Priest - Alexandros Iowno
Head of Activism
Opening of the Mouth: Complete Public Explanations and Aspects of the Ritual
Light Emanation of the Gods Within Oneself
There's a ritual in Ancient Egypt that predates the pyramids, predates the dynasties, predates written history itself. Archaeological finds of the peseshkaf, the fish-tail shaped blade that is the Opening of the Mouth ritual's most important core instrument, date to the Nagada I period, which places the origins of this extreme sacred spiritual technology somewhere around 4,000 BCE or earlier, deep into the Predynastic era, before Egypt was unified, before the theological expansion of Heliopolis and Memphis had been formalized. When the Pyramid Texts were composed during the Old Kingdom, the Opening of the Mouth was already ancient and operating in a form that was virtually identical to the versions recorded thousands of years later in the tombs of the Valley of the Kings. Whatever this ritual is, secret in public, but for in full accessible to be acquired via Hall of Osiris exclusively for mankind as part of the High Priest Zevios Metathronos high ascent gift and Osiris gifts to humanity: it is older than almost everything else in the Egyptian tradition.
The Egyptian terms for the ceremony are wpt-r and wn-r, from Wepwawet, both translating literally as "opening of the mouth," though the verb wpi carries a meaning that goes considerably deeper than the English word "opening". The English language cannot encapsulate the depth of these ancient spiritual operative words and roots. Wpi denotes an opening that splits, divides, or separates, and the word can be used to describe the separation of two, the dividing of time, or even a determination of truth. This in essence is the power of Dias, of the Dividing in Two.
The word describes the opening of a seal, the breaking of a boundary, the splitting apart of something that was closed so that what was locked inside can flow outward and what was locked outside can flow inward. Please remember this.
The mouth, it is the channel through which the living force expresses itself, the aperture through which the soul interfaces with reality, such as lovemaking, the organ by which we consume food and water, and most critically, it is the organ of speech, the instrument through which words are given form and released into the world as forces that act upon reality.
The oral cavity is shaped exactly like a cave: the hard and soft palate form an arched roof overhead, the tongue forms the floor, the cheeks form the walls, and the lips form the entrance. The mouth is the single gateway that governs speech (tongue + larynx + vocal cords), breath and nose (trachea + lungs), and sustenance (esophagus + stomach). The pharynx has three sections: the nasopharynx connects upward to the nasal cavity (smell), and from the nasopharynx the Eustachian tubes connect laterally to the middle ear (hearing). So the mouth, through the pharynx, is anatomically connected to the nose and the ears as well.
Close your mouth and consider what's inside it. It is a dark cave, a sealed chamber, warm and black and completely devoid of light, and everything that exists within it (the tongue, the capacity for speech, the breath that carries the voice) sits in that darkness, functioning at the biological level but cut off from illumination. This is carried into your words and senses. Now open your mouth and observe what happens: light floods the cave. The darkness is illuminated, light enters by the opening of the mouth into the head, the chamber that was sealed is suddenly illuminated, and what lived in the dark is now touched by what comes from outside. Plato described exactly this situation in his allegory of the cave, on a more abstract level, where human beings sit in a dark chamber seeing only shadows on the wall and mistake those shadows for reality, and the philosopher is the one who turns around and walks out of the cave into the sunlight and sees things as they actually are. Plato studied in Egypt. The connection between his cave and the sealed mouth that the Egyptian priests opened with the chisel of Ptah and the adze of Wepwawet is a direct transmission of these sacred revelation. The mouth is the cave of the head, and when it's opened, light enters, and the head receives illumination in the same way that the body receives food: through the mouth, through digestion, through the conversion of what enters from outside into substance that nourishes and sustains what lives inside. The Ka Body. The Opening of the Mouth is the feeding of light to the head, and what the head does with that light, how the 12 cranial nerves carry it to the eyes, ears, tongue, face, throat, and body, how the 6 lobes of each hemisphere process it into sight and speech and hearing and memory and awareness, is the subject of the mystery itself, which we will teach partly next.
