Reply To: Integral Clergy of Ancient Egypt Studies course-Assignment-handling the heart and its related behaviors

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AvatarSehu Khepera

Hemu Assignment: Spiritual Communication:

1) The three selected precepts in transliteration with translation
a. An Khennu a-Not stirring Set I
b. An Auty a- Not harm I
c. An Taa I-Not hot I
2) I selected the three precepts in accord with the assignment, I sought to select precepts that addressed the issue directly of humane and positive communication. The idea of not stirring Set is very significant with regards to proper and dignified communication with another human being and even with animals so as to bring forth greater understanding and a more peaceful relationship and in essence community and perhaps world at some point in the future of the human species. So these precepts have wide ranging ramifications if we look at them within the context of the assignment, with regards to a holistic view of the complex nature of human interactions. How would it be if world leaders would approach geopolitical differences with the precept of not wanting to cause the stirring of Set. Similarly, we can envision better relationships for ourselves with ourselves and with family, friends, co-workers etc., if we were to situate ourselves in the principle of not stirring Set, that is to say not to titillate the ego in others, to the degree possible, which if done is an expression of egoism to do so that is to say consciously or driven by unconscious impressions to incite the ego of others, to act in ways to cause others irritability, anxiety and frustration. These negative acts can range from overt to very subtle passive aggressive behavior. In acting in accord with this idea of not wanting to stir egoism, hatred, anger, anxiety, frustration there arises a spontaneous fluidity and approach towards the precept of An Auty, not doing harm to others. So if our communications take in to account that we ourselves exert in the direction of and refrain from causing harm to others, then we would construct our verbal and written statements with care imbued with understanding, compassion and empathy. So there is a way to state or otherwise hold an obverse position without being hurtful, harmful, obstinate and prideful. The personality thus must consciously exert and practice those spiritual methods that allows a human being to move beyond the propensity to hurt and harm others. Thus, it is not solely about human relations within a marriage context, or a world context etc. but rather it is to become situated in the not harming psychological posture, augmented by the Shedy disciplines that trains compassion, patience, understanding, empathy, congeniality and surrender of ego. The idea therefore is to move beyond compatibility to development of the quality of peacefulness and attunement with the Maatian energy of the principles themselves. If we can see that doing harm to others does not bring resolution and in fact becomes the basis for further suffering and afflictions then the personality would strive and exert to not do harm, in the context of communication, to communicate in a way that fosters harmony and understanding whether there is a solution obtained or not. The third principle chosen, An Taa, Not hot I is germane to An Khenu (Not stirring Set) and An Auty (Not harm) in that for a personality to refrain from the negative acts of harming and titillating conflict the personality must be seated in a state of peacefulness and inner calm, emotional health and emotional maturity. Not hot I refers to not being hot headed and easily drawn to conflict and so the principle is a negation of aggressive behavior and egoism. Hence the idea is that there is a propensity of some, within the psychic construct of the untrained mind to be easily aroused to conflict and argumentation. This is born from egoism and a mis understanding of the true nature of the other and of the true nature of the afflicted personality. So good communication skills are genuinely good and necessary, if we add however, an internal investigation in to the nature of self then the calming of the mind ensues in such a way that there is development of mutual respect of mutual identification of Divinity. From the perspective the psycho-spiritual energy center system (Sefech Ba Ra), the third energy center, whose element from the myth of Naneferkaptah is sycamore wood, in a non-purified condition intimates a stark egoism and aggressiveness. So these systems are cleansed and transcended through certain psycho spiritual exercise, the point being that the expression of hot headedness is derived from a lower center on the psycho spiritual spectrum and thus all Hemu and aspirants, upon recognizing this would exert beyond and refrain from the negative expression of the ego. In doing so all, to the degree possible, would remain peaceful, respectful and within the bounds of good and civilized human conduct.
3) The Gottam videos presented four aspects of unrighteous acts or deleterious behavior characteristics that negatively affect human intercommunication. They are referred to as the Four Horseman of the Relationship Apocalypse. Each of the horsemen is a communication flaw that inhibits communication between partners of various types, (spousal, friendship, work, acquaintance, family, extended family, sibling etc. ) and damages relationships. Each of the horsemen has an antidote, so they are not permanent communication defects but rather elements of human behavior that can be corrected. The Four horsemen are:
a. Criticism-Attacks the character of the recipient instead of examining behavior.
b. Contempt-Expression of superiority that comes out as sarcasm, cynicism, name calling and hostile humor. It is the greatest predictor of relationship failure.
c. Defensiveness-Self protection through righteous indignation, playing the victim.
d. Stonewalling-When the listener withdraws from the conversation without resolution.
Each of the Four horsemen has an antidote. The Four horsemen and their antidotes are:
a. Criticism-Antidote is to talk about your feelings using I statements.
b. Contempt- Antidote is to treat one another with respect, and create a relationship culture of culture of appreciation.
