Khepri

They didn't understand the full reproductive process, so it looked like new life appearing from nothing.

It reminded them of Khepri, a god associated with the rising sun.

Just like Khepri rolled the sun across the sky each day, scarabs rolled their little balls of dung across the ground.

So the Egyptians carved scarab amulets, placed them in tombs, and used them as symbols of eternal life and resurrection.

But eating people and crawling under their skin? That's made up from movies, not actual Egyptian beliefs.

And so do the scarabs.

More than 3,000 years old, these tiny carved stones are symbols of Khepri, the Egyptian sun god.

Clearly, Heron Allen was desperate to contain the sapphire's curse.

But still, it was not enough.

Dung beetles famously roll balls of dung across the earth and then bury them underground, lay their eggs, so the larvae hatch and pupate underground before the new beetles emerge.

So ancient Egyptians watching scarab beetles connected this cycle to Khepri, the god of the rising sun, who renewed the world each morning.

In fact, the Egyptians imagined Khepri as a giant scarab pushing the newborn sun across the sky.

There are about 8,000 different species of dung beetle in the world.

Most dung beetles live in couples in their cozy little dung homes.

The huge number of different sun gods in the Egyptian pantheon demonstrates the sun's importance in Egyptian mythology.

There is, of course, the famous Re, whose name is actually just the ancient Egyptian word for sun, along with his various relations, Re-Horakhty, Re-Atum, Amun-Re, and his alter egos, such as Khepri, the scarab-headed god who pushes the sun over the horizon every morning.

Even Osiris, the dead and buried god-king of the underworld, is also the embodiment of Re at night, when the sun descends below the horizon and plunges the land into darkness.

But what about the moon? The moon may not be as bright as the sun, but it occupies about the same amount of space in the sky.

So the key to bringing the teachings out now is they're saying we're coming to the end of the cycle.

We're coming to the new dawn, which is characterized by Khepri, the scarab beetle, which means the driller, which represents the dawn.

The beetle pushes the sun in front of it, according to the Kemetians.

And so we are coming to the end of darkness, and it's time that the indigenous traditions from peoples all around the world now be brought to the West because the West is key to the future of humanity, and to under- for people to have an understanding that we are going through a raising in consciousness now, and this is why the teachings are being brought out.

And he learns about an Egyptian god called Kepri.

And Kepri... brings Ra, which is the sun, from the day into the night, and it's like a cycle, right? And Kephri resembles, to me, is the common dung beetle of the day, the poo beetle, right? And so it's got a beautiful intersection between an Egyptian, I won't say it's a fairy tale, but an Egyptian story, an ancient Egyptian story, But it also draws in the common dung beetle of today and why it's so important of how the dung beetle wraps his children in poo for it to survive.

And it's about life cycles.

Yes, yes, yes.

But the ancient Egyptians took the mythic image a step further, creating an entire mythscape allegory for this little guy.

The itty beetle butt buddy is represented by Khepri, who generated the creative act of the physical world.

Khepri rolled primal matter along the river of the underworld at night so the sun could hatch from it each morning.

The hatchling sun would grow strong to its zenith, or noon position, and then grow weaker into old age as it descended into death once again.

The sphere rolls and the sun rotates, just as this cycle performs its routine of life from death.

Khepri, being not subject to corruption, was driven to repeatedly resurrect the world of temporality in this perpetuated cycle.

The parable is clear.

The divine tendency has always been to turn death into life, lead into gold, and chaos into order in the most creatively efficient way possible.

The difference between the possible forms of the god was so slight as to be eventually lost altogether.

His names were grouped by twos and threes in every conceivable way, and the scarabus of Khepri took its place upon the head of Ra, while the hawk headpiece was transferred from the shoulders of Harmakhuiti to those of Tummu.

The complex beings resulting from these combinations, Ra-Tummu, Atummu-Ra, Ra-Tummu-Khepri, Ra-Harmakhuiti-Tummu, Tummu-Harmakhuiti-Khepri, never attained to any pronounced individuality.

They were, as a rule, simple duplicates of the feudal god, names rather than persons, and though hardly taken for one another indiscriminately, the distinctions between them had reference to mere details of their functions and attributes.

Hence arose the idea of making these gods into embodiments of the main phases in the life of the sun during the day and throughout the year.

Ra symbolized the sun of springtime and before sunrise, Harmakhuiti the summer and the morning sun, Atummu the sun of autumn and of afternoon, Khepri that of winter and of night.

The people of Heliopolis accepted the new names and the new forms presented for their worship, but always subordinated them to their beloved Ra.

For them, Ra never ceased to be the god of the Nome.