Category Archives: Deity

The Goddess Werethekau & Isis

“O, Isis, Great of Magic, deliver me from all bad, evil, and typhonic things…” —Ebers Papyrus, 1500 BCE

Werethekau as a winged Cobra Goddess (photo by Mark Williams)

One of Isis’ most powerful epithets is “Great of Magic,” which you may also see translated as Great One of Magic, Great Sorceress, or Great Enchantress. In Egyptian, it is Weret Hekau or Werethekau. (“Wer” is “great” and “et” is the feminine ending. “Hekau” is the plural of “magic,” so you could also translate it as Great of Magics.)

Isis is not the only Goddess Who is called Great of Magic. Indeed, many of the Great Goddesses bear that epithet: Hathor, Sakhmet, Mut, Wadjet, among others. Gods are also Great of Magic, notably Set in the Pyramid Texts.

There is also a Werethekau Who is a Goddess in Her own right, rather than an epithet. As so many Deities were, She was associated with the king, and especially during his coronation. There had been some doubt among Egyptologists about whether Werethekau was indeed a separate Goddess. But recently, Ahmed Mekawy Ouda of Cairo University has been doing a lot of work tracking Her down. He’s gathered references to a priesthood and temples for Her that seem quite clear. More on all that in a moment.

In addition to the Great of Magic Deities, there are objects called Great of Magic, especially objects associated with the king, such as the royal crowns. In the Pyramid Texts, the king goes before a very personified Red Crown:

“The Akhet’s door has been opened, its doorbolts have drawn back. He has come to you, Red Crown; he has come to you, Fiery One; he has come to you, Great One; he has come to you, Great of Magic—clean for you and fearful because of you . . . He has come to you, Great of Magic: he is Horus, encircled by the aegis of his eye, the Great of Magic.”

—Pyramid Texts of Unis, 153

A Lioness-headed Werethekau from Karnak — A lioness-headed Werethekau from Karnak

Some amulets, including a vulture amulet, a cobra amulet, and, as in the example above, the Eye of Horus amulet are also called Great of Magic. So is the adze used in the Opening of the Mouth ceremony.

With all this great magic going for him or her, the king or queen becomes Great of Magic, too. King Pepi Neferkare is told, “Horus has made your magic great in your identity of Great of Magic” (Pyramid Texts of Pepi, 315). Queen Neith is told, “Horus has made your magic great in your identity of Great of Magic. You are the Great God” (Pyramid Texts of Neith, 225).

I wonder whether there might be some primordial connection between the Great of Magic royal crowns and the Great of Magic royal throne—Who is Iset, the Goddess Throne. There is a votive stele that shows Werethekau and gives Her the epithet Lady of the Throne of the Two Lands. Perhaps we can understand the accouterments of kingship as personified extensions of the Power, Divinity, and Magic of the Living Great Goddesses, which were empowered by Them in order to bestow upon the king his own power, divinity, and magic.

A cobra-headed Werethekau...also from Karnak. Lots of Great of Magics at Karnak, eh? — A cobra-headed Werethekau…also from Karnak. Lots of Great of Magics at Karnak, eh? Or should that be Greats of Magic?

The magic of the crowns is enhanced by the protective uraeus serpents often shown upon them. They’re not just snakes, of course; They’re Goddesses. Most often, the Uraeus Goddesses are Wadjet and Nekhbet or Isis and Nephthys, representing Lower and Upper Egypt. But Werethekau is a Uraeus Goddess, too. The uraei are also known as “Eyes” due to the similarity between the Egyptian word for “eye” (iret) and the word for “the doer” (iret)—because it is the Eyes of the Deities that are the Divine Powers which go out to do things. (Very similar to the active and feminine Shakti power in Hinduism.)

The Pyramid Texts of King Merenre associate the Eyes with the crowns:

“You are the god who controls all the Gods, for the Eye has emerged in your head as the Nile Valley Great-of-Magic Crown, the Eye has emerged in your head as the Delta Great-of-Magic Crown, Horus has followed you and desired you, and you are apparent as the Dual King, in control of all the Gods and Their kas as well.”

—Pyramid Texts of Merenre, 52

The human-headed Cobra Goddess Werethekau nursing Tutankhamum

The Uraeus Goddesses or Eyes are powerful, holy cobras Who emit Light and spit Fire against the enemies of the king and the Deities. Learn more about Isis as Uraeus Goddess here.

When Werethekau is an independent Goddess, She may have the body of a woman and head of a cobra, be in full cobra form, and we even have a few instances of the Goddess in full human form. Among Tutankhamun’s grave goods is a figure of Werethekau with a human head and cobra body nursing a child Tut.

She also has a lioness form. We know of a lionine Isis-Werethekau from the hypostyle hall at Karnak. A number of the Goddesses with a feline form—Sakhmet, Mut, Pakhet—were also known as Great of Magic, so we can understand that powerful magic has not only a protective and nurturing side, but also a fierce and raging one. Which seems about right if you ask me; magic can be very positive and healing or, if used unwisely, a real mess.

Isis-Werethekau from the Great Hypostyle Hall at Karnak. You can read Her name in the hieroglyphs above Her. Click to enlarge.

So far, I haven’t tracked down the oldest reference to Isis as Great of Magic. Since She has always been a Goddess of great magical power, the association is ancient. Perhaps it has always been. Perhaps there’s something to my guess about The Great-of-Magic Throne. Or perhaps Professor Ouda will come to my rescue if I can ever get a copy of his thesis about this.

In Ouda’s article outlining some of the references to Werethekau’s priesthood and temples, several of the extant references to Werethekau also tie-in Isis and Her Divine family.

For instance, on a stele of a chantress of Isis, the chantress is shown playing the sistrum and adoring Isis-Werethekau. The inscription reads, “adoring Werethekau, may They [Isis and Werethekau?] give life and health to the ka of the chantress of Isis, Ta-mut-neferet (Isis the Beautiful Mother).” In fact, on the less-than-a-dozen votive stele we have and on which Werethekau is named or depicted, many of them are stele for people who served Isis in some priestly capacity; they may have also served Osiris and Horus, too.

Ta-mut-neferet holds the hand of a man identified as “the servant of Osiris.” Another stele calls Werethekau “Lady of the Palace” and is dedicated by a chantress of Osiris, Horus, and Isis. A man who was Second God’s Servant of Osiris, God’s Servant of Horus, and God’s Servant of Isis was also God’s Servant of Werethekau, Lady of the Palace.

