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Lesson 2 Temple of Asar Book Reading Assignment Chapter 2 through chapter 5 pp. 27-90

“The story of the Asarian Trinity of Asar-Aset and Heru and the Egyptian Ennead holds hidden teachings which when understood and properly practiced may lead to enlightenment” (The Temple of Asar, chapter2)

The passage above speaks to importance and significance of the Asarian deity and related Resurrection myth. Not only does this myth embody the foundation of the Egyptian religion, Shetaut Neter but sets the foundation for subsequent religions particularly Christianity. As the passage points out, “when this myth is understood and properly practiced, may lead to enlightenment”, this being the ultimate goal and purpose of religion. The more religion has moved away from its ancient Kemetic origins is the more we have lost sight of this goal this being attributed to the fact that most modern religions while being grounded in myth and ritual are missing the mystical component which is what was most pronounced and emphasized within the Kemetic culture. This mystical component shapes how we approach and relate to religious teachings and practices doing so in a manner whereby they become instruments of our psycho-spiritual transformation and self-realization. In this psycho-mythical process, the study of the myth and practice of the rituals associated with it, transforms us in ways that allows us to transcend the physical planes of existence and experience the innermost depth of our spiritual nature. This only occurs however, one is able to go beyond the surface meaning penetrate the mystical meanings embodied in the myth. To do so however requires us to embark upon an initiatory process so that we attain a sufficient level of purification to be able to assimilate the teachings so that it has the desired effect.
Having recently taken a pilgrimage to Kemet where I had the opportunity to see the temple of Asar in Abdu, Aset in Pilak and Heru in Edfu, I now see how significant this was in relation to my initiation into Shetaut Neter. Even though this was a profound experience, I realize that because of my limited understanding and stage of my own psych spiritual development that I may not have been fully able to appreciate what the experience had to offer. I must say however, that Seba Dja’ guidance while going throuth the temples and Seba Maa’s Special lecture was truly “golden” in broadening my understanding of the purpose of the temples and the principles by which they operate thus expanding my level of understanding and appreciation of what I previously experienced.

The myth of Asar, Aset and Heru allows us to understand who we are, our purpose for being here and the ways in which we may go about realizing and fulfilling this purpose. In one sense, the myth makes us realize that we are tripartite beings being comprised of a mind, body and spirit. Also, in terms of our human nature we are also three dimensional: animal, human and divine. Like Asar, we are incarnate souls who have taken on a human form. As seen in the myth, we have lost our awareness and knowledge of our divine origins having been blinded by worldly desires (Nebethet) and beset by ignorance—egoistic qualities that binds us to the physical realm while disconnecting us from the spiritual dimensions of existence. In this sense, the myth of Asar is a story about the alienation (soul wounding) that is endemic to the human experience and which manifest on a psychological level states of disunity, conflict disharmony all of which are responsible for our experience of misery, suffering and lack of fulfillment. We are prisoners of our own Setian nature which deludes us in perceiving ourselves as physical beings who exist separate and apart from each other and creation. Because of our dualistic consciousness we are unable to see the totality and interconnectedness of all things and our place in the cosmic, transcendental reality. Like Asar whose soul was dismembered resulting in him losing his throne and the authority related to it, we too no longer possess the divine authority for self-governance. Because of no longer being able to master the forces within our own nature we therefore can no longer master and determine our own destiny.

With the assistance of Aset, Asar’s resurrection informs us of the process we too must undergo in order to experience an awakening or restoration of our soul/Asarian consciousness. Based on the myth, we see that this is an alchemical process of human transformation made possible by the transmutation of elements that comprise our nature. Foremost here is the fiery wisdom of Aset that burns away the delusion and veil of ignorance that prevents us from perceiving our true divine nature. Also required is the air (life-force energy that enlivens us and provides us with the vitality that allows attain the state of verticality needed for us to experience transcendence or enlightenment.

