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I get them a fair bit here .... 'Wedgies' * . Whirling high in the sky above the valley floor . But if you go to about 20km away and go to the top of 'Mount' (probably a hill, to you guys ) Killerkrankie , a high point around here , the north face drops off down a steep vertical cliff to nearly the valley floor below ; one can lie on the top of the rock and peer over and look down on the circling eagles . Some fly up level with you, sufing the wind as it is forced up the cliff face . Sometimes a gust will blow them into the cliff and they are so close you can see the fethers fan out , the wings flex... even the muscles under the feathers flex as the do manouvers to avoid smashing into the cliff .... they make noise in the wind as they do this too , sometimes coming so close you can see their eyeball turn and fix on you as their body tracks past .... rather magnificent ! * Australian Wedge Tailed Eagle

Because the coronavirus epidemic that originated in Wuhan continues to spread, I wish to share a simple immunity-promoting technique with members and visitors here. Coincidentally, I learned this incredibly simple and easy method from a student of Andrew Nugent Head while visiting Hubei province, the origin of the current coronavirus epidemic, in 2016. Andrew Nugent Head learned it from Dr. Xie Peiqi (解佩啓), a master of Yin style baguazhang. The Yin bagua practitioners were in close contact with Forbidden City doctors during the late Qing dynasty, and a great many wonderful medical and health promoting techniques were absorbed into their teachings. This is one of them, and it is something that apparently Dr. Xie would make some new baguazhang students do for an hour a day before training anything else. Andrew Nugent Head said he sometimes used to do it for two hours a day. The fellow who taught it to me practiced it while living in a very polluted Chinese city with bitterly cold winters. He and his wife did this method for an hour each morning and neither of them caught a single cold in two years. After learning this method 3.5 years ago I have not gotten a single cold or fallen ill in any other way. I do not think you need to do it an hour every day to get results, and in fact I almost never do it any more. After doing it for 20-40 minutes a day most days of the week for about two to three months, I could feel that my body had reaped the effects of this method, and I was able to feel that I no longer needed do it with regularity. I now only occasionally use it if I feel that I have been affected by pernicious wind-cold qi and need to, in the words of Chinese medicine, "clear the exterior." I would estimate I have done it only three of four times in the last year. Here is how to do it: 1. Stand with approximately feet shoulder width apart in a stance that you find comfortable. Relax your body. Your knees should be straight but relaxed. This is not a horse stance, going low will not help. 2. "As though" there were a ping-pong ball inside of your belly button bouncing constantly up and down at a fast pace and guiding the shaking of the rest of your body at its pace, shake your whole body. I say "as though" because this is not a visualization; the ping-pong ball image is just a suggestion to the body. Do not think of this as "filling the dantian with qi" or anything like that; do not strive to imagine a clear image of a ball. It's just a feeling. You can also think of shaking a big sack of rice to get the grains to settle. The most important thing is relaxing and letting yourself get a chance to know what feels right. 3. If you wish and your environment permits, after you have done this for 20 or more minutes, you can let out a few loud "ha" sounds emanating from your lower abdomen. Three to five is of these sufficient; do not do more than that. 4. Close practice as you please. Best to stand in stillness for some time after you stop moving, until your body feels settled and normal. Then go about your day. Important notes: -If you have time, I recommend doing this 30-40 minutes per day when you begin learning. This will give you enough time to get accustomed to the method and get the desired result. What is the desired effect? After about 20 or 30 or 40 minutes you will clearly feel your whole body has become relatively "open and unobstructed" (通). This is an unmistakable sensation. For me it feels like a shock wave that emanates from my lower abdomen region and then hits the entire surface of my body at once; making the "ha" sound with