Iset Werethekau in hieroglyphs...three different ways — Iset Werethekau in hieroglyphs…three different ways

Ouda also notes that Lady of the Palace may be Werethekau’s most common epithet. That is quite interesting in light of the fact that Lady of the Palace (or House or Temple) is the very meaning of Nephthys’ name. (Learn more about that here.) And of course, She, too, is called Great of Magic. Together, Isis and Nephthys are the Two Uraeus Goddesses and the Two Greats of Magic.

So if the question is, “is Werethekau an independent Goddess, a personified object, or an epithet of other Deities?”, the answer is, “yes”. With the beautiful and, to my mind, admirable fluidity of the Egyptian Divine, She is all these things…and most especially, a powerful aspect of Isis, the Great Enchantress.

What does it mean to serve the Goddess Isis?

The pharaoh, as High Priest, makes offering to Isis

With a number of us gearing up to serve as ritualists in an upcoming Pacific Northwest Fall Equinox Festival, I’m re-running an older post on what it means to serve Isis as Her priest/ess. (Also, I’m scrambling to get the ritual written before our next Festival Crewe gathering, so bear with me.)

Of course, not all of our Festival ritualists will desire a relationship with Isis beyond the festival. Probably most won’t; they may already have important Divine connections in their lives. But for those who may, I offer these next few posts as starting thoughts for discovering a specific type of relationship with Her.

Oh, and another thing. As these are older posts, they used the gendered terms “priestess” and “priest.” As a community, we haven’t yet settled on a gender non-specific title for the intensely connected relationship with the Goddess that I will be talking about. So I’m going to try out a new one…and we’ll just see how that goes.

In ancient Egypt, the terms were very gendered; you really can’t get around that. One was either a Male Servant (hem) of the Goddess or one was a Female Servant (hemet) of the Goddess. So we’re not going to rely on ancient Egyptian terms, but English.

And now, here’s the older post with updates…

A priestess shakes the sistrum to please the Goddess — A Servant of the Goddess shakes the sistrum to please Isis

Of course, we can all have a deeply meaningful personal relationship with the Deity or Deities of our choice in whatever capacity we choose. But being a ministrant of the Deity is a particular kind of relationship; a particularly worthwhile one if you find yourself attracted to Isis.

If you already serve a specific Deity, you have likely already done some thinking on this topic. If not yet, you may decide, sometime in the future, that you’d like to have a deeper, more formal relationship with Isis as Her ministrant.

But what does it mean to serve Isis in this way? The easy answer is that it means different things to different people. The more difficult, and truer, answer is that we each have to figure out for ourselves what it means to us.

So how do we do that?

A good place to start is with what it has meant to serve the Goddess in this intensely connected manner. So over the next few posts, we’ll talk about some of the things we know about ancient Servants of Isis as well as some of the ways we can discover for ourselves what being Her ministrant may mean to us today.

Serving the Goddess

Service has been part of a ministrant’s job description as far back as we know. In one sense “one who serves” is the very definition of this role. This is true of our English word “minister.” To minister is to serve and, as you can see, it is the basis of the non-gender-specific word I’m trying out here. Generally, a ministrant’s service goes two ways: to the Divine and to the greater circle of worshippers.

A priest of Isis carries a sacred vessel in veiled hands

For people in mainstream religions, which have very prescribed ways to serve, things are—in at least this way—easier. For example, if you are a Catholic priest (you can’t be a Catholic priestess), you would have a very clear idea of what it meant in your particular religion to “serve God.” You would have gone through specific training meant to teach you precisely this.

Having precise ways to serve was true in ancient temples of Isis, too. Besides the upkeep and maintenance of the temple complex, there were particular ritual acts that had to be performed every day; for example, opening the shrine of the sacred image of Isis each morning and “putting Her to bed” each night. And of course, there were offerings to be made, festivals to be celebrated, and funerals to conduct. A ministrant of Isis might play the role of the Goddess in certain rituals. The Servants of Isis would learn the words to the sacred songs and invocations and how to perform them properly in the rites. Some served as sacred musicians.

A priestess carries a sacred vessel in veiled hands

But this type of formal structure of service is not available to us today. In a non-mainstream, more informal type of spirituality—such as those of the modern Pagan-Polytheist-Wiccan-Witch-insert-your-identifier-of-choice-here communities—things are less clear. It means that this path, if truly and deeply followed, is more difficult than those of mainstream religions because we have to blaze our own trail. It also requires a significant degree of perseverance and self-honesty to be able to make the important decisions that we must make when creating a personal path.

To take this alternative path, we need perseverance because we will not always know which branch of the path to take…or it will be dark…or it will even be boring. We need self-honesty because we often walk this path alone. And walking alone, with no one to consult, we can sometimes take a wrong turn. We can delude ourselves into not seeing things about ourselves or a situation that we should be seeing.

On the other hand, this path can be extremely rewarding precisely because it is difficult. Whereas in mainstream religions there tend to be established answers to the Great Questions, we must find our own answers—fresh and new every time. What happens after death? What does it mean to serve Isis? Why is there evil in the world? What is the nature of reality? What is the nature of humanity? What is the nature of the Divine?

All these are important questions that spiritual people have tried to answer from the beginning of time, and for which we still seek answers today. It is worth our time, as lovers of Isis, to seek our own answers to these questions.

Roman sacerdotes of Isis in sacred procession

Some will define service as “doing Goddess’ will on earth.” That’s a valuable insight; but how do you know if you’re doing Her will? Is it as simple as listening to your inner voice? Perhaps. Yet how do you know you’re hearing correctly and not coloring it with your own personal psychology or desires? I can tell you for a fact, it will ALWAYS be colored by your own personal psychology and desires. That’s not a disaster; it just brings us back to that self-honesty thing.

So how do you get around yourself? Discovering how to do that is part of the work of a ministrant of Isis. For some, it may be the key part. So I’m going to come back and talk about this some more when I come to the topic of personal spiritual development in a later post. For now, back to service.

A modern priestess of Isis enters the temple at Isis Oasis — A modern Isian enters the temple at Isis Oasis

What about the other kind of service—service to the greater circle of worshipers?

