Level 1 General Topic Discussions Forum #2

KEMET UNIVERSITY HOME Forums Egyptian Mysteries Level 1 Level 1 General Topic Discussions Forum #2

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    • #5809
      admin
      Keymaster

      Udja-Use this forum to post your general questions not related to Audio, Video or Readings

    • #6056
      ANTHONYBAHLIBI
      Participant

      Udja Sebai Maa,

      In regards to food offerings:

      1. Do we offer the food we are going to eat, and what is the best way to do this not eat it for 24 hours for example or can a morning offering of oranges be ate for lunch?

      2. If I am doing noon day worship for example at my school library or another place where I may not have candle incense and food offering, do I still use the offering formula as a verbal offering?

    • #6059
      ANTHONYBAHLIBI
      Participant

      Udja

      Does this teaching from Temt Tchaas refer to the Pet (astral) or Duat (causal) realm, or the whole journey including moving to the West through the Pet and Duat? Is existence in the barque of Ra same as merging with Ra? We have talked about the causal realm being the state that contains the seed-ground that actions arise from, as well as being the realm of Asar in the Prt M Hru, does this mean it represents a state as an individual existing with the divine that occurs Before total absorption into the divine? Personally I feel the existence described in the proverb would be more ideal to the ordinary human life, sounds like a more enlightened existence due to being much closer to the divine, while also understanding that all things in time-space is illusionary and based on Ari and so the absorption into the divine would be much more ideal and true enlightenment.

      “Indeed they who are yonder ( who who live righteously will join God after death), will be living Gods, punishing anyone who commits a sin. Indeed they who are yonder will stand in the boat (barke of RA) causing the choicest offerings in it to be given to the temples. Indeed he who is yonder will become a sage who will not be hindered from appealing to GOD whenever they speak.”

      • #6221
        admin
        Keymaster

        Udja

        The proverb is referring to a heavenly existence for those who have been found to be sufficiently righteous but not sufficient for enlightenment. Existence is not the same as merging; that is usually referred to as sitting on the throne of the Divine Self. The causal realm is where relative existence is engendered. Therefore, reverting to this level of existence is a precursor to absorption (using these analogies). Indeed these are varying levels of closeness to the Divine and occurring within time and space.

        HTP

        • #6223
          ANTHONYBAHLIBI
          Participant

          Udja Sebai Maa #6221

          Thank you for the clarification. I will continue to learn and reflection with the guidance.

          Htp
          Anthony

    • #6062
      ANTHONYBAHLIBI
      Participant

      Udja Everyone,

      In a past Chatgroup meeting a Shems asked Sebai Maa about feelings versus emotions if I remember correctly. I am contemplating this currently and engaged in reflection on this with a friend and am wondering if anyone has notes or personal recollections of the details of this topic. I also feel it was addressed in a book or a few of the books, I have most of them so if anyone can point me in the right direction it would be helpful and much appreciated.

      to give some context my friend asked me “What would emotions be when separated from ego? positive emotions, no emotions, etc?” My initial response on the spot was that positive or lucid emotions associated with selfless actions (Maat), when the individual is not clinging to selfish ego interests, could be considered emotions free from Ego. Then I returned later and said on further contemplation emotions arise when attached to the ego, positive or negative, so when your in a egoless state even temporarily then the feeling is like bliss and you engaged in things like releasing concepts, intuitional realizations etc and not really associated with emotions per se. I also added that when your in a state of mind free from ego, you are not perturbed by the experience of the world and can express emotions or relate to others emotions within the context of your culture while internally being non-attached and not associated to that experience as ultimate reality so internally you are beyond the emotions of the moment even while engaged in that world. Keeping a meditative awareness. Then the question of feelings came up because I said emotions are in part culturally conditioned responses and perspectives on feelings. So my friend inquired further, what would be a definition of feelings?

      These types of discussions are very helpful in showing where I am at because I know if I was enlightened I would be able to fully understand these issues on my own but as of now its important to try and resist giving my thoughts until after consulting the teachings. There is a proverb I was looking for that spoke of Truth having the force of emotions Behind it, but I could not find it as yet and it was not as explanatory as may be helpful.

      Htp
      Anthony

      • #6063
        ANTHONYBAHLIBI
        Participant

        Continuation in brief of # 6062.

        My friend is a Jazz musician and so we were in part discussing feelings, emotion, and ego in relation to art. I said “Art is a mix between awareness and feeling but emotions are almost unique from feelings because emotions I think are also connected to cultural conditioning whereas feelings are almost the root of emotions and emotions are in part how we interpret our feelings but this is just speculation.” I added the piece of speculation because I wanted more understanding and to consult the teachings further because at this point I don’t learn much on my own understanding but am seeking to understand.

        From a quantum physics and meditation perspective I would say that seeing feelings strictly as the relationship between sense-experiences and mind is inadequate because in reality what we are perceiving with our senses is not solid and real. So the feelings produced by it would have more to do with our state of mind somehow then the “objects and sensory experiences” themselves. So what would be the origin or a working definition for feelings and emotions and how do they interact?

      • #6182
        Bastu Akhu
        Participant

        Udja Anthony,

        Response to Anthony’s post # 6062.
        Anthony check the previous discussion forum, post # 2611 on May 4th, 2015. I asked the same question in a similar context, Sebai’s response is posted as well.

        Htp

        • #6199
          ANTHONYBAHLIBI
          Participant

          Udja Akua #6182

          Thank you very much for your response and directing me to the previous discussion on this topic.

          Htp

          Anthony

      • #6222
        admin
        Keymaster

        Udja
        You can do research in the archives of the chatmeetings to find the discussions you are interested in.

        “EMOTIONS ARE GOOD SERVANTS BUT POOR MASTERS”.

        “Truth has the force of emotion BEHIND it.”
        -AEP

        This is a fascinating area of study that is to be developed as the studies go on since it requires reflection and time to develop understanding. From the perspective of the teachings, feelings are effects of aryu that cause desires that impel and or compel the personality. When we refer to “emotions” we are actually describing manifestation of feelings which in turn are qualified (by people with their limited understanding) as sad, happy, depressed, determined, etc. The emoting of feelings is emotion.
        The action without emotion is called “dispassion” and dispassion is understood as absence of infatuation with form and relationship. If a person’s aryu gives rise to feelings or desire to acquire or be close to an object or person or repudiate such that is a result of passion about the object or person.
        If there is dispassion there is indifference and no emotional entanglement even if a sage displays emotion for the sake of relating to unenlightened human beings.
        The capacity to act while being free of emotions and feelings, that is to say free of impelling or compelling aryu, is also the capacity to act based on absolute and untainted reasoning and pure feeling and pure feeling here may be defined as aryu that gives rise to desires and passions that are based on truth instead of delusions. This is called Maakheru (truth of speech/mind-pure unconscious that does not distort the desires of spirit), or ari maat (actions based on truth). So those desires of spirit that are free of delusion (negative aryu) are in reality expressions of existence and not desire in human terms. They are the same as the desires of a tree or the sun; they are what they are and do what they do without question, attachments, resentments or seeking praises; They simply do what they are and in their essence is the wisdom of their existence which is beyond words, feelings or rationalizations. In this manner sages appear to speak, teach, relate, or even laugh or display emotions even while their feelings are not to be compared to ordinary human feelings, desires or relationships.

        There is more that can be said on this subject and it develops as the studies proceed.

        HTP

        • #6224
          ANTHONYBAHLIBI
          Participant

          Udja Sebai Maa #6222

          Thank you for taking the time to expand on the topic. It is really helpful and I find what was said to also be beautiful in the discussion on pure feeling and further the examples of tree and sun in light of the topic of feeling and emotion.

