2003 NOTE: Kemetic Orthodoxy is a living religion, and the definitions of terms and practices mentioned in this document and their applications in our faith may have changed or evolved since this document's original writing in 1998. Please refer to more recent documents for clarification on any information that is unclear. This letter will be updated to reflect changes in our practice as soon as possible.

Because Kemetic Orthodoxy is a living faith, as opposed to a museum piece, explaining what it is we are and do by paying attention only to what the ancients believed will not be enough. In order to comprehend the Kemetic Orthodox Faith, we must examine how a modern person, called by Netjer, can embrace Ma'at in a time and place far removed from Her first manifestation. How does one worship the gods and goddesses today? Has time changed anything substantial?

In Kemet, the spirituality of the People was so solid, so prevalent, so universally felt, that it did not even require a name. There is no word for religion in Kemetic, no label for the faith or even a term describing religion as an institution. The closest we come to even approximating the term as it is modernly understood is in a Kemetic word used to describe people engaged in acts of devotion, or the act of devotion itself: shemsu.

Shemsu (plural form; sing. masc. shemsu, sing. fem. shemsut) is written with the hieroglyph of a bundle of cloth tied together with a ribbon and a knife blade. It is not entirely clear to everyone what this "package" represents. Perhaps it is a toolkit of divine objects — linen, offerings wrapped in cloth, a sacrificial knife — or perhaps the shemsu symbol represents a pre-Dynastic totem of a tribe of warriors who defended sacred places. We may never know exactly what this composite symbol means, but we do know something of the role and identity of shemsu in Kemet.

Shemsu as a plural noun means "followers" or "those in the royal entourage." It implies roles of devotion, protection, assistance or identification. Ancient shemsu, as the Followers of the Ruler, served as royal bodyguards, chamberlains, and court functionaries, both on a political/religious and a personal level. In a few instances, a temple would employ shemsu as "deputies" to assist in rites and festivals with large numbers of celebrants, but not necessarily requiring ordained priests. The shemsu as the Followers of a particular god or goddess formed private associations to pay for the upkeep of that Name's temple, to provide its priests and offerings, and for fellowship and charity; for example, if a shemsu died without sufficient funds for burial, fellow members pitched in resources and time to make sure the rites were performed and the decedent's family provided for. Shemsu held the place of the modern-day religious congregation, with elders appointed to laity positions in the temples and additionally, in a state where religion and politics were not necessarily separate entities, shemsu served in important governance positions in its villages or towns.

Herodotus wrote that the ancient Egyptians were the most pious people on earth. If one considers the philosophy of Ma'at and the number of Kemetic religious beliefs that filtered their way into later religions, many of which are still practiced today, Herodotus' statement may have more merit than even he realized. The Kemetic culture had tremendous influence on its neighbors and descendants, and in itself, existed as a cohesive nation for longer than any other culture since its time, combined. It follows that a faith structure that lasted so long has more to speak for it than just splendid ruins; and so some modern people, in other lands and very different cultures, have come together on one decision:

The Kemetic faith deserves more than just another look: it deserves another Following.

Today, the Shemsu are people who "follow God," from the person who lights a candle and prays to Sekhmet, yet has never met a single other person sharing her beliefs; to the entire formal membership, laity and priesthood of the Kemetic Orthodox temple called House of Netjer. All who uphold Ma'at and perform the ancient rites of the faith are considered members of this Following. Netjer Is, and It still deserves our respect and devotion, whether by private individuals or through organized groups.

Kemetic religion as the House of Netjer practices it, and as our ancestors practiced it, is not a "witnessing" religion, so while the Shemsu certainly seek those of like mind and happily invite them to join us, you will never see Kemetic Orthodox missionaries on TV or on your doorstep. Why not? The answer lies in Ma'at. All things are, or will be, as they should be, so we believe those called to be Shemsu cannot help but find their way. As Kemetic Orthodox, we also recognize that each person, as a child of Netjer, needs to make his or her own decision on something as personal and as important as spirituality. This is both an affirmation of each person's inherent dignity and a sincere belief that if everyone does Ma'at, they end up exactly where they belong.

Additionally, and in relation to the belief that people need to make their own decisions on spirituality, Kemetic Orthodox religion does not believe itself to be "one true way" or that it is somehow superior to other faiths; although we will freely acknolwedge our belief that within the limited school of thought examining the Kemetic spiritual legacy today, Kemetic Orthodoxy is currently the only tradition working so closely to the ancient model as to effect a continuance of the original faith rather than an entirely or largely modern reinterpretation.

Within this model and in keeping with antiquity at least until the Late Period, when more or less all Kemetic philosophy was seen through foreign filters, the Shemsu of Kemetic Orthodoxy believe neither in syncretism (the idea that all religions are the same and can therefore be amalgamated), nor in our own self-righteousness; we only know that for ourselves, the tradition of Kemet, as it comes down to us through the teachings of Nisut Hekatawy I, is our choice, before all others. We honor and respect all faiths that embody ideals honoring Ma'at, and we always remember that religion, in any shape or form, is merely an outward approximation of an inner, unspeakable mystery. As in antiquity, we live in peace with other religions and philosophies and strive to work with them to accomplish goals which set a standard for furthering Ma'at in the world, and so we are as much shemsu of our fellow earth-creatures as we are shemsu of Netjer Itself; which is as it should be.