You’ll find a wide variety of expressions of service in this area. Some ministrants are always available to help those in their circle, whether with spiritual or personal problems. Some take the responsibility of organizing a circle and keeping it running as their service, but don’t expect to be called on the solve personal problems. Some represent their tradition to the greater Pagan community by organizing large festivals. Some organize or moderate blog communities. Some teach. Some don’t.

Again, it is a personal decision as to how you might decide to serve. Yet I do think that we are obligated to do some service of this type. By serving other people in these ways, we acknowledge the importance—the value—of other people. By serving people, we integrate this knowledge in a deep, intimate, and personal way. (I hear some of you moaning right now. People are SO difficult. Yes. Yes, they are. And complicated. You bet they are. But they are also very worth your time and care. So very, very worth it.)

The same is true of service to others who are not a part of your circle; humanity as a whole. Many religions—most religions, actually—place value on helping those in need. Feeding the hungry. Clothing the cold. Sheltering those without shelter. This sort of service is appropriate for the ministrant of Isis as well. Caring in this way makes us aware of other people and their needs and problems. It encourages our compassion and discourages our ego-centered-ness. At the very least a Servant of Isis should give money to charity—anonymously, if possible. Do other good deeds. Help people. Help the earth. And be aware of doing whatever it is you are doing in the spirit of service—with an open, compassionate heart. In this, we do our best to imitate the compassion of Isis Herself when She healed the child of the woman who refused Her shelter or withdrew the spear from Set even as He threatened Her own son, Horus.

Ultimately, serving others makes this world a better place one person at a time. Spread kindness and you will serve Isis.

Invocation Offerings to Isis

A king offering incense and pouring a libation

It seems we have always made offering to our Deities. Many have also honored their dead with offerings, as the ancient Egyptians did. Our ancestors offered the choicest cut of meat to the Great Hunter Who had helped them in their hunt. They gave the first handful of ripe berries to the Wild Mother Who had guided them to the mouth-watering cache. They shared their holy days and good fortune by offering feasts to their dead. They filled temples with sumptuous meals and beautiful scents for the Goddesses and Gods. They created art in enduring stone and precious metals and offered it to the Divine Houses.

From Christian tithing to Hindu puja to the stargazer lilies I grow and place upon Isis’ altar, we humans continue to make offering. Perhaps there is something of an inborn impulse to do so.

The Seattle Troll; that's a real VW Beetle in his left hand and a real bridge over his head — The Seattle Troll; that’s a real VW Beetle in his left hand and a real bridge over his head

I came across what I take as an example of that innate impulse one day when visiting the Seattle Troll. Large enough to hold a VW Beetle in one hand and staring out of a single, glassy eye, the Seattle Troll lives beneath the Aurora Bridge in Seattle’s Fremont neighborhood. He was originally a work of art funded by the city, but he has become something more. He has become a Work of Art and now receives offerings from passersby and neighborhood residents.

The day I visited—not a special day, just a weekday like any other—the Troll was supplied with an amazing array of offerings. There were fresh flowers, smoked almonds, jewelry, coins, jams, a bag of fresh cherries, a whole watermelon, a bright pink-orange slab of raw salmon, a whole Dungeness crab, a bar of soap, a pack of cigarettes, two coffee mugs, and two t-shirts. These offerings were fresh, too, the flowers and food as yet unwilted. At first, it looked like someone had temporarily left their picnic. But no. The votives were carefully arranged upon the enormous hands of the Troll. They were clearly presented, and no picnickers were to be found. The items were offerings and nothing less.

Two of the six Devas making continual offering in Hong Kong — Two of the six Devas making continual offering to the Buddha in Hong Kong

I doubt that any of those who offer to the Troll see him as a Deity—at most, he’s a quirky neighborhood spirit. Yet people leave offerings just the same.

Perhaps it’s because when we make offering we are seeking relationship. In the case of the Troll, perhaps we seek connection with the progressive spirit of the neighborhood. Maybe the Troll’s mere existence gave us a chuckle and we offer a gift of thanks, connecting with those who share our amusement or with the Troll’s artist-creators. Perhaps the offerings were intended to be discovered by someone in need, as Hekate’s Supper offerings were meant.

In a divine context, making offering can be a joyful sharing of blessings with the Deity or spirits with whom we have or seek a relationship. As an act of gift giving, offering is a universal way to create the sweet bonds of interconnection and ongoing reciprocity between giver and receiver. Offering encourages generosity in the giver. Some Tibetan Buddhists say that it is this growing generosity in ourselves that pleases the Deities, rather than the actual offerings. Offering can be a meditation, a prayer, a way to honor tradition, an act of devotion, a method of giving thanks, a path to greater openness of spirit.

Making offering was essential to the Egyptian relationship with the Divine while the relationship itself was essential to the proper functioning of the universe. The Egyptians knew that the universal order hinged upon the ongoing, interwoven relationship between Divine and human, natural and supernatural. If human beings failed to provide right worship to the Deities—a significant part of which was the act of making offering—the world would dissolve into chaos and the Goddesses and Gods would not have the energy required to maintain and renew the physical universe. The exchange of energy, the building of relationship made the act of offering an ongoing renewal of the world in partnership with the Deities.

In fact, offering was considered such a key part of the functioning of the universe that there are numerous representations of Deities making offering to each other. From Isis’ temple at Philae, we learn that the Goddess made libation offerings to Her beloved Osiris every 10 days. The temple calendar from Esna notes that She also made offering to Osiris (and to another Deity Whose name is lost) on the 10th day of the first month of the season of Inundation.

In ancient Egyptian temples, the offerings were often food and drink, flowers, incense, perfume, and even special items associated with the particular Deity: jewelry for Hathor, hawk feathers for Horus. Symbolic offerings were given too. The Eye of Horus, for example, could represent many different types of offerings and statuettes of Ma’at were given to represent the offerant’s dedication to upholding the Right and the Just and the True, which is the Being and Nature of the Goddess Ma’at.

But today, I’d like to talk about a particular type of offering, one that may be especially appropriate to Isis as Lady of Words of Power and, as She was called in Busiris, Djedet Weret, the Great Word. Egyptologists today call it an “invocation offering.” Egyptians called it peret kheru, the “going forth of the voice.”

