Reply To: Integral Studies Program on the Clergy of Ancient Kamit- Asar Khepera- Kemetic Psychology -Researches

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Asar Maat E

Reply to Sehu Khepera Ankh post #20467 on Restau and the Portal of Mind – A Brief
Udja –
Dua Sehu Khepera Ankh for submitting the brief entitled “Restaou and the Portal of Mind” for review to the Hemu Integral Studies group. Below is a review of the brief with a list of points for reflection or revision in future iterations.

The brief is a response to a question asked by a student in the Sunnu Training course at the Temple of Net. The document provides an examination of text referencing the Restaou including the Prt m Heru Chapter 17 Plate VIII, Chapter 4 or the Papyrus of Sage Ani. The reviewer appreciates the author’s direct transliteration and translation gloss explaining the hieroglyphs throughout the document. The reviewer is not providing commentary on the accuracy of the transliteration.

1. Page 1 Second paragraph. In the brief you begin with an explanation of the Restaou region of the mind in the southern region of the Duat aka the Neatherworld. The author references that the Duat is characterized by placity of consciousness. The author introduces the Anrutef region of the Duat as a mode of consciousness that is “void of generative cognitive activity, thought forms or phenomenal attributal forms.” The description of the Anrutef is descriptive, However, the reviewer would like to know if the author equates the Anrutef state with the Theta state of brain wave activity? If so, consider referencing such a comparison as a way to assist the reader in having a practical reference.

2. Page 2 Fourth, Fifth & paragraph. The author provides an association between the sleep and meditative states of consciousness with the intent to help the reader understand how to address problems of sleep as that is an area of domain pertinent to Sunnu practitioners. This is a very important. It would be helpful if the author made more of a clear distinction between the the stages of sleep verses the stages of meditation. The reviewer has noted the author present this in separate documents.

3. Page 2 Fifth paragraph. At the end of the paragraph the author indicates clinicians can use breathing exercises, chants or other foundational yogic disciplines to assist in a participant “in clearing the Restaou by settling the subconscious mind.” The author may want to consider adding the parallel of the brain waves corresponding to these states to help the reader have an additional point of reference for understanding what these tools are inducing. Here agin in paragraph seven adding information about brain wave states may be useful.

4. Page 3 Eleventh paragraph. The author states “In normal human existence, the personality ….” Is it possible for the author to use an additionally descriptive sense to explain he is referring to people with amystical consciousness? Also, as a reflection, the reviewer noted that the comparison between the physical plan and deeper consciousness relates to ego consciousness vs. spiritual consciousness. Perhaps that language might be integrated to help make the concepts clear to the reader.

5. Page 4 Twelfth paragraph. Reference to Djehuty (myth of Het Heru and Djehuty) is made. It might assist the reader to have a little more explanation of the metaphoric meaning of Djehuty.

6. Page 4 Fourteenth paragraph. In the paragraph the author indicates that “the union with the Duat is actually to make union with the body of Asar.” Consider stating that Asar is the soul/essence of consciousness…union with the soul…to help the reader make additional reference to the concept.
Dua for providing the brief. It is a very useful resource for advanced initiates seeking to understand the Restaou.

7. One additional note. Consider revising the title to reference the sleep process, or add the original question in the first paragraph to provide more clarity about the intent of the brief.

Asar Maat