Khonsu NFT - An Ancient Egyptian Community Project

Khonsu - The Lunar God of Time

‘Traveller’; ‘Embracer’; ‘Pathfinder’; ‘Defender’; ‘Healer’

It is said;
when Khonsu causes the crescent moon to shine;
women conceive, cattle become fertile…
and all nostrils and every throat;
fills with fresh air.

꧁ The God of Light in the Night ꧂

In the triad of Thebes, Khonsu be the son of Amun and Mut, the throned prime-creating power couple. With Amun being the idealizer and Mut the creator of form, Khonsu be the product of their love and alchemised energy. Khonsu is primarily known for being the god of the moon, as well as the god of time, with the abilities to influence the fertility of the people and the livestock. On the walls of Temple of Khonsu in Karnak, he’s even referred with a most-prominent role in the creation of the universe. As Luxor was seen as the temple of crowning royalty and the royal pharaonic teachings, Karnak was the seat for the synthesis, a synthesis embedded in the name of the crossing Khonsu.

In the New Kingdom, Khonsu rose to great prominence, being described as the “Greatest God of the Great Gods”. During the Ramesside period, most of the temple complex at Karnak’s construction was centered on Khonsu.

Within these great god-hooded epithets, he was known for his healing powers. Khonsu, known as a powerful god of healing, being royally invoked in desperate moments, when healing seemed out of reach. With stele-records on the healing of Princess Bekheten, simply by the display of his statuary image. He is also referenced as the healer of Pharaoh Ptolemy IV, who would come to take the epithet ‘Beloved of Khonsu who Protects the King and Drives Away Evil Spirits’. Khonsu’s protective powers, would too extend to the people living outside of the royal temples, which would lead to many Egyptians being named after him.

꧁ The Bentresh Stela ꧂


Top left: a priest offers incense to a barque carrying a form of Khonsu known as Khonsu-Spellcaster-of-Thebes-and-Chaser-of-Demons.
Top right: Ramses II, presents incense to a bargue carrying a form of Khonsu known as “Khonsu-in-Thebes-Neferhotep.” Inscription beneath tells the story of Ramses II and the Bakhtan princess.

Karnak, Egypt, 21st Dynasty. Paris, Musee de Louvre, C 284.

"His Majesty then reported to Khons-in-Thebes-Neferhotep, saying: ‘Good Lord, I report to you concerning the daughter of the prince of Bakhtan.’

Then Khons-in-Thebes-Neferhotep proceeded to Khons-the-Provider, the great god who expels disease demons.

Then His Majesty said to Khons-in-Thebes-Neferhotep: ‘Good Lord, will you turn your face to Khons-the-Provider, the great god who expels disease demons, making him go to Bakhtan?’

A very strongly approving nod. Then His Majesty said: ‘Give your magical protection to him, and I will let His Majesty go to Bakhtan to save the daughter of the prince of Bakhtan.’

A very strongly approving nod of the head from Khons-in-Thebes-Neferhotep. Then he created magical protection for Khons-the-Provider-in-Thebes four times."

– Except from the Mark-Jan Nederhof translation (2006.)

꧁ The Story of Khonsu and Princess of Bekheten ꧂


"Although it was Rameses III who built the Great Temple for Khonsu in Thebes it seems that this legend was recorded some time after.

Pharaoh was in the country of Nehern (thought to be in Western Syria near the Euphrates river), collecting his annual tribute, when the Prince of Bekhten came with the other chiefs to salute him and to present gifts. The other chiefs brought gold, lapis-lazuli, turquoise, and precious woods, but the Prince of Bekhten also offered his eldest daughter (who was very beautiful) as a wife. Pharaoh accepted, and took her back to Egypt, where he made her the chief royal wife and named her Ra-neferu (“the beauties of Ra”).

Some time later, during the fifteenth regnal year, the Prince of Bekhten visited Thebes and presented offerings to the king and paid homage to him. He explained that Queen Ra-neferu’s younger sister Bent-Reshet (or Bent-enth-reshet) was very ill and he implored Pharaoh to send one of his physicians. The king immediately summoned all of the learned men of his court and asked them to choose a skilled physician to travel to Bekhten and heal the Queen”s young sister. They chose the royal scribe Tehuti-em-beb and he set off to see the poor girl. When he examined her he realised that her illness was the work of an evil spirit, which could not exorcise. So the Prince of Bekhten asked Pharaoh to send a God to combat the spirit.