We’ve talked many times about the power of the word in Egyptian practice. Isis conceives something in Her heart, then speaks it into existence. Words can establish, they can move magic, they can nourish and renew the spirit. A Hermetic text from the early centuries of the Common Era expressed the genuinely ancient Egyptian tradition that the quality of the speech and the very sound of the Egyptian words contain the energy of the objects of which they speak and are “sounds full of action.” This is precisely why words are powerful: they contain the energy of the objects they name, which is the energy of original Creation.

Because of their power, many of the most important words were preserved in Egypt’s great temple complexes in structures known as the Per Ankh, the House of Life. Primarily, the House of Life was a library containing information about all the things that sustained life and nourished the soul and spirit—from magic to medicine to religious mysteries.

The sacred words contained in the Houses of Life were sometimes understood as the food of the deceased as well as of the Deities, particularly of Osiris as the Divine prototype of all the dead. One of the funerary books instructs the deceased that his spiritual “hw-food” is to be found in the library and that his provisions “come into being” in the House of Life. A papyrus known as the Papyrus SALT says that the books in the House of Life at Abydos are “the emanations of Re” that keep Osiris alive. An official who claimed to have restored the House of Life at Abydos said that he “renewed the sustenance of Osiris.”

Because of the nourishing and sustaining power of the word, tomb inscriptions not only asked visitors to speak the name of the deceased, but might also ask them to recite an offering formula so that the offerings would be “renewed.” Egyptologists know this as the “appeal to the living.” The deceased assures the living that he or she need only speak the formula with the “breath of the mouth” and that doing so benefits the one who does it even more than the one who receives it.

By speaking the words and naming the offerings, the spiritual essence and magic of those offerings was re-activated and reconnected with its non-physical source so that it could once again feed the spirit of the deceased. It was as if the tomb visitor had given the offerings anew. Since both the human giver and the spirit receiver gained during this process, the act of making offering in this way reinforced and promoted the reciprocal blessings between the material and spiritual worlds.

Thus the peret kheru is an offering where no material object was given, but magically potent words were spoken. Because of the essential spiritual unity of an object, its representation, and the words that describe and name it, the Egyptians considered invocation offerings to be fully as effective and fully as valuable as physical offerings. Invocation offering is a genuine, traditional Egyptian form of offering.

Big Magic: Communing with Goddess Isis

An artistic representation of Kheperu by Steffi Grant; note the human inside the figure of Horus

The Key to Egyptian Magic, Part 3

We’ve been talking about what I call (for lack of a known ancient Egyptian term for it) Kheperu, “Forms” or “Transformations.” It is a way of taking the imaginal Form or Image of a Deity upon ourselves and—for a specific, limited period—thus Transforming ourselves into the Deity; in this case, Isis.

It’s not exactly the same thing as trance possession or “being ridden” by a Loa, as in Voudon. In the case of Kheperu, the ritualist does not lose their own consciousness. Rather, consciousness is expanded. Assuming a Kheper (sing.) is more like stepping into a stream of Divine power, more like being carried than carrying.

When successfully done, Kheperu puts us in touch with a deeper wisdom that serves as guide in any act of magic, mundane or spiritual. It means no more—and no less—than placing the Divine part of ourselves in contact with a greater Divine power. In this way, we “become” the Goddess. The potential that this offers for spiritual development as well as for practical magic is immense.

Kheperu has been around for a VERY long time; this is the famous cave painting believed to be a shaman in the Kheper of a stag — Kheperu has been around for a VERY long time; this is a drawing of the famous cave painting believed to be a shaman in the Kheper of a stag. The human hands, feet, and face are the clue.

People differ in what they believe a Kheper or—as it is often known in modern ceremonial magic—a God/dessform is. Some consider it to be a purely human psychological construct. Some consider the imaginal Form to reflect an archetype, which in turn, reflects a Divine Reality. Most will consider a Kheper to be a little of both—a sacred and enlivened image to which both humanity and Divinity contribute.

I’ve seen some folks using the term “Godform” in a way that suggests that the Form is somehow the whole Divine Being; that “Godform” is just another, perhaps more technical, word for God. Nope. The Form is just that: a form. It is an interface that human beings can use to connect with some part of the Truth of a Deity. I’ve also seen some criticism of using the term “energy” to talk about what we sense in the presence of a Deity as being a bit too new age-y. However, I find it a useful metaphor, so I’m going to continue using it. Feel free to substitute your preferred term if it’s not to your liking.

To me, a Kheper is an image that interprets the Divine energy of a particular Deity or aspect of the Deity to us as human beings. Normally, it would be an image that has some history behind it, an image that has been invested with human spiritual, mental, and emotional energy for hundreds or even thousands of years. When it comes to Isis, we may picture Her in any number of ways that artists have portrayed Her during the thousands of year of Her worship.

To use Jungian terms, we can think of a Kheper as an image recorded in the Collective Unconscious. By assuming the Form, we make it conscious rather than unconscious. These images live by virtue of the energy, both Divine and human, invested in them.

Like the ancient Egyptian who dons the cloak of the Great Lady and becomes the Great Lady, we, as modern devotees, can also put on the cloak or Form of the Goddess and “become” Isis. An invocation of Isis by the technique of Kheperu is a great, sacred cycle of inflowing and outflowing energy, from human to Divine, Divine to human.

If we succeed in doing this, we will certainly know it—for the feeling is very unlike any normal state of consciousness. We may feel as if our body, soul, mind, and spirit have tapped into a stream of power coming from outside ourselves, a stream which extends beyond the physical and touches invisible realms. We may perceive ourselves as enormous, towering over the earth or suspended in space. We may have a feeling of expansion in the heart or little rushes or spasms of energy throughout the body. We will feel the intense presence of Isis and may participate in the creativity and magic that are an essential part of Her nature. Through the Kheper of Isis, we will be able to use some of the power of the Goddess Herself to initiate, empower a rite, charge a talisman, or commune with Her.

Actors do a form of the technique when they “become” their character. Masks help, too.

Big Magic Caveats

With Big Magic like this, there are always caveats. If you are reading this blog, I will assume that you have some form of devotional relationship with Isis. That’s good. If not, you might wish to develop one before doing this rite. (That’s not to say you can’t take on the Kheper of a Deity you don’t have such a relationship with, just that it will be easier and more productive if you do.)

