Paa Ashutat The Prayer by DR Malachi York

THE SUPREME GRAND H1EROPHANT
AMUNNU5I RAAKHPTAH
NETER A'AEERT! ATUM-RE
Pa Ashutat shil Pa Gadum Tama-Reyeaat
The Prayer of The Ancient Egiptians
Tor The Ancient tze^ptian Order
C3
Conferred B\:
Supreme Grand Hierophant S.G.H.
720th Degree
Amunnubi Raakhpt ah ( At um- Re)
Mi l "Pyramid" No.9
Pa Ashutat Shil Pa dad urn Tama-reyeaat_
The Prayer of the Ancient Egiptians
Introduction
I, the Supreme Grand Hierophant: Amunnubi Raakhptah,
also known to many as Atum-Re and even Neter Tehuti,
Melchizedek, El Khidr or Malachi Zodok York-El, and
Rabboni, would like to make a point here again, in order to set
the record straight. First and foremost, we, the Egiptians predate
and are the parents of all religions on the planet, dating back over
100,00 years. We birthed the Atlanteans and those of Mu. Our
ancient Egiptian ancestors were the first to record religious
doctrine, the first to use magic, which became the root of
religious miracles. In fact, they were the first to record, and the
first to pray, of which they call Ashutat
We, the ancient Egiptians were the first to set up ritual
ceremonies, initiations, temples, chapels and lodges that later
became churchs, synagogues and mosques. We, the Egiptians
were the first to respect nature as a whole and set up symbolism
for recognition for each living thing. We have been duplicated,
perpetrated, imitated, but never replicated. Many have borrowed
from us and set up great institutions pretending to the world that
they don't know or remember their source.
Jews, Christians, Muslims, Hindus, Buddhist and all others, are
perpetrating a fraud and are guilty of misrepresentation for the
simple fact that they refuse to give due recognition to the source
of their teachings, Egipt. Not the Egipt you see today in
northeast Africa and not the impersonators who reside there
today, but pre-dynastic Egipt, which birthed the 46 dynasties. So
any similarity lo (l i e prayer or rituals in this scroll entitled The
Prayer of the Ancient Tama-reyeaat is recognized because the
present day i vl i j ' i mi s establishments have stolen these practices,
Pa Ashutat Shil Pa Gadum Tama-reyeaat
rituals and ceremonies from ancient Egipt. Even borrowing
words from the ancient Egiptian language.
Everyday, new discoveries are confirming the grandeur and
majesty of ancient Egipt, and the pictures on the wall do not lie.
Who the ancient Egiptians are and what race the ancient
Egiptians belonged to is apparent, though many have come into
Egipt and have given the ancient drawings false face lifts and
fabricated false mummies to deceive the world.
Of the 3 original races, the Negroid, the first race, the
Mongoloid the second race and the Caucasoid, the cursed,
diseased race, archaeologists have proven beyond a shadow of a
doubt that the oldest inhabitants of this planet were the Negroids.
And what renders one a pure Negro is their nappy hair or woolly
hair, not the color of their skin. Their royal crown is the sign of
the first race, The God Race, the one race, the only race or living
beings on Earth with nappy hair. We are the mothers and fathers
of all others.
The word Negroid is from the Latin word Negro from negrito
meaning "black". The same as the word Moor from Maurenos,
simply describing the Nuwbuns who after being mixed with
invaders, became the Nubians, the mixed seed as you see today
with many different shades of skin color and hair textures. But
all are from the original black seed of Sudan.
So as you can see, names were grafted and changed and even
later, the descendants of the Nuwbuns inherited new titles such
as negro, nigger, Afro-American, African, and many national
titles; when it all comes down to the Nuwbuns, the original
Egiptians, negroid, are the mothers and fathers of civilization;
the root seed of incarnated divinity. Simply, the Gods that all
others worship yet refuse to respect today.
I stressed in 1967 A.D. before establishing the first community in
1970 A.D. that / came giving you what you want so you would
learn to want what I have to give. Well, we have reached the end
of the 30 year period, broken up into 3 steps of 10 years each
and we moved on into the higher knowledge; the overstanding.
You should have mastered the knowledge compiled into 3 books:
1. The Degree of Mosesism
2. The Degree of Christism
3. The Degree of Muhamniadism
And with those three, the rudimentary degrees of the lesser
mysteries have become of age to move on from 3 to the 4
degrees of the middle chamber: 1. Sufism, 2. Kabalaism, 3.
Magism, and 4. Sumerianism. Then on into the 7 degrees
which covered all of the Sumerian and Far Eastern studies
embodied in the Sons of the Green Light, Sufi Order and the
Ancient & Mystic Order of Melchizedek, the Essene or Magi
Order. Completing those four degrees, will now prepare you to
open the eighth chamber on into the ninth chamber of the
indent Egiptian Order.
You have been trained over a period of 30 years on how to leam
an ancient language. Being taught Arabic, Hebrew, some Greek
and Cuneiform, now you are prepared to learn the language of
tones that vibrates with your body so that you may find your
)lace in The Grand Plan. Prayer is an exercise just for that
purpose and laiij' , u;ir, c is the key to prayer. You speak then you
learn the true a i l o! l i st eni ng.
In 1998 A.D., archaeologists have discovered the earliest known
writing, and it came from Egipt, not Sumer in Iraq as
previously mistaken. They got their writing from Egipt. You will
find hieroglyphic tablets in Egipt but not Sumerian tablets in
Egipt. Sumerian culture is Egiptian culture. So in 1998 A.D.
they found on this stela, a relief of a tree and a pharaoh whose
name is recorded as agrub (An (^t?) "scorpion," discussing
taxes and other important governmental and national policies. So,
it was our ancient Egiptian ancestors who gave the world its first,
and one of its greatest achievements and civilizations, recording
what they did and saw. Not to mention all the sports,
government laws, medical records, and the list goes on. So move
on with pride. Be PROUD of being a true Egiptian in the
great Ancient Egiptian Order (A.E.O).
Figure 1
Stelae From Egipt Proving It, To Be The Earliest Known
Form Of Writings
The following ashutat "prayer" is recited before you begin
(he entire ashutat "prayer" ceremony.
_Pa Ashutat Shil /'</ dtnliun Tama-reyeaat_
Yaa Neteru shil kull pa Neteraat
Oh deities of all the deities
Antuten atha pa aun a'l kull aun,
You all are the nature above all nature,
Antuten atha hayuh a'l kull hayuh.
You all are life above all life,
Enen atha hen ahud yawum wa ushat
We are here each day and nighl
ff' S
Liyya ashut dek antuten sofa harus wa
To pray that you all will protect and
Haduyna biwasati kull wagutaat.
Guide us through all times.
This means t l ui l we, the Tama-reyeaat (Egiptians) were writing
long before t i n- Siimcrians. As mentioned before, we the Tama-
reyeaat were i I n - i n s i to do all things, and different cultures
grafted then I Ics from the ancient Egiptians, such as the
way the Tan prayed.
Pa Ashutat Skil Pa Gadum Tama-reyeaat_
Even though our prayer may look like the Muslims' prayer or
salaat (s^-a); the Muslims stole their prayer system from the
Christians, and the Christians stole their prayer system from the
Jews' selah (n^D), and the Jews stole theirs from the Persians'
Gabs, and both the Persians and Jews stole theirs from the
Tama-reyeaat (ancient Egiptians) ashutat (A^îAU)*
which are us, {ta-ma-re or tama-re} meaning "Ta-earth, Ma-
water, and Re-sun ".
The title "taful" that was previously used simply applied to the
Book of Psalms as in tefillin (f^DD). In fact, David of the Book of
Psalms was none other than , father of
who of course was the real of
the bible. AEO will inform their initiates of this best kept secret.
Pa Ashutat Shd I'a (indum Tama-reyeaat_
Figure 3
David
Son of Jesse and Hilmah
Figure 5
Solomon
Son of David and Bethsheba
id all know that the commandments of the Old Testament were
le negative confessions of ancient Egipt from the Book of the
lead recorded by the waab, Egiptian Priest .
is no coincidence when I tell you that in the Judaic religion,
;y too stole things from the Egiptian culture. The ten
Mnmandments of Leviticus 20:1-19 of the bible was taken
lirectly out of the
Book
f
the Dead
, from the Declaration Of
Innocence before the Neteraat of the tribunal such as "Thou
Mra/f Not Kill" (Old Testament Exodus 20:13) is the exact same
ling as
4</
Have Not Slain People ".
O
nly in the bible, they take
the declaration ; nul t urn them into commandments from a so-
called all-powcilnl |-.(id who has to create laws. Take a look at
the comparison I 11 the Book of the Dead which existed
before the OKI I > ni of the bible.
Egiptian
Declaration of Innocence
Monotheism
Ten Commandments
1. O wide-strider who came
forth from Anu (Heliopolis), I
have not done wrong.
2. O fire-embracer who came
form Khemennu (Hermoplis
ancient religious city of middle
Al Kham associated with
Tehuti), I have not robbed
3. O swal lower of shades who
came forth from Kernel, I have
not slain people
4. O terrible of face who came
forth from rasta (rosetjau-name
of the Necropolis of Giza or
Memphis, also passages in the
leading to the other world), I
have not destroyed the food
offering.
5. O doubly evil one who came
forth the Busirite nome, I have
not had intercourse with a
married woman.
1. You will not prostrate
yourself to them, nor slave
them: for I, a Yahuwa Eloheek
am a jealous El, the one
visiting the iniquity of the
fathers upon the children of
the third and fourth
generation of them that hate
me.
2. You will not steal
3. You are not to fight to kill.
4. Remember the sabbath day
to keep it holy.
5. You are not to commit
abominations.
Pa As hut at Shil Pa (nu/um Tama-reyeaat
The Prayer of the indent Egiptians
The Jews acquired their lifestyle from Egipt, when they came in
along with their masters, the Hyksos as Hyksos, which is a
Greek word meaning "rulers of the foreign land" and in the
icient Egiptian language it is heka-khasut (^f*SA~
AîJ). The Hyksos lived under the Canaanites in the land
>f
Canaan, the cursed seed of the Torah, Old Testament in Genesis
>:25, Leviticus chapters 13-15. The seed was cursed with
leprosy or albinism, who were the Hyksos.
le Hyksos conquered a small area called Gebelein in the Delta
ilong the trade route to southern Palestine with Avaris as its
;enter, which was in Thebes of Upper Egypt and reigned for a
)eriod of 100 years. The Hyksos' stronghold was based in Lower
Lowever, Sekenenre the ruling a'aferti at the time initiated
jonflict with the Hyksos vassals but was killed in battle. His wife
ihotep took over the kingdom. It was their son A'aferti
imose who eventually conquered and pushed out the Hyksos
rom Egipt. Ahhotep, Sekenenre's wife, had given him two
>ns, Kamose and Ahmose. His elder son, Kamose made the
;atest impression of the kingdom. Records of his reign are
lorded on wooden tablets. The A'aferti summoned his council
id explained the situation to them. It was far from hopeful:
"/ know what my courage is for. There is a pharaoh
at Avaris and there is another at Cush. I am sitting
like a hyphen between an Arab and a Nubian. Those
who dwell in the black land share their possessions
with me. I cannot make him cross at Memphis the
water of Egypt; now he is in possession of Khmunu
) There is no one left who is not
8
overwhelmed by the taxes of the Asiatics. I am going
to meet him to cleave his belly. It is in my heart to
deliver Egypt and to strike the Arabs. "
The councilers believed that there should be no action taken and
that there was no lack of anything. However, A'aferti Kamose
acclaimed himself as liberator of Egipt and so Kamose went with
his army with no resistance until it reached Middle Egipt. The
Hyksos king now tried in vain to establish contact with the ruler
of the Nubian kingdom of Kerma in order to engage Thebes on
two fronts, however, his messenger was captured. Needless to
say, the Hyksos were conquered.
A'aferti Kamose celebrated his victory with two stelae. They
are written in the same way and they may have been set up
beside each other in the temple of Karnak. The second stela is
still intact (Refer to Ancient Egypt and the Pharaohs, scroll
#190). A'aferti Kamose saw himself as the master of Avaris.
Kamose spent the last years of his life preparing his tomb, like
his ancestors, the pharaohs of the 17
th
dynasty.
Unfortunately, Kamose did not live to see the entirety of his
accomplishments. Kamose's brother, A'aferti Ahmose was the
next in line to keep control of the Theban kingdom where he
continued to conquer and push the Hyksos out of Egipt.
A'aferti Ahmose led the second attack on the Hyksos, which
was even more successful than his brothers. The city of
Memphis was captured and the Theban fleet led by Ahmose,
marched on to the city of Avaris which was the Hyksos capital.
Fi nal l y, the city surrendered. Ahmose took over the capital,
whi ch he then extended and decorated.
10
Pa Ashutat Miil /'</ (unium Tama-reyeaat
The Prayer of ttn> Indent Egiptians
The rightful rulers were l > ; i < k m power and the foreign invaders
had been defeated. The bound, mes of Egipt had been redefined
and the southern border w;is Mhmi ed deep in what is now Sudan
near Abu Hamid and the nort hern border extended as far as the
Euphrates to a county called Naharin. Egipt rose to a "world
power."
Figure 6
A'aferti Kamose
Figure 7
A'aferti Ahmose
The Hyksos took with them Egiptian culture and spreading it
throughout the Middle East, it became the foundation of the three
monothestic rel i gi ons, Mosesism (Judaism), Christism
(Christianity) ;iml Miihiimmadism (Islaam) that plague the world
today.
Now as for the isiies, there is no coincidence that the 46
dynasties r el ; i l 46 chromosomes and is referring to the
11
PaAshutat ShilPa Gadum Tama-reyeaat
mixing of the races. Mixing our seed with the cursed seed of
Canaan is why we are no longer pure, but are now Nubians.
This mixing opened the gate and invasions of Europeans such as
the Armenians, who became Gypsies, which is one of the
reasons why the land was called Egipt.
Figure 8
The Invaders - The Hyksos Dynasty In ancient Egipt
Figure 9
Armenian Invaders
Figure 10
Mixed blood Egiptian
Pa Ashutat Shil /'</ inulum Tama-reyeaat_
Figure 11
An original Egiptian, Nuwbun
Other invaders included the Turks who are Europeans, the
French who are Europeans, the Greeks who are Europeans, along
with other Europeans all from the 11 sons of the cursed seed of
Canaan, who were either allowed to settle there or they had
conquered it. These are the tribes of the cursed seed of Canaan
(Genesis 10:15): Sidonites, Hethites, Jebusites, Amorites,
Girgasites, Hivites, Arkites, Sinites, Arvadites, Zemarites and
the Hamathites. Refer to "Lets set the record straight!" scroll
#360
12
13
Figure 12
Canaan the father of the cursed
seed
Figure 13
Sidon son of Canaan
PaAshuttitMul /'</ ( , </ </ / / / Tama-reyeaat
The Prayct /*/ tin- -indent Egiptians
Figure 16
Amor son of Canaan
Figure 17
Girgas son of Canaan
Figure 14
Heth son of Canaan
Figure 15
Jebus son of Canaan
FigiiH- I K
I l i vi y
Figure 19
Arkiy
14 15
Pa Ashutat Shit Pa Gadum Tama-reyeaat
Figure 20
Siniy son of Canaan
Figure 21
Arvad son of Canaan
Figure 22
/A-mar son of Canaan
Figure 23
Hamath son of Canaan
Pa Ashutat ShU P* (mtinm Tama-reyeaat
The Prayer >f i/if -indent Egiptians
As these different tribes i nv. ul i - d I'lgipt, such as the Armenians,
Ashurians called Chaldrons who crossed over from the Tigris
Euphrates, who were callrd Ik-brews or Jews in the Bible,
plagiarized documents from l l u- Siimerians and Phoenicians with
names and stories slightly altered to give a nomadic wandering
cursed seed race, an identity even to the point of referring to
themselves as "God's chosen. " And the god of the Babylonians
was Baal, who was none other than Narmer (Menes), Enoch,
Adafa and Idriys whom they worshipped. So their book
;ferred to these invading tribes as the Chaldeans,
(itsrayimites, Kishites, Syrians, Phoenicians, and eventually
ic Greeks (Idonians) and the Romans creating your Hyksos,
the 46 dynasties, for 46 chromosomes referring to the mixed
races.
