identities of gods who were already around. First, he totally replaced Montu, the Theban god of war who was previously The Big Cheese. His biggest transformation was into Amun-Re, an aspect of the sun god. You’d think that rocketing from small-town fame to being “King of the gods” in under ten years would go to a guy’s head, but not with him. Having his own humble roots, he was known as a god who stood up for the poor.

Occupation	King of the gods, Protector of the poor
Education	I’ll never tell

Parents	I’m… my own parent. Don’t worry about it.
Siblings	None
Children	Khonsu (with Mut)
Friends	Khonsu, Mut, Re, Horakhty, Min, I’m pretty friendly with everyone
Enemies	No one, really. Maybe Apep/Apophis. That guy’s kind of a hater in general.

Relationship status	Formerly married to Amaunet; Married to Mut
Interested in	Truth, Justice, Fairness, Stoicism

[sensin-sensei]

@sensin-sensei

Temple of Man, RA Schwaller de Lubicz
Crypt of Dendera, the Appearance of Ra

Summary

"This plate shows a part of an extremely curious table above the entrance doror (east) in a crupt of the temple of Hathor at Dendera (fig 233). The entire scene shows Ra, then Tefnut and Shu, Nut, Hu, the cow Ahat, and again Ra, who is thus represented at each extremity but in two different forms. To the left he is standing with his thighs spread, but his legs are replaced by two forearms, with the hands making the gesture of picking up someything. To the right he is represented by a human head, seen from the front but intentionally deformed, suggesting the image of the scarab. The crown of the skull has a scalloped sign above it similar to the one that crowns the hieroglyph signifying the appearance (fig. 234), and that is the symbolized reproduction of the head of the scarab, whose eyes are recalled by the small buttons to the right and the left of the base of the crown. The name of Ra is written above in an unusual way.

Fig 233. Appearance of Ra

To the left of this curious figure, the celestial cow, Ahat, bears the face of Hathor carved at the top of its left thigh. Its belly is identified at the starry sky on which the solar barque navigates, the “sun that Nut [the sky] swallows each evening and puts in to the world each morning…”

Fig. 234. Ptolemaic hieroglyph symbolizing the appearance of the sun

According to the classical translation this is “a hill from which springs forth the sun in the morning” (phonetic kha), whence the expression “appearing gloriously” (khai) derived, which is applied to the king.

Thus, each morning after its nocturnal course the sun Ra reappers, leaving the primordial waters nw. The caricatured face that symbolizes it is a cryptogram uniting the scarab (kheperr), the face (he), and the appearance (kha) in a single image, alluding to cerebral substance insofar as it is a product of a Hathorian effect. Under this tableau is the text that relates te mythic origin of the plan of this temple."

More on Ra and his aspect of emerging out of nothing (Khepera), written off ‘Temple of Man’. Well, more of, more on the scarab. But it is translatable to the Amun and Ra spacets of creation.

Summary

Temple of Man, RA Schawller de Lubicx:
The Legend of the Scarab Related by Horapollo

The choice of the scarab as the symbol of the sun and of becoming is explain by Horapollo in the following way.

Wishing to signify what is born alone, or the becoming, or the father, or the world, or a man (the male, the Egyptians depicted a scarab.

It is born alone because their animal proliferates itself without being carried by a female, because it is the only one who is created in the following way. When the male wants to procreate his young, he takes cattle dung and fabricates a ball of it with a form similar to that of the world. H rolls this with his hind legs from dawn to dusk facing toward the rising sun to reproduce the image of the world. Indeed, this ball is carried from the east toward the west as the course of the stars is directed from the west toward east. Then, having hollowed a hole, he buries himself in his ball for twenty-eight days, that is, the number of days it takes the moon to go through the twelve signs of the zodiac.

During the time that they live under the earth, the young of the scarab takes on a living form. The scarab uncovers the ball on the twenty-ninth day and throws it in water because, it is believed, this is the day of the conjunction of the moon and the sun, as well as the birth of the world. When the ball opens in the water, the animals, that is, the scarabs, leave it.

It is obvious that the description of the birth of the scarab by Horapollo has a symbolic goal. The tradition concerning the scarab as a symbol of transformations, of the becoming, the appearance, and the coming out of the waters, could have justified the apparent “errors” of Horapollo, who, in his story, gives true facts mixed with legend.

