Sands of Egypt

Presented by
Vision in the Stars
Reiki Academy & Psychic Center
www.visioninthestars.com

Table of Contents
Introduction
Ancient Egypt
The Cat Goddess Bastet
Theories of Ka Energy
Journey to the Sands of Egypt
Healing Techniques
Attunement Process

Ancient Egypt
Egypt's Old Kingdom (Dynasties 36, ca. 26492150 B.C.) was one of the most dynamic
periods in the development of Egyptian art. During this period, artists learned to express
their culture's worldview, creating for the first time images and forms that endured for
generations. Architects and masons mastered the techniques necessary to build
monumental structures in stone. Sculptors created the earliest portraits of individuals and
the first lifesize statues in wood, copper, and stone. They perfected the art of carving
intricate relief decoration and, through keen observation of the natural world, produced
detailed images of animals, plants, and even landscapes, recording the essential elements
of their world for eternity in scenes painted and carved on the walls of temples and
tombs.
These images and structures had two principal functions: to ensure an ordered existence
and to defeat death by preserving life into the next world. To these ends, over a period of
time, Egyptian artists adopted a limited repertoire of standard types and established a
formal artistic canon that would define Egyptian art for more than 3,000 years, while
remaining flexible enough to allow for subtle variation and innovation.
Although much of their artistic effort was centered on preserving life after death,
Egyptians also surrounded themselves with beautiful objects to enhance their lives in this
world, producing elegant jewelry, finely carved and inlaid furniture, and cosmetic vessels
and implements in a wide variety of materials.
The Middle Kingdom (mid-Dynasty 11Dynasty 13, ca. 20301640 B.C.) began when
Nebhepetre Mentuhotep II reunited Upper and Lower Egypt, setting the stage for a
second great flowering of Egyptian culture. Thebes came into prominence for the first
time, serving as capital and artistic center during Dynasty 11. The outstanding monument
of this dynasty was Mentuhotep's mortuary complex, loosely modeled on the funerary
monuments of his Theban ancestors. Built on a grand scale against the spectacular sheer
cliffs of western Thebes, Mentuhotep's complex centered on a terraced temple with
pillared porticoes. The masterful design, representing a perfect union of architecture and
landscape unique for its time, included painted reliefs of ceremonial scenes and
hieroglyphic texts. Carved in a distinctive Theban style also seen in the tombs of
Mentuhotep's officials, these now-fragmentary reliefs are among the finest ever produced
in Egypt.
At the end of Dynasty 11, the throne passed to a new family with the accession of
Amenemhat I, who moved the capital north to Itj-tawy, near modern Lisht. Strongly
influenced by the statuary and relieves from nearby Old Kingdom monuments in the
Memphite region, the artists of Dynasty 12 created a new aesthetic style. The distinctive
works of this period are a series of royal statues that reflect a subtle change in the
Egyptian concept of kingship.
Late in the Second Intermediate Period (ca. 16401550 B.C.), the Theban rulers (Dynasty
17) began to drive the Hyksos kings (Dynasty 15) from the Delta. This was finally