Wepwawet is the God whose name means "Opener of the Ways” and possibly the oldest of figure of a jackal God, already represented on the Narmer Palette at the very dawn of Egypt's historical period and attested by name from the 3rd dynasty. His name has layers of meaning, and each layer reveals a different dimension of the ritual.
In the context of the adze of Wepwawet (the cutting tool used in the Opening of the Mouth), the name refers to the magical opening of the deceased's eyes and mouth, the splitting of the seal that prevents the faculties from operating while living but also after death. This is the opening from inside and outside, the Gate that controls these abilities from the higher dimensions, to see and to eat, as in receive.
In the funerary texts, Wepwawet also "opened the ways" by leading the deceased through the netherworld and guiding the king to ascension. And in a truly cosmic level, Wepwawet is said to open the way for the sun to rise in the sky, connecting the ritual directly to Ra's daily rebirth. We find the expression "the opener of the body, Wepwawet" so that he was seen as the opener of the way of the womb, the firstborn, making the God a principle of birth itself. As "leader of the Gods" Wepwawet went before the king and before other Gods in many events, and could also be associated with the Sun God in the form of Wepwawet-Re. The true translation of these is: As we “eat the light” we “grow the body” of the KA, that which after we die, is the energetical vessel that anoints the soul to continue to exist in a conscious form: The Opening of the Mouth performer will not die a second death, but will be conscious and have the sensorial faculties open, will see, hear and reason after death.
Opening of the Mouth ritual has deepest secrets and meanings on the layers of the body and soul, this is the secondary birth while living and acquiring the scattered body parts of Osiris into the God form of the human potential.
On a more occult level if you observe Kabalistic the W and P letters as sounds of the universe, the 6 , the W and F as a constant sound of the intelligence of the universe, is “W” humming sound, that then is exploded by the “PPPHHH”. If you vibrate you will see that the “WP” sounds mimic the split and opening of the sound, the big bang of creation from Monad to Dyad, therefore opening the Gates and splitting the living from the death, the soul is bought from death into the living active state by the “thundering” Dias.
The Ka (the vital force, the energy body, the double that exists on the plane beyond the physical) is activated, built and restored, brought into full existence for the first time, and the Ba (the personality, the mobile soul, the bird) is freed so that it can merge with the Ka, and the union of Ba and Ka produces the Akh, the luminous and effective spirit that can operate in both the visible and invisible worlds. Without a functioning Ka, the spirit that exits the body at death has no vessel on the other side, no structure to inhabit, no form through which to see, speak, hear, or act, and what awaits it is what the Egyptian texts call the second death, the true death, the dissolution of awareness into nothing. With a functioning Ka, the spirit steps out of the body at the moment of death into a fully operative vehicle that can perceive, communicate, navigate, and exist. The difference between the two outcomes is the difference between annihilation and continuation, and the Opening of the Mouth is what stands between them.
There's a concept in the Kabbalah called Adam Kadmon, the "Primordial Man" Adam Kadmon of the hebrews is built on the Opening of the Mouth ritual effects on the human, predating it entirely. Adam Kadmon, in the Lurianic Kabbalah, is described as the first being to emerge after the contraction (tzimtzum) of God's infinite light (Ein Sof). He is "divine light without vessels" pure potential in anthropomorphic form, the prototype of all creation. This refers to the Sahu body, and in specific the process by which Adam Kadmon emanates the lower worlds is described in the Ancient Egyptian ritual construct: lights flow from the head of Adam Kadmon, and these lights emerge specifically from his ears, his mouth, his nose, and his eyes. The emanation of divine creative light through the ears, mouth, nose, and eyes of a primordial figure, with the mouth and ears producing stable configurations and the eyes producing a light so powerful it shatters the vessels that try to contain it.