I probably don’t have to tell you this, but we do not Become the whole Goddess with this technique; rather, we help our own divinity blossom into a little bit of Her. The great Neoplatonist teacher Iamblichus discussed this in relation to theurgy. I’m paraphrasing now, but he tells us that with this technique, we maintain a dual perspective: we are both in touch with Deity and aware of our own natural human place in the world. We know both at once—just as in the Coffin Texts example from last week.

And remember, when we’re doing ANY magical Work, we are always using the only tool we have: ourselves. We are human beings and we come with a full complement of psychological shit packed into our heads and hearts and souls. The more we are aware of our own psychology and as we work to heal what we need to heal, the more we can separate what is our own stuff from Hers. Indeed, Divine contact like this can be part of the therapeutic process. Since Isis is alway ma’et, Right and True, when we align ourselves with Her in this way, we become more ma’et, too.

What’s more, in this process, we will discover that true Divine contact, though very powerful, is humbling and does not idly flatter the ego. We may come to believe, as did the theurgists and Hermeticists of old, that the Divine Ones participate in our assumption of Their Forms not merely because of the ritual or Their harmony with the images, symbols, and names employed, but because of Their Goodness and Divine Love for us. We will see that when we expend our effort to reach out the Them, They will in turn stretch out Their hands to us, guiding us, assisting us in our magic, and most importantly, helping us grow spiritually.

Sitting in this classic Egyptian posture is perfect for taking on the Kheper of Isis

The following rite, Becoming Isis, is from Isis Magic and envisions Isis in Her role of Lady of Heaven, Earth, and the Underworld. If Kheperu is a new technique for you, Isis is an excellent choice as She will be indulgent and kindly as you learn. When you work this rite, you may or may not have success the first time. Either way, it’s okay. Just keep coming back to it. Use your sacred imagination to visualize the image and the energy. Breathe. Take your time.

Prepare yourself with a ritual bath or other purification of your choice. Make sure you have an opening and closing ritual ready. If you’re using Isis Magic, try any of the rites suggested in the rubric below. If not, do whatever you would normally do to open a ritual, such as casting a circle and calling the Quarters.

Becoming Isis

Enter the temple and face east. Still yourself by breathing the sequence of the Breath of Isis (or just breathe slowly and deeply) until you are calm and focused. Perform the Four Pillars of the Earth, the Star of Isis, or the Opening of the Ways to open the temple. At the midpoint, begin your invocation:

Ritualist: I invoke Isis, the Giver of Life, Who pours out the Inundation, She Who makes green plants grow and all people live. I call upon Isis the Ever-Living, Who offers Her abundance to all the souls of earth. I ask You, Isis, Lady of Heaven, Lady of Earth, Lady of the Otherworld, to come. O Lady of All Who brought all things into existence through what Her heart conceived and Her tongue spoke into Being, come to me. Come, You Who are the Living Soul of Everything, come to this, Your temple, and to me, Your Child. Let me take on Your Kheper, Your Form, O Goddess Isis the Great. Let me be Your garment.
(Vibrating) ISIS! ISIS! ISIS!

Be seated in a comfortable, meditative posture and close your eyes. Visualize the form of Isis as described in the speech that follows. Imagine the Goddess as very large, with Her feet in the Underworld and Her head in the Heavens. Next, visualize yourself growing larger and larger. Notice how your perceptions of the world change as you grow. When you are almost, but not quite, the same size as Isis, turn to face Isis and look into Her eyes—if you can. Bow in respect, then turn so that the Kheper of the Goddess is once again behind you.

Now, imagine stepping backward into the Kheper of Isis. The face of Isis is before your face. The wings of Isis are upon your arms. The heart of Isis surrounds your heart. The body of Isis envelops your body. The feet of Isis uphold your feet. Through an act of will, now let yourself expand to completely fill the Kheper of Isis.

Ritualist: (When ready, speaking in the Kheper of Isis, as Isis) I am Isis. My Form is that of a beautiful woman with shining Wings. I am crowned with the Crescent of the Moon and the Disk of the Sun, and above them rises a Star that rests upon the image of My Throne, for I am Queen of Heaven. In my right hand I bear the Lotus Wand with which I enliven all of nature. In my left, I bear the Ankh, for I am the Mother of Life and the Lady of Re-birth. Light pours forth from My Form.
I am the Great Goddess. I am called Isis the Divine and Lady of Words of Power. I am Isis the Magician. I am the Movement Around the Still Point. I am the Form and I am the Ritual. I am the Shaper of the Forces. I am the Goddess Throne, Maker of Kings and the Seat of All Being. Through knowledge of Me, My Devoted Ones learn to guide themselves with Wisdom.
I am the Light-giver of All. I am Isis.

Allow as much time as you desire to experience the energy and presence of Isis. You may receive a greater understanding of Her nature. You may see visions from the point of view of the Goddess. You may hear the words of the Goddess in your mind. All these things are experiences of the energy of Isis. When the experience is complete, end the vision by thanking Isis.

When you are ready, take off the Kheper of Isis by reversing the procedure for taking on the Form. Visualize yourself growing smaller so that you no longer fill the image of Isis. Step forward out of the Form, feeling your separation from the image of the Goddess. When you have fully separated, turn to face the Goddess and bow in respect. Then allow yourself to continue becoming smaller until you return to your human size. Become aware of your human size, shape, and the feeling of your own human energy. Open your eyes and come back to yourself.

Ritualist: I thank You, Isis, the Giver of Life, Who pours out the Inundation. Isis, Who is the Living Soul of Everything. I thank You for allowing me to take on Your Kheper, Lady. I thank You for letting me be Your garment and for receiving this glimpse of Your Divinity.
Be in Peace, Goddess.
Amma, Iset [Ah-MA, Ee-SET; ancient Egyptian for “Grant it, Isis”].

Close the rite in the manner appropriate for the opening, then quit the temple.

I hope you will share with me your experiences with the Kheper of Isis. Be blessed beneath Her wings.

Big Magic for Hard Times, Again…

Art seems to capture Kheperu best; this is The Lotus Soul by Frantisek Kupka, 1898. This is what the energy feels like in Kheperu

The Key to Egyptian Magic, Part 2

Last week, we talked about Kheperu or “Transformations” as the key to Egyptian magic. This is the technique by which a human magician, priest/ess, or other adept practitioner, may briefly partake of Divine powers through the use of sacred images, ritual speech, and right action. It is a way of empowering our magic.

