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ABOUT YOUR STATEMENT:
“A)How diligent an aspirant should try to be about using the spiritual check list? Essentially, I would say the level of diligence must be to such a degree that the aspirant considers utilization of the spiritual checklist as a discipline in itself. Same way the Shedy disciplines are. In that context, regularity is essential as one may feel it important to practice the disciplines but, not feel compelling to evaluate.”
A good essay. Firstly I would comment on your summary of the checklist. I found it balanced and practical; something that sometimes becomes cumbersome for spiritual aspirants. Many people do not know how to go about using it and either stumble in using it or burn themselves out trying to fulfill every single detail of it rather than trying to find a useful balance and applying what their capable of as their capacities increase.
ABOUT YOUR STATEMENT:
“B) One of the key aspects I observed studying the panel of the temple in Kmt is the presence of Djehuty in aspects of the rituals as a reckoning principle of the offering being done by royal personality. If we are making progress and not be able to qualify, it is not being brought to consciousness and, in that sense, the transformation may not be complete. In ordinary aspects of life, human mind interacts through experiences and feedback from others and these are the ways to know about nature and qualities of activities being done. In the same line being able to identify and acknowledge transformational aspects of our personality as they occur, we are invoking the reckoning principle within us that would make the transformation complete.”
I think you picked up on some not so obvious but essential points especially talking into account the recent Neterian conference where the god Djehuty was highlighted. Indeed, The reckoning by Djehuty, among other things, represents a reckoning by the intellect, an official recording of the processes of life that can be helpful to us or obstacles on the spiritual path. The reckoning can be a recording of the past as well as a blueprint for the future-as was explained in Chapter 94 of the PERTMHERU text. This is why it is also important to purify the intellect and be conscious and ethical in action so as to draw the most positive possible outcomes that assist positively in neutralizing past negatives and promoting positive paths moving forward.
The aforesaid also applies to another of your statements:
“Overall, it is important for aspirant to be conscious of the fact that current living patterns and the Arius that support it has been sustained through rituals in time and space and that elevating our consciousness toward higher mysteries of life means adoption of new rituals. That is the aim of the Shedy disciplines to be able to provide new rituals that will gradually replace the old ones which until then have supported ignorance about our true nature. Stated in other ways, actions called Ari impact our unconscious mind and leave impressions called Arius that help sustain related behavioral patterns.”
ABOUT YOUR STATEMENT:
E)“An offering is a ritual aiming at creating a subtle connection between the one doing it and the object, person or principle receiving it. In ordinary life, people make offers to find gratitude in return expressed by egoistic expectation usually in a context that reinforces the illusory attempt to find true happiness in time and space.
A teacher represents the illuminator for the mind during our quest to move away from the darkness originating from ignorance of our true identity. In that context, an offering to the preceptor should not be considered in the same way as in ordinary situations but rather as an evocation principle or a way to create a communion with the teacher so one be able to follow properly the teaching provided.”
There are practical aspects to making divine offerings to the divine as well as to the temple and its priests and priestesses. Everything that occurs in time and space is the nature of an exchange. What we give or offer is a kind of energy in the form of an object but also he feeling and wisdom intent behind it, that also has sekhem energy. Therefore, the energy can be sustaining but it also has cosmic regenerative aspects. Ex. Giving devotion towards the divine allows the feeling of the divine to stir in the heart; that divine feeling is one’s own and it is also of the divine since in reality both are one and the same. The depriving of that process disallows the feeling to be awakened and to grow so that person cannot discover the divine within themselves. Physical giving to the temple sustains the maintenance of the construction as well as the physical sustenance for the bodies of the priesats and priestesses that in turn provide energy in the form of high ritual and wisdom sekhem that nourishes the population helping them to grow spiritually. It is a cycle and exchange and indeed an aspirant may offer their time and energy and receive the attention of the divine as exchange for their efforts.