Figure 24
Baal
Figure 25
A'aferti Narmer
16 17
Pa Ashutat Shil Pa Gadum Tama-reyeaat_
Figure 26
Enoch (Adafa, Idriys)
Different names were applied to our original Tama-reye
(Egiptian) ancestors to suit their cultures like Kemet, Khamites
from Ham of their Bible in Genesis 6:10, the father of Canaan.
Ham was the son of Noah Genesis 6:9. But Noah was really
Utnafishtim of the Gilgamesh Epics. Again, another history or
story stolen that was taught to you. Many things were picked up
from the original Tama-reyeaat (Egiptians) and incorporated into
their different cultures, festivities, and religions, in Judaism,
Christianity and Islaam. But it all came from Egipt just as the
secret societies as Freemasons, Shriners, Rosicrucians,
Knights of Columbus, Astara and others, all got their teachings
from Egiptians. Look at the picture below of George
Washington, the so-called first president who was a Freemason.
Look at his stance.
Pa Ashutat Shil /',i i,*ttlnin tama-reyeaat
The Prayt'i
t
>j th, \n,n>nt Egiptians
Figure 27
A picture of George Washington's stance
low look at the Egiptian's stance.
Figure 28
Ancient Egiptian stance on the walls of Egiptian over
thousands of years ago.
18
19
Where did the Freemasons get this from? Of course, us, the
Ancient Egiptians. Everything leads back to ancient Egipt and
there is no denying it. (Refer to "The Year 2000 and What to
Expect", scroll #156)
Pictures within this very scroll will verify from hieroglyphics,
meaning "sacred carvings", off the walls of Tama-re, Egipt
that predates and existed prior to the birth of Moses, Jesus,
Muhammad and even before Adam and Abraham.
Pa Ashutat Shil I'a <*W//m lama-reyeaat
The Prayt-t ,>f tin Indent Egiptians
Figure 29
Moses of the Old Testament
Figure 30
One of the three Jesus' of the New Testament
20
21
Pa Ashutat Shil Pa <nnhtm iama-reyeaat
Figure 32
Adam son of Atum and
Liltith
Figure 31
Muhammad of the Last Testament, the Qur'aan
22
Figure 33
Abraham son of Terakh and
Naamah
actual writing on the walls of Egipt prove that the
uhammadans don't even have an original form of prayer, so
n't let them say that, because these practices were not theirs,
really ours. The Muslims as usual, like everything about
stole it along with the Christians and the Jews, from
t. Learn your ashutat (A^8A8) "prayer," as said in
ancient Egiptian mystery language Nuwaupic. Teach it to
ur children and make it a part of your life. BE PROUD OF
. With our own language, it is one final step for breaking the
>ell of Leviathan (Hebrew), Kingu (Sumerian), Amam

giptian). You should also learn and perform your maguraj
"pilgrimage". The purpose of maguraj is to re-align yourself with
your etheric parents who are linked to the Neteru who are trying
to reach you (Refer to "Pa Maguraj", scroll #171). If you are a
ember of the Ancient Egiptian Order (A.E.O.), then you
23
should also take part in The Element Ceremony, "Pa Safuri
Tama-reye Istalgaan" - The Sacred Egiptian Initiation as well
as other rituals and ceremonies revived after thousands of years
for you. Be proud of who and what you are as an Egiptian[
and do not be afraid to let the world know.
Nuwaupian Malutaat
Pa Ashutat Shil Pa (nn/tini lama-reyeaat_
The Prayer of tin- tmn'iit Kgiptians
Nuwaupian Rites
Kalumaat Shil Hagug:
"Words Of Truth"
IVIalutaatnaa Atha Naduy: Pa Hotep-Mul Malutaat.
Out ritrx me at/led: the peaceful rites.
Deities:
i).
Enen ayudna kawunfln shil Kuluwm, wa ham fi
Kul uwm, pa tamed rashunaat, Nun wa Nunet, Heh wa
[ehet, Kek wa Keket, Amun wa Amu net, wa pa sedjet,
.mun Re, Shu, Tefnut, Geb, Nut, Asaru, Aset, Sutukh,
febthet, kull renaat fi wahed, pa neteraat.
r
e have confirmed existence of All, and those inside all, the
eight Ogdoads, Nun and Nunet, Heh and Hehet, Kek and
Keket, Amun and Amunet, and the 9 Enneads: Amun Re,
Shu, Tefnut, Geb, Nut, Asaru, Aset, Sutukh, Nebthet, all
names in one, the Deities.
Angels:
, // - ///
A
a fi pa arbed a'rugaat menu khalug wa gadulna: 1.
Hul, 2. Nommos, 3. Anunnaqi, 4. Neteru, wa kull ham
raslml. pa anly uahedaat.
ind in the four races who created and grew us: 1. Elul,
l.Nummos, 3. Anunnaqi, 4. Deities, and all those sent, The
eavenly Ones.
:riptures:
AQOA
t
AÂ
A
f - If*
8AQA-
24 25
)
Wa fi pa dakrunaat shil pa mod amrna sajul ala lowhaat,
thuf, vva hayutaat, ash muwlud pa dafturaat hi-rcn: Eluh
Gadush Lowhaat, pa safun dakrunaat shil Atum-Re,
safun lovvhaat shil Tama-re, pa sheft shil pa mawut (pa
sheft shil pa haadur dashuw bi yawum) pa sheft shil
iimuduut, pa sheft shil kahuftinaat, pa sheft shil pa
samwuy l >i i gur, pa sheft shil pa yawum, pa sheft shil pa
ta, pa sheft shil bawubaat, pa sheft shil pa makhtufa
sarunaat, pa sheft shil ushat, pa sheft shil anaat, pa sheft
shi l kharum, pa kharbush nasupaat, tawuy shil re, mir
nasupaat, pa a'gul, vva pa kamunlel.
And in the records of the past as recorded on tablets,
papyrus, and walls, which birthed the scriptures namely:
El's Holy Tablets, The Sacred Records of Atum-Re, Sacred
Tablets ofTama-Re, the Book of the Dead (The Book of the
Coming Forth By Day), The Book of Amuduat, The Book of
Caverns, The Book of the Celestial Cow, The Book of the
Day, The Book of the Earth, The Book of Gates, The Book of
the Hidden Secrets, The Book of Night, The Book of
Pa Ashutat Shil Pa (nuhtm Tama-reyeaat
leavens, The Book of Netherworld, The Coffin Texts, Litany
of Re, Pyramid Texts, The Mind, and The Potential.
Authorities:
A 8A-
fi pa taluth shil neteru ra, Atum-Re, Atun-Re wa
lun-Re, pa thagwu' shil pa re, pa manush shil hayuh
ta.
id in the triad of deities Ra, Atum-Re, Atun-Re and Amun-
*, the motion of the sun, the source of life on Earth.
fleers*
-A
enen kaman adub kull shil pa (kalal) waabaat, pa
iyya wahedaat, pa a'afertiaat.
we also respect all of the (spiritual) masters, the Noble
hies, The Pharaohs.
>ur national rites:
8AQA-
26
27
_Pa Ashutat Shil Pa Gadum Tama-reyeaat_
Wa enen atha pa aslunal Tama-reyeaat, wa enen karut
nafsnaa manuf, nafsnaa Tama-reye istabnaaw, laghutnaa
Nuwaupik, yamulalna malutaat, nafsnaa a'dutaat,
thaguf, niasug, ragus, wa labus.
And we are the original Egiptians, and we have our own
flag, our own Egiptian constitution, our language Nuwaupic,
our national rights, our own customs, culture, music, dance,
and dress.
tf-8
Dek kalun hag!
That's true!
Dek kalun pa hagug!
That is (he truth!
Pa Ashutat Nazum
The Prayer System
Beliefs: None, facts only, please!
Place: Prayer is to be made in pa ashutat birba meaning "th\
prayer temple." The prayer temple is decorated totally wit]
Egiptian furnishings and paintings. This includes statues, bust^
pillars, Egiptian furniture and the likes. If you are not near
temple, then you should make your prayer at home in a
area.
pern: The exact procedure done during prayer is the prayer
of our ancient ancestors, the Egiptians, our own blood
;h you will learn about in this scroll.
>ls: The tools, wadwuyaat (B&Af^^'f'AAJi) that are
led for prayer are the prayer rug, ashutat sajud
I III IB III III I
Figure 35
lutat sajud (A ^8 A 8 AA^ "îO or prayer rug of the
Ancient Egiptian Order
28
29
le next tool that you need is your prayer beads, ashutat
charuzaat (A"-SAS tA 1HIAA8). The prayer beads
of the Ancient Egiptian Order are unique and you can't find
them anywhere else. Preferrably, you should bring your Sacred
Tablets ofTama-re, The Gold Book for recitation.
Dress code: Firstly, you must be
neat and clean. The attire for ashutat
"prayer", is the Ancient Egiptian
Order attire:
1 The black robe, pa aswud unkh
2. The head piece, pa namuz
The collar, pa yagu
4. The apron, pa khajur
The shoes, pa shawufaat
^^ÂAS)- Of course, you
ow not to wear your shoes inside
'the temple.
Figure 34
Our Egiptian prayer attire
Pa Ashutat Shtl /' (iutlum Tama-reyeaat
The Prayer oj' t/n' indent Egiptians
Exceptions: You can nui kr ;islm(at, (A*~t8A$) - "prayer"
or istatlaat (^(\8A8-AA8) "meditation" or istabhaal,
"supplication" - C*A9A<ÂA^)> on the Shabut
(Â^-ifj). It is your options as mentioned in The Holy
Tablets, chapter 1, tablet 14. You are to fast from the appearance
of a sunrise to the appearance of a sunset, and break the fast with
the Shabut meal, as mentioned in The Holy Tablets, chapter 1,
tablet 14. Drinking liquids are allowed during the fast.
If possible, gather at the birba (S7*; I|S7A) "temple" for
reading the appropriate section from The Holy Tablets or The
Sabbath Book, Pa Shabut Sheft (^ A A^'
L
-8 H?8)at
12:00 noon (Gregorian time). The selected person is called pa
mugaru'at (** A Q^n A IfJ A IS) - "the reader. " He or she
reads out loud to the congregation The Holy Tablet chapter 1
tablet 14, "The Shabut" from page 118 through 125 or Pa
Shabut Sheft (The Sabbath Book). The appropriate reading for
each shabut can be found on our Nuwaupian Tagwum
Nuwaupian Calendar).
Nuwaupian Ashutat Wagutaat
Nuwaupian Prayer Times
The Nuwaupian ashutat times are based around the summer and
winter solstices. The summer solstice is from the 1st of March
_Pa Ashutat Shil Pa Gadum Tama-reyeaat
31 st of August. On the other hand, the winter solstice is
in I he 1st of September to the 29th of February.
Shetu Hep
Winter solstice
Winter Solstice Or Shetu Hep
Diagram 1
Summer Solstice Or Sayuf Hep
ve different prayer times for both solstices, due to the
Ht time changes. For example, 5:30 P.M. is still daytime in
iinnmer. However, it becomes dark at 5:30 P.M. in the
32
Pa Ashutat Shil /'/ <i'<n/iun lama-reyeaat
The Prayer of tin \micnt Egiptians
winter. The summer is coi i M<l r n- d t he dark time because the sun
shines in the darkness, whu h i n (he diagrams you will see that
we have symbols representing holh solstices.
The summer is called khafut (feA^^S) "levity," and its
symbol is the upward mir "pyramid" symbol, because heat rises
up, flowers bloom, grass grows, crops grow, etc. Things bloom
and grow in the summer. The winter is called wagur
(m An*-i () "gravity, " and its symbol is the downward pyramid
symbol, because leaves fall, flowers die, animals hibernate,
things die and go beneath the earth in the winter. Gravity pulls
them down. To a Nuwaupian, dark and light are equal
necessities, both are nefer "good" and both are tuta "evil". But
dark is forever and light is temporary. The Neteru existed in
darkness before the light. But not all Neteru are agreeable, as not
all nights are good nights.
Khafut or Levity
Wagur or Gravity
Diagram 2
33
"prayer" revolves around the motion
lanet we are on now, Ta, which is also called Tamtu or
l l i i i i H Uarth, which gives the sun the appearance of rising
1 1 i i 11 re) and setting. When the sun (Ra) is at noon or Atun-re
when the sun appears to set (Amun-re), we have three
oMiratory prayers (you have to make them) and five optional
is (it is your option to make them). Altogether there are
nght prayers, and one silent prayer always going on in our
minds; heart brings it to 9 in all.
The Three Kafuhet (Obligatory)
Ashutataat And Their Times
i di ng to the summer solstice, obligatory prayer times are:
obligatory)
Atum-re ashutat - 5:30 a.m. (obligatory)
(baka ashutat = morning prayer)
Atun-re ashutat -3:00 p.m. (obligatory)
(mensa meht ashutat = afternoon prayer)
Amun-re ashutat - 9:00 p.m. (obligatory)
(ushat ashutat = shadow hour prayer)
optional)
ling to the summer solstice optional ashutataat are:
i Pa baka ashutat (the morning prayer) - 8:30 a.m.
I
Pa Ashutat Mai /'* <.<*/" iama-reyeaat
The Prayer of flu ! / / < n-nt l.giptians
2. Pamensher ashutal ( H ning prayer) - 5:30 p.m.
3. Pa ushat ashutat (the sh;ulow hour prayer) - 11:30 p.m.
4. Pa wasut ushat ashutat (the midshadow hour prayer)
1:30 a.m.
5. Pa khashuk ashutat (the dark prayer) - 3:30 a.m.
Pa AtBD-Re Ashutat
12:10 P.M.
Pa MenftherAshutaf Me
5:
feftfife
ul a I
Pa Alum-R * fchulal
S.VU.H
I! :.HJ P.M.
*7*J ,\* !*i .
Diagram 3
Summer solstice prayer times
34
35
Tlir Prayer of the Ancient Egiptians
According in Hie winter solstice obligatory ashutat times are:
1. Atum-Re ashutat - 7:00 a.m.
(baka ashutat) = morning prayer
2. Atun-Re ashutat - 12:00 p.m.
(meht ashutat = noon prayer)
3. Amun-Re ashutat - 5:00 p.m.
(ushat ashutat = shadow hour prayer)
Fa Atun-Re Ashut at
12:00 P.M.
im in I
I HI
West Altar,
11
TH 4:JIO Ul.
Wi nti i sol sti ce prayer times
:a*t Al t ai
A. M.
According to Il i r \ vl m< i
t optional ashutat are:
Pa baka ashutat (the morning prayer) - 9:30 a.m
t. Pa mensher ashutat (the evening prayer) - 3:30 a.m.
Pa ushat ashutat (the shadow hour prayer) - 8:30 p.m.
Pa wasut ushat ashutat (the mid shadow hour prayer)-
12:00a.m.
I. Pa khashuk ashutat (the dark prayer) - 4:30 a.m.
klways remember, prayer is the i ndi vi dual ' s choice, you will
lot go to some burning hell, if you don't want to make it.
jues: How can you determine the proper time of prayer
iccording to the standard clock?
Ans: Being that you have been deceived as to the true account
of time, I give you, your own Nuwaupian time zone based on
facts. You have been taught that after what is called 12 o'clock,
"midnight" it is morning as in A.M. However, if you go outside
at this time, it would still be shadowtime. I say shadow time,
instead of night, because night is an old English word, which
means: "the absence of light," when in actuality, this state
doesn't exist. Pa Re (*Â 1?" the sun) is always shining on
different parts of the Earth at different times, because the planet
is rotating and revolving at the same time in its course around the
sun, symbol of the greater mystery Asaru (Usir, Osiris).
According to the American Heritage Dictionary, the word
night means:
37
Pa Ashutat Shil Pa Gad urn Tama-reyeaat_
night (m t) n. l.a. the period between sunset and sunrise,
especially the hours of darkness, b. this period considered as
a unit of time: [middle english, from old english niht]
Pa ah (*^/t\ A^), the moon which is illuminated only by
reflecting the light of the sun, it receives its light from the sun.
