Reply To: Amenemopet Discussion and Assignments Forum

Un Shen

Part 1
What was the main issue covered in the lecture that you feel was important for you to understand and should be important for the beginning students to understand at some point – about their behavior and how it affects their spiritual development?

Human Personality and Ethical Human Interactions

Sebai Maa – Sage Amenomope (Amenhotep) Lecture 1A

The main issue in the discourse that was important for me to understand deals with having a well-organized life. To accomplish this, it is necessary to understand the Neteru (i.e., the Gods and Goddesses). The cosmic forces; i.e., Neteru, emanate from Pa Neter. In particular, the Neteru are the pieces of the Divine, which ultimately make up the whole. If the aspirant understands these pieces, they will finish the freedom struggle and have closure on the worldly aspects of existence by discovering of the whole, which transcends the totality of creation. Understanding the Neteru pieces is the study of Shetaut Neter, that is, the hidden mysteries of the Divine that manifest as cosmic forces that create, sustain and dissolve creation.

We must conclude that the mind is limited. It calls objects in the world of space and time by names; therefore, the mind fools itself into thinking it knows. However, it does not know the reality. A main aspect of existing an unaware state is referring to oneself by a particular name (e.g., Jane, John, Ramses, Isis, etc.). Names break down reality in order for the mind to grasp little pieces of information. That process is a fragmentation of reality. This is consistent with Set – in that, “Set chops things into bits.”

Ancient Egyptian word for philosophy has its root in the term Seba (i.e., star, light, illumine). The Seba/Star is a teacher that instructs Sebat (i.e., students) in the Sebayt (philosophy; wisdom teaching).

Fortunately, the Teachings of Amenemopt (Amun em Apet) provide special Sebayt scriptures on to human behavior for aspirant study, reflection and implementation. Sage Amen em Apet begins with a prologue. In verse, the sage informs that this is the wisdom philosophy that a person should have in life. Furthermore, Sage Amen em Apet elucidates that he is going to give an accurate exposition of the teachings and they are to be understood exactly in verse 2.

Ego identification obstructs awareness of one’s original nature and thus, binds one to the falseness of life due to mental vicissitudes. An avid aspirant will continue striving on the spiritual path until they get it right – and exactly understand science of the teaching.

A Seba is needed to impart and thus, help others understand the teaching. A proper student (Sebat) is needed – someone is willing and able to receive the teaching and implement it.

In Verse 7, Sage Amen em Apet instructs: “This wisdom is for the purpose of allowing a person to organize their affairs in the paths that their life will tread…”

In this verse, Sage Amen em Apet mainly tells about the organization of thoughts and feelings. For the intellect, the sage instructs us that an ethical personality extensively follows the teachings of Ma’at. This wisdom assists us to have a well-organized life, instead of an entropic (i.e., disordered) life. For the feelings, Sage Amen em Apet instructs us to cultivate ger (silence, relaxation), rather than shemm (heated, excitable, anxious, loud, etc.). Here, silence means to be introspective and to think deeply about the mysteries of life in order to discover the internal divine and nature of transcendental reality, the absolute, Neberdjer. Therefore, the impetus is to maintain awareness of the transcendental nature of existence instead of the ephemeral world and conflicted egoistic experiences. Hence, Sage Amen em Apet espouses that these teachings are for the purpose of organizing yourself so that you can have a higher experience of life and existence – while we are alive on Earth.

In Verse 8, Sage Amen em Apet exhorts: “… and for producing a person’s well-being (prosperity) while they are existing as a person on Earth (plane)”

This wisdom teaching informs us how to properly organize our life, while on Earth in order to experience well-being in the (eternal) present.

In Verse 9, Sage Amen em Apet teaches: “This wisdom teaching allows the heart to have positive forward movement (as opposed to backward, contrary movement) to enter its own sanctuary [Kara (Divine shrine/sanctuary of Divinity within)]. The heart has a sanctuary it can enter once the worldly affairs are handled with wisdom philosophy taught by the sage. Living life with wisdom leads to a life of order and collected wits that allows the mind to enter its own divine shrine. That shrine is the location of the ‘heart divinity’ – reference to (Chap 11, verse 10)”

Organizing life based on the wisdom teaching exhorted by Sage Amen em Apet (being silent, not heated; aware of Neberdjer), will allow us to enter into the sanctuary; i.e., our own heart divinity (inner divine shrine). Sage Amen em Apet instructs us that the sanctuary is a sacred place within you. A sacred place is a place of divinity that excludes iniquity, pain and sorrow. Hence, we are to become a breathing, walking, talking Temple. People should feel serene by just being in our presence. Otherwise, our mind will constantly be exposed to the world of space and time, which constantly changes and is never abiding. Let us have mercy on our mind. Most distract themselves from the pain of not having peace by “organizing” their participation within the framework of disorder – believing it natural. Only being aware ego history and desires based on past thoughts, feelings and actions (i.e., ariu) will never afford us discovery of our inner shrine.
In Verse 10, Sage Amen em Apet states: “Why, because, when that is done, it is one’s own rejection of the Divine within our heart and thus our Divine heart, that is, the Spirit essence of the Divine within us, as if turns away from (forsakes) us within our own personality.”

