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DamazALEXIS
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Lesson 12 – Level 1 (Audio assignment)
PART 1: QUALITIES FOR AN ASPIRANT TO PROGRESS

The spiritual teaching is a specialized endeavor as it relates to the study of creation, study of philosophy and the mysteries of the mind. In that sense, it is much more difficult than college study for a degree which is related to the lower mysteries of life. More importantly, the spiritual teaching aims at developing the capacity to attain the goal of religion practice, which is to attain the state of enlightenment. Given the difficulty associated with that specialized endeavor, people in the path are facing many psychological challenges including forgetting aspects of the teaching, lack of will power, procrastination, among others. This lesson is about how to be a successful spiritual aspirant or how to develop the ability to succeed in the path of enlightenment. Developing capabilities to attain ultimate spiritual goal means to penetrate the mysteries; an aspect that is accomplished through the practice of the Shedy disciplines, in the context of the ancient Egyptian philosophy. This lesson explores important aspects of Shedy in a concrete manner and provides practical ways to follow instructions that can lead one to successfully realize the ultimate knowledge of oneself.

A) Context of authentic spiritual teaching

Authentic Spiritual teaching is done through a context of trinity that includes the following aspects: Sebai, Sebat and Sebait. The Sebai is the authentic teacher, someone who has practiced successfully the shedy disciplines with deep understanding and attained the goal. Besides that, he or she knows well and is able to teach the mysteries in a way to elevate all types of personality. The terms Sebai comes from the world star meaning illumination: it evokes the concept of someone through which light passes in other words, the teaching given by the Sebai will help the aspirant who practices earnestly to elevate consciousness until final awareness of the unity with he diivnity twithin us.

The Sebat relates to the teaching itself, what is being taught by the Sebai that includes the higher mysteries of life related to knowledge of oneself and the divine. It allows to penetrate the questions about who we are, where we are coming from, existence afterlife, and many others.

The Sebait is the authentic aspirant or someone who has realized the illusoriness of pursuing happiness in time and space and resolves to pursue a spiritual path. Authentic aspiration also means having the resolve to learn and study the teaching; it can better be expressed through the female aspect of the individuality or the capacity to receive and to fertilize what is received in order to raise oneself to new level of consciousness. It implies furthermore that to be a true aspirant, one needs to be conscious about the necessity to strive not only to learn but also to be able to apply what is being taught adequately in daily life. In that context, it is metaphorically said that the Sebai impregnates the aspirant, who is the Sebait, with the mystery philosophy which represents a seed that needs to grow until final fruition which is the attainment of enlightenment. In a general context, the work is done through aspects of practical life that must be seen as opportunities to learn about the divine self and advance in the path and not as barriers to our progress.

B) Qualities of the aspirant to succeed

There are two main goals in life; one that relates to greatness on earth through the mastery of the lower mysteries; the other one relates to mastery of higher mysteries or achieve greatness in spiritual goal of life. Excelling in worldly capacities need to be considered not as an endeavor in itself but with the idea to support greatness in spiritual path, meaning attaining that state of enlightenment or conscious unity with transcendental spirit which encompasses all existence in the universe. One important quality for the aspirant in the road toward the realization of that goal is relentlessness: a true aspirant is one that does not put aside spiritual goals, like most people do. Indeed, the majority espouses the belief of living first to realize material wealth in time and space and, they will be able study philosophy or the highest mysteries once they have completed their duties on earth. However, many years later, when they resolve to study the Wisdom teaching, they do not realize that the level of negative Arius accumulated makes it highly difficult to follow instructions and advance the proper way; consequently, they are not capable to reflect on higher mysteries and apply them in life. Other important qualities of a true aspirant include the following: to have devotional purpose; to have the altruistic vision of life looking at it as a context for learning while taking day to day human experiences as a series of lessons that lead to gain knowledge that can help one to transcend awareness of duality while being in time and space. That devotional purpose is the main driver of the life of the aspirant and will help to keep the focus on spiritual achievement no matter what happened in life.

C) Main aspects of Shedy that leads to success

The mains aspects of Shedy that will lead to success include: studying, developing purity of thoughts, feelings and actions, developing virtues, self-reliance.

About how to study the teaching.
It is important to study the mysteries not in a bad way; success can be achieved within the context of the trinity of learning which includes listening, reflecting and meditation. There is a fourth aspect that is no less important as it relates to being able to express the teaching. In regards to listening to the teaching one aspect to consider is how we take notes: from that standpoint, quality is more important than quantity. One may focus in taking notes concerning what he or she does not understand for further reflections as well as those concepts that impress the most for further expansion at later times. One needs to pay attention to questions that one is asking: it is recommended in that sense to consider only those we are unable to answer after many reflections and not those we should be in a position to understand by ourselves based on current level of spiritual maturity. Consequently, questions may not be asked just for the purpose of showing level of knowledge which is egoistic but, with the goal of being able to confirm understanding or resolve level of ignorance about particular topic in order to be able to advance in the path. Memorizing the teaching is not the final goal but, it is instead to be able to use the instructions in a proper way so that they can help developing needed capacities to progress. Aspirant needs to think about conserving energy in order to learn properly. They should arrive fresh in class and relax.

To enhance the integration of the teaching, one needs to be aware to avoid several misconceptions. One of them relates to the general mindset that the teaching is very difficult or is hard. Having the attitude to view everything in life as a burden is weakening our capacities to think about higher philosophies. Some study techniques one may consider for application include: concentration, clearing out distractions, having confidence in own capacity to succeed, purify negative qualities and develop or maintain sense of higher perspectives. One useful technique relates to copying of the text or things you find important; make questions to yourself in attempt to stimulate reflections and practice memory. Remember it is necessary to be able to identify and emphasize about what is important.

About the expression of the teaching
Expression of the teaching includes two aspects intertwined. One relates to learning how to be a teacher ourselves and the other concerns living our practical life by the teaching. It is said that the best way to learn about something is to teach it as doing so, we benefit most particularly from the preparation activities for the lessons. Our knowledge is not to be held but to be shared whenever the opportunity presents itself although one needs to be aware of not getting into heated argumentation or attempting to convert others. The idea is to be able to share with those that are open or ready to receive. A second aspect is to live our practical life according to the teaching and this will impact positively the first aspect of the expression. Aspirant can learn directly by observing the preceptors in their practical life, how they interact with others and how they deal with certain situations. This type of learning is in continuation of the formal aspect that is based on lecture, classes, conference, etc.….

About purity of thoughts, feelings and actions

Based on ignorance about our true self, our thoughts feelings and actions are expressed in an egoistic manner and in that sense, reinforce our perception of separateness in time and space. It is required that we purify all aspects of ourselves with the purpose of allowing the divine to shine within our personality. That implies to use the teaching and use discriminative intellectual capacity so we can distinguish the real from the unreal. The real is what is abiding and transcends time and space. Without purity of our integral self, we won’t be able to properly understand the teaching: it is like the moon that is not visible under a cloudy sky. The desires and feelings for worldly attainments as an end in themselves cloud our ability to see the light or to see the moon god unceasingly every day. That ability is the abode of the Akhu shepsu.

About Virtues for the apsirant

When one starts developing spiritual virtues, problems and concerns may start to fade. It is important to balance and do worldly things in their respective time. Practicing virtues will allow one to part away from distraction of the world and instead to pursue what is real, an attitude that prevents from doing things unrighteous. Particularly, based on the Neterian Creed, the aspirant needs to strive to come into harmony with all the virtues and the divine qualities of the gods and goddesses, the Neterus. This is a path that will lead him or her closer to God. Worldly desires should not control our aspiration and affect it in a negative way. Living a life with worldly desires scrounger the life force of any practitioner leading the mind to become weak.

