The foundation of modern Seichem practice is very recent.

It dates back to 1979/80, when Patrick Zeigler,

then a Peace Corps volunteer, had two experiences: a spontaneous initiation in the Great Pyramid, followed
by receipt of Zikhr from Sufi Master Osman Brahani in the Sudan. When Patrick later took Reiki training
with Barbara Weber Ray, he recognised the similarity of Reiki to the energies he had been working with
under the name of Seichim. Four quotes from Patrick Zeigler may be sufficient to give an overview:
In the Great Pyramid:
"All of a sudden I felt this energy was above me and I could actually, for the first time see it and it was like
whirling. And it almost had this figure eight type pattern. It was like moving around in circles and flying over
me and at that point I said, "Well, I could die now. Or I could just allow whatever this is to happen to me. I
mean this is the reason I came." And energetically then it started, it was as almost like, I said, "okay, I'm open
to whatever happens." And the fear began to melt away and the energy just started to come down into my
heart. I felt this warmth and this love all of a sudden just fill my whole being. And as the fear began to be
transformed, it transformed right into this feeling of love. As I began to feel it coming into my body, I went
back and I could hear the sound and the sound that I was hearing the whole time was that of my heart. It was
like this sound that been transformed outside myself now and into the inside, so it was really transfixed now
right in my heart. And for the whole evening, I just sat and laid down in meditation just feeling the energy
within my heart and feeling it come all the way through my body, just allowing myself to receive whatever
else would come in. And that's how most of this night went, just being bathed in this love for the rest of the
evening."

With the school of Mohamed Osman Brahani in Egypt:

" ... we stayed there about a week with them. It was just wonderful. Their whole practice was just what I had
learned in the pyramid, i.e., essentially focusing on the heart. And they would hold the heart center when they
would do their prayers. And then they had this dance which was not like the normal Sufi dancing that I was
used to where they would do a spiral. Instead, they would move from left to right swaying in this infinity
pattern. They would all line up and I have to admit that it was usually always the men, the men would line up
and the women would then sit off in another room lined up and they would sit and pray while the men would
stand and pray and usually do some chanting while they were doing their prayers. And this is what they
would call Zikhr which was their remembering. It was very, very powerful and the energy would come flowing
in. They would dance the energy and as they did the drumming and the singing would get stronger and
stronger and they would build the energy. Then they would quiet down and we would sit for a while and then
would go back into it. They would do this almost all night long."
While staying with the Sheik in Sudan:
"Then after the first week he gave me some beads and said now with each of the beads you say "Allah." There
were 100 beads and as you would go through them this was your way of counting out "Allah" 100 times.
You'd really continually do it all the time rather than just doing it 100 times in the morning or whatever. Then
as you'd go around you had another little counter, just so that at the end of the day you knew how many you
had been able to say. This would give your mind a little to focus on as well. Then the Sheik -- it was
interesting -- he looked at me and said, "You know, usually I ask the people when you are saying "Allah" to
focus on one of the prophets. You can focus on me, you can focus on Mohammed, on Abraham, Adam or one
of the prophets." Then he looked at me and said "or if you want, you can just visualize the most beautiful
light." Because he knew I had a lot of resistance to worshiping another man and I think he just tuned right
into that and he said, "You just focus and visualize the light and just say Allah." It really came through as "All
love" for me and so that was what I would say, "All love, all love, all love." It was so beautiful because I
didn't have anything else to do and so for the rest of the week that's what I did."

On receiving Reiki:

Eventually I left Yemen. I then went for two years into Nepal and continued working and meditating and
staying with the energy and had many wonderful experiences there as well. But deep inside I knew that I had
to do some learning about healing. So when I came back to America, I immediately sent off literature to
different healing schools and eventually ended up at the New Mexico Academy of Healing Arts and studied
massage there. The school also taught energetic healing and vibrational healing and it was just wonderful. At
that point I had also met a woman who offered to do a Reiki session on me and it was like "Oh, wow!" It was
so similar to the energy I had experienced earlier. As she activated it, I would feel it go through my body. So I
took the first and second degree on the first weekend without even knowing anything more about Reiki.

