Sekhem Heka ~ Egyptian Spiritual Energies: A seven Degree Initiatic System

Sekhem Heka - Egyptian Energetic Healing

Sekhem Heka, authored by Storm Constantine was published in book by Megalithica Books, an imprint of Immanion Press, in May 2008. Here is an overview of some of the system's components.

In Ancient Egypt, sekhem (SKHM) literally meant ‘power’ or ‘might’. The term applied to the Egyptian Netjer and was often part of the titles of pharaohs and queens. The sekhem sceptre carried by rulers and important officials was a physical representation of their earthly power. In recent years, the word sekhem has been reinterpreted to mean the energy of a healing system named after it, but that meaning is of modern not ancient origin. Sekhem, in its modern sense, is a form of healing that derives from a system called Seichim, which itself is partly a derivative of modern energetic healing systems. Originally, the word Heka meant ‘magic’ or ‘magical power’, and it was also the name of a Netjer who presided over magic.

This system of healing and self-development derives from Storm's experience in the healing system of Seichim and also in magical practices inspired by Ancient Egypt. Sekhem Heka is a system that incorporates energy healing as well as a structured series of rituals and path workings, focusing upon the energy centres of the body and associated Egyptian god forms. Storm formulated the system for a number of reasons. Primarily, she has a great interest in the goddess Sekhmet as do I and other Egyptian god forms, and have worked with their energy for many years. Once Storm became a Teacher, and discovered Seichim/Sekhem, she was pleased to discover that some Teachers had combined energy healing with Egyptian symbolism, and was keen to go down that path herself. Secondly, as Reiki initiation paves the way for self development, Storm wanted to provide a system for her magical students whereby they could combine their studies.

You do not have to be attuned to Seichim to be able to use most of the Sekhem Heka system but for those unfamiliar with the term, an attunement is a short initiatic experience, performed by a Teacher who has taken the highest, often called Master, degree of an energy healing system. These initiations are the core of the majority of healing models based on contemporary healing systems, during which a person becomes enabled to direct universal life energy ( such as chi or ki) through their body. Thus, the energy they utilize is not their own; it is universal energy directed through them. It neither exhausts nor depletes you as you work with it. Anybody, whether they’ve been attuned to an energy healing system or not, can perform the meditations and rituals of this system and acquire the benefits from them.

The Origins of Seichim/Sekhem

In the early 1980's an American gentleman named Patrick Zeigler underwent a spontaneous initiation while in Egypt which occurred within the great pyramid of Giza. Eventually, and some time later after having taken his energetic training, Patrick formulated a method in which he was able to pass on the same energies that he himself had received.

As with other contemporary energetic healing, many different branches of Seichim sprang up, and one of these was Sekhem. Although this was a term originally used by Patrick Zeigler, who has experimented with various different names for his system, it has been adopted by other Teachers, some of whom have greatly added to or changed the system. Sekhem, typically, incorporates the Egyptian netjer, Sekhmet, who was a ferocious lioness deity in ancient times, but who also had a healing aspect. Sekhmet’s priests were also physicians, so it’s easy to see how this goddess fits neatly into the Sekhem healing system. It is Storm's strong belief that any experienced practitioner can connect to Sekhem Heka, through regular meditation and openness to its manifestation.

Shef - The Energy System of the Body

As with most other energy healing systems, Sekhem Heka works with the seven energy centres within the body, which in this system are referred to as the shef – the whole system – or shefats, the individual centres. These words derive from an Ancient Egyptian term that means power, energy, or vigour. The energy centres are commonly known in most systems as the chakras, the idea of which derives from Ancient India. The centres are visualised as spheres or lotuses of coloured light, ranging through the spectrum from violet to red. The Correspondences of the Shefats There are seven degrees in Sekhem Heka, and at each degree you will work with one of the seven shefats, beginning with Sen-t, the base shefat, which can be regarded as the seat of the animal self, survival fears, the fight or flee response. Qemhu, the crown shefat, is regarded as the ‘highest’, being connected with the higher self, spirituality and higher consciousness. Here is a brief overview of the shef.

The Base Shefat

Sen-t (ground, basis, foundation) (sen-tay)

This shefat is fiery red in colour and is situated at the base of the spine. Its element is earth and it is associated with the sense of smell. It also relates to the inner adrenal system that controls the ‘fight or flight’ response. Sen-t concerns survival fears, basic instincts, the animal self, personal stability, matters of security.

The Lower Stomach or Sacral Shefat

Khept-ti (male and female genital organs) (kep-tee)
Khep-ti is situated above Sen-t, below the navel and relates to the sexual organs. Its colour is a radiant orange, its element is water and it corresponds to the sense of taste. This centre is concerned with sexuality, sexual energy, desire, feelings, creativity, pleasure, self confidence, and general well-being.