Being self-reliant
The purpose of the teaching is to promote capacity to observe and be able to think by oneself using the support system provided. So, it is important for the aspirant to learn to rely on oneself and not permanently on the Sebai or the priest and priestesses. The teacher can only point the aspirant to the doors that will lead him or her to enlightenment but, ultimately, it is up to the Sebait to develop capabilities to work through. Teaching and related instructions are the tools that need to be used but ultimately, acquiring power and confidence are essentials. Faith in the capacity of our preceptor to lead us toward truth is required but not enough as we also need to have confidence in our own capacity to become enlightened as well as practicing Maat Ari. The faith of the aspirant represents a belief in a truth at first, intellectually, using the support system, the Shedy disciplines and, to further experience the faith meaning to conscious awareness of the divinity within us. In that sense, faith in the Ancient Egyptian religion is different from orthodox religion: it is rather a starting point or a way to set the vision that will need to be later experienced through ethical practices and spiritual disciplines. One aspect of that vision is that God is in us and in that sense, we have the capacity to become whatever we want not only in time and space but, to know and experience the divinity within us that is being hidden through ignorance. It is important to believe in our capacity to attain Nehast and nurture that belief no matter what people say and not worry about failures but to condition ourself to learn from them. We need to know whatever happens in time and space is not abiding including failures to apply the teaching at a particular moment.

Other secret to have will power
It is necessary to do something every day toward achieving the spiritual goal of enlightenment. For example, study a little and meditate every day and in general doing all aspects of shedy on a daily basis will be beneficial to advance in the path. It is necessary to provide new conditioning to the mind in order to remove older ones that sustained our ignorance. A daily approach is suggested as opposed to doing Shedy intensely for some times and nothing for quite few days. The key is to understand that the process of neutralizing negative Arius can’t be done in an aggressive manner as we risk to attract higher resistance from the mind that we may not be able to sustain; when that happens, it becomes more difficult to recover. Steady and daily practice in an integral manner will allow us to gradually build enough will so that we can intensify our practice over time. It is an important secret for the Sebait to know otherwise, one may fail in the path.

PART 2: ASPECT OF THE TEACHING BEING APPLIED AND FOR THOSE THAT ARE NOT APPLIED, WHAT IS THE PLAN TO DO SO?

The Shedy disciplines represent the support systems aiming at providing to the practitioner with the capabilities to successfully advance in the path of spirituality until final attainment of the ultimate goal, the awakening-enlightenment Nehast. They should not be considered as an end in themselves but practiced with a sense of purpose not egoistic but, with the idea of being able to make progress in our understanding and devotional worship. In a higher sense, , the Shedy disciplines aim at neutralizing the negative Arius that condition us in a state of illusion in time and space so we can be able to gradually change our present consciousness and raise it to the level of realization of our divine self. Therefore, in practicing the Shedy, one should have in mind the virtuous and divine qualities they are trying to awaken within us in order for us to attain Nehast. The evaluation of how we practice the teaching will be done along that aspect.

Study of Wisdom teaching (Rech-Ab)
The purpose of the study of the Wisdom teaching is to allow us to develop the discriminative intellectual capacity in a way so we can distinguish the real from the unreal. From the perspective of the mystery teaching, real is what is abiding, what is the cause and encompasses all phenomenon in time and space but yet hidden to ordinary senses due to ignorance. What is not real is that is not abiding, transient in time and space and does not have an abiding identity in itself. The unreal is the manifestation/projection of a higher principle that is hidden to our senses. When we limit our perception through the senses only, our sense of identity is measured solely with the body, feelings and actions; that leads to suffering because that identity limits the consciousness of our true Self which is instead transcendental and therefore unlimited. The Soul constrained within the body is attempting to expand awareness through a movement toward light that can be expressed within two roads: one based on trial and errors, referenced as the natural movement of the awareness of the Soul that can take many reincarnation for realization; one based on a conscious transformation endeavor which may lead the aspirant to Nehast in present life time through earnest practice of Smai Tawi and if Arius are purified enough to allow for enlightenment to occur.

In regards to acquire knowledge in general, two aspects are to be considered: the lower mysteries allowing us to have understanding of life on earth and the higher mysteries related to the path of enlightenment. They are not two separate paths but rather complementary in the sense that the lower mysteries if done the proper way provide basics to succeed in higher mysteries.