I took it from a lady named Marilyn Alvy who was one of Barbara Ray's students and then decided that if
there was more I wanted to learn it. The information I had was really very basic and the symbols were
interesting but I really wanted to know more. I knew Barbara Ray had written a book and was quite famous
for her Reiki. So I figured I might as well study with one of the best people and then I found out about Phyllis
Furumoto as well and gave her a call and spoke with her and was going to do the Reiki mastership. I did not
have any money. It was interesting that all of sudden my parents called me the following weekend and said
that the inheritance from my grandfather had come through. My parents sent the money and so I was able to
do the Reiki training. This was all in a period of over a year
.
Photograph of the Kings Chamber courtesy of Tour of Egypt. Click to take a virtual tour of the Great
Pyramid.

The Blue Egyptian Water Lily Robert Thornton MD

Known to the Kemet people of ancient Egypt as Seshen, the plant we now identify as Nymphaea caerulea is
not a true lotus, although that name is used. It is a water lily growing in wet soil on the shores of lakes and
rivers. Also known as the Blue Lotus, Egyptian Lotus, Blue Water Lily, Sacred Lily of the Nile, it has light
blue flowers which appear in spring. The lotus closes at night and sinks underwater, to re-emerge and bloom
again in the morning. It also has unusually resilient seeds, which have been known to germinate after over
200 years of dormancy. Thus the flower became a natural symbol of the sun and creation and re-birth.
From the waters arose life ...
Fossil remains of the Blue Lotus, remarkably similar to today's plant, have been dated to the Jurassic period,
and it was widely dispersed before the Ice Age, making it one of the world's first known flowering plants, if
not actually the first. This gives an archaeological link to the central role played by the lotus in the creation
legends of so many different cultures.
The Kemet version of the creation story that originated in Heliopolis tells that before the universe came into
being, there was an infinite ocean of inert water that constituted the primeval being named Nun. Out of Nun
emerged a lotus flower, together with a single mound of dry land. The lotus blossoms opened, and out stepped
the self-created sun god, Atum, as a child. In Hermopolis, a similar story has Ra (or Re) as the sun god who
formed himself from the chaos of Nun to emerge from the lotus petals, which would again enfold him when
he returned to it each night.

As a symbol of re-birth for the Kemet, the lotus was closely related to the imagery of the funerary and Osirian
cult. The Four Sons of Horus were frequently shown standing on a blue lotus in front of Osiris. The Book of
the Dead contains references to "transforming oneself into a lotus" and thus fulfilling the promise of
resurrection.
The blue lotus was found scattered over Tutankhamen's body when the Pharaoh's tomb was opened in 1922,
and the illustration aside is of an image found in his tomb of the Pharoah's head emerging from the lotus.
The precise use made by the Kemet of Nymphaea caerulea apart from in funerary rites is still being debated.
Medicinally, they used the flowers to treat liver diseases, constipation, poisonings and problems of the urinary

tract. The dried seeds were used to make bread, and the sweet round root (similar to cassava) was also eaten.
There are many depictions of people being offered the flower at parties, but why this is so really depends on
whether it has psychotropic properties (the flowers are suspected to contain aporphine and nuciferine, natural
opioid-alkaloids), or if its effect is more akin to that of viagra. The Egyptian idea of sexuality was identified
with creation. Being a flower of creation, the flower became linked to human fertility and sexuality. The
images of women holding the flower may be hinting at her ability to bear children or that she was sexually
desirable, and images of men holding the flower may hint at his potency. Women were wooed with the blue
lotus.
And I will say to Ptah, Lord of Truth:
"Give me my fair one tonight."
The river is like wine.
The god Ptah is its tuft of reeds,
The goddess Sekhmet is its bouquet of flowers,
The goddess Yadyt is its water lily bud,
The god Nefertem is its opened water lily.
My love will be happy!
The dawn illuminates her beauty.
19th Dynasty Love Poem, Harris 500 papyrus