accomplished by Ahmose I, who reunited Egypt, ushering in the New Kingdomthe

third great era of Egyptian culture. Ahmose's successors in Dynasty 18 conducted
military campaigns that extended Egypt's influence in the Near East and established
Egyptian control of Nubia to the fourth cataract. As a result, the New Kingdom pharaohs
commanded unimaginable wealth, much of which they lavished on their gods, especially
Amun-Re of Thebes, whose cult temple at Karnak was augmented by succeeding
generations of rulers and filled with votive statues commissioned by kings and courtiers
alike.
Although the rulers of Dynasty 19 established an administrative capital near their home
in the Delta, Thebes remained a cultural and religious center. The pharaohs built their
mortuary temples here and were buried in huge rock-cut tombs decorated with finely
executed paintings or painted reliefs illustrating religious texts concerned with the
afterlife. A town was established in western Thebes for the artists who created these
tombs. At this site (Deir el-Medina), they left a wealth of information about life in an
ancient Egyptian community of artisans and craftsmen.
Known especially for monumental architecture and statuary honoring the gods and
pharaohs, the New Kingdom, a period of nearly 500 years of political stability and
economic prosperity, also produced an abundance of artistic masterpieces created for use
by nonroyal individuals.
At the death of Ramesses XI, the throne passed to Smendes, a northern relative of the
High Priest of Amun. Smendes' reign (10701044 B.C.) initiated some 350 years of
politically divided rule and diffused power, known as the Third Intermediate Period. The
Third Intermediate Period laid the foundation for many changes that are observable in art
and culture throughout the first millennium. Though its details are still not fully clear, this
period of Egyptian history can be divided into three general stages. During the first of
these, Dynasty 21 (1070945 B.C.), Egypt was governed by pharaohs ruling from Tanis
in the eastern Delta and by the High Priests of Amun ruling from Thebes. Relations
between the two centers of power were generally good.
The second stage began in 945 B.C., when the throne passed to a powerful family of
Libyan descent, ruling in the eastern Delta. Egypt's erstwhile western enemies now
became its rulers for the next two centuries (Dynasty 22, 945712 B.C.). Despite their
Libyan origin, these pharaohs ruled as native Egyptians. The first of them, Sheshonq I
(945924 B.C.), is the most important. He appears in the Bible under the name Shishak,
the Egyptian ruler who sacked Jerusalem in Year 5 of the reign of Solomon's son,
Rehoboam.
Under Takelot II (850825 B.C.), the control of Dynasty 22 began to weaken, and a new
power centernow known as Dynasty 23 (ca. 818712 B.C.)arose in the eastern
Delta. The two dynasties governed Egypt simultaneously for approximately ninety years,
the final stage of the Third Intermediate Period. By the end of the eighth century B.C.,
Egypt had fragmented further, particularly in the north, where a host of small local rulers
held sway: in the eastern Delta, Osorkon IV (730712 B.C.) of Dynasty 22 and Iuput II

(754712 B.C.) of Dynasty 23; in the western Delta and Memphis, Tefnakht (724717
B.C.) of Dynasty 24, ruling from Sais; in Hermopolis, a local kinglet named Namlot (ca.
740 B.C.); and at Heracleopolis, another local ruler, named Peftjaubast (740725 B.C.).
Preoccupied with internal rivalries during the Third Intermediate Period, Egypt gradually
lost its traditional control of Nubia, located to its south. About 760 B.C., an independent
native dynasty began to rule Nubia, or Kush, from Napata in what is now the Sudan and
extended its influence into southern Egypt. In 729 B.C., the Egyptian rulers Namlot and
Tefnakht joined forces to extend their control farther into Upper Egypt. The Nubian king
Piankhy perceived this as a threat to his independence and moved against the Egyptian
coalition. His invasion proved successful, and the various Egyptian rulers submitted to
his leadership at Memphis in 728 B.C. This event marked the inception of seventy-five
years of Nubian rule in Egypt.

Art and Culture

With the weakening of centralized royal authority in the Third Intermediate Period, the
temple network emerged as a dominant sphere for political aspirations, social
identification, and artistic production. The importance of the temple sphere obtained, with
more or less visibility, for the ensuing first millennium.
Relatively little building took place during the Third Intermediate Period, but the creation
of stylistically and technologically innovative bronze and precious temple statuary of
gods, kings, and great temple officials flourished. Temple precincts, with the sanctity and
safety they offered, were favored burial sites for royal and nonroyal persons alike. Gold
and silver royal burial equipment from Tanis shows the highest quality of craftsmanship.
Nonroyal coffins and papyri bear elaborate scenes and texts that ensured the rebirth of the
deceased.
New emphasis was placed on the king as the child/son of a divine pair. This theme and
other royal themes are expressed on a series of delicate relief-decorated vessels and other
small objects chiefly in faience, but also of precious metal. The same theme is manifested
architecturally in the emergence and development through the first millennium of the
mammisi, or birth house, a subordinate temple where the birth of a juvenile god identified
with the sun god and the king was celebrated.

Kushite Period, or Dynasty 25 (712664 B.C.)