The Opening of the Mouth restores the faculties of the ears, mouth, nose, and eyes. The mouth is the body's front door. When you open it, you're opening the external gateway to a vertical column that connects directly upward to the eyes and brain, directly backward to the brainstem and spinal cord, downward through the vagus nerve to every organ in the chest and abdomen, laterally through the Eustachian tubes to the ears, upward through the nasopharynx to the nose, and through the trigeminal nerve to all facial sensation. Every single faculty the Opening of the Mouth addresses (speech, breath, sight, hearing, smell, touch, sustenance, perception) has an anatomical pathway that passes through or connects to the mouth and pharynx. The restored mouth carries divine speech (Hu, the authoritative utterance that makes reality obey). The restored eyes see beyond the material surface into the structure of things. The restored ears hear what the sealed ear can't perceive. And the ritual activates the Ka, the energy body, the vessel that can contain and channel the light that flows through these faculties without shattering under the force of it. The name Adam Kadmon, High Priest Zevios Metathronos previously explained in full. Kadmon is from Cadmus, and relates also to ADN Adonis Cadmium, the physical existence, the physical vessel of man, that comes as a flower in birth and death, that soul must inhabit in this existence. The first person to use the concept of a "primordial man" or "heavenly man" in the form of the above that would eventually become Adam Kadmon was Philo of Alexandria, the Hellenistic Yehuborim philosopher who lived in Egypt in the 1st century CE and who explicitly drew on both Greek philosophical tradition and Egyptian religious thought. Philo described the heavenly anthropos as "the perfect image of the Logos," an incorporeal idea of perfect humanity distinct from the earthly man created later. He was writing in Alexandria, the city where Greek, Egyptian, and Yehuborim intellectual traditions converged.
The Egyptian name for the text that modern scholars call the "Book of the Dead" is Pert Em Heru, and it means "Coming Forth by Day." The title describes emergence and birth. It describes the moment of stepping out into the light, revelation. What the Egyptians meant when they spoke of death, resurrection, and the restoration of faculties, is about the human being in their ordinary fallen state, walking around in the daylight with a sealed mouth (speech that carries no operative force), closed eyes (sight that perceives the physical surface of things but nothing beyond it), blocked ears (hearing that registers sounds but not the communications that move beneath and behind the audible world), is as if dead. The faculties exist in potential, the architecture is there (you have 12 pairs of cranial nerves connecting your brain to your capacity for sight, speech, hearing, taste, smell, and balance, you have 6 lobes in each hemisphere of your brain governing consciousness, perception, memory, emotion, and awareness), but they're sealed. The channels are closed. The Ka is dormant or absent. Speech is empty of force, vision is limited to the material, hearing catches nothing from the other side, and the person lives their entire life in this state and calls it normal because everyone around them is in the same condition. The Opening of the Mouth wasn't a “funerary” ritual.
Ptah, the God who created the world through the power of his heart (thought and emotion emanation) and tongue (speech). The spell from the Book of the Dead states it plainly: "My mouth is opened by Ptah, with that chisel of metal with which he opened the mouth of the Gods." The tool that the setem-priest uses to perform the ritual is Ptah's tool, the craftsman's chisel, and the act of opening is understood as an act of creation, of making something functional and alive that was previously inert and sealed. Ptah stood on a plinth shaped like the hieroglyph for Maat (truth), and was represented standing on a narrow base that also resembled the measuring rod used by Egyptian workmen, connecting the God to the principle of precise, deliberate, measured creation. Human engineering. He was grouped with Re and Amun in the supreme triad at Abu Simbel, establishing him as one of the three highest expressions of divine power in Egypt. Opening of the Mouth is an act of divine creation, the fashioning of a living channel where none existed before, performed with the same precision and intentionality with which the Gods themselves were made.