The envoy arrived in Egypt during the festival of Amun. When the Pharaoh heard the message he went straight to the temple of Khonsu Nefer-hetep, and said to the god,

“My fair Lord, I have come once again into thy presence to petition you on behalf of the daughter of the Prince of Bekhten.”

The God imbued a statue of him with power and this image was sent to Beketen. After a journey of seventeen months. The god confronted the demon, who left the girl immediately, and she was cured. Then the demon spoke to Khonsu, recognising his power and asking for forgiveness. However, he also asked that a feast be held for himself and Khonsu before he left the mortal world for his own lands. A great fest was held and everyone had a great time, then the demon went home as promised.

The Prince realised how powerful Khonsu was and decided to keep his image in Bekhten. But after three years, Khonsu decided to return to Egypt in the form of a golden hawk. When the Prince saw this he felt ashamed for trying to keep the god there, and sent back all of the belongings of the god together with numerous offerings and gifts. When the tribute arrived in Egypt the pharaoh placed it at the foot of the statue of Khonsu in the Great Temple.

Adapted from “The Gods of the Egyptians” E.A. Wallis Budge


In early times of Khonsu, he was considered to be a violent and dangerous god, appearing in ‘The Cannibal Hymn’ of the Pyramid Texts as a blood-thirrsty neteru, who helps the deceased king to catch and eat the other gods. ‘The Coffin Texts’ describes him as “Khonsu who lives on hearts” and “Khonsu, drinker of blood”. With the development of his dominion of time along with his rising ties of prominence with Amun and Mut, Khonsu would transform into being considered as gentle and compassionate,

The blood-dripping Cannibal Texts, in reference to Khonsu, can be explained in the view of the royal temple’s initiations, that the king must ‘eat all of the gods to become them by heart’, giving perspective on the symbolic language, and the metaphorical meanings behind his devouring thirst, coupled with a most-honored display and perception.

The devouring aspects of Khonsu being praised, can be related to the devouring aspects of Ammit, eating the “weight-down heart” on the scales of Ma’at. In the egyptian teachings, of most significance for the royal temple-initiations, only the ket (physical body) could die as the ka (energetic body, “the inverted double”) is of immortal and timeless essence. In short; to die is to come alive, as nothing dies but transforms, a foundational basis that explains the death and rebirth of Osiris, as one example out of many.

His name has been referred to with many meanings, such as ‘the royal placenta’, but most commonly; ‘to cross’ or ‘to travel’. The crossing of the royal insignia, is a symbol often coupled with the statuary and hieroglyphic imagery of Khonsu; the synthesizing crossing of the crook and flail over his chest. His name could also be connected to his references to his travels as the Moon across the sky. He also wore the epithet ‘Khonsu nefer hotep’, meaning ‘lord of Ma’at’, a title shared with Ptah.

*‘To cross’, scribes as an ‘x’, is one of the most used symbols and vital functions in Ancient Egypt’s reflections of creation, symbolizing the very prominent function of synthesis and alchemy.

Khonsu, being and reflecting all the phases of the moon, and therefore time, took many forms. During events of new moon, he was known as the “mighty bull”, while being associated with a neutered bull during the full moon. Khonsu not only ruled the month, but was also supposed to possess absolute power over all the evil spirits that infested earth, air, sea, and sky. These spirits, hostile to the humans by attacking the body under the forms of pains, sickness, and diseases; producing decay, madness and death, held no power against the exorcising, dispelling presence of Khonsu. He it was, moreover, who made plants to grow, fruit to ripen, animals to conceive, and to men and women alike, he was the god of love.

As “Khensu-pa-khart” he was the personification of the light of the crescent moon. He was also thought to help women conceive children and help the livestock to breed successfully. This aspect of the god also has an association with fresh air, and hence the god of air; Shu.

“Khonsu pa-khered” (“Khonsu the Child”) was described as the “first great son of Amun and an aspect of the god Ra. Like Ra-Horakhty, he was thought to be a child in the morning, growing into an old man by the evening. He was also characterized with youth at the beginning of the year, who cometh as a child after he had become infirm, and who reneweth his births like ‘the disk’, being the sun.

Thus Khensu-pa-khart was both the spring sun, and the spring moon, and also the moon at the beginning of each month. He was the symbol of the renewed light of the sun and moon, and the source of generation and reproduction. In these aspects he could be linked to Horus, Ra and Min. He was also known as “Khonsu pa-ir-sekher” (“Khonsu the provider” (Chespisichis to the Greeks) and “Khonsu heseb-ahau” (“Khonsu, decider of the life span”).

