The Egyptian Neters - Part V
by Billie Walker-John
We have now come to the last stage of the journey
of the message from heaven on its descent to earth. At Thebes
with Amun, we shall see the result of this journey, and what has
'become' of the message through its successive differentiations,
as enacted at Heliopolis, Memphis and Hermopolis.
For Thebes - and Amun - can be
seen as the Egyptian Malkuth. Here, too, we must recall Kem-atef
- 'he who has accomplished his time' - and remember that though
his time was accomplished he does not disappear into the void.
Through the work of his 'son' Ir-ta, 'the Creator of the Earth'
and the creator of the Eight at Hermopolis, Kem-atef is reborn
- as one of the Eight.
The Eight, whose names were not
given in full in the preceding article, will now be named, as
they are given in Egyptian Mysteries:
Naun and Naunet: 'the initial waters'
Heh and Hehet: 'spatial infinity'
Kek and Keket: 'the darkness'
Amun and Amunet: 'that which is hidden'
Now the reborn Kem-atef declares
that he is Amun and furthermore states he is that first serpent
- Kem-atef - but in a new form. He is also not only Amun, but
Amunet as well, androgynous, incorporating the 'feminine, nourishing
aspect as well as the virile, procreative character'  within
this new form. And, as if to add to what 'all' Amun is, he is
always - and foremost - that which is hidden. <p>The message
from heaven and its descent through Heliopolis, Memphis and Hermopolis
is the materialisation of Amun - 'The Hidden One' - at A least
according to the teachings of the Theban priesthood. This emphasis
on rnen Ra Amun is not meant to diminish the names or contributions
of Atum, Ptah or Thoth, or to claim that Amun was greater or more
powerful than his predecessors - for remember also - "Three
gods are all the gods: Amun, Re, Ptah, who have no equal. Amun-Re-Ptah,
Unity-Trinity" <A NAME=" />. Rather this is
the way of defining the Eternal, through the countless qualities
- or differentiations -which alone can be named. Amun, Re, Ptah
and Thoth are Neters - "cosmic or vital powers which find
expression as the genesis of the world unfolds" .
Amun is a paradox. He is hidden,
yet like light passing through the refracting quality of a prism,
he is visible in many forms, and these forms underscore or highlight
his various functions. As Amun, he is the breath of life in all
living things - just as the unseen breath in our bodies is a visible
sign of life.
As Amun-Ra he is the light of
the sun - yet not the sun itself. As Min-Amun he is the celestial
fire which, through successive descents sets creation in motion.
It is his feminine side, Mut, which receives his creative seed
and gives it form 'reveals the face of the father through the
It is important to state at this
point that Mut, too, has undergone successive transformations
and differentiations. She began as Nut at Heliopolis, then became
Sekhmet at Memphis. Now at Thebes she is revealed as Mut - the
Mother. She will give birth to the equally evolving son Khonsu
who, in his turn, in the triple descent, Atum, then Nerfertum
at Memphis. At Thebes, he is reborn as Khonsu, who R A Schwaller
de Lubicz calls "a more spiritualised Atum" who will,
in turn "make Horus reappear in all his glory". 
As any student of the Qabalah
learns, as spirit descends into the material, it becomes more
complex, in both form and function. So, too, do the Theban teachings
regarding Amun. Yet the purpose behind the various stages the
message from heaven has undergone is simply stated as "the
cosmic cycle of Creation, Becoming and Return". 
In the teaching given at Thebes,
Amun has accomplished creation, 'becoming' in successive forms
through the Three Worlds and through the versions given at the
four initiatic centres in Egypt. His return is less clear, or
rather less clearly stated. Perhaps we are to understand that
his return is bound up with his hidden essence - only his effects
are known. Thus he serves as a sublime sign-post for the human
soul, which also enters creation to become, through successive
lives and lived experience, conscious - and then, less graphically,
to return to the source from whence it originally descended.
Schwaller de Lubicz adds an interesting
post-script to the Theban teaching:
"This is the Pharaonic Opus
Magnum. It ends in the Christic revelation which is founded on
the human incarnation of the divine, revealing the ultimate phase.
In the Pharaonic Mysteries, this phase was called 'the reconciliation
of Seth and Horus', but it was not actually realised in Egypt's
own historical gestation. This explains why the Pharaonic sages
considered the precessional transition from Aries to Pisces a
natural genesis - foreseen by the temple - toward Christianity."
Now while this might have been
clear to the Egyptian initiates at the close of Pharaonic history,
it is no longer so for us today - at least on the surface of the
matter. The successive becoming that Christianity could have been
- became instead the instrument and vehicle of the uninitiated,
who grounded the Christic revelation, claiming that the Christ
was theirs alone and through faith alone; thus setting up temporal
'thou shalt nots' as the only way to return to heaven. As a consequence,
this insistence upon the misunderstanding of the Christic revelation
means that those who adhere to it will run the risk of losing
sight of their own way back to heaven. Those who have wearied
of the limitations of blind fundamentalism, and sense its inherent
evils, may find that the Mysteries of Egypt can offer illuminating
insights into the Christic revelation, albeit rendered in Egyptian
terms and symbols, for, as Sacred Science so succinctly adds,
"whoever wants to see them".  Schwaller de Lubicz,
ever the guiding light in these articles, summarises the Mysteries
'Through its figurations, the
teachings of Pharaonic Egypt become a marvellous history which
speaks of what has always been, what always shall be the essential
knowledge concerning origin, aim and finality of life'.
This, in essence, is the purpose
of the Mysteries, of any country and time. Those in Egypt expressed
themselves through the Neters - the erroneously called 'gods'
- the reflections of divine action in the Three Worlds, and in
the human heart and soul.
 Lucie Lamy - Egyptian Mysteries: New Light on Ancient Knowledge
Thames & Hudson, 1981, (page 10)
 Ibid., (page 12)
 Ibid., (Page 13)
 Ibid., (page 8)
 R A Schwaller de Lubicz - Sacred Science,
Inner Traditions Intemational Ltd, Rochester, VT, 1982 (page 196)
 Egyptian Mysteries, (page 8)
 Sacred Science, (page 197)
 Ibid., (page 199)
 Ibid., (page 199)