          Will continue to reflect

          Dua
          Htp

          Anthony

          • #6234
            admin
            Keymaster

            PS

            Udja

            I would also add that the issue of emotions as being relegated to a slave instead of master of intellect is that a wise human being should learn to be analytical and objective when reviewing situations – of course – as much as possible. Then, when a situation has been properly analyzed, not with rationalization but with good sense and honest appraisal using maat as a standard, then a decision can be arrived at with clarity of mind. At this point feelings and their attending emotions can be allowed to come in and support the decision. That emotional content serves to bolster the decision and provides strength from the deeper regions of mind to forge ahead towards the goal. So, in this way intellect and emotion are used to tread the path of life and this should be the proper balance as opposed to the path of ordinary worldly human beings who make decisions emotionally first and then later rationalize the decision and follow paths they know are wrong but that they have forced themselves to believe and invest their feelings in. Then in an attempt to not hurt their feelings they press on in failed, fraudulent or even illegal or evil actions so as to not lose face, feel shame, face failure, or lose the basis of meaning they have assigned for the action in their lives. Example: a person sends their son to fight in Iraq to find weapons of mass destruction assured by the president to be there but when not found the rationalization is the death of the son was worthwhile because Saddam was a tyrant; that rationalization is to, instead of outrage, facing own error, and lashing out at the liar president to establish truth and justice. The rationalization path leads to degraded culture, corruption, disease and death, as we have seen in the last 20 years.

            HTP

            • #6261
              ANTHONYBAHLIBI
              Participant

              In response to Sebai Maa #6234

              I very much appreciated what was said further on the topic of feelings and emotions. The word “rational” really stuck out to me in this context. I have considered “rational” to imply a kind of reasoning that could be considered a better alternative to the “irrational” nature of human society today and I have also understood the term in regards to “rational practice” of a system versus extremist practice. Here I have appreciated and I feel understood what was said in light of the example given. In this context I understand rational as representing worldly thinking that supports UnMaat behavior. Would rationalizing based on Maat philosophy be the alternative to egoistic rationalizing?

              Thanks for taking the time to add a “ps”, Dua..Htp

              Anthony

    • #6141
      Seba Dja
      Keymaster

      Reply to: January 15, 2016 #6056
      ANTHONYBAHLIBI

      Udja ANTHONY,

      Re: In regards to food offerings:

      1. Do we offer the food we are going to eat, and what is the best way to do this not eat it for 24 hours for example or can a morning offering of oranges be ate for lunch?

      Seba Dja: Ny…it can be eaten…right away or you can leave it on alter for an exteded time eg. for 24 hours.

      2. If I am doing noon day worship for example at my school library or another place where I may not have candle incense and food offering, do I still use the offering formula as a verbal offering?

      Seba Dja: Ny…you would still offer verbally or mentally…depending of if you can chant out loud…and also, hold the images mentally. As far as candle, there are the battery operated tea light sold at the Dollar stores. Food can be an almond nut, and incense can be a dab of essential oil like sandalwood on your finger tip (just like women may put a dab of perfume on…as long as not too strong to affect the whole library). But the mental images are also to be used in such circumstances…which means you can practice your Shedy worship anywhere and any time.

      HTP,
      S. Dja

      • #6198
        ANTHONYBAHLIBI
        Participant

        Udja Seba Dja #6141

        Thank you very much for your response. This is very helpful insight. I really enjoy the examples for making offerings while away from home both physical and mental. I will do this.

        Dua
        Htp
        Anthony

    • #6229
      Jason W
      Participant

      Udja.

      I have been practicing the simple meditation (Om Amun Ra Ptah) for about 2 months now, as i have experienced how it enables a more concentrated, focused, relaxed state. I see how it has been effective when i come home from a long day at work and my mind is still active. Connecting the chant with the breath vocally and mentally, slowed it down and put it in a more concentrated state after about 15-20 minutes of a 30 min meditation. I give thanks for this simple however great, beginning meditation.

      My question is, if it was alright to proceed on to the GLM?

      Dua. Htp
      Jason

      • #6252
        admin
        Keymaster

        Udja

        Indeed it would be ok to proceed with the GLM especially that you have been able to engender a more relaxed state of mind and body on a regular basis.

        I will see if we can post some audio recordings of live instruction so you can follow along with the book and videos etc.

        HTP

        • #6254
          Jason W
          Participant

          Dua for the reply Sebai MAA. I am pleased to now be able to start practicing the GLM. I look forward to the audio recordings.

          DUA!

          HTP!

          Jason

          • #6262
            ANTHONYBAHLIBI
            Participant

            Udja Jason, in reply to post #6229

            Greetings. I very much appreciated Jasons sharing on practicing Om Amun Ra Ptah after work as a way to transition the mind from the more active state engendered by work in society. I also experience this and have found benefit from it. I do something similar in that I do the 4-min Shedy program by Seba Dja before practicing formal Ra-Neb ( in which I end with GLM Meditation.) The Om Amun Ra Ptah chant has been one of the most powerful for me because I reflect on the meaning while practicing and becoming aware of the witness-mind-object calms my mind and essentially creates the awareness that’s essential for serious meditation in my experience. Creates the separation between the agitated-dull state of ignorant understand and brings back a state of understanding that in turn brings back the teachings and what ive learned and realized up until this point. In the same thread…my main mantra for during day and inbetween formal practice times is ” Nuk Ba Ra” but often I find that Om Amun Ra Ptah mantra to still be even more essential for bringing back a higher state of consciousness and Nuk Ba Ra kind of represents a different vibration-understanding. So during the day at work or before formal meditation Om Amun Ra Ptah will take precedent over Nuk Ba Ra for periods of time in order to do that, especially during the day if I’m agitated OmARP will help me work through it more then NukBaRa but when my mind is calm either mantra works. So I just wanted to reinforce my experience is similar with Jasons and its been a good way for me to transition into formal practice or bring back a sense of awareness during day.

            • #6288
              admin
              Keymaster

              U,

              This is a good process that seems to be working for you.

              It is always advisable to have a single main hekau (mantra) and others can be used for varied reasons as complementary. The Hekau are words of power. When they are made dynamic by their repetition and the deep activation of their meaning (through understanding the wisdom behind them), their vibration and their life force power they are referred to as Khu and then they have the capacity to have physical effects. This is described in the Anunian Creation myth beginning verse 11 that was discussed at the 2015 Neterian Conference

              Very well
              HTP

              patience-endure annoyance-struggle-hardship

              • #6480
                ANTHONYBAHLIBI
                Participant

                Udja Sebai Maa, #6288,

                Thank you very much for this reply to Jason and I. The information on using the single hekau is very helpful, and wow I see what is being referred in verse II in Anunian Creation Myth, the use of such powerful hekau that can “cause motion” in the undifferentiated consciousness and bring forms into existence. The effect that hekau has on my mind is powerful and very experiential-real and its interesting to now be able to understand a bit more about what is being said in the creation myth. Inspired to continue the progress and gain more understanding of whats occurring and its relation to the scripture and mythology of Shetaut Neter.

                Dua…Htp

    • #6282
      ANTHONYBAHLIBI
      Participant

      Udja,

      I have a question regarding the Asarian Resurrection and the metaphor for spiritual practice. When the battle of Heru and Set came to a stale mate and went before the High Court of the Neteru, Asar vindicated Heru by sending a scroll stating all would be held accountable to Maat, meaning all of time and space. Heru was crowned ruler of Kemet and Set (ego) assumed the natural position as protector of Ra.

