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Udja Sebai Maa and Seba Dja,
Please find below my Lesson 6 for Level 1.
Lesson 6 – Level 1
The world did not come from nothing and nor it is sustained by nothing. It is instead a manifestation of the transcendental reality that permeates all objects in time and space. That ultimate reality is the only reality and everything else is bind to a beginning and an end.
A) Origin of the term Neterianism
Neterianism is derived from the term Shetaut Neter which is about the philosophy of life practiced by the Ancient Egyptians and was at the basis of the principle inscribed in many temples: know thyself. It is the science of knowledge of the SELF and includes a set of teachings and practices allowing the individual to attain highest spiritual goal, called NEHAST. The philosophy teaches us that there is one and only transcendental and abiding reality from which emerges the Neterus or Gods and Goddesses representing cosmic principles that maintain creation as well as door ways for us to manifest and realize the divinity within us. The SELF realization is about expansion in consciousness where one becomes consoious of the unity of creation and the essence that permeates and sustains it.
B) Who are the Neterians
Those who follow the path of Shetaut Neter are called Neterians and are those who commit to act, feel, think and will like the Neterus who are the expressions of the one and only transcendental reality. There are two evolution paths for the SOUL to become closer to God and finally merge with universal consciousness: one is the natural path where the SOUL will finally realize the transcendental unity after many attempts and suffering; the second is the wisdom path where the SOUL can through practices and devotion reach a stage of awakening in current life time. The second path is provided by Shetaut Neter and the Neterians are the ones who commit to become enlightened through the teachings of the philosophy of African ancient Egyptians.
C) The four Great Truths
The four great truths can be seen as the formula that helps understanding the essence of Shetaut Neter. However, in a deeper way, they represent the realization path that can lead us to the attainment of highest spiritual goal.
First great truth : Pa Neter ua ua Neberdjer m Neteru. Neter the Supreme Being is one and alone and as Neberdjer manifests everywhere in the form of gods and goddesses.
There is one and only one transcendental reality from which emerges all that exist. That reality maintains creation and encompasses all its aspects.
Second great truth: An-Maat Swi Saui Set S-Khemn. Lack of righteousness brings fetters to the personality and these fetters lead to ignorance of the divine. he individual SOUL, because of ignorance of the first great truth acts in ways that are against the natural order of creation and this leads to attachment to objects of creation as the abiding reality and this attachment leads to suffering and pain.
Third great truth: s-Uashu s-Nafu a n saiu Set: devotion to the divine leads to freedom from the fetters of Set.
In order to dissolve the ignorance that clouds the perception of the ultimate reality, one needs to turn devotion to the divine as opposed to worldly objects. This devotion will help one to become closer to God and in the process, to act more and more in harmony with natural order or Maat and be free from duality and its related fetters.
Fourth great truth : Ary Shedy Reckh Ab – m Maakheru. The practice of Shedy disciplines lead to knowledge of one self and the divine and, this is called being true of speech.
Realizing the first great truth requires practices with permanent and sincere effort. This will lead gradually to develop Saa understanding where not only the great truth is understood via reason but also, realized through intuition. When that happens, one becomes enlightened or SELF realized and is true of speech.
D) About the fetters of Set
Set represents the divinity that relates to our attachment to worldly objects as real and permanent. With that type of consciousness, we develop qualities that reinforce such identity and they are called fetters of Set to describe their relationship with our attachment and identification to the world of duality. Those fetters represent all qualities that reinforce egoism or identification with our body, feelings and thoughts as our primary essence. They include: anger, hatred, greed, lust, jealousy, envy, gluttony, dishonesty, hypocrisy. Within this state of awareness, we believe ourselves to be according to the reality projected by the senses and are trying to do our best to protect that identity. So, these fetters are the manifestation of our attempts to sustain our ego because we perceive it as our true identity.
E) Meaning of the term Nafu
Nafu means Freedom as well as to breath. The afflictions of Set or our attachment to worldly objects as being ourselves makes our Ab heavy. Nafu is the state of true liberation where our Ab becomes light and no longer bound by the identification with objects of the senses. There is an expansion in consciousness until final realization of the unity of all that exists. That freedom transcends the notion of freedom in time and space that is relative: it brings ultimate peace and bliss to the one who finally attains it whereby one becomes content with oneself and no longer seeks to find happiness with external objects
F) Four disciplines of Shedy
The Shedy are the disciplines one needs to follow in the path of Shetaut Neter to advance and realize the highest state of spiritual realization. Without them, the realization of the four great truths is not possible. In essence, Shedy means to go deeper in the teaching, to ponder them until final understanding. There are four Shedy disciplines:
Reckh Shedy (Wisdom). It is about the understanding of the teaching based on the scriptures and teachings of the preceptor. This understanding will lead to new ways of thinking and acting in accordance to what is learned.
