KEMET UNIVERSITY HOME › Forums › Integral Clergy of Kemet Studies Program › Integral Studies Program on the Clergy of Ancient Kamit-Asar Khepera- Local Programs–Ritual Programs development › Reply To: Integral Studies Program on the Clergy of Ancient Kamit-Asar Khepera- Local Programs–Ritual Programs development
Ritual Programs 2018 Netarian Conference:
The Initiation ritual was performed for Aspirant Edward. The room was arranged in the usual manner for initiations for Shemsu. All aspirant and Shemsu level, Asaru level and Hemu level were gathered for the ritual performance. The gathered Hemu were Sebai Maa, Seba Dja, Ab Amuntyt, Ab Setna, Unut Un Shen and Unut Sehu Khepera.
I think the ritual was well planned and all performances were done well. I think the set up of the room was appropriate and in keeping with the usual configuration that we have developed over the years. The structure of the ritual was in accord with Shemsu initiation.
Of note the reelections at the end were very well thought out by the Shemsu and Hemu. Aspirant Edward was taken with the experience and expressed his gratitude and feeling of being special. I took that to mean that he experienced the Divine energy as well as the reality, on some unconscious level, of his status beyond his normal and recent conceptualization of himself.
The pacing of the ritual was very good and I found that we all Hemu worked very well together with a feeling of caring and support fo the soul of the aspirant, to put it together and conduct the ritual.
The Tyt (belt buckle of Isis) was performed by the Bastu of the Temple of Aset. Form my observation they put a lot of work in to creating and setting up the ritual. I thought it was conducted very well and even beyond expectations, they had most of their lines memorized and demonstrated a capacity to perform the ritual procedure. The set up, previous lecture, for the ritual was very profound so it gave a certain particular relevance to the ritual. Therefore, the ritual with meaning has a particular effect on the mind and feeling of the participant and what lent to this process was the seamless performance of the ritual itself by the Bastu. They carried the text through the ritual and that demonstrated that they had knowledge of, or at least ruminated and reflected on the teachings prior to the ritual itself. I think that the teaching of the Tyt brought to ritual is reflective of the deep and immense mysticism of the ritual. Then, personally, I took the ritual to meditation (for experimentation), once back home and the process and mysticism of the Tyt is very effective.
Ritual of the Ba:
In comparison to the Tyt ritual, I think this is amore subtle ritual that that of the Tyt. It works with a more salient component of the psyche and the ritual brings that reflective and immersion praxis to bear. So the ritual, as far as I saw while we were performing it was a ritual reflection of the unification of the Ba, a psychic link that raises the consciousness to a higher more subtle level of awareness. So the ritual itself, in walking in to the worship hall and seeing the carrier, was very sensitive inducing. Once the Ba is carried in, in which the carriers replicated the flight of a hawk, one would see that the dynamic movement of the ritual was sort of an anchor or hook for the mind. The reading of the text by the Kheri Heb (Ab Setna) was well done and it brought out the Hekau portion, meaning it infused the ritual with a sound vibration of the pronunciation of the Hekau which is sort of a filling, uniting with the air and thought atmosphere with a particular vibration that ends to a deep reflective process for sensitive aspirants. The taking of the Ba from the carrier also had a special effect, a curiosity was developed and draws the mind towards the altar where the ritual of placing the Ba on the Tut, idealized form was performed, but the aspirants were so far away they, most could not see it clearly but it was spoken and so they had an idea, so in said case the profound mystery of the ritual was at the altar itself, which acted as a sort of anchor for the ritual, making the altar the focal point of the mystic expression component of the ritual. The then anointing and meditation that followed brought the whole ritual to a crescendo which I thought was very nice. Dua for Sebai MAA in bringing out the text and assisting us in creating and directing the ritual.
I thought we should have prepared more for the ritual and been better versed in the performance of the ritual, we did not practice enough, in my estimation.