The Egyptian deity most closely associated with and represented by the Blue Lotus is Nefertem. "Tem is
Beautiful; the Beauty of Tem". Nefertem, Lord of Perfume, the beautiful young man whose name connotes
perfection, is frequently portrayed with lotus flowers and plumes in his hair, sometimes holding lotuses. He is
the Patron of Healing, the arts of Beautification and the Rising of the Sun, and was invoked in purifications
and blessings of offerings of flowers and perfumes. To the Egyptians, perfumes were recognised to have both
spiritual and therapeutic qualities of great value.
The compassionate nature and healing aspect of Nefertem is illustrated by the legend in which he brings to the
aging, wounded Re a collection of sacred, beautiful lotuses to ease his sufferings through the beauty of their
scent and their narcotic properties. Nefertem: "the lotus blossom which is before the nose of Re" (Pyramid
Texts Utterance 266).

Nefertem is sometimes also pictured as having the head of a lion, which might be what the picture aside is
about. On the other hand, it could be evidence that Kemet cats were just as fond of sniffing flowers as today's
ones are !
The lotus was commonly used in art as a symbol of Upper Egypt. It was often shown with its long stems
intertwined with papyrus reeds (a symbol of Lower Egypt) as a representation of the unification of the two
lands. This allusion is also found in Nefertem's epithet "khener tawy", protector of the two lands.
Nefertem is a Divine Child, the son of Sekhmet and Ptah, collectively forming the triad of Memphis.
Nefertem is an artist. Specifically, he is a bard. All forms of artistic creation honor him, and it is said that he
can help to share the fire of inspiration with artists of all kinds. It may be interesting that connections have
been made between Sekhmet and some Seichim healing systems from 1992 onwards. At that time, Marsha
Nityankari Burack came to the understanding that Sekhmet is the guardian of the Seichim energy. Helen
Belot's Sekhem is described as "A complete energy system that is derived from the temples of very ancient
Egypt." Others have made connections between various other Egyptian deities including Isis, Bast, Thoth,
Osiris and Horus. Within the freedom and openness of Seichem, many connections are available for those
who seek inspiration.

From: Awakening Osiris: The Egyptian Book of the Dead, translated by Normandi Ellis
As if I'd slept a thousand years underwater I wake into a new season. I am the blue lotus rising. I am the cup
of dreams and memory opening - I, the thousand-petaled flower. At dawn the sun rises naked and new as a
babe; I open myself and am entered by light. This is the joy, the slow awakening into fire as one by one the
petals open, as the fingers that held tight the secret unfurl. I let go of the past and release the fragrance of
flowers.
I open and light descends, fills me and passes through, each thin blue petal reflected perfectly in clear water. I
am that lotus filled with light reflected in the world. I float content within myself, one flower with a thousand
petals, one life lived a thousand years without haste, one universe sparking a thousand stars, one god alive in a
thousand people.
If you stood on a summer's morning on the bank under a brilliant sky, you would see the thousand petals and
say that together they make the lotus. But if you lived in its heart, invisible from without, you might see how
the ecstasy at its fragrant core gives rise to its thousand petals. What is beautiful is always that which is itself
in essence, a certainty of being. I marvel at myself and the things of earth.
I float among the days in peace, content. Not part of the world, the world is all the parts of me. I open toward
light and lift myself to the gods on the perfume of prayer. I ask for nothing beyond myself. I own everything I
need. I am content in the company of God, a prayer that contains its own answer. I am the lotus. As if from a
dream, I wake up laughing.