The resurrection of Asar in the form of Heru (spiritual aspiration) occurred through the fusion of matter (Aset ) and spirit (Asar). And so we need to experience a rebirth by experiencing an intuitive realization of our divine selves. This is made possible by the study of the wisdom teachings and by making these practices operative in our personal lives. This is also made possible by developing those qualities that Aset represents which are compassion, nurturing and an unrelenting commitment and caring for restoring the soul dimensions of self. As seen in the myth, the life of Heru serves as a model for our own spiritual reawakening as an initiatory process that is characterized by many challenges and inner psychic conflict and struggles mainly between Asar, our spiritual nature and Set, our instinctual ego based nature, both being equally potent energies, each trying to dominate the other resulting in a state of perpetual inner psychic conflict and turmoil.

When Heru became a young man, he was encouraged by Asar to take up arms (vitality, wisdom, courage, strength of will) and establish truth, righteousness and justice in the world. And so these are the qualities we must also engender within ourselves so that we too may establish righteousness, truth and justice within ourselves and within the world thus re-establishing our Royal identity and divine authority. Success in this struggle required much vigilance since there may be times when we slip and regress into an ego-centered consciousness as seen when Heru in an enraged state, cut of the head of Aset (lost his own sense of intuitive wisdom) which he then later regretted. In such instances, we need to lift ourselves up, having compassion and forgiveness for what we have done, and resume our journey. In addition to vigilance, we need to be wise and realize the cunning and insidious nature of our ego (Setian) based personality. We saw an instance of this when Set pretended to befriend Asar and invited him to his home with the intention of seducing him. Similarly, we need to be wise and be on guard so that we are not seduced by worldly desires which may come in different forms i.e., food, sex, TV—-anything that induces states of entropy and produces negative psychological states (Ariu) within our personality. Like Heru, we need to regulate and control the energies associated with our earthly desires and sublimate them to facilitate our journey of transcendence

At one point in the myth, Set found Heru and gouged out his eyes. Similarly, we too will find that there may be times when we also become blinded to the truth and thus unable to act virtuously in a manner that affirms our divine identity. During such time we must re-center ourselves finding that place of stillness and peace which will then allow us to make operative our intuitive wisdom faculties that allows us to penetrate the veil of illusion that blinds us and experience an intuitive realization of our true essence. This speaks to the Hetheru dimensions of our personality, the part that embodies the fire spitting, destructive power of light which dispels darkness, blindness and ignorance.

As seen in the myth, Heru became a fierce warrior (Herukhuti) and when the conflict resumed both he and set went before the court of the Ennead (Company of Gods/Goddesses) who ruled over creation. Set attempted to destroy Heru with the help of the ennead by tricking them into believing that Heru was not worthy of the throne. Asar sent a letter to the Ennead pleading with them to do what was right. All but two of them agreed with Set arguing that Heru was too young for the throne. Asar sent another letter warning them that they too would face judgement based on their actions. This aspect of the myth makes us know that everyone (powerful and powerless, kings and beggars, rich and poor) will be judged for their actions and the lives they have lived. Following the receipt of Asars letter, Heru was crowned King of Egypt. Set accepted defeat and accepted the decision and made peace with Heru.

Not only does this teaching remind us that divine judgement is impartial and inclusive of all that exist in time and space but also that this judgement is directed at the soul where truth and justice reigns supreme. The myth of Asar informs us that while existing in physical form there is a deeper essence that defines us and which sustains our existence. The myth also makes us understand that the alienation we experience in being separated and disconnected from our spiritual nature is the ultimate cause of our suffering and that the healing and restoration of our souls is possible through our own efforts. Redemption is an act of love and will.

The following sections discusses the Egyptian temples in terms of what they are, their function and how they operate. In these subsequent, sections I will be highlighting particular passages taken from the text and commenting on them with regard to what I found to be particularly interesting especially as it concerns my own spiritual development. I found this section particularly interesting considering that I had the opportunity to visit Egypt recently with Seba Dja which was an incredible pilgrimage. Some of what I will be presenting will be supplemented by the Special lecture done by Seba Dja on the temple of Asar.

Type of Temples: 1) Mortuary temples Related to Specific royal persons (Pharah) such as ascended Gods and Goddesses (example: Temple of Seti 1 on the West bank of the Nile in Luxor) 2) Mystery temples directly related to specific original divinity, and its related divinities (company of Gods and Goddesses). Focus on the philosophical teachings related to the particular divinity (example: Temple of Seti 1 in Abdu, the City of Asar). On my trip I was able to visit both type of temples such as the mortuary temple related to the pharaoh Rameses and mystery temples related to the divinity Asar
Purpose of the temples

Egyptian Temples serve to facilitate the spiritual transformation of the initiate—to discover one’s higher self. These temples represent microcosms of the human personality and as such correspond to and connect with the physical, mental and spiritual dimensions of the personality. The more one knows about these various aspects of the temple i.e., the structure, iconography, philosophy being communicated, the more one is able to connect with the temple and be transformed by it. A prerequisite for such transformation to occur is that one is purified physically, mentally and spiritually. During my visit, I did not know much about the temples except that they constituted a sacred experience. My thinking at the time was that even though I did not have a working understanding of the temples the experience would have been implanted on my unconscious and would eventual unfold. I understood that this experience was a transformative one even though the transformation may not have been immediately self-evident. I knew that my Ariu brought me here and that even though I may have felt, to some extent, like a tourist I felt there were mystical-alchemical processes occurring in my personality which I may not have been aware of.

Dimensions of the temple/personality
There are three aspects of the temple that corresponds to the three aspects of the human personality. The first aspect is the physical which relates to both the physical aspects of the temple as well as the human personality. This corresponds to the first stage of initiation in which one becomes a royal person as represented by the Pharaoh ascending to the status of God or Goddess. This is also stage of purification and gaining knowledge of the teachings. In terms of the temple structure, there is a tapering or narrowing focused format where attention becomes more focused as one moves further into the temple. As one proceeds, one’s physical world becomes smaller and the inner world expands.

The second section of the temple corresponds to the mental dimension (intellect and emotions) of the personality—here there is a discovery and worshiping of the divine aspects of self; the human aspect is de-emphasized and spiritual aspect is emphasized whereby one acquires spiritual aspiration.
The third section of the temple constitutes the Inner Shrine corresponding to the Identity dimension of the personality. Here there is a shift in identity from perceiving oneself as a human (mind/body) to a transcendental (spiritual) being. Here in the In the Holy of Holies one finds a representation of the divinity associated with that particular temple. It is here that one is able to experientially become one with the divinity

Physical Dimension
The Outside world (common person): is depicted as a causeway or channel in which a procession leads to the temple—during this stage the person becomes aware of their worldly orientation and the need to embrace a redemptive path. Also, this is where purification occurs (relates to the ego personality)

Physical dimension (1st stage of initiation: becoming a Royal Person—Pharaohs is the focus of the temple; here the royal person ascend to the status of God or Goddess. This is represented by the physical dimensions of human existence i.e., the royal person presented as an enlightened personality. This is a stage of purification and gaining knowledge of teachings. The physical structure of the temple takes the form of a tapering, narrowing focused format where attention becomes more focused as one moves further into the temple. As one proceeds, one’s physical world becomes smaller. In the Holy of Holies one finds a representation of the divinity associated with that particular temple. It is here that one is able to experientially become one with the divinity.

The pylons symbolize the trinity of consciousness—Aset, Asar, Nebthet which means duality (2 Goddesses) and non-duality (the God). Together they provide a trinity of spiritual awareness, the single soul and the two aspects that allow awareness of worldly existence (Nebethet) and higher consciousness (Aset).

The physical sections of the temple also corresponds to different levels of initiation. In the Peristyle court represented the stage in which one was considered 1) Mortals who were aspirants being instructed on a probationary status but who had not experienced inner vision. The Hypostyle court was the stage of 2) Intelligences who were students who had attained inner vision and had received a glimpse of cosmic consciousness. Lastly, the Inner shrine (Holy of holies) represented the stage at which was considered 3) The creators of beings of light wo were students who had become united with the light (God).

During my visit, Seba Dja explained the significance of the various sections of the temple. I remember passing the wells and remembering how they were for the purification. I also remember the causeway in which procession leads into the temple. One could clearly feel that the journey involves leaving the outer world of the profane and entering a world that was sacred, a movement that constituted a psycho-spiritual journey into the self. In relation to the stages of initiation I would place myself between stages one and two. I feel that I am still undergoing the purification process but fully committed to this path. Also, I feel that I may have experienced glimpses of cosmic consciousness the experiences of which further entrenched my unwavering commitment to pursue the journey towards enlightenment.