Mythologically, it was Anubis who embalmed the body of Osiris and who protected it along with the containers in which the internal organs were preserved, a process that had been carried out from at least the 4th dynasty. In the tomb paintings, Anubis is shown performing the Opening of the Mouth directly on the mummy, and he's depicted attending the spirit of the deceased into the underworld, escorting them to the weighing of the heart in the presence of Osiris. His black colouring was associated with the discolouration of the corpse after its preparation for burial and with the black fertile earth of the Nile, connecting the God simultaneously to death and to regeneration, to the ending of one form and the beginning of another. In the Greco-Roman period, Anubis was identified with Hermes Psychopompos, the Greek conductor of souls.
Thoth comes "fully equipped with spells" and "looses the bonds of Seth from my mouth," according to the Book of the Dead. His role in the Opening of the Mouth is to remove the obstructions, the bindings, the restrictions placed upon the faculties by the forces of chaos and dissolution (personified as Seth). Ptah opens and Wepwawet leads the way, Thoth is the one who clears the interference, who makes sure that what was sealed by hostile forces is unsealed by divine authority.
Nut is the sky Goddess, the mother through whose body the sun passes each night and from whom it's reborn each morning. In the tomb of Tutankhamun, the young king is shown with the Goddess Nut directly after the Opening of the Mouth ceremony and before he goes before the God Osiris, as though his depiction with Nut represents the transitional time between burial and the afterlife, the moment of being received into the body of the Goddess from whom rebirth occurs. The coffin itself symbolically became the body of Nut, so that the deceased within it was understood to be within the sky goddess, gestating, preparing for emergence. Nut swallows the sun each evening and gives birth to it each morning, and the deceased placed within her body is undergoing the same process.
The peseshkaf, the fish-tail shaped blade that is one of the oldest instruments of the ritual (found in archaeological contexts dating to the Predynastic period), was originally used in childbirth to cut the umbilical cord. The Goddess Meskhenet, one of the deities associated with the act of giving birth, was sometimes depicted with a peseshkaf on her head, symbol of the moment when the newborn separates from the mother and begins independent life. The sem priest would touch the face of the mummy with his finger, imitating the action of cleaning the mouth of a newborn infant.
The Egyptian language itself encodes this understanding: the word for fashioning a statue or an image is "giving birth," and the sculptor is called "the one who causes to live." The creation of the image and the Opening of its Mouth is the delivery of something that is beginning. The ritual is a birth, and what's being born is the akh, the luminous spirit, the fully functional and aware being that can operate across the boundary between the visible and invisible worlds.
"I have witnessed my father in all his forms."
The “deceased” is regarded as Osiris and the sem priest represents Horus, the son who protects and restores his father. The son (Horus) performing the acts necessary to restore the father (Osiris) to functional existence, so that the cycle of life, death, and renewal can continue. The ritual recapitulates the divine pattern at the human level, of coming into existence as a self resurrection.
The Opening of the Mouth is one of the highest mysteries. It was performed in both hidden and open settings, and while the outer form of the ritual was visible to those present at the funeral or the consecration ceremony, the inner mechanics, the precise manner in which the faculties are restored, the exact nature of the forces engaged at each of the 75 episodes, the operative state of the priest and the specific interactions between the priest, the tools, and the divine powers they channel, were part of the secret knowledge that only initiated clergy possessed. A supreme form, secret, this is what you acquire to perform on one self with Opening of the Mouth ritual in Hall of Osiris.
This is why the ritual has never been fully reconstructed from academic sources alone, no matter how many tomb walls are photographed and translated. The texts give you the words that were spoken and the actions that were performed, but the operative dimension, the part that makes it work, was transmitted verbally only to the High Priest. What was lost when the temples were destroyed and the priestly lineages were scattered has to be restored by the Gods themselves, through the same channels by which it was originally given, AND IT HAS BEEN.
I want to share what happened to me when I received this ritual, because reading about it and experiencing it are two completely different things, and no amount of theological context prepares you for what it actually does to your body and your awareness in real time.