      Yoga at my level relates to the battles between Heru and Set as defining the practice, which is a part of purifying and also necessary. As I read the myth Heru and Set, they are engaged in conflict until the High Court and the scroll from Asar take over; and this brings Heru and Set into proper relation.

      In practice what brings the battle to a stalemate and brings in the High Court and Asar, how does an aspirant encourage that as a goal? Does this change represent enlightenment or the level that’s necessary to seriously practice yoga?

      Htp,
      Anthony

      • #6357
        admin
        Keymaster

        Udja,

        This is a very good question.

        In the spiritual path there is a place that is reached where there is an impasse that an aspirant cannot go beyond because nature (the Neteru) [subtle ignorance] blocks them. They need help from the soul to break through the higher realization that is as if hiding behind the world of time and space. The aspirant needs divine grace to lift him her up from the world of time and space and when that occurs all is set in its proper place and Set takes his place, Heru takes his place, etc. So in this mythic context the ego cannot progress, the aspiration (Heru) reaches a limit, and the gods and goddesses (Nature does not reveal itself even after meditations and chants and studies) stand their ground too. The mind is still not strong and pure enough so it needs help. Something needs to come in to apply the push necessary to break though to higher levels of consciousness. This help and or force to push through can be from the divine grace acting through preceptors, soul, self-effort drawing divine grace to relent and allow one through to the inner mystery of life.

         

        HTP

        Temple
        HTP

         

         

        • #6479
          ANTHONYBAHLIBI
          Participant

          Udja Sebai Maa, #6357

          Thank you very much for this response. This relates to some of my studies in lesson 12 regarding when an aspirant is not achieving the goal even after possibly years of study and applying recourse to devotion to god in form for divine grace, continual effort, and dispassion. I understand from your response that Asar represents the aspirant receiving divine grace for the soul and divine when one meets a blockage and the Ntru hold their ground as well, Asar’s scroll is like the opening of the door to divine grace that can take one beyond. Inspired…

          Dua..Htp

    • #6289
      ANTHONYBAHLIBI
      Participant

      I am a part of a group of long-term practitioners of Arnold Ehrets Mucusless Diet Healing System. I have done educational youtube videos on the MDHS for a few years now and work under the guidance of some who have been practicing it for 35-45 years. I got into it through the Kemetic Diet book 5-6 years ago, I have mailed the book to some people, and just recently shared some quotes from it with others in the MDHS group. I am happy with how the Kemetic Diet book expands on some of the historical basis for mucus-pus concept and also provides a more expanded view of health into the mental and spiritual aspects, music, etc. Thanks Sebai Maa for ground breaking work !

      • #6358
        admin
        Keymaster

        Udja
        Dua for your kind words.
        some decades ago I also studied the Mucusless Diet and then realized it is the same as other purifying regimens and also that the KD had the same essential wisdom and lifestyle to avoid those issues in the first place if started when young. The work of Mr. Ehret is also designed to be very intense for purifying the body for those with severe illness and it was interesting to read his descriptions of the copious amounts of mucus that cape out of people’s orifices. Yep, very amusing unless its happening to you! And very glorious as a means to achieve freedom from that so as to be sufficiently healthy to discover the mysteries of life and that is the real purpose of physical and mental health, without which the spiritual path is much more difficult if not impossible.

        HTP

        • #6478
          ANTHONYBAHLIBI
          Participant

          Dua Sebai Maa #6358

          Thank you very much for sharing some history on the MDHS and its role in the Kemetic Diet. Excuse me for the late response although I studied your response at the time of positing.

          Dua…Htp

    • #6481
      ANTHONYBAHLIBI
      Participant

      Udja Seba Dja,

      I have a question I feel you can help me better understand. I feel the strong connection and affinity with animals that you have, as a veterinarian as well, and I very much enjoyed hearing the analogy using your rescue dog in a group chatmeet. I also have this sensitivity toward animals.

      My question is in regards to “how to think” in regards to the imagery of the offering formula. I understand the symbolic meaning of offering our male and femaleness but when I see imagery of the slaughtered offerings it sticks in my head, so that when I recite the offering I also visualize the offering picture including leg of beef etc. I have a strong affinity for the offering formula and very much enjoy it. How should we think about offerings that includes imagery of slaughter, because if I were in a position to have to explain it I know that the symbolic meaning is the Only true importance esp for practice but I could not explain how to think about the use of the imagery as mainly vegetarian vegan aspirants – which I know is the same nature as Kemetic aspirants and practitioners.

      These are the ways I have thought of it:

      1. An acknowledgement of the nature of the finite body, and all things and all things transient, so the imagery of 1000 geese and 1000 beef is an acknowledgement of this and its like dissolving the transient into a vision of the eternal. So its important for emphasizing this impermanence for yoga practice.
      2. We should acknowledge that the movement away from physical sacrifice to imagery is positive and that this is a progressive trend that should be applauded. Or is this going to far into a literalistic interpretation.
      3. the symbology is the only important emphasis and the imagery and wording should not be connected with 1000 geese and 1000 beef as a concept or question at all.

      Thank you,
      Htp

      • #6527
        Seba Dja
        Keymaster

        Udja

        Thank you for your thoughtful question.

        Animals too are souls going through the spiritual journey in that particular embodiment….thinking of them in this way elevates them and human beings. It’s like a pre-K type of embodiment for that soul’s needs.

        All 3 ways you mentioned of thinking of it are fine….the evolution being from 1 to 3 as one evolves spiritually.

        From a western perspective, the images of a goose and leg of beef, the latter especially, may evoke feelings of eating animal flesh and animal slaughter…because of life in this culture. In western culture especially, this is the way these animals are thought of in this culture…as food items. And even in African and other cultures various rituals are practiced with live animal sacrifices. Also, in our era, there is little understanding of mythic-mystical symbolism, as this historic period is especially marked by those who practice orthodox religion at the first two levels (myth and ritual), and many times when the 3rd and mystical level is included, it is practiced incorrectly.

        Consider that In Christianity, how an issue may arise when a child is told they are eating the “body” of Christ. Eating someone’s body? Pretty yukky! Or drinking the “blood” of Jesus! Again, to a child, it’s pretty yucky! So then they are told, it’s not really flesh or blood, it’s bread and wine or grape juice. Now they can manage to take the items…if they believe they are not being lied to. But yet the higher ideal of those symbols is to partake of the sacrament actually feeling/experiencing (through one’s faith) that one is eating the body of Christ and the drinking the blood of Christ. This is a mental practice of cannibalism, if taken in this literal sense rather than as a mythical-metaphysical understanding of becoming one with the essence of the Divine Self, in the form of the tutelary divinity Jesus Christ. Of course we have in our tradition that Asar as a mummy, and the Asar Eucharist (in the Kemetic Diet book) ritual. One of our sacred text is called the Book of the Dead, but in reality is it The Book of Enlightenment. For some, they may not be able to approach this religion because of what they feel to be a focus on mummies and death. But of course we know this religion is about death of the ego and coming forth in the light (Enlightenment, Nehast) and not an obsession about death and mummies, etc.

        And consider if I showed you a picture of someone’s hand…you would not automatically conclude that the person was killed and that is how the photo was able to only capture a hand. It’s just a picture of a hand, a part of a human body. Similarly, if I asked you to draw an image of a goose or a leg of a cow…your drawing these for me does not imply that they represent slaughtered animals. In our culture, an image of a heart may imply love or heart health…not the idea of a slaughtered animal/person whose heart was taken out of their body. We currently even had images of intestines (without a body covering them) parading across the TV screen to advertise for medicines for gastrointestinal upset.

