On Offerings.

I recently had a fantastic conversation with my husband. We were doing our weekly grocery shopping, and I was browsing the candy aisle for something to offer in shrine while idly discussing the options with hubby. Our conversation prompted him to ask why I choose to offer foods I enjoy to the gods, over things that They like, but I don’t.

From my husband’s understanding, it makes more sense for a priest to sacrifice their own enjoyment and make offerings that the gods prefer. For example: I don’t particularly care for red wine, but I know Sekhmet Herself likes it very much. For the sake of my husband’s argument, let’s say that it is Her favorite offering, above all other things¹. Her enjoyment of red wine would therefore take precedence over my preference for other offerings She enjoys less, such as pomegranate juice or beer. The fundamental assumption here is that the purpose of making an offering is to provide the gods with something They like, to make Them happy. It’s a reasonable assumption, but it oversimplifies what an offering actually is.

Offerings do more than just satisfy the gods with the things They like; they create an exchange between devotee and deity. Making an offering requires the expense of time, effort, and energy. The devotee chooses the offering, prepares it, engages in the offering ritual (however simple or complex it may be), then partakes of the offering, thus sharing it with the deity. All of these steps are as much an offering as the food or drink itself. The deity partakes not only of the Unseen essence of what is offered, but also the energy and time spent in making the offering. The devotee not only receives the blessing of the deity by partaking of the offering, but develops their relationship with the deity through this exchange.

If the purpose of making offerings was purely to give the gods Their favorite stuff, then it would make sense to prioritize what the gods like rather than trying to compromise. Making an offering is more than just giving a god something They want. In reality, negotiating what will be offered is a part of the process, and contributes to the meaningfulness and appropriateness of the offerings. It is an exchange of time, thought, devotion, and effort (and sometimes money, though I find the gods often include that under effort already).

Time is spent choosing the offerings, preparing them in advance of the ritual. Thought goes into choosing an appropriate offering to share, which both god and devotee can enjoy — as well as the logistics of making the offering. (Will I offer loose tea leaves, or brewed tea? Raw meat, or a cooked meal?) Devotion prompts the desire to make offerings and spend time in ritual with the god, to show appreciation or ask for help. Effort goes into finding, preparing, and purchasing the offerings. Our work provides the money we spend; our research the knowledge of where to find what we are looking for; our physical energy the act of getting up and going out to get it.²

Next time you make an offering, consider these four factors. I have often made “simple” offerings and felt guilty for not doing more. When you consider the offering from a holistic perspective and acknowledge the time, thought, devotion, and effort it takes to arrange, even the simplest offering can feel elaborate.

1. I have no reason to believe that Sekhmet prefers red wine over any other red beverage — but in my husband’s example, there would be a “favorite offering” which would take precedence over all other offerings. So we will pretend for a moment.

2. This is why I find that what I call “macaroni art for the gods” is so well-received — that is, rough or clumsy-looking offerings made in earnest, like a piece of macaroni art made by a small child lovingly hung on the refrigerator door by their family. It takes time, thought, devotion, and effort to make these kinds of offerings. A first attempt at baking bread or a simple devotional necklace can be as effective as store-bought, if done sincerely.

Celebrations, great and small.

How do you celebrate Festivals and Holidays the Kemetic way?

My style of celebration is best described as “casual”. 😅 What I do will depend on what festival I’m celebrating and how important it is in my personal practice (or the State religion).

For your average holiday, my go-to is making a special offering in Senut to the gods in festival. For instance: we have the solstice festival of She-is-led-back, or Intues, this season. I celebrated with the House of Netjer through the simulcast ritual led via IRC; I offered Hethert a glass of milk and a raspberry chocolate cookie. That’s all! For something more elaborate, like a festival of one of my Parents, I will spend more time in shrine, and will make more elaborate offerings. One festival I offered a bouquet of flowers, a bottle of wine, and a plate of gourmet chocolates. Even though the offerings are more elaborate, it still fits the same format: offerings and shrine time.

Occasionally, when I am able, I will celebrate with other Kemetics. When this happens, the celebrations vary depending on the festival. I’ve participated in overnight vigils for the Mysteries of Wesir, sunrise rituals for Wep Ronpet, paper-boat-making and candle-lighting for Aset Webenut, and more.

Even non-Kemetic holidays can take on a Kemetic spirit. For example: my ancestors would have celebrated Christmas, and I spend the 25th of December celebrating with family who still observe the holiday. I spend the day reflecting on family and my Akhu, and make offerings to my ancestors in honor of their traditions. If I have to go to church, or engage with any non-Kemetic religious practice, I take the opportunity to reflect on my Akhu and meditate on their role in my life.