Ari Shedy (Maat- righteous Action). The realization of the SELF requires we purify our actions in ways that they are in harmony with the order of nature. Maat is the cosmic principle that represents balance and order therefore, our actions need to be aligned within the principle. Ari Shedy is further about our actions to purify the GROSS impurities so that we can also purify more subtle impressions of the mind. It concerns righteous actions or those leading to identification with universal consciousness as opposed to those that reinforce egoism or our identification with objects in time and space. There are three categories: Maat Shedy or the study of the Ways of hidden nature; Maat Aakhy where we perform the deeds that lead to glory; Maat Aru.
Uashu Shedy (devotion). Our devotion is towards our object of identification. With the ignorance of our true nature, one becomes devoted to the illusory aspect of life. In order to evolve our consciousness toward the divine, it is important we turn our attention to the divine essence in such a way that we can identify ourselves with it. In that sense, we will unveil our divinity that was clouded with our attachment. The devotion is the path that leads us gradually to turn our attention and feeling to the divine and develops that divine love until final identification with it. We have three categories: Shmai or divine music; Sema Paut or meditation in motion; Neter Arit or divine offerings, selfless service , acting with virtue.
Ua Ua Shedy. It represents the discipline where we would gradually regain control of the mind that was under the control of our worldly attachments. The main discipline is meditation or the practice of having the mind to realize the transcendental unity of everything. It is further relates to transformation of the mind so it can experience the transcendental truth. Different forms of practice exist including: Arat Sekhem that relates to the subtle life force; Ari Sma maat concerns righteous actions; nuk pu Ushet meditation on the I am; Nuk Ra Akhu, the Gloruous light meditation; Rekh Khemn or meditation of the wisdom teaching.
G) About The three steps of the teaching
The three steps represent the tasks of the aspirant or how one should approach the teachings to realize the ultimate goal. They can be listed as follows: listening – Ritual and meditation. In essence, they refer to the harmonization of our intellect, feelings, actions and Will with the teachings.
First, the listening relates to the process of the mind in learning about the teaching. It involves being present in the lectures or direct sessions with the preceptor, reading about the myth and the Wisdom texts. It is a type of learning that goes into details of the lessons to ensure correct understanding. There is a subtlety in the type of listening required by the teaching which relates to silence. Sometimes, we listen but, we have our own perception in mind and therefore, we only hear what we want and miss the essential point. The type of listening to lead to profound understanding of the teaching requires that we silence the mind for all assumptions and let the teaching to impregnate our mind like a sponge without any resistance whatsoever so the transformation work can be done. It is the type of listening with the goal of transforming the mind and aligning it to the subtlety of the teachings.
The second task is about the rituals where the aspirant attempts to apply the essence of the teachings in daily life. It relates to aligning our actions and feelings to the qualities being conveyed through the teaching that instruct us to be in harmony with the order of nature. The key principle at play here is Maat and the aspirant needs to strive to act righteously generating in that sense Arius that supports the progression in the spiritual path. If negative Arus are generated, our actions and feelings will not be aligned with the teachings even though we have good understanding. Two important aspects of the ritual task relate to our divine devotion and our acting based on righteousness that lead to balance and harmony in our life.
The third task of the aspirant, which is meditation, completes the process of full integration whereby the teaching is meditated upon in a way that transforms us and we become one with the ultimate goal which is the realization of our unity with universal consciousness. The first two tasks relate still in duality in time and space and the third task allow us to transcend that duality and realizes the essence of the teachings, the great awakening of the individual SOUL to its true nature.
The tasks above are not done in linear way but, in repetitive cycles toward the evolution in the spiritual path. There will be intermediate integration or expansion of consciousness until final realization. Every aspect that is fully integrated through the cycle of listening, rituals and meditation lead to expansion in consciousness until we reach the final goal.
H) Great awakening occurs when all the great truths are realized. That realization is strictly linked with the practice of the Shedy disciplines.
The first great truth is realized through Rekh shedy or the listening of the Wisdom in order to become wise where we lean the mysteries from the preceptors and read the books in ways that lead to profound understanding. The first truth is realized when the aspirant understands deeply the meaning of the statement through listening of the wisdom while silencing the mind the process.
The second truth is realized with Ari Shedy which is about acting in a way that is righteous. It is about applying the philosophy in practical situations as well as thinking in way appropriate to purify our actions. It includes the rituals that will allow us to purify our actions and relates the formal ones performed at the temple and the ones that are done in daily life.
