Kemetic Numerology

The Egyptian Sacred Numerology
By Moustafa Gadalla (edited)

Number Mysticism

The netert Seshat is well described in numerous titles that ascribe two main types of activities to her. In Kemet, she wasThe Enumerator, Lady of Writing(s), Scribe, Head of the House of the Divine Books (Archives). The other aspect of Seshat is as the Lady of Builders.

The divine significance of numbers is personified by Seshat, The Enumerator.

Kemet had a “scientific and organic system” of observing reality. Modern-day science is based on observing everything as dead (inanimate). Modern physical formulas in our science studies almost always exclude the vital phenomena throughout statistical analyses. In Kemet, we knew the whole universe was animated.

Animism is the concept that all things in the universe are animated (energized) by life forces. This concurs, scientifically, with the kinetic theory, where each minute particle of any matter is in constant motion, i.e., energized with life forces. In Kemet, numbers did not simply designate quantities but instead were considered to be concrete definitions of energetic formative principles of nature. The NTRW were named after the energetic principles = Nature.

in Kemet, numbers were not just odd and even—they were male and female. Every part of the universe was/is a male or a female. These animated numbers were referred to by Plutarch, in Moralia Vol V, when he described the 3-4-5 triangle:

The upright, therefore, may be likened to the male, the base to the female, and the hypotenuse to the child of both, and so Ausar may be regarded as the origin, Auset as the recipient, and Heru as perfected result. Three is the first perfect odd number: four is a square whose side is the even number two; but five is in some ways like to its father, and in some ways like to its mother, being made up of three and two. And panta [all] is a derivative of pente [five], and they speak of counting as “numbering by fives”. Five makes a square of itself.

The vitality and the interactions between these numbers shows how they are male and female, active and passive, vertical and horizontal, …etc.

The  mode of calculation in Kemet had a direct relationship with natural processes, as well as metaphysical ones. Even the language employed in the papyri of Kemet serves to promote this sense of vitality, of living interaction. We see this understanding as an example in Item no. 38 of the papyrus known as the Rhind Papyrus, which reads,

I go three times into the hekat (a bushel, unit of volume), a seventh of me is added to me and I return fully satisfied.

Numbers were animated and personified. Likewise, calculations were personal in Ancient Kemet. We are part of the natural process in the universe. Even in our present-day, we hear the genius among us describe how they feel the subject of their excellence. They live their work in order to excel and exhilarate.

Kemet manifested their knowledge of number mysticism and harmonical proportions in all aspects of their lives, such as art and architecture. The evidence that Kemet possessed this knowledge is commanding. As examples:

1. The heading of the Ancient Egyptian papyrus known as the Rhind (so-called “Mathematical”) Papyrus (1848-1801 BCE) reads,
   

   Rules for enquiring into nature and for knowing all that exists, every mystery, every secret.

   The intent is very clear that Kemet set rules for numbers and their interactions (so-called mathematics) as the basis for “all that exists”.

2. The famous Ancient Kemet hymn of Papyrus J 350 at Leiden confirms that number symbolism had been practiced in Kemet, at least since the Old Kingdom (2575–2150 BCE). It is a rare direct piece of evidence of the Kemet knowledge of the subject. The Papyrus consists of an extended composition, describing the principle aspects of the ancient creation narratives. The system of numeration, in the Papyrus, identifies the principle/aspect of creation and matches each one with its symbolic number. This Kemetic papyrus consists of 27 stanzas, numbered from 1 to 9, then from 10 to 90 in tens, then from 100 to 900 in hundreds. Only 21 have been preserved. The first word of each is a sort of pun on the number concerned.The numbering system of this Papyrus by itself is significant. The numbers 1 to 9, and then the powers 10, 20, 30, etc., now come to constitute the energetic foundations of physical forms.
3. All the design elements in Kemet buildings (dimensions, proportions, numbers, …etc.) were based on the Kemetic number symbolism.
4. The African name for the largest temple in Kemet, namely the Karnak Temple Complex, is Apet-sut, which means Enumerator of the Places. The temple’s name speaks for itself. This temple started in the Middle Kingdom in ca. 1971 BCE, and was added to continuously for the next 1,500 years. The design and enumeration in this temple are consistent with the number symbolism of the physical creation of the universe.

The Egyptian concept of number symbolism was subsequently popularized in the West by and through  Pythagoras who studied for about 20 years in Lower Egypt. Pythagoras and his followers left nothing of their own writing. Yet, Western academia attributed to him – and the so-called Pythagoreans – an open-ended list of major achievements. They were issued a blank check by Western academia.

Pythagoras is said to see numbers as divine concepts, ideas of the God who created a universe of infinite variety, and satisfying order, to a numerical pattern. The same principles were stated more than 13 centuries before Pythagorus, in the heading of the Kemet Rhind Papyrus, which promises,

Rules for enquiring into nature and for knowing all that exists, every mystery, every secret.

Source: http://www.egypt-tehuti. org/articles/sacred-numerology.html

 

Tagged: Africa, Kemet, KMT, NTRW, Numbers, Principles, Seshat