I’ve learned that celebrations don’t need to be elaborate to be satisfying — especially when celebrating on my own. A little quality time and a special gift for the gods goes a long way.

Gratitude

What are you thankful for in this religion? How are you blessed?

My gratitude for my religion is vast and complicated. I am grateful for the relationships I have forged; for the experiences I have had; for the opportunity to honor the gods and serve as Their priest.

I am thankful, because I came to this religion as an adolescent, still developing my sense of self, my moral code, and my way of thinking about the world. Growing into adulthood in this religion has helped to shape who I am and how I approach the world.

Above all else, though, I think I am grateful for the attitude towards gratitude that I have learned through this community. Hemet (AUS) places a great deal of emphasis on gratitude in her teachings – gratitude to the gods, to the ancestors, to our teachers. The first prayer I offer to my gods each time I enter my shrine is “thank You”.

(Forgive the slightly disjointed ramble; I am trying to exercise the philosophy that it’s better to write poorly than not to write at all.)

Photo by Simon Maage on Unsplash

Nebt-het, Consoler and Comforter.

[content warning: suicide; death]

One of Nebt-het’s many roles is as the mourning Sister of Wesir. She feels the sharp pang of His loss, and grieves his death with Aset. As such, She is often called upon to comfort those who mourn. In this role, She stands beside those who are grieving their own losses, serving as an example that loss can be endured–even overcome. I have felt Her presence near another kind of grief, in the course of my work in the mental health field. I have felt Her standing with those who are suicidal.

Nearly a year ago, I started working as a clinician for emergency psychiatric services in a hospital emergency room. It’s hard and humbling work. When I started working, I noticed I felt Her with me as I sat with people struggling with suicide. A quiet, tearfully tender presence, She filled the background space of my days as I stepped in and out of people’s lives during their most painful moments.

To be suicidal is to feel a kind of grief. Both grief and suicidal ideation can be overwhelming, suffocating, and feel inescapable. Both tell the lie that there can be no return to happiness or peace. As Comforter and Consoler, Nebt-het walks with those who suffer. She offers Her love and reassurance that pain is survivable. She offers a quiet plea to all those who suffer: “no pain will last forever.” She has also greeted those who have come to Her by suicide, and seen their pain as they mourn their own loss.

Suicide is one of the most painful experiences, be it loss of a loved one to suicide or recovery from a survived attempt. Nebthet the Mourner is with all of us as we grieve and as we struggle.

O Nebthet, Great Consoler,
may You watch over and protect all those who suffer.
You, who endured the loss of Your brother,
Who stood by Your sister as She wept
and felt Her heart breaking, as our hearts break too–
may You help them hold steady;
may You stand by their sides;
may You embrace them and their pain
and may You bring them peace of mind.

[NB: this prayer may be used for oneself, for a loved one, or for those who suffer in general. To use for oneself, the first line will end with “protect me, who suffers,” and in all other lines the third person pronoun changes to first person. To use for a specific person, the first line will end with “protect [name], who suffers,”, and all other pronouns will change to third person singular.]

If you are struggling with suicidal thoughts, I urge you to seek support from a mental health professional. Reach out to a friend or loved one. You are loved, and you are not alone.

“You are My priest.”

The lights in the conference room were dimmed, and in my memory candles are flickering on Her altar, though no candles were lit besides the fake ones that the venue permitted. She had come before Her people embodied; Sekhmet the Great sat before us, enthroned.

I knelt before Her, offering gestures of praise before She bade me to rise and sit with Her. We spoke together of my fears; of the things that have been holding me back. She listened. She offered quiet reassurance. And suddenly, She took up a bottle of frankincense oil, wet Her fingers with it, and placed Her hand on my head. She smiled, and I wondered what She would do.

“You are My priest,” She said, “and you are His priest.”

I smiled and sighed deeply as I realized what She had done.

Earlier in the week, myself and the other lay priests who were present at Retreat were offered the opportunity to take on legal ordination. The distinction between the two priesthoods is muddy, but the main difference is that ordained priests are responsible for pastoral duties as well as liturgical duties. We had planned to announce this formally on Nebt-het’s day, or Wep Ronpet Eve, as is typical for elevations during Retreat.

It would seem Sekhmet had other ideas. The ordination blessing is conferred via anointing with sacred oil–just as She had done. After the ceremony, a fellow priest told me that she knew what Sekhmet was doing the moment She reached for the oil. She knew I was being ordained before I did.

And here we are–I am legal clergy of the House of Netjer and Kemetic Orthodoxy. This does not, and will not change the fact that nothing written at this blog constitutes an official statement from the House of Netjer or Kemetic Orthodoxy. I will continue to share my experiences and my thoughts as they happen, without any sort of authority or official meaning. It has always brought me great joy to do so, as has serving the gods as Their priest.