A cosmological application
In my studies I have come across various correspondences of the Hindu Chakras with the Kemetic deities. I specifically say Hindu became the ideas of chakras is most associated with them, and they have established that there are seven. The Chinese, on the other hand, only identify three of these energy centers, that they call Tan Tiens. The idea that the body have inner energy centers or vortexes predates both the Hindus and the Chinese. and the Chakras.
According and R.A. Schwaller de Lubicz, the parts of the body were in a general way consecrated to one of the Neters (deities), or divine principles — meaning that the function symbolized by the Neter is corporified in that part of the body. In the Temple at Luxor, de Lubicz found what appeared to be the only hieratic monument which effectively represented an architectural figuration of man, and which includes such esoteric knowledge as the location of the ductless glands, called the Aritu in medu netcher. The work of Isha de Lubicz’ confirms the above interpretation. Djed, which means “column,” was associated with the spine of Ausar. Isha de Lubicz informs us that in Kemet, the fire of the spinal cord was the evolutionary element in the human being.
The awakening of this fire, asleep at the base of the sacrum, and its passage through the different centers of the body were part of the practical initiation into the acquisition of human mastery . . . the energy ner, active fire of the world, is specialized in man’s marrow as sa, his vitality. A man who succeeds in becoming aware of it can augment and use it at will.
Moreover, we discovered from Isha de Lubicz that the raising of Sa through the spinal or djed column awakened the fire of life, which once it reaches the head and particularly the pineal gland, symbolized by the ureaus serpent, enabled the human being to develop insight. She relates that the third eye (or the eye of Heru) ”. . . masters the neters . . . and rules their blind powers.” Thus, Sa opens the pineal gland, which is identified with the destiny soul and thereby gives one influence over the deities.
Now how does all this relate to the Kemetic deities and the so-called chakras or aritus. It was another aspect to the mythology of the cultural hero exists. A deeper, more esoteric level. Afrikan cultures identify an internal energy that has an orbit within the body. This energy exists beyond the souls. The San called it n/um, but other Afrikan societies, for example, the Dogon, call it nyama. N/um moves up the spine until it reaches the head. Once in the head it allows one to heal and have spiritual insight. After the Kia dance, n/um returns to the abdomen where it resides. In Kemet they called this energy Sa.
Sa is the Ba (breath) internalized and vitalized by the essence of blood. It represents the vital essence of the Creator, Ra, internalized in the human being. Sa is the energy within the body that revived Ausar and allowed him spiritually to impregnate Auset with Heru. In other words, the astral soul and the ancestral soul, kindled by the internal fire of Sa, gives birth to the destiny soul. This spiritual birth is asexual or sexless since it occurs within the self/person. (Asexual reproduction of the divine-person also allows for the association of the human being with vegetal life, i.e., trees.) This sexless conception and birth are another variation on the immaculate conception and the virgin birth. The astral and ancestral souls engage in the immaculate conception, while the destiny soul experiences the virgin birth.
According to Kemetic mythology Auset is the symbol of motherhood. She is also a symbol of the double or astral soul/body, which attaches to the body at the umbilical plexus, where Sa resides. As Sa makes its orbit up the spine and then down the front of the body, the Kemeyu liken its movement to the orbit of Ra (the sun). The Ba (breath) stirred by emotions and desire, both qualities of the astral body, causes Sa (vital essence) to move from the umbilical plexus and pancreas gland (the seat or throne of Auset) to the gonads (Het-Heru). Sa then passes through the gonads and up the spine to the crown plexus. The spinal column and the crown plexus both correspond to the djed column (Ausar). When Sa reaches the pineal gland (the eye of Heru), it gives “birth” to the spiritually mature person. Although the pineal gland is the eye of Heru, Tehuti provides the insight received through this “third eye.” This internal process enables the initiate to integrate the souls, awaken- ing Heru, the fully functioning pituitary gland, giving birth to the KRST. These ideas represent another level of the Ausarian Drama.
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