Asar 360 Lesson 15 pp 221-228
The remainder of Chapter 12
The discipline of mindfulness is a key tool in the process of cleansing that enables one to evolve spiritually. Change detection also plays a key role in how one constructs reality. The deeper truth is revealed by continually remembering what the truth is about, thereby leaving behind lower worldly truths and holding on to an intellectual and devotional truth that points to the absolute essential nature of Spirit Being. A stable mind is needed to accomplish this.
As Spirit Being moves through one’s mind, there should be an orderly process. One should not consume too much junk. Enlighten jackasses do not have stable Spiritual Being and are therefore not enlightened. Unalloyed memories have nothing to do with time and space.
Do not allow yourself to become contaminated by externalities. The garbage-in-garbage-out notion could be used to conceptualize the discipline of purifying your memory. The memory-building process that is authentic and effective is not agitated (or has not been) by thought matter.
The ariyu is the sum total of past experiences, desires, feelings, and actions that determine whom you think you are, what you are, your thought process, etc. A person’s life is a conglomerate of memories. Senses trigger emotions that produce memories. Unnecessary entanglements may not be reflective of the Higher Self. Memories and thoughts about the Divine are positive movements, while worldly memories and thoughts are negative movements. Abdu is the heart or source of the soul. Anu is like the mind and active aspect of the personality. There is memory related to both Abdu and Anu.
The Spirit Being is an ever-present reality, not a memory. However, it can be experienced. Relative to perennial practice, meditation facilitates and extends the resonance of chants in the mind. Memories occur in time and space. The soul is primary to mind.
Intensive experiences of Spirit Being that a person can experience become temporary memories (non-abiding). Having a one-pointed perspective of mind is the same as ceasing the movement of the mind. A glimpse is always the same. However, it is beyond time and space awareness.
Anrutef is a third neutral option that gives beneficial experiences beyond the cognition of mind. Spirit Being becomes one’s identity. The ultimate verification of enlightenment comes from one’s Aset level of Being (intuitional wisdom).
Once there is technical enlightenment there is no turning back since enlightenment is already there. For deeper memories of the Divine, one can boost spiritual practice by using fragrances to trigger memories. Divine feelings plus memories equal Divine grace. The cosmic mind knows and is aware of all in the cosmic order.
In Chapter Thirteen there has been a significant movement into the territory of the second level Rekhyt symbol denoting a higher form of spiritual worship located in Hypostyle Hall #1. At this location, the Rekhyt’s hands are directed toward the sundisk. The sundisk is higher than the Royal Person, symbolized by the oval cartouche name holder.
On the panel at this stop, there is a three-part initiatic sequence located at the south wall. Panel #9A is located on the left section of the south wall of the Hypostyle #1. Panel #9B is in the center of the south wall and #9C is on the right.
In 9A Djehuty is pouring libation and reckoning offerings to the Asarian Royal Person. In 9B, Heru presents a special Djed to Asarian Royal Person. Finally, in 9C Wepwat offers ankh and special teaching to Asarian Royal Person.
The image at the center of the panel series is #9B in which there is an image of Asar sitting on a throne. Beginning from panel #9A, there is an image of Lord Djehuty, who is making a presentation to Asar. Behind Asar is Anpu/Wepwat. Wepwat’s presence denotes a continuation of preparation and guidance on the spiritual journey.
To the right of Djehuty, and just in front of the sitting figure of the Royal Personality is Heru, with his left arm upraised towards the forehead of the Royal Personality. He is holding in his right hand a Djed + Heh which indicates that He is providing upright consciousness with eternity to be assimilated by the Royal Person.
The royal personality in Panel #9B is able to fully sit as a crowned King, Asar. However, there is more spiritual work to be done to the Royal Personality in order to allow further spiritual progress and full realization of the relationship between the Royal Person and Asar.
Lord Djehuty is making a presentation and libations and offerings while Heru is offering the verticality of the Djed which is the backbone and higher psycho-spiritual consciousness of Asar.
Remarkable Points
The sitting Asar and the Royal Personality are aspects of each other (the Royal Person is the lower self and Asar is their Higher Self).
Heru is in the south of the temple giving verticality and eternity to the Royal Person.
Heh is associated with the God Djehuty as one of the eight gods and goddesses of the Company of Gods and Goddesses of Khemenu, the city of Djehuty. Heh is also related to Nun, the primeval ocean, as eternity may be defined as “undifferentiated time span.”
The significance of Heru placing the special artifact to the face of Asar, the Royal Personality is even more significant due to the architectural local of the occurrence. The south part of the Temple is the section of sustenance, nourishment, provisions, renewal, and reconstitution in preparation for moving to transformation leading to the north, culminating in the spiritual establishment in higher consciousness.
This special Djed-Heh and its wisdom is the primary infusion generated by the iconography and mystic wisdom proffered through panel #9B.
The term Wepwat means Opener of Paths. Even though the panel and its characters face west to east, the location of Wepwat is opening the western movement, which is behind the sitting Asar. He is holding an ankh to the back of the head of the Royal Personality.