The effect was instant. The moment the ritual took hold, my awareness shifted into something I can only describe as an entirely different operating state. I felt the energy activating at the upper spine, exactly where the neck meets the skull, where the brainstem connects to the spinal cord, that junction point where the medulla sits behind the pharynx and every ascending and descending nerve signal between the brain and the body passes through. It lit up. I could feel the activation at that precise location, and from there it radiated outward into every sensory channel I have.
Every sense became renewed, as if I was using them for the first time. Not "enhanced" in the way people describe a strong coffee or a meditation high. It was stronger than psychedelic drugs, I would say on the same level initially. Like the faculties had been sealed my entire life and were now functioning in their actual capacity for the first time, and the difference between the old state and the new state was so vast and so immediate that it shocked me. I'm being direct about this: it frightened me. The sensory overload was so intense, so far beyond anything I'd experienced, that my first reaction was to ground myself, to pull back, to stabilize, because the volume of incoming perception was more than I knew how to process in the first minutes.
For the first 3 hours I couldn't look at a screen. The depth perception had changed so fundamentally that flat images were no longer flat. I could perceive depth in still images the way you normally perceive depth in physical space or in video, layers and dimensionality presenting themselves in what should have been a 2D surface. The visual field had opened into something structurally different from what I'd been seeing my entire life, and the sensory load of processing this new mode of sight while also handling the amplification of hearing, touch, smell, taste, spatial awareness, all of it firing simultaneously at a level I'd never operated at, was genuinely overwhelming.
It came in waves. The initial activation was powerful enough on its own, but it didn't stabilize at that level. It built. Each wave stronger than the last, deeper, pushing the faculties further open, and each time I thought I'd adjusted to the new baseline, another wave would come through and the baseline would shift upward again.
Then the mouth loosened. The physical sensation was real, a release, a relaxation of something that had been locked or held tight in the structure of the mouth, the jaw, the throat. And when it released, the speech changed, the words came out clean. No delay between the thought forming in the mind and the voice producing it, no fumbling or searching for the right word or reorganizing the sentence halfway through. The thought appeared, the mouth spoke, and what came out was precise, eloquent, and carried a force that I could feel leaving my body. Speech became absolute. There was no more chaos in it, no more confusion between intention and expression. What I meant to say was what I said, exactly, and it landed with weight.
High Priest Zevios Metathronos warned me about this before the ritual and I'm now warning everyone who receives it: once the mouth is opened, you can no longer afford to speak carelessly. You can't cuss. You can't speak negatively about yourself or others. You can't throw words around like they don't matter. Because they now do, in a way they didn't before. The creative power of speech is amplified to such a degree that what you say begins to act upon reality with operative force, and if what you're saying is destructive, chaotic, negative, or careless, that force doesn't distinguish between constructive and destructive intent. It fires in whatever direction you point it. This is why the Egyptians took divine speech so seriously, why Hu (authoritative utterance) was a God and not a concept, why the Opening of the Mouth was classified as a mystery and not handed out casually. The amplification applies to everything: kissing becomes charged, compliments become blessings that land on people with tangible effect, spoken blessings carry real substance, and in operative magic, the difference between speech before and after the Opening of the Mouth is night and day.
I also observed, and this was immediately demonstrable, a direct and measurable rise in practical intelligence. Not abstract intelligence, not "I feel smarter," but a visible increase in the speed and clarity of reasoning, problem solving, articulation, pattern recognition, and the ability to process complex information and produce coherent output. The IQ increase was real and it was instant, tied directly to the opening of the faculties in the head, now illuminated.
This ritual confers what can only be called supernatural abilities. However I also could and still cannot eat anymore things that are harmful for the body or processed foods anymore, there is an internal body reaction, almost fear and sensitivity that was developed by this that only what is good for the body can enter, as well as any negative energy is dispelled, the sensitivity to sense energy and blessings and receive them is also opened.
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