your belly after 20 minutes can help to trigger such a reaction, but the sound is not necessary. When you shake unto the point of "open and unobstructed" you will feel subtly blissful and get a sense of "that's good, I'm finished now." Important: For the purposes of strengthening the immune system against external pathogenic wind-cold qi (and "breaking" pathogenic qi if you have already succumbed to a small amount of it but are not yet sick with a cold or worse), it is crucial that the wave of "opening" reaches the exterior of the body. This will happen naturally, though, and you must not try to force or guide it. -Your shaking frequency can and will naturally adjust as you practice. That's great, let it happen. It's vigor and up-down range may also naturally change, also great. However: do not sway left and right. Do not wobble or roll your head. Your body and head should basically stay upright, and your posture should be pretty straight. There should be no twisting or spontaneous movements except for small, subtle ones. This is not zifagong and if you trigger zifagong you will get different results. -If parts of your body feel sore during the shaking, try to let them naturally "connect" to the origin of the shaking in your lower abdomen. Feel the connection and observe it. Do not force anything. -Always keep your feet entirely flat on the floor. No jumping, tiptoes, no spontaneous qigong. You need to keep rooted. -Again, try to do 30 to 40 minutes the first many times until you are totally clear about what the "open and unobstructed" feeling entails. Once you understand this feeling, you can just stop when you get that, which might only take you 15 or 20 minutes. -This method is especially good to do if you feel you were exposed to wind-cold and you have the sort of feeling that you get right before you succumb to a flu or cold. If you use this method at this moment, you have a high chance of preventing the onset of a full-blown cold. Unfortunately, if you already have a full-blown cold, I have no idea whether or not this method will help at all (again, I haven't gotten one cold since learning this). -Going overboard past the feeling of "open and unobstructed" resulted in dry stool for me. No need to do this to excess. I think I saw a video where Andrew Nugent Head said that old men in the parks in Beijing in his day would do this until they got "that feeling" and then they'd stop and as, "ah, great, 'open and unobstructed,'" and then start training other things. -Never do this method right before lying down to sleep or rest. Only do it when you will remain upright and reasonably active afterwards. This is because doing this method stirs up a lot of "gunk" in the body, which then needs to naturally mobilize to the places the body will put it to help it leave the body (remember, for example, that lymph fluid only moves if your body moves, and cartilage only gets nourished and cleaned by intercellular fluid if you move). My friend said he once ignored this warning and did this for an hour one morning before deciding to go back to bed. He got back up an hour later feeling awful. -A very influential qigong master in China in the 80s and 90s included this method in his foundation practices required for all beginners. His idea about why it is so useful is very interesting, so I'll share it here. He pointed out that if you put iron filings on a flat surface and then cause that surface to vibrate at a steady rate, the iron filings will spontaneously organize into regulated patterns. He theorized that the various qi, electrical, and magnetic fields of the human body react in a similar way to shaking/vibrating. In other words, doing this practice takes a chaotic, disturbed "pattern" of qi and then "reorganizes" it. This, he postulated, makes it much easier for the body's natural defenses to operate, and has the effect of strengthening the factors that taken together are what Chinese medicine calls "defensive qi" (衛氣/weiqi). Given that I have not succumbed to wind-cold in several years and this method protected my friends in a very polluted and densely populated city in the same way, I think there is a lot of wisdom in this statement, even if it is just a hypothesis. If anybody has any practical questions please let me know and I will try to answer. Best if you try it a few times and then ask questions if any arise. Let us avoid theoretical and speculative discussion if possible, in order to keep this thread simple and accessible for people hoping to improve their immune systems. 祝 身體健康

Eno: Section 16: The Dao of eating The Dao of eating: gorging is harmful, the form will not be fine; fasts of abstinence make the bones brittle and the blood run dry. The mean between gorging and abstinence is the harmonious perfection: the place where the essence dwells and wisdom is born. If hunger or satiety lose their proper measures, attend to this. If you have eaten too much, move about rapidly. If you are famished, make broader plans. If you are old, plan in advance. If you have eaten too much and do not move about rapidly, your qi will not flow through your limbs. If you are famished and do not make broader plans, your hunger will not be alleviated. If you are old and do not plan in advance, then when you are in straits you will be quickly exhausted. Linnell: 凡 食 之 道 Always : regarding the Dao of eating – 大 充 傷 而 形 不 臧 Over-filling causes injury, and your form will not be right; 大 攝 骨 枯 而 血 沍 Over-fasting makes your bones wither and your blood congeal. 充 攝 之 間 When you reach the space between filling and fasting, 此 謂 和 成 This is called achieving harmony – 精 之 所 舍 That which is the dwelling place of essence 而 知 之 所 生 And that which is the creation of understanding. 飢 飽 之 失 度 When hunger and satiation lose their proper value, 乃 為 之 圖 Then use this plan of action : 飽 則 疾 動 When you are satiated, then move about quickly. 飢 則 曠 思 When you are hungry, then neglect your contemplation. 老 則 長 慮 When you are old, then take charge of your concerns. 飽 不 疾 動 If you are satiated and do not move about quickly, 氣 不 通 於 四 末 Your Qi will be obstructed in your four extremities. 飢 不 曠 思 If you are hungry and do not neglect your contemplation, 飽 而 不 廢 When you eat you will get full but you will not stop. 老 不 長 慮 If you are old and do not take charge of your concerns, 困 乃 速 竭 When you are distressed, then you will be quickly exhausted. Roth: -- Section 23 -- 1. For all he Way of eating is that: 2. Overfiling yourself with food will impair your vital energy 3. And cause your body to deteriorate. 4. Overrestricting your consumption causes the bones to wither 5. And the blood to congeal. 6. The mean between overfilling and overrestricting: 7. This is called “harmonious completion.” 8. It is where the vital essence lodges 9. And knowledge is generated. 10. When hunger and fullness lose their proper balance, 11. You make a plan to correct this. 12. When full, move quickly; 13. When hungry, neglect your thoughts; 14. When old, forget worry. 15. If when full you don’t move quickly, 16. Vital energy will not circulate to your limbs. 17. If when hungry you don’t neglect your thoughts of food, 18. When you finally eat you will not stop. 19. If when old you don’t forget your worries, 20. The fount of your vital energy will rapidly drain out. Shazi Daoren: Dao of Eating -- Section 23 -- As for the Dao of eating, overeating harms the body and brings misfortune. Under eating dries up the bones, and congeals the blood. The point between overeating and under eating: This is called harmonious completion. It is the where Jing abides, and where wisdom is generated. When hunger and eating lose balance, then make a determination. When full, move away from gluttony; when hungry, expand your thoughts beyond food; when old, abandon anxiety. If you don't move away from gluttony, Qi will not circulate within your extremities. If when lusting food you don’t expand your thoughts, when you eat you will not stop. If when old you don’t abandon anxiety, this will cause your alertness to be exhausted. Yueya: -- Section 23 -- Considering the way of eating, If you over-indulge, your qi will be injured. This will cause your body to deteriorate. If you over-restrict, your bones will be weakened. This will cause your blood to congeal. The place between over-indulgence and over-restriction, We call this “harmonious completion.” Here is the lodging-place of vital essence. It is also where knowing is generated. When hunger and satiation lose their regulation, You must make a plan to rectify this. If you are overly satiated, engage in activity. If you are hungry, expand your thinking [beyond food]. If you are old, forget your worries. If you are overly satiated and do not move, The qi will not circulate through the limbs. If you are hungry and do not expand your thinking, When you finally do eat you will not stop. If when old you do not forget your worries, The well-spring of your vitality will dissipate. Reid: 297 凡食之道, Invariably, the Dao of eating 298 大充 Is that to over-fill 299 傷而形不臧。{40} Causes injury, and for the form to be misshaped. 300 大攝骨枯 Being overly conservative in one’s diet causes the bones to dry out 301 而血沍。 And the blood flow to weaken. 302 充攝之間, To be between filling and conserving 303 此謂和成。 Is called “achieving harmony.” 304 精之所舍, This is where vital essence resides, 305 而知之所生。 And knowledge flourishes. 306 飢飽之失度, When hunger and fullness lose their proper balance, 307 乃為之圖。 Enact the following plan: 308 飽則疾動, If you eat to capacity, expend effort; 309 飢則廣思, If you are hungry, broaden your thoughts (to think about something else). 310 老則長慮, If you are elderly, be even more careful in this. 311 飽不 疾動, If you eat to capacity but do not expend effort, 312 氣不通於四末, Energy-breath will not circulate within your limbs. 313 飢不廣思, If, when hungry, you do not broaden your thoughts – 314 飽而不廢。 You will satiate yourself without leaving a scrap. 315 老不長慮, If you are elderly and do not take extra care in these matters, 316 困乃遬竭。 An onset of illness will exhaust you. {40} 不臧 bu cang is often read here as “not storing,” however it commonly appears in ancient texts to mean “wrong; not good.”