The moon is the symbol of the lesser mystery Aset (Isis) which
gives light during the shadow hour period called "midnight,"
literally meaning "half of the night, or midpoint of the night";
it would not be considered the morning. That is why it is called
midnight and not mid-morning. They call mid-day noon, but they
have no word for midnight.
midnight (m T d
:
- n T t
2
) n. 1 . The middle of the night,
specifically 12 o'clock at night. 2. a. Intense darkness or
gloom, b. A period of darkness and gloom.
Ques: So how would you say 1:00 a.m., if it is not really
morning?
Ans: It would simply be one past midshadow hour. And if you
wanted to say two o'clock, it would be simply said "two past
midshadow hour," and all during those hours after midshadow it
is still the shadow hours not morning or daylight hours.
Diagram 5
These are
still Shadow
lloun
Pa Ashutat Shil Pa (KH/IIHI Tama-reyeaat
Then, they falsely lead you into believing that there are 24 hours
in a day. When in actuality, there are only 12 hours in a day and
12 hours shadow time. If daybreak is at 6:00 a.m., and evening
begins at 6:00 p.m. That gives you 12 hours of daylight, and
from 6:00 p.m. To 6:00 a.m., giving you 12 hours each. So,
there is no such thing as 24 hours in a day. This is just another
trick they played on your minds. Look at this; the face of the
clock is a multiple of 6. Lets start with the first 3 numbers on the
clock.
You have:
2+1+2=15. 1+5=6
1+2+3=6
13+4+5=12 which is two 6's
4+5+6=15 which is 1+5=6
Then you have the 2nd half of
the clock:
6+7+8=21 which is 2+1=3
8+9+10=27 which is 2+7=9
9+10+11=30 which is 3+0=3
10+11+12=33 which is 3+3=6
SO THE DAYLIGHT HOURS OR LIGHT HOURS CLOCK IS BASED
ON 6's.
10+11+12=33
3+3=6
9+10+ll=30j
3+0=3
12+1+2=15
1+5=6
1+2+3=6
7+8+9=24
2+4=6
3+4+5=12
2=6
6+7+8=21
2+1=3
4+5+6=15
1+5=6
Diagram 6
The daylight hours of the clock are equivalent to 666
39
\
But it all goes back to 9. The clock goes from 1-12. When you
add 1+2+3+4+5+6+7+8+9+10+11+12=81 and 8+1=9.
There are:
60 seconds in a minute
60 minutes in 1 hour
24 hours in one day and 2+4=6.
This gives you three 6's or 666.
However, when you add 60+60+24 you get 144. 1+4+4=9. Even
if you were to add 6+6+6 =18 and 1+8=9. The devil can't
escape the reality of 9. He uses tricks and treachery to deceive
the world and even in his deception he can't run from the powers
of the mystical number 9. People ask why is the number 9 so
important. Because, the secret name is hidden in this principle.
However, getting back to the point, take a look at the following
diagram:
Diagram 7
From 6 a.m. to 6:00 p.m. HIT all daylight Hours From 6 p.m.
to 6:00 a.m. an- all shadow hours
Another point I would like to make is that morning, evening,
noon and midnights are all points in time. There can only be one
point in the day that can be called true morning, true noon, true
evening and true midnight. Let me explain. When the daybreaks
f at 6:00 a.m., at that point, and that point only, can it be called
true baka, "morning" because at that moment is when the mom
breaks in.
At 12 noon - meht is the only point in the day when it can be
called "mensa meht", because at that point, and that point only
is when the sun is at its peak. Mensher, "evening" can only be
called true evening at 6:00 and when the hour of 12 or
"midshadow hour" hits, the point when the sun is directly on the
[ opposite side of the planet, can only be called true midshadow
Shour (12:00).
12:00 Noon This Is The Point In
The Day Where The Sun Appears
Perfectly Above You In The Sky.
12
Evening This Is
The Point In The 6
Evening Where The
Sun Appears Halfway
Below The Horizon.
Morning" This Is
The Point In The
Morning Where
The Sun Appears
Halfway Over The
Horizon.
12
12:00 Noon This is The Point In
The Day Wher The Sun Appears
l Ahnvp VOn In Thf Skv.
Diagram 8
41
Ques: So what would the times be called that falls in between
6 daybreak and 12 noon?
Ans: Those hours are referred to as day or daylight hours.
However, the hours between meht, 12 noon and mensher, 6:00
evening can be referred to as mensa meht, "after noon " because
it is truly after noon or 12:00. Afternoon in Nuwaupic is mensa
meht and all of the hours of darkness which is from 6:00 p.m. to
6:00 a.m. are referred to as shadow hours as I explained
previously. In Nuwaupic, we do not use a.m. or ante meridiem,
which are a combination of the Latin words ante, meaning
"before " and meridiem meaning "noon." We say M.Y., which
is meht yawum and means "daylight, or G.M. gabla meht,
"before noon." We do not use P.M. or post meridiem, which
implies evening. In Nuwaupic, we use M.U., which is meht
ushat, meaning "noon of the shadow hour." This point of P.M.
would be after the mid point of the evening called ushat,
"\hadow hour." In Nuwaupic, we call day, "yawum" and mid
d;iy would be nasah yawum, "half of the day." There are also
l u i l I periods of time that can break the time up further. For
instance, the true morning is from the point where the sun is
perfectly half way over the horizon, that is baka or the glorified
morning.
_d
i
MIM* Ymnm 12 Hr, Off
J? . 12
Diagram 9
Pa Ashutat Shil Pa (ludnin Tama-reyeaat
Baka
Meht
= Morning is when the sun is halfway over the
horizon.
= Before noon, which is day hours, from 7:00 a.m.
and 11:59 a.m.
Nasah yawum = Half day, or midday (wasut yawum) is 12:00.
Mensa meht = Is afternoon, right after the noon, between 12:00
and 3:00.
Mensher ~- Evening, before the sun is gone, the peak which is
between 4:00 and 6:00.
Khashuk = Is dark, between 7:00 and 11:59
Nasah ushat = Half shadowtime, or midshadow time (wasut
layul).
Falug
Bakur
M.Y.
M.U.
= The darkest part of shadowtime, before it gets light
3:00 and 5:00.
= Early, between 5:00 and 6:00.
= Meht yawum (a.m.)
= Meht ushat (p.m.)
The point I am trying to make is that Muslims call their morning
prayer "salaat'I fajr" (j^Ji s^>) then wake up 1,2,3,4, and 5
o'clock at night and still call it the morning prayer, when it is not,
it's still the shadow time. That is why it is called midnight, not
midmorning; because it is still night or shadow hours. Do you
43
follow? You can only have a midnight, if it is in the middle of
the night. This is another case where Muhammadans are
ignoring the facts. So, Muslims are being misled by incompetent
people who will not take the time to investigate nature in relation
to their religion. The planet is constantly moving. What the
Muhammadans also do not take into consideration is that there is
a winter solstice and a summer solstice. A solstice is defined "as
either of the two times a year, when the sun is at its greatest
distance from the celestial equator. " So, we do not have fajr,
fajr in the summer, is not at the same time as the winter.
Ques: So how do you determine what is truly the evening and
morning according to the movement of the sun?
Ans: When the sun is half way in, that is baka (^7 A $ A), the
glorified moment. Likewise, in the evening, it will look the same
way. For instance, if you were standing on a flat plain when the
sun appears half way in the sky that is true morning. The same
applies in the evening. When the sun is halfway out of the sky,
at that point is when it is true evening. The sun really controls all
time. The Egiptian sun deity Ra. So, I repeat again, when the
sun is therefore perfectly above you, that is noon, Atun-re. When
the sun is perfectly out of sight, then this is midnight, duat. This
is what religion has done to you. It has taken you away from
reality, and it is a hard task trying to get you back to that reality.
But it has been done through the Ancient Egiptian Order or
A.E.O.
Pa Kaabus Nazum
Before we start prayer, we must wash ourselves first. We start
by saying our opening istabhaal (ÂDA^ÂA^.),
"supplication " for washing which is:
SAI 8A
Nuk sofa akbesu nasufee kar ta khalus mu, fa dek nuk
aykelu zahub gabla pa re, wa pa neteru kar nazufun khat
wa khalusun ib.
I will wash myself with Ta's, "Earth's", pure mu "water",
so that I may go before the Re "sun " and the deities with a
clean body and a pure heart.
Then we recite the supplication for cleaning our feet, which
stands on the Earth. You wash the left side of your body first
as our ancient Egiptian ancestors did. Our ancestors taught
that the left side of the body is the pure side of the body,
which is the side the heart, is located on the left side. This
was their reason for washing the left side first. The Muslims
and Christians teach you to always use your right hand to
wash, eat, etc. Yet they never give you a reason why.
Everything that we, the ancient Egiptians did had a reason.
So as you begin the washing system, you start with your left
hand and left foot. The following is the recitation for
washing of the feet.
The Washing System
44
45
Nuk akbesu del gadamaat e pa ren shil pa neteraat dek
nuk aykelu aklenu haduy liyya mashub fakut e pa hasun
shil makunaat bayna pa hasun shil lehumaat.
/ wash these feet in the name of the deities that I may be
guided to walk only in the best of places amongst the best of
people.
After reciting the supplication for washing the feet, we then
remove our shoes, socks, or stockings and wash our feet between
each toe. Beneath the toe and nails and up to the ankle making
sure there is no dirt between the toes, or the toenails. If you have
fool odor, clean your foot until the order is gone, then make sure
i arc dry before going into Pa Ashutat Birba , (<*<A
A^^SA <3^ (C?A) "the prayer temple." After washing
your feet, you rinse your hands, and rub "The All" scented
lotion, or any kind of lotion, to keep your feet moisturized, and
prevent dryness, cracking and odors.
Diagram ')
Washi ng I lie feet
Pa Ashutat Shil Pa (mditm Tama-reyeaat
The Prayer of the .indent Egiptians
Then we recite the supplication for washing the mouth:
ÂftA ÂQ f-
A
Nuk akbesu haza fam e pa ren shil pa neteraat dek
lasunee yakul kalun haduy liyya dabur fakut dek ash
kalun hag.
/ wash this mouth in the name of the deities that my tongue
may be guided to speak only that which is true.
This is preceeded by washing our mouths, rinsing it with water 3
times, or with mouthwash as you please, making sure there is no
food, bacteria or bad odor. You can also use toothpaste and a
toothbrush, if you please. Then you rinse your hands.
Diagram 10
47
Pa Ashutat Shil Pa Gad urn Tama-reyeaat_
Mouth Washing
The next procedure is reciting the supplication for washing the
nose, which is:
*ASSJ
*f-8
tf-8
Nuk akbesu anfee e pa ren shil pa Neteraat, fa dek pa
rayukh dek dakul anfee kalun fakut pa haluw rayukh
shil Kuluvvm, dek kalun min pa majudfin shil pa
Neteraat
/ wash my nose in the name of the deities, so that the scent
that enters my nose is only the sweet scent of All, that is from
lfn- /tn:\fnt c of the deities.
This is proceeded by putting water up our nostrils, and blowing it
out to make sure our nostrils are clear of mucous, boogers and
other debris. Then, we rinse our hands again. Please don't try to
drown yourself.
MI . I J - . I ai l ) I 1
I In- nose
_ Pa Ashutat Sltil I'n (,<nlnm Tama-reyeaat _
Afterwards, we say the suppl i cat i on for washing the face, which
is:
BS'-ig
Nuk akbesu wajuhee wa azunaat e pa ren shil pa
neteraat dek kull dek nuk awjehu atha pa nehtimul wa
hag, wa dek kull dek nuk asmeu' kalun pa hagug.
/ wash my face and ears in the name of the deities that all
that I face are the faithful and true, and that all that I hear is
the truth.
This is proceeded by washing our face with water, making sure
all around our eyes, beneath the ears and all around the ears are
cleaned. If you're wearing earrings remove them and clean the
pierced hole. You can use a Q-tip or cotton swab for cleaning
your ears if you wish.
Diagram 12
Washing the face
49
_ Pa Ashutat Shil Pa Gadum Tama-reyeaat _

Then we say the supplication for washing our hands which
is:
f f-S
INuk akbesu yasur yodee liyya kabus gha-ub kull pa gur-
khalusaat dek hadur alanee wa nuk akbesu yamun yodee
liyya kabus gha-ub kull pa gur-khalusaat dek hadur
ilanee.
/ wash my left hand to wash away all the impurities that
have come upon me and I wash my right hand to wash away
till the impurities that have come to me.
Starting with our left hand first, washing between each finger,
and under the nails making sure there is no dirt under the nails.
Then wash the right hand in the same manner, as seen in the
diagram below. You can use antibacterial soap, if you wish.
After you have completed washing your hands, rub them with
The All lotion, or any kind of lotion to keep them moisturized.
Diagram 13
Washing of the hands
Pa Ashutat Shil /'</ (tinlum iama-reyeaat _
The Prayer of tin
1
\mii'nt lîptians
Then we check our clothes to m; i l . r MI U- Him- is no dirt or debris.
We also check our hair and our l u - . i u l ' , , i l we wear one, to make
sure that they are clean.
Finally we re-wash our hands, and scent them with The All scent.
Thus, we have completed our washing for prayer, in which we
recite: Pa Kaabus Istabhaal CÂ S
, "The Washing Supplication."
Nuk hadartu gabla pa neteraat laabus gur-nazufun khat.
/ have come before the deities wearing an unclean body.
Wa nuk kabastu liyya khalusfl haza khat.
And I have washed to purify this body.
Fa dek nuk aykelu taruk na/ut, fi khat wa a'gul.
So that I may leave clean, in body and mind.
End by reciting:
51
AQQA
Nuk kabastu nasufee e pa ren shil pa neteraat fa dek
lama nuk adkelu haza ashutat, nuk adkelu amma
moseun dakul dakhul haza dunya fade shil hazi gur-
khalusaat.
/ have washed myself in the name of the deities so that when
I enter this prayer, I enter as a baby enters into this world
free of its impurities.
Baadur Pa Ashutat
Starting The Prayer
I ;K-|I prayer consists of three parts, that is three prostrations,
which consists of looking down while bowing to Qemam-t Ta,
(fD^QAQ- 8 8 A) Mother Earth,
11
with her "waters,"
moyaat (QfiÂA) and looking up with hands raised to Ab
le-ul (A^ A^~ VI) "Father Sky," ilu (*^H) with his
sun. Beneath the Earth is her water of life; and up in the sky is
his Re - (f* "sun " with its life giving rays (Ra), for you are the
wind of hayuh - Â^^ "life," ba - <3>A "soul" and ka -
<$A "spirit." In between the three prostrations, there is a rest
period, where you kneel and sit on your feet, with your hands in
front of you on your lap. You have three priests that lead the
congregation in prayer. They arc: pa a'la waab, (*Â
"the high priest," whi ch is pa wah waab
A A^. ) "tin
1
(i'\f priest," who stands in the front,
pa atnah waah.
Pa Ashutat Shil Pa d'tnlurn Tama-reyeaat
The Prayer of tin' indent Egiptians
"The second priest" stands
jhind him/her to the left, and pa talah waab, (*Â
"the third priest," stands on the right
ide behind him/her forming a tetrahedron.
<> <> O O O O 0 O Ll
O O O I) O O O 0 O
<> > O O O O O O I)
<> t > ii n (i o o o O
i) o o o n o <> o o
o o o n o o o o o
0 O <1 O O () !> O f)
O O O O O <> t) O O
O O O O O ( ft o g
o o n o n o i> o o
O I I O O (I 0 O () O
O O O O O O O O O
t> O O O O O O O O
t) 0 O O (I O O t> U
o o o o o o o o o
O o o o o o o u ri
O O O O O O O O
n o o u o a o o o <
o o o n t > o o o o
o o o o o o o o ii t
o o o n o o o o it
Pa At naii H'aab Pa Tahiii Waah
m\ NEBU
Priests' setup
Diagram 14
Temple showing how people are to be positioned
Tetrahedron symbol
If the high priest is a male, a female is to stand to the left of him
and a male to the right side of him, while facing the front, with
their backs to the congregation. If the high priest is a female, a
male stands to the left of her and a female to the right; it also can
be three females, or three males. To be a priest, you must be
over 40 years of age, but any age can lead ashutat if a waab
(priest) is not present.