Verse 10 is a continuance of verse 9 from chapter 11. Sage Amen em Apet instructs that unrighteous living causes one to turning away from the Higher Self; the divinity within. A person that base their ethics on impure ego is going to be a heated person. The sage encourages us to be silent, introspective, quiet, and virtuous. In this way, we derive pleasure by living by truth, ethical wisdom and being a righteous person becoming spiritual victorious; i.e., maakheru. Nuk pu identification allows us to reorient our egoistic personality to a divine personality by acting like the gods and goddesses – and affirming they are like unto us to discover the cosmic forces within.
Men-an is opposite to what Sage Amen em Apet said about having a well-organized life. In order to soar, we must lose the weight of the Set infused ego. The teachings of Sage Amen em Apet instruct us to “Behold a part of God Itself within thee.”

In this discourse, we learn that a silent person is loving, peaceful, caring and rational. They don’t live by fear the way the ignorant masses do. Therefore, a silent person experiences inner peace, which allows them to discover their inner divine nature. This reinforces the importance of taking care of the inner self. In this way, become a source of healing for self and others. Lack of inner self care produces fetters of Set, which include stress, worry, regrets, anxiety, envy, anger, hatred, frustration, competitiveness, etc. These fetters drain us. Taking care of our soul is crucial to developing a well-organized life. We will flourish in relationships, work and accomplishments.

Excuses for not following the spiritual disciplines leads one to struggle in life. In a word, this is the problem – that is, we are unaware of our original identity (inner divine shrine). Therefore, we have no correct response to the question, “Who am I?” For instance, a person answering this question by saying, I know who I am; I am the body – I am John, Mary, Abdullah, Isis, Un Shen, etc. is deviation from truth and therefore, a well-organized life. By seeing oneself as Pa Neter, it is possible to see others Pa Neter. Hence, there will be no blockage of our love. Indeed, peace, love, purity and abiding happiness is the experience of those who are perennially aware of their internal sanctuary (Higher Self, Holy of Holies, inner divine shrine,). These enlightened beings are self-mastered and therefore, are undisturbed by people (and/or situations) because they are aware that they are interacting with the all encompassing, absolute, Nebedjer. Hence, they respond to others with compassion.

Forgetfulness of one’s original identity as Neberdjer causes one to mistakenly view oneself as a role (doctor, janitor, nurse, wife, husband, mother, father, etc.). Sage Amen em Apet informs us to be ger, silent in order to move away from space and time consciousness toward divine consciousness. Furthermore, the sage instructs us on how we are to behave with others through this awareness. Pain, suffering and misery are not natural; however, we have been duped into this belief system through systemic ignorance of self. We claim that we do not understand others; however, how many of us understand ourselves? Blaming others for how we feel drains our soul power. Take responsibility for the feelings that we create, rather than holding someone else responsible for our state of mind. Indeed, others can physically attack us, financially take advantage of us, and/or verbally abuse us. However, that is the extent of their power. No one can enter our divine shrine (or even mind). How we choose to respond to people and situations can either or deliver towards or away from victimhood. In an unaware state, blaming the world and being the victim – this is the simplest way to be unhappy and live in wretchedness. Sage Amen em Apet teaches us how to grow to be the master – even though the world may be nasty – and people may be flawed. Identification with our original self protects us from fear engendering stability and well-being. Recalling the answers to “who I am” and “what is my responsibility” is truth – and truth protects from fear. Peace, love, and bliss is our natural state of being.

In closing, let us remember the teaching: “The end of all the Neterian disciplines is to discover the meaning of “Who am I,” to unravel the mysteries of life and to fathom the depths of eternity and infinity. This is the task of all human beings and it is to be accomplished in this very lifetime.”

“This can be done by learning the ways of the Neteru, emulating them and finally becoming like them, Akhus, (enlightened beings), walking the earth as giants and accomplishing great deeds such as the creation of the universe!”

I, Nebedjer am the master who directs this body to walk, talk, eat, etc. I remember my original nature in everything that I do. I, Nebedjer exist in this awareness from now on. I, Nebedjer am I remain in this awareness irrespective of people and situations. I, Nebedjer radiate love, compassion and blessings to all – this is my natural state of being. Hetep

Part 2

Create either a True/False question or “Fill-in-the-blank” question about an important topic that was covered in the lecture based on the issue in part 1.

Question: 1 hour 39 minutes

True or False:
The true end of the Shemsu, following process allows one to discover the inner divinity and that means absolutely discovering that the external expression of life is illusory and the totality of one’s existence is eternal.

Answer: True