From 728 to 656 B.C., the Nubian kings of Dynasty 25 dominated Egypt. Like the
Libyans before them, they governed as Egyptian pharaohs. Their control was strongest in
the south. In the north, Tefnakht's successor, Bakenrenef, ruled for four years (717713
B.C.) at Sais until Piankhy's successor, Shabaqo (712698 B.C.), overthrew him and
established Nubian control over the entire country. The accession of Shabaqo can be

considered the end of the Third Intermediate Period and the beginning of the Late Period
in Egypt.
Nubian rule, which viewed itself as restoring the true traditions of Egypt, benefited Egypt
economically and was accompanied by a revival in temple building and the arts that
continued throughout the Late Period. At the same time, however, the country faced a
growing threat from the Assyrian empire to its east. After forty years of relative security,
Nubian controland Egypt's peacewere broken by an Assyrian invasion in 671 B.C.
The current pharaoh, Taharqo (690664 B.C.), retreated south and the Assyrians
established a number of local vassals to rule in their stead in the Delta. One of them,
Necho I of Sais (672664 B.C.), is recognized as the founder of the separate Dynasty 26.
For the next eight years, Egypt was the battleground between Nubia and Assyria. A brutal
Assyrian invasion in 663 B.C. finally ended Nubian control of the country. The last
pharaoh of Dynasty 25, Tanutamani (664653 B.C.), retreated to Napata. There, in
relative isolation, he and his descendants continued to rule Nubia, eventually becoming
the Meroitic civilization, which flourished in Nubia until the fourth century A.D.
When the Assyrians withdrew after their final invasion, Egypt was left in the hands of the
Saite kings, though it was actually only in 656 B.C. that the Saite king Psamtik I was able
to reassert control over the southern area of the country dominated by Thebes. For the
next 130 years, Egypt was able to enjoy the benefits of rule by a single strong, native
family, Dynasty 26. Elevated to power by the invading Assyrians, Dynasty 26 faced a
world in which Egypt was no longer concerned with its role in international power
politics but with its sheer survival as a nation. The Egyptians, however, still chose to
think of their land as self-contained and free from external influence, unchanged from the
days of the pyramid builders 2,000 years earlier. In deference to this ideal, the Saite
pharaohs deliberately adopted much from the culture of earlier periods, particularly the
Old Kingdom, as the model for their own. Later generations would remember this
dynasty as the last truly Egyptian period and would, in turn, recapitulate Saite forms.
Under Saite rule, Egypt grew from a vassal of Assyria to an independent ally. There were
even echoes of the bygone might of Egypt's New Kingdom in Saite military campaigns
into Asia Minor (after the collapse of the Assyrian empire in 612 B.C.) and Nubia. In
pursuit of these goals, however, the Saite pharaohs had to rely on foreign mercenaries
Carian (from southwestern Asia Minor, modern Turkey), Phoenician, and Greekas well
as Egyptian soldiers. These different ethnic groups lived in their own quarters of the
capital city, Memphis. The Greeks were also allowed to establish a trading settlement at
Naukratis in the western Delta. This served as a conduit for cultural influences traveling
from Egypt to Greece.
After the fall of Assyria in 612 B.C., the major foreign threat to Egypt came from the
Babylonians. Although Babylonia had invaded Egypt in 568 B.C. during a brief civil war,
both countries formed a mutual alliance in 547 B.C. against the rising threat of a third
power, the Persian empirebut to no avail. The Persians conquered Babylonia in 539
B.C. and Egypt in 525 B.C., bringing an end to the Saite dynasty and native control of
Egypt.

Persian Period, or Dynasty 27 (525404 B.C.)

Egypt's new Persian overlords adopted the traditional title of pharaoh, but unlike the
Libyans and Nubians, they ruled as foreigners rather than Egyptians. For the first time in
its 2,500-year history as a nation, Egypt was no longer independent. Though recognized
as an Egyptian dynasty, Dynasty 27, the Persians ruled through a resident governor,
called a satrap, helped by local native chiefs. Persian domination actually benefited Egypt
under Darius I (521486 B.C.), who built temples and public works, reformed the legal
system, and strengthened the economy. The military defeat of Persia by the Greeks at
Marathon in 490 B.C., however, inspired resistance in Egypt; and for nearly a century
thereafter, Persian control was challenged by a series of local Egyptian kings, primarily in
the Delta.

Dynasties 2830 (404343 B.C.)