        The Chepesh, the leg of the bull that is part of the Hetep, is an image of a leg. It is related to the Apis bull, symbolizing generative power. It is also related to the constellation Ursa Major (Big dipper) representing the “imperishable stars” that do not move (Enlightened consciousness), and one of the shafts in the main chamber of the Great pyramid points to this constellation. And it also relates mythically to the epic myth of the Asarian Resurrection where at one point in the battle Heru tore out Set’s leg and tossed it in the sky. It is also used in the opening of the mouth ceremony to symbolize mystical awakening and spiritual realization (become imperishable).

        All this to say, that the Chepesh, the leg of the bull symbol that is used as part of the Hetep Slab has many mythical and mystical correlations, all relating to the attainment of Nehast…utilizing the language of symbolism and myth.

        S. Maa will research further about the goose to see if has similar mythical correlations…as we have not come across these in the teachings as with the leg of beef.

        Your additional comments and reflections are welcome,

        HTP,
        S. Dja

        • #6550
          ANTHONYBAHLIBI
          Participant

          Udja Seba Dja,

          Thank you very much for this thorough response. All the examples given were very instructive and helping in my understanding. I understand and do not have any more questions on this.

          Htp,
          Anthony

    • #6581
      ANTHONYBAHLIBI
      Participant

      Udja Sebai Maa,

      In our daily schedule should time spent practicing rhythmic breathing be separate from time spent meditating? And are there recommended counts for rhythmic breathing or should it be intuitive?

      Htp
      Anthony

      • #6653
        admin
        Keymaster

        Udja
        The breathing technique depends on the meditation system. Rhythmic breathing is practiced with the meditation to promote evenness of mind during the formal meditation practice. SO it is practices for the duration.

        HTP

        • #6656
          ANTHONYBAHLIBI
          Participant

          Dua Sebai Maa,

          For a bit more clarification, the spiritual checklists and the other schedules suggest 10 minutes rythmic breathing twice daily and 20 minutes silent meditation twice daily. Is it important to keep these separate practices and is the desired order of yoga( when including exercises); postures, followed by breathing, followed by devotional practice and meditation? In one of the guided meditations you do an 8 times in and 5 times out breath, is this a good rythmn to count with or should a general rythmic practice be the best? Also, should we, in time, work up to the traditional 5x 80 reps? I know that the emphasis is on understanding the transcedental teaching behind the symbols, rituals, and practices and that these practices are not to be understood dogmatically but are used to calm the mind and purify the body so that we can center our minds in the Self.

          • #6671
            admin
            Keymaster

            Udja,

            Lets begin with your statement: “I know that the emphasis is on understanding the transcedental teaching behind the symbols, rituals, and practices and that these practices are not to be understood dogmatically but are used to calm the mind and purify the body so that we can center our minds in the Self. “

             

            I am highlighting this because it is the most important point really. This means that the principles are guidelines that have been seen to help others at resent and in the past so they are not rigid but rather guidelines you can adjust to whatever works best for you. Now, the practices are not seen as “separate” but rather complementary and consecutive, as one sets the environment for the next. There are variations of the breathing sequences and if that is found to be helpful in calming the mind they can be used. Otherwise, the ” general rhythmic practice is the best” especially if the mind is in a normal state of acticity since at that stage getting into the complications of varied breathing patterns may constitute backtracking.

            HTP

            • This reply was modified 5 years, 1 month ago by admin.
            • #6681
              ANTHONYBAHLIBI
              Participant

              Udja Sebai Maa, #6657

              Dua for the clarity and understood. I very much appreciate the emphasis on the most important parts of spiritual practice. I have been thinking a lot on something you said “A lot of people have mastered the mechanics of yoga, not a lot have dealt with the issues of the unconscious.”(paraphrased.)

              Htp

              • #6749
                admin
                Keymaster

                Udja
                Indeed, I would go further and say that this is the key issue by which the failure of spiritual aspirants becomes evident. So it is (from a relative perspective) very easy to learn the outer aspects of Yoga and mystic religion but extraordinarily difficult to effect the internal changes necessary to attain real and abiding transformation that is enjoined by the teaching. For this reason it requires a mature and determined and strong aspirant to attain the success enjoined by the teachings.

                HTP

                • #6788
                  ANTHONYBAHLIBI
                  Participant

                  Dua. This point is becoming increasingly instilled and understood as well as I keep coming back to it. I notice a tendency in myself to want to work on the outer, reflect on the outer, pursue my growth by adjusting or studying the outer. The real work is in the sincerity to reflect on the teachings, not just recite hekau but study-reflect-meditate on the hekau honestly, use the arrows of wisdom when egoistic concepts arise, take the ritual to the transcendental level, and maintaining self-knowledge and the shedy work when in informal practice away from the shrine and mat. This wont be quick 🙂 but I truly see the possibility.

                  Htp,
                  Anthony

                  • #6819
                    admin
                    Keymaster

                    “In all thy undertaking, let a reasonable assurance animate thy endeavors; if thou despair of success, thou shalt not succeed.”

                    -AEP

                    HTP

                    • #6823
                      ANTHONYBAHLIBI
                      Participant

                      Dua Sebai Maa…will reflect on this.

                      Htp

    • #6905
      ANTHONYBAHLIBI
      Participant

      Udja,

      I would appreciate some words and guidance on the statement below with particular reference to the meaning of resurrection the Djed, vindicating Asar, and its relation to the spiritual path.

      “my spiritual nature and aspiration is Heru being raised and educated through the goddess Aset (knowledge and wisdom esp the inner nature of Ra) which leads to the resurrecting of the Djed ( Life-Force and consciousness) and the vindication of Asar (the Soul.) Heru then contends with Set (egoism) which developed in conflict with the soul when the soul(Asar) first performed mating with the material illusion(Nebthet) leading to ignorance and death-reincarnation. Aset then resurrected and gave birth to the spiritual consciousness in the form of Heru (spiritual aspiration) and Heru with knowledge of its past must contend with the conditioned aryu containing the fetters, affliction, egoistic notions and ramifications of ignorant-unrighteous actions. When the spiritual aspiration overcomes the fetters in the aryu the resurrected soul (Asar-God) is able to informs all of creation ( the ntru- the unconscious mind) that the spiritual aspiration has overcame the fetter and has become the ruler of creation. The Spiritual aspiration Heru is identified with Ra ( God) and Asar (resurrected soul – god) and the nature of the divine from the causal-astral-physical ( unconscious subconscious and conscious) is complete or full and harmony(Maat), consciousness (the eye) is perfected (MaaKheru.) The spiritual aspiration then enlightened (Heru) lives within the fullness, prosperity, joy, bliss of the divine creation (Heteru.) Heru-Heteru-Ra representing a symbol of yoga. This resurrected djed Soul overcomes its own ignorance(Set) through the spiritual aspiration and effort (Heru)) through which Aset reveals the inner nature of Ra as the reality and the soul now re-awoken contends with its Aryu until order and truth is perfected. “

      • #6909
        ANTHONYBAHLIBI
        Participant

        My main thought and question here is that Asar represents both the astral consciousness (Soul) which reincarnated due to the fetter and Heru represents the reborn physical consciousness (Soul) that has knowledge of itself and the spiritual purpose of its life through the education and realization of Aset(enlightenment) but must contend with the Aryu in order to perfect itself in that self-knowledge. In this way Heru as the child represents the intellectual knowledge of the path, its battles with Set represent its efforts to resolve its fetters, and its resolution with Set represents resolving of the aryu-fetters that make that intellectual and partial experience complete and this is the vindiciation of Asar-Heru (the soul) in its spiritual efforts in the purpose of life – the true purpose of its reincarnation which is spiritual. Ra (Self) remains all-encompassing, perfect, and distinct from creation in myth of Asar Aset and Heru as well as Djehuti and Heteru while the individual consciousness-soul (Heru-Heteru) seeks to re-member and achieve that true self-knowledge of its all-encompassing, perfect, and distinct nature.

