Divine aspects of Heru or Horus

The Divine name, Heru, is related to the word for face, Her or Hera.  The relation to facei mplies the idea that what is above (the sky, the heavens) is the mask of the Supreme Divinity.  God cannot be seen but his mask, the physical universe, can be seen.

The god Horus has several important aspects in AE mystical philosophy.  In the Anunian Creation myth of th Pauti Heru is incorporated as Heru-ur or Horus the aged.  In the Ausarian Resurrection myth the idea of Heu (Supreme One above) was incorporated into the myth as Heru-sa-Ast-sa Asar (Horus, the son of Isis and Osiris).  In dynastic times Heru was associated with Horus as in the Osirian Mystery where he was represented in the form of Heru-p-khart or Horus the child, who later becomes Min, the avenger of his father.

Since Osiris was dead, Horus, therefore, was born from the union of the spirit of Osiris and the life giving power of Isis who represents supreme love and devotion to the Divine. In this manner, Osiris was resurrected and given life through the son, Horus, and becomes the God who presides over the fate of souls. Horus represents the union of spirit and matter, and the renewed life of Osiris, his rebirth or resurrection. When Horus became a young man, Osiris, in spirit form, encouraged him to take up arms (vitality, wisdom, courage, strength of will) and establish truth, justice and righteousness in the world by challenging Set, its current ruler. During the battle, Set injured the Eye of Horus (intuitional vision) and rendered him impotent against Set's powers (egoism, anger and hatred). Horus left the scene of the battle in order to contemplate his situation. Through the magic of right reasoning from Djehuti and the power of sexual sublimation from HetHeru (Hathor), Horus regained strength (spiritual energy, faith and will) to face Set again. Horus was able to wrest (gain control over) the testicles of Set and thus take away his power of brute force and egoistic impulsiveness. In achieving this control over Set, Horus was able to control the lower self and thereby allow his mind to operate unobstructed by the restless, agitated nature which comes from immaturity, emotionality and unbridled desires. The episode of Horus when he is injured and his subsequent time spent in solitude and reflection represents the stage of asceticism which implies celibacy and control over the senses in order to curb the externalized nature of the mind. The "battle" between Horus and Set is said to have lasted for three days. This is the same amount of time which was assigned to the resurrection of Jesus and to other saviors such as the god Attis.

Hor or Horus (Heru) is the epitome of all human qualities when they are sublimated, or harmonized.  he is the offspring of the Spirit (Asar) and intuitional wisdom (Aset).  When a human being evolves in consciousness to their full potential they become masters of their own consciousness as well as of their own physical nature.  they are the perfect blend of matter and spirit, desire, devotion, wisdom and power.  they transcend time and space even as they continue to to live in time and space.   Such a life is glorious and it is the goal of all human beings.

Heru is seen as the spirit. but was manifested through the first principle that emerged in the primeval ocean which was Atum.

The Concept of Heru denotes the spirit, which is on high and all-encompassing and existing in the male as well as the female form.  These forms were later developed into the divinities Heru sa Asar Aset ( Horus son of Osiris and Isis) for the male aspect and Het Heru (House of Horus) for the female aspect.

Names of Horus:

Heru - The Supreme Light

Herakhti - Manifestation of the spirit in a dual form that is the physical realm and the spirit realm:

               *Heru of the two horizones

               *Heru of the two spirit lands

               *Heru of the two abodes.


The Eye of Horus symbolizes divine consciousness as it is one and the same with Heru, Asar and Ra.