2) Section of the Temple: Mental dimension (intellect and emotions)—here there is a discovery and worshiping of the divine aspects of self; human aspect is de-emphasized and spiritual aspect is emphasized one acquires spiritual aspiration
3) Section of the temple: Inner Shrine: Identity dimension where there is a shift in identity from perceiving oneself as a human (mind/body) to a transcendental (spiritual) being.

Components of the temple
Another way of understanding the mechanics of the temple and how the various components that constitute the temple facilitates the process of spiritual transformation is using the metaphor of the temple as a computer and the initiate being able to connect with these various components in a manner that promotes their spiritual transformation. In this regard the components of the temple include the following: a) The Hardware which is the physical aspects of the temple such as the architecture, physical structures, spaces, pathways etc., b) the Software which refers to the iconography and text—the images and scriptural writings in which the philosophy is communicated and the c) Wetware which relates to the person who does not know their identity; who have a false conception of self. When one is able to connect with and plug into the hardware and software of the temple one is then able to gain insight into the wisdom of the mysteries i.e., the mysteries of the true nature of the royal person. Such insight leads to a transformation of self from being a) a royal person to b) a God/Goddess to c) a transcendental being.

The component of the temple that relates to the mythical aspect is the software. Here the myths are presented in the form of iconography and text. An example is the theme of pouring libations to the royal personality which may be found at the temple of Asar in Abdu. At this temple there is an outer court with two main columns where we see the Royal personality and a second person conducting libations (The person on the throne is Asar/Rameses/”I”—this is the living Heru (reborn divinity). The text reads “This act of pouring libation waters on the feet of the statue of Asar by this royal person who goes by the name ‘One who is established in righteousness of the creator of spirit by the effect of causing purification. This purification is to be performed four times” (all encompassing, total purification). Libations represents the act of pouring ones thoughts and feelings for the divinity—giving one’s self to the divinity—-This purifies the experience of oneness with the divinity. The divine reciprocates by opening up themselves for the initiate to connect with them and share in their divine grace and power.

Having a contextual understanding of the text allows one to insert oneself within the myth and experience the psycho-spiritual transformation that it was designed to provide.
Another example of the psycho-mythical qualities associated with the software of the temples is the theme of the erect penis found that Karnak temple in Luxor. Here we find a scene with”The royal person focusing on the phallic generative power of Amun Ra, offering incense with his right hand. The right hand is electric and thus emits. With incense in right hand he blows incense towards the divine; the fragrance of the devotional flows towards divinity thus enlivening it within the conscious awareness of the personality (incense allows one to commune with the divine represents fragrance of the personality—warm, loving etc).

The royal person focuses on the feet of Amun-Ra, touching them with his left hand.—the left hand is magnetic and receives grace from the divine—touching the feet is touching the source of generative power. Simple cloth headdress, kneeling posture, touching the feet with left hand represents an act of adoration, humility
Also in the scene the initiate is seen offering incense to Amun with a focus (gaze) on the penis symbolizes the generative power of the male—Amun-Ra. The scene Represents generative power of Amun Ra and by identifying with this theme one is then able to share in the power of Amun. Thus, by having an understanding of the esoteric meaning of the myth that is embodied in the software of the temples, one is then able to experience the intended transformative effects of the temple machinery.
I think that the computer serves as an effective metaphor for helping us to understand the various components of the temple and how they function in facilitating the process of personal transformation. I would like then, to share a recent experience that further highlights how the computer may be used as a metaphorical device for understanding the manifest and unmanifest dimensions of the human personality. This experience occurred few nights ago when my computer broke down and I had a friend come over to examine it. In preparing for his visit, I cleaned up a bit including brushing whatever dust that was on the external covering of the computer. In the process of examining the computer he removed the case to remove and dust that was on the inside. In doing so I was astounded at the amount of dust that had accumulated inside and which was responsible for making the computer inoperative and as it turned out unfixable. Luckily that part that stored the memory was still intact and so to restore the function of the computer I would have to transfer the memory (software) to a new casing (hardware). In relating this to the psycho-spiritual dimensions of the self, it occurred to me how much time and energy we invest on ensuring that our persona (mask or surface personality) and body are acceptable to the world while ignoring all the impurities and negative Ariu that has cumulated over lifetimes and has become embedded within the inner unseen dimensions of ourselves. When this occurs with a computer it becomes inoperative and eventually crashes. Similarly, when this occurs with humans we contract diseases, both mental and physical, eventually ending in death. Like the computer whose memory may then be transferred into another case, similarly, our soul and the Ariu it embodies, may be transferred (incarnated) into another body. This experienced affirmed to me the saying “cleanliness is next to Godliness.” What needs to be clean however is not just our external appearance but our hearts and souls.