From: Awakening Osiris: The Egyptian Book of the Dead, translated by Normandi Ellis
In seafoam, in swirlings and imaginings I am fish, tadpole, crocodile. I am an urge, an idea, a portent of
impossible dreams. I lie between heaven and earth, between innocence and evil, patience and explosion. I am
innocent and rosy as dawn. I sleep with my finger in my mouth, the cord of life curled beside my ear. Like a
child in its mother's belly, I am with you but not among you. I know no ending for I have no beginnings. I
have always been here, a child in the silence of things, ready to wake at any moment.
I am possibility.
What I hate is ignorance, smallness of imagination, the eye that sees no farther than its own lashes. All things
are possible. When we speak in anger, anger will be our truth. When we speak in love and live by love, truth
in love will be our comfort. Who you are is limited only by who you think you are. I am the word before its
utterance. I am thought and desire. I am a child in the throat of god. Things are possible - joy and sorrow, men
and women, children. Someday I'll imagine myself a different man, build bone and make flesh around him. I
am with you but a moment for an eternity. I am the name of everything.
I've dreamed the nightmare a hundred times, that old revulsion of bone and flesh, waking in sweat, in a
headlong rush toward the world, into the cool certainty of fires that burn in sudden stars, the heat in the body.
That I am precludes my never having been.
What I know was given to me to say. There is more.
There are words that exist only in the mind of heaven, a bright knowing, a clear moment of being. When you
know it, you know yourself well enough. You will not speak. I am a child resting in love, in the pleasure of
clouds. I read the book of the river. I hold the magic of stones and trees. I find god in my fingers and in the
wings of birds. I am my delight, creator of my destiny. It is not vanity.

There are those who live in the boundaries of guilt and fear, the limits of imagination. They believe limitation
is the world. You can not change them. There is work of your own to do. You will never reach the end of your
own becoming, the madness of creation, the joy of existence.
Dance in the moment. Reach down and pull up song. Spin and chant and forget the sorrow that we are flesh
on bone. I return to the rhythm of water, to the dark song I was in my mother's belly. We were gods then and
we knew it. We are gods now dancing in whirling darkness, spitting flame like stars in the night.
In the womb before the world began, I was a child among other gods and children who were, or may be, or
might have been. There in the dark when we could not see each other's faces, we agreed with one mind to be
born, to separate, to forget the pact we made that we might learn the secrets of our fraternity. We agreed to
know sorrow in exchange for joy, to know death in exchange for life. We were dark seeds of possibility
whispering. Then one by one we entered alone. We walked on our legs, and as we had said, we passed in
well-lit streets without recognising each other; yet we were gods sheathed in flesh, the multitude of a single
spirit. Gods live even in darkness, in the world above your heads, in the crevices of rocks, in the open palms
of strangers.
I am a child, the seed in everything, the rhythm of flowers, the old story that lingers. Among cattle and fruit
sellers, I am air. I am love hidden in a shy maiden's gown. I am the name of things. I am the dream changing
before your eyes. I am my body, a house for blood and breath. I am a man on earth and a god in heaven.
While I travel the deserts in frail form, while I grow old and weep and die, I live always as a child inside the
body of truth, a blue egg that rocks in the storm but never breaks. I sleep in peace in my mother's lap, a child
mesmerised by sunlight on the river. My soul is swallowed up by god.
Out of chaos came the light.
Out of the will came life.

By means of microscopic observation and astronomical projection the lotus flower can become the foundation
for an entire theory of the universe and an agent whereby we may perceive Truth.
Yuko Mishima

The Blue Lotus is also associated with creation, new life, spiritual development and beauty by cultures
outside Egypt.

In the earliest Indian collection of Buddhist sutras, the beginning of the world is described: "Between the
mountains there were many rivers, flowing in all directions along 100 different routes, moving slowly
downhill, without waves. The rivers were shallow and their banks weren't steep, making them easy to ford.
The water in them was clean and pure, and flowers floated on the surface in abundance. The currents were full
of them ..."
Within Buddhism, lotuses are symbols of purity and "spontaneous" generation and hence symbolize divine
birth. According to the Lalitavistara, "the spirit of the best of men is spotless, like the new lotus in the
[muddy] water which does not adhere to it" and, according to esoteric Buddhism, the heart of the being is like
an unopened lotus: when the virtues of the Buddha develop therein the lotus blossoms; this is why the Buddha
sits on a lotus in bloom. The Blue Lotus is the symbol of the victory of the spirit over the senses, of
intelligence and wisdom, of knowledge. It is always represented as a partially opened bud, and (unlike the red
lotus) its centre is never seen.