In 404 B.C., a coalition of these rulers succeeded in overthrowing their Persian masters.
From 404 to 399 B.C., Egypt seems to have been ruled by Amyrtaios II of Sais, who is
traditionally recognized as the only pharaoh of Dynasty 28. Control then passed for
twenty years (399380 B.C.) to Dynasty 29, in the eastern Delta city of Mendes, and
finally to Dynasty 30, in the mid-Delta city of Sebennytos.
The first king of Dynasty 30, Nectanebo I (380362 B.C.), managed to repel a Persian
attack shortly after he ascended the throne. The remaining years of his reign were fairly
peaceful and were marked by an ambitious program of temple construction, which was
continued on an even grander scale by Nectanebo II (360343 B.C.). The latter king
managed to hold off another Persian attack in 351 B.C., but in 343 B.C. a third attack
succeeded, and Egypt fell once again to the Persians, who were defeated in turn by
Alexander the Great in 332 B.C. These final invasions were the death blow to Egyptian
control of their own country. Nectanebo's dynasty is recognized as the last in ancient
Egyptian history, and Nectanebo II became the last Egyptian to rule in Egypt for the next
2,500 years.

Art and Culture

During the Late Period, the reemergence of a centralized royal tradition that interacted
with the relatively decentralized network inherited from the Third Intermediate Period
created a rich artistic atmosphere.
Particularly among royal artworks, it is possible to speak of marked affinities for models
from certain anterior periods: Kushite kings admired Old Kingdom models, Saite kings
those of the Old and New Kingdoms, and later kings of Dynasty 30 looked back beyond
the Persian interlud to the kings of late Dynasty 26. Viewed from the perspective of metal
statuary produced in temples or of nonroyal artworks, however, stylistic patterns suggest
a complex interplay of influences less hierarchically determined by the temporal power of

the king than in previous periods, with the result that the choices of patrons and artists are
more recognizable.
A taste for realistic modeling of features of nonroyal persons emerges, while attention to
the naturalistic modeling of flesh and bone in human and animal sculpture reaches new
heights.
While precious metal and bronze statuary and equipment had long associations with
temple cult and ritual, by the first millennium B.C. changes in beliefs and practices had
come about. A broad range of individuals made temple offerings, including relatively
valuable bronze statuettes and equipment. While the king made offerings in his role as
mediator between the gods and mankind, for private donors the goal was attainment of
eternal life, for which the personal favor of or physical proximity to a deity was now
believed to be as or even more efficacious than tombs and mortuary cult provisions.
Osiris and the flourishing cults of animal avatars of certain gods were particular
beneficiaries of these new offering practices.
Following the period of Persian rule, the kings of Dynasties 28 through 30 brought a new
focus to their role as maintainers of a long tradition. Prodigious temple building and
major production of statuary enacted an impressive reformulation and promulgation of
the concept of divine kingship and formalized many other aspects of Egypt's ancient
artistic and religious traditions in the face of threatening outside powers.

The Cat Goddess Bastet

In early times Bast (written as 'Bastet' by scribes in later times to emphasise that the 't'
was to be pronounced) was a goddess with the head of a lion or a desert sand-cat and was
regarded as mother of Mahes, a lion-headed god. She was usually depicted as a cat, or as
a woman with the head of a cat or lion. She was also connected to Hathor, Sekhmet,
Tefnut, Atum (her father) and Mut. It was only in the New Kingdom that she gained the
head of a house cat and became a much more 'friendly' goddess, though she was still
depicted as a lion-headed woman to show her war-like side. As with Hathor, Bast is often
seen carrying a sistrum.
Her name has the hieroglyph of a 'bas'-jar with the feminine ending of 't'. These jars were
heavy perfume jars, often filled with expensive perfumes - they were very valuable in
Egypt, considering the Egyptian need (with the hot weather) of makeup, bathing, hygiene
and (of course) perfume. Bast, by her name, seems to be related to perfumes in some way.
Her son Nefertem, a solar god, was a god of perfumes and alchemy, which supports the
theory.
Now there is some confusion over Bast and Sekhmet. She was also considered to be the
mother of Nefertem, as were a few other goddesses! Sekhmet was given the title the 'Eye
of Ra' when she was in her protector form... but Bast and Sekhmet are not the same
goddess (unlike Hathor who becomes Sekhmet as the 'Eye of Ra'). This all gives rise to a

lot of confusion about these goddesses. Bast and Sekhmet were another example of
Egyptian duality - Sekhmet was a goddess of Upper Egypt, Bast of Lower Egypt (just
like the pharaoh was of Upper and/or Lower Egypt!)... and they were linked together by
geography, not by myth or legend. These two feline goddesses were not related by family,
they were both very distinct goddesses in their own rights.
She was one of the older goddesses, mentioned in the Book of the Dead (this was a
selection of spells, rather than an actual book):