Initiatic Program of the temple
The Initiatic Program of the temple involves traversing a series of initiatic stops where particular teachings were disseminated for the purpose of promoting one’s spiritual evolution. The initiatic narrative is an account relating to the journey from the state of ordinary human conscious awareness through a path leading to the discovery of higher consciousness. The process is inspired by identifying with the characters of the temple sanctioned by the successful completion of their journey and vested with the growing power accumulated from each successful engagement at each initiatic stop. The initiatic narrative describe thes purpose and stages common to the mystery schools. It covers some fundamental spiritual changes that the human personality goes through in order to transform from strictly human and ignorant of the expanded nature of spirit being to a full human with spirit consciousness.

The initiatic process is a sequence of succeeding initiations into greater mysteries of self-knowledge. It begins with an ordinary ignorant human being who gains initiation at the beginning level, progressing through higher levels and ending with an enlightened human being, a royal personality possessing dual consciousness with one with one being aware of time and space and the mundane relative reality of physical life and the other one being aware of the higher nature of the self and abiding in higher consciousness, called Zokar/Sokar and at the same time mastering of the temporal existence.

Stages of Initiation
1)Starting as an unenlightened human being but discovering the futility and frustrating aspects of life
2) A turn towards an inquiry into the nature of life and search for meaning
3) Egyptian myths serve as guides in understanding the mysteries of life, the purpose of human existence, and the existence of the transcendental divine entity called God/Goddess
4) The desire awakens to learn more about, discover and finally merge with the divine. This is essentially a desire to discover abiding happiness and peace
5)One then engages in a process of purifying the personality through ethical living
6)The ancient Egyptian temple and related physical and iconographical artifacts serve as instruments for focusing the spiritual practice on that divine goal
7)Rituals with those divine artifacts further intensify the feeling and understanding about the deeper mysteries behind the myths and the self and the nature of the divine
8) Worshipping and offering objects and finally the very personality of the divine
9) Renewal of the physical nature (physical purification) in light of the wisdom of the Gods and Goddesses and a move away from emphasis, reliance, and faith on physical human birth and its mundane and limited fleeting and mortal aspects
10) Realignment to be in harmony with divine cosmic forces and principles (finding balance with nature)
11) Mastery of the lower self; control of the physical personality
12) Rediscovery of the source—self communing with higher self—direct experience of the divine
13)The death of the lower self—idea of adoption of a higher vision of existence
14) Restoration and resurrection of the higher self
15)The establishment in that divine essence through ritual devotional work that resets the personality and attunes it to the source of spirit being
16)Giving birth to that spirit being from the depths of the unconscious into the awareness of conscious mind and thereby attaining unitary awareness of the lower human existence and higher human existence at the same time (Nehast)

Summary of the initiation Process
Upon entering the outer temple gate one encounters wells in an open court. This implies going through purification by water. In the next open court where one is exposed to the sun there is purification by fire (sun) of the intellect. Then there is purification by Maat—righteousness and truth. One then goes to the hypostyle area to see how the physical body is mystically recreated. Next that child’s body is nurtured into adulthood so as to become a visible royal personality who is capable of meeting Asar, the higher self and universal soul. “Royal personality refers to any person who goes through the path of spiritual initiation. Next there is guidance to work out the mastery of the lower forces of life; this is mastery of the body and physicality. The next step is setting the personality back to state of spiritual connectedness, followed by tantric regeneration of the capacity to give birth to the higher self. Next is resetting the personality to 7 cosmic principles, returning the personality back to the higher self-state of being. The process continues where the initiate can have a divine birth of the capacity to discover the higher self. Finally, one develops into a “shining spirit being” or “Akh”.

