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Trance In Ancient Egyptian Magic

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Bianca
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« on: September 29, 2008, 07:51:26 pm »










                                                 Trance in Ancient Egyptian Magic






By Kerry Wisner

This article previously appeared in Cup of Wonder Issue Number Three

All magical systems , past and present, appear to have one very important commn factor between them; they all use a form of trance in their practices. Whether it be spirit possession in Vodoun, drawing down the moon in Wicca, path-working in Ceremonial Magic, or the deep meditative practices of many far eastern disciplines, each involves the use of altered states of conciousness. In ancient Egyptian theurgy this was, and is, particularly true. For in Egypt trance was taken to extreme heights in its practical application. As the archaeological record bears out, altered states were used extensively in almost every form of ritual magic and religious ceremony in Egypt. When examining the ancient texts it quickly becomes apparent that at least four distinct types of rituals involved the use of trance on a consistent basis:



Oracle and Divination

Induced or Therapeutic Dream

Communication with the Gods/Neteru
 
Communication with the Deceased



In addition, the Egyptians placed extremely high importance on the significance of dreams themselves; certainly a natural form of the trance state. In ancient Egypt the priesthood was generally referred to as the Wenwet or Whmw, a word that meant "messenger" or "herald" (Collier 1998.153).

Egyptologist Geraldine Pinch explains that the Whmw were considered to "act as intermediaries between men and deities, particularly in the context of oracles" (Pinch 1993.346). As will be seen this ability to communicate with the divine was accomplished through the willful act of entering into trance, or in some cases, inducing trance states in others.
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Bianca
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« Reply #1 on: September 29, 2008, 07:56:02 pm »









One of the most frequent uses of trance can be found in the practice that Egyptologists have come to term the "therapeutic dream".

In many of the temple compounds separate buildings can be found which were used as sanctuaries for the public to come seeking cures to illnesses, the conception of a child, or simply answers to questions. In these buildings the priesthood would isolate the patient and then, using the flame of an oil lamp as a focal point of concentration and steady chanting a hypnotic state was induced.

The ancients called this condition ‘Nun’, which is a reference to the concept of the great primordial sea from which life had originally emerged (David 1982.142, Hornung 1971.180,183). In this experience the patient hoped to receive a vision or message from the Neter of the temple.

In his book "Ancient Egyptian Magic", Bob Brier describes a similar ritual.

However, in this situation the individual seeking the vision would perform the ceremony entirely on their own.

In a cave the person would prepare a white oil lamp by ritually cleansing this with a mixture of water and natron (a naturally occurring combination of salt and baking soda). The lamp was then placed on a brick which in turn was set on freshly scattered sand, symbolizing purity. An incense burner containing frankincense was placed in front of this. The person then gazed at the flame of the lamp. Eventually the Neter would appear. When this occurred the individual would lie on a reed mat and sleep.

As with the method used in the temple, the Neter would communicate in a dream (Brier 1980.223)
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« Reply #2 on: September 29, 2008, 08:01:14 pm »









Another clear yet deceptively subtle example of the use of altered states can be found in the ceremonies involved with the care of the Neteru statues in the temples.

These involved elaborate rituals during which the statues are seen as the embodiment of the essence of the Neter itself. As such the statues are viewed as coming to life. Interestingly ancient texts speak of these statues actually moving during the ceremonies, leading Egyptologists to speculate that these were ‘rigged’ in someway by the priesthood to impress the masses (Brier 1980.206). However, this is highly unlikely as the temple statues were restricted from public view.

Except for very rare occasions only the priesthood were allowed to look upon these sacred images (Hornung 1971.135-136).

Having performed these ceremony for years I have come to the realization that in actuality what is occurring is that the person performing these rites enters into a light trance.

This is achieved through the combined influence of ritual gesture; liturgy; the steady rhythmic sound of the Sistrum, Menat and other temple musical instruments; as well as the heady influence of the incense and the hypnotic effect of candle or oil lamp light in the darkened room.

When the ceremonies are performed correctly one enters a state of mind in which an awareness of the Neter becomes more pronounced. One’s sensitivity to the subtle forces of nature is made more acute through this procedure.