If you are in a hau "family" congregation at home, the mother or
father stands in the front and the family forms their khentiaat
(fciflHU^MvB), "ranks," behind him or her. Each rank is
three feet apart. A true family prays together. The children stand
in between the mother and the father. Children are allowed in
the ranks from age five. However, they are to be taught how to
make Ashutat at age 4 years, 4 months, and 4 days of their Earth
life, unless they show an interest before. If you are single, and
want to join the ranks, the single male stands next to the father,
. nui the single female stands next to the mother.
C hildnai TalHer Father SM Swi \iether
Female Male Female
CY^S
F 1 M I F
A
Diagram 16
:t mlrr setup
54
Pa Ashutat Shil Pa Cnn/nni luma-reyeaat
The Prayer oj the indent lîptians
re is no set number of people i n a r ank. Always start from
center, just behind the two ivai pncsis and add on from both
les, in accordance to your gender, as seen in diagram 17,
(ow. That is, gender next to gender.
Diagram 17
Congregation setup
Description for floor of the temple
ze: The Prayer Temple, Pa Ashutat Birba
can vary in size.
"olor: Pa Ashutat birba (the prayer temple) walls are all
ilack (aswud AR^^"^) with hieroglyphcis in gold
(zahab ftAÂ^) and a choice of other colors to make it
>eautiful. The carpet is to be red (edum f*^*->Q). You
should use the primary colors, which are red (edum
blue (azrug Aft 1*~
n
) and yellow (asfur
. These 3 primary colors represent the 3 suns and
the foundation of all other colors. You should use these
jolors in your decor as your ancient Egiptian ancestors did.
55
Arrangements: The arrangements of Pa Ashutat Birba
(the prayer temple) are shown in diagram 14.
Direction: East, West, North, and South belong to Pa Neteru
"the deities".
Decor: There is a sun altar to the east for the Deity Asaru
or Atum for The Red Sun.
The gold dendera and color on the ceiling is for the High
Sun of Haru or Atun.
And the west is a blue moon altar for the Setting Sun of
Aset or Amun. That is all symbolic, for in reality the planet
moves. The description of Pa Ashutat Birba (*^/t\
^7^ 1^7A) does not apply to the Malun
) or "lodge" where there are specific
l i nmshi ngs that are all Egiptian and have symbolic
meanings.
Pa Ashutat birba (the prayer temple) setup as seen in diagram
14, shows you a rectangular room with two platforms containing
three steps east and west. The three circles represent the three
priests that oversee the prayer. Then, the repeated rows of circles
are staggered so that no one is blocking the view of the
congregation to the priesthood. The arrangement of the ranks
and the number of people are determined by the size of the
congregation. The arrangement is also in accordance with
gender. Example: males stand immediately beside males and
likewise with females. It is not males in the front, females to the
back, and the priesthood i . m U made up of either males or
females Icatimj
1
. UK . i i mn All genders are equal in
Nuwaupu
Pa Ashutat Shil t'u (indunt Tama-nyeaat
The Prayer of the \ncicnt Kgiptians
/ays start from the center directly bdmul UK- two priests in the
Then, you may add on from both sides in accordance with
[gender plan, that is - gender next to gender. If it opens with a
fcily, the father is to the right, the child/children in between,
the oldest sons nearest to the father and the oldest daughter,
sst to the mother. If someone joins this rank, beside the
icr, there should stand a male, and beside a mother, there
Juld stand a female, either adults or children (child).
. .West.
f
Altar Of
Amun-Ke
o
o o
o o
o
Diagram 18
The Prayer Temple Setup
The ceiling of the temple showing the golden ankh
57
Now, once the congregation has washed and entered the temple
they take the sitting position. In the event that you are in a wheel
chair, you can also enter the ranks. You do not have to take your
position in the back the same applies with elders in the chairs.
Once pa atned kajubaat (*Â AIJlHIfr' t SA^C7AA8),
"the two ushers" one being a "male" esh (f* ) and a
"female," (f"*-^ ) eshuw, has assembled, the ushers then
announce: hen hadur pa waabaat, (^ f'EJ ^/tv^^l *Â
ÂAÂA) "here come the priests." (said 3x's times).
Then, enter the three priests, chanting pa zakurane, "the
remembrance. " All can join in with them.
Zakurane
Remembrance
/ . i km. mc Is A chant to be memorized and chanted. It is a part of
wl ui l we call in Nuwaupic,
Ghuaimn ( chanting"
Ashutat, pa tarug ila pa neteraat (repeated 19x's) which
means "prayer, the road to the deities"
f AA
Yaa Aun
f AA
Yaa Neteru
58
Pa Ashutat Mill I >i
The Prayer <>j duns
Yaa Aun
Yaa Neteru
Yaa Aun
Yaa Neteru
** THIS SEGMENT IS REPEATED ONCE
Ashutat, pa tarug ila pa neteru (repeated
19x's A SECOND TIME)
The chanting ends when the high priest says:
HUUUUUUUUUUUUUHI, KULL ATHA FI kuluwm,
meaning, "Huhi, all are in all"
11 of this is said as the congregation has assembled and is in the
ting position.
icn the Zakurane is finished, Pa Wah Waab
, "The First Priest" ^ Says:
Ena hazi wagut li baka Ashutat.
59
Surely it's time for Morning Prayer.
NOTE: The Same is done for each prayer only you replace baka
(^7 AS A ) with meht (Qf^jSjj) if it is the noon prayer;
replace this with ushat (*-i A 8 ) . if it is the shadow prayer.
For Example:
Ena Hazi Wagut Li Meht Ashutat
Surely It's Time For Noon Prayer
A*
I n.i Ihi/i Wauut I i 11 shut Ashutat
i i nn- | - i n Shadow Hour Prayer
The Reply From The ISTAJMAA'
"CONGREGATION" Each Time Is:
Bi Pa Neteraat, Zi Kalun Wagut Li Ashutat.
By Way Of The Deities, It Is Time For Prayer.
The entire congregation is still in the sitting position.
_Pa Ashutat Shtl l * I mmi reyeaat_
The Prayfi t>j //
the above recital inn m| l . leii. l A'la Waab, "The
High Priest" then lakes \\ KMI at the tip of the
tetrahedron facing the conp i Mi mn , . mi l . - . H- I I of the other priests.
The first priest and the second prirsl l ake (heir positions facing
he high priest, as well as each ni l in, about three feet apart with
their backs towards the congrega! mi i
[Then all three priests say, while stepping forward with their right
>t, toe to toe, to touch each other says:
Enen Taled Bu Nalgeyua Wa Natfegua Gabla Antuten
We three do meet and agree before thee
Diagram 19
Priests' first position
len they bring their right foot back to the position of the heel to
;1 with their toes separate.
60
61
Diagram 20
Priests' second position
Then they reach forward, placing their right hands, palms,
thumbs touching pinkies, and middle fingers meet, forming a
three-sided tetrahedron, together and they say:
I i iwiiumi hat hum = in perfect harmony
Diagram 21
Priests' second position
62
Pa Ashittut Miil I . /imin reyeaat
The Pniy< t < / -tians
At the point of sayi i i i -. I I -
KULUWM KALUN KULDWM, KULUWM KALUN
KULUWM, KULUWM KALUN KULUWM.
ALL IS ALL, ALL IS ALL, ALL IS ALL.
As they turn one by one counterclockwise to face the
congregation after the first waab (priest) states: KULUWM
KALUN KULUWM, ( SH^-tf&Q SAJ^S*
gS^HflaQ), "ALL IS ALL, " - being he is already facing the
congregation, the second waab (priest), says: Kuluwm Kalun
Kuluwm, turning counter clockwise to the congregation
followed by the third waab (priest) says: Kuluwm Kalun
Kuluwm, turning counterclockwise, with their hands to their
sides.
Now, with all three priests facing the congregation they take the
position of the Neteru, putting their left pinky finger at the solar
plex, with their other fingers closed, and the right hand extended
in front of them, with their palm facing the audience, fingers
closed, thumb out as shown in the diagram below, and they all
recite together the Prayer of Asaru, with their eyes looking
upward.
63
Diagram 22
Figure 36
The High Priest Zozer
Figure 37
Pa Neter Asaru
Pa Ashutat Shil I tun Itt/nn nycaat
The Prayer <>/ tin i
Pa Ashul i H Shil Assiru
A^8AJ MA
The Pnm i of Osiris
* A A
Nuk ta' ur fug min antuten yaa enosaat
I fly up from you oh mortals
2.
Anuki tern li pa Ta
lam not for the Earth
3.
Anuki li pa le-ul
I am for the sky
4.
Nuk halagtu ila pa le-ulaat
/ have soared to the skies,
5.
AQQA
Nuk gabaltu pa le-ulaat amma bikun
I have kissed the skies as a falcon.
6.
Anuki pa mahuy shil neteru
65
I am the essence of deities,
Pa re shil neteru
The sun of deities
8.** A DHJIJ
Pa mustaraseel shii neteru
The messenger of deities
9.
Anuki f! pa nawur shil Re
lam in the light of Re
10.
uawur shil Re kalun daakulnee
The li^ht of Re is entering me
11.
Anuki hayuh zi nasuf
/ am life itself.
The above recitation is called Pa ashutat shil Asaru, "The
Prayer of Osiris." It is said once, and all who know it may
follow along in a low voice. Then the three waabaat
(ÂAÂAU priests) say the supplication, linking the
heavens (Sahu- the Orion star constellation which the Greeks
called Ouranos (Orion) (the Old Testament Job 9:9) And the
Hebrew called Keseel, with Ta, the Earth, with their hands held
in front of them and palms up, slightly extended.
_Pa Ashutat Shil Pa Gadum Tama-reyeaat_
Diagram 23
Priests' third position
Pa wah waab natug:
the first waab (priest) says:
Pa baka Re shil Khufu kalun Alnitak
The morning Sun of Cheops, is Alnitak
Pa atnah waab natug:
the second waab (priest) says
Pa a'la re shil khafre kalun alnilam
The high sun of Khafre is Alnilam
Pa talah waab natug:
, the third waab (priest) says
66
67
Pa ushat re shil Menkuare kalun mintaka
The shadow hour sun ofMenkure is Mintaka
Alnilam, Alnitak and Mintaka, the three inner stars, called
the Orion belt points straight at Aldeberan on to Pleiades,
and the foot or foundation is in Sept (Sirius).
Then they all say together:
Li pa hatum shil kull, =for the sake of all
Then the congregation chants together in an audible voice:
ki i wi i i i i i i i i i i i i i i ni i i uui i fiiiiiiiiiiiii n = existence
Then all the priests drop their hands back to the sides and turn
counter clockwise, with their backs to the congregation.
Diagram 24
The three priests
turn
counterclockwise
68
Pa Ashutat Shil Pa (tutlnni Tama-reyeaat_
And pa wah waab (the first priest) raises his hands and says:
Abgum, (A^7n*-iQ) = stand, to the congregation.
And all rise and stand with their hands to their sides.
The Three Priests
Diagram 25
The Congregation
When one stands in this position, it is to ask permission to
assume the responsibility of successor over all living things on
Earth.
This position is called Pa Baagum Istamzaab (Â
*1{X8AQ&AA^) "The Standing Position."
POSITION 1: PA BAAGUM ISTAMZAAB,
-*[V8AQ*AA^) "The Standing Position"
Diagram 26
Tama-reyeim ( $ AQ A ~
" "A Tamarean/Egiptian
Pa Ashutat SMI I'ti i.ntlnm I tuna nycuat
The Prayer of ttu I tm, nt I
[While in the standing position, pa a'la waab, the high priest,

lys:
Yaa Fatuhat, Yaa Neteru
"Oh opener, oh deities "
id the congregation and all the priests recite together in an
idible voice, which continues on into:
Yaa neteru vva kull neteru-hu, yaa fatuhat. Antuten
fatahtum bi pa faatuh: wa pa faatuh kalun fi pa faatuh
shil faatuhuk, yaa fatuhat.
Oh, deities and all his deities, oh opener. You have opened
by way of the opening: and the opening is in the opening of
your opening, oh opener.
Pa wah waab (priest) then says:
A-ÂfÂ
Enen ayadna kawunfin shil Kuluwm, fl Kuluvvm, wa
ham fl Kuluwm.
70
71
The Prayer of the Ancient Egyptians
We have confirmed existence of All, in All, and those inside
All.
Then he/she continues:
A
Arfur yodaatkum Ha pa le-ulaat fi ash kalun pa re a
1
!.
Raise your hands to the skies in which is the sun above.
The congregation, (** A "^JXg Al QAu ) P istajmaa'
Then the congregation raises their hands towards the sky, looking
up at the sky giving praise to the Neter Shu (BHf'SM
who represents the third element, Nefu (BUf^^-i air).
Sim' s ii.imr mr;ms "to raise", for he is the Neter who holds up
i l i While all are in this position, with their arms toward the
sky, we give praise to Nefu (Elf*^^) air, which transports the
seeds for growth, to sustain the body.
This position represents when the Neteru rose to life the first
human being, 1. Latum, 2. Turn, 3. Temu, the triad of names,
and showed him the height of man in the universe.
Thus, all the 360 degrees of knowledge in the universe was made
available to him (Holy Tablets, chapter nine, 17:28; chapter 8,
1:19-23).
POSITION 2: PA RAAFUR ISTAMZAAB
"The Raising Position"
72
_Pa Ashutat Mnl I
The Prayi-i- of th
Diagram 27 Tama-reyeun ( g AQ A
*a a'la waab "the high priest" says:
Enen kullna nanfenua tawuhaat li hayuh
We all give thanks for life.
le istajmaa'
ree times:
) "congregation" answers
Li hayuh; hamucl ila pa neteraat
73
For life; praise to the deities
2) A*.
Li hayuh; hamud Ha pa neteraat
3) A*,
Li hayuh; hamud ila pa neteraat
For life: praise to the deities.
Then pa a'la waab "the high priest" says:
Enen kullna nanfenua tawuhaat li sahut.
Mr (ill i;nv tlmnks (or hcullh.
And (lie isl:ijiua:i' (congregation) answers three times:
1) A* [XA3FH8
Li sahut hamud ila pa neteraat
For health, praise to the deities.
2)
Li sahut hamud ila pa neteraat
74
PaAsliHtutMiil I mn Ituna-reyeaat
The Pniyft- <>/ (It t I f>ipfian\
Li sahut hamud ila pa nctrni i i f.
For health, praise to tlw </ r / / / <
Then pa a'la waab, the high priest says:
Enen atha kull Fi kuluwm
We are all in all
THE HIGH WAAB (PRIEST) SAYS TO THE
CONGREGATION:
Akhfud yodaatkum ila pa ta wa pa nioyaat takhuth
Lower your hands to the Earth and the waters beneath.
lis is Pa Raazug Istamzaab,
lgAQftAA^) "The Providing Position," with your
ids in front of your knees as shown in diagram 29.
you have a bending problem, you do not have to bend all the
ly down, merely point your hands to Ta, the Earth. In this
>sition we give praise to Ta "Earth", the first element
spresented by Geb (nf^7) the son of Shu (*-i) and the
sband of Nut (tJH'Hg), Mother Nature for providing the
>roduce. We also give praise to the second element Mu
75
Pa Ashutat Shil Pa Gadum Tama-reyeaat _
the waters beneath us who is represented by Tefnut
), the twin sister of Shu (<-i).
In this position, the first human being realized that Neteru were
greater than even he could imagine in his most vivid thoughts
when he beheld the intricacy of a spider's web, the intellect of an
ant which prepares for the future, and the profound delicacy of a
butterfly's wing.
POSITION 3: PA RAAZUG ISTAMZAAB O
) "The Providing Position
While the congregation is in this position with their hands
towards the Earth with their palms in front of their knees with
their arms down, pa a'la waab (the high priest) says:
kullna muilVnua tawuhaat li razeginaat
We all give thanks for provisions.
Enen kullna nanfenua tawuhaat li sahut
We all give thanks for health.
The Istajmaa' (congregation) answers:
Enen kullna nanfenua tawuhaat li razeginaat,
We all give thanks for provisions,
76
Pa Ashutat ShU Pa <Wnw Tama-reyeaat
The Prayer of the indent Kgiptians
Enen kullna nanfenua tawuhaat li sahut.