The Chapter of the Deification of the Members (From the

Pyramid of Pepi I)
The breast of this Meri-Ra is the breast of Bast; he cometh forth therefore and
ascendeth into heaven.
Rubric
If this Chapter be known by the deceased upon earth, he shall become like unto
Thoth, and he shall be adored by those who live. He shall not fall headlong at the
moment of the intensity of the royal flame of the goddess Bast, and the Great
Prince shall make him to advance happily.
Even from very old times, as protector, Bast was seen as the fierce flame of the sun who
burned the deceased should they fail one of the many tests in the underworld.
Some of Bast's festivals included the 'Procession of Bast', 'Bast appears to Ra', the
'Festival of Bast', 'Bast Goes Forth from Bubastis' and 'Bast guards the Two Lands'. There
was even a 'Festival of Hathor and Bast', showing the connection between the two
goddesses.
Herodotus describes the 'Festival of Bast' where thousands of men and women travelled
on boats, partying like crazy. They had music, singing, clapping and dancing. When they
passed towns, the women would call out dirty jokes to the shore-bound, often flashing the
townsfolk by lifting up their skirts over their heads! When they reached Bubastis, they
made their sacrificies of various animals, and drank as much wine as they could stomach.
No wonder it was such a popular festival!!
When the people are on their way to Bubastis, they go by river, a great number in
every boat, men and women together. Some of the women make a noise with
rattles, others play flutes all the way, while the rest of the women, and the men,
sing and clap their hands. As they travel by river to Bubastis, whenever they come
near any other town they bring their boat near the bank; then some of the women
do as I have said, while some shout mockery of the women of the town; others
dance, and others stand up and lift their skirts. They do this whenever they come
alongside any riverside town. But when they have reached Bubastis, they make a

festival with great sacrifices, and more wine is drunk at this feast than in the
whole year besides. It is customary for men and women (but not children) to
assemble there to the number of seven hundred thousand, as the people of the
place say.
-- Herodotus, Histories Book II Chap 60
Her cult centre was in Bubastis (the temple is now in ruins, but it was made of red granite
with a sacred grove in the centre, with the shrine of the goddess herself... it was also full
of cats). She was also worshiped all over Lower Egypt.
In the work by Murry Hope we see Bast in the particular role of mental healing. She is
represented here as the archetype for Intuition, Caution, Protection, Devotion, Mental
Healing and Generosity.
At the spiritual level Bast represents the healing rays applicable to the mind, rather than
to the body, though the body is affects indirectly, for as we think so we are! Conditions of
a psychosomatic nature come under Bast, so when you use the Sands of Egypt, you are
healing the psyche of mental instability, worries, doubt, turmoil, anger, jealousy, vanity,
lust, greed, pride, gluttony and sloth. Using these energies alone will promote good
physical health.

Ka Energy
The Ka, represented by two raised arms, is one of the many spiritual components of gods
and humans. The word "Ka" has regularly been translated as "life-force" for lack of a
better translation. In ancient times it may have referred to the "male potency", but it soon
must have come to mean intellectual and spiritual power.
There is a difference between the Ka of the gods and the kings on one hand, and the Ka
of the common people on the other. Where the Ka of the gods and the kings represent
some kind of individuality, the Ka of the common people relates the individual to his or
her family. The Kas of common people are there ancestors which are passed on from
generation to generation.
From the Old Kingdom on, the Ka is represented as a "double" of the human it is part of,
which may be yet another example of the Egyptian dualism. In many reliefs, for instance
in the temple of Luxor, the Ka of the king is represented as a small figure wearing the Kasymbol and the Horus-name of the king on its head. Except for its size and the emblem it
is wearing on its head, it can not be distinguished from the king.
Another representation of the Ka of the king is as a personified standard, composed of the
Ka-arms and the Horus-name of the king on a pole. There seems to be a connection
between the Ka of a king and his Horus-name. As with the Ka of the common-people, the