The Solar Plexus Shefat

Hati (will, disposition) (haa-tee)

Hati is located below the rib cage and relates to the digestive system and the pancreas. It is the shefat of the sun, and it is thought that the body absorbs solar light through it. Therefore, it can be seen as your personal sun, the seat of your personal power. In colour it is a vibrant golden yellow, and its element is fire. It corresponds to the sense of sight and relates to will power, personal power, complex emotions, perseverance and determination. Here is born the ability to project the personality and affect your reality.

The Heart Shefat
Ab (heart)

Ab is the centre of the body; three above, three below. It is located in the chest and relates to the thymus gland, which regulates the lymphatic system. Its colour is green, the colour of healing, and it relates to the element of air and the sense of touch.

The Throat Shefat
Ashash-t (throat, gullet) (aah-shash-tay)
Ashash-t is situated in the throat and relates to the thyroid gland and metabolism. Its colour is blue and its element is ether. It relates to the sense of hearing.

The Third Eye Shefat
Aar-t (a goddess of the uraeus) (aah-tay)
Aar-t and Qemhu (the Crown) form the two highest centres of the energy body. Both can be said to be the seat of the ‘third eye’, but it is probably best to imagine them as a whole with regards to this function. Aar-t is situated in the middle of the forehead, above and between the eyes. It relates to the pituitary gland and extra-sensory perception. Its colour is indigo.

The Crown Shefat
Qemhu (crown of the head) (Kem-oo)
Qemhu is located in the centre of the head, although the shefat is often visualised as existing just above the crown, outside the body. Its colour is generally seen as violet, although it is also pure white light, the entire spectrum. It corresponds to the pineal gland. This centre relates to the seat of your consciousness, the higher self. It is the shefat of empathy and true bliss through understanding. In Qemhu all the aspects of the lower shefats are united. It is their source of energy.
Sekhem Heka Degree Information


Sekhem Heka 1st Degree - (Ha-aah)
Within Sekhem Heka Level 1 there are two neteru. The first is the lioness-headed neter Sekhmet, and the second is the neter of magic, Heka. The symbols introduced at this stage include Heka and Tcheru (cheh-roo), the infinity symbol. The Heka symbol equates to the Cho Ku Rei, or power symbol of Reiki that is learned at first degree. This is the glyph of the neter’s name, as well as being part of the name of this system. The shefat associated with this degree is Sen-t, situated at the base of the spine.

Sekhem Heka 2nd Degree - (Sen-nu)
The neter of this degree is Isis. It involves the second shefat, Khep-ti, which is situated in the belly and associated with sexuality, desire, passion and creativity. The symbol for this degree is Tchem-Aset (chem-az-ett), the ‘wings of Isis’, which is representative of both creativity and protection.

Sekhem Heka 3rd Degree - Khemt-tu
The neter connected with this degree is Ra, the sun god. The third shefat, Hati, lies at the solar plexus, and is associated with will power and how we project our personality to the world. Khemt-tu also includes the five Sekhem Heka principles, which complement the Reiki Principles devised by Mikao Usui. Each principle involves a meditation, during which you examine aspects of your conditioning, the things that make you the person you are. The symbol for Khemt-tu is Aaten, the ancient symbol of the solar disk.


Sekhem Heka 4th Degree - Fty-nu
The fourth degree centres upon Ab, the heart shefat, connected with matters of emotion, unconditional/universal love and emotional expression. The neter for it is the cat-headed goddess, Bast, in her aspect of a goddess of love. The symbol is Per-Ahu (pair-a-hoo), which means ‘the house of the heart’.

Sekhem Heka 5th Degree - Tu-noot
Maat, the neter associated with this degree, is the goddess of cosmic truth. The shefat of Tu-Nut is Ashash-t, the throat, which is connected with communication. The melding of Maat and Ashash-t promotes honest communication, with oneself and others. The symbol for Tu-Nut is Tchet-it (chet-it) meaning ‘the spoken word’.

Sekhem Heka 6th Degree - Sas-nu
The neter of Sas-Nu is Wadjet, the cobra goddess. Her symbol, the uraeus, is the serpent found on the crowns of Egyptian kings and queens. Wadjet as a serpent represents the third eye, the seat of intuition, clear sight and self awareness. The shefat Aar-t (aah-tay), found within the ‘third eye’ is connected with these qualities. The symbol for Sas-Nu is Ma-her (ma-hur), which represents a flash of light emanating from the Eye of Horus. This is because Wadjet, known also as Uatchit, is closely associated with the Eye, itself representative of inner sight.

