Reply To: Clergy Studies Book Reading Series 2020 Egyptian Mysteries Vol 3 Priests and Priestesses of Ancient Egypt

KEMET UNIVERSITY HOME Forums Integral Clergy of Kemet Studies Program Clergy Studies Book Reading Series 2020 Egyptian Mysteries Vol 3 Priests and Priestesses of Ancient Egypt Reply To: Clergy Studies Book Reading Series 2020 Egyptian Mysteries Vol 3 Priests and Priestesses of Ancient Egypt

Sehu Khepera

Priests and Priestesses Book Report 3 Pages 36-38

Pages 34-36 of the Priests and Priestesses book brings forth serious issues related to the practice and development of the spiritual initiate of Shetaut Neter. The first of these primary issues is the principle of Shems Ab. Another of these primary issues is the principle of Suga. Thus the principle of Cognitive Dissonance is also an important consideration for those who are aspirants of the teachings.
Shems Ab relates to those personalities who follow their own egoistic desires that is to say they follow the dictates of their own hearts (desire). Thus, Shems Ab relates to those who follow their egoistic heart which extrapolates out to greed, lust and personal wishes. This idea of following ones own egoistic heart’s desire is explained in the following Ancient Egyptian Proverb: There are two roads travelled by human kind, those who seek to live Maat and those who seek to satisfy their animal passions.” Concerning this, Sebai Maa writes, “The followers of the gods and goddesses go after the spiritual teaching and virtue.” Therefore, Shems Ab is directly related to Suga.

Suga is the principle by which a human being is ill fitted to pursue Shems Maat (following the teachings, the truth) due to foolishness and immaturity. Shems Maat is the path of truth, that is to say the phenomenal-relative truth of things and events and the pursuit of the ultimate truth which is the realization of the ultimate and chief being, the self within the self. A personality who does not hold these as life goals and daily processes (study and practice of the Shedy disciplines), as such, the personality does not have sufficient mental and psychological clarity nor the maturity necessary to face the realities that are presented by the teaching. Therefore, a personality such as this should work on developing a more serious disposition towards the realities of life and concomitantly develop a more mature disposition that would allay the nonsensical nature of the mind which allows for the development a personality that is ready to face the issues of day to day life, related to spirit consciousness, in a forward and spiritually mature manner. In this way the person would not be questioning the teaching but strive/aspire to integrate the teaching in a manner that allows for purification of the mind, a development of clarity.

If a personality is beset with Suga, which is related to Sug Mes,( which means suckling, baby, helpless, child) and Sug Mit, which means foolish, silly, they will encounter cognitive dissonance when it comes to an attempt at study of the teachings of mystical philosophy. Concerning Cognitive Dissonance, Sebi Maa writes on page 37, “Cognitive Dissonance is when a person is unable to face the truth that conflicts with a previously held notion.” Therefore Cognitive Dissonance is a major inhibiting factor as it relates to spiritual development of a human being. However, it is also necessary to challenge the personality and allow the personality to enter in to contemplative modes of mind to challenge previously held notions that are and antithesis to the teaching. The problem emerges when the personality can not overcome their dissonance and this leaves the personality stagnant in the unconscious pursuit to enlightenment. If there is willingness to adopt a higher truth and leave the lower truth behind then the personality can enter in to the process of working through the dissonance, as long as there is willingness and sincerity of heart. In relation to the highest attainment, spiritual illumination (enlightenment), requires the highest degree of letting go and the highest degree of dispassion for previously held beliefs concerning the Divine, nature and creation. Therefore, if the spiritual aspirant seeks to work through the unconscious impressions built up by cognitive dissonance, they can, little by little, gradually grow in the teaching.

Shems Ab relates to those personalities that follow their own egoistic desires which entrenches Cognitive Dissonance. The personality beset with Shems Ab who aspires to grow in the teaching would work on removing the maladies of greed, lust, impatience etc. In this manner the personality can set the foundation for removing Sug and take on the path of Shems Maat. By doing so the personality would then generate the psychological disposition to diminish Cognitive Dissonance.


Dua Sebai Maa, Dua Seba Dja, Dua Hemu