Lesson 10 Reading Assignment pp. 125-140
Those who live in this externalized state of mind are not aware of the source of CONSCIOSUNESS.
One of the prominent features of an ego-centered consciousness is its outer-directed orientation which serves to affirm and reify the material dimensions of existence. Thus, this ego-centered consciousness is, by its very nature, oriented towards perceiving, through the senses, objects that exists outside of the self. Such an externalized orientation, redirects our perceptual focus from the inner dimensions of the self (that which is real and enduring) to the outer spacio-temporal reality (that which is impermanent and thus illusory). Accompanying this shift in perception is also a shift in the energetic and motivational dimensions of self. The energy which had before served as the fuel for our spiritual growth and transcendence, this being aligned with an inner-directed flow, is redirected towards the external reality and used in satisfying our worldly aspirations and desires. And so with this redirecting of energy from the inner to the outer realms of existence, instead of being motivated by desire to know, affirm and unify the self, one is now motivated by the desire to fulfilll one’s physical needs through objects and relationships in the material realm. This is accompanied by the delusion that the fulfillment of these worldly desires will bring lasting joy and happiness, that which can only be experienced through the attainment of Nehast or enlightenment.
It should also be noted that this externalized consciousness, reinforces the development of negative Aryu, the residues of which becomes embedded in our unconscious mind, and which then influences our thoughts, feelings and behaviors. This externalized consciousness then, is antagonistic to those processes that leads to the purification of the self. The more removed we are from our inner Amun self, is the more we subject ourselves to the degrading energies that exists in the outer material realm.
In the last assignment, Sebai Maa made the point that in many cases, aspirants are well versed in their knowledge of the teachings but because of their engagement with the world they are not able to progress satisfactorily on their spiritual journey. The Question is why? The answer, it would appear, has to do with the role that Aryu plays in influencing how we live our lives. For many, even though one knows that a precondition for attaining enlightenment, is that we disengage and remove ourselves from the world and its corrupting influences, we however find it difficult to do so because we are held captive by the Aryu that may have been acquired in the present or in previous lifetimes. This Aryu creates situations in the world in which we become entangled (such as familial and professional obligations). Existentialist refer to this as “The Human Dilemma” whereby the more we become a part of the world the more we become removed from who we truly are. In most instances, we try to resolve this dilemma through the use of ego defenses such being blind to or denying the existence of our true selves while deluding ourselves that our physical or temporal identity is what is real and the ultimate sources of meaning and happiness. It would seem that to resolve this dilemma, we need to free ourselves from the influences of the Aryu that holds us bondage. This Is made possible by an Alchemical process in which various elements within the self (fire, water, air, ether) are reconstituted in such a way that provides the basis for self-purification. This essentially involves purifying the various energy centers (Sefech Ba Ra) by freeing the flow of life force energy (Arat Shekhem-Serpent power) and directing it from the lower to higher energy centers. Within a Kemetic framework, Tef Neteru Sema Paut becomes an important instrument by which this process is accomplished. However, this must also be accompanied by the practice of the other components of the Shedy disciplines including Uashu (devotion) which purifies our emotions) Uua (meditation) which purifies our will; Rech-Ab (study of the wisdom teachings) purifies our mind, and Maat (righteous action) purifies the heart. This purification process is also made possible by us aligning ourselves with the Neteru and in so doing embracing and manifesting the principles that they represent. This includes Maat which is the ethical basis of selfhood embodying such principles as order, balance, truth and righteousness. Also important are Aset and Djehuty the Neteru associated with intuitive wisdom and cosmic mind, that which is required for us distinguishing between that which is real vs. illusory, truth from untruth. Such wisdom transcends the intellect and incorporates and emotional dimension that is aligned with the feminine dimensions of self. Through the reconciliation of opposites (male-females, spirit-matter) we are able to experience an expansion in consciousness whereby we transcend the physical realm and align ourselves with the higher dimensions of self.
Even though our Aryu keeps us engaged with the world, we need to develop and assert our WILL in engaging in the practice of Shedy even while being in the world. It is only by engaging in this practice that we will be able to purify ourselves and become free of the influence of the Aryu we have accumulated over time. What is important here, is that the practice is done in an integral fashion for us to successfully progress on our spiritual path.
When your body is motionless and you are thinking and feeling, you are mostly associated with your mind.
The mind is one component of the triad, Amun (witnessing consciousness)-Ra (mind)-Ptah (physical universe)that makes up our existence. Our thoughts and physical desires serve as a veil to preventing us from perceiving, knowing and being connected to our spiritual (Amun) consciousness. The practice of Yoga, meditation in particular, serves as the tool that allows us to remove the veil and discover our true inner selves. Meditation frees the mind from distracting thoughts and allows us to transcend our physical desires making way for the mystical experience and revelation of the divine.
The normal state of human consciousness cannot be considered to be whole or complete since our awareness is only partial and does not encompass all levels of the mind.
