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The following Ariel Study is a book reading assignment pages 51-58; the title of the book was not given but I believe that the topic is salient and important to spiritual development of an aspirant and initiate of the spiritual teachings.
The major topic being handled with the preceptor is that of humility. The students state that the student should trust the teacher and the teacher’s capacity to lead the student through the trying times when as he said, “life humbles the aspirant.” I though this was very good of the student to comment on, instead of moving away from the teaching during trying times the idea is to move even more towards the teaching to assist in rectifying the ariu that manifest as preventative factors to positive spiritual evolution. And to do this takes a posture of surrender to the spiritual process and surrender to the wise counsel of the spiritual preceptor. So in this way the student can continue on the path in a manner that yields the results necessary to move beyond the preventative ariu and find a steadiness of mind and practice that will allow the participant in the religious process to attain higher levels of attunement and consciousness, moving beyond the subjugation to the lower psychic energy centers, in to the positive attributable factors of the higher mystic centers, the
prerequisites as it were for spiritual enlightenment, Nehast.
The student who wrote the assignment also intimates that the spiritual aspirant should try to realize that the teacher is a Divine representative of the Divine, the teachings of higher consciousness comes through the material expression of the Divine in the form of the spiritual guide. I thought this was a good point on part of the aspirant, that with humility comes a deeper appreciation of the spiritual process set up and constructed by the Neteru for the positive evolution of souls that come in to the world in a sate of kheman (darkness, ignorance). So, aspirants, if, can identify with the spiritual process can encounter the necessary procedure of life that rectifies the ego’s ascension, the perceptible locality of focus of the mind, with the personality and removes the kheman that only wisdom and devotion can illuminate. Therefore, patience and humility generates a internal movement towards that which is on high with a discovery and remembrance of the glories of the Divine inherent to the soul, the individuating principle that discovers itself as one with spirit. The Papyrus of Sage Ani, there is a depiction of the city of Djedu where Ra and Asar are looking directly at each other, as reflections of each other. Thus, humility and surrender to the wise counsel of the preceptor holds serious ramifications for the soul within.
The student also spoke on proper comportment in the presence of the spiritual preceptor. I think, from my own observation, that this is something that has been lost in the culture due to recent histories of western culture. Therefore, in working with aspirants of the “modern world” it is like retraining them to be able to identify and honor higher spiritual personalities. So, at times, students, due to their own ignorance and being mixed in the world of time and space through the various modes of ariu, can lose sight or are blinded to the higher spiritual personalities within their presence. This mixture in the world of time and space, as a result of the functioning and dynamic ariu, can so intense that students may want to interact with the spiritual leaders as they would any other mundane personality. And this is due to ignorance and being tied in to the world and specific worldly philosophies related to race, body identification, gender identification and material expression of happiness. The mis managed mind takes on and works through the prism of the ego and thus afflicted personalities, those inflicted with the egoism of mis-apprehension of the higher personalities, will impute their egoism on these higher personalities. Ins as such, what comes of it is that they try to, as a causative effect of the mind bewildered with mis apprehension of higher consciousness, to bring the spiritual personalities down to their level, to humanize the spiritual personality. This is a very great error because in such condition there develops a myopic view of the spiritual process so people tend to believe that seeing lights or hearing sounds are tantamount to spiritual enlightenment. Hence, it is a great problem.
I particularly enjoyed Sebai Maa’s response to the student especially with regards to the delineation between humility and humiliation. Some aspirants may tend to believe that to be humiliated without taking recourse to correct a situation is the same as humility. So, it was taught to the student, that in Maat philosophy there is a distinction between humiliation and humility because humiliation can in and of itself may even bolster the ego. While humility as was said, “is the effacement of the ego”, the thus realizing that one is more than this body, as Sebai Maa put it, “this watery encasement.” Based on this student’s reply to the assignment, I think this was very important for the student, that it would help him to understand what humility really means within the context of the inner mystic movement.
The student was taught the vast implication of humility that it protects from the delusion of body identification, the humanization of the soul and ascertainment of the body as an abiding reality. The student was also given the great teaching that pride, vanity and spiritual ignorance are disease of the personality brought about due to lack of humility. So humility is a rather profound concept whose implementation has profound implications for the spiritual development of a human being. It was also told to the student that a reflection on the principles of humility leads to an attainment of the highest teaching, thus the effacement of the ego removes the barriers to God Consciousness. A Kemetic term for humility is NEKHEN with the determinative of a house sparrow (Passer domesticus) with a rounded tail. Thus, the implication being to make small, diminutive, otherwise said to make the negative ego small and bring to a minuscule level, a total effacement. The term NEKHEN is etymologically, in the prefix, related to the term NEKHT, which means ‘spiritual strength’. Thus, humility is actually a psychic power, and those who master the art of humility therefore have strong fearless personalities because there is no ego getting in the way of the Divine expressing through the personality. Indeed, with humility comes strength.