As it pertains to the lower mysteries, it is said in the myth of Aset and Ra that Aset who came in the form of a lady in time and space, worked to acquire knowledge of the lower mysteries. In line with that, it is important for us to be able to understand the issues of the lower realm. There are many basic aspects one need to know when it comes to the lower mysteries. First, from my humble perspective and based on what I understand so far, I would advise on knowing how to properly understand the political context not from an egoistic point of view but from the perspective of Maat philosophy, in order not to develop false hope about the ability of the current system in place to fulfill our search for bliss. Also, one needs if possible, try to understand the economic situation including mechanism of production and distribution, the different actors involved and how their interplay may impact our living in order to be in a better position to find ways to sustain our life as much as possible. Also, one should attempt to understand culture and phenomenon of diffusion and integration so as to have a better understanding of local and foreign environment in a way to better apprehend the forces that are attempting to condition our lives. Also, it is important to know basics about psychology, history, marketing principles and some physics, not ignoring some knowledge about how the body operates and diet in general. The knowledge of the lower mysteries are not and end in itself but will help correlate elements of the higher mysteries teaching for better understanding as per the principle “as above so below”. They will help reinforcing our capacity to understand the symbolic language of the mystery teaching. There are several books from Dr. Muata Ashby that helped me from that standpoint: Maat philosophy, the collapse of civilization, Limit of Faith based religio; Go beyond the hate, African Origin of civilization, African Proverb.

In regards to being able to know what is real versus what is not real, I must say that I have an intellectual understanding of the principle however, in practical reality, most of the times, I find myself being carried away by the Arius to worry about events in time and space as if they were abiding. I must say the teaching can provide elements afterwards to realign myself and to put things into proper perspective however, the negative Arius are not dissolved enough to avoid the initial impulse in the first place. So, it is in the form of a cycle: sometimes, you are able to let things be in their own perspective but other times, you fall into the illusion. In other words, it is way out of the level of automation which a Sage would display including showing poise and calmness in any situation. I am still pondering what awareness would be like when one is enlightened. Recently, a good perspective was provided from the reading of the book “Conversation with God”. It is not a question purely related to physical senses in a way that we would perceive everything with own physical eyes that everything is one. It is more related to our perception of creation, our feelings about it and to which extent that perception affirms duality and separateness or oneness. There is a gradual elevation of consciousness towards oneness which culminates in the ultimate phase of enlightenment whereby the Akhu shepsu retains not only awareness of things in time and space but as well, has the consciousness of their cosmic unity. One may ask what in the teaching will allow us to raise our consciousness. From the teaching, it is said that it is not like we are developing a new perception in a sense to bring about a quality exterior to us but, it is more related to raise qualities within us that were dormant without which we were not able to be conscious of that unity. To answer that question, I relate to the concept of symbolism and analogism. So, the language of symbol in the mystery teaching of Shetaut Neter is being used to teach us about ourselves using the law of analogy and the more we understand that aspect, the more I think we will be able to manifest gradually the awareness the teaching is attempting to evoke. From that standpoint, a new way is opened to study the teaching not in a literary or historical sense but in a symbolic way, trying to grasp the meaning behind the symbols and what in us they are trying to evoke. The historical and literary aspects are perhaps necessary as foundation to promote higher understanding but not for themselves. Further I understand why the reflection and meditation of the teaching are so important following the listening aspect. There is a subtle consequence of the reflection and meditation which is the intuitional revelation; we may spend days trying to understand a teaching and one day, suddenly the meaning is revealed to us in a new way. So, in that sense, shall we say, the purpose of the study of Wisdom is to allow important aspect of our higher self to be revealed in a way that we could not perceive before. Interestingly, that intuitional revelation is occurring in degree and at each stage, new revelation comes suddenly. There is also the reverse aspect when an understanding can be lost temporarily as well and that is an indication of maybe the difficulties that we are facing in the moment.

It is important that I continue with the study of the Wisdom teaching and to consider intellectual understanding as a starting point but, not the final one and strive to understand the symbolism aspect and I was able to find that once you think in terms of symbol and what it represents as some qualities within us to experience, I believe it conditions us better for that aspect of ourselves to be revealed or felt hence the intuitional revelation. As I can understand it now, enlightenment occurs in degree with cycle of intuitional revelations one after the other based on the level of integration of the teaching we have acquired so far.

