What We know

According to the Maā Sa Philosophy and in alignment to Kamitic teachings Neb er Tcher (God) is a singularity that existed before the manifestation of all things (Nū).  Once Maā-t came into manifestation Neb er Tcher exists as Source and finds its highest experience through man and woman. 

The Thesū-t represent the seven foundational principles of the Maā Sa Society. They correspond to the seven primary platforms of experience known as Ari-t (similar to the Hindu chakras), with each Thesū-t governing one of these realms of human experience.

When a person embodies these principles, they gain mastery over their life, aligning their actions with Maā. Through this alignment, they are able to cultivate happiness, harmony, and abundance with intention. 

Ra is not the sun god! It is the active vehicle of Neb er Tcher’s Consciousness. Ra is the parakletos (divine intermediary) of Neb er Tcher, the radiant light through which Divine Consciousness flows into all things for the purpose of experience.

There is only one experience expressing itself through all beings. This singular experience flows from Source and is transmitted through the vehicle of Ra. Man and woman are vessels through which this universal experience is lived. Therefore, all experiences are ultimately one. Source experiences through both the transgressor and the transgressed, and it comes to know benevolence through the processes of both repentance and redemption, made possible through human interaction with each other.

All things in existence emerge from a single divine objective, Maā. Neb er Tcher, the Source, became aware of its benevolent potential yet lacked the lived experience of being omnibenevolent. This realization became the purpose that brought the universe into manifestation.

Maā-t is the collaboration of everything, seen and unseen, working together to fulfill that objective. Every being, circumstance, and force exists to serve this fulfillment and has purpose and meaning within it.

Just as “universe” means “one verse,” Maā is the “one objective,” and Maā-t is the harmonious interaction of difference to fulfill that objective. For this reason, we use Maā-t in place of the word “universe.”

Man and woman were brought into manifestation to fulfill the experience of benevolence upon the behalf of Source.  It is impossible for man and woman to exist separate from Source. Therefore, man and woman are not made in the image and likeness of Source, they are the Source functioning through the limitations of the mind as Self.

Man and woman exist within the field of accumulated experiences known as Ari-t. From this foundation, humanity can manifest in two ways:
Ignorance (Set) — the absence of lived experience of truth, resulting in disharmony – misery and suffering.
Knowledge (Heru) — the lived experience of truth and its benevolence – prosperity and abundance.

As expressions of Source, humans have the potential to embody either Heru (Experience and accord) or Set (ignorance and discord). When aligned with Set, humanity produces Asfet— an act not in harmony with Maā-t, always producing imbalance, hardships, misery and suffering.

Man and woman are dependent upon each other, as vessels of the Source, to free them from the bondage of sin and ignorance. In essence they are the true Saviors.

The ancient Kamitians (Egyptians) did not believe in death as an absolute end. In fact, they had no true word for “death” as it is understood today. The idea that a person lives only once and then ceases to exist except in heaven or hell was considered illogical.

They understood that man is Source manifesting through the limitations of the mind and therefore cannot truly begin nor end. The commonly misunderstood Kamitic word “Mit”, often translated as “death” by Egyptologists, means “the end of a path.”

When a person’s life path reached its end, the physical (atomic) body was returned to the earth. However, the person, the consciousness, the essence, continued. They would be reborn into a new body, aligned with a new life path and new experiences.

Life, in the Kamitic view, is a continuous cycle of transformation and a divine curriculum of growth through rebirth. This process continues until one reach completion, much like advancing through stages of education until graduation.

RResurrection was not seen as a miraculous event belonging to a singular man, but as an experience available to man and woman. When a person's life path came to an end, if they did not fall into the illusion that they themselves had ended (Mit em Uhem—“the second end”), they could resurrect, meaning they would be reborn into a new life path while retaining the wisdom and memory of their previous life or lives.

However, if a person believed that they truly died, accepting finality, they experienced Mit em Uhem, the "ending of a path with no continuation of awareness." In this state, they would be reborn in ignorance, without remembrance, and returning to life without conscious continuity. Essentially starting over in ignorance and the experience of suffering associated with such. This is a key ingredient for slavery.
 

Man and woman are the Source manifesting through the limitations of the mind as the Self. As expressions of both Set (ignorance) and Heru (awakened experience), humanity exists within a singular salvation shared by all.

Salvation, therefore, is not individual or exclusive. It is the collective realization of our true nature, beyond ego and separation. It can only be fulfilled through the selflessness of man and woman, who embody the Source and bear witness to Maā through their actions, compassion, and benevolence.

In the Maā Sa tradition, “heaven” is not a distant place or a reward after death. It is the quality of life and experience a person creates through their choices. Your future reality, both in this life and beyond is shaped by the Ari-t (accumulated actions and experiences) you create today.

Each night during sleep, and ultimately when your life path ends, you undergo Utcha Metut (judgment), a weighing of your heart against Maā, the principle of truth and benevolence. Your actions, thoughts, and intentions determine the nature of your future experience.

There are two primary heavenly realities formed by your benevolence:

Sekhet Åaru – the Field of Reeds, symbolizing abundance, prosperity, and material well-being cultivated through righteous action.

Sekhet Hetep – the Field of Peace, representing inner harmony, joy, and contentment born from benevolent thoughts and a heart aligned with Maā.

These are not external locations but states of existence produced by your own Ari-t, the harvest of the seeds of benevolence you sow. 

Every life is guided by a unique subject or purpose, which establishes an inner sense of rightness. Through the experiences and challenges of your life, you are being led toward a specific realization. Your circumstances are designed to bring you the awareness necessary for your success, and from this, your life success is held accountable.

Maākheru describes a person who lives in alignment with the principles of truth and rightness revealed along their life’s path. When you consistently make choices based on what you know to be true, benevolent, and aligned with Maā-t, you are considered victorious, you become Maākheru.
ākheru.