I have many gaps so yes, they are filled in with whatever I can find and that won’t be authentic to the ancients.
I live in a spring river valley by the sea. Therefore physically I translate this small area to a mini Nile.
Additionally from the very early times my goddess in particular led me to visualistion and astral magic as a means to recreate what I need in a more authentic way. I still do that. And again that is something not quite what the ancients had in mind
I used to use divination. Pretty much stopped 4-5 years ago giving a damn about what is coming
My inclusion of Chaos Magic has a number of parallels such as recognition that there are chaotic forces out there that can be worked with lines up with their view of making order over chaos and ensure order continues. A few other bits seem to fit too. It works for me.
CM is perhaps the most modern of all neo-pagan practices so no. How can we avoid modern sources really? There is much that is still missing and we don’t live in ancient times. Various ancient practices would be illegal or at least dangerous to health should we still continue them. It is always compromise
I’ve carried over a tradition from my old faith of holding a food/drink item in my right (dominant) hand, blessing it, and then eating/drinking it. I’m not sure if this counts.
I think having an altar with multiple Aspects/Gods on it may be a new phenomenon in the main, instead of just honouring one.
I wear an ankh, which I’ve heard the AE’s didn’t do.
I bought some healing crystals today. Still not sure and think it’s bunk, but the Western Medicine didn’t help me so we’ll see.
I am not really into spells or such, so leaving that aspect out might seem odd.
My practice is mostly formed by UPG and the like, I take some basic historical facts and use them in my way. By that I mostly mean that I tend to avoid new age ideas (they don’t fit in my world conception at all)
That sounds like a good combo in terms of approach. I mix UPG and research. That way I’m open to new ideas/ways of thinking, but also staying connected to an ancient Egyptian approach.
My practice is academically-grounded, but personally-tailored, and I’m pretty comfortable with the fact that my experience is not meant to be a duplication. I have a strong affinity for amulets, for example, but I recognize that my purpose in carrying them differs from the Ancient Egyptian understanding of their use. I don’t see amulets as being magically protective in a literal sense - I see them as a sort of “tether” between me and the deity or concept they represent. If I bring a Heqet amulet to a deeply unpleasant reproductive health appointment, it helps me feel like she’s there with me, holding my hand. Then again, the Egyptians were adept at using tangible items to access and wield intangible forces, so maybe I’m not that far off after all. Who knows?
Some rituals, I try to stick to historic format. Some rituals, I am happy to add modern. Generally I like my whole practice to be historic in theme. Ma’at is vital, how I approach the Gods is always on their terms (I try to follow the concepts of consuming their offerings, of white being a pure colour, of being as clean as I can manage to be, of being at least somewhat respectful in my language), I honour my akhu, my practice of magic is informed by heka, etc.
I do also use tarot and oracle, often specifically dedicated to certain Gods. A practice that is ancient “inspired” but may or may not be ancient, is I wear perfume as a devotional act.
I’m flexible, basically. I try to stay grounded in Kemetic history, otherwise I feel like I’m building a new, different faith, and it’s Kemeticism I love and want to practice. But within what seems true to the spirit of Kemeticism, I’m happy to explore.
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