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73 Referred to as Chapter 1 of the Papyrus of Ani.

Ha em reu nu pert em heru setjesu 1- Here begin the words for going into light, praisings

Sakhu pert hait em neter-khert akhu em glorifications coming out going in through Lower-astral-plane in

Amentet nefert djedtu heru n qeres aq em chet pert

Amentet beautiful. 2-Words to say day of burial going in cocoon coming out.

Djed in Asar Any Asar Sesh Any : Inetedj her-k Ka 3-Words by Asar ___________ Asar’s scribe the initiate: Homage to thee, life force

Amentet In Djehuti Suten heh im – i nuk Neter aaa Amentet. 4- Hail Djehuti, king eternity in – me, I am God Great

nem depet ahay ni her-k nuk ua m nenu n nen

in boat, fought 5- I for thee I am one of those burgeoning

Neteru udjaudjau se-maak-heru Asar er cheftau-f heru Gods and magistrates allow to become spiritually victorious Asar as to enemies- his day goddesses

puy n udjad medutu Nui imtu-k Asar! Nuk ua that of weighing words. 6- I am advocate – yours Asar! I am one

M enenu n neteru mesu Nut semaaiu cheft nu in those of gods and goddesses, children Nut slayers enemies of

Asar chnr sebiu her f nu imtu k Heru Asar restrain fiends person his 7- I am advocate yours Heru

Prt M Hru Chapter 1 Part 1

1. This is the beginning of the words by which a person can come forth into the light, that is, become an enlightened⁷⁴ being. They are praises, glorifications and wisdom teachings for going into the

Netherworld,⁷⁵ that beautiful land, Amentet⁷⁶.

2. These words are to be said on the day of burial of the body and its cocconing and the going forth of the soul out into the light, but are also to be known even when one is still alive.

3. In my name of Asar⁷⁷______________, I say "Homage to you, Oh Asar, Divine One who are the bull whose power sustains Amentet⁷⁸ and all Creation.

4. Behold, Djehuti⁷⁹, you great divinity of reason, the wise king of eternity is within me! And I am that God, the Great one in his boat, Ra, I am.

5. I am one of those burgeoning gods and goddesses, who are the magistrates, whose decree makes Asar to be victorious in respect to his enemies on the day when the words are weighed.⁸⁰

6. Hear this, oh Divine One, I fought for you. When Set and his evil fiends killed you and dismembered you out of greed and hatred. I am one of those divine beings⁸¹, the children of goddess Nut, who destroy the enemies and tie up the demons who try to hurt Asar on that day when the words and deeds are weighed in the balance of Maat, the final judgment of how people have lived in accordance with Truth and Justice.

7. I also support and believe in Heru, your son who redeemed your name after Set murdered you⁸². 8. I am verily the god Djehuti, your vicar, who made maak-heru your name against the accusations of your enemies on the day of judgment, which took place in the great temple of your father, Ra, who dwells in the city of Anu⁸³, the first place on earth.

9. Hear me well, I declare that I am Djedy⁸⁴, one who is established in you, who are my Higher Self. I am the son of that same Supