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1. How should a spiritual aspirant think about the prospect of “becoming godlike” and their capacity to live a life of virtue and cultivation of spirit through scientific knowledge, practice and bodily discipline and is this possible for everyone? Why?
– It may be helpful if an aspirant thought about the likelihood of “becoming godlike” as something that surely is attainable and not something so farfetched or seen as unrealistic.
– Their capacity to live a life of virtue: as something that needs their utmost attention/focus throughout life , to see it as something to be protect, strengthened, consistent, nurtured, and of course valued as a vital aspect of their personality, as it is one of the tools (Ankh Hena Maat) to help one get to the state/stage in their life of “being godlike.”
– The cultivation of spirit through scientific knowledge, practice and bodily discipline: this ought to be viewed as the formula provided to assist one in living a life of virtue which leads to becoming godlike.
– IS this possible for everyone: yes, it is possible for everyone to do as it has been done before. What may cause it to seem differently is that not everyone, at the same point in time is aware of this possibility because they may not believe that this is even possible for themselves. Despite this, they are still spirit beings, the law related to human kind and each ones purpose still applies; furthermore only if when attain Goddess Nebthet’s Consciousness/Awareness, or allow their intellect to be purified (Invoking Djehuti’s presence within) to assist in helping them to remember their true form; an aspirant can begin the process of cultivation of spirit – came into the awareness of Asar (Soul) with the help of Aset (Intuitional Wisdom), and Heru is born (aspiration to sit on the throne of Asar, redeem him, bring awareness of the Soul back to the forefront of ones consciousness and making is stay there).
2. The Lotus is a symbol of Shetaut Neter, meaning the turning towards the light of truth, peace, and transcendental harmony.
3. What king of text is Payprus Any?
a. Papyrus of Ani falls under Mythical Philosophy and Ritual Literature. To expand, literature that was created and studied during the reign of Shetaut Neter can be divided into three categories of scripture: mythic, mystical (ex. Papyrus of Ani) and wisdom text.
4. The symbol of Neter is and Ankh? False
a. The symbol of Neter resembles an upside-down L (), while the Ankh is the symbol of eternal life.
5. What is the meaning of Neteru?
a. Neteru means “gods and goddesses” who come from Neter.
6. Teaching from any Temple leads to an understanding of the other, and these all lead back to the source.
7. There are 3 main traditions in Shetaut Neter. False
a. There are actually 6 of them.
i. Shetaut Anu – Teachings of the RA Tradition
ii. Shetaut Menefer – Teachings of the Ptah Tradition
iii. Shetaut Waset – Teachings of the Amun Tradition
iv. Shetaut Netrit – Teaching of the Goddess Tradition
v. Shetaut Asar – Teachings of Asarian Tradition
vi. Shetaut Aton – Teachings of the Aton Tradition
8. Ra emerged from the Primeaval Ocean and how human being were created from his tears.
9. The Gods and Goddess who are his thoughts, go to form the elements of nature and the cosmic forces that maintain nature.
10. In what period did the Temple of Amun become important?
a. The Temple of Amun became important in the New Kingdom Era.
11. The goddess as well as the female gender were respected and elevated as the male divinities in Kemet. – True
12. The tradition of Asar, Aset and Heru was practiced generally throughout the land of Kemet.
13. The centers of Asarian Tradition were the city of :
a. Abdu – Temple of Asar
b. Pilak – Temple of Aset
c. Edfu – Temple of Heru
14. The Aton Tradition are related to the Neter Aton.