The third truth is realized through uashu Shedy that relates to our devotion to the divine in a way that gradually transforms our awareness as abiding object in time and space. This transformation liberates us from egoism or the fetters of Set. In a deeper way, this discipline will allow us recognizing the essence of the divinity in all things and the need to manifest respect not to the object in time and space but to the abiding essence that sustains it.
The fourth Truth is realized when the totality of the Shedy disciplines are perfected and allow the mind to practice meditation in way that leads to realization of the SELF and this is called being truth of Speech. It is about reaching the ultimate goal of transcending consciousness of time and space. The practice of the shedy culminate in the practice of meditation that helps transcends duality and leads to awareness of oneness with the ultimate reality.
I) What teachings of Neterian Creed do you believe in currently, are working on believing, find hard to believe? Why?
I personally believe in the totality of the teachings from the Neterian Creed and I must say one can’t be a follower or even a true aspirant with even an ounce of doubt about the creed. While at the surface it relates to concepts we should believe in but from a deeper sense, they represent what we need to realize within ourselves for real progression in our spiritual path.
J) How should an aspirant think about becoming god like and their capacity to live a life of virtue and cultivation of the spirit through scientific knowledge, practice of bodily discipline and is this possible for everyone? If so why so? If not why so?
About becoming God like, the aspirant needs to think that is the ultimate goal of life where permanent bliss and happiness are realized not as an egoistic desire but as a state of communion with that is abiding and real. That is the only resolution to the Soul striving for happiness and any other one is temporary and will lead to continuous seeking. Becoming God like put an end to the seeking process as we become one with the object of our pursuit; we become fulfilled.
About the capacity to live a life of virtue and cultivation of spirit, it is important to say in a world where life of non-virtue becomes a norm with the relegation of cultivation of spirit to occasional events, questioning our capacity to live differently makes a lot of sense as we feel we are embarking in an undertaking against the general accepted norms. In the sense of the teaching, our Arius up to the present consciousness were leading us to live a life against the harmony of Nature. Therefore the task to reverse the effects and generate Arius that would lead us to a virtuous life and cultivation of spirit looks like a difficult mountain to climb which makes us wonder about our capacity to succeed. Perhaps, such perception may not be fully appropriate. In fact, if we are considering this path as an aspirant, this is because unconsciously our Arius has directed us towards the teaching. The teachings may be exposed to many but at the end do not have any effect whatsoever on certain people. Therefore, if it touches us in way that we want to know more it is because there is already a preparation from our SOUL. With that understanding, the aspirant must realize he or she is already on the path and surrendering to the direction of the SOUL is the sure guide for success. If the aspirant thinks about his capacity as something that derives specifically from his senses, feelings and mind alone, this might not be enough and one may fail in the path. That would be thinking about ordinary projects in time and space in a sense that if we use our intellect in the right way, we will realize the project. The subtlety in the spiritual path seems to reside more in our capacity to surrender our senses and mind and put them under the direction of the SOUL in a similar way as it is related to the myth of ASAR where Heru becomes victorious following reconciliation with Set. From that perspective, this becomes non ordinary as when we think about our capacity, we think about our capability as object in time and space. From the spiritual standpoint, it seems to me the capacity relates to the degree we are able to surrender our mind and senses to the control of the SOUL.
Is awakening possible to everyone?
Everyone in a sense is in the path to find enlightenment as everyone is looking for eternal bliss. The difference relates to the belief of seeking it in time and space externally to us as opposed to a belief that we are already eternal bliss and we just need to realize it within. So, the question really relates to the second aspect. All our actions are determined by Arius and to the extent someone has generated Arius that can support and guide a spiritual life, the awakening becomes possible within current living life cycle. So relatively speaking, in current cycle time and space, there are individuals who may not be able to realize awakening because of the effects of their Arius. However, from an absolute standpoint, all SOULs are seeking enlightenment unconsciously as this is their natural evolution path although this may lead to many cycles of suffering and pain. As the SOUL evolves over cycles of reincarnations, in a specific living life time, due to the Arius, it will be possible for attaining NEHAST whereas those that are not ready will continue on their cycle until such time enough positive Arius will lead them to the path of awakening in a future life cycle. One must say at the end, although all SOULs are inevitably in the path to find eternal bliss, the Arius generated over many life cycles may irreparably affect the capacity to attain NEHAST using the Wisdom path and there could be brutal absorption of the SOUL with universal consciousness that will lead to great suffering and pain.