The Great Temple of Khonsu was built in the precinct of the temple of Karnak. It was begun by Ramesses III, in the New Kingdom, but expanded by a number of proceeding rulers. There were three shrines dedicated to specific aspects of the god; “The Temple of Khensu”, “The Temple of Kenshu in Thebes, Nefer-hetep” and “The Temple of Khensu, who works his plans in Thebes”. Other forms of the god were probably worshipped in the main portion of the temple as aspects of the moon god.

It is referenced, how different forms and aspects Khonsu could converse with each other. For example, the mentioned Bentresh Stela (created in the 4th century BC but claiming to record a statement of Ramesses II) describes how Khonsu approaches Khonsu pa-ir-sekher, a manifestation of himself in order to free a foreign princess from a hostile spirit.

Khonsu was also associated with a number of other gods. In Khumnu (Hermopolis) he was called “Khonsu-Djehuti” associating him with Thoth. While in Thebes, Khonsu was associated with Ra, Shu, Min and Horus. During the later period Osiris and Khonsu were known as ‘the two bulls’ and represented the sun and the moon respectively.

Although firmly associated with Amun and Mut at Thebes, at Kom-Ombo in Aswan, Khonsu was considered to be the son of Sobek and Hathor (again linking him to Horus, too depicted as their son in this unifying complex). In Edfu he was considered to be the son of Osiris and known as “the son of the leg” (the leg being the part of the dead king’s body which was thought to have been found in this nome).

Khonsu, in Kom-Ombo, Aswan depicted as being the son of Hathor and Sobek

Khonsu was usually depicted as a young mummiform man in the posture of a mummy. In his role as the young son of Amun he generally wears the sidelock of youth and the curved beard of the gods. He often wears a full lunar disc resting in a crescent moon as a headdress and carries a crook and flail in his hands (the crossing of the royal insignia, linking him with the pharaoh and Osiris). His association to Osiris was further extended with the resembling chthonic wrapping around his legs and too the crossing symbol on his upper body. Occasionally, he bears a staff topped by the Was (representing power) or the djed (representing stability, ‘the spine of Osiris’). He generally wears a loose necklace with a crescent-shaped pectoral and a counterpoise in the shape of an inverted key-hole. In his mummiform aspect he looks so similar to Ptah that the only way to tell them apart is to check his necklace, as the counterpoise worn by Ptah is a different shape.

Khonsu could also be depicted as a falcon-headed man, but unlike Horus or Ra, his headdress is primarily topped by a lunar symbol. (in contrast to their solar). Though sometimes, Khonsu wore the solar disk, so too the double-plume of Osiris, Min and Amun. Like Thoth, he was associated with the baboon, but was only rarely depicted in this form.

Falcon-headed Khonsu at Karnak, wearing the double-plume and the solar disk-uraeus.

During the later period he may be depicted on plaques as fully human or in his falcon-headed form, together with his parents Amun and Mut. He may also be depicted standing on the back of a crocodile, like Horus. As “Khensu, the chronographer” he wears the solar disk on his head and holds a stylus in his right hand. Khonsu was also a great lover of games, especially senet. He was also frequently recorded playing a game of senet against Thoth. In the legends of this game, Khonsu wagered in time, while Thoth wagered in his secret wisdom, sharing their abilities in their equaling accomplishments.

꧁ Khonsu: Values and Functions ꧂

  • Cleanse and exorcism of evil spirits, negative thought-forms and blockages of all sorts.
  • ‘Devour to become the gods by heart’, applicable as integration of morphic fields into ones being, by heart: a torus-weaved integration.
  • Fertilization; personal as environmental
  • Rejuvenation; personal as environmental
  • Environmental replenishing; healing rains
  • Healing of time & space: mastery of past, present & future timelines in timelessness’ timeliness
  • Mastery of space and form; interactive bi-locating in quantum;
    Khonsu took many forms for different purposes, and possessed the ability to interact in between his form for the benefits of a mutual interest.
  • Master of synthesis; as embedded in the name of Khonsu, master the alchemising crossing of two to be one in its synthesized form
  • Master the subconscious and emotional attributes, among all other associations with the Moon and its ebbs and flows
  • Astral travels; as ‘the traveler’ and ‘traverser across the sky’, knowing all of time’s phases and existences; Khonsu guides through all the vast layers in time and space, accompanying with his protective presence
  • Remote viewving, in the name of Khonsu’s own self-describing name, being Elusive and Like a Phantom, existing in places beyond one’s physical presence.
  • A portal to the Temple of Khonsu, Karnak; a meditative seat to connect with Khonsu
  • A connection to the symbols and insignia of Khonsu, depicted and portrayed in his scripted, statuary examples and many forms.