To develop this technique, a society would need to understand that human beings could become godlike—which ancient Egypt did—and further, that human and Divine beings naturally interact with each other and mutually affect each other.

This is a magical and participatory world. In Jeremy Naydler’s book The Temple of the Cosmos, he comments that the Egyptians believed human beings depended on the Deities, but that the Deities also depended on human beings—even to the extent of relying on human action to help mobilize heka (“magic”) in the universe through the temple rites. Both Deities and humanity must uphold Ma’et (“Rightness,” “Truth”) or the universe will be thrown into chaos. Thus human beings have an innate power and influence, although we cannot hope to match that of the Goddesses and Gods. In this world view, it is theoretically possible for a human being—especially one who had acquired a lot of heka, because one can acquire it—to cause change or even chaos in the universe. If humans are part of the universal order, we can affect the universal order.

This interconnectedness is why we sometimes find threats made against the Deities in Egyptian magical formulæ. This was one of the things that freaked out Greek magic workers when they encountered it. To them, claiming godlike power was hubris—and the Gods were sure to smack you down for it rather than help you out.

Nuet, the Heavens, joined to Geb, the Earth

Yet the idea that human beings have the power to affect the universe stems from the interrelatedness and interdependence of the human and the Divine worlds in Egyptian tradition. In the same way that the Great Goddess of Magic, Isis, threatens to stop the Boat of the Sun in its tracks unless Her son Horus is healed, so the human magicians sometimes threatened the Deities with a similar upset to the cosmic order unless their desires were met. “The expertise of the magician lay in bringing together the spiritual and material levels in a deliberately engendered and powerful coalescence. Magic did not function exclusively on the physical or the psychic or the spiritual planes but on all three together,” writes Naydler. And a most effective way of joining all three worlds is through the technique of Kheperu.

Some Examples of Kheperu

"I put on the cloak of the Great Lady, and I AM the Great Lady." — “I put on the cloak of the Great Lady, and I AM the Great Lady.”

In his excellent study, Conceptions of God in Ancient Egypt, the One and the Many, Egyptologist Erik Hornung defines Egyptian Deities by three criteria: Onoma (the name of the Deity), Logos (words or knowledge about the Deity), and Eidolon (the image of the Deity). All three, combined with ritual, are also used in Kheperu as we see it expressed in Egyptian texts.

A longish passage from the Coffin Texts illustrates these principles and highlights some of the characteristics of Kheperu (CT Formula 484, Faulkner translation):

“The Sistrum-Player is in my body, the pure flesh of my mother, and the dress will enclose me. I don the dress of Hathor, my hands are under it to the width of the sky, my fingers are under it as living uraei, my nails are under it as the Two Ladies of Dep, and I kiss the earth, I worship my mistress, for I have seen her beauty. She creates the fair movements which I make when the Protector of the Land comes; the gods come to me bowing and praise is given to me by the gods, they see me at my duty, and I am initiated into what I did not know, I cross the retinue of this Great Lady to the western horizon of the sky, I speak in the Tribunal. [. . .]
“The god who protects the land comes,” say the horizon dwellers concerning me. “The god comes, having gone aboard the bark,” say they who are about the shrine, who sit in the sides of the bark, who eat their food. They see me as the Sole One with the secret seal. I don the dress, I wear the robe, I receive the wand, I adorn the Great Lady in her dignity. Her Sistrum-Player is on her lap, and he has built mansions among your great ones, he has presented offering cakes, so that he may live thereon and that he may celebrate the monthly festival in his hour in company of those who are in linen, for he has looked at his face. So says the occupant of the throne of the Great Lady concerning me.”

God-blasted; beautiful art by Andrew Gonzales; you can buy prints, yay! — God-blasted; beautiful art by Andrew Gonzales; you can buy prints like I have, yay!

We can be sure that the deceased is intended to be in the Kheper of Form of the Goddess because when he “dons the dress of Hathor,” “the Sistrum-Player is in my body,” and it is She Who “creates the fair movements which I make,” and the horizon dwellers “see me as the Sole One with the secret seal.” He employs the Onoma, the names and epithets, of Hathor in his formula. He has knowledge of Her Logos for he describes Her place in the sacred barques of the Gods. He also uses Her Eidolon, symbolized as the dress of Hathor, building up the Goddess’ image through the description in the text and putting on Her dress or image.

As in this example, Kheperu is often characterized by a multiplied consciousness. Here, the deceased perceives as a human being, as Hathor, and as Her son, the Sistrum-Player. The deceased is at once the Great Lady, Her Divine Child, and Her worshipper. So can we be both human being and Divine Being, mediating between Heaven and Earth, partaking of and blending both.

Another excellent example is a Coffin Text formula “for the Soul of Shu and for Becoming Shu” (CT Formula 228, Faulkner translation):

“I am the soul of Shu the self-created god, I have come into being from the flesh of the self-created god. I am the soul of Shu, the god invisible of shape, I have come into being from the flesh of the self-created god, I am merged in the god, I have become he.”

In the rest of this formula, the magician spends considerable time making statements that identify them with Shu. The magician recites the full myth of Shu, and beautifully ends the formula with “I am invisible of shape, I am merged in the Sunshine-God.”

In the following example, the deceased is identified with Re, quality by quality—which allows ample ritual time for visualization (Book of the Dead, Formula 181, Faulkner translation):

“His sun disk is your sun disk;
His rays are your rays;
His crown is your crown;
His greatness is your greatness;
His appearings are your appearings;
His beauty is your beauty. . .”

In Formula 78 of the Book of the Dead, the deceased says:

“Horus has invested me with his shape [. . .] I am the falcon who dwells in the sunshine, who has power through his light and his flashing. My arms are those of a divine falcon, I am one who has acquired the position of his lord, and Horus has invested me with his shape. “

And another Gonzales, because, damn beautiful

Once the Kheper is assumed, the Deity could be perceived within: “Hail to you, Khopri within my body” states Formula 460 in the Coffin Texts.

I have no doubt that if you worked these spells today—as written and while in the proper frame of mind—you could indeed assume the Form of Hathor or Shu or Re or Horus…or, importantly for us, of Isis.

This is really a huge topic and, once again, I have taken up enough of your time for today.