Assuming the Bible to be Jewish in origin - here is the JPS translation When the Most High gave to the nations When He separated the children of men, He set the borders of the peoples According to the number of the children of Israel. 9For the portion of the LORD is His people, Jacob the lot of His inheritance. https://biblehub.com/jps/deuteronomy/32.htm So the Lord inherited only the people of Jacob and apparently jealously kept his few humans The term "Most High" derives from the Sumerian "Ilu" that means both tall and god The gods did not stop growing as they aged so the most senior god was the tallest - the most high

Ok. I'm going to talk through this and the next two stages (from the papyrus of Khonshu-mes). Sorry about the title I couldn't think of anything better. It's from a papyrus written in the 21st Dyn. in Thebes for the priest Khonshu-mes. It is one of the so-called mythological papyri which were produced in this late period which consist of almost entirely illustrations with little or no text. We are starting in the West which means the body. With death and mummification. Sorry the pic is a bit blurred but I probs with the image capture and getting it big enough. I'll go through what it shows and try to explain what it means in subsequent posts. Questions welcome (but please try to stay on topic if at all possible).

Yes, you are right. It seems to be a mistake.

sorry, I had no idea

I decided to combine my meditation and martial arts practices for efficiency so I'm now studying Jackie Chan.

For a long long time. So yeah, a little bird chirped to me there is talk about TDB having a core of an older crowd. I chirped back to that little bird, stick around, you ain't seen nothing yet. Daoist Longevity Practices is definitely a thing. I'm sure talk will get around to Li Ching-Yuen. Let's start the thread by looking at DVD That's right Dick van Dyke looks at his 100 years, and he provides so many examples, lessons, thoughts, on longevity. If we imagine someone to have a positive outlook, ability to brighten up other's day, Relaxed physicality, ( if you need to see what song/sung looks like, look no further) Staying active, still goes to gym three times a week, to avoid stiffening up. And a sense of humor and a warm caring heart. This is how one gets Longevity. Yes, he is rich and that helps I'm sure. But being rich is not what defines him.

Do you always sit In constant meditation? Only now and zen. 🧘

hence the origin of the Aussie phrase ; ''' It's all good , mate ! '' ... and if you think that is a funny look ..... check this out ;

I always appreciate your clarity and candor! 🙏🏼

The illustration to the Head of Mystery Chapter 151 of the Book of the Dead is very similar to the picture we are studying:

I disliked this video very much. For two reasons. The people listening to her laughed on cue to stories which were not understood even by her. Tofu is not good for cats - there’s no way a cat was stealing it night after night. I did enjoy your subsequent discussion even tho I disagree with most of you.

Good to see Starjumper being remembered https://www.tienshanchikung.com/about-my-master-steve-gray/ At https://www.tienshanchikung.com/ I would have expected 天 as first character, in “ 页山气功 “, anyone knows why it’s like this?

Overcome with sadness. Poor, poor kitty. But this also reminded me of something that happened to me a few years ago... I was doing taiji in the usual spot in the park one day and a hawk dropped a snake at my feet -- narrowly missing my head, it whooshed by my ear inches away. That hawk was in the habit of showing up for taiji almost every time, making a few circles over my head and then flying away. I guess that one time it decided to either deliver a gift or attempt murder --depending on whether it loved my taiji or hated it. The snake was a very large Garter. At first I thought it was dead, for a couple of minutes it didn't move -- then slowly started showing signs of life, and eventually slithered away. Sturdy creature -- no legs or arms or neck to break! The height it fell from must have been considerable (I don't know how high though since I wasn't looking up at the sky at the time) judging by the tremendous thud it landed with.

One from Donald ( he's good ! )

I actually looked up cognitive to make sure I was reading this correctly. Usually, people complain about it being too obtuse.

With regard to the head, I wrote this some eight years ago: Essentially I still agree with myself, with two caveats. 1. I refer to Anubis and the 'crown chakra' - which is the kind of crossover I don't like (even tho it is valid in some ways) 2. the 'neter' sign is not etymologically related to 'that which is wrapped' even though early version show it as a wrapped staff with one end of the cloth hanging free. Apparently this si a false connection linguistically even though I would still maintain there is a meaning link.