Aside is the radiant white Buddha form of Chenrezig, representing purity and power of the enlightened mind's
loving kindness and compassion. In the outer left hand, Chenrezig holds a blue lotus flower. This symbolizes
that, in benefiting sentient beings, Chenrezig manifests in whatever forms are necessary in accordance with
their mental capacities, circumstances, and aptitudes.
Lakshmi, consort of Vishnu and one of the incarnations of the Mother-Goddess or Devi, is the goddess of
fortune and prosperity as well as the epitome of feminine beauty. According to Hindu legend, she was born
radiant and fully grown from the churning of the sea. Lakshmi is portrayed as sitting on a lotus, her traditional
symbol. The link between the lotus and feminine beauty was also made by the Chinese, and by the ancient
Greeks who associated it with tree-nymphs and mountain spirits.

Blue Lotus is also a component of both Traditional Chinese Medicine and Ayurveda. An essential oil of lotus
also exists. It is used for perfume, to relieve anxiety and for its spiritual properties, though its price
unfortunately makes it fairly inaccessible.

Lotus FireIce Artist Unknown

In the center of the castle of Brahman, our own body,

There is a small shrine in the form of a lotus flower
and within can be found a small space.
We should find who dwells there and we should want to know him.
And if anyone asks, "Who is he who lives in a small shrine
in the form of a lotus flower in the center of the castle of Brahman?"
We can answer:
"The little space within the heart is as great as the universe.
The heaven and the earth are there; the sun, the moon, the stars;
fire and lightening and winds ...
For the whole universe is in Him and He dwells within our hearts."

Chandogya Upanishad 8.1

Closely following on from Patrick Zeigler's initial connection with Seichem in Egypt came another important
influence. That of the wisdom and healing methods of the Sufi. Contact with the Sufi school of Sheikh
Mohamed Osman Brahani was one of the formative experiences in Patrick Zeigler's work with Seichem,
leading amongst other things as I understand to the incorporation of the infinity symbol.
Sufism is sometimes categorised as the mystical branch of Islam, but Sufism is most definitely not sectarian.
The word Sufi has meanings of "Wisdom" and "Purity", and the teachings of Sufism cover all aspects of
spiritual development, accessible universally, irrespective of class, ethnic origin, gender or creed.
Sufism was first taught in the west by Hazrat Pir-O-Murshid Inayat Khan, who arrived in America from India
in 1910, and continued to teach in the west until his passing in 1927. Fortunately, it is not difficult to find
material in bookstores and on websites with which to start to make the acquaintance of Sufism, although for
real learning a Sufi Teacher is definitely required.

The third clear influence on Seichem is of course Reiki. Without the Reiki system, it is by no means certain
that the means to pass the ability to access Seichem by attunement would have been discovered.
Are they in fact the same thing ? It's very hard to say. From a subjective viewpoint, they do "feel" different.
One is not "better" than the other in the same sense that a rose cannot be "better" than an oriental lily. Both
are in their own way examples of perfection.
With the Seichem energy I have a much greater sense of movement, of the infinity of possibilities. I don't
consciously choose one over the other when I work with energy, but simply allow myself to be a vehicle for
whatever is for the best. Seichem seems to present itself as and when it's needed, and maybe lends itself to an
even wider range of applications than does Reiki.
In the end, I do not believe that the question of the same or different really matters at all. There are those who
are drawn to the scent of the lily, and those who are drawn to the scent of the rose. Some hold a bouquet of
both. And for those who cannot smell the flowers at all ... may your awakening be joyous :)