I appreciate being able to have a template of the stages of the imitation process as it relates to the temple. Such a model allows one to get a sense of where one is in the process and what is ahead on the journey.
Another aspect of the temple related to the stages of initiation are the various initiatic stops. This concept allows one to better understand the progression of the journey as one moves through the temple and how one’s movement corresponds to the level of spiritual growth.

The following provides a summary of initiatic stop #1. Here one stand outside of an in front of the temple. One looks forward (west) and see the temple façade in a distance. Looking back (east) one would see the town with people with worldly concerns. Turning towards the temple represents turning towards the divine and away from worldly desires. Turning towards the temple is seeking to discover the meaning of one’s existence realizing that there is a deeper and higher source of meaning that human beings can aspire compared the life one is living at present. Looking away from the temple is affirming worldliness and worldly pursuits that do not abidingly satisfy the heart and inevitably come to a physical end at the time of death but still, nevertheless, lingers after death in the form of unresolved issues, unresolved feelings, and unresolved desires that impel the soul to further incarnations in the future. That kind of life leads to unhappiness and frustration during life and reincarnations after death. The temple offers an opportunity to answer the questions of life and resolve the issues that have rendered the personality incomplete. Anyone who traverses this path is seen as a Royal Personality because they are going to sit on the ultimate throne and that is the throne of Asar (the Universal Soul).

To become a Royal Personality one has to demonstrate having a devotional feeling, and ethical conscience, so as to allow one to engage the process of growing at each initiatic stop of the temple in order to fully purify the personality and discover the deeper and higher nature of oneself. This is the purpose for which any qualified person can come to stand before the temple with expectation of being allowed entry and expectations of being able to access, realize and assimilate the teaching of the temple. Personalities who are ready to engage in such a royal road come to this spot asking the priests and priestesses, the spiritual masters of ancient Egypt, entry. Turning towards the temple and towards the west, standing in this spot, Initiate stop #1 before proceeding to #2, is time for offering heartfelt adoration to the priests and priestesses who commissioned and oversaw the creation of this monument

In relating this notion of initiatic stops to myself I would say that I have moved beyond initiatic stop #1. Even though I am still engaged with worldly activities I feel that I have been able to develop a certain level of disengagement in relation to worldly pursuits. More importantly, I feel that I am fully and wholeheartedly committed to my spiritual growth and to undergoing this initiation process.

Summary of Initiatic Stop #2
Initiatic Stop #2 is the second farthest open court away from the temple and does not have a roof and so is open to the air. Two main features of the open court#2 are the two wells used for physical/mental purification with water that was routed from the Nile river running underground. Purification was not only of the body but mind and feelings such as anger, hatred and envy. The wells evoke thoughts and reflections of the God Hapi, the divinity that presides over the Nile river and its life giving capacity.

The wells imply duality as they are both placed to the north and south of open court #2. Hapi, the God of the Nile is an androgynous being. He-She is composed of male and female parts combined in a human form. By virtue of this androgynous nature, containing within him/herself both male and female generative capacities, he/she is a source and bringer of life. Therefore the idea is to purify by this water, by this divinity, by that essence that is the source of life itself that allows existence in time and space.
The God Hapy has two counterpart Goddesses called Merty, that is, Mert of the North and Mert of the south both of which are spects of the Serpent Goddesses, Wadjit/Uadjit and Nekebet, commonly referred to as the Uraeus, who are also aspects of the Goddess Aset and Nebethet.

