Rekh-get-Amen

From Egyptian rkh-xwt-imn, meaning "those who know Amun" or "wise ones of Amun." The term signifies a deep connection to the divine wisdom of the god Amun, the hidden, king of the gods in ancient Egyptian theology.

The name of the priests, hierophants, and t.jichcrs of Magic who, according to Lenormant, ]\Iaspero, the Champollions, etc., etc., "could levitate, walk the air, live under water, sustain great pressure, harmlessly suffer mutilation, read the past, foretell the future, make themselves invisible, and cure diseases" (Bonwick. Religion of Magic). And the same author adds: "Admission to the mysteries did not confer magical j)owers. The.se depended upon two 258 TIIKUSUI'JIICAL tliiiij,'s: the i)i)SS('ssion of innat«' capacities, and tlic kiiowcdf^tof certain foninjia' employed under suitable circuinstarjces". dust the same as it is ii(»\v. Rephaim <II>h.). Spectres, phantoms. (Sfcnt Duitritu, 11.. 'J79. »

The Rekh-get-Amen, as rendered by Blavatsky, evokes a lineage of priest-magicians from ancient Egypt, individuals whose purported abilities to transcend physical limitations—levitating, breathing underwater, foretelling the future—point to a sophisticated understanding of the interplay between consciousness and the material world. The name itself, linking them to Amun, the hidden god, suggests their practice was not mere conjuring but a form of divine communion, a seeking of wisdom from the unseen source of creation. This aligns with Mircea Eliade's observations on the shamanic functions of ancient priests, who served as intermediaries between the human and divine realms, possessing knowledge of cosmic geography and the secrets of life and death.

The emphasis on both "innate capacities" and "knowledge of certain formulas" is crucial. It echoes the Hermetic principle of "as above, so below," implying that the outer rituals and incantations were effective only when amplified by an inner attunement, a cultivated receptivity to the subtle energies. This is reminiscent of the alchemical pursuit, where the transformation of base metals mirrored the purification of the soul, requiring both the correct reagents and the purified inner state of the alchemist. The modern seeker might find in this concept a reminder that genuine spiritual or psychological transformation requires a synthesis of inner work—cultivating one's inherent potential—and the diligent study of established wisdom traditions, the "formulas" that map the terrain of consciousness.

The Rekh-get-Amen, therefore, are not simply figures of ancient wonder, but archetypes of the integrated sage, one who has mastered the art of living in conscious participation with the divine order. Their legend invites us to consider the possibility that the boundaries of human potential, as perceived in our materialist age, are far more permeable than we often allow, and that true mastery begins with the quiet, dedicated exploration of the hidden dimensions of reality and ourselves.