Egyptian Sacred Medicine
"When Shekmet's priestly hands were placed on the sick and the corresponding 'spells were healed,' they write on the scrolls.
He's out strong - RA's eyes, He's Hathor.
Goddess of divine punishment, revenge, conquest and war.
She is the daughter of the day-Neser, the Flame “is written on the scrolls (heka Sekhem)
Guardian of Fire
For he is one of the most powerful gods of Netjer (The Most Ancient). His name is derived from the Egyptian word Sekhem, which means power or strength. The word Sekhem is literally inseparable from Sekhmet and his worship. Because of his power - he is often misunderstood and only painted in a negative way. Sekhmet is closely connected in the role of Uraeus as a fire-breather.
Sekmet = Sirius
.
Naja haje
This painting symbolizes the power of the original snake. The snake finds its place in the human body in the spine. It rises along the spine through the nerve centers, but its most important feature is the carrier of spiritual energy, which rises like a branching cobra and activates Horus' eyes, the third eye between the two eyebrows
It is the pineal gland that elevates human self-consciousness from personality, emotional consciousness to oneness consciousness.
The roots of these procedures are to be found in mythology. Re, the sun god overcame the serpent Apophis, symbolizing darkness, ancient chaos, decay, and non-existence. The defeated were the ancient enemy, and every evil demon either came from or was associated with them.
Order out of chaos
The primordial image of the enemy represented all evil, all trouble. The Egyptians used the same method with the same templates and images in destructive magic as in healing or repelling. In destructive - or black - magic, the name of the enemy to be defeated was written on his wax figure of Apophis or Seth, or on a figure drawn on papyrus. This is how the specific enemy was associated with the mythical archetype: the enemy of the sun god and Horus. In the same way, diseases, epidemics, tumors, poisons with demons were identified during the healing process. A vivid example of this conception is the illustration of a healing magic papyrus from Deir el-Medina, in which the disease appears as a bound enemy, stabbed with a spear by a deity reminiscent of Ammon. The template used by other cultures only in destructive magic was carried over by the Egyptians to almost every area of life. And the main meaning of the idea of "destroying the enemy" was to maintain or protect Maat, that is, the world order. The demons to be destroyed are the representatives of chaos on earth. The concept of the enemy often found in magical texts is the epitome of death, destruction, and chaos before and after creation in Egyptian thought. Therefore, defeating them is not black magic, but the service of order and life. When the wizard destroys the beings, during the rite he identifies with the sun god or Horus, and accordingly uses the forces that maintain world order for his own purposes. Fight and heal
One of the memories of Egyptian narrative literature, the so-called "Bentres stele" mentions a doctor who, so to speak, "came to the patient to fight the enemy." This remark sheds very light on what is at stake in ancient Egypt when we talk about medicine. The Egyptian formulation of healing is this passage. Healing is therefore a fight against an enemy force. Negative forces, demons are the causes of all trouble and disease, in fact: they are the embodiment of them. Accordingly, many diseases have been treated and classified as different demons. Eyes and ahu demons, often found in one of the Leiden papyri, presumably displayed two hitherto unknown types of epidemic disease. Since these mourners were not native Egyptian diseases but entered Egypt from the Middle East, the magical texts on one of his healings also call on Middle Eastern deities to help "defeat the enemy."
Also a mysterious disease is represented by the ness demon group on the Chester-Beatty papyrus. According to the text of the papyrus, the patient practices their habits and eats his arm. It must have been some kind of atrophy or inflammation. But it was not just the demons, that is, the representatives of the traditionally dark forces, who could be the opponents. The Egyptians also fought the gods. From the Chester-Beatty papyrus, we know of diseases that were sent to the people by gods. The document refers to a particular disease as the death of a particular deity, a term to be understood in terms of death sent by that particular god. Two goddesses, for example, were generally responsible for two very common troubles. One is the warrior, lion's headű Shekmet, who was the divine cause of the spread of the epidemics, especially the plague, the other Szelket, the mistress of scorpions, is responsible for scorpion bites and, indirectly, poisonings. In connection with Szelket, the well-known homeopathic magic appears, the principle of healing the like with the like: in one of the magic texts, the wizard-doctor forms a scorpion out of clay - to counterbalance the real one, who must be afraid of being bitten. Incidentally, this principle already appears in the person of the goddess herself, the mistress of scorpions, whose name was often written with a hieroglyph depicting a scorpion.
Sha Shekem SaHu
No comments:
Post a Comment