Pa raazug istamzaab,
"the providing position."
UP"
i .'
\
)
//
F
Diagram 29 Tama-reye ( 8 AQ A'
, (Egiptian)
len the high Waab (priest) says:
Arfur (A 13^-i 1 > = "rise"
OSITION 4: PA TAAWUH ISTAMZAAB
fcAA^'
1
-^ ÂSAQftAA^ ) "The Thanking
Wosition "
77
The congregation rises with their palms facing forward in front
of their chests as shown on figure four, and all say to themselves:
Tin
ani .10
position
Tama-reye
(Egiptian)
In this position you recite the following.
A &AQAA
J.^-' SÂA-
r
Malukdumkum sahu hadur ila ta kamaa zi sakui
sahu le-ulaat.
Thy kingdom Orion come to Earth as it resides in the
skies.
POSITION 5: PA HAAYUH ISTAMZAAB 0*<
) "the living position"
Pa Ashutat Shil l\t innhitn iama-reyeaat
The Prayer
t
>f (In- -imifnt I wptians
Then Pa A'la Waab (the hi^h / i -/ -v/ > s.i
Kull ashur ( frÂA A^( ) All step
Then the congregation steps with t l i ci r right leg forward as their
hands remain held up in front of their chest and say to
themselves:
Nuk Bi-mashuymul Ashur Fi Malukdumkum Sahu
I willfully step in thy kingdom Orion.
Pa Haayuh Istamzaab,
kiflg AQ* AA^) "The Living Position."
Diagram 31 Tama-reye ( $ AQ A ~
), "Egiptians"
78
79
POSITION 6: PA JAATHUW ISTAMZAAB
"The Kneeling Position"
Then Pa a'la waab, the high priest says:
Kull Ajthuw ( ^J.A A'* A^-tffc) = "All Kneel"
The congregation then kneels downward, onto their left knee
with their right leg bending in front of them, and their hands
forward saying:
A-
Nuk bi-tawud a-tahur wasulalkum
I humbly await your arrival.
Pa Jaathuw Istamzaab, ("Â
"The Kneeling Position"
Diagram 32 Tama-reyeun
Pa Ashutat Shil /V/ dudum Tama-reyeaat
The Prayer of the Ancient lîptians
j POSITION 7: PA SHAAWUKH ISTAMZAAB
"AA^^Ct ^JlgAQftAA^) "The Prostrating Position"
fhen Pa a'la waab, the high priest says:
lull Ashwukh (ÂA A^^t ) = "All Prostrate"
The congregation then prostrates to the ground.
Your left knee is to remain in position on the floor as your
leg is brought down to equal it. This would prepare you for
prostration, now with your hands forming a "tetrahedron";
JUT thumbs touching one another and your pointer finger
niching one another, as shown on diagram thirty three, you
lace your face gently down to the ground with your lips
niching the thumbs and your pointer finger between the brow
r
u r face never touches the ground, merely the back of your
ds.
Tama-reyeun ( g AQ A -
)
"An Egiptian"
Diagram 33
lis position is symbolic of the fetal position, in which a child
evelops while in the mother's womb. It is also a sign of man
retching forth from creation or birth coming out of a shell, the
80
81
first degree of awareness or awakening. This is symbolic of Re
being birthed out of the primeval egg. This is a position of
humility and submission.
While in the prostrating position you say to yourself, not out
loud:
Nuk ahmedu antuten li hayuhee
/ thank you for my life.
Nuk ahmedu antuten li sahutee
7 thank you for my health.
Nuk ahmedu antuten li jull shayu ukhra
/ thank you for everything else.
POSITION 8: JAALUS ISTAMZAAB ft
*R8 AQ*AA^) "The Sitting Position"
Then "Pa A 'la Waab (the high priest) " says:
Pa Ashutat SHU Pa d'atlum Tama-reyeaat
The Prayer of the Ancient Et>iptians
The congregation then rises up from the prostrating position, to
the eighth position sitting with their hands in front of them on
icir lap, and say:
A-
Nuk bi-tawud a-tahur wasulalkum
/ humbly await your arrival.
Pa Jaalus
Istamzaab
The Sitting
Position
"An Egiptian"
lis position represents when the winds of Nefu (air) was
Breathed into humans. Here we acknowledge the presence of the
brce, which created us, - "Hu" (^*-), "the force of creative
mill" and the four races who created and grew us: 1. Neteru, 2.
Ilul, 3. Anunnaqi, and 4. Nommos.
THIS ENDS PROSTRATION ONE.
82 r 83
NOW THE CONGREGATION
STARTS:
PROSTRATION
-^ TWO
Pa Ashutat Shil l\i (mtlnm Tama-reyeaat
The Prayer of tin- linn-nt K
Starting the second prostration.
Pa a'la waab, "the high priest" says again:
)
==
"stand"
id the congregation stands up, with their hands to their sides.
OSITION 1: PA BAAGUM ISTAMZAAB
) "The Standing Position"
Pa Baagum
Istamzaab
The Standing
Position
Diagram 38 Tama-Reyeun ( $ AQ A "
"An Egiptian"
84
85
!
While in the standing position, Pa a'la waab, "the high priest"
says:
Yaa Haayuh, Yaa Neteru
Oh living, oh deities
And the congregation and the priests recite together in an audible
voice:
*AA
. -f-AA
Yaa neteru wa kull neteru-hu, yaa haayuh. Entuten
l i i i yi i l i i um bi pa haayuh: wa pa haayuh kalun fi pa
Iniuyiili shil l i aayuhuk, yaa haayuh.
Oh deities and all his deities, oh living. You have lived by
way of the living: and the living is in the living of your
living, oh living.
Pa a'la waab, the high priest then says:
Enen atha kull fi kul uvvm
We are all in all.
Then he/she continues:
Pa Ashutat Shil l'u (nnlnm Tama-reyeaat_
The Prayer of (In indent Kfiptians
Arfur Yodaatkum Ila p:i I . i ' - Uhi al I ' i Ash Kalun pa Re
k'L
Pa Istajmaa'
The congregation
le congregation then raises their hands towards the sky, looking
at the sky while all are in this position with their arms towards
sky, and says:
>SITION 2: PA RAAFUR ISTAMZAAB
) "The Raising Position"
A
Diagram 39 Tama-Reyeaat ( AQ A ~
), "Egiptians"
86
87
Pa a'la waab, "the high priest" says:
Enen Kullna Nanfenua Tawuhaat Li Hayuh
And the istajmaa'
ai r i l nvr limes:
I) A*>
) "congregation"
Li Hayuh, Hamud Ila Pa Neteraat.
For life, praise to the deities.
2) A**
Li Il i i yi i l i , l l ai i ni i l ll;i P:i IVtcraat.
3)
Li Hayuh, Hamud Ila Pa Neteraat.
For life, praise to the deities.
Then Pa a'la waab, "the high priest" says:
Enen Kullna Nanfenua Tawuhaat Li Sahut
Pa Ashutat Shil 1'n (,<nlum Tama-reyeaat_
The Prayer of flic Ancient Egiptians
id the istajmaa'
1) A*.
) answers three times:
Li Sahut, Hamud Ila Pa Neteru
2 A*>
Li Sahut, Hamud Ila Pa Netei u
3) A*
Li Sahut, Hamud Ila Pa Neteru
icn Pa a'la waab, "the high priest" says:
A-*A
Enen Atha Kull Fi Kuluwm
We are all in all.
a'la waab, the high priest says to the congregation:
Akhfud Yodaatkum Ila I'a Ta Wa Pa Moyaat Takhuth
Lower your hands to (in- / , / / / / / and the waters beneath.
?his is Pa Rn; i / u Istumzaab, ("
8AQ&AA^ Providing Position," with your
lands in front of yom . liown in diagram thirty-five.
If you have a bending problem, you do not have to bend all the
way down, merely point your hands to the Earth.
POSITION 3: PA RAAZUG ISTAMZAAB
"The Providing Position"
While the congregation is in this position with their hands'
towards Pa Ta (The Earth) with their palms in front of their
knees with their arms down, pa a'la waab, "the high priest"\
says:
Enen KuIIna Nanfcnua Tawuhaat Li Razeginaat
I ur n Ki i l l n; i Nanfenua Tawuhaat Li Sahut
We , / / / t.'Mv thanks for health.
And the istajmaa'
)
answers:
Enen Kullna Nanfenua Tawuhaat Li Razeginaat
We all give thanks for provisions
Pa Ashutat Shil I'd (mtlntn Tama~reyeaat_
The Prayer of tin- indent Kf>iptians
Raazug Istamzanh
i(X8 AQft A A^) "The Providing Position "
Diagram 40
t M
\
IN
f
Tama-Reyeun (9 ADA
l^f^^ >
"An Egiptian"
len pa a'la waab, "the high priest" says:
r ^ "rise"
>SITION 4: Pa Taawuh Istamzaab
, "The Thanking Position"
90
91
The congregation rises with their palms facing forward in front
of their chests as shown in diagram thirty-six, and all say:
8 A SAQAA
Mal ukdumkum Sahu Hadur Ila Ta Kaniaa Zi Sakun Fi
Pa Sahu Le-Ulaat
Thy kingdom Orion come to earth as it resides in the Orion skies
Diagram 41 Tama-Reyeun (jj AQ A
The Thanking Position Ijf-^^SEJ )
"An Egiptian"
POSITION 5: HAAYUH ISTAMZAAB
, "The Living Position"
92
Pa Ashutat Shil I'ti dm/it/n Tama-reyeaat_
The Prayer of the Ancient Kgiptians
pa a'la waab, "the high priest" says:
1 Ashur ( ZÂJ. A"-il| ) = "alt step"
Sn the congregation steps with their right leg forward as their
s remain held up in front of their chest and say:
f uk bi-mashuymul ashur fi malukdumkum Sahu.
willfully step into thy kingdom Orion.
Haayuh Istamzaab, (**,
, "The Living Position"
Diagram 42 Tama-Reyeun ($ AQ A ~
)
"An Egiptian"
JITION 6: PA JAATHUW ISTAMZAAB
93
Kull Ajthuw ( %ÂA Al A*-#*) =-- "all kneel"
The congregation then kneels downward, onto their left kn(
with their right leg bending in front of them, and their hancj
forward saying:
EP-I& ^T^>- 8A^^^ A~
Nuk bi-tawud a-tahur vvasulalkum
/ humbly await your arrival.
Pa Jaathuvv Istamzaab
*ft 8 AQft A A<^) "The Kneeling Position
2)
Diagram 43 Tama-Reyeun (8AQA~
"An Egiptian"
ull Ashwukh
Pa Ashutat Shil Pa (Wi/w Tama-reyeaat
The Prayer of tin- l i ui f nt Egiptians
OSITION 7: SHAAWUKH ISTAMZAAB,
AQ*AA^7 ) "The Prostrating Position"
pa a'la waab, "the high priest" says:
) = "all prostrate"
d the congregation then prostrates to the ground, mother earth.
OTE: your left knee is to remain in position on the floor as
ur right leg is brought down to equal it. This would prepare
for the prostration; now, with your hands forming a
tetrahedron," your thumbs touching one another and your
inter finger touching one another, as shown on diagram
urty four. You place your face gently down to the ground
ith your lips touching the thumbs and your pointer linger
tween the eyebrows. Your face never touches the ground,
erely the back of your hands.
e >
Diagram 44 Tama-Reyeun ( 8 AQ A
Ij^î-jluH )
"An Egiptian"
94
95
While in the prostrating position, you say to yourself, not out
loud:
Nuk Ahmedu Antuten Li Hayuhee
/ thank you for my life.
Nuk Ahmedu Antuten Li Sahutee
/ thank you for my health.
INuk Vl ni i nl i i Vn l i i l t n I i j i i l l Shayu Ukhra
f<n f \ - i T \ ' l h i f H\ < /
POSITION 8: PA JAALUS ISTAMZAAB (
) "The Sitting Position"
Then pa a'la waab, "rte /ii^/r priest" says:
ARFURCA
the eighth position, sitting with their hands in front of them on
their lap, and say:
A-
Nuk Bi-Tawud A-Tahur Wasulalkum
I humbly await your arrival.
*a Jaalus Istamzaab (*** A
) "The Sitting Position"
Tama-Reyeun ( 8 AQ A
)
Diagram 43
THIS ENDS PROSTRATION TWO
96
97
NOW THE CONGREGATION STARTS:
PROSTRATION
_^ THREE
Starting the third prostration.
Pa a'la waab, the high priest says again:
Abgum = "stand"
And the congregation stands up, with their hands to their sides.
POSITION 1: PA BAAGUM ISTAMZAAB
Pa Baagum
Istamzaab
The Standing
Position
Diagram 45 Tama-reye
(Egiptian)
While in the standing position, pa a'la waab, the high priest
[Says:
Yaa Akhur, Yaa Neteru
"Oh Last Oh Deities"
98
99
And the congregation and the priest recite together in an audihl
voice:
fAA
: A
Yaa neteru wa kull neteru-hu, yaa akhur. Antuten akhartu
bi pa aakhur: wa pa aakhur kalun fi pa aakhur s l i i
aakhuruk, yaa akhur.
Oh deities, and all his neteru, oh last. You have lasted by way
the lasting: and the lasting is in the lasting of your lasting, o
last.
Pa a'la waab, the high priest then says:
I IK it Alliti Kiill I i Kiiliinin
M'r III
A
Arfur Yodaatkum Ila Pa Le-Ulaat Fi Ash Kalun Pa Re A'l.
The congregation then raises their hands toward the sky.
POSITION 2: PA RAAFURISTAMZAAB
Pa Raafur Jstamzaab
The Raising Position
Pa Ashutat Mul /' </ (mifnin ltinia-reyeaat_
The Prayer <>f th
t
i m irnt Kgiptians
Diagram 46
a'la waab, the high priest says:
Tama-reye
(Egiptian)
|en Kullna Nanfenua Tawuhaat Li Hayuh
all give thanks for life.
the istajmaa
1
e times:
(congregation) answers
I Hayuh; Hamud Ila Pa INoli't aat
Ir life; praise to
100 101
Li Hayuh; Hamud Ila Pa Neteru
A*
Li Hayuh; Hamud Ila Pa Neteru
A*
And the istajmaa' (congregation) answers three times:
I i Siiluil l l ami i d Ha I'a INclcru
tr /ti-dlth praise to the deities
2) A*
Li Sahut Hamud Ila Pa Neteru
For health praise to the deities
3) A*>
Li Sahut Hamud Ila Pa Neteru
For health praise to The deities
The pa a'la waab, the high priest says:
AAA
102
Pa Ashutat Mill i turn Ititnu rcyeaat
The Prayfi <>/ (In- l / n n-nt I
Enen Atha Kull Fi Kultivvin
We are all in all
Pa a'la waab, the high priest says to the congregation:
ti* AASS^Q
Akhfud Yodaatkum Ila Pa Ta Wa Pa Moyaat Takhuth
Lower your hands to the earth and the waters beneath.
Below is pa raazug istamzaab, "the providing position", with
your hands in front of your knees as shown in figure forty-seven.
If you have a bending problem, you do not have to bend all the
way down, merely point your hands to the earth.
POSITION 3: PA RAAZUG ISTAMZAAB
, The Providing Position
While the congregation is in this position with their hands
towards Pa Ta "The Earth", with their palms in front of their
[knees, with their arms down, pa a'la waab, the high priest says:
Enen Kullna Nanfenua Tawuliaat Li Razeginaat.
103
And the istajmaa' (congregation) answers:
I i i cn Kul l na Nanfenua Tawuhaat Li Razeginaat
n , , / / / rnv thanks i 01 provisions,
I
1
ncii Ki i l l na Nanfenua Tawuhaat Li Sahut
Pa Raazug
l. sfam/aab
Providing
Position "
Tama-reye (Egiptian)
Arfur
104
Pa Ashutat Mul I'ii (>tnhun lunta nyraat
The Prayi-i </ tli< I / / - n-nt I'
POSITION 4: PA TAAWI UI is I AM/ AAB "The Thanking
Position" and the congregation rises wi t h (heir palms facing
forward in front of their chcsi as liown on figure 48, and all say:
Diagram 48
The Thanking Position
Tama-reye
(Egiptian)
Malukdumkum Sahu Hadur Ila Ta Kamaa Zi Sakun Fi Pa
Sahu Le-Ulaat
Thy kingdom Orion come to Earth as it resides in the Orion
skies.