Together with Hapy, the Merty Goddesses form a trinity that serves the one directional flow of the Nile, which is a metaphor of the flow of the life force energy that sustains human life. In this way they serve to usher and help purify the life force energy

So the two wells form a symmetry between the north and south sides of the court. They indicate duality but a duality that has underlying non-duality (androgynous nature of Hapi). Non duality bestows a sense of completeness and fulfillment within the personality so there is no need to seek happiness in the world. So there is no looking back to the world outside the temple that represents dual consciousness. There is now a movement from duality to non-dual unitary consciousness

The royal personality comes to open court #2 to commune with the divine mother who is the mistress of water. This communion makes the personality renewed feeling young again. This process of purification and shifting identity from dual consciousness to nondual unitary consciousness also removes energetic blocks in the physical and subtle astral body. The energy that was previously bound up in fears, anxiety, desires, lust, envy and other gross impurities are released along with the mental thought impurities that sustain them. There is therefore a surge in life force energy and renewed vitality and health whereby one feels like a brand new person brought about by the teachings, purification and meditation practices. These are the nature of the reflections one should have at iniatic stop #2

Water is also related to sexual energies and desires. As such sexuality is a concentration on the delusion of polar opposites (duality consciousness) in which human beings come to identify their essential nature as being polarized into gender (male or female) when in reality the soul has no gender. With this understanding, bathing with water work to sublimate the sexual energies of the water element that have been differentiated into polarized genders and moves the conscious awareness towards the original undifferentiated nature of water-(water without form and movement)
This court is thus associated with mystic celibacy which is turning away from dual consciousness including relationships and sexuality and instead strives for mystic union with the divine which bestows a sense of completeness, wholeness, oneness, and fulfillment. Having promoted the purity of water, the initiate may progress to higher forms of worship and practice that require steadiness from agitation that is caused by lower mental and sexual desires as well as gross body identification issues that are exacerbated when the physical constitution contains impurities due to ignorance and egoism (Seba Maa).

I would say that initiatic stop #2 relates to where I am at on my spiritual journey in terms of the purification that I am presently undergoing. I think I have come a long way with regard to my physical purification which I think is reflected in the level of health and wellness that I feel. Apart from my diet, this sate of wellness has also been influenced, I think, by the practice of yoga. In addition, I feel that I have made some progress in terms of the purification of my thoughts and emotions which I think have been impacted greatly by the practice of meditation. While I feel there has been some increase in clarity in my thought processes but I am aware that I have some way to go in this regard. I do know that I have made much progress in my ethical conscience and feel more grounded in Maatian ethics. All this has contributed, I think, to me having greater sense of control over my emotions and not as inclined to “act out” or respond to emotional triggers as I did in the past.

Also, I have increasingly better at knowing when I am perceiving and experiencing the world in a dualistic manner and how this may be expressed in particular egocentric tendencies. Likewise, I am increasingly aware of non-dual consciousness being the goal that we should strive for and the sense of interconnectedness with the cosmic and divine dimensions of existence that accompanies such a unified consciousness. Moreover, I believe that I have become increasingly aware of the gender polarities within myself and the illusory nature of this dimension of my being. The idea of mystic celibacy is one that I have fully embraced having a greater understanding of its mystical meaning than I had before.

Intitiatic Stopovers and Corresponding Principles
• Purification by water
• Purification by fire
• Purification by Maat
• Recreation of the physical body
• Nurturing the body into the physical personality
• Mastering the lower forces of life
• Resetting the personality to the original source of spirit being
• Tantric regeneration of the capacity to give birth to the higher self
• Resetting the personality to 7 cosmic principles
• The divine birth
• Installation as divine spirit being
Again, having a template that outlines the process of initiation and the initiatic stops one will be making as one traverses the temple, serve to give direction and purpose to one’s journey. It is this sense if directedness and guidance that initially attracted me to the Neterian tradition and the path of Shetaut Neter. Based on the above stages of the initiatic stopovers, I would say that I am still in the process of working through the first set of stages that pertain to the physical-lower self. I look forward to the point at which I will be able to say that I have been able to reset the personality to the original source of spirit being.

Direction of Movement within the temple
East to west movement is a movement towards the dissolution of creation. Creation includes time and space (causal, astral, and physical planes) of existence. A deeper implication is a dissolution of the created illusory ego personality. West to east movement is movement of creation which can be: of time and space, of new life such as coming into time and space to be born as a human being. South to north movement is a movement of spiritual transformation or spiritual evolution. North to south movement towards purifying foundation, to gather support, health, and preparation for the spiritual journey ahead

I also found it good to know what the direction of one’s movement within the temple represents. This along with the stages of initiation allows one to have a greater appreciation of the temple experience