Ka of the kings seems to be closely linked to the notion of "inheritance" and

"succession".
The Ka of the kings was created at the same time as his or her body: in the scenes
representing the divine birth of Hatshepsut in her temple at Deir el-Bahari, the god
Khnum can be seen fashioning the body and the Ka of the Queen on a potter's wheel.
This, however, does not mean that the Ka and the body are inseparable. When the body
died, the Ka left the body and joined its divine creator. The phrase "going to one's Ka" is
a euphemism for "dying".
The continued existence of the Ka after the death of its body was to be ensured by
offerings made by the deceased's descendants and by the magic of the offering-scenes in
the tombs. The Ka travels between his own magical world and the world of the living
through so-called false doors", funerary stelae shaped like portico's and provided with
magical formulae that list the countless offerings the Ka receives every day.

Journey to the Sands of Egypt

My journey to the Sands of Egypt was intense and enlightening to say the least.
The first place I was taken when I meditated on the energy was the inside of a pyramid,
the inside of a tomb really. There were three beings there and I was locked inside the
tube. The one on my left carried a chalice of water and was female, the one on my right
carried a chalice of blood or blood wine, and was male. There was another at my feet, an
older woman who was holding my feet. The man put a spot of blood on my forehead and
then the woman washed off the blood with the water. I felt a calming energy flow over
me as though I was being initiated into the mysteries of Egypt. After this initiation I was
able to stand up and walk around, though it felt like I had crossed over to the otherworld,
the underworld, and the realm of Osiris.
Soon after receiving this attunement I began to walk around the pyramids, seeing
the writings on the wall and understanding the great energy in this place. I thought of all
the kings and attendants that had come before me, and got a sense for where I really was.
I asked then to be guided, and a guide did appear. I asked why I was here and what the
sands of Egypt were meant to do. She said very clearly that she was here to guide me and
help me through, and that the sands of Egypt exist in the mind, they are the psychological
aspects of ourselves, the people we are and the people we want to become. Sands of
Egypt isnt so much a physical journey, but a spiritual and mental one.
We continued to talk and she told me about the levels of attunements, I
memorized them and then asked how long it would take for a person to become a master
at this system. She told me that originally it took 80 years, of hard study with a mentor
and plenty of practice on different people. At this time though, money was not an issue as
everything was provided for life. In todays world, mastery would take 8 months,
receiving an attunement once every 25 days.

After this point I was shown a lot more which will come out in the symbols of
Egypt and the writings on the attunements and attunement process and healing techniques
and what can be treated using sands of Egypt. I did end my session with my guide at that
time, and planned to come back at another time to receive the rest of my attunements.

Attunements
10 Attunements over 8 Months
1. Initiation
At this level you will take your first trip to the energies of Egypt, and you will be
attuned by the ascended Egyptian masters. The experience may differ for some, but I was
taken inside a pyramid, anointed, and then cleansed before being able to walk through the
halls of the pyramid.

2. Being Given your Guide

This is the second step to the first attunement. You will be given a guide. Below I
have listed pictures of symbols that the guides use most often. This however, only
covers 10 of them and you may get a different guide. Whoever you do meet while
exploring the pyramid, listen to them, and to their name. They will help to lead you
through the rest of the journey.

Osris

Isis

Horus

Bast

Thoth

Nephthys

Hathor

Ptah

Anubis

Set

3. Connection to the Pyramids

This is the next section of the first attunement and you will be connected to all of
the pyramids from Egypt, including the Black Pyramid with is upside down under
the sand of the desert. Ive included the pyramid symbol to help you connect.

4. Connection to all land of Egypt

Once again this is another facet of the first attunement. You will be energetically
connected to all of the lands of Egypt. Ive included more pictures to help you
connect. After this attunement you will need to stop, come out of meditation and
allow the energy to manifest within you over the next 28 days.