1. It is the female scarab, not the male, who fashions the ball especially destined to receive the single egg.
2. Horapollo reverses the movements of the stars, which is true if by the stars of which he speaks we understand the earth, which actually turns from west to east and creates the appearance that the Great World turns from east to west.
3. The scarab does in fact bury his ball in a hole hollowed out of the ground, but Horapollo omits one important detail. After she has dismantled her ball and carefully sorted out any large particles, the female scarab reconstitues it and prepares it to receive the single egg, which, walled up in this exactly sculpted nest, will have to hatch completely alone and undergo the successive transformations into a worm and then a pupa before appearing in the light of day.
4. Herapollo speaks of only one lunation for the gestation of the scarab, whereas the real time that elapses between the burial of the ball and the appearance of the new generation is four lunar months, that is, one pharaonic season, not one lunar moth. The first month is given to the brooding and hatching of the egg. The second month corresponds to the phase during which the worm grows and is nourished from the contents of the ball. During the third month–in a striking similarity to the royal mummy wrapped in his bandages–the papua prepares for rebirth. Finally, when the scarab takes its complet form, "the head and the thorax are dark red except for the teeth, which are toned down with brown. The abdomen is an opaque white, the wing cases are translucent white, very slightly tinted with yellow. This costume darkens by degrees to form a uniform of ebony black. Approximately one month is necessary for the born armor to acquire a firm consistency and definite color.

Now, according to Fabre, twenty-eight days represents the pupal phase. In his studies, this duration was an obeject of special attention; the time varies, but within the narrow limits of twenty-eight days, so that in fact Horapollo spoke accurately, and he found a way to mention in this regard the knowledge of the twelve signs of the zodiac.

5. It is not the scarab, as Horapollo says, that on the twenty-ninth day uncovers its ball and throws it in the water; but since the feamale forms it around the first fortnight of May, in dry earth, this earth must necessarily be wet at the time of maturity in August and September to allow hatching. When Horapollo speaks of the birth of the scarab leaving the ball thrown in water, he alludes to the birth of the world, that is, to what is related in the Heliopolitan Mystery, according to which Ra, as Tum, is born from the primordial waters. Bringing the myth close to reality, we observe that August-September, the period of the appearance of the new scarabs…which can only occur in Europe thanks to the autumns rains, is the time of the high waters of the Nile (the inundation) in Egypt.

And, besides of this, I do really recommend to tap into the essence of the ram and let Amun-Ra integrate the attributes and properties wished forr. The anthropomorphic depictions derived from the thousands of years of observing and sense-full sages is itself an infinite book from an infinite library.

And of course the many other forms depicted aswell… this was just a mere introduction to the anthropomorphism of Amun-Ra.

[IAmJonathan]

@Ugninis

Biceps, Most likely Khonsu magic works

Ahh man, but khonsus energy when helping me feels completely different to me, Amun Ras energy is sort of a rushing feeling through out my whole body, like i got flushed away and replaced with a new me lol Amun Ra is a “forceful force” while khonsu is more of a shifting feeling to me

Just how i perceive it though lol

@sensin-sensei

No one, really. Maybe Apep/Apophis. That guy’s kind of a hater in general.

lol

@sensin-sensei

For me, my strength has gone up a lot! I’ve only had 2 work outs since Amun Ra entered our lives but both work outs my strength has gone up a lot!

Boitta have my 4th as we speak!

[sensin-sensei]

Push it/pull it like never before

[IAmJonathan]

@sensin-sensei

pull it like never before

Thank you bro! Technically, i did!

Although the intensity wasn’t my usual (well, it was still pretty intense) since I’m on 2 hours of sleep, didn’t eat much but honey after waking up, i did move the most weight I’ve ever moved on lat pull downs with relative ease before doing my usual drop sets

Since Amun Ra entered my life, every single work out I’ve been stronger than the previous and i have confidence this trend ain’t stopping any time soon! Every movement feels lighter to me, it makes me happy :)

[KetherTour]

@sensin-sensei

One’s sky-tour,

[Andromeda]

Had today lunch event …

While standing and waiting that guests line up there was one tall men , very smiley, bright …he look at my name tag trying to read my nick name …

I ask him what is your name and turnt out it’s Ammon …I say I never meet nobody with that name he say it’s Egyptian …it’s God of light and lighting …

He was so bright than he just started to smile and talk with other person .

As I was standing there I felt that bright energy something about it was so light , simple but yet powerful.

[Light_Gnome]

Felt as though the sun had risen within and without me when I got this. Though it was night. An honor to be with you Amun-Ra.

[sensin-sensei]

⚫️🌞

[sensin-sensei]

’Greeting Ra’, Egyptian Book of the Dead (The Book of Coming Forth by Day)

This day I am with you. Stabbed by the light of the great mind I wake. The sun crests the hill and the hawk, according to a higher will, whirls and circumscribes day. I am called from my house. I shuffle sand underfoot, but my heart leaps. I open, am pierced by light. A cry escapes my lips. I know not what I say; it is the language of soul beneath skin, the song of birds in acacia trees.

