Kung Ra Healing

Why we use the name Kung Ra

Our older teaching document calls this the Ra Ki System, also known as Kung Ra. We now use Kung Ra to distinguish it from Reiki. In our Kemetic interpretation, Ra-ki expresses Ra’s life or life force. That is our teaching interpretation, not a translation of the Japanese word Reiki.

The name Kung Ra also gives respect to the !Kung/San peoples of southern Africa’s Kalahari and the depth of their living healing and energy traditions. In our house’s understanding, these traditions preserve an especially advanced archive of energy work and an early solar current.

The solar lion tradition in our house’s interpretation

In our house’s interpretation, the Kung tradition includes lion dance and veneration of the lion as a divinity: a solar-terrestrial presence through which the sun’s power is encountered in earthly life. We understand this as an earlier lion expression of solar spiritual practice, connected with the lion symbolism seen later in Kushite and Nubian culture, and as a precursor to the solar-hawk principle emphasized in later Kemetic presentations.

This is also a living energy practice in our understanding, not only a comparison of images. Through the dance, Num is activated into Kia; movement, spiritual participation, and the cultivation of energy belong together. We read the lion tradition within that relationship between solar power, earthly embodiment, and the work of the ancient spiritual peoples. This account of the lion divinity and the Kung–Kushite/Nubian–Kemetic connection is our house’s interpretation; the research cited below documents !Kung healing and does not independently establish that historical sequence.

What the practice develops

The legacy document presents Kung Ra as a meditative tool for developing concentration, sensitivity, and the ability to work consciously with energy. Healing work is an application of that training, rather than a replacement for continuing meditation and personal development.

It describes a system with three basic levels and a small group of symbols with cultural and metaphysical meanings. In our practice, the symbols are taught through an African-centered framework rather than the Japanese symbol forms used in modern Reiki. The individual symbols, transmissions, and working methods belong to instruction; this page introduces the system without publishing its private ritual material.

The old document describes contributions from Kung, Kemetic, and Dogon teachings, organized through the Ra philosophy and the development of Sa Ra consciousness. It uses the expression “being grown up by the Num” for energetic and personal maturation. These relationships describe how our house understands and organizes its practice; they do not make the contributing traditions interchangeable.

Conscious work with Ori

Kung Ra emphasizes the practitioner’s conscious participation through Orí. The legacy description contrasts this with what it calls an “auto pilot” model of Reiki. That contrast explains our teaching emphasis; it should not be read as a universal description of every Reiki lineage or practitioner.

The practice includes an oracular assessment described as “spirit talking to spirit.” Here, assessment means spiritual discernment within the system, not medical diagnosis. Developing sensitivity and focus prepares the student to recognize and apply what they are learning rather than simply collecting empowerments.

For the separate Orí relationship and shrine practices, see the Orí Manual. Learning Kung Ra does not itself confer Orí priesthood or replace the initiation of Shining Mind.

Where Kung Ra fits in the Nemes journey

Kung Ra belongs among the energetic practices, alongside systems such as Reiki, Dogon, and Noble Light. Its three internal levels are not three Crown ranks, nor is Kung Ra itself a compulsory ascension path.

The existing Nemes framework places Dynamo and Crystal Body among the supporting energetic foundations. Preparation is reviewed for the individual, including relevant previous training. This is not a requirement to purchase every offering on the service chart.

The legacy document places Kung Ra within the larger Men Aku or stable-light practices and connects its work with energy-maturity rites and tantric systems. In the website’s current terminology, see Mene Akhu and Body of Light. A subsystem can support a larger system without completion of the subsystem meaning completion of the whole ascension path.

The older document names the lineage as Ra Choerz Fwza; related website material uses Rae-Chorze-Fwaz. This preserves the source wording while allowing students to recognize the related lineage references.

Return to the Nemes student journey · View the priesthood service journey

Boiling Energy and the Kalahari research

Richard Katz’s Boiling Energy: Community Healing Among the Kalahari Kung (Harvard University Press, 1982) is an important study reference for !Kung community healing. His related article, “Accepting ‘Boiling Energy’”, discusses the healing tradition and identifies the Harvard Kalahari Research Group.

Harvard’s Marshall Family Archives provide a further research route into Ju/’hoansi life and related Kalahari materials. The Kalahari Peoples Fund is the community-support organization already referenced elsewhere on this website. These are distinct resources, not a single institution or an endorsement of our empowerment service.

For the existing website discussion, read Subtle-Body Literacy, Black Consciousness, Orí, and African Psychology, and Kheper Mystic Maturity. The research provides context for Kung/San healing; the synthesis called Kung Ra is presented here in our house’s own terms.

Ask about Kung Ra training and empowerment

Ask which level and preparation are appropriate, what the session includes, and what practice follows it. Current arrangements and fees are confirmed directly rather than copied from the older document. Spiritual healing and empowerment do not replace medical or mental-health care, and this service does not promise a cure.

Epilogue: Hearing the Stars

Our collected star-lore anecdote recounts Laurens van der Post telling his Kalahari companions that he could not hear the stars. At first they laugh, taking his statement as a joke. When they understand that he is serious, their amusement gives way to sorrow. In the telling, the misfortune is not simply a failure of hearing: it is a loss of relationship with a living universe.

The story presents the night sky as a presence to which one listens and belongs, rather than a distant collection of objects. Trees, wind, fire, and stars participate in that world. Van der Post’s own Witness to a Last Will of Man offers related reflections on stars, story, music, and healing. The anecdote here is a retelling from our collected teaching material, not a verbatim quotation from that essay or a statement on behalf of every San community.

For our Kung Ra practice, this is a reminder of what sensitivity is for. Developing attention is also developing the capacity to listen, recognize relationship, and participate in the life around us. Hearing the cosmos, in this reading, is a question of spiritual belonging as well as perception.