POSITION 5: PA HAAYUH ISTAMZAAB
^[\ 9 AQ ft A A^) The Living Position
05
Kull ashur = all step
Then the congregation steps with their right leg forward as their
l unds remain in front of their chest and say:
s
^StSQ
(iiiyniiil Asliui li Malukdumkum Sahu.
/ / / / / / / r \i,'/> in / / / kingdom Orion.
Pa Haayuh
Istamzaab
The Living Position "
Diagram 49
Tama-reye
(Egiptian)
POSITION 6: JAATHUW ISTAMZAAB (%
lunut reyeaat
I
Pa Ashutui Mill
The Prayer </ tin
Then pa a'la waab, the h n - l i pi i . .1 ,ays:
KuU Ajthuw ( ^J.J. M A^n^ ) all kneel
The congregation then kneels downward onto their left knee with
their right leg bending in front of them, and their hands forward
saying:
A-
7 humbly await your arrival
Pa Jaathuw Istamzaab CÂ
Â 8 AQA AA^ ) "The Kneeling Position "
Diagram 50 Tama-reye
(Egiptian)
107
JPa Ashutat Shil Pa Outturn Tama-reyeaat_
POSITION 7: SHAAWUKH ISTAMZAAB,
) "The Prostrating Position"
Pa Ashutat M"l 1'n <nnlnni ittma-reyeaat
The Prayer <>/ tin f n< n-nt I'.
Then pa a'la waab, the high priest says: Kull Ashwukh = all
prostrate
And l l u- r oi i >' i vi ' . ; i t i on then prostrate to the ground, mother earth.
NO 1 1!: Your left knee is to remain in position on the floor as
i i 1 1 Hi l Icj^ is brought down to equal it, this would prepare you
l > i l l u- prostration, now with your hands forming a
"tetrahedron," your thumbs touching one another and your
pointer fingers touching one another, as shown on diagram fifty
one you place your face gently down to the ground with your lips
touching the thumbs and your pointer fingers between the brow.
Your face never touches the ground, merely the back of your
hands.
Diagram 51
While in the prostrating posi t i on you say to yourself, not our
loud:
108
Nuk ahmedu antuten li hayuhee
I thank you for my life.
i *LV
Tama-reye
(Egiptian)
Nuk ahmedu antuten li sahutee
I thank you for my health.
AH*
Nuk ahmedu antuten li jull shayu ukhra
7 thank you for everything else.
POSITION 8: JAALUS ISTAMZAAB
), sitting position
Then pa a'la waab, the high priest says: Arfur = rise
the eighth position sitting with their hands in front of them on
their lap, and say:
A-
/ humbly await your arrival
109
_Pa Ashutat Shil Pa Gadum Tama-reyeaat
Diagram 52
Pa Jaalus
Istamzaab,
"The Sitting
Position "
Tama-reye
(Egiptian)
THIS ENDS THE THIRD PROSTRATION
When the third prostration is through, and the entire congregation
in UK . i j - l u l i position, which is the sitting position, "pajaalus
Ji owi i i n i l u - i l i , n ' i ; i m above, pa a'la waab, the
| r i .
Arfur Yodaatkum = raise your hands,
And you go into the ninth position, raising your hands in front of
you and say to yourself:
POSITION 9: BAARUK ISTAMZAAB
, The Blessing Position
S/M
Nuk Algehu KuII Razeginaatkum kar Fatuh Yodaat, Hu
0
Pa Ashutat Mill I' /"" ttnntt n'ycaat
The Prayt'i of tlii In, irnt />,//;///i.v
I receive all your provision \\-nli (>> luimls. I In "creative force
of will."
1. Nuk Tawuh Ant ut en
I thank you,
2. Nuk Tawuh Antuten
I thank you,
3. Nuk Tawuh Antuten
I thank you
POSITION 9: BAARUK ISTAMZAAB
Pa Baaruk
Istamzaab
"The Blessing
Position "
Diagram 53
Tama-reye
(Egiptian)
1 1 1
The Prayer of the Ancient Egyptians
Then pa a'la waab, the high priest says: Enen atha kull fi
Kuluwm = We are all in All
And the i st aj maa' "^flfi A^ Q AfJ (congregation) replies with
t he reciting of the istathbaat (affimiation):
Vui i k) I i I>u A' sl i i i u Shil Kuluwm, Wa Kull A'shug Kalun
N.
/ <itn in the love of all, and all love is me.
Anuki Farughun Shil Kuluwm Wa Kuluwm Kalun Farughun
Shilnee
/ iirn ./ part of all, and all is a part of me
Anuki Wahed kar Kuluwm, Wa Kuluwm Kalun Wahed kar
nee
/ am one with all, and all is one with me.
SAQAA
SAQAA
Nuk Aykelu Anjehu Kamaa Farughun Shil Kuluwm Wa
Khuh Kamaa Faryudun.
/ can succeed as a part of all and fail as an individual
112
Pa Ashutat Shil l'ti tnnlurn 1'ama-nycaat
The Prayt-t <// (tit- Im n-m I
AS^f-^s ff-S
I5AQAA
Nuk Aykelu Akwenu Kull Dek Nuk Akhfezu Fi Kuluwm.
Kamaa Tawul Kamaa Khafuzee Kalun Liyya Amedu Fi
Kuluwm.
/ can be all that I wish in all, as long as my wish is to stay in all.
Anuki Kabaha Wahud.
/ am never alone.
Kuluwm Kalun. Anuki.
All is, lam.
Kuluwm Yakul, Nuk Aykelu.
All can, I can.
Kul uwm Dura, Nuk Abmelu
All does, I do
After this the istajmaa' (congregation) and waabaat (priest)
reach on to their rug in front of them where they have placed
113
_Pa Ashutat Shit Pa Gadum Tama-reyeaat
their beads if they use them and recite the names of 99 neteru
(deities).
Diagram 54
I Ni i Yv ; i n| t i ; i i i red ashutat beads
If you do not have or use prayer beads you can say your names,
by using your fingertips, as in the diagram below. Each finger is
divided into three sections except the thumb, which is used as the
pointer. Point the thumb on the right hand to the top section of
the right pinkie and count down one, two, three, and then move
to the ring finger four, five, six, then to the middle finger seven,
eight, nine, and then the pointer finger, ten, eleven, twelve.
Return the thumb to the first section of the pinkie and repeat
again. You should end at the tip of the pointer finger on number
twenty-four. Return to the first section of the pinkie and you
should stop at the top of llu- middle finger back to the bottom of
the pinkie and start again, repeating the same process to reach
114
Pa Ashutat Shit /' d'atium luma-reyeaat
The Prayer ofihf Ancient I'îpti
[thirty-three again. You then i r i mn I mi u i l i c pointer a second
time back to the lower section of llu- pi nki e and continue the
same process until you end at the top of the middle finger again,
which gives you your thirty three, which is equal to ninety nine;
and then the final one as you caress the beads in your right hand
and say that hundreth name, "Hu" -creative force of will.
Before you recite the names you recite after the waab:
" - ^ ....... vJv - /wv
Hu, Pa Neter Menu Nut't Shayu Kawun Lalul Bi Hu
Hu, the deity who nothing exists except by way of him
The first names recited by pa a'la waab, the high priest is:
Yaa Rashunaat, Yaa Neteru
I Oh Ogdoads, Oh Deities
1. Yaa Atum-Re, Yaa Neter
Oh complete, Undifferentiated One, Oh Deity
2. Yaa Nun, Yaa Neter
Oh primordial abyss, Oh Deity
3. Yaa Nunet, Yaa Netert
4. Yaa Heh, Yaa Neter
Oh infinity, Oh Deity
115
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BBA IdBH BB A '
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22. Yaa Anti, Yaa Neter
Oh ferryman, Oh Deity
Neteru Shil Pa Na'ur
Deities Of The Fire
23. Y;i3i INel ci l i mi , Yaa Neter
Oh voting A turn, Oh Deity
24. Yaa Montu, Yaa Neter
Oh fixer/combiner, Oh Deity
25. Yaa Bebti, Yaa Neter
Oh flyer, Oh Deity
Sakhmrf , Y:I: I
Oh
'aa Hat Har, Yaa Netert
Oh dwelling house ofHorus, Oh Deity
28. Yaa Bes, Yaa Neter
Oh fire, Oh Deity
29. Yaa Ptah, Yaa Neter
Oh opener, Oh Deity
30. Yaa Bast, Yaa Netert
Oh fire, Oh Deity
118
Pa Ashutat Shil I'" <>nlnni lama reyeaat
The Prayer "/ th. t I t;ii'fmn\
)h
Yaa I-M-Hotep, Yaa Mei er
he who comes in peat <. t >h
Neteru Shil Pa Hawuh
Deities Of The Air
J2. Yaa Hu, Yaa Neter
)h creative force of will, oh deity
Yaa Mut, Yaa Netert
mother, Oh Deity
4. Yaa Mehurt, Yaa Netert
might and fullness. Oh Deity
p. Yaa Khefri, Yaa Neter
Vh rising one, Oh Deity
ft. Yaa Meskhenent, Yaa Netert
)h one of childbirth. Oh Deity
fc?. Yaa Ra-et, Yaa Netert
iph creative power, Oh Deity
P8. Yaa Khentimentiu, Yaa Neter
one who rules the destiny of the dead, Oh Deity
|9. Yaa Hika, Yaa Netert
personification of magical powers, Oh Deity
119
Pa Ashutat Shil Pa Gadiim Tama-reyeaat
40. Yaa Neith, Yaa Netert
Oh weaver, Oh Deity
41. Yaa Maat, Yaa Netert
( >h truth and justice. Oh Deity
Vnn Hi n nlH, Y:I;I Ni-tcrt
>(\- <>/ tt<>un\hnn'ii(. Oh Deity
. YaaShai, Yaa Netert
Oh luck and destiny, Oh Deity
44. Yaa Seshat, Yaa Netert
Oh one of writing and measurement, Oh Deity
45. Yaa Mafdet, Yaa Netert
she who sees clearly. Oh Deity
Netcru Shil Pa Ta
Deities Of The Earth
46. Yaa Sobek, Yaa Neter
Oh reuniter, Oh Deity
47. Yaa Anubu, Yaa Neter
Oh messenger of heaven and hell, Oh Deity
48. Yaa Khnum, Yaa Neter
Oh molder and creation, Oh Deity
120
Pa Ashutat Shil /'<* (mtfiim latnn n-ynint
The Prayer of'tin- lm n-nt l-f>i/ttiun.\
>. Yaa Khonsu, Yaa Ncl n
)h traveler, Oh Deity
I. Yaa Tanen, Yaa Neter
Earth, Oh Deity
[. Yaa Sia, Yaa Neter
)h incarnation of intuitive omniscience, Oh Deity
I Yaa Heket, Yaa Netert
r conception and birth, Oh Deity
t. Yaa Amsu, Yaa Neter
)h procreator, Oh Deity
I. Yaa Serapis, Yaa Netert
)h one who cures the sick, Oh Deity
B. Yaa Atun-Re, Yaa Neter
)h unique one, Oh Deity
>. Yaa Tehuti, Yaa Neter
Mr wisdom, Oh Deity
t Yaa Tawaret, Yaa Netert
)h mighty one, Oh Deity
. Yaa Selket, Yaa Netert
h liberator of breath, Oh Deity
>. Yaa Hah, Yaa Neter
)h personification oj infinity, Oh Deity
121
60. Yaa Nehebka, Yaa Neter
Oh one who yokes the Ka. Oh Deity
61. Yaa Sokar, Yaa Neter
Oh silence, Oh Deity
62. Yaa Bait, Yaa Neter
Oh soul, Oh Deity
63. Yaa Aker, Yaa Neter
Oh lion, Oh Deity
64. Yaa Ini Merit, Yaa Netert
Oh mediators, Oh Deity
65. Yaa Wapwawet, Yaa Neter
Oh opener of the ways, Oh Deity
(<. YUM Srkhi l l l Hcp, Y;I:I Ni-tert
Oh life, health ami JOY. Oh Ih-tfv
67. Yaa Meresger, Yaa Netert
Oh peaks, Oh Deity
68. Yaa Sia, Yaa Netert
Oh incarnation of intuitive omniscience, Oh Deity
69. Yaa Gerhet, Yaa Netert
Oh night, Oh Deity
70. Yaa Asteimu, Yaa Neter
Oh sacred ape, Oh Deity
Yaa Behutit, Yaa Netert
one of the city ofEdfu, Oh Deity
Yaa Kh-nemtit, Yaa Netert
one of offerings, Oh Deity
\. Yaa Menqit, Yaa Netert
one of gardens and vegetation, Oh Deity
Yaa Hem, Yaa Neter
one of offerings. Oh Deity
Yaa Mehduty, Yaa Neter
I forceful speaker, Oh Deity
Yaa Qebeh-senuf, Yaa Neter
i purifier of the soul, Oh Deity
f. Yaa Duamu-tef, Yaa Neter
\h shaper and he who foresees, Oh deity
Yaa Merit, Yaa Netert
one of music, Oh Deity
Yaa Ura, Yaa Neter
ruler, Oh Deity
). Yaa Edju, Yaa Netert
healer, Oh Deity
I. Yaa Nekhebet, Yaa Netert
m germination, Oh Deity
122 123
82. Yaa Sekhat, Yaa Netert
Oh one of the field, Oh Deity
83. Yaa Anuket, Yaa Netert
C )h she who seeks the heavens and stars, Oh Deity
H I Vi m I ) J H, Yna
i >/> / Miihihh Oh / V/ / r
85. Van I cm, Yaa Neter
( )h proclamation, oh Deity
86. Yaa Ua, Yaa Neter
Oh one, Oh deity
87. Yaa Uas, Yaa Neter
content one, Oh deity
KH Vuki i , YJI ; I INi-ler
O/i n,-ff,'i. Oh ,1,-itv
89. Yaa Afnuit, Yaa Neter
Oh binder, Oh Deity
90. Yaa Satis, Yaa Neter
Oh sunbeam, Oh Deity
91. Yaa Sekhti, Yaa Neter
Oh Field, Oh Deity
92. Yaa Mta-a% Yaa Neter
Oh star, Oh Deity
124
Pa Ashutat Slnl /'n (,ui/utn I tuna -rryfaal
The Prayer of tHi < t l-'
L Yaa Neneh, Yaa Netcr
eternity, Oh Deity
1. Yaa Imiut, Yaa Neter
he who is in his wrappings, Oh Deity
Yaa Imsety, Yaa Neter
curer, Oh deity
w5. Yaa Qemamu, Yaa Netert
yh creator, oh deity
W. Yaa Rehshef, Yaa Neter
war, Oh Deity
J. Yaa Mery, Yaa Netert
/z beloved, Oh Deity
Yaa Amim-Re, Yaa Neter
hidden one, Oh Deity
of these names are of 99 neteru (deities), for the 99 i i . i i m. i l
^ments of Mother Nature.
the end of the recitation of the 99 neleru (deities), you
ite together, saying:
i wu u u u u u u u u u u u u u u u u u n t l i i i i i i i i i i i i i n = existence
ritual has officially ended. And the end of ashutat (prayer) is
as important as the beginning. What I mean by this is, after
i*ve sent your appreciation and thanks to Pa Neteraat, take
time to sit and listen. Let Pa Neteraat speak back to you.
125
Jews, Christians and Muslims pray and grovel on the flooi
asking, begging, pleading and talking. They have made then
prayer into nothing more than a "What can I get from God"
session.
When you look up the word pray in the English language it
I I UMMS "to tiurst, to pled". What people do is beg God and telll
I uh. i i i l i c y want and tell God about their problems,
l i - \ \ i ' . h . ( ' I n i . Mi an and Muslim prayers everybody is asking for
things and never showing any gratitude for the very sun that
shines. For without it, in a matter of minutes, life as you know it
would cease to exist on the planet. Through monotheistic
religions, you have been taught to take and never give anything
back.