꧁ Khonsu: Energy Channel ꧂

  • Comes with lightness and total relaxation
  • Helps you look at yourself from the inside out, as if looking at yourself from the outside in
  • Responsible for spiritual development and achieving goals through inner work on oneself
  • Helps to recognize, accept and transform one’s fears
  • Heals the body, healing channels
  • Works with the heart center
  • Opens doors to the subconscious mind and helps you develop therein, which in turn affects all of life.

꧁ Khonsu: Epithets ꧂


Greatest God of the Great Gods
The Royal Placenta
Khonsu, Decider of the Lifespan
The One Who Lives On Hearts
Traverser Across The Sky
He Who Traverses Egypt In Order To Rule The Two Halves In His Great Name
Pendulum of Heaven
Divider of Months
Khonsu, Heart of Ra, Who Knows All Things
The Lion Great In Strength
He Who Makes Slaughter Of The Foes of the Wadjet Eye
Khonsu the Child
Khonsu the Provider
Khonsu Spellcaster of Thebes (and Chaser of Demons)
Khonsu in Thebes(-Neferhotep)

꧁ Hymn to Khonsu ꧂


Hail unto thee, O Messenger of the Gods!
Khonsu, the traveler of the night sky,
Who traveleth through the heaven like Thoth.
Mut-Bast is thy mother
And Amen-Ra-Temu-Kephra is thy father,
Thou makest women fruitful,
And makest the human germ to grow
in thy mothers womb.

Thou art the Moon, the light -bearer,
The moon by night, and the lord of Ma’at.

Thou art great and mighty oh Moon God,
Khonsu, messenger of the Great Gods,
Traveler of the night sky in the form of the Moon.

Thou art a child in the morning, an old man in the evening,
a youth in the beginning of the year
who cometh as a child after he becometh infirm,
who reneweth his births like the disk.

Thou art the Great God, the Lord of Heaven,
Lord of Gods, Khonsu-Nefer-Hetep-Tehuti,
Lord of Annu, Lord of rest, Chief Mabi,
Peace, peace, O Gracious One,
Who art peace, and who love peace.

Thou art the Great God, Khonsu,
the Mighty, who cometh forth from Nut.

Thou art the sun at sunrise and the moon.

Thou art Khonsu the chronographer,
who holdest the stylus in thy right hand.

Thou art Khonsu-Nefer-Hetep
who hast absolute power over all evil spirits
which infest the earth, air, sea, and sky.

Protect us from pain, sickness, and disease. Protect us from decay, madness, and death.

We invoke thee.

Show us thy Wisdom.

Thou makest the plants to grow and the fruit to ripen,
and animals to conceive.

Thou whom the Gods adore.

Thou art the God of love whom men and women adore.

Thou art Healer and Powerful in Magic!
Protect us!

Accept our offerings, O Great Moon-God Khonsu,
who lives forever.


I’m gonna try to watch. Hopefully it won’t scare my knickers off lol. Sorry if inappropriate for thread. :blush:


I LOVE Khonsu! time travel, healing, shapeshifting, omni-communication and keeps our moony energies in check! I feel his stability and his strength. I am so grateful for this beautiful project. Thanks to Captain and our sensin-sensei! :slight_smile:


Congrats @sensin-sensei ! :mage: :mage: :mage:

The second episode came out yesterday. Excellent series :crescent_moon:


Thank you too @Rosechalice and each and every particpant, well the whole community really, for another companionship and intriguing journey.

And yes, most-especially and once again; infinite and whole-hearted greetings to @Dreamweaver, ‘Fulfiller of Dreams’.

:last_quarter_moon_with_face: :raised_hands: :first_quarter_moon_with_face:


This image! :heart_eyes:

Thank you so much Captain and Sensin-Sensei for this beautiful, precious gift of the enhanced Khonsu connection :sparkling_heart:

I’ve been getting quite a good buzz in my entire body when connecting, but it’s a very pleasant one.

I can already attest to this, as I’m feeling my heart space especially activated. Like that butterfly feeling that turns into a warm sensation of expansion. So powerful and beautiful! :sparkles:


I was thinking where I’ve heard the name khonsu recently, and it clicked when I saw this. My friend who’s a big marvel fan recommended me moon Knight just a week ago


Episode 2 is out now, it’s pretty exciting.
I encourage you to check it out. :grin:


"A Game of Senet, Illustrations"



Thoth wagered secret knowledge, Khonsu wagered a portion of his light. The game went on for many hours, each god being an equally skilled player of Senet.”