        These reflections also create a feeling of both understanding and freedom from material life experiences like relationships, survival concerns, work, having a body, etc because they do not require the repulsion or attraction to these things because they are seen as inconsequential when life is lived in Maat thefore its easier to live life in Maat without the extremes of relation spiritual knowledge to a rejection or attachment to matter or mental phenomena.

        These are some of my current growths since starting the course and am checking their validity.

        Dua…with much Uashu!
        Htp

        • #6912
          ANTHONYBAHLIBI
          Participant

          Udja,

          Excuse me for reiterating the point more then once. Also, my question is not in regard to the vindication of Asar as I received the answer to that on an earlier general forum question. I am asking about the nature of the raising of the Djed as an awakening of spiritual consciousness (Heru) and the subsequent battle of Set is with the accumulated aryu of egoism in order to achieve the goal. In a similar manner in the myth of Heteru and Djehuti, Heteru is awakened to the nature of Ra, creation, awakening of spiritual vision, and some experience (intellectual realization with some experience-ari-mandrake) but the attack by the serpent represented her contending with the Aryu of egoism that continued after she returned to Maatian action and proper pursuit. When the serpent was overcome then the “djed” in a sense was resurrected during the seven days in the three cities (Sefech ba ra and realms of creation) and she achieved the goal in uniting with Ra and seeing Djehuti in his god nature and understood all of what occurred and felt great love.

          Correct understanding of the spiritual path in the myth?

          While I thought of the myths I wrote stages I saw in Asar-Aset-Heru, Aset-Ra, and Djehuti-Heteru myth and then combined them, so ill post that to get clarification:

          “Clarified stages of the spiritual path
          1.Condition of the Soul in Creation:
          a. Self -> Soul -> Soul does unMaat and develops ignorance of Self individuality/ego

          2.Soul exposed to teachings:
          a.Soul gains intellectual knowledge of Self, some experience, and aspiration.

          3.Initiation: Take on Spiritual Path – Precepts – Purity – Shedy – Maat
          a. Soul attains clarity of Self and the path to Self and becomes detached and dispassion to unMaat and pursues divine consciousness

          4. Striving:
          a. Soul faces latent aryu after taking on Spiritual path and precepts of purity.

          5. Established:
          a. Soul merges with Self completely and transcends and comprehends creation, divine, self, and life completely and clearly. ”

          • #6917
            admin
            Keymaster

            THE FOLLOWING IS A GENERAL RESPONSE TO POSTS:

            #6905

            #6909

            #6912

            Firstly I would say you are perhaps overthinking a little and also trying to over-analyze and over categorize mythic personalities, situations and events in an unnecessary exercise.

            The following text is from the chatmeeting of 6/29/16 where this was answered:

            I would say the understanding is generally correct

            and there should not be confusion except that

            the issues of the elements of the personality, mind, soul, spirit, intellect etc.

            interact and in concert lead to enlightenment when led by preceptorship and purity of heart

            this is also why the mysteries are not easy

            and many people prefer the path of devotion and not wisdom

            because it is perceived as easier

            to just sing and be devoted

            but not realizing that blind wisdom does not get the goal either

            By studying gradually and allowing personality integration

            the elements needed to be learned and mastered are gradually brought together in a coherent manner that leads to integral enlightenment

            There are many ways to explain the teaching

            and the varied traditions have different perspectives

            on the same teaching

            so it is imp to know how to integrate them so as not to get confused

            SO mixing Asarian Resurrection with Temple of Aset or Theban Theology and Memphite theology

            is not necessary or advised

            even though some elements are compatible and in an overall sense there is no conflict

            So you pick a tutelary divinity and base your spiritual shedy on that

            and thereby create order with the philosophy-shedy-uaah meditation, etc’

            When there is advanced practice then all traditions are the same-

            but that is for the advanced mystic level

            So you concentrate on one system and become knowledgeable about the inner and outer workings of it and that is called a theurgy or spiritual science pertaining to a particular system

            the Asarian Theurgy

            Memphite theurgy

            Anunian Theurgy, Netert (Goddess) theurgy, etc

            And you have priest(esses) specializing in each

            The issue is that since we have limited resources the varied traditions are offered simultaneously

            at Sema Institute

            but

            we have with Kemet U tried to give some order to the disseminating

            through Levels of study and different classes

            to not produce confusion

            and promote purer understanding

            from foundational levels to more advanced levels

            Which reminds me

            there will be a special announcement for Level 1 students coming soon –
            perhaps later this evening

            and also for Temple of Aset students

            NEXT:
            Anthony: you have brought up the issue of being aware of self or of worldly issues – today and previously. I think this deserves more insight. When most people develop a notion of “insight” or “awareness” they are still talking about awareness or non-awareness of mond and when we speak of transcendental non-awareness we are not using mind to be either aware of the world or aware of not being in the world. So just as you have said the process of waking up but also of being awake in the sense of not being aware of ro caught up in the world of time and space is all illusory. However, the process of baine aware of being in the moment as opposed to not being aware and involved with objects, situations or your egoistic idea of self as individual —–all of that is a jumping off point to absolute awareness of self transcending time and space IF-IF-IF there is purity of aryu which allows crystal SAA or understanding of the nature of self—IF IF IF this occurs then the expreience itself is the reward and the preceptor and there are no further questions to be asked—only left at that point—confirmation.

            Insight- awareness- at ego level are not the same as intuition and enlightenment but Insight- awareness- are disciplines to lead to purity of aryu and lucid (transparent) egoless-mind which are necessary for un amun – absolute witnessing self beyond time and space and awareness of ego individual being aware or non aware of objects aware of being caught up in the world or not. At point of absolute there is no question of being caught or not and nothing to be aware of [at that point] except I as God and the world as me!

            Ok – as you advance remember that if it is a feeling you are looking for or an idea or a level of awareness you are formulating in the mind—that is leading astray and not the goal The idea is to understand concept as metaphor and metaphor is the language of myth and mysticism is its goal but not by implementing or living the myth actually but in principle for all the world and its myth and its teachings is illusory so how can the answer be there? Keep thinking but realizing that thinking is not the goal – the answer is the goal that comes from going beyond thinking!

            • #6918
              ANTHONYBAHLIBI
              Participant

              Udja Sebai Maa, #6917

              Dua Sebai for the guidance on this type of exercise and perspective. I would say that at first it seemed like a beneficial exercise and one that I have engaged in before, without having an understanding of some issues that could be present in that type of perspective. Now with this guidance it has been even more beneficial to be able to share and get insight that has been able to clear up some ways of looking at the myth and mythic personalities and my understanding of insight or awareness. I can tell it will be beneficial for my continued progress to have got some of this insight on how to better look at various myths and teachings, but more importantly this question of looking at insight or awareness from an ego or mind based perspective versus a transcendental non-awareness perspective. It is something I have reflected on since yesterdays chat meeting and has been a very good lesson in regards to resolving some latent or potential misunderstandings and giving good direction to “point” me to the moon without focusing on the “finger.” (This was another image and quote shared on the chatmeeting regarding this discussion.