Devotion to the divine (Uashu)
The devotional aspect aims at invoking within us feeling for what is real as opposed to worshipping what is not real. Understanding what is real is not sufficient and will not be sustainable if our feelings are not aligned with that understanding. The devotional aspect includes chants, prayers, towards a divinity. Recently, I came to realize a new understanding of devotional worship from the book “Conversation with God” where it is said that the worship is similar to falling in love in a way with a form of the divine. It is about allowing one’s feelings to open up and experience the deeper nature of that divinity. It involves several aspects. First, there is the step of listening to the qualities of the divinity and in that context, one should strive to learn about the divinity, spend time with it through study of the myth and practice of the rituals related to the myth. Practicing rituals involves the touching through holding the iconography of the divinity caressing them and treasuring the teaching and the deeds of that divinity including the bringing of gifts, etc. In other words, one should strive to learn every detail about that divinity according to the principle that we can’t love what we do not know. On a highest level, there is the tantric aspect, the merging with the divine, the love making that gives birth to the child of light that grows in the heart as the divine impregnates one with the spirit of self-knowledge and this is the final mysticism leading to become one with the object of worship. Since the love for the divinity of worship is not egoistic, it will be able to grow to universal love and not just reserved to the divinity of worship as it is a representation of all hence the aspect of being a door way towards all divinities and ultimately towards Neberdjer which encompasses all divinities.

Usually, worship although done regularly was not with the integration of the aspects developing above. Now, with that new understanding, I will be able to elevate my worship gradually in a way that is reflected of that understanding. One related aspect is the adoption of the tutelary divinity. For now I have two divinities that impact me in a profound way and I am working within myself with the help of the teaching and my preceptor to finally identify one in order to continue to practice along that line. I feel like this step is important for future progress in the path that will allow my feelings to grow in a way to help other aspects of the teaching to evolve as well.

Acting with righteousness (Maat)
The purpose of that aspect of the teaching is to purify our actions in a way that they are not done based on the pursuit of egoistic goals but for the elevation of our consciousness towards the realization and awareness of our unity with the transcendental spirit. The teaching informs us that our lack of righteousness bring fetters to the personality and these fetters cause ignorance of the divine. These fetters are related to the divinity of Set and include jealousy, greed, envy, anger, list, etc. They concern all the qualities that reinforce our sense of identity with the body, feelings and actions in time and space in an abiding way that is separate from the rest of creation. When we express such qualities in performing actions called Ari, such Ari leave subtle impressions on the subconscious mind called Arius that further condition us to perpetuate similar types of action that reinforce our ignorance of our true Self.

Therefore, performing righteousness actions allows us to impress our subconscious mind with positive Arius which will neutralize the effect of the conditioning that we created with past negative actions. Basically, we need to do actions that no longer reinforce our ignorance of our true identity but instead reinforce our sense of communion with the higher Self. The essential of that aspect of the Shedy disciplines inform us to do selfless actions and to consider us as a servant of humanity instead of doing things for our own good. This is the most difficult part of the teaching so far but something I am striving for. I must say at that stage of awareness, I am able to reflect on my actions and understand the motive behind them as it pertains to egoistic values. Most difficult aspect relates to how to deal with unrighteousness in our life. For that, the Wisdom text provides guidelines for us not to keep things personal in trying to respond in the same way but instead, to try to find higher perspectives knowing the principle of Arius will take care of the unrighteousness by itself according to the principles of Action/reaction. I am learning how to deal with the negative emotions as well as finding the higher perspective as the teaching commands us. In that context, there can be days where you feel it is easier to do but, other days, one can’t deny oneself from acting in a personal way. The key is to find the balance and not give others free way to hurt us. The good measure is to not allow things that will impact our ability to practice the teaching. For example, how to deal with gossiping. To be honest, I did not realize howthe extent upon which people gossip until I decided to identify it and avoid it. It is like there is no subject to talk about other than talking about others in a subjective and negative ways. When people come to you to gossip, what should we do? How to instill higher perspectives without taking side in what is being said? This is a challenge I am learning now. Overall, I manage to minimize anger, depression and related. The teaching informs us to keep a simple life as much as possible and I am working along that line. Simplicity will help freeing our mind from worldly desires so we can focus and intensify our practices. Doing selfless actions is an area I am still striving to improve on as well as gradually developing the mindset of directing all our actions to the divine.

