NTRW from the Book of Doors: Tepi-Aui-Un
By Temple of MAAT-TEHUTI
The NTR of NTRW: NTR NTRW is an expression of the absolute. The symbol for NTR was believed by Wallis Budge to be an axe. We now believe it to be a flag or pennant. It’s the standard that’s placed in front of or on top of the temple to signify the NTR. Two modern day spiritual systems use flags in ways that are similar to their use in KMT. In Tibet the prayer flag has a mantra written on it. When the wind blows the vibration of the spiritual energy is activated which extends the divinity’s blessing to the surrounding area. In Voudon tradition flags are designed according to the direction of the spirits. The flags develop and collect psychic power in them.
In KMT the pole of the flag is symbolically related to the tree. The Tree of Life is the Tree of Nut that restores life and energy to both NTR and people. The tree is also in contact with both heaven and earth. Every part of a tree works to sustain life. Its roots absorb nutrients from the earth, its leaves absorb nutrients from the air, and all energy is transformed into the sap that nourishes itself and other forms of life. The cloth of the flag is made of a natural material that represents the crossing of cosmic coordinates. The flag is activated by Shu-Tefnut the NTRW of air.
(Note: modern day scientific data informs us that magnetism and gravity not air are the two forces that separate Earth-Geb from Nut-Cosmos. Shu and Tefnut should also be considered the twin NTRW of magnetism and gravity.) Continue reading
GREATNESS OF – 4
By Sreemathey Ramanujaya Namaha
After the article Tremendous – 3, The very next Number 4, has also much connectivity with our sampradhyaam, let us a see a few of them.
1) The Yugas are 4 in number namely
Krita yugam with 1,728,000 years;
Treta yugam with 1,296,000 years;
Dvapara yugam with 864,000 years;
Kali yugam with 432,000 years.
These four yugas follow a time line ratio of (4:3:2:1)
2) It is understood the Lord appears in different colors in different yugas
In Tretha yuga he assumed the white (swetha) colour;
In Krithya yugam he took Pravesa (Pavazha) colour;
In Dwapara Yuga he assumed the Green (Margatha) colour;
In Kali yuga, he took the form of dark blue colour. Continue reading
From THE ORANTE AND THE GODDESS IN THE ROMAN CATACOMBS
By Valerie Abrahamsen
Traditional Interpretations of the Orante
Ever since their modern discovery in the catacombs and on other artifacts such as sarcophagi, Orante figures have been studied and interpreted by early church historians, art historians and other scholars. However, among present-day scholars, there is no consensus on their meaning.
One common interpretation of the Orante is that she represents the “soul of the dead person – whether a man or a woman – rather than an actual […] woman” 7 or “the immortal image of the dead, under the guise of a young girl.”8 The question becomes, why use a female figure to depict the soul? One explanation is that the word for soul in Greek, psyche, is feminine, and that the Orante is similar to other personifications of qualities and virtues; Nike, for instance, is a female personification of the quality Victory, and Tyche/Fortuna personifies Luck or Fortune.
However, in Gnostic and other literature of the early Christian period, Continue reading
La Siren / La Balenn: Mother of the Deep
By Sosyete du Marche
In Kreyol, we sing the following song to LaSiren, the mermaid of Haitian mythology: LaSiren, La Balenn, chapeau tombe a la mer!
It translates as: “La Siren, La Balen, my hat falls into the sea!” Falling hats into the sea is code for going under possession. Your head “falls” into the sea of consciousness, where all the knowledge and power of the world preside. Here is where we meet LaSirenn, wife of Agwe Tawayo, the supreme lwa of the ocean.
LaSiren is feminine, enchanting, sensual. She moves with unerring grace through the water domains of her husband. She carries her trumpet, which she uses to call the faithful to service, seducing us with her siren song, taking our heads as it were, under the sea, to gain “konesans” – consciousness of the intuitive world
La Siren is considered to be the “Mother of the Fish”. She shares this title with Yemaya of Santeria, whose names also mean “Mother whose Children are the Fish. In both cases, the inner meaning is that since she is the mother of the world, her children are too numerous to count – not unlike the fish who Continue reading
Yemaya, The Mother of Earth
By Yamaya Cruz, 2011 [Edited]
Humanity started in Africa. Everyone human being can trace his or her lineage back to our mitochondria mother in Africa. This mitochondria mother is known as Yemaya in Santeria. She is known as Yemoja in Yoruba. She is also known as Yemanja in Brazil. She is known all over the world.
There are thousands of stories, great myths, and legends about the African goddess. In Yoruba, she was known as the river goddess. She became the Yoruba deity of the ocean during the enslavement of Africans after the Mid Atlanticcrossing. Millions of enslaved Africans appealed to her for guidance and support. Thus, she became the Orisha who presided over the oceans.
Yemaya can also be associated with Our Lady of Regla in Santeria. She is linked to the second chakra or swadhisthana chakra in Sanskrit. The 2nd chakra is located in the womb area and is a vessel for creativity [creation and protection of the hero]. Yemaya presides over the womb and is called upon for maternity purposes, or to help aid mothers while giving birth. She helps mothers give birth, not only to children, but also to new ideas, opportunities, and beliefs. Yemaya is the divinity of creation itself. Continue reading
Myths and Legends of China
By Edward T.C. Werner, 
Chapter XIV – How the Monkey Became a God
The Hsi Yu Chi
In dealing with the gods of China we noticed the monkey among them. Why and in what manner he attained to that exalted rank is set forth in detail in the Hsi yu chi 1—a work the contents of which have become woven into the fabric of Chinese legendary lore and are known and loved by every intelligent native. Its pages are filled with ghosts, demons, and fairies, good and bad, but “it contains no more than the average Chinese really believes to exist, and his belief in such manifestations is so firm that from the cradle to the grave he lives and moves and has his being in reference to them.” Its characters are said to be allegorical, though it may be doubted whether these implications may rightly be read into the Chinese text. Thus:
Hsüan (or Yüan) Chuang, or T’ang Sêng, is the pilgrim of the Hsi yu chi, who symbolizes conscience, to which all actions are brought for trial. The priestly garment of Hsüan Chuang symbolizes the good work of the rectified human nature. It is held to be a great protection to the new heart from the myriads of evil beings which surround it, seeking its destruction. Continue reading
HADES AS PLACE
by Brian Clark, 2001
Metaphorically, we may be drawn into Hades through the caves and empty places formed from our depression or despair. Grief and loss of meaning in our lives may also draw us into the Underworld. Or we may descend through a chasm that has been opened by a volcanic blast of buried feeling. Emotional catharsis may leave a dark hole through which we now must enter the Underworld to encounter soul, as in Jung’s experience. At critical transitions in the life cycle, when we need to relinquish one stage of life to enter another, we often find ourselves standing at one of the entrances to Hades. The most potent of these times is on the threshold of “midlife.” […] Continue reading