>

The instant something is defined as something, it is by implication defined also as that which it is not, and its
potential for growth and expansion is stifled. Working with Seichem energy is a dynamic experience which
defies close definition and which nurtures the development of the intuitive approach and innovative
expression.
It is not about gaining more knowledge or more power, it's more like the discovery of different and delightful
aspects of the personality of an already well-loved and familiar friend. For this reason, I'd recommend that a
student have a good grounding in "plain Reiki" before embarking on the Blue-Lotus-Seichem route.The
principle is thus: to paint well in abstract, one needs an understanding of the principles of representational art;
to dance freestyle requires a mastery of basic movement, to be able to embellish trills on a well known
melody, one should sing straight lines first - yes ? Although there are no hard and fast rules on timing, it is
unlikely that a student would have gained sufficient familiarity in under 12 months of working with plain
Reiki at master level. The principles of "letting be" and "allowing to happen" are paramount, and the solid
foundation provided by the Reiki principles remains.
This is not a fixed system. Those looking for a closely delineated structure will not find it within Blue-LotusSeichem. In its application to personal and spiritual development, we are only bounded by the imagination.
The journey of self-discovery that is Seichem can involve movement, voice, artistic expression, meditation,
contemplation, music. In short, you are positively encouraged to use any means available through which the
human spirit may take its wings and soar to its full realisation of wholeness and potential. In its application to
personal and spiritual development, we are only bounded by the imagination.

Encouraged to listen with the hands, to feel with the heart and to allow the silent inner wisdom to guide free
flowing response to individual need. This is as true of self-healing with Seichem as it is of healing others. As
with other forms of Reiki, treatment may be given with or without touch and at unlimited distance.
In the same way as does Reiki, Seichem combines well with other touch therapies. If you are a qualified
Healing with Seichem involves no fixed routines of hand positions or particular treatment protocols. At all
times bearing in mind the highest interests of the recipient, from the outset the practitioner is practitioner in
another discipline, set your intent to allowing the Seichem energy to suggest new ways in which you can
enhance your treatments for clients. You may be surprised at how much fun and how effective are the ideas
you receive.
Sources of further information, including manuals are given on the Links page.
SKHM Scepter Shenu 2000 Patrick Zeigler, used with permission. The SKHM Scepter Shenu represents
how the Universal White Light passes through the Pyramid and is transformed into a Radiant Spectrum of the
Rays. This is the essence of SKHM. The Pyramid represents the Universal Trinity; The first Creation of the
Rays. The Lotus represents the Crown Chakra opening to receive the Rays as they are radiated into our
being.

From: The Message Volumes: Volume IX, The Unity of Religious Ideals
Hazrat Inayat Khan
The wise have given lessons to the world in different forms suited to the evolution of the people at the
particular time; and the first and most original form of education that the wise gave to the world was
symbolical.

This method of teaching has been valued in all ages, and it will always keep its importance. That which is not
veiled is not beauty; in the veiling and unveiling of beauty lies the purpose of life. Beauty is that which is
always out of reach. We see it and we do not see it. We touch it and we cannot touch it. It is seen and yet
veiled; it is known and yet unknown. That is why words are often inadequate to express the beauty of truth,
and why symbolism was adopted by the wise.

The religions of the ancient Egyptians, of the Greeks, of the Hindus, and of the Parsis, all have symbols which
express the essential truth hidden under each of them. There is symbolism in Christianity and in many other
religions. Man has often rebelled against symbolism, but this is natural, as man has always revolted against
things he cannot understand. There has been a wave of opposition to symbolism in both the East and the
West. In the East it came in the period of Islam, and in the West it re-echoed in the Reformation. No doubt
when the sacred symbols are made into patents by the religions which want to monopolize the whole truth for
themselves, it encourages that tendency in human nature which is always ready either to accept or to reject
things. However, one can say without exaggeration that symbology has served to keep the ancient wisdom
intact for ages. There are many ideas relating to human nature, to the nature of life, to God and His many
attributes, and to the path towards the goal, which can be and have been expressed in symbols.
To a person who sees only the surface of life, symbols mean nothing. The secret of symbols is revealed to
souls who can see through life, whose glance penetrates through objects. Verily, the things of the world
disclose themselves to the seer and in this uncovering beauty is hidden. There is a great joy in understanding,
especially in understanding things which mean nothing to most people. It requires intuition to read symbols,
even something deeper than intuition, namely insight. To the one to whom symbols speak of their nature and
of their secret, each symbol is in itself a living manuscript.
Symbology is the best means of learning the mysteries of life, and also one of the best ways of passing on
ideas which will continue to live after the teacher has passed away. It is speaking without speaking; it is
writing without writing. The symbol may be said to be an ocean in a drop.