One of the most important things about this technique is that it persisted. From ancient Egypt to the magic of the Greco-Egyptian Magical Papyri to the Hermetica to early Christian magic to Medieval magic to Qabalah and Christian mystics to modern ceremonial magic, Kheperu is there. And it is there because it works.

Invocation Offerings to Isis

From Christian tithing to Hindu puja to the stargazer lilies I grow and place upon Isis’ altar, we humans continue to make offering. Perhaps there is something of an inborn impulse to do so.

I doubt that any of those who offer to the Troll see him as a Deity—at most, he’s a quirky neighborhood spirit. Yet people leave offerings just the same.

Isis & the Kore Kosmou, Part 3

This is the last in the Kore Kosmou series for now. But I’d also like to let you know that I found out some other strange and interesting information on the Isis-Paris post. I’ve updated it in the reddish text here.

We ended last time wondering whether Horus, the son and student of Isis, might be the “Pupil of the Eye of the World” rather than Isis. So let’s have a look at that.

As you already know, the Kore Kosmou is one of the Hermetica, spiritual teaching texts meant to illuminate the student. Like a number of other Hermetica, it appears to end with a significant hymn. I say “appears” because our fragmentary text ends just as Isis is about to reveal the hymn to Horus.

“Ay, mother, Horus said. On me as well bestow the knowledge of this hymn, that I may not remain in ignorance.
And Isis said: Give ear, O son! [. . . ]”

And that’s where it breaks off.

Winds Of Horus by Pierre-Alain D; you can purchase a copy here.

The hymn that we don’t have is the culmination of the entire text and must have had great magical/spiritual power for it is the hymn Isis and Osiris recited before They re-ascended to the heavens after having completed Their civilizing Work on earth.

I’ve been reading a paper by Jorgen Sorensen about the Egyptian background of the Kore Kosmou. He suggests that the missing hymn, combined with a secret that Isis refuses to reveal to Horus earlier in the text could be the text’s main point.

The secret comes up in Isis’ narrative when the embodied souls, not remembering their divine origins, are really messing up the world and the Elements complain to the Creator. They ask that an “Efflux” of the Creator be sent to earth. The Creator consents and as it is spoken, it is so. The One the Elements have asked for is already on earth serving as judge and ruler so that all human beings receive the fate they deserve.

Horus interrupts to ask how this efflux or emanation came to earth. Isis replies,

“I may not tell the story of [this] birth; for it is not permitted to describe the origin of thy descent, O Horus, [son] of mighty power, lest afterwards the way-of-birth of the immortal Gods should be known unto men—except so far that God the Monarch, the universal Orderer and Architect, sent for a little while thy mighty sire Osiris, and the mightiest Goddess Isis, that they might help the world, for all things needed them.” (Mead, Kore Kosmou, 36)

Thus the coming into being of the efflux of the Divine is intimately connected with the coming into being of Horus Himself. It is a secret that Horus, a Hermetic student but not yet an adept, isn’t ready to know.

Sorensen suggests that had Isis revealed the secret, it would have been that Horus Himself is the emanation of the Divine that dwells on earth. He notes that the Kore Kosmou is not alone in this and that a number of other Hermetica teach that the student, when fully adept, may indeed be a source of divinity in the world.

A Roman-era Harpokrates, apparently wanting Mom to pick Him up — A Roman-era Harpokrates, reaching for His mother

Sorensen thinks that the ancient Egyptian idea of the pharaoh as a living God is behind the concept of the Hermetic adept as a point of Divine light in the world. It is, of course, significant that the pharaoh is “the Living Horus,” the very embodiment of Horus, son of Isis, in the text.

What’s more, since kore can sometimes be translated as just “eye” rather than pupil, the “Eye of the World” can be considered the Eye of Horus, the Eye that, when healed and complete, becomes a great blessing for the world for it is the very essence of offerings and the greatest talisman of ancient Egypt.

I think I like this idea.

It would be consistent with the expansion of Egyptian funerary/spiritual literature to be available to more people. At first such texts were only for the king, then they became available to nobles, and eventually anyone, at least anyone who was able to purchase their own copy of the book of the dead. And we should remember that the hoped-for culmination of the post mortum process described in the texts was in essence to become a deity, living among the Deities.

Isis Pelagia, Roman, photo by Ann Raia — Isis Pelagia, Roman, now in the Capitoline Museum, photo by Ann Raia.

By the time of the Hermetica, the idea developed so that living human beings can find the divine potential within themselves. What’s more, their Hermetic studies and practices can help them work toward that potential. Like the healed and complete Eye of Horus, the fully initiated, “completed” adept can bring blessings.

During the first centuries of the Common Era, the period of the Kore Kosmou, the religions of the Mediterranean world were in turmoil. This is the period of the rise of Christianity, the development of Neoplatonism, Gnosticism, as well as other new and changing religious and philosophical movements. People were dealing with the concept of monotheism, discovering its benefits—and paying its price, as Egyptologist Jan Assman puts it in the title of his book The Price of Monotheism.

Sorenson sees a society in which many people felt that the Divine had created the world then simply left it on its own, much like the complaints of the Elements in Kore Kosmou. This may be simply part of the human condition or it may have been something particular to that time.

Hermes Trismegistos as a rather pale pharaoh as pictured in Manly P. Halls Secret Teachings of All Ages — Hermes Trismegistos as a rather pale pharaoh as pictured in Manly P. Hall’s *Secret Teachings of All Ages*

And yet many people today have that same feeling. That may be why we are seeing the rise of fundamentalist religions that insist that only certain beliefs and behaviors will put the world to right and bring whatever their particular conception of God is back into the world, while at the same time, fewer people identify as religious and more as atheist. Here in the first century of the second millennium, perhaps we too are in a period of spiritual upheaval.

During those first centuries of the first millennium, it may be that the sense of abandonment was even more acutely felt in Egypt where the Goddesses and Gods had always extended Themselves intimately into the manifest world. The solution of the Hermetic schools (which more and more scholars are now coming to accept derive from genuine Egyptian tradition) was to bring the ancient ideal of the Divine pharaoh forward so that now the individual adept—no longer just the pharaoh—could be a light of the Divine on earth, helping to turn the world to right (Ma’at) through their own being and actions.