Beautiful is the golden seed from which the corn arises; beautiful the sun on the hill from which springs god’s day. My body nourishes some unfolding time and purpose. I shine bronze as Hathor’s mirror. My heart lifts like the sun. Passion and power quiver on the land, casting long shadows.
Now the people in their houses stir, yawning, shouting, stretching. Shot through with light, they glow and quiver. Stones of sunlight pile up in heaven. Emerald is truth when god draws near. Blessed are we by sun.

Ra is the child, a golden knot of flesh dropped from open air, bright star in the dark house of Osiris, heir to the ages, word edged into world. He grows a long beard and sits on the mountain, knowing its secrets. He rises from the flood. Drawing up water, he quenches the thirst of his people. They drink and enter the river. He sucks the breast of heaven, golden-haired, flesh on fire. Always burning, returning, always constant and new.

It is his breath we breathe, his love that endures, his power that moves the world. We are the quivering of his arrows, the stirring of his hands. We are his spirit moving in matter. May the eye of god pierce us and give us the grace of his will. We are held in god’s hands. Like the ocean, we whirl and remain the same. We are bound by law and held by the truth of change, that all seasons return, and that which was once and is no more shall come again.

Sing then, rejoice and bind yourself to god’s will. See how the seed falls from the tree and is buried. Die at once and live again. You shall grow like that sycamore, rooted in matter, bound for boundless sky. You shall be blown by wind. You shall see the storm and sing its praises. You shall lie in the fields and kiss the earth. Raise your arms. You shall see the fury and power of god and change forever.
Drink the cup of heaven. Let grace roll down your head like water. Drink in earth; take in the things of the world. The barley grows straight in rows; the young shoots unfurl according to a higher purpose. Truth rides visibly through the world. Have you not seen it? The sun shimmers with the power of gold. We are breathless in golden air. Drink in the light and praise the cup of forever that spills out the threads of eternity.

Ra is an old man walking the world, as much with the earth as the skin of a snake. He is with us, the spirit, the gold, the god, the ebb of life, watcher over the world.
We rise like swallows and fly up the ladder of heaven. We sit in his hand. He buries us in the blue egg of the world. We are pressed into the soil and rise. We grow in him.
The world changes, and god and men. We spin and sing in the house of sun. The earth is glad. Cows chew the cud of light. We breathe the perfume of a golden flower. Old men and women rise, burst from their houses, arms lifted, dancing, crying, singing. Dawn is a lyre playing the song of day.

Ra rises. He goes out into the world, a passion, a fire burning up night, making day. His light ennobles the face of heaven. He warms the belly of sky. He gladdens Nut, his mother. He walks the upper regions, his heart inflamed with love. The waters in the pool of the farthest oasis are calmed. He gathers the sand serpents to his breast. He fears no living thing. He made them, what is known and not known. He speaks their names and takes their venom. The snake who gobbles the world enters Ra.
Burned in fire, he vomits the evil he has spoken. His words are smelted into gold. With a kiss, Ra turns poison into magic. He twines the snake about him. Now death lives on his forehead, side by side, with light. Let breath come and go. Let the great world change. Let men see that serpents entwine the god as the light of god entwines each man. It brushes his lips with sunlight, with kisses of life, kisses of death, kisses of joy, kisses of poison and magic.

The evening boat draws near. Ra comes to meet it at the edge of sky, the edge of river, the thin blade of time. It arrives and he steps from the shore of knowing. He enters. Small waves rock the boat and the stems of reeds are bowing. He sails off: north, south, east or west. He travels lightly toward the other shore of time. Infinity is his. Behold! a star has entered sky. The geese take flight across a waxing moon. Oh substance, understanding of earth, creature of becoming making himself understood.

Flames of fire lick his body like golden serpent tongues, like the mouths of women in love. The wind uplifts him. He sings a dark song gliding toward dusk in the boat of evening. We show him our hands, the magic he placed in them. His boat slices water. He passes towering papyrus.

Three godlike ducks wade in and follow. They glide, turn and spiral. Three godlike sparrows swoop and spin above the banks. Even the frogs are dancing and singing.
Ra rules the air and the gods invisible. The book of law lies in his hands. The speech of his lips falls lightly into being. His word enters the world. “Creation,” says he. “Destruction. Power invisible. Glory. The house of heaven is the house of man. No walls stand between heaven and earth. You are no farther from me than from your own hot breath.” At any moment you enter heaven by saying, “I am a temple of Ra.” Love is his light; compassion the light of the world. Ra is fire. Joy is the sky.
His heart beats with forever. The white clouds of his thought pass over the sky and water.

translation by Normandi Ellis, 1988

[JAAJ]

Crystals associated with Ra:

Crystals Associated With Ra