" I wouldn’t trust the face of Khonsu in a game though lol, he is the god of all phases and it’s many faces afterall"

Some primer impressions shared in correspondences, mixed with some phrases and traces;

“I really like Khonsu lunar energy!
By the way, when I close my eyes - I can clearly see my spine, the whole channel, and the jets of energy - cobra effect (I don’t know what they’re doing exactly yet - exploring spinal health, lol)”

“I’m sure the Djed (which Khonsu holds) comes into play here. It’s a very important symbol[…] It is the transformed and raised spine of Osiris, of his royal dignity and excellence.” (etc etc)

Here, Wadjet is depicted posed on the raised djed (pillars)

More Depictions on the Djed Pillar

Khonsu holding the djed-staff (with an emerging was-symbol)

“Also, I did a crossing meditation, where I connected left foot with right hip, then right hip with left shoulder (as depicted). And vice-versa… This was a powerful chthonic connection, very intense vibrations, energies from beneath where pulled up to the upper bodies energy centers and then crossed across the eating heart.”

Marvel-Khonsu: Powers and Abilities (shared in the project-thread)

Powers and Abilities


Khonshu has the conventional powers of the Ennead (the Heliopolitan gods), such as:

  • Superhuman Strength: Khonshu can lift (press) 60 tons.
  • Superhuman Durability: Khonshu possesses superhuman durability that allows him to withstand unspecified levels of injury.
  • Regenerative Healing Factor: Despite his god-like durability, it is possible to injure Khonshu, but any damaged tissue heals much faster and better than even the healthiest human.
  • Immortality: He is extremely long-lived and is immune to disease and aging.
  • Magic Manipulation: Khonshu can manipulate mystic energies for supernatural effects such as interdimensional teleportation, telepathy, healing the injured, resurrection, earthquakes and to grant superhuman powers to mortal beings such as the Moon Knight
  • Lunakinesis: Khonshu was seemingly able to manipulate objects made out of moonrocks (including Uru)
  • Power Absorption: Khonshu was able to steal the powers of various heroes and store them inside some Ankhs.

More info on Marvel’s Khonsu:
Khonshu (Earth-616) | Marvel Database | Fandom

That Royal Cobra posing over his chest and on his belt…


Beautiful Sensei! Congratulations on another incredible creation with Captain! :heart:


How many copies of Khonsu are there in total?


9 owners
10 copies as it seems

The Exalting Khonsu and the State of Bindu

To continue our study of the symbolism behind the kamutef and Min, we will turn to the mysticism of Hindu Tantra, because our Min from Pharaonic Egypt also has a connection to this esoteric knowledge of India. The Min, who wears the Red Crown, Desheret 𓋔, always has a curious tubular extension protruding from the back of the head which leads to the platform upon which the figure stands. This distinctive trait is also seen in the Supreme God Amun, and its significance is quite important.
The Hindu mystic science of Tantra reveals valuable information concerning this particular symbolism of the Pharaonic Min according to its location at the head:

There are two higher centers in the brain which are commonly referred to in kundalini yoga: Bindu and Sahasrara.
Bindu is located at the top back of the head, where hindu brahmanas keep a tuff of hair. This is the point where one first divides itself into many. Bindu feeds the whole optic system and is also the seat of nectar or amrit.
Sahasrara is supreme; it is the final culmination of kundalini shakti. It is the seat of higher awareness. Sahasrara is situated at the top of the head and is psychically correlated to the pituitary gland, which controls each and every gland and system of the body.

Swami Satyananda Saraswati, Kundalini Tantra

Bindu, representing *the sacred symbol of the cosmos in it’s unmanifested state". the subtle bodily crossing point where creation begins, where unity becomes through winds and drops. In case and meta-fantasticly, it is the point where the mandala, representing the Universe, is created and expanded upon. A needles eye-point of the weave, paralleling to the primeval, or celestial, waters of Egypt, and the many tells of the first arisen mound and The Great Cackler of the egg sourcing celestially celebrated terrestrial creation, a marriage to, as by, the primordial seed and ova.