At this point the statue becomes the focal point of concentration and the spiritual essence of the Neter, its life energy or ‘Ka’ as it was called in Ancient Egypt, flows through the effigy.

On numerous occasions the statue has appeared to come to life, even to the point of seeming to move its eyes, or hands. Frequently we have seen the gold layer covering the figure appear to change to a skin tone, with a definite sense that the statue is in fact alive!
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« Reply #3 on: September 29, 2008, 08:05:02 pm »










The reality of the moment is that we ‘know’ that the statue itself is not alive in the same sense as
you or I.

However, during the ceremony, by entering into an altered state that opens awareness to the different spiritual realms the statue becomes a point of contact between the participant conducting the ritual and the Neter to whom the ceremony is dedicated. There are no words available to accurately describe this experience. Only participation in such a ceremony affords access to this incredibly moving spiritual encounter.

In a similar manner a device known to Egyptologists as "false doors" was used by the ancients. These were finely carved niches made to look like doors which in fact were set in solid walls with no rooms behind them. These "false doors" can be found both in temples dedicated to the Neteru and in mortuary temples created to honor the blessed dead.

Their purpose was strictly magical.

For, as Lanny Bell explains, "they were gateways permitting direct, magical communication between earth, sky and the netherworld." He continues, "Ordinary mortals could not cross their thresholds, but the blessed dead and the living king, as well as priests and other initiates, could pass through them to the kingdom of heaven" (Bell 1997.133-134). These "false doors" function as physical points of focus which connected the temporal world with the spiritual. It is clear from Egyptologist’s research that only those who had been trained could understand how to use these marvelous portals effectively.

In yet another highly important ritual we find trance as one of the key components to its success.

The ceremony known as the "Opening of the Mouth" was used in mortuary rites, as well as in the dedication of statues, buildings, ritual implements and amulets.

No matter its use during this rite a Sem priest enters a trance state in order to communicate with the deceased or Neter involved. In this condition the priest ritually dressed in a shroud and rests on a sled that is transported to the tomb or temple during the rite. In this condition he is known as a "Tekenu". Upon arrival the priest awakens from the trance and exclaims that he had visited the deceased/Neter
in the other world.

As Egyptologist Greg Reeder explains: "The Sem then is a shaman undergoing a trance like dream state in the guise of the tekenu. As the tekenu he is transported to the tomb wrapped in a shroud to help facilitate his ‘death’ so that he can be transported to the other world. Thus having visited the spirit world, the Sem was imbued with powers which enabled him to perform the succeeding ‘Opening of the Mouth’ ceremony for the deceased"




(Greg Reeder Egyptology website at: http://www.egyptology.com/reeder/enigma/tekenu1.html
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« Reply #4 on: September 29, 2008, 08:07:26 pm »









This has been just a small survey of a few of the many uses of trance in Ancient Egypt. Altered states of consciousness form the cornerstone of Egyptian magic. Whether it be through dance, intoxication, the use of ritual, isolation, chant, or a combination of these elements various levels of trance open the individual to a communication with the divine. The cultivation of this important skill can not be stressed enough.






Works Cited



Bell, Lanny. "The New Kingdom ‘Divine’ Temple: The Example of Luxor". Temples of Ancient Egypt. Copyright 1997. Pages 127 - 184. Cornell University Press. Ithaca, New York, U.S.A.

Brier, Bob. Ancient Egyptian Magic. Copyright 1980. Quill. New York, NY, U.S.A.

Collier, Mark & Bill Manley. How to Read and Write Egyptian Hieroglyphs. Copyright 1998. University of California Press. Berkeley, CA, U.S.A.

David, A. Rosalie. The Ancient Egyptians: Religious Beliefs and Practices. Copyright 1982. Routledge & Kegan Paul. London, England.

Hornung, Erik. Conceptions of God in Ancient Egypt: The One and the Many. Copyright 1982. Cornell University Press. Ithaca, New York, U.S.A.


Pinch, Geraldine. Votive Offerings to Hathor. Copyright 1993. Griffith Institute. Oxford, England.

Reeder, Greg. http://www.egyptology.com/reeder/enigma/tekenu1.html


© by Kerry Wisner, Jemjra Hm Akhet Hwt-Hrw
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