              Dua, Htp
              Anthony

            • #6919
              ANTHONYBAHLIBI
              Participant

              Udja Sebai Maa,

              This discussion drove home the reflection that the essence of Self is not to be found or obtained by the mind (awake, dream, or deep sleep.) The mind is a tool to be purified and knowledge and wisdom of Self is deepend in the mind of the seeker but the mind is not the destination. This brings a feeling of contentment, clearer understanding of the teaching, and deeper devotion.

              Dua,
              Htp

              • #7014
                admin
                Keymaster

                Udja

                It might be a defining principle to say that the job of any teacher is to impart information but also to dispel misconceptions. This is even more true in the study of the mysteries. Often people are unwilling or unable to accept the information and let go of misconceptions that happen to be closely held notions or sentimental desires since they have nothing higher to hold on to instead of the lower but also they are lacking will to follow a higher path that they know intellectually but their feelings (aryu) don’t agree with. So it behooves to reflect deeply and apply oneself to the tasks of spiritual evolution and one of those is to engage in shedy rech or Yoga of wisdom, which this forum and the chatmeetings are designed to do until the understanding and will develop.

                HTP

                • #7015
                  ANTHONYBAHLIBI
                  Participant

                  Dua Sebai Maa #7014

                  This course has certainly been very important for working to dispel misconceptions, especially after having read many of your books and engaged in inconsistent but determined yogic practices previously. The process of dispelling misunderstanding has been critical in being able to move through some long and deeply held notions and sentiments, and allow for increasing aspiration for spiritual evolution which is so critical to going forward in the spiritual purpose of life. A major impediment behind many of the misconceptions has been looking at spiritual philosophy and some experiences through the lens of ego-consciousness, and working with the material through the discussion format and some direct guidance has been helpful in seeing where the perspective was rooted in egoism. This allows for deepening of Shedy Rech within the proper perspective and being able to increase Khak-Ab and Antet Begag along with integral shedy and three-fold study of the teachings. And the work continues on!

                  Edit: Wanted to add that the process of being able to dispel misunderstandings has also been important for my normalization process. The key quote “normalize before spiritualize”, is still an essential foundation being built through drawing closer to the teachings.

                  • #7036
                    admin
                    Keymaster

                    Udja

                    I would say that this issue of dispelling misconceptions is perhaps the single most important factor in beginning a viable spiritual path.

                    It is so important because the conceptions dictate the decisions taken on the path.

                    As they say “well begun half done”

                    And this issue abounds with pitfalls

                    In a society where image and personal feelings are regarded more highly than truth and facts

                    If an aspirant were to adopt one single rule on the path I would say that that rule is

                    the conviction to follow truth wherever i leads and regardless of personal feelings and secondly:

                    leaving old truths behind when a higher truth is encountered.

                    These will lead to perfection of Maat
                    (truth)
                    and enlightenment (Nehast).

                    In terms of human experience there are only relative truths and that is why it is necessary to leave old truths behind in favor of higher ones.
                    At some point the higher leads to the absolute that is found beyond the relative world of relative human experiences.

                    The term “relative” means “in the realm of duality and illusion of time and space.

                    HTP

    • #6929
      ANTHONYBAHLIBI
      Participant

      (Delete)

    • #7039
      ANTHONYBAHLIBI
      Participant

      Udja Sebai Maa,

      I have been contemplating the recognition of the divine as the reality behind temporary pleasures from people-objects-experiences and the connection to true happiness. Pleasures are by nature short lived and even the most enlightening exchanges with a temporal form are fleeting and can leave one lacking IF the temporal form is believed to be the source of the happiness or abiding. People suffer by believing forms bring happiness and fulfillment, or because they know they don’t but are unable to find, understand, or experience a happiness and fulfillment in themselves or the divine. My experience has been that discovering the divine gradually calms the need or repulsion of illusion (if in line with Maat), because the illusion does not actually exists, only the divine exists, and this is a powerful spiritual practice.

      My question is, from the perspective of seeing the Self in oneself, others, and all objects; and in recognizing the energy experienced through a temporal form is not that form but god itself. What does it take to grow and integrate this recognition? How does the energy of love, joy, and happiness, derived through yoga of devotion (divine love) differ from emotionality? Part of my experience with these questions has been an increasing aspiration to learn about and recognize the divine.

      Came across a Rumi quote that read ” your task is not to seek love, but to find the barriers within yourself that you have built against it.” In my experience shedy is like this, as belief in phenomenal form as the source of the energy and the object of love is a barrier against experiencing love versus seeking love and also how much energy can be experienced and how the mind relates to the experience.

      Dua, Htp

      • #7053
        ANTHONYBAHLIBI
        Participant

        Clarified question on #7039

        When viewing the feeling (pleasure or displeasure) of physical interaction with objects ( food, sunshine, good temperature, known-personalities like family) as not coming from the object but in fact coming from the divine, what points should be kept in mind and how should one properly change from emotionality regarding feeling-objects interaction (agitation-elation-depression) to proper spiritual practice?

        Thank you,
        Htp

    • #7289
      ANTHONYBAHLIBI
      Participant

      Udja Sebai Maa,

      In evening proscribed scripture – Prt M Heru Chapter 8, verse 15 reads:

      ” 15. … The soul of of Set, which is greater then all the gods and goddesses, was sent. It is given to me to make fettered his soul within the Divine Boat, for his desire is feared by divine body parts.”

      My contemplation on this piece is about the unfettering of the aspirant and compared with this teaching on the fettering of Set by the Divine Boat (higher self.)

      Question: On the fettering of Set in relation to the above.

      1. Would it be correct to understand that this verse teaches that Set, as a teaching-principle-attribute of creation, is always and naturally fettered by the higher self, because that is the proper relation of the immaterial higher self to the material sense-mind body? And that in the teaching of becoming unfetterd, that it is the Aspirants which is to become unfettered from Set (sense illusion-ego consciousness-ignorance-afflictions-dullness-agitation) through the battle of heru and Set via Maat and Shedy,in order to re-establish within oneself the natural hierarchy of creation and attain the divine boat (lucidty-nehast)? Essentially, Set is never unfettered, but it is the aspirant which is to be unfettered?

      • #7290
        ANTHONYBAHLIBI
        Participant

        Udja,

        I try not to be wordy but it always happens thinking it out. Then it becomes clearler. What I wonder is if the aspirant is freed from the fetters of Set but that among the neteru Set is fettered by the divine boat always, or does this verse refer to a particular moment like with the battle between Heru and Set?

        Dua for the help

        • #7308
          admin
          Keymaster

          heru-set-sema

          Heru-Set Sema

          Udja

          This is in reply to postings
          #7289 & #7290

          Firstly it is important to understand that Set represents the ego element or aspect of the human personality. The ego is never fettered, per-se, by the gods and goddesses but it is challenged by Heru (spiritual aspiration/redemption) and fooled by Aset (intuitional wisdom). The ego is an element of the personality while living in time and space and it can be beneficial or detrimental. When detrimental it is Set Peraah or the ego as the Pharaoh. When Set becomes nebi Ra or servant of Ra and protector of the boat then that Set (ego) has become purified and is a powerful help to spirit.

          set-protecting-the-boat-of-ra

          Set na Nebi Ra

          When Set is ruling it means the fetters of Set dominate the personality. When Heru is ruling and Set is Servant he and Heru become balanced and the power of the personality is supreme in internally and externally (in mind/spirit as well as in body). This is called Heru-Set Sema (the higher self and the lower self united. In other worlds “Egyptian Yoga”. Therefore, Set is not evil but rather misdirected. The task is not to fetter or destroy Set but rather to repair the imbalance caused by ignorance that led to the perversions in the personality that gave rise to the distorted sense of self (egoism) and the cruelty, greed, hatred, violence and unrest that ensued. When that is done the power of Set becomes an instrument of Spirit and that also means the advancing aspirant gains untold spiritual strength that allows overcoming worldly obstacles and achieving the goal of life.