It is worth noticing that in Pharaonic culture we also meet a symbolic tuff of hair, the so-called ‘sidelock of youth’ which is left to grow on the right hemisphere of the head (as in Khonsu’s idol), the hemisphere associated to holistic and religious thought. It is actually a braid, which is the interlocking or fusion of two polarities. The most important aspects of our Min and Khonsu symbolism regarding this hindu, or rather, bindu-parallel, are found ahead in it’s relation to the fiery quality familiarly related to the Red Crown or Desheret which is summoned in the Pyramid Texts as a ‘fiery serpent’ (utt. 221) and associated to the Ka in the ‘Fire Utterance’ number 25.
To quote; Swami Satyananda says in Kundalini Tantra:

The seat of Bindu is at the top back of the head, exactly at the spot where hindu Brahmans leave a tuff of hair growing. Although this custom is still being followed today, its original purpose has been completely forgotten. In Sanskrit that tuff of hair is called shikha, which means ‘the flame of fire’. Here, the word ‘flame’ stands for the flame of vasanas or the hidden karmas belonging to the previous life.
In the tantric scriptures, the symbol of bindu is a crescent moon on a moonlit night. This symbol is very rich in meaning. The crescent moon indicates that bindu is closely related to the kalas (phases) of the moon, as are the endocrine, emotional, and mental fluctuations of human beings.
The symbol of Om [the creative verb, as Hu in Pharaonic culture] also contains the representation of bindu in its uppermost part, which is a small point above a crescent moon. In fact, all the chakras are symbolized within the body of the Om symbol, as are the three gunas or qualities of the created world: Tamas, Rajas, and Sattva. [This is the symbolism of the nekhakha held by Min’s raised arm]. These chakras exist in the realm of prakrti [Nature/Mut] and its gunas. In the Om symbol, bindu, however, is placed separately from the main body to indicate that it is transcendental and beyond the fetters of nature.
Bindu visarga belongs to the seventh or highest loka of satyam, theplane of truth [Ma’at], and it also belongs to the causal body, or anandamaya kosha [the Ka]. It is said that when bindu visarga awakens, the cosmic sound of Om is heard and one realizes the source of all creation [Tum], emanating from the bindu point and crescent moon above the symbol of Om.
The red and white bindu –The bindu is the cosmic seed from which all things manifest and grow [Tum]. It is often related to male sperm [𓂺 (ka)] because from the tiny bindu of a single spermatozoon, joined with the female ovum, a new life grows. The act of conception is a perfect symbol of the principle of the bindu. In fact, bindu is explained in these terms in many of the texts of tantric kundalini yoga.
In the Yogachudamani Upanishad (verse 60) it says:

*“The bindu is of two types, white and red. The white is shukla (sperm) and the red is maharaj (menses).”

Here the white bindu symbolizes Shiva, purusha or consciousness [the masculine principle, the ejaculating Tum], and the red bindu symbolizes Shakti, prakrti [Mut] or the power of manifestation. The white bindu lies in the bindu visarga [at the top back of the head] and the red bindu is seated in muladhara [the lowest chakra that is the root to earth]. The purpose of Tantra Yoga is to unite these two principles so that Shiva and Shakti become one."*
The text continues (verse 61):

“The red bindu is established in the sun; the white bindu in the moon. Their unionis diffi􏰁ult.􏰈 The sun represents pingala nadi and the moon represents ida. The two bindus symbolize the merging of the world of opposites, in terms of male and female. Out of their union results the ascent of kundalini.”

Again the text continues (verse 63):

“When the red bindu (Shakti) moves upwards (the ascent of kundalini) by control of prana, it mixes with the white bindu (Shiva) and becomes divine”

All the systems of yoga control the prana in one way or another to bring about this union. In some cases it is through direct control, as in pranayama [control of breath], while in other cases it is less direct. Nevertheless, the meaning of these two polarities, Shiva and Shakti, leads to superconsciousness. Verse 64 states:

“He who realizes the essential oneness of the two bindus, when the red bindu merges with the white bindu, alone knows yoga.”

This sacred science of the Upanishads is no different than that of Pharaonic Egypt. It is expressing a religious reality: a union or yoga of the inner duality. It is the universal teaching of Man’s spiritualization, Man’s original religion.

The symbols are similar enough to perceive the fact that we are speaking of a reality and not one that may have its origins or foundations in human culture. On the contrary, human culture (which is the cult) is seen to develop from this the very religious essence and sense of the sacred as Mircea Eliade has shown in his works.

The idea of the Red and White bindu in Hindu Tantra is inevitably linked to the Pharaonic symbolism of the red and white crowns, the "Desheret” 𓋔 and "Hedjet” 𓋑, and the union of these functions is clearly contemplated with the symbolism of both crowns as one in the "Pschent’ 𓋖. Traditionally, these crowns have been interpreted as symbols declaring the political unityof ‘Upper’ and ‘Lower’ Egypt meaning that it is supposedly a political symbol. In reality, all Pharaonic symbols have an original meaning of spiritualization seeded in essence and essentially sprouting, and the “union of the two lands” is far from being (solely) a literal description of geographic locations unified through political authority, detached from the weave of the unseen.