Such a “normal” state of consciousness is subjected to distractions from stimuli originated in the world or within our unconscious (thoughts, feelings, emotions, and desires) over which we have little control. The state of consciousness that we should strive for is what is called “controlled” consciousness whereby the mind is aware of all of all thoughts, feelings, and desires and this awareness frees us from their influence. Through meditation we are able to calm the mind, instilling the peace required for us to experience an increased level of awareness. Controlling the mind facilitates psychological growth by allowing us to become aware and scrutinize the various psychological complexes and delusions that we may have buried within our unconscious. Through meditation, these complexes rise to the surface allowing us to become aware of them and how they impact our thoughts and perceptions. Thus, controlling the minds provides the basis for integrating the personality and moving forward along our journey towards enlightenment.
Philosophically, anything that is not continuous and abiding cannot be considered as real.
And so we find that the three levels of consciousness a) wake or physical b) subconscious/dream (astral) and unconscious-dreamless (causal) are not absolute realities since they are not continuous and abiding. When we fall asleep we believe that the dreams we have are real; when we awake we realize they were not real. Similarly we believe that what we perceive and experience in our wake state is real only to find that with an expansion in consciousness, the contents of the waking state is as fleeting and illusory as that experienced while in our dream state. All three states of consciousness, we come to realize are expressions of an underlying fourth dimension, one which is enduring, absolute and thus real. This fourth dimension is referred to by Carl Jung as the Collective Unconscious or within yoga circles as cosmic consciousness. Upon attaining this state of awareness one realizes the integral connectedness one has with the universe and with all of creation. Within this state, all dualities collapse into a unified whole. Being freed from all worldly desires, frustrations and disappointments, one is therefore able to experience a divine state of peace and love,
Do not eat for at least 2 hours before meditation
Meditation always poses a challenge for me yet is most important in engendering the WILL needed to successfully progress on the spiritual path, especially when such progress is impeded by worldly attachments. What I found most useful in term of the suggestions provided by Seba Maa was to begin by meditating five minutes per day and progressing from there. Such advice is helpful as I often think of meditation as an all or none process whereby one does it for an hour or not at all. The idea of doing it in a graduated fashion I find to be most valuable. Also valuable is Sebai Maa’s declaration that “patience, self love and forgiveness are important attributes to have on attempting to engage in the meditative process.
When you feel anger or other negative qualities what should you do?
When one feels anger or other negative qualities one should recite the Hekau and visualize its energy and the deity associated with it thus destroying the negativity within. I particularly find useful the Hekau, “Amun-Ra-Ptah” as it makes me aware of the various structures of consciousness and how they operate therefore keeping me mindful of where I am and what I should be striving for which is Amun or a witnessing consciousness. It also alerts me to the fact that the mind and the physical world are illusory and that there exist an underlying essence that constitutes that which is real and enduring. Such an awareness modulates how we relate to the world alerting us to the need to be dispassionate and not become entangled in the delusions and illusions embodied in time and space.
In those moments when I spontaneously experience these negative emotions, I also find it useful to regulate my emotions through the connecting with the breath. Also according to Djehuty’s principle of polarity and vibration, it is recommended that one neutralizes the negative emotion by experiencing its opposite. This requires that we shift our level of vibration to a higher rate or pole. Also, being aware of the principle of cause and effect makes us more cautious in expressing negative emotions knowing that in doing so, we are accumulating negative Aryu which may later contribute to repeated cycles of cause and effects resulting from such expression of negative emotions.
As intuitional visions of your all-encompassing nature dawns in your heart, you will be able to look beyond what?
As intuitional visions of your all-encompassing nature dawns in your heart, one will be able to look beyond the individual surface identities that distinguish people on the basis of such things as race, gender and ethnicity or their particular idiosyncrasies, and recognize the underlying divine essence that connects us as ONE. With such a realization we are then able to perceive the divine in others and know that when we love them we love ourselves also since we are all composed of the same underlying essence. “Sex is a thing of bodies not of souls”.
I must say that as I grow into this awareness of the unity in all things and their shared essential nature, that the more I engage with people in the world the more I find that they are resistant to this realization of unity within duality. It appears that they are more comfortable embracing the dualistic conceptions of reality and in doing so, affirming their individual spacio-temporally based identities. This is particularly the case for those who I know who embrace Black Nationalism as the philosophical foundation for how they live their lives. This is also true of those white associates that know who are engaged social changed endeavors aimed at increasing white people’s awareness about whiteness and its role in maintaining systems of white supremacy. For both groups, there is a reluctance to acknowledge race as an illusory construct and that one’s approach to change is to transcend these dualities within ourselves recognizing the common underlying essence which unites us as divine beings that we are this being our “true” identity. I find that when such approaches are offered, they are dismissed as “other worldly” and thought to be lacking in substance.
What is the Kemetic term for Devotion?
Ushet –when the mind is directed towards the majesty and glory of God (the higher self), the mind becomes imbued with that same majesty and glory.
Out of all the dimensions of the Shedy disciplines that I find challenging is the practice of devotion this I attribute to my unfamiliarity with the Neterian culture—the language, rituals, music and the role this all plays in the practice of devotion. I also attribute this to my experiences within the Rastafarian tradition in which devotion is less formalized and more grounded in the music of reggae which has a prominent spiritual component. I am hoping that with increased familiarity with the Neterian culture and exposure to the style of devotion, that I will be able to embrace this devotional component in a more wholehearted manner.