           

          HTP

           

          • This reply was modified 4 years, 6 months ago by admin.
          • #7313
            ANTHONYBAHLIBI
            Participant

            Sebai Maa #7308

            Dua Sebai Maa very much for expanding on this. Will continue to reflect on it.

            Htp,
            Anthony

    • #8030

      Udja everyone,

      I’m currently reading Egyptian Yoga vol. 1 and I’m half way through it while taking notes. As someone who has been previously following islam, I can’t help but notice all of the similarities and practices which were plagiarized by the abrahamic religions. What are we to think about this? After all, they do promote that the Pharaohs were evil people who enslaved certain populations. Some examples are the postures used in daily prayers, the hekau which they call adhkar(invocations), as well as them closing their prayers with ‘ameen’. If you ask an islamic scholar why this is said, he will tell you it simply means ‘accept’ but they never mention Amen Ra.

      As for the Christians/Catholics, we find obelisks in places like vatican city. Moreover, there are many pictures where the pope is wearing Kemetic garb but these individuals never give credit to ancient Kemet or Nubia. The bible seems to be filled with metaphysics and some folklore similar to ours, but it seems as if it was misunderstood. They also close their prayers with ‘Amen’.

      If anyone else has been thinking about this, please feel to weigh in. I’m just curious about this.

      -Michael
      HTP

      • This reply was modified 3 years, 11 months ago by MichaelGraham. Reason: Adding a second paragraph
      • #8047
        admin
        Keymaster

        Udja
        For my extended thoughts on these issues see the books Mystical Journey from Jesus to Christ and African Origins Volume 2

        Suffice for now to say that you may find odd contradictions when survivors write the history books and when the history is based on faith-based religion. Indeed you may see some adoptions in the orthodox world religions especially at the level of lower religious practice including myth and ritual. However, they have to denigrate what came before so as to elevate themselves and to help the process the adoptions from the previous religion are used to facilitate transitioning people from the previous to the present religion. Nevertheless you will not find adoption of the third level of religion, the mysticism, since that is a deviation from the orthodox ideal or religion based on historicity, literality and faith instead of a mystic movement towards self-discovery and union with the Divine.

        HTP

        • #8048

          Dua for weighing in, Sebai. I will certainly refer to the text mentioned. Also, the brief explanation you provided more than suffices.

          Ankh Udja Seneb

    • #8240

      Udja,

      I would like to start a discussion here about fasting whether it be dry, water only or juice fasting. Does any of the aspirants have experience with this? If so, which spiritual benefits are you gaining? I find it to be extremely powerful and I’m experiencing a lot as of late. I would love to know if anyone is as well.

      The first experience occurred the morning after I completed a fast of four days. I broke the fast normally with fruit juice and then celery juice that evening. The next morning around dawn I woke up but I was still asleep. It was like a state in between sleep and awake. So as I was laying down I could only see darkness but suddenly two moving white triangles appeared forming a star. A few seconds later my ears rang very loudly followed by my entire body vibrating. This all lasted about ten or so seconds and then ceased. I awoke a bit later and wrote it all down in my daily journal.

      Please feel free to weigh in if you have any thoughts on this. Dua and Hetep.

      • #8249
        admin
        Keymaster

        escriba2

        Udja
        You are advised to consult the books Kemetic Diet by Muata Ashby and the book Joy of Juicing by Gary Null
        Fasting should be done regularly for general health.
        It is not recommended to be done specifically for the purpose of “forcing” and hereby expecting altered states of consciousness that are sometimes later confused with “spiritual” experiences. Also it is advised to avoid severe fasting that can hurt the physical body. These two aberrations lead to respectively, medal imbalances and physical imbalances that are counterproductive in the pursuit of Nehast. Maat is balance and though intensity should increase in spiritual practice, that intensity should remain in balance so as to maintain clarity.
        It does not serve if a car can accelerate to a high speed but then shakes apart. So too the physical and psycho-spiritual constitution of the aspirant should develop tolerances that exceed ordinary human capacities but in order, balance and clarity, avoiding (not specifically pursuing) delusions and distractions like anomalous sounds, headaches, colors, astral projections, communing with dead souls or stirring cosmic forces they are not prepared to experience. If such experiences arise in the course of spiritual practice, whether sought or unsought, these should be observed passively and witnessed with a perspective of admiring the vastness and complexity of Creation and the varied planes of existence but refraining from engaging with them or believing in their reality as anything other than further expressions of the fleeting nature of Creation as witnessed by dualistic mind.
        The witnessing practice in this way renders the experiences devoid of having the capacity to distract or entangle the personality, again, allowing it the freedom to pursue and discover and experience the absolute and transcendental nature of Spirit, which is beyond any and all qualifications, visions or mental expressions.
        HTP

    • #9372
      Maat Middleton
      Participant

      My Spirituality
      I am most grateful and thankful for the ancient African Egyptian Sage teachings provided for all the aspirants in search of their true self as well as myself, Dua to both Sebai Maa & Seba Dja for returning to the world in this life time to bring the world these religious Shetaut traditions and the Sema Tawi disciplines so that I/we can have a fair chance to become enlighten and discover supreme peace, abiding happiness and fulfillment of our/my life’s purpose and promote peace and harmony for the world..

      One of my questions is how do an aspirant go about doing their devotional prayers in public places or when they are not at home by their prayer shrine?

      I remember as a teenager how my mother kept a shrine and made me out of all of her sons and daughters take care of the up keep of her shrine. I can remember her ever taking us to any Church but she did take me to some Rev Ike outdoor tent events 2 or 3 times. She would just tell me where to move things around on her shrine and to light candles. She never explained anything to me about what I was doing and I always thought it was taboo. My first introductions to religion that I can remember is being in the fostered home going to Church every Sunday in a Christian household. I guess my mother was practicing some kind of African religious teachings for the use of her shrine anyway after the death of my father she had me to set up a shrine for him. Either way as the years passed and before her death I had learn to build my own Shrine from a group called the Ausar & Auset Society where I first learned about Asar, Aset and Heru, and the ancient Egyptian teachings from that group, but I never heard them mention Neberdjer but I learnt what they taught about the Neterian myth of the Asarian Resurrection.

      I have been coming forward within my own time and errors in life, now I am experiencing a great deal of motivation and support in my practicing Shedy as a follower of the teachings. I find that over the years on my journey to become a goddess I am very satisfied with the learning and teachings process you provide for the growth and development of us. I have no real reason to be amazed mentally, spiritually and emotionally but I find myself as such. In reality the Shetaut Neter is an Ancient Sage African Religious teachings that has govern the world, the universe and everything in it, so I find myself absorbed within the process as I move forward into the teachings of the knowledge of my true self. I am beginning to see myself cleansing and purifying my mind, body, emotions and will to live Maat and become Maakheru.