Unlike Usui Reiki, the Seichem symbols have never been considered secret, though those who are familiar
with Reiki symbols may recognise some. Gabriel created these graphic images of the symbols, which are used
here with his kind permission.
Symbols are available to assist focus and to deepen understanding, but there is no set prescription for their
use. Their presentation in "Facets" does not necessarily indicate that you must study them in that order,
although some may see a logical progression as they are presented here. Previous experience and intuition
may also suggest that particular symbols require more or less degree of personal focus. And of course, as with
all symbols, it is that which they represent which is of the real significance. Once that can be accessed and felt
directly, the need for a symbol to act as an intermediary in making the connection may disperse.

Infinity

The Eternal All

Cho Ku Rei

Wisdom, Focus, Power

Se Hei Ki/Hon Sha Ze Sho Nen

Light, Peace, Harmony/Love, Compassion, Connection

Cho Ku Ret

Awakening of the Inanimate

Angel Wings

Realise Potential

Male-Female-Balance/Shum

Unification and Integration of Duality/The Pleasure of Enlightenment

High/Low/God

Vertical Alignment with Divine Order

Eeeftchay/Dai Ko Mio

Endless Inner Vision/Great Shining Light

All articles, illustrations, stories and translations on this home page are owned by Seven Facet Blue Lotus
Seichem 2000, 2001, Gabriel Shivers/Judy Rigby

The links below will take you to various sites which may be informative in one way or another. If you wish to
e-mail me I may be able to provide more references and material.
There's relatively little information available on Seichem and its variants as yet. One published book only,
"All Love" by Diane Shewmaker, available from her site or through Amazon if you can't find it in a local
bookstore. The following links will take you to some of the more substantial web sites providing between
them a fairly broad spectrum of opinion on the origins and methods of working with Seichem:
Gabriel's ReikiWorld
Vinny's Seichim Manual (Free on-line)
Patrick Zeigler & Michael Heemskerk
Diane Shewmaker
Margaret Gamez
Helen Belot
Shashala
Faith Cuthrell (Manuals for sale)
Fiona McCallion
For more information about the Blue Lotus, see:
The Lotus And The Nile Ethnobotanical leaflet by Christopher Rutledge
Lotus, Flower of Paradise Article in Sinorama Magazine Vol. 22 No. 7 July 1997
Legend of the Blue Lotus Article by H. P. Blavatsky in THEOSOPHY, Vol. 16, No. 8, June, 1928. First printed in Le Lotus Bleu, April 7,
1890.
There are useful references and more information on Nefertem at:
Kemet.org
EgyptMonth magazine
Ancient Sites

And for an introduction to Sufism:

General
Sufism - the way of the Heart Article by Haqqani Sufi Foundation
Islamic World Links Scroll well down the page to reach the Sufi section
Hazrat Pir-O-Murshid Inayat Khan
The Rose Garden
Teachings
Sufi Healing Order
Poems of Rumi
www.armory.com/~thrace/sufi
www.griffe.com/projects/worldlit/persia/rumi.html
saxoncreek.com/oneheart/sufi2.htm
Idries Shah
The Sufis and Idries Shah Article by Doris Lessing
Mulla Nasrudin
Sufi Fun stories and folklore of Mulla Nasrudin