So ... these important organs ... essential for organic function (life) are protected by four gods - the Sons of Horus. Then each of the sons of Horus are protected by a goddess. We have met two of these goddesses already - Isis and Nephthys. We know that Isis represents an 'up' phase of a cycle ... up into the light .. and that Nephthys represents a down phase ... into the dark. So we have organs and rhythmic up/down movement ... which supports the organs. In the case of the lungs its obvious that the breath is involved, Isis the in-breath and Nephthys the out. The gods of the stomach and intestines are protected by Neith (the huntress goddess of the East) and by Serqet the scorpion goddess (the West). What is the rhythm of the digestive system? Peristalsis. A process of contraction and expansion which moves food through the gut and also clears the intestines even when not eating. It is a slow but permanent rhythm operating even when we haven't eaten and in sleep. Neith is contraction and Serqet expansion. So we have two systems of rhythmic activity, one in the thorax and one in the abdomen. Both of which feed the heart (which has its own rhythm - the pulse). We should also mention that the cerebro-spinal fluid has its own rhythm - which the Egyptians had observed when performing cranial surgery. 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r-11cv4x{0%{transform:rotate(0deg);}100%{transform:rotate(360deg);}} @-webkit-keyframes r-imtty0{0%{opacity:0;}100%{opacity:1;}} @keyframes r-11cv4x{0%{transform:rotate(0deg);}100%{transform:rotate(360deg);}} @keyframes r-imtty0{0%{opacity:0;}100%{opacity:1;}} .r-2yovvi{position:absolute;visibility:hidden;top:0;width:50px;pointer-events:none} .r-2yovvi.loaded{visibility:visible;top:50vh;width:50px} What is Peristalsis?Peristalsis is the coordinated, wave-like muscle contraction that moves food, liquids, and waste through the hollow organs of the digestive tract (and some other tubular structures in the body). It’s essentially the automatic “conveyor belt” of your gut.How It WorksThe walls of organs like the esophagus, stomach, small intestine, and large intestine have two main layers of smooth muscle: Circular muscle (wraps around the tube) Longitudinal muscle (runs along the length of the tube) Peristalsis happens in this sequence: A bolus (ball) of food or liquid triggers stretch receptors in the wall. Circular muscles contract behind the bolus → squeezes it forward. Longitudinal muscles contract ahead of the bolus → shortens and widens that segment, creating space. Then the circular muscles relax behind and contract ahead, pushing the bolus further. This wave of contraction/relaxation travels down the organ, propelling contents along. It’s completely involuntary and controlled by the enteric nervous system (the “second brain” in your gut) with help from the autonomic nervous system.Where It Happens in the Body Esophagus: Moves swallowed food from throat to stomach in ~8–10 seconds (even if you’re upside down!). Stomach: Mixes food with acid and slowly pushes chyme into the small intestine. Small intestine: Primary site—slow peristalsis (about 1 cm/sec) mixes and propels digested food over 3–5 hours. Large intestine (colon): Much slower waves (a few times per day) called mass movements push feces toward the rectum. Other places: Ureters (urine from kidneys to bladder), bile ducts, and even blood vessels use similar peristaltic-like movements. Fun/Interesting Facts Gravity-independent: That’s why astronauts can still swallow in space. Swallowing trigger: Once you swallow, peristalsis takes over—even if you stand on your head, the food will reach your stomach. Disorders: Achalasia (esophagus doesn’t relax), Hirschsprung’s disease (missing nerves in colon), or intestinal pseudo-obstruction can severely impair peristalsis. You can sometimes hear it: Those stomach “growling” noises (borborygmi) are often peristaltic waves moving gas and fluid. In short, peristalsis is one of the body’s most elegant automatic processes—quietly keeping everything moving 24/7 without you ever having to think about it.

DDJ ch. 25 says we do not know the name: 吾不知其名 強字之曰"道" I don't know its name. I'm reluctant to call it "Tao". 未智（知）其名， 字之曰道。 Not yet knowing its name, We refer to it as the Dao.

I think I found it ? https://en.wikipedia.org/wiki/Ebers_Papyrus

The Egyptian knowledge of physiology was good - although not developed in the way modern science has. They held that the lungs draw in the 'breath of life' (ankh) into the body and feed it to the heart. This is more or less true - as the lungs oxygenate the blood which feeds to the heart to be pumped round the body. The heart was thought of as the central organ which was connected to all other parts of the body by channels called 'metu' which were not arteries, nerves and so on - and have been compared to the nadis of yoga. These channels stimulate activity in the body, such as circulation. They are sometimes given as 22 channels tho' sometimes 46. If the channels were blocked or contained pollutants this was said to cause disease. The liver was said to generate blood. This is not quite true as red blood cells come from the bone marrow - however the liver does produce the nutrients, sugars, amino acids and so on for the blood and regulates the content of the blood, so in a sense it is close to the truth. The stomach was called the 'r-ib' which may be translated as mouth-heart. They recognised its function in taking in food. The intestines were known to absorb food and produce chyle (a white milky lymph fluid) which feeds the heart. This may be part of the reason that the organs stomach and intestines are associated with the white crown. While the liver and lungs with the red (blood).