      In all that I am adding to my life from the teachings and practices I an also going to add the reading of the Neterian Creed back to my daily prayers,I was often leaving it out, but it seems like something has come over me and wants me to add that part of the prayers regularly because of the cleansing and purification of the ego-conscious, and the other areas of consciousness within my being. At first I wondered how in this world would I be able to become enlighten in this life time at my age. Now I find out that doing the practice and living Maat to the best of my ability is allowing me to grow in a very humble way which seems to be happening in a timely manner within my existence as if some magic has happened. Although I feel like I have to continue in caution and understanding of my true self and while learning the process of turning my anguish, disappointment and pain from interacting in the world into a desire to rise above it as I partake of the guidance and wisdom of the spiritual preceptors training and the help and support of my mentor. I am surely feeling and experiencing myself as a goddess wakening up out of a sort of dream or sleep. It like I have been sitting and waiting on myself to come alive.

      Being that I had begun my learning about the Ancient Kamit Egyptian Sage teachings in my mid twenty’s and was able to do what I could to teach my children the teachings and feed them vegetarian food when they were all children and even though I didn’t at that time follow the teachings and practice 100% all the way here, I sense that I need to continue to teach and set an example of my learning before them even thought they are adults with their own children now. When I lived that way with my children when they were children I experienced the most happiest times with them in my home as I remember. I got off the path and it seemed that everything got messed up but everything is as it should be and because of the illusory parts of it all I am asking you what to do about my desire and will to return myself and what I stood for way back then into a reality in our present lives. I don’t know how much life I have left within this body but I do know that I want to live and speak my truth concerning Neberdjer, all the Neteru’s that represent me and live out my Kamitian religion. I feel like my children have been waiting for me to rise up and continue in a strange way. Can you explain to me what is this process that I am going through? I know that I am happy with the teachings and I am becoming more devoted to do the practices, just have to add on my daily yoga posture practice in the mornings daily, I am working toward that, making sure that I build up longer endurance within my meditation time. I do feel better and good about being a goddess and removing much of my ways and habits from the practices of the western world or the world period. I am also getting much better at wanting to serve and be devoted to Aset and Aset within me alone, I am still working on it and that appears to be the greatest goal to achieve for my personal development. I have to be more of my true self now because the voice within me is speaking more clearly when it comes to my desire to live righteously (Maat).

      I really and truly feel like I am on the right path and on the right track with my learnings and practices. My next question is why are the illusory issues that can block my path now that I may have over looked?
      Dua, Ankh, Udja, Seneb, Om Htp, Om Htp, Om Htp, Om Htp

      • #9532
        admin
        Keymaster

        Udja
        A very poignant post.
        Your development with the teachings at this stage of life has led you to certain reflections and questions that do not require faith as much as patience. Patience, in this context, is the application of the teachings allowing time for the spiritual process to unfold, for the spiritual practices to have the intended effect on the personality.

        To this end, your first question: “One of my questions is how do an aspirant go about doing their devotional prayers in public places or when they are not at home by their prayer shrine?”
        In Shetaut Neter, unlike some religions like Islam where people are encouraged to lay out a mat in public and turn towards Mecca, The Sages of the Wisdom Text extol the virtue of silence and private prayer. In this line, carrying on one’s person, a special amulet or artifact from the personal home shrine, perhaps along with the prayer book or audio recording or reading the daily worship emails can serve to practice while away from home. We have seen how some people who display outward acts of piety are not actually pious. In a broader sense the practice is not to be engaged when at home only but all the time through ones ethical behavior, devotional demeanor and introspective disengagement from egoistic worldly engagements.
        Though this point that you mentioned in your statement is not often remarked on: “I have no real reason to be amazed mentally, spiritually and emotionally but I find myself as such.”
        Indeed, if you did not previously hear about Neberdjer, through your previous Kemetic studies, then it means those previous studies helped pave the way to your present state of being and capacity to progress to higher levels of the teachings…and this is indeed a good cause to feel amazed and blessed.

        About your statement: ”In all that I am adding to my life from the teachings and practices I an also going to add the reading of the Neterian Creed back to my daily prayers, I was often leaving it out, but it seems like something has come over me and wants me to add that…”

        You will find that your personality, as it develops in the teachings, will reveal prayers, artifacts, or feelings, that are special to it and that you can perceive as items that help consolidate, galvanize or otherwise support the practices and this is ok. It is to be kept in mind that not all practices or artifacts will have a common interest for all personalities and none are more important than others in terms of their resonance with any particular personality; so the best one at the time is the one that best assists the practice and that can change over time and should not be an overwhelming burden on the personality.
        You spent significant time relating thoughts and feelings about your childhood and about your own children and your desire to help and awaken them:
        “I sense that I need to continue to teach and set an example of my learning before them even thought they are adults with their own children now. When I lived that way with my children when they were children I experienced the most happiest times with them in my home as I remember. I got off the path and it seemed that everything got messed up but everything is as it should be and because of the illusory parts of it all I am asking you what to do about my desire and will to return myself and what I stood for way back then into a reality in our present lives. I don’t know how much life I have left within this body but I do know that I want to live and speak my truth concerning Neberdjer, all the Neteru’s that represent me and live out my Kamitian religion. I feel like my children have been waiting for me to rise up and continue in a strange way. Can you explain to me what is this process that I am going through? “

        This interest and concern are proper in the context of maatian wisdom whereby it is an innate positive righteous desire to want to help others, especially when they are perceived to be close relations like family and children. The maatian context is that all persons coming into the world have done so of their own volition; therefore, our responsibilities are first to our own sustenance and then that of others when they are helpless or inform and then to the extent they are cooperative to that end when they become independent. Additionally, keep in mind that human memory is neither exact nor 100% accurate and sometimes people remember things in ways that are biased by feelings or the effect of purposely forgetting painful events. Therefore, the process of a spiritual aspirant in developing with the teachings and growing to understand the true nature of existence requires developing dispassion even while caring for others to the extent allowed by maatian wisdom and then remaining as a witness to what life brings others in accord with their own aryu.

        As to your final question: “why are the illusory issues that can block my path now that I may have over looked?”

        The answer to this is that the challenges of ordinary life will bring those issues to the foreground of conscious awareness and at that time they are to be confronted with the same maatian ethical wisdom. Therefore, there is no need to be overly concerned with those when it is firmly understood that Maat is the path and way forward regardless of the challenge and that same Maat lifestyle will abate or even eliminate obstacles that would have come or that may come.

        HTP

    • #9489
      marcus muse
      Participant

      Udja , commenting on post #8030 between Michael Graham and Sebai Maa.
      I found it an interesting topic that resonates with my self as well. I have noted similarities or consistencies as well from one religion to the next and have always wondered why these “coincidences” have never been brought up in the the deacons and preachers sermons in churches that I grew up in. Or in the world view why these connections have not been brought up as extraordinary to the grand scheme of historical context.
      Michael is curoius about why there are contradictions such as the pharaohs being evil in one teaching and at the same time having the same practices. Sebai Maa states that these faith based religions must denigrate what came before in order to elevate themselves and to help the process of the adoption of that spiritual practice. I found that too very remarkable to say the least. Nefer question and nefer reply.
      Dua
      Aspirant Rakhem

      • #9573
        admin
        Keymaster

        Udja
        Indeed it is paradoxical that as a general theme humans claim to be seeking spiritual enlightenment through the varied religions but the deficient practice leads to corruptions of ego possessiveness, privilege, exclusivity, orthodoxy, position and political power. Therefore, an avid follower of the teachings should seek to be vigilant about such issues so as to neither fall into the paradigms of those who follow such paths and play into those forms of ego ignorance and ethical corruptions or to harbor and engender those within oneself and in ones own religious process and practices.

        HTP

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