The Battle of Heru (Heru) and Set

The battle between Heru and Set took many twists, sometimes one seeming to get the upper hand and sometimes the other, yet neither one gaining a clear advantage in order to decisively win. At one point, Aset tried to help Heru by catching Set, but due to the pity and compassion she felt towards him, she set him free. In a passionate rage, Heru cut off her head and went off by himself in a frustrated state. Even Heru is susceptible to passion which leads to performing deeds that one later regrets. Set found Heru and gouged out Heru's eyes. During this time, Heru was overpowered by the evil of Set. He became blinded to truth (as signified by the loss of his eyes) and thus, was unable to do battle (act with Maat) with Set. His power of sight was later restored by Hethor and Djehuti. Hethor is the Goddess of passionate love, desire and fierce power, who also represents the left Eye of Ra. She is the fire spitting, destructive power of light, which dispels the darkness (blindness) of ignorance. Djehuti represents knowledge and right reasoning, the power of the mind to see spiritual truth. He brings subtlety of intellect to understand the deeper meaning of the teachings.

When the conflict resumed, the two contendants went before the court of the Psedjet divinities (company of the nine gods who ruled over creation, headed by Ra). Set, promising to end the fight and restore Heru to the throne, invited Heru to spend the night at his house, but Heru soon found out that Set had evil intentions when he tried to have intercourse with him. The uncontrolled Set also symbolizes unrestricted sexual activity. Therefore, all sexual desires should be pursued in accordance with moral and intellectual principles which dictate rules of propriety that lead to health, and personal, societal and spiritual order (Maat). Juxtaposed against this aspect of Set (uncontrolled sexual potency and desire) is Heru in the form of ithyphallic (erect phallus) Min, who represents not only the control of sexual desire, but its sublimation as well (see Min and Hethor). Min symbolizes the power which comes from the sublimation of the sexual energy.

Through more treachery and deceit, Set attempted to destroy Hem with the help of the Psedjet, by tricking them into believing that Hem was not worthy of the throne. Asar sent a letter pleading with the Psedjet to do what is correct. Hem, as the son of Asar, should be the rightful heir to the throne. All but two of them (the Psedjet) agreed because Hem, they said, was too young to mle. Asar then sent them a second letter (scroll of papyrus with a message) reminding them that even they cannot escape judgment for their deeds; they will be judged in the end when they have to finally go to the West (abode of the dead).

This signifies that even the gods and goddesses cannot escape judgment for their deeds and that their existence is finite. Since all that exists is only a manifestation of the absolute reality which goes beyond time and space, that which is in the realm of time and space (humans, spirits, gods, angels, netem) are all bound by its laws.

Following the receipt of Asar's scroll (letter), Hem was crowned King of Egypt. Set accepted the decision and made peace with Hem. All the gods and goddesses rejoiced. Thus ends the legend of Asar, Aset, and Hem.


For more indept reading consult the following sources:

Dr. Muata Achby, Anunian Theology

http://www.templeharakhte.org/

 

 Horus

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 Son of Osiris and Isis

 

Husband of Hathor (sometimes son of Hathor)

Deity with several functions: celestial and solar god. direct protector of Egyptian royalty, representative of the gods on earth

Other deities assimilated to Horus: Harakhty, Harmakhis, Haroeris, Hurun, Harpokrates, Harsiese

Principal place of worship: Edfu {Upper Egypt} Representation: a falcon or a man with a falcon's head

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Many deities are represented as falcons in the Egyptian pantheon. The most famous one is Horus, who is several gods in one. First of all, he is a celestial god who has a close relationship with the solar god and reigns over the sky and the stars. He takes on the personalities of several gods, who are equally presented under the form of a falcon: Harakhty, Harmakhis, Haroeris, Hurun ...

 

After the unification of Egypt under the kings of Hierakonpolis, the falcon god of this town becomes of course the royal god: he is the protector of the king, who himself is considered to be the incarnation of Horus on earth. He is also member of the cosmogony of Heliopolis, as he is the son of Isis and Osiris, and so he includes deities linked through this kinship: Harpokrates, Harsomtus, Harsiese ... Through the centuries, all these personalities will merge into one divinity that stems from all these mythological streams.