Jews, Christians and Muslims are constantly talking to
unknown God who never answers because he doesn't exist]
However, Jews, Christians and Muslims never think that this
I )i i sl mi f. hi say; " I' m ju^t not interested, because I don't lih
I ' hr v dni i ' i t h i n k that God might say: "You didn
' mr tinvthi ihan \\-lmi was passed down to yoi
through the generations
In ancient Egipt, our ancestors prayed and paid respect anc
homage to the forces of nature and all of its creatures. This i?
inclusive of the things you see, hear, taste, smell and feel. Thej
were thankful for the gifts that had already been given to thei
They showed their appreciation for the Ta-earth, the Ma-wc
and the Re-sun, as in the ancient name of Egipt, Tama-Re. The*
our ancestors would be silent and let nature speak back to themj
That is what real prayer was about; not always taking but givinj
back. And this is why we perform our ashutat (prayer) like ou
ancestors, the ancient Egiptians and respect " All's" creation an<
all creation.
Pa Ashutat Shil Pa (unluin iama-reyeaat
The Prayci of tin- \tnn-nt I
This is what they taught of pmyer.... \ou pray in your distress
and in your need; that yon might pray also in the fullness of
your joy and your day\ of abundance. For what is prayer but
the expansion of yourself into the living ether? And if it is for
your comfort to pour your darkness into space it is also for
your delight to pour forth the drawing of your heart. And if
you cannot but weep when you should, summon you unto
prayer, she should spur you again and yet again through
weeping until you shall come laughing. When you pray you
rise to meet in the air those who are praying at that very hour,
and whom save in prayer you may not meet.
Therefore, let your visit to the prayer temple be invisible for
naught but ecstasy and sweet communion. For if you should
enter the prayer temple for no other purpose than asking, you
shall not receive and if you should enter into it to humble
yourself, you shall not be lifted; or even if you should enter
into it to beg for the good of others, you shall not be heard.
It is enough that you enter the temple invisible. I cannot teach
you how to pray in words. Listen to the messages of the Neteru
to your words save when they themselves utter them through
your lips. And I cannot teach you the prayer of the seas and
the forest and mountains. But you who are born of the
mountains and forest and the seas and can find their prayer In
which are thine into day which are thine also, we cannot ask
you for aught. For thou knowest our needs before they are
born in us; you are our need; and in giving us more of thyself,
though givest us all.
The Holy Tablets Chapter 1, tablet 10
After the recitation kawuuuuuun fiiiin, everybody should stand
up, face each other, fold your arms, right over left (diagram 55),
bow to each other, and say istanjaay ila antuten
126 127
AA4 *Â A^8^lf^) "salvation to
you ". Then you make the orginal ankh cross symbol starting at
the point of the left collarbone (diagram 56), encircle the head to
(he right collarbone (diagram 57), and say Atum. Then move
youi l ui ul s si r ; i i j ' , hl down to two inches beneath the navel
llit|*i inn SH) . i mi say Aliin. Then put your hands back up the
I i l u i l u o . i t (diagram 59), then go over to the left
i i l i l n , ( <l i : i } ' i a m ( >( ) ) and straight back across to the right
shoulder {diagram <>1 ) and say Amun. Then drop your hand.
This creates the ankh of eternal life over your body. You end by
saying istanjaay ila kull CK-flgA^ AA* *^1A
"salvation to all". You are "me" and I am "you
1
'. We
we are "I", are not "us" one.
Aun Aturn, Aun Atun, Aun Amun, Aun Kuluwm
Pa Ashntta Mill i tyeaat
The th tnifii.v
Diagram 58 Diagram 59 Diagram 60
Diagram 61
Thus this: The ritual is complete.
People depart from Pa Ashutat Birba, "The Prayer Temple"
The following are some supplications that may be
recited after your prayer is completed.
Diagram 55 Diagram 56 Diagram 57
128 129
AQQA
Yiia iictcru, khalanee kalun shil ham menu nasur antuten
nen istaswaal aw rayub wa sakun yawum wa ushat mudda
kar antuten amma thawbhum. Khalanee raluy antuten ft
sakhunth wa ghasul nasufee fi neferyuk. Khala pa rayukh
dek hadur min khatee, kalun haluwuk rayukh, fa dek metay
lehumaat nazurnee antu shamuyhum pa ranug shil
nagunaatuk.
a nt
t
- In- nf those who help you without question or
Ittuht </ / / </ h\'i' iliiv and shadow hour period with you as their
garment. Let me wear you in warmth and bathe myself in your
beauty. Let the scent that comes from my body, be your sweet
scent, so that when people see me they smell the splendor of your
gardens.
] uma-reyeaat_
<
Pa Ashutat S
The I'm11-1
Yaa neteru, nuk a f l < hu ni i i l uj i wi ifzumak, wa fi
a'zuzuk wa gadur, w li n ' / n / u k uhilc-1, wa fi a'zuzuk
pa jaburik, wa fi a
v
/,u/.uU uiin IM m -h Inn -i t l i shil she kalun
kull hawaalinee, wa inin pa m i t l i ur ( t h slul jull shnyu.
Oh deities, I seek refuge in your might and supremacy, and in
your might and power, and in your might and authority, and in
your might the majestic, and in your might from the evil of what
is all around me, and from the evil of everything.
Yaa magud wahedaat, nuk atwehu antuten, nuk atwehu
antuten, nuk atwehu antuten, nuk atwehu antuten, nuk
atwehu antuten, nuk atwehu antuten, nuk atwehu antuten.
Oh precious ones, I thank you, I thank you, I thank you, I thank
you, I thank you, I thank you, I thank you,
- ABA
-ÂA
130
131
Yaa neteru, yaa magud wahedaat, nuk atlebu tern liyya
ganuh ayi shayu lakun liyya kalun fi khanunuk. Nuk arud li
mit't shayu, lakun raduyaluk wa liyya raju' ila antuten wa
j' .luiMil li t awi i duk maskun. Nuk a'wezu nut't shayu, li-ana
fi ni i i l ci i km ul w:i at ha j i i l l shayu. Yaa magud wahedaat,
v;i\"ln hrti' pcss ka l i i n II saaiiuh ukhraat hetep.
Oh <h'iiies, oh precious ones, I seek not to possess anything but to
be in your grace. I desire for nothing, but your approval and to
return unto you and bathe in your humble abode. I want nothing,
because you have and are everything. Oh precious ones, my real
happiness is in making others happy.
AQQA
8AQA-
AQQA
iA
Yaa neteru amma nuk ghalubuk tawud aru za'ur ghalubuk
safun madun Tama-re, nuk hadur hassa
1
amma farughun
a'tud, laakuy kull shil shakhusalee a'wuzaat, hatugaat wa
132
_ Pa Ashutuf \fnl I'M dtitlmn Vama-reyeaat _
The Pruyi-i nf tin- indent Egiptians
arudaat li pa Kuluwm. Ami na nuk za'ur ahud shil safunuk
dakkaat wa khagum iiuikhletahum maa'nu, wa mabun pa
a'zumess shil haza ghal ub ghadush madun shil a'tlan,
zaathur hen fi pa gharub, nuk baruf anuki farugun shil
a' zumun gharud.
Oh deities as I, your most humble child visit your most sacred
city Tama-re, I come now as an empty vessel, shedding all of my
personal wants, needs and desires for the all. As I visit each of
your sacred sites and ponder their hidden meaning, and realize
the greatness of this most holy city of Atlantis, manifesting here
in the west, I know I am a part of a great purpose.
f AA AQQA Â QfiHiH
Qf^FS aw A
ff-S
Al t . 8AQA-
A
Yaa neteru amma pa mensher kaluh pa mensa mehl wu pa
ushat kaluh pa mensher, haza a'zum mudda shil wagut dek
nuk yabus ja haza ghalub safun wa gadush ard, Tama-re,
A'tlan raafur tane, nuk as we I u antuten liyya asnubnee
gawuy, wa asnubnee kharud. Aghfurnee, aghfurnee,
aghfurnee. Anuki hen.
Oh deities as the evening consumes the afternoon and the night
consumes the evening, this great period of time that I spend at
133
this most sacred and holy land, Tama-re, Atlantis rising again, I
ask you to make me strong, and make me care. Forgive me,
forgive me, forgive me. I am here.
(This is said when you first arrive to the land, Tama-re.
Everytime you come through the pylon and after you get on
tholand. You say this.)
Anuki washuk liyya kharuj she bagaha kalalee wa maduy
*hu, lissii tern li l awul , li anuki hassa' farugun shil haza
i i n l > îidnsli wu saliiu i i i i i ki i n. Maza kalun wen nuk la/urn
M:I/ :I loiluii \vni l i nk sola aklenu.
I am about to depart what has become my spiritual and physical
home, yet not for long, for I am now a part of this most holy and
sacred place. This is where I must be. This is where I will be.
(This is said when you are departing Tama-re)
134
PaAshiitui Sltil I'n <,ti<lntn luntu n-y<~tiat
The /Vf/r<T of tin- tm-irnf Kgiptitins
Enen nanfenua tawuh:i;ii, cncn n:uifenua bemud wa enen
nanfcnua hamudtud li haza aVum yawum wa wagut dek
enen naskenua fi.
We give thanks, we give praise and we give gratitude for this
great day and time that we live in.
SAQAA
Yaa neteru, menu kamaa wamudun janub dashuw kull
hayuh, sha'ul min pa jashush shil harujee ila pa a'la gamuh
shil sha'r ala rusee. Yakuhfun wa aMub wa bajulfin ila
antuten wahud.
Oh deities, who like a flash brought forth all life, kindle from the
tip of my toe to the highest grain of hair upon my head.
Obedience and discipline and reverence to you alone.
9-AA
AAA
AQQA
tf-S
-Â
135
I
Yaa neteru menu kalun mithul rabusun shil barug khawbuth
tat alanee fa dek nuk yakul lamud liyya khawuf wa mashub
bayna ham menu atha khaawuf. Antuten atha pa re dek
fasgah a'bra pa ufug amma pa re badur liyya taduh dek
antuten rafur, fa dek zi yakul janub kawulment ila kull pa
ffttaiihaat wa haayuh shayuaat ala haza kowkub ta.
/ . / < / / / , s \\-ho / s like a hold oj lightening strike down upon me
that I nuyjit ti-iirn to fear ami walk amongst those who are
You ,11 c the Re that peaks across the horizon as the sun
/ ><vm. s to appear that you rise, so that it may bring nourishment
to all the vegetation and living things upon this planet Earth.
H-A SAH
f
Yaa neteru, menu nafun hayuh wa sabubna liyya khatuy
haza hayuz ila neh-ehal hayuh, suta sanubnee jadury
biwasati istakhaagaatee, danubaatee wa tamrunaatee fi haza
hayuh liyya kalun kar antuten, metay hazi wagut nahuy wa
hazi neh-ehal maskun badur. Khalanee kalun jadury liyya
dakul dakhul zi.
Oh deities, who gives life and causes us to transcend this realm
to eternal life, please make me worthy through my actions, my
deeds and my practices in this lift' to be with you, when its time
Pa Ashutat Shil l*u <nnlurn Tttma-reyeaat
expires and its eternal abode begins. Let me be worthy to enter
into it.
-f-AA
AQQA
Yaa Neteru! Anthun sahut ila khatee. Yaa Neteru! Anthun
sahut ila saamu'ee. Yaa Neteru! Anthun sahut ila nazuree.
Yaa Neteru! Anthunee nefer sahut shil kull ukhra amma
kathalek.
O deities! Grant health to my body. O deities! (.inint health i
my hearing. O deities! Grant health to my sight. O deities!
Grant me good health of all others as well.
QAf *-
At
1
Ila a'gluee wa maduy anuyaat, nuk azyedu kamunlel shi l
kalalee nasuf. Hazi na'utaat nafuth faru'aat. Hazi gaduraat
ja-ul biwasati kul l bashuree.
To my mental and physical efforts, I add potential of my spiritual
self Its qualities permeate affairs. Its powers flow through my
entire being.
136
137
'rAA
Pa Ashutat Muf I'M (unlnin lama-reyeaat
The Prayt'i of the Amit-nt Egyptians
Yaa neteru! Yaa shalutat shil pa ibaat! Aswun ibee thadut fi
(imigiik shil liayuh. nuwaupu; aswun zi ya'ul kar ashutatuk.
( )
l
h'itn'\! O controller of the hearts! Keep my heart firm in your
way of life, Nuwaupu; keep it content with your prayer.
Ashutat Istaswaalaat
Prayer Questions
1. Is there a different performance of prayer, if you are doing
it alone in your house, etc?
., when | KM I n i i i i i n i ' prayer in your house, you take on
the position of the h i g l i waah ( pr i e s t ) . You start off your ashutat
with the Prayer ofAsaru, you then recite all of the recitations to
yourself, in the first person singular. For example, in the temple,
when you begin your ashutat, the first recitation is said to the
congregation by the priest, which is:
Enen Kul l na Nanfenua Tawuhaat Li Hayuh
In your case, you would say:
Nuk Anfenu Tawuhaat Li Hayuh, = Said 3 Times
I give thanks for life
2. Ques: Are there any occasions were we don't have to
perform ashutat?
Ans: Yes, while in transit, or traveling in air, car, boat, trains
etc. You don't perform ashutat, however when you get to your
destination, you can make your prayer if you are in the right
place and it's not an inconvenience.
3. Ques: Can a woman perform ashutat while she's haayud
(menstruating)?
Ans: Yes. Menstruation is a natural process, not man made.
Blood is life.
4. Ques: Can you stop your ashutat if an important danger
occurs?
Ans: Yes that is important. You ran slop and Ma i l al
if ashutat is still in, or wait for the ne\ i as l ui l ai
5. Ques: If you are distracted during ashutat at what point do
[you start over?
Ans: You stop your ashutat and take care of the situation. If
ashutat is still being performed, start again or wait until the next
shutat.
138
139
6. Ques: If you pass gas while in ashutat, are you considered
unclean, and must you start over?
Ans: Yes. You must stop go wash yourself and wait until next
ashutat. Even this is natural. It can leave debris of feces on you,
and you don't want to stand before Pa Neteraat like that, I know.
7. Ques: Is there anytime during the day you should not
perform ashutat?
Ans: Yes, you should only perform ashutat at designated times,
however you can make istabhaal (supplication) at anytime you
like. Supplication is not ashutat.
8. Ques: If you have a nosebleed or running nose during
ashutat, is your ashutat broken?
An: No, but you should stop and take care of it if you have a
ig. You should also stop as to not
i n l i - r i n i l i MI i an N i a i t over after it stops, or wait until the
next ashutat.
9. Ques: If you are physically ill, do you have to make
ashutat?
Ans: No, if it is an inconvenience.
10. Ques: do we perform ashutat on the shabut?
Ans: Yes ashutat can be performed on the shabut. Also, we do
fast from the Atum-re ashutat, after you have eaten something
light up until Amun-re ashutat when the sun appears to set.
Pa Ashutat A InI /'</ <nnltim Tama-reyeaat
The Prayer of t/n' iiuifnt /îptians
You are allowed to dri nk l i qui ds , l i k e broth, juices, health or
herbal teas etc.
11. If the waab (priest) has an accident, as in passing gas
during ashutat, does the ashutat stop?
Ans: No, if the waab (priest) has an accident he/she steps back
from the front and leaves the ranks, and the waab behind her/him
the left steps forward and the waab on the right steps to the
left and another understudy steps in place of the third waab. If
)ne of the two, back waab has an accident he/she steps out of the
:, and one of the two understudies steps in their place.
[12. If the waab makes a mistake in ashutat, should he slop?
is: No, if the waab make a mistake in prayer, he does not have
stop the whole prayer, he can simply say asmuhnee, "excuse
le" and continue on.
13. Ques: If you miss one of the ashutat times, do you have to
lake it up?
Ans: No, if you miss one of the 3 o b l r Mi o i
have to make it up. There is no God or Al l a h r oi ml mg
keeping record of your prayer.
14. Ques: If you are late can you still attend ashutat?
Ans: Yes you just fall into ranks, and whatever you miss, you
assume the position, don't say anything until you are sure, then
| you can join in.
