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Review on Kemetic Psychology—Restaou and the Portal of Mind By Sehu Khepera Ankh
Reply to post #20467


In reviewing Sehu Khepera’s essay on the Restaou, my own familiarity on this phenomenon is, admittedly, limited by comparison. Therefore, I approach my commentary advisedly, as one who is inquisitive in order to confirm my understanding of the assertions put forth on the Restaou by the author.

To understand the abstract nature of the Restaou, it becomes necessary to define it using metaphor, iconography, and hieroglyph translations from the Pert em Heru (Book of Enlightenment) and the Amt Duat texts—all of which were applied effectively in Sehu Khepera’s essay. There were many such descriptive metaphors utilized to define the Restaou for the sake of creating a visual image, but the definition which stood out in summary was on page 7 in the last paragraph, last sentence:

“The Restaou is the region of the mind that links the physical plane with the subtle astral plane, all planes, including the Restaou being within us.” (Andrew Edwards Sehu Khepera Ankh, 2020)

The inquisitive mind might ask, “What does this statement actually mean?” Therefore, upon referencing the Merriam-Webster Dictionary, one obviously cannot find the word “Restaou,” but when looking up the word “astral” the following definition is given:

*astral – adjective; of relating to, or coming from the stars. (Merriam-Webster, 1828)

When referencing the word “plane” it is defined thus:

*plane – a surface in which if any two points are chosen a straight line joining them lies wholly in that surface. (Merriam-Webster, 1828)

These above definitions, at once, validate the visual image of a “Portal of Mind,” leading from the physical conscious state to the stars or higher, subconscious region of the mind (Restaou), in metaphor. Additionally, the photograph on page 5 of the Grand Gallery in the Great Pyramid of Giza, as well as the iconography representing the Restaou region, and the diagram of the Great Pyramid with shafts to the stars on page 6, indeed serve to support the concept of Restaou according to the Merriam-Webster definition.

Finally, since the author is speaking in abstract terms regarding the Restaou as a “region of the mind,” the question becomes, “Where is this region located, specifically, in the mind?” Sehu Khepera asserts on page 1 of his essay:

“In terms of mapping the mind the text is demonstrating that the Restaou is a region of mind that is below that of the Anrutef, which is another region of the Duat that is characterized by a placidity of consciousness. The Anrutef region is the mode of consciousness that is void of generative cognitive activity, thought forms or phenomenal attributal forms. The region is referred to as the place where nothing grows.” (Andrew Edwards Sehu Khepera Ankh, 2020)

Once again, upon referencing the dictionary definition for the word “astral” the following, additional definition is offered:

*”of or consisting of a super sensible substance held in theosophy to be next above the tangible world in refinement.” (Merriam-Webster, 1828)

Based on the above definition one can, indeed, conclude that the Restaou is located above the “tangible world,” yet “below that of Anrutef,” where nothing grows—that which is beyond even the stars, bringing to bear the previous above statement made by the author.

In conclusion, the use of mundane dictionary definitions aided to support the mystical phenomenon of the Restaou, as presented by the author in his essay
Kemetic Psychology—Restaou and the Portal of Mind, and further served to confirm my understanding of what was being presented. Sehu Khepera brought forth thought provoking hints on the Restaou relating to the deep sleep state vs. the conscious state of Meditation relative to one’s aryu. This personality would have appreciated more coverage in that area. In other words, should there be a Part 2?


Bastu Heryt