One key aspect that can help sustain acting by Maat and actually that is a consequence of it, is to be able to speak the truth. There is relativeness when one considers truth in time and space; one may need to use good judgment as in philosophical sense, it relates to what promotes unity and harmony not from an egoistic standpoint but in the sense that does not reinforce our illusion. There is also the concept of higher truth in a given situation and one shall be advanced in the teaching and practices in order to be able to raise oneself to the level of understanding where we speak always by the higher truth like the Sages. At the beginning, one should strive to be true to own words for example in professional life as much as possible and all relationships. If one says he or she is going to do something, one might at least to the best effort to stay true to it or acknowledge in case of impossibility to act according to promises. A corollary to that aspect is to be able to simplify life as much as possible and avoid being entangled in worldly activities that are not promoting progress either directly or indirectly in the path. I find it personally beneficial in cases where I am able to simplify aspects of life and that does allow me to be free of certain burden. We will not be able to simplify our living at once, but, it is a gradual process that I am going through and I can see the benefits in areas of my life I was able to do so. I am continuing along that line.

Meditation (Uaa)

Meditation is aiming at gradually allowing us to control the wandering of the mind and be able to concentrate and direct it to the divine until we are able to transcend awareness of time and space and be conscious of our unity with rest of creation. I am able to practice regularly in the morning and less regular in the evening. Looking to have same regularity in the evening is what I am looking at improving. There have been new techniques provided at recent lectures related to Serpent power and breathing that I have integrated in my meditation practice. Integrating these new techniques have been beneficial in enhancing the intensity of my meditation. I also use hekau recitation to help countering the wandering of the mind particularly at the beginning of practice. One thing I find is that at the beginning of the meditation or at the end, there are insights that come suddenly either about how to handle professional issues or about certain aspect of the teaching. In regards to techniques, I am working throughout the phase of concentration and visualization with more emphasis on the first one. As I understand it from the recent lectures, the phase of cleansing is the foundation to be able to reach higher phases related to activation and contemplation. I personally like the serpent power meditation and would like to align my practice along that path. Also, I am also strving to practive other aspects of the teaching hat can help progress with the cleansing phase.

One aspect I find beneficial relates to the technique to calm the thoughts in the mind by just watching them and not identifying or agree with any of them. A thing is perhaps to name them as they raise and be neutral about them and once we are able to that, the frequency of thoughts decreases and t iis as if they are afraid of being watched and so, they just ran away. So, attempting to strive to be in Amun consciousness had helped me at the beginning of meditation. Also, that technique has helped me as well when facing difficult situations at work in handling difficult people who may be angry at us because a system fails or something related. When I take a pause before speaking, it is interesting for me to see how the first thought of anger or the tendency to be protective passes and be able to respond with poise and calm. This is something I would like to be able to do automatically and I am striving for that quality as well.

About Kemetic diet
From a Kemetic philosophy standpoint, diet not only relates to physical nutrition but to our thoughts and feelings as well. In other words, one should not only be concerned with being a vegetarian/vegan but also be aware of food that we allow to enter into the mind as well as the feelings we partake with. In regards to physical diet, I have been able to sustain abstinence from meat for over two years now and working towards becoming a vegan. I understand this is a process one should take gradually and I am working to advance within that understanding. Having proper physical nutrition is a good foundation that can help in all aspects of the Shedy disciplines as it purifies ourselves and helps sustaining good health not as an egoistic feature but for the sake of being able to practice and advance in the path. In relation to the mind, it is important to avoid negative feelings including anger, jealousy etc. that will affect our ability to concentrate. In that sense, I am working along the precepts of Maat and the Wisdom texts in other to have proper techniques to handle negative situations and how not to create them myself wit hmy behaviors and desires. It is interesting for me to trace back to aspects of the teaching that was not applied particularly when one finds oneself in a negative situations. That reinforces my understanding that the teaching is a science as not applying the principles will lead to the exact situation that is being predicted. It is also an art as the expression relates to our Arius because not everyone approached the teaching the same way that depends on previous conditioning. Some are more devotional in the beginning, other more intellectual, etc. But at the end, even if one starts with predisposition of Arius, the integral practice will allow other aspects to develop as well. In regards to aspects of the will, I believe meditation is an important aspect to sustain our concentration towards the study of mystery teaching of Shetaut Neter and their application in time and space.