5. Journey to see your true self

This attunement will be received on its own, through meditation, 28 days
after the first set of attunements. To receive this attunement, please assume a
meditative state, call to your Egyptian Guide and ask them to lead you through the
next attunement. The guides took me to a place inside the great pyramids and
showed me a chamber lit up by torches. On the left hand side there was a black
mirror, though I am sure it was not a traditional mirror, it could have been black
obsidian that created a reflection of one self. The point of this attunement is to see
your shadow, those things you need to deal with and release from your spirit. This
will be a very heavy handed attunement and so do not try to hide, just see your
shadow for what it is, and take the advice that will come from your guide. What
you will find is that these are usually psychological flaws that need to be worked
through. Once you have seen your shadow, I suggest you meditate on it, and
decide how you are going to counteract or improve on. This process, reiki master
or not will take you 28 days to complete.

6. Journey to see who you will become

Once your 28 days is up and you have worked through the Shadow as
much as you can, you are now ready for the next attunement. You will be taken
again by your guide to the chamber of mirrors and this time shown a lighter
mirror. This mirror is on the right hand side. You will see you can become, the
person you can be should you work through your shadow. You may see visions of
how your life can improve, things that will come to you from making the change,
but essentially you will see who you can and will become. Once again, another
heavy handed attunement and not one that is easy to deal with. Take 28 days to
work through this and absorb the information you received.

7. Connection to all symbols of Egypt

This attunement is the first step in becoming a healer. The following attunement
will connect you to the rest of the symbols of Egypt and create in you a sort of
practitioner level of healing. The symbols and their meanings are below.

Buckle of Isis = used to bring one growth through sacrifice. This

symbol also represents spiritual communication, and fidelity.

Crook and Flail = Self-Discipline, healing through setting

limitations and boundaries. Allows one to take authority, and gain respect and
recognition.

Lotus = Brings peace of mind, connection to the higher

self, release from a tough situation, and allows growth and continuity to flourish.

Scarab = Brings spiritual renewal, allows one to adapt to their new

circumstances, and allows one to turn over a new leaf.

Sirius = Gives one universal awareness, connection to the divine,

personal strength, and new opportunities.

The Sphinx = Brings spiritual evolution, patience, creativity, and

the ability to observe life from an outside view.

The Twins = Brings integration, love, harmony, and partnership

and balance.

Uraeus = Brings wisdom, compassion, and caring, the ability to

handle a tough situation with love. Also brings wit and cleverness to overcome
obstacles.

Winged Disk = Brings inspiration, divine guidance,

and great achievements.

The Ankh = The master symbol, the key to life force, the ka energy,
combine with any other symbol to give strength, or use alone to promote
understanding of the situation.
Take 28 days to explore and fully understand these symbols. I suggest
meditating on each one of them to understand how they work in full as well as
continuing to work through your shadows.

8. Healing Attunement
After the 28 day period, this attunement involves you receiving a healing
session from the guides of Egypt themselves. When I received this healing session
it felt like I was changing as a person, letting go of the negativity of the past and
my entire being, body, energy centers, and mind were being changed to
accommodate positive thought patterns. The technique they used was like a flash
of light almost like being given an X-Ray, and then my mind was filtered I cant
explain it any other way it felt like sand went through my brain and took all the
negative thoughts and such with it. I received this attunement while within the
tomb in the pyramid and there were 4 who attended, one at my head, two at either
of my sides and one at my feet. The one at my feet and head were female, the
ones to either of my sides were male. The next attunement will occur in 7 days
from this one.

9. Attuning you to be a Sands of Egypt Healer

This attunement was also very different, I received it in the same place
within the tomb in the pyramid and I was attuned by the same guides. This one
gives you the final energy of the sands of Egypt, it is a pure and wonderful energy
that rushed through me. It made me feel connected to each of the previous levels
and quite purely made me aware of all the ways in which to heal others using this
system. I was also able to connect to all those ancient healers that came before
me, those who were attuned thousands of years ago. It seems that the dynasty of
sands of Egypt healers dropped off quite some time ago, he fell ill before teaching
a student of his own, and so this form is no where near complete the way it used
to be, but the last healer was not able to pass on this attunement to a student and
so it was lost. The founders are now the guides of Egypt.

