Reply To: Level 1 Audio Discussion Forum #2

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Udja

You have posted a very comprehensive discourse containing the fundamental and advancing understanding of the wisdom of the Shetaut Neter initiatic ideal as well as the psychological issues related and challenges faced by yourself and by any given serious spiritual aspirant.

In general I found the essay to be reflective of a positive grasp of the teaching and the psychological issues. There is a difference, however, between having a grasp and hen fully understanding and then being able to effect a positive change in the personality that will eventually render it “enlightened.

I will comment on a few areas of the essay, pointing to sections that are worthy of further reflection and some adjustment to further the studies and progress on the path.

ABOUT THE STATEMENT:

“I wanted to preface my presentation by saying that I found this lesson to be quite challenging. I believe that one of the ways in which I have resisted confronting the issues brought up in this lesson is by intellectualizing. Much of the first part of my presentation may thus be considered to be an instance of this intellectualization. My justification for this is that the nature of the lesson forced me to think more broadly in terms of the psychology underlying the practice of Shetaut Neter.”

“I believe that I found this assignment to be particularly challenging primarily because doing it required me to look within and try to confront and understand my own resistances and how they impede my practice. For this reason, it took me some time before starting it and completing it”

FEEDBACK:

Courage to face issues of personal and deep psychological and or spiritual obstacles with consideration of the possible necessity to break down or leave behind old and encrusted believes, ideals and desires may be considered as a defining feature of qualified spiritual aspiration. As one of the precepts of Maat determines, we may think of facing truth as a fundamental axiom regarding the capacity to practice the teachings, which requires serious introspection and intensive work to transform the unconscious. Having demonstrated a working understanding of the philosophy, the spiritual goal of life and the psychological impediments to human and spiritual progress, it is then necessary to take the even harder steps to transform the psychology of the personality and on this you have mentioned a few challenges beginning with the resistance you talked about. Yet this is not unusual or unnatural an occurrence and the answer is the same, working without pause, to develop dispassion born of understanding. These are two keys to progress.

 

ABOUT THE STATEMENT:

“The ways in which such needs are expressed comes to be circumscribed by the values of the culture which in this case is one which places value on individualism, materialism and empiricism, values that not only promote the development of an ego centered consciousness but also serves to maintain and nurture its growth while simultaneously thwarting the evolution and survival pf a spiritual consciousness. The value placed on materialism causes us to view the self and the world in an objectified manner devoid of its divine essence. In such an objectified state we come to see the self and the world as objects to be possessed, controlled, and desired. In having such a material consciousness we become blinded to the integral connectedness that we have with each other, with nature and wit the divine dimensions of existence.”

FEEDBACK:

All that has been cited above boils down to the issue of “egoism” which means deluded ego (believing oneself to be a finite individual disconnected from Creation and transcendental existence). If this point were fully understood it means the realization that any perspectives, either objective or subjective, while proceeding from delusion (egoism) means they also are part of the delusion and neither valid nor justified. Yet that is not the end of it because the ego has accumulated so much momentum (aryu) that even while “knowing” a truth, the personality beset with egoism, may not be “allowed” to act on or live out of that truth. This is where the diligent and sustained shedy must come in-to eventually cleanse the delusion and replace it not with wisdom but with clarity of what really is, that goes beyond wisdom, objectification or subjectification.

 

ABOUT THE STATEMENT:

“The lower ego-based self may also be described in relation the the lower three chakras, the first being the root chakra (Muladhara) (earth element)”

 

FEEDBACK:

While your rendition of the psychological concepts using the Indian understanding of psycho-spiritual consciousness centers is lucid, there are some nuances of difference in perspective as well as nomenclature, that are available from the Neterian study of what are called SEFEK-BA-RA, the SEVEN SOULS OF THE CREATOR SPIRIT. So it is suggested to visit with the book “THE SERPENT POWER” by Muata Ashby, for more on those subjects.

 

ABOUT THE STATEMENT:

“5)Our spiritual practice should be regular and consistent as opposed to being erratic, unbalanced, and irregular. Such consistency is important for ensuring that we advance and progress in our spiritual practice. This is the area where I have many challenges and which I often ponder as to the reasons why. To be able to answer this question will, I think, give me greater insight into the forms of resistance that under may potential undermine and impede he success of one’s practice. In answering this question I would say that much of the resistance is due to our fear of becoming aware of our unconscious dimensions of self-given the impurities contained within.”

 

FEEDBACK:

Keep in mind that mind’s efforts to understand and re-understand and over-stand the sources of egoism and assign psychological or metaphysical reasonings and sources and origins, while partially useful to a certain point, can also become a psychological trap that favors the continued existence of egoism and therefore can be considered as a trick played by one’s own ego to fool the part of mind, the soul, that is striving for freedom but using the same mind that is fooled by ego, to remain deluded and chasing its own tail, as it were. Therefore, once a sufficient grasp of the teaching is achieved it is only necessary to understand that there has been a sufficient grasp, something confirmed by the teacher. Then the task is to remind the mind of these points until they are drilled in deeply so much so as to neutralize and then displace the continuing emanations of egoism. This is done by personal work as well as continuously attending classes, even those heard before. At the same time the task is to promote greater personal and environmental purity and capacity to practice the teachings while the unconscious level of mind goes on clarifying and experiencing greater expansion beyond object or subject, leading to the eventual attainment of the coveted goal of life.

 

ABOUT THE STATEMENT:

“The first is the Four Noble Truths of Shetaut Neter which I find serves as a center point or abbreviated summary of all that is embodied in te Neterian tradition. It provides me with a quick reminder of who I am, my purpose and how to go about fulfilling it.“

FEEDBACK:

In our Neterian Field, the truths are referred to as “GREAT TRUTHS OF SHETAUT NETER”. The title, “Noble Truths” applies to the Buddhist tradition.

 

ABOUT THE STATEMENT:

 

“I should share that devotion for me feels most comfortable when done in solitude and I must admit that I have had little experience engaging in devotion in a communal setting. I somehow find that I have not been very engaged in the virtual devotional sessions but this is one of the things I believe will change as I progress in my practice and experience the value that devotion has in enhancing one’s practive as I have been doing recently.”

 

FEEDBACK:

Indeed, you and in fact all aspirants, should take advantage of the online weekly devotionals to assist in breaking through the delusions of egoism that tie the personality to left-brain sources of wisdom while ignoring the necessity to stir the deep pot of aryu that is composed mostly of feelings and desires, that overwhelm the capacity to act on wisdom. There is a place for individual practice and there are certain benefits of group practice. In order to progress on the spiritual path it is necessary to face the depths of feelings from time immemorial, that influence, impel and compel the personality that must be cleansed and issues arising from which need to be resolved, before the blossoming of wisdom into the glories of enlightenment, may occur.

HTP