140
141
Pa Ashutat S/n'l Pa Gadum Tama-reyeaat_
15. Ques: If you don't feel like performing ashutat do you
have to perform ashutat?
Ans: No, if you don't feel like performing ashutat don't, because
your heart won't be into it, if your heart is not into it your soul
won't be, and you won't go to some place to burn because of it.
16. If someone steps out of the ranks, in the congregation, do
you fill in the space?
Ans: No. If a man, or woman steps out of the ranks, then their
space is left opened. You don't have to fill the space, if the
temple is crowded you can take that spot, but make sure you
know she/he is not coming back. Try not to be a distraction.
Labus A'fun
Pa Ashutat SHU fa (nnhun lama-tcycaat
The Pniyt'i of t/n- I i n n - n f I'
Dross code
I. Quex: What do we near dur i ng prayer?
Ans: Firstly, you must be neat and clean. The attire for prayer,
ashutat is the Ancient Egiptian Order attire:
1. The black robe, pa aswud unkh (
2. The headpiece, pa namuz
3. The collar, pa yagu
4. The apron, pa khaj ur (**&
142
1)
5. The shoes, pa sl i awnl a: i l , , . ^ ,
w/
.
Of course, you know noi lo wear your shoes inside of the
temple.
2. Ques: Is this the only time we wear this (particular
garment) during prayer?
Ans: No. You can wear this garb at various Ancient Egiptian
Order (AEO) events and ceremonies when specified.
3. Ques: Do you wear a head covering?
Ans: Yes. The namuz.
I
4. Ques: Should you wear jewelry during ashutat?
Ans: It is up to you.
Kaabus Nazum
Washing System
1. Ques: Can we use any kind of cleanser, other Mum wain lo
wash for ashutat?
Ans: Yes you can use any kind of cleanser.
2. Ques: If you break your purification during ashutat, do
you have to start over? If so, at what point?
Ans: Yes, you start over if the prayer is before the halfway
mark, that means you can start over again from no further than
the middle of the third istashwaakh
143
Pa Ashutat Shil 1'u (nn/nin lama-reyeaat
prostration), or any time before the middle prostration. If so, you
will have to wait until the next prayer.
3. Ques: Can you purify yourself and go outside, and still
make ashutat?
Ans: Yes, as long as you don't come in contact with unclean
Hi ings. And before re-entering the temple you must re- wash your
I ; ice and hands.
4. Ques: What renders one unclean?
Ans: Contact with feces, urine, semen, mud, excreting flatus,
sneezing, blood leading and endometrium fluids of the menstrual.
These things must come in contact with the skin or be apparent
on the under or outer garments.
I'u Makun Shil Tagusaat
Istamzaabaat
The Place Of Rituals
1. Ques: Where do we make ashutat?
Ans: You can make ashutat in the prayer temple. If you are not
able to make it to the prayer temple, then you can make your
prayer in a clean area in your home.
2. Ques: Can you make ashutat in any room of your home?
Ans: Yes, except for the bathroom or any room that has any
pictures or statues of disagreeable beings or pictures of what has
been classified as demonic.
Positions
1. Ques: Should you face a certain direction during ashutat?
Ans: All directions belong to all. Your temple can face
north, south, east or west. However, there is a sun altar to
the east for the Deity Asaru or Atum for The Red Sun.
Then for the noon prayer, you should be facing straight.
You should not be facing the sun altar that is on the east or
the moon altar that is to the west, but straight forward. On
the ceiling is the gold ankh for the High Sun of Haru 01
Atun.
Then for the evening prayer, you turn to the west where there is
the moon altar that is blue for the Setting Sun of Aset or Amun.
Again, This is all symbolic, for in reality the planet moves and
that is why I say all directions belong to Pa Neteraat.
2. Ques: Is it mandatory to follow these positions in 01 ( I t i '
Ans: Yes.
3. In what language do we perform pa ashutat (the pniyn ),
pa istabhaal (the supplication), pa istatlaat (the meditation)
and pa kaabus nazum (the washing system)?
Ans: We perform our services in our own language Nuwaupic.
However, you can perform the services in your native language
until you learn your services in Nuwaupic.
144 145
Pa Ashutat ShU Pa (nulnni lama-reyeaat
The Prayer of tin- liuifnt Egiptians
Pa Gahuz
The Apparatus
1. Ques: Can beads be used during ashutat?
Ans: Yes, they are called pa tagus kharuzaat (<^
JIAnMX kA 1HIAA8 ) "the ritual beads" you have 99
beads for the hundred names that are recited at the end of prayer
with the names of Pa Neteru.
2. Ques: Are prayer beads a must?
Ans: No, you can also use your fmgrs. You can find the
diagram for the counting of the fingers on page 1 12.
i i - . i of" the 99 names arc collating with the original 99
ri m i i r t he names you recite after the waab
(priest):
Hu Pa Neteru Menu Nut ' t Shayu Ka>vun Lalul Bi Hu.
He the deities who nothing exists except by way of him.
Yaa Rashunaat, Yaa Neteru
Oh Ogdoads, Oh Deities
1. Yaa Atum-Re, Yaa Neter
Oh complete, Undifferentiated One, Ob Deity
2. Yaa Nun, Yaa Neter
3. Yaa Nunet, Yaa Netert
4. Yaa Heh, Yaa Neter
Oh infinity, Oh Deity
5. Yaa Hehet, Yaa Netert
Oh eternity, Oh Deity
6. Yaa Kek, Yaa Neter
Oh supreme darkness, Oh Deity
7. Yaa Keket, Yaa Netert
Oh voidness, Oh Deity
8. Yaa Amun, Yaa Neter
Oh hidden, Oh Deity
9. Yaa Amunet, Yaa Netert
Oh mysterious, Oh Deity
Yaa Sedjet, Yaa Neteru
ilf-fim. f AA
Oh Enneads, Oh Deities
10. Yaa Atum, Yaa Neter
Oh comple, undifferentiated one, Oh Deity
146
147
11. Yaa Shu, Yaa Neter
Oh breath, Oh Deity
12. Yaa Tefnut, Yaa Netert
Oh moisture. Oh Deity
13. Yaa Geb, Yaa Neter
Oh time, Oh Deity
14. Yaa Nut, Yaa Netert
Oh nurture, Oh Deity
15. Yaa Aset, Yaa Netert
Oh mighty throne, Oh Deity
16. Yaa Asaru, Yaa Neter
V / ) f i t y
17. Yaa Nchl l u-t , Y.i.i Nclcri
Oh lady of the house, Oh Deity
18. Yaa Sutukh, Yaa Neter
Oh he who shines, Oh Deity
19. Yaa Haru, Yaa Neter
Oh mountainous one, Oh Deity
Ann Neteru
Nature's Deities
Pa Ashutat ShU P* (,<i</nni Tama-reyeaat
Netem Shil Pa Moya
Deities Of The Water
20. Yaa Hapi, Yaa Neter
Oh digger, Oh Deity
21. Yaa Anquet, Yaa Netert
Oh net, Oh Deity
22. Yaa And, Yaa Neter
Oh ferryman, Oh Deity
Netem Shil Pa Na 'ur
Deities Of The Fire
23. Yaa Nefertum, Yaa Neter
Oh young Atum, Oh Deity
24. Yaa Montu, Yaa Neter
Oh fixer/combiner, Oh Deity
25. Yaa Bebti, Yaa Neter
Oh flyer, Oh Deity
26. Yaa Sakhmet, Yaa Netert
Oh power, Oh Deity
27. Yaa Hat Har, \ a:i Netert
Oh dwelling lnm\c <>/ / fonts, Oh Deity
148

28. Yaa Bes, Yaa Neter
Oh fire, Oh Deity
29. Yaa Ptah, Yaa Neter
Oh opener, Oh Deity
30. Yaa Bast, Yaa Netert
Oh fire, Oh Deity
31. Yaa I-M-Hotep, Yaa Neter
Oh he who comes in peace, Oh Deity
Neteru Shil Pa Hawuh
Deities Of The Air
32. Yaa Hu, Yaa Neter
<>/ , / nil/. i t h t / t ' l f Y
33. Yna Mut, Van Netert
Oh mother, Oh Deity
34. Yaa Mehurt, Yaa Netert
Oh might and fullness, Oh Deity
35. Yaa Khefri, Yaa Neter
Oh rising one, Oh Deity
36. Yaa Meskhenent, Yaa Netert
Oh one of childbirth, Oh Deity
37. Yaa Ra-et, Yaa Netert
Oh creative power, Oh Deity
150
Pa Ashutat \hil /'</ (, </ </ / / / / / 'iama-rrycaat
The Prayer of tin- Ancient 1'xi/ttians
38. Yaa Khentimentiu, Yaa Neter
Oh one who rules the destiny of the dead, Oh Deity
39. Yaa Hika, Yaa Netert
Oh personification of magical powers, Oh Deity
40. Yaa Neith, Yaa Netert
Oh weaver, Oh Deity
41. Yaa Maat, Yaa Netert
Oh truth and justice, Oh Deity
42. Yaa Renentet, Yaa Netert
Oh deity of nourishment, Oh Deity
43. Yaa Shai, Yaa Netert
Oh luck and destiny, Oh Deity
44. Yaa Seshat, Yaa Netert
Oh one of writing and measurement, Oh Deity
45. Yaa Mafdet, Yaa Netert
Oh she who sees clearly, Oh Deity
Neteru Shi I l\i la
Deities Of The Earth
46. Yaa Sobek, Yaa Neter
\ Oh reuniter, Oh Deity
47. Yaa Anubu, Yaa Neter
Oh messenger of heaven and hell, Oh Deity
151
48. Yaa Khnum, Yaa Neter
Oh molder and creation. Oh Deity
49. Yaa Kbonsu, Yaa Neter
Oh traveler, Oh Deity
50. Yaa Tanen, Yaa Neter
Oh Earth, Oh Deity
51. Yaa Sia, Yaa Neter
Oh incarnation of intuitive omniscience, Oh Deity
52. Yaa Heket, Yaa Netert
Oh conception and birth. Oh Deity
53. Yaa Amsu, Yaa Neter
Oh procreator, Oh Deity
54 \ ;i:
( Hi / / . . Oh
55. Yaa Atun-Re, Yaa Neter
Oh unique one, Oh Deity
56. Yaa Tehuti, Yaa Neter
Oh wisdom, Oh Deity
57. Yaa Tawaret, Yaa Netert
Oh mighty one, Oh Deity
58. Yaa Selket, Yaa Netert
Oh liberator of breath, Oh Deity
_Pa Ashutat Shil I'ti dtn/um Tama-reyeaat
The Prayt't of tin- iiuu'nt Egiptians
59. Yaa Hah, Yaa Neter
Oh personification of infinity, Oh Deity
60. Yaa Nehebka, Yaa Neter
Oh one who yokes the Ka, Oh Deity
61. Yaa Sokar, Yaa Neter
Oh silence, Oh Deity
62. Yaa Bait, Yaa Neter
Oh soul, Oh Deity
63. Yaa Aker, Yaa Neter
Oh lion, Oh Deity
64. Yaa Ini Herit, Yaa Netert
Oh mediators, Oh Deity
65. Yaa Wapwawet, Yaa Neter
Oh opener of the ways, Oh Deity
66. Yaa Sekhit Hetep, Yaa Netert
Oh life, health and joy, Oh Deity
67. Yaa Meresger, Yaa Netert
Oh peaks, Oh Deity
68. Yaa Sia, Yaa Netert
Oh incarnation of intuitive omniscience. Oh Deity
69. Yaa Gerhet, Yaa Netert
Oh night, Oh Deity
152
153
70. Yaa Astennu, Yaa Neter
Oh sacred ape, Oh Deity
71. Yaa Behutit, Yaa Netert
Oh one of the city ofEdfu, Oh Deity
72. Yaa Kh-nemtit, Yaa Netert
Oh one of offerings, Oh Deity
73. Yaa Menqit, Yaa Netert
Oh one of gardens and vegetation. Oh Deity
74. Yaa Hem, Yaa Neter
Oh one of offerings, Oh Deity
75. Yaa Mehduty, Yaa Neter
Oh forceful speaker, Oh Deity
Vim O-ln li M mi l , Yaa Neter
< Hi i*n / / . (>li / >c/ / r
77. Yaa Duamu-tef, Yaa Neter
Oh shaper and he who foresees, Oh deity
78. Yaa Merit, Yaa Netert
Oh one of music, Oh Deity
79. Yaa Ura, Yaa Neter
Oh ruler, Oh Deity
80. Yaa Edju, Yaa Netert
Oh healer, Oh Deity
_Pa Ashutat Mnl Pa Gadum Tama-reyeaat_
81. Yaa Nekhebet, Yaa Netert
Oh germination. Oh Deity
82. Yaa Sekhat, Yaa Netert
Oh one of the field. Oh Deity
83. Yaa Anuket, Yaa Netert
Oh she who seeks the heavens and stars, Oh Deity
84. Yaa Djet, Yaa Neter
Oh one of stability, Oh Deity
85. Yaa Tern, Yaa Neter
Oh proclamation, oh Deity
86. Yaa Ua, Yaa Neter
Oh one. Oh deity
87. Yaa Uas, Yaa Neter
Oh content one, Oh deity
88. Yaa Anku, Yaa Neter
Oh netter, Oh deity
89. Yaa Afnuit, Yaa Neter
Oh binder, Oh Deity
90. Yaa Satis, Yaa Neter
Oh sunbeam, Oh Deity
91. Yaa Sekhti, Yaa Neter
Oh Field, Oh Deity
154
155
92. Yaa Mta-a% Yaa Neter
Oh star, Oh Deity
93. Yaa Neneh, Yaa Neter
Oh eternity, Oh Deity
94. Yaa Imiut, Yaa Neter
()h he who is in his wrappings, Oh Deity
95. Yaa Imsety, Yaa Neter
Oh curer, Oh deity
96. Yaa Qemamu, Yaa Netert
Oh creator, oh deity
97. Yaa Rehshef, Yaa Neter
Oh war, Oh Deity
98. Yaa Mery, Yaa Netert
ity
99. Yaa Amim-Re, Yaa Neter
Oh hidden one. Oh Deity
3. Ques: Is there any specific kind of prayer beads that are
used during prayer?
Ans: Yes, a string of 99 red beads.
4. Ques: What is the purpose of prayer beads?
Ans: Remembering the names of Pa Neteraat.
5. Ques: Is there any specific color, size, or shape for prayer
beads?
Ans: Yes, the 99 red beads. Sir UK- pi ct ure on page I M
6. Ques: What kind of ru^s or t n; i i s is
Ans: There are two kinds; one is called sajud
"rug" the other is hasrur 0^/T\ J\ CH Q) "mat". Sajud is used for
ashutat (A^ 8 A i), prayer and it is rectangular in shape, and
the other is hasrur CÂA (^ I)) and is used for istatlaat
^ A A 9) "meditation" and it is round.
7. Ques: Is it obligatory to use a prayer rug?
Ans: Yes, you should use a prayer rug.
8. Ques: Is there a shape, or size or color rugs used during
ashutat?
Ans: Yes. We will provide you wi t h one.
9. Ques: What is the purpose of a prayer rug?
Ans: To keep the ground which you sl ui ul or si i on, hol y
10: Ques: Can anybody pray wi t h us?
Ans: No. You must be a member and you must know the system
of prayer or otherwise you will distract everyone else. This is an
Egiptian system and ritual. You must know the system.
156
157
Pa Ashiitat Shil Pa Gailnm Tama-reyeaat
11. Ques: If I have a job and am in uniform when I arrive at
the temple can I pray in my uniform?
Ans: No. Change your clothes and put on your Ancient Egiptian |
attire.
12. Ques: If my headdress falls off while in prayer, what
should I do?
Ans: Pick it up and continue on with your prayer.
"The Ending Path"
158

Paa Ashutat The Prayer by DR Malachi York

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Paa Ashutat The Prayer by DR Malachi York

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THE SUPREME GRAND H1EROPHANT

>ell of Leviathan (Hebrew), Kingu (Sumerian), Amam

_ Pa Ashutat Shil Pa Gadum Tama-reyeaat _

[While in the standing position, pa a'la waab, the high priest,

Pa Ashutat Shil Pa Gadum Tama-reyeaat

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