10. Enlightenment
This last of the attunements is one that will come after months of being a
Sands of Egypt Healer. I myself have not reached this level yet, but I was shown
one who did, it was as though their energy ascended, and they were given a bright
light at their crown, it was like their mind began to function on a broader scope,
on 12 levels, not on the 2 we are used to. They could perceive so many things
about the universe, were eternally connected, and had amazing wisdom and
knowledge. Their aura turned to silver and then back to its regular color. It was
very enlightening for me to watch, but I have not yet reached this level myself and
it will come to you when you are ready.

Healing Techniques
The Sands of Egypt are used primarily in the psychological field, to cleanse the
psyche of negativity. We can break this down therefore into sections. The major healing
component here is to make sure you are healing the mind because the mind is the most
powerful thing, we influence our health with our minds, we can make ourselves sick or
healthy, unbalanced or balanced using our minds. The main issue a Sands of Egypt
Healer needs to focus on is the mind.
There are many techniques out there to help you, but the first is to connect to the
psyche of the person, usually concentrate on their third eye and imagine the sands of
Egypt flowing in through one ear and out the other ear. The person should feel as though
youre pulling things out of their brain, or light headed, or like theyve released
everything in them. Those stubborn people however may feel pain, confusion, or very
tired. This means that they want to hang onto their flaws. Be careful, if they say it hurts or
they feel confused, stop the treatment.
For physical body it is recommended that you simply flash the client with the
energy of the Sands of Egypt, rather than running the sands through them.
For chakras, run the sands through each of the chakras from their back to their
front, like an out pouring of negative energy.
Lastly, use your intuition and allow the Egyptian guides to be there with you
when you do this type of healing.

Attuning Others
I have always believed in assimilating the original attunement experience and
therefore I believe we need to do this here as well. Therefore, as a teacher, when you are
passing on attunements to others be sure to begin by telling the student that you can only
send some of the attunements, but once they are attuned to that others will come directly
from the guides.

The first set of attunements to send is the initiation, meeting the guides, being
connected to the pyramids and the land of Egypt. You can do this for students in one
attunement, but make sure they report back and tell you they were able to feel the
connection the land, the pyramids and that they were able to receive a guide and walk
through the pyramid.
The next two attunements are ones you CANNOT send to your student. Be clear
that after the first 4 attunements there is a 28 day waiting period, allow them to feel the
energy of the first 4 attunements, allow it to align and center within them. Their next
attunement will come to them either during a full or a new moon, and it will show them
their darker self. It may take longer depending on the person, if theyre not ready to see
their darker self this could hinder them from receiving the 5 th attunement. Know only and
tell you student that during this time youre there for them if they need anything, but that
their attunements will come from the guides. Yes, it takes 2 months, one month of seeing
the darker side and then another month of being brought back and seeing who they can
become, the lighter and ascended side.
Once they have come back from these two attunements, received both and told
you of the experience, you can then attune them to the symbols of Sands of Egypt. This is
a one attunement, and afterwards you want to give your student 28 days to work with the
symbols.
The next attunement will be given to them by yourself, its a full Sands of Egypt
Healing session, and so this is partially you and partially your guides. Once again give
them 28 days for a detox period, and after that you can align them to becoming a Sands
of Egypt Healer/Teacher.
Once again with the 9th attunement, please do allow the guides to take them
through the attunement, there is a ritual which the guides will perform for them and you
need to step back and allow that to happen along with calling them to do the attunement
for the student. I ask that you do not change the pattern of these attunements as it took me
8 months to go through the attunements myself as the Egyptian guides wanted me to.
The final attunement will come from the guides as well and is in no part from
you. Basically you are finished attuning them after the 9 th attunement. This attunement
comes months afterwards, it will come from the guides, it may take 8 or 9 months before
they receive this attunement and it is the enlightenment attunement. Please remind your
students of this attunement and to be waiting for it, and please tell them to practice with
Sands of Egypt because if they let it fade into the background they will lose touch with it.
Finally, please do not change this manual in any way, shape or form, and do honor
the Egyptian Gods for sending this wonderful healing system to me.
Brightest Blessings,
Violet
Copyright 2006
Vision in the Stars
Reiki Academy & Psychic Center
www.visioninthestars.com