Reply To: Level 2 Video Assignment Discussions Forum

KEMET UNIVERSITY HOME Forums Egyptian Mysteries Level 2 Level 2 Video Assignment Discussions Forum Reply To: Level 2 Video Assignment Discussions Forum


The lecture begins with Sebai Maa stating that the Serpent Power teaching is extremely important to understanding the nature of duality and non-duality, and makes reference to the Caduceus which is the staff of Djehuty who was later called Hermes in Hermeticism.
It was explained that Asar’s torn body is put together, but it is not going to be revived in a physical sense. Icons on the back of the Kemetic Diet book and the Per em Heru show wheat growing from Asar’s body, meaning it is the life essence which causes all life to exist—all vegetation. Thus, Asar has become Spirit, King of the Netherworld, whereas Heru Ur is King of the world.
An iconographic image of the birth scene in the Temple of Aset birthing house is shown wherein Djehuty is on the left side bringing life and protection, while on the right side are the Gods Saa (understanding) and Hu (Divine taste). Also shown are the Goddesses Uadjet and Nekhebet who are the same as the Maati Goddesses Aset and Nebehet. “All the Gods and Goddesses lead to other Gods and Goddesses and all lead to the One Divine Being.” In the birth scene Amun holds a Was scepter which means flow of the Life force as Aset is sitting on “Was Ankh Was,” meaning “the flow of life flow.”
Heru grows up as a child quickly and His favorite food is lettuce, as is Set’s food interestingly enough. In the inner shrine of the Temple is an iconographic image of Asar, in the cobra posture, being revived by His son Heru. Sebai shed light on the similarity of the Hindu ritual where the son performs last rites for his father passing into the next life. He quotes Macbeth, “The King is dead. Long live the King.” Heru places a lotus flower to the nose of Asar—important to resurrection. The lotus is symbolic of rising out of the mud to face the sun—out of the darkness into the light towards Enlightenment.
Another icon figure that was shown was the Madonna posture, that of the Goddess Aset offering Her breast to Heru. It was pointed out that this image has been adopted and adapted into the Christian and Hindu traditions and can be seen throughout Africa. Nursing of the breast is symbolic of being initiated by Aset. For this reason iconographic images of the Peraa were seen in this nursing position–taking on the role of Heru as, Sebai points out, we are all Heru. In other words it is an initiation into the Mysteries of Aset.
With Set in hot pursuit, Aset left Heru at a Temple in the North before She was captured by Set and put in jail until She told him where Heru was so that Set could kill Him. Djehuty rescued Aset from prison and gave Her 7 scorpions for protection, (7 energy centers) presided over by Selket. In this way the negative power of the scorpion was placed in the service of humankind. The protector Goddesses are Aset, Selket, Net and Nebethet.
Aset tried to lay low, but Set found Her and sent an evil scorpion to sting and kill Heru. When Aset returned and found Heru frothing at the mouth She was beside Herself and tried uttering the words of power to Resurrect Heru to no avail. The Redeemer of the world lay lifeless and the ego would now have its way in the world. In Her grief Aset let out a wail that brought Creation to a halt. Even the sun stopped in its course. Ra asked Djehuty what happened, why they were stopped. Djehuty replied that Aset has cried out because Heru is dead. Ra sent Djehuty down to Aset to utter the words of power that would Resurrect Heru. Djehuty explained to Aset that Heru would not die and foretold Heru’s future at length before reviving Him.
Why couldn’t Aset revive Heru?, one might ask. Sebai Maa explained that it was Aset’s stopping Creation with Her cry that actually revived Heru through Djehuty. “This “cry” of Aset is the kind of cry when your utterance of the words of power become so perfect that it shifts your consciousness in a way that turns away from Creation—Creation stops—you transcend Creation.” Sebai Maa further explains, “The next stage occurs in your Divine consciousness. One becomes unaware of themselves and just becomes part of the awareness—turning off the world.” “When you become fully aware of the world as Spirit, the world as you know it comes to an end—accomplishments and curses become illusory as you become transcendent.
This lecture came with deep symbolic messages and actual instruction on becoming Enlightened through mythic language.
It begins by describing the very nature of the Soul (Asar) by explaining “Asar’s body is put together but it is not going to be revived in a physical sense.” The iconography of Asar with wheat growing from His body is a clear image that the soul is the source of that which animates life into matter. Therefore, without the soul there can be no physical life, but without physical life the soul still exists.
The birth scene that was described in the Temple of Aset brought me back to actually being there with vivid memories from our pilgrimage. It tells the story of the birth of Heru, our Higher self, which comes forth from the union of Intuitional Wisdom (Aset) with the Soul (Asar)—a Divine birth. Without that union there can be no Divine birth into Higher consciousness. In the birth scene Djehuty stands on the left bringing life (ankh). Djehuty is the left Eye of Heru, which is the lunar eye meaning He reflects Ra (the sun) and brings forth Divine intellect. On the right is the God Saa, representing understanding and Hu, representing Divine taste. This is not the taste of the senses, but beyond the sensual experience of the physical to more of a consumptive savoring of Divine wisdom. All of these various Neteru are witness to the Divine birth of Heru, and we are all Heru.
We are also the ego (Set) who, at the time of Heru’s birth, is fully grown and far stronger than an infant, thus he has no intention of giving up without a struggle. Therefore, it becomes necessary for Heru to grow up fast, which is a metaphor for the aspirant to pursue growth of the Higher self through the teachings with an authentic Spiritual mentor. This is symbolized with Heru nursing at the breast of Aset who imparts Divine wisdom.
But the ego is determined to kill the Higher self by imprisoning Intuitional Wisdom (Aset). When we have our Aset wits about us the ego is shut down because Aset is ever-vigilant. Therefore the myth tells us that Aset left Heru at a Temple in the North—North being the direction where the stars are fixed and established in the sky, i. e. the Pole star (Seba Ur). This is a metaphor for being established in the Higher self. When Aset was imprisoned by Set it was Djehuty who freed Her from imprisonment. In this I also see a metaphor of Djehuty acting as a Spiritual Preceptor who frees the aspirant from the fetters of Set, releasing the Intuitional Wisdom and providing protection of the 7 energy centers (Sefek Ba Ra).
Further, when the young Heru was stung and killed by a scorpion of Set, it was Aset’s “cry,” described by Sebai Maa as uttering the words of power so perfectly as to shift the consciousness and stop Creation. He is referring, of course, to the practice of chanting words of power before going into Meditation. In the perfect stillness of Meditation one ultimately becomes unaware of themselves and “just becomes part of awareness.” It is in this state that the realization of the world as spirit occurs and one becomes Enlightened (Akhu).
What I came away with in this lecture and its mythological teachings were specific instructions, teaching that through Divine birth of the Higher self we can become established with guidance by authentic Spiritual Preceptors, practice of the Hekau (words of power), followed by the stillness of Meditation and Arat Sekhem that will lead one to an Enlightened state of being in this very lifetime.
Shems Heryt