These red and white crowns are not strictly and solely ‘royal emblems’ and their original meaning is not political, but of spiritual excellence. These are symbols which speak in the language of an initiatory and Sacred Science. As the Upanishad states, the red ‘bindu’ which is the feminine energy ascends to the crown of the head, and this is exactly what is expressed in the images of Min and Amun when we see a red pole connecting the base under the feet with the crown. The red and white colors that dominate the image of Min, as well as the feminine and masculine powers combined as a phallus at the navel also speak the esoteric language of Tantra yoga wherein the disciple is made to reconcile or fuse the feminine and masculine aspects of self (Shiva and Shakti), marrying the ever-infinite creating sexuality of the cosmos as the alchemical opus of the cosmic man.

The reconciliation of opposite or reciprocal vision is a cognitive faculty awarded by Ma’at. It has a totemic or zoomorphic (psychic) symbolism captured in the totems of the serpent and vulture which protrude from the forehead or brow of Pharaoh. The brow is the location of Ajna Chakra in Tantra which is the vital location of mind: the “place” where duality begins and ends.

The Crowns, Red and White, represent our hemispheres of thought. All thought requires a duality, and opposition, a polarity. This is usually found as Great Father and Great Mother myths: Sky and Earth, Male and Female, North and South, ‘Upper or Lower Egypt’, etc, etc. Pharaonic culture portrayed this as a “battle between Horus and Set”: one that could only be settled by the power of Thoth: the divine Intelligence.

Now, it is interesting to find that the crescent moon is described as a notable symbol of the mystic seed “bindu” in Hindu mysticism because it identifies Khonsu in Pharaonic art. Once again, quoting of the crescent moon from Satyananda on Tantra mysticism, repeated in order to quote immediately from Wallis Budge on the Khonsu of Egypt:

(…) In the tantric scriptures, the symbol of bindu is a crescent moon on a moonlit night. This symbol is very rich in meaning. The crescent moon indicates that bindu is closely related to the kalas (phases) of the moon, as are the endocrine, emotional, and mental fluctuations of human beings.

Now Wallis Budge on Khonsu:

From a series extracts quoted by Dr. Brugsh from the inscriptions on the Temple of Khonsu at Thebes we find that he was the 'Lord of Ma’at, like Ptah, and the ‘Moon by Night’; as the New Moon he is linked to a mighty, or fiery bull, and as the Full Moon he is said to resemble an emasculated bull. As Khonsu-Pa-Khart he caused to shine upon the earth the beautiful light of the crescent moon, and through his agency women conceived, cattle became fertile, the germ grew in the egg, and all the nostrils and throats were filled with fresh air. He was the second great light in the heavens, and was the “first great [son] of Amun”, the “beautiful youth, who maketh himself young in Thebes in the form of Ra…”
As a Horus god he was the son of Osiris, the ‘Bull of his Mother’, 𓂓 𓂺 𓃒 𓅐 𓏏 𓆑 , he was identified with Amsu-Ra [Min-Ra] and was regarded as the brother of the Bull Osiris.
The phase of Khonsu which appears to have been of greatest interest to the Egyptians was that which was deified under the name of Khonsu Nefer-Hetep [Khonsu Harmony-Peace]. This god not only ruled the month, but he was also supposed to possess absolute power over the evil spirits which infested the earth, air, sea, and sky, and which made themselves hostile to man and attacked his body under the forms of pains, sickness, and diseases, and produced decay, and madness, and death. He it was, moreover, who made plants to grow, and fruit to ripen, and animals to conceive, and to men and women he was the god of love.

Although not entering an in-depth discussion about the Khonsu and the Theban triad including Mut and Amun, it is important to notice that the crescent moon symbolism is related to gestation. Wallis Budge comments on the Khonsu saying “through his agency women conceived”.

Let us remember the teaching of the Eye of Horus wherein spoken of perceiving the inner meaning referring to oneself. The Great Mother is the soul of Man, the psyche.
She is inseminated with the seed (bindu) of Amun, the Supreme God. This seed is of course spiritual, a fiery seed which gives insight and wisdom in Man. Khonsu here is represented with the Moon: the luminary of Thoth. This vital function is associated to the left eye, the missing Eye of Horus that Thoth recomposes once the reconciliation of opposites occurs. We are speaking of a vital function associated to the right hemisphere of the brain, the side from which extends the sidelock of youth depicted on the Khonsu.