c. Defensiveness- Antidote is to accept responsibility for one’s own part in the conflict, whatever and to what degree that might be.
d. Stonewalling-Antidote is to break for at least 20 minutes, calm and come back to the conversation.
The Four Horsemen of the relationship Apocalypse are relationship communication and behavioral problems that if go untreated by their antidotes, they cause irreparable damage to the relationship, with contempt being the most secure determiner of relationship break up. Contempt’s antidote is respect and respect goes to the hear of Maat philosophy, Maat philosophy is a philosophical exercise and explication in respect. Respect is defined as:
a. a feeling of deep admiration for someone or something elicited by their abilities, qualities, or achievements.
b. due regard for the feelings, wishes, rights, or traditions of others.
So respect covers Maat philosophy, such as not harming the environment (I have never befouled the water), not harming close relations ,(I have not judged hastily) surrender to God (I have not transgressed or angered God). As contempt is the primary focal point for determiner of relationship failure and its antidote is respect, then respect has profound implications in maintaining and persevering lasting and fruitful relationships. The three principle of Maat that was selected for this assignment addresses the Four Horsemen. An Khenu (not stirring Set) corresponds with criticism. So by practicing An Khenu on would be addressing the issue of criticism. An Auty (Not harm) corresponds with contempt and stonewalling. So by addressing the issues directly and not stonewalling ones partner and refraining from sarcasm and harmful cynicism and joking etc. one is engaging the principle of An Auty. The point here is, if one is not able to address the issues or otherwise move away from the path to resolution, one is in effect causing harm to the relationship and in this way then one is not respecting the relationship, so it is actually a subtle form of contempt. In as such actions of compassion and empathy are dynamic actions of the personality and not passive expressions such as disengaging or shutting down. An Taa (not hot) corresponds with Defensiveness. Therefore, by accepting responsibility the negative effects of passive aggressiveness and stonewalling can be rectified. In as such with a free flow communication, by seeing both sides and acknowledging ones role in the upset or disagreement then this would constitute an act of empathy, honesty and respect. Thus defensiveness can easily morph in to contempt because with lack of self-examination then the personality would have to point the finger and in ding so by pointing the finger criticism can become harsh and contempt emerges. The ability to acknowledge ones wrong doing within the fray is an expression of respect for the partner, by acknowledging ones own fault one is in a simultaneous manner acknowledging the partner’s position.
4)The principle of Udja is used as an opening to our written and spoken communications. In the Gottam theory there is the idea of the ‘gentle start up’ to communications. It means to start exchanges, especially those of a conflicting nature in a gentle and calm manner as this would set the tendency of the entire breadth of the communications and if the conversation starts to intensify then the idea is to practice the antidote to stonewalling which is to take a break for about twenty minutes to re-set the internal environment, meaning to re adjust any moods and or feelings that are emerging that are inimical to civilized human communication. So the ‘gentle start up’ is instrumental in creating a proper environment where the skills and theories are practiced in such a way as to draw out their effectiveness. So in the Kemetic/Neterian/Shetaut Neter culture we have the greeting of Udja, which is translated to mean ‘greetings’ or ‘salutations to you’ The term Udja in an alternate contextual grouping or configuration means to ‘set in a fitting order or condition’. It is also etymologically related to the term ‘Oodja’ which means vitality and is presented in the formula, Ankh, Oodja, Seneb (life vitality, health). Thus, from this perspective the Udja greeting is setting the communication in an order or condition that brings about a harmonious and vital interpersonal communication where the divergent views, mental dispositions and paradoxes are reconciled and bring to a state or condition of understanding and resolution. Udja therefore is referred to as Ari Sem, which means to ‘greet with kind words.’ The determinative in the term ari sem is a male figure in a kneeling posture with his hands upraised in the Dua (Adorations posture). So Udja, from the stand point of Hekau-spiritual words of power-brings a certain vibration to the communication. However, the body of the communication needs to comport with the assertion of the term Udja, within the context of effective communication. Thus the body of the missive must, as Sebai Maa has said, reflect Udja and reflect HTP. So we can not start with Udja, and then fall in to criticism. The idea is to form the words in such a way, by writing or talking with proper feeling and psychological intentions that by the end of the missive there can be a truth to ending the message with the term HTP. The term HTP means ‘the unification of opposites’. On the HTP slab there are elements that reflect the opposites, the polarities of the human condition and that pervades creation. Lord Khepry built creation on the magic of opposites. Thus on the HTP slab there is the beef which symbolizes maleness and the geese which symbolizes femaleness. These gender poles pervade all of nature, creation. As the Kybalion teaching states, ‘gender is in everything.’ Therefore, the end of the communication should reflect the capacity for a unification, or an understanding of the other side, to unify with understanding if not with actuality. So you can still hold divergent views, but through understanding those divergent views do not impinge on the deeper underlying reality that all is rooted in spirit and that all paradoxes are reconcilable, and thus Maat philosophy is the basis for the reconciliation of the opposites, even while holding divergent and or opposed views. There can never be full agreement, but there can be complete understanding.
Sehu Khepera Ankh