Sekhem Heka 7th Degree (Teacher) - Sefekh-nu
Nuit (noo-it), the neter of sky and stars, is representative of the path of magical seeking, as well as the higher self and knowledge. Sefekh-Nu is the ‘Master Degree’ of Sekhem Heka. Its shefat is Qemhu, the crown, which is connected with the idea of the higher, spiritual self. The master symbols of this degree are Tcher-Sekhem (chair-sek-em) and Aakhu (aah-koo), which are used for the passing on of initiation to this level.


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Initiation: Deja Vu all over again?

The following are personal ramblings on some subjective experiences. They are not well articulated and they wander in seemingly random ways. I am publishing these, not because I expect any answers, nor really because I feel the need to share them with many who are probably total strangers. Rather, it is the need to speak out loud about what I experience, and some of its incoherence. Doing so with only the cat as a witness didn't seem enough. There are changes in the world and in me that I do not yet fully understand. Perhaps posting this is because of some inchoate sense that others may be experiencing something similar.

Initiation is central to most cultures. Although contemporary society is no different in this regard, the majority in our culture are usually ill informed about the topic if not totally ignorant of it. This is reflected in how the term is used and misused in popular discussions of the subject.

With that in mind, I feel the need to consider a thoughtful definition of the term. Van Gennap in "Rites de passage" creates a definition which recognizes a three-part or three tiered process of ritual transformation. These three steps include, in his order,  the separation of the subject from the current or larger social group; a period in which the individual has no social identity; the initiand belongs neither to the old group nor to the new; and a final stage of initiation which admits the subject into the new society providing a new identity. I not interested in exploring emic and etic distinctions in academic terms. Neither am I going to explore the wider range of esoteric practices outside a generalized conceptualization of initiation and its meaning for the initiate.

Rather, from an emic perspective,  albeit as an individual simultaneously aware of and consciously exploring the etic approach to the subject, I will attempt to very briefly examine my feelings and reactions to a current process of initiation and of multiple initiations. 

I have experienced initiation into a variety of "secret societies" and esoteric traditions over much of my life. This began in the early 1970s including over the years initiations into both modern and more traditional Western Esoteric traditions, as well as African and Afro-diasporic traditions, and which have continued throughout my life. Over the past two years I have begun a renewed sequence of initiations, including concurrently different branches of Freemasonry, increased involvement with various Afro-diasporic traditions, and other modern forms of spiritual energetic systems.

In a traditional context, an individual might become an initiate in one tradition in a lifetime. At most, an individual might initiate into a couple of systems in a culture with some level of spiritual specialization. In the west, most in past centuries might be initiated into a major religion such as Christianity or Judaism, even though those traditions tend not to use such terminology. There were few alternatives until the late twentieth century. If male, the individual might initiate into Freemasonry or a similar society. For women, in a few locations, there was access to Freemasonry, but in many areas that was restricted, most notably in the Anglophone world, which always seems more socially recidivist than many of its neighbors.

In contrast, in today's society there are a myriad of traditions coexisting and many seem eager to sample everything. There is a reluctance, buried deep within my genes, to this approach. Yet, I find myself dealing with it, and am struggling with my own traditionalist preferences. I rationalize this with the recognition that I am being called to engage various disparate avenues of spiritual exploration, and it would seem, by the forces which are associated with some of these pathways. While I continue the good fight, I realize that my narrow, single-path aspirations have long ago given up the ghost. What can I say? Being Irish, I'm stubborn.

I first became aware of and began exploring alternatives to the standard models of Christianity that I was born into, quite early in life. I discovered the magical realm of nature spirits before entering grade school. I briefly examined various forms of Christianity, even briefly wanting to become Amish before I fully examined the theology, and for a few years explored a variety of alternate spiritual approaches. By the 1970s, I branched out and read everything I could find on African derived religions in Cuba, New Orleans, Haiti, and Brazil. By the early 80s, living in Ireland, I met the founders of the Fraternity of Isis and initiated my fascination with Egypt and its spiritual traditions.

Back in the United States and in graduate school, I returned to Afo-diasporic traditions and completed my doctoral dissertation in Folklore and Folklife on Central African religious traditions in the Americas. In the process, I received a number of initiations in Cuba, frequented many Vodou fetes, explored Brazilian traditions such as Umbanda and Quimbanda, and acquired a raft of initiations in (thankfully very irregular) Freemasonry in Europe. Armed with several initiations into different branches of the Congo religions of Cuba, Martinism and Memphis Misraim to name a few of the initiations I had accumulated, I also received attunements in a "new" branch of alternative healing called "Reiki." I was given the attunements for this (as initiation into Reiki is usually called) by a friend, and although I was interested in energy manipulation and healing, I really paid little attention to this latter "initiation" at the time.

A decade and a half later, having ignored Reiki almost altogether, and having become a lapsed Freemason, I found myself moving toward a renewed and intense involvement in both, on a level I had not predicted. Having embarked on gaining mastery in masonic obediences which were new to me, and now beginning an adventure into attuning to a dizzying degree to the mysteries of Reiki, far beyond that of a simple "Reiki Master," it seems to me that I need to investigate the issue of initiation and what it means, as well as what it does to an individual. 

