Reply To: Amenemopet Discussion and Assignments Forum

Bastu Akhu


Dua Asar Djehuti- Mes for your summary on the very important themes covered in Sage Amenemopet Lesson 18 and dua Bastu Heryt for expounding on these salient points as well. I appreciated the reiteration of some of the general themes covered throughout the Sage Amenemoptet series, one of which is the theme of “non-violence” that was covered in Lesson 15 Vs. 8X, where we were told about the “violence of speech”. Here in Chapter18, Sage Amenemopet again talks about speech that comes from the mouth via the tongue, the source of which is the unconscious mind/ariyu and as Asar Djehuti-Mes pointed out, it’s important for beginning and advancing students to guard their tongue (thoughts, feelings and actions) which is done through the choice to follow a path of Maat that leads to freedom and experience of Neberdjer. So, though creation is illusory and Sebai notes we do not have freedom of will, we still have a “choice” to follow Maat/truth or ignorance, however as told in this lesson either way Neberdjer is All, encompasses All, and thus Neberdjer is the one that is in control and directs All.

This is further reiterated in Vs. 14 and Vs. 15 where we are told that the Divine is one existence, infinite, and one within itself and thus “perfect”. However, human beings are the opposite, ignorance of their “Divine Self/Nature” leaves them burden with “heat” of the personality and therefore they exist through failure caused by limited illusory perceptions, thoughts, unrighteous desires etc. (egoism). This reminds me of the teachings of the Temple of Aset where Lady Aset was disgusted with human existence and did not chose it as a path to follow but instead she seeked that which was “perfect”, beyond mind and illusory sense perceptions, the Divine/perfection, unitary conscious awareness. Indeed, if this is actualized one removes the misunderstanding of creation and thus can exists as a true manifestation of the Divine, vs. an animule, being caught up in the delusions of duality/ dullness of mind.

This leads to another very important point of this lesson, forsaking the Divine covered in Chapter 11 vs. 10
“Iu ab (Net) f seha im chat f”
And Chapter 16 Vs. 11
“iu f seha imba Neter”

So, actions that are unrighteous, is itself the rejection, turning away from, the forsaking of the Divine that is within one’s own heart even while all exists is the Divine, which is ‘imba’ here right now. Just thinking of this again hit me like it did the first time, a truly dire state of existence, to be one’s own enemy through ignorance/egoism.

Lastly Sebai gave a detailed summary on how to practice “turning” towards the Divine/Ab Neter through the wisdom of Sage Amenemopet teachings.

I appreciated the reiteration of “spiritual humility”, one affirming that they/ego is the non-doer of action – the divine is “All” and “All” is in the hands of God and as such the Divine is the only “doer” of All actions, with this understanding we can then see that there is really nothing happening if there’s only one existence. In addition, no actions should be credited to mind, ego, etc. as mind/ego is limited and therefore does not have the capacity to cognize infinity, in essence, whatever one can perceive with the mind and senses (internal and external) is an object and therefore illusory. This is to be practiced informally as well as formally to extricate oneself from the illusion, physically, mentally & at the soul level.

I also appreciated the importance of awareness of Neberdjer being further expounded upon in the formal and informal practice of Sau Neberdjer. The levels of awareness mentioned by Sebai (awareness of objects, mental awareness and the source of awareness itself) reminded me of the last class where Sebai differentiated awareness as an action (mental- an activity that mind can engage in) vs. awareness as a state, pure awareness itself. This pure awareness is Neberdjer/Divine consciousness, which is beyond the levels of the practice, but the practice is what leads to it.

Dua Sage Amenemopet, Dua Sebai Maa, Dua Seba Dja, Dua Asar Djehuti -Mes and Hemu’s

Bastu Akhu