There is much more that we could talk about in relation to the Kore Kosmou. For instance, we could trace the powers and blessings in the Isis & Osiris aretalogy of our text to concepts in Egyptian tradition. But this is work I haven’t yet done. So for now, we’ll leave the Kore Kosmou and next week’s post will be on another topic. (For aretalogy in relation to Isis, see here and here and even some here.)

Isis Great of Magic; Iset Werethekau

“Great of Magic” is absolutely my favorite and most-used epithet of the Goddess. It is Her power name. It is the one that gives me tingles at the back of my neck when I say it. It is the one that invokes Her deepest core, Her magical heart, the ones that makes me want to kiss the ground before Her beautiful and fierce face. I have turned several Sakhmet sacred images into Werethekau for my altar with the addition of a serpent around Their shoulders. You’ll see why that works below.

“O, Isis, Great of Magic, deliver me from all bad, evil, and typhonic things…” —Ebers Papyrus, 1500 BCE

Isis is not the only Goddess Who is called Great of Magic. Many of the Great Goddesses bear that epithet, too: Hathor, Sakhmet, Mut, Wadjet, among others. Gods are also Great of Magic, notably Set in the Pyramid Texts.

There is also an independent Goddess named Werethekau. As so many Deities were, She was associated with the king, and especially during his coronation. There had been some doubt among Egyptologists about whether Werethekau was indeed a separate Goddess. But recently, Ahmed Mekawy Ouda of Cairo University has been doing a lot of work tracking Her down. He’s gathered references to a priesthood and temples for Her that seem quite clear. More on all that in a moment.

“The Akhet’s door has been opened, its doorbolts have drawn back. He has come to you, Red Crown; he has come to you, Fiery One; he has come to you, Great One; he has come to you, Great of Magic—clean for you and fearful because of you . . . He has come to you, Great of Magic: he is Horus, encircled by the aegis of his eye, the Great of Magic.”

—Pyramid Texts of Unis, 153

I wonder whether there might be some primordial connection between the Great of Magic royal crowns and the Great of Magic royal throne—Who is Iset, the Goddess Throne. Perhaps we can understand the accouterments of kingship as personified extensions of the Power, Divinity, and Magic of the Living Great Goddesses, which were empowered by Them in order to bestow upon the king his own power, divinity, and magic.

The magic of the crowns is enhanced by the protective uraeus serpents often shown upon them. They’re not just snakes, of course; They’re Goddesses. Most often, the Uraeus Goddesses are Wadjet and Nekhbet or Isis and Nephthys, representing Lower and Upper Egypt. But Werethekau is a Uraeus Goddess, too. The uraei are also known as “Eyes” due to the similarity between the Egyptian word for “eye” (iret) and the word for “the doer” (iret)—for the Eyes of the Deities are the Divine Powers that go out to do things (much like the active and feminine Shakti power in Hinduism.)

The Pyramid Texts of King Merenre associate the Eyes with the crowns:

“You are the god who controls all the Gods, for the Eye has emerged in your head as the Nile Valley Great-of-Magic Crown, the Eye has emerged in your head as the Delta Great-of-Magic Crown, Horus has followed you and desired you, and you are apparent as the Dual King, in control of all the Gods and Their kas as well.”

—Pyramid Texts of Merenre, 52

The Uraeus Goddesses or Eyes are powerful, holy cobras Who emit Light and spit Fire against the enemies of the king and the Deities. More about Isis as Uraeus Goddess here.

In Ouda’s article outlining some of the references to Werethekau’s priesthood and temples, several of the extant references to Werethekau also tie-in Isis and Her Divine family.

Invocation Offerings to Isis

A king offering incense and pouring a libation

From Christian tithing to Hindu puja to the stargazer lilies I grow and place upon Isis’ altar, we humans continue to make offering. Perhaps there is something of an inborn impulse to do so.

The Seattle Troll; that’s a real VW Beetle in his left hand and a real bridge over his head

Two of the six Devas making continual offering to the Buddha in Hong Kong

I doubt that any of those who offer to the Troll see him as a Deity—at most, he’s a quirky neighborhood spirit. Yet people leave offerings just the same.

A Mongolian shaman making offering

Roman girl making offering

Hebrew priest making offering

An offering formula from a tomb

That’s it for now. Next time we’ll look at some ways to use invocation offering in a relationship with Isis.

Filed under: Goddess Isis Tagged: Ancient Egypt, Aspects of Isis, Deities, Deity, Egypt, Egyptian magic, Egyptian worldview, Goddess, Goddess Isis, Invocation of Isis, Invocation offering, Isis Magic, Isis Rituals, Offering, Offering rituals, offering to Isis, Peret Kheru, priestess of Isis, Ritual

Isis & the Kore Kosmou, Part 3

Isis Fortuna, Roman, 2nd century CE

We ended last time wondering whether Horus, the son and student of Isis, might be the “Pupil of the Eye of the World” rather than Isis. So let’s have a look at that.

“Ay, mother, Horus said. On me as well bestow the knowledge of this hymn, that I may not remain in ignorance.

And Isis said: Give ear, O son! [. . . ]”

And that’s where it breaks off.

Close up on an Isis knot, 1st century CE

The secret comes up in Isis’ narrative when the embodied souls, not remembering their divine origins, are really messing up the world and the Elements complain to God. They ask that an “Efflux” of God be sent to earth. God consents and as God speaks, it is so. The One the Elements have asked for is already on earth serving as judge and ruler so that all human beings receive the fate they deserve.

Winds Of Horus by Pierre-Alain D; you can purchase a copy here.

Horus interrupts to ask how this efflux or emanation came to earth. Isis replies,

“I may not tell the story of [this] birth; for it is not permitted to describe the origin of thy descent, O Horus, [son] of mighty power, lest afterwards the way-of-birth of the immortal Gods should be known unto men—except so far that God the Monarch, the universal Orderer and Architect, sent for a little while thy mighty sire Osiris, and the mightiest Goddess Isis, that they might help the world, for all things needed them.” (Mead, Kore Kosmou, 36)

A Roman-era Harpokrates, reaching for His mother

I think I like this idea.

It would be consistent with the so-called “democratizing” of Egyptian funerary/spiritual literature. At first such texts were only for the king, then they became available to nobles, and eventually anyone, at least anyone who was able to purchase their own copy of the book of the dead. And we should remember that the hoped-for culmination of the post mortum process described in the texts was in essence to become a deity, living among the Deities.