About Dispassion
Dispassion is an important quality for the aspirant and reflects our ability to distinguish the real from the unreal. I can say I am convinced that true happiness will not be found in time and space. I am able to reflect on feelings, actions in a way to learn about what I can learn from myself and how I can do better next time. I am concerned that my understanding of the relativity of happiness in time and space may drive to egoistic dispassion and that is a check and balance for me. One area I have made notable progress in terms of dispassion is political life. I used to see myself as an agent of change or revolution in my country. However, I realized it was based on my perception of life and the teaching helped me understand the state of affairs in practical life is based on people’s Arius collectively and as good one may want to be, one can’t really alter the effect of Arius of others. Therefore, the political situation is what it is based on people’s decisions. Best course of actions one should take is to try as much as possible to perceive the situation not with our own desires and goals but, through the perspective of the Wisdom of Arius and, that would be the foundation that can lead towards developing dispassion. Although there remains some residue of the revolutionary person, I understand now the purpose of life is higher than resolving political issues; one may do the best we can to understand what is going on and do our part to inform those who want to but, that we would be in a better position to really help humanity in the best way by working toward enlightenment. Being humble, not judging anyone and developing empathy knowing we also were at that same level of understanding at some point in our life are key aspects to sustain true dispassion that Is not egoistic but based on the discrimination of what is real and not.
Another aspect I also reflected on is to be able to truly express dispassion, one needs to replace previous passion with the passion of the Gods and the Goddesses. If we focus on developing dispassion, it may be a more difficult road but, by directing our passions to what is abiding and not the phenomenon in time and space, dispassion will become a byproduct, a result of the new emphasis that we are trying to develop. In other words, as per the teaching of the Kyballion, if you want to remove a certain type of energy to impact you, you will need to focus on the opposite. By turning our devotion to the Gods and goddesses, we gradually develop dispassion for objects in time and space in their abiding aspect and we will develop increasing compassion as we are integrating within us the qualities of the Gods and Goddesses. Within that context, we will not struggle with the negative qualities that can result from directly trying to become dispassionate, including indifference and related; the key is to replace our attachment to objects in time and space with the one for the Gods and goddesses, a path that will lead us gradually to ultimate compassion and open up our heart to enlightenment.

Perseverance
Perseverance is the quality by which an aspirant resolves to continue practicing instructions even when we fail in several attempts. It is showing understanding upon ourselves and not be too hard on ourselves in case of failures. It is an expression of our aspiration resolve that allows to continue despite all obstacles but to use them as learning opportunities. Our perseverance can’t be only intellectual otherwise, it won’t last. It is to be based on understanding and determination to move on. In case of failure to practice one particular instruction, I reflect on it, meditate and trying to understand why it is difficult at that stage of my practice to execute it. I do not give up on it; I keep trying and sometimes, perhaps reducing the intensity with which I attempted to practice it and start over and increase intensity gradually. Sometimes, I can feel I am making progress in the study of the teaching but feel that my worship is lacking or the other way around. Overall, I realize there is always an opportunity to improve a particular aspect. Sometimes, while we are stuck in a particular practice, continuing to practice others may help unlock the blockage that we have. What I mean is that for example, the devotion may help developing ability to understand a particular area of the teaching perhaps because at some point, our feelings were not purified enough to allow that revelation to occur. Perseverance in that sense can be sustained by the practice of the shedy disciplines in an integral manner as one may help addressing issues that we are experiencing in other particular aspects.

In conclusion, my aim is to be able to strive to be able to intensify gradually the formal practice of the shedy disciplines particularly devotion and selfless service in way so that the qualities can be expressed. It is a question of practicing with a sense of purpose as opposed to just practice and feel satisfied at that level.
I am really grateful being able to be exposed to the teaching, being taught by my preceptors and working to practice the Shedy disciplines as earnestly as I can and hope this can grow. With the current level of maturity, I can see notable differences in ability to deal with the utmost difficulties of life by showing enough poise and calm even if at the beginning there were disillusions but the ability to reflect back on those difficulties allow me to be able to think about higher perspective. I am striving to reinforce my devotional purpose which is an essential key to be able to have required ability to practice the Shedy disciplines not in a bad way and to then progress in the glorious path of enlightenment.

HTP

Dua Sebai Maa / Dua Seba Dja