All of this came as a result of my renewed involvement with Haitian Vodou. I discovered that the Loa or Haitian spiritual forces guided me through Afro-Cuban traditions and back to the Haitian which I had flirted with prior to my first trip to Cuba. Interestingly then, I found on a personal level that these same forces were presenting linkages through Egyptian spirituality with Freemasonry and even Reiki. I found that when I tried to untangle this net of associations I was met with a profound cognitive dissonance.

All of this is background and not at all that with which I am grappling. Why is it that I find myself at this point in my life, looking for new experiences and without having consciously sought it at this point, on a path of an excellerating cycle of  initiation, re-initiation, and continual initiation. To be honest, I do not have a clue. I do know that it is exciting to feel such a strong connection to spirit and it strikes me that since I am in several areas of my life, both in Quimbisa (a form of Afro-Cuban religion of Congo origin) and in Freemasonry, I am increasingly responsible for the initiations of others, and I am being led to experience, and re-experience the process from the perspective of the neophyte, as, I suppose, a reminder of the role, to assist me in making it more meaningful for those I assist. Each time I go through another initiation, I find myself experiencing the introduction to new ideas and new life that an initiation, any legitimate initiation provides. I also am becoming more conscious of the importance of making informed choices about where you rest your head, so to speak. I find that I am only being allowed access where it is healthy for me to go. Although I do not yet have a clue to what it looks like, there seems to be a meta-picture here somewhere. All the Afro-diasporic traditions have a connection, often directly to one another (at least between Cuba and Haiti) and from there to Egypt, and that is aligned through Hermeticism to Freemasonry. Beyond that, links appear to have been forged between Reiki, which originated in Japan, and with Egyptian traditions through people whom I met a quarter century ago when I was living in Ireland.

In the process of looking at this subject, at this point at least, I cannot find useful information from my intellectual brain. The etic is of little use in resolving these questions or quieting my own cognitive dissonance. There is no apparent logic behind such an experience. I can assure you they are not at all the choices I would have taken on my own, but I also bow to the logic of understanding that once one places faith in the spirit(s) giving direction to initiatic experience, they will make apparent connections that you may not have recognized, and they don't appear to be concerned with footnotes. Isn't that a relief?

Freemasons: Masters in Africa

It should come as no surprise that whether as a legacy of colonization or viewed as a return to it's birthplace, Freemasonry has spread throughout Africa.

Freemasonry has always fascinated Africans, particularly south of the Sahara, where initiation, esoteric worldviews akin to Hermeticism and rites of passage are the basis of community life. Although found in Anglophone Africa, in Francophone Africa the fraternity of "sons of light" has long been at the heart of what was called Françafrique. Whether leftist and right wing, many leaders of France's African policy were Freemasons. Diagne in the early 1920s until more recently Omar Bongo - who was the most famous African insiders have been active in the growth of the craft in Africa. A complex of mutual dependence where one can not distinguish what is lobbying, comprehensive insurance or pure spirituality, Freemasonry serves as many roles in the mother continent as it does elsewhere in the world.

This relative opacity that obscures rivalry as well as the amazing pageantry symbolic science of "three brothers" have led many fantasy wizards fan the flames of " Masonic conspiracy "that haunted Felix Houphouet-Boigny in the early 1960s. The high ranking involvement of Gabon's Omar Bongo, as with Côte d'Ivoire's Henri Konan Bedie, made it impossible to be influential in Libreville and Abidjan without being a mason. Freemasonry whether viewed as totem or taboo was absolutely essential to survival. What about today in the age of the Internet? The brotherhood of aprons, white gloves, squares and pillars of the temple is more than ever a path that works.

In the 1930s in Ghana, a Masonic lodge known as the Good templars was photographed by J.K. Bruce Vanderpuije. I have found no other information about them, but even in relative anonymity, they speak profoundly of the way in which Freemasonry, born out of Egyptian Hermeticism, and interpreted for centuries through the lens of European intellectualism and esotericism, was none the less evoked a strong sense of belonging to Africans across the continent.

Present but unobtrusive, in a "philosophical school" traditionally considered macho and on a continent where feminism is hardly viewed with respect, obediences which admit women have none the less found their space. Masonry where diversity is accepted - such as Le Droit Humain- but also in various lodges created by the Feminine Grand Lodge of France (GLFF), which opened lodges in seven African countries has grown. Madagascar even has a national obedience which is specifically feminine, the Great Malagasy Women's Rite. As their "sisters" of France, African Feminine masons are distinguished by their strong commitment to certain principles, such as defense of secularism and promoting women's rights, including the right to abortion.