 

The mythological texts tell us how, after Osiris had been killed by his brother Seth, Isis succeeds in conceiving a child, the future Horus, from her dead husband. That being done without the killer's knowledge, Isis is afraid for her life and the one of the son she carries in her womb. So she implores the creative god, Re'-Atum to protect her from eventual attacks from Seth. Then comes the much-awaited day of the birth:

"I am Horus, the great falcon ... My place is far from Seth's place, the enemy of my father Osiris. I have reached the roads of eternity and light. I flyaway thanks to my launch. No god can do what I have done. I shall fight the enemy of my father Osiris, I shall put him under my sandals in my name of Furious ... For I am Horus, whose place is far from gods and men. I am Horus, the son of Isis."

 

The tales about the travels of Isis and the childhood of Horus are numerous. It is clear that of all the gods, little Horus is the one most inclined to fall sick and to have accidents. As a prototype of the weak, unshielded, sickly, helpless, innocent and vulnerable child, he is spared absolutely nothing: scorpion bites, intestinal aches, unexplained fevers, indigestion, mutilations ... But the power of magic and the intervention of the gods always put an end to his sufferings.

 

One of the most well known extracts takes us to the marshes of the Delta, close to the town of Chemnis. It's a hostile region, and Isis knows that Seth will never venture into this desert. She therefore feels safe, but the days are long and difficult. She has to beg to subsist. In the morning, she hides her son and disguises herself as a beggar woman to go throughout the country and look for food.

 

One evening, she finds the young Horus completely unconscious. In spite of a ravenous hunger, he is so weak that he cannot suck his mother's breast. Isis calls in the people living in the marshes who try to help her, but unfortunately without success. Then an old woman, famous for her gift of magic, comes along. She declares that the ailment the baby is suffering from does not come from his uncle Seth. Horus has simply been bitten, she says, by a scorpion or a snake. Isis looks closer, and sees that he has indeed been poisoned. Then Nephthys and Serket, the scorpion goddess, arrive. They advise Isis to ask Re' to stop his course until Horus gets better. When he hears her prayer, the solar god sends Thoth to Isis. He looks at the child and says:

"Don't worry Isis! I've come to you, armed with the vital breath that will heal the child. Courage, Horus! The one who lives in the solar disc protects you, and your protection is eternal. Out! Poison. Re', the great god will make you disappear. The sun boat stopped, and will only resume is course once you're healed. The wells will be empty, the crops will fail, the men will be deprived of bread until Horus has his strength back for his mother's happiness. Courage, Horus. The poison is dead, it has been vanquished. "

 

The poison having been thrown off by the great magician, young Horus comes back to life. Thoth, after having asked the inhabitants of Chemnis to look after the child in the absence of his mother, leaves the scene of the accident, in order to "set the sun boat back on its course, and to announce to Re' that Horus is well again and the poison defeated. "

 

In the struggle that opposes him to Seth, he is often subject to mutilations, which each time are repaired thanks to his own powers. Nothing can hurt the inner part of a god; only a part of his potential strength can be affected. Certain accounts of the myth offer details on the episode when Seth invites Horus to his home, with the intention of laying a trap for him. The story tells how, after dinner, Seth tries to abuse Horus. But Horus, aware of the danger, manages to collect the sperm of his enemy in his hands. He goes back to Isis who, panic-stricken, cuts his hands off and throws them in the water. Wanting never to see them again, she uses her most powerful magic to sink them in the mud and prevent them from ever being replaced on her son's body. Handicapped of course, Horus askes help from the Universal Master who, understanding how annoying the situation is, sends the crocodile god Sobek to retrieve the lost hands. But since the accident the hands have become completely independent, and are very difficult to catch. They have incarnated ever since two of the sons of Horus. In the end Sobek retrieves the hands with a net, and gives them to the Universal Master, who decides to duplicate them, wanting to avoid any trouble: to satisfy Isis, he offers the first pair as a relic to the holy town of Nekhen and to free Horus, he gives him back the second pair. 

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