Khonsu as a human figure, represents Man in possession of certain divine powers. The symbol of the crescent moon being the stand, or barque, of the disk on the head represents the moment of eclipse; of the New Moon when the solar and lunar powers come into conjunction every month. It is interesting that Wallis Budge observes that the might of the bull is expressed during New Moon, while it’s lack of fertility or sterility is linked to the Full Moon. In the form of the Mighty Bull, the Min-merging Khonsu familiarizes with Osiris as the two bull-brothers. This relationship between the brothers, is very similar to the two phases of the Sacred Bull, Apis, being diurnally and nocturnally united by the phasing embodiment of the soul of Osiris, and that of Ptah. In fact, as previously mentioned, depictions of Khonsu are so much in identity with Ptah, that only a slight detail of the worn necklace counterweighting talisman by the back of the neck, differs the two in depictions.

The netherworldly Khonsu of the heavens, holds in his hands a variety of symbols, an attire shared with Ptah as much as Osiris, all three lower-bodily-wrapped in bandage symbolizing their chthonic, manifesting supreme dominion. There is the Heq Scepter 𓋾, and the Nekhekha Scepter 𓌅 , the tripartite nature of the psyche, while the Heq is the item which represents the gathering together of those three aspects. The Djed pillar among-so, represents the 4 cardinal virtues, and there is an Ankh on top that is related to the shni 𓍲 and shnw 𓍶 symbols. And there is also the was scepter 𓌁 that represents divine lineage.

Despite the numerous symbols, and the reality that we cannot discuss them all at once, we must be aware that Khonsu is symbolizing the Holy Child: the result of the harmonic fusion between Mut and Amun. The Khonsu, with all its attributes has the power to dispel all evil and hostile forces and even death. This is a description of a spiritual quality in Man, the “Horus” of a person.

The Kamutef or “Ka of his Mother” is an interesting and complex symbolism of Pharaonic religion which is obviously mystic and thus impossible to understand or even begin to comprehend with a secular mentality. With the Kamutef symbolism we are invited into the Pharaonic explanation of the Immaculate Conception. This is the spiritual insemination of the psyche or soul of Man by God, better said, by a power of God who is Gabri’el (“Power of God”) in Abrahamic traditions, while here it is Khnum: a “god” that we will revisit.

For now there is the liking to end this section with a quote from the Pyramid Texts where Khonsu is named. This utterance is the so-called ‘cannibal hymn’ we have already spoken of. As we saw then, the sky and earth trembling announce the birth of the Divine Child who has power over all evil forces.

The sky is overcast,
The stars are darkened.
The celestial expansions quiver,
The bones of the earth gods tremble.

The planets stand still,
After they have seen Unas dawning as a Ba,
As a divinity who lives by his Father,
And [who] is nurtured by his Mother

Unas is Lord of Wisdom.
His name is unknown by his Mother.

The glory of Unas is in heaven,
His might is in the Spirit World [Akhet],
Like his father Atum, who begat him,
He has begotten him mightier than he.

The Kas of Unas are behind him,
His maid-servants are under his feet,
His gods are above him,
His uraeus-serpents are upon his brow;
The guiding serpent of Unas is on his forehead,
She who perceives the soul (of the enemy), (As) a diadem, a flame of fire.

The neck of Unas is on his trunk.
Unas is the bull of heaven,
Who conquers and wills in his heart
To live on the being of every god, He eats their entrails

And their bellies are full of Heka From the Isle of Flame.

Unas is equipped: he has incorporated his spirits.
Unas dawns as the Great One [Ra],
Lord of those with helpful hands.
He sits in the place of Geb (the earth).

It is Unas who judges with him whose name is hidden,
(On) this day of slaying the eldest (gods).

Unas is the lord of offerings [Thoth],
Who knots the cord,
Who himself prepares his meal.
*Unas is he who eats men and lives on gods, *
(He is the) Lord of messengers,
Who distributes orders [or messages].

It is “Grasper-of-the-top-knot”,
Who is in Kehau [?] who lassoes them for Unas
It is "The serpent with the raised head " Who watches them (the gods) for Unas, Who retains them for him.
It is “He who is upon the redness”
Who binds them for Unas

It is “Khonsu who slaughters the lords (gods),”
In that he beheads them for Unas, And takes out for him what is in their body.

He (Khonsu) is the messenger Whom he sends forth to punish.