So now the beginning of the complicated part: The organs placed in the Canopic Jars were the lungs, liver, stomach and intestines. It is not that the Egyptians didn't know about other organs but these were chosen deliberately. Their relative positions in the body are shown as follows: The organs were paired as follows: lungs and liver stomach and intestines Collectively the first two were under the protection of Hapi and Imsety (two of the sons of Horus); and the second two under Duamutef and Quebhsenuef. As pairs these were sometimes known as the Souls of Pe and the Souls of Nekhen. Where Pe and Nekhen are the ancient capitals of Lower and Upper Egypt. Pe (as part of the double town Pe and Dep had the tutelary deity Wadjet ( the cobra goddess ) and in Nekhen - Nekhabet the vulture goddess. They are also related to the two crowns, Red of the North and White for the South. Symbolically the upper part of the body is North and the lower part is South. So liver and lungs related to red and stomach and intestines to white. The task is to unite the two kingdoms north and south into one. So the task in terms of the body is to unite the upper and lower parts into one. NB. there is also the head which we will leave till later.

"so much that they refer to fellow humans as something 'other'"--Nungali. Join with me then, Nungali, in applauding Stirling for writing the entire paragraph quoted above without a single use of the pronoun, "you". Everyone here knows that we're only talking to ourselves, right? Nobody else here, except the cat: But seriously, I like it when we address ourselves. "... arrived at by allowing the mind to come to a stop"--yes, but once a person is altogether "here", practice occurs and "the fundamental point" is actualized, right? When you find your place where you are, practice occurs, actualizing the fundamental point. (“Genjo Koan [Actualizing the Fundamental Point]”, tr. Kazuaki Tanahashi, included in his “Enlightenment Unfolds”) Dogen continued: When you find your way at this moment, practice occurs, actualizing the fundamental point… (ibid) (Dogen was convinced he was talking to someone else--so sad.) I would say the activity of the body can be entirely “reflex movement” occasioned by the placement of attention. To remain awake as the location of attention shifts and activity of the body takes place is “just to sit”. The freedom of “your way at this moment” is touched on in daily living through “your place where you are”. That’s my take. Find the place, remain awake and find the way at this moment--practice occurs and the singular point of consciousness is actualized.

I believe the lion is a reference to the two Rekhty - Shu and Tefnut who form the horizon (sometimes).

To the left of the Imy-wt symbol is the mummy on a bier or lion bed being attended to by Anubis. At the head of the bed is Nephthys and at the foot Isis. They are both touching a 'shen' symbol. Below the bed are four canopic jars and then to the left of this are the four sons of Horus which protect those jars. Isis and Nephthys are here representing something specific which can be shown by a quote from the Pyramid Texts: “Isis ascends with the day / is in the light, Nephthys descends with the night / is in the darkness.” So they represent two phases of a circulation. Up into the light (Isis) and down into the dark (Nephthys). The shen symbol confirms this as its meaning is 'to encircle' and has the extended meaning of 'all that is encircled by the sun' i.e. everything and forever i.e. eternity. It was this symbol which was slightly amended to form the cartouche which framed the king's names - and indicated the king was an eternal (non ordinary) being.

Yes a fetish as in a cult object of Anubis. In the funerary cult they used deities and symbols in a special way - all relating to the immortality project (you might call it) (as we mentioned in the Stele thread.). So here I believe it has a specific meaning - while elsewhere it might be used as a general cult object relating to Anubis and so on. When we get to the goddesses Isis and Nephthys you might see this clearly - that while say Isis has a whole form of worship of her own and all sorts of attributes etc. here she is used specifically for a 'technical' reason as part of the funerary process of transformation into an akh and/or 'living after death'.

I have seen them occasionally and wondered what they were ? I assumed a totem or ' standard ' of a Nome or God .

Yes it is called Imy-wt which can be translated as 'he who is in his wrappings' or 'one who is in his skin' - although the literal translation which I prefer is just 'in the skin' (imy means 'in, between' and wt means skin or wrappings.) It is also a title of Anubis and a symbol for mummification. It is a pole from which hangs an animal skin which has been stuffed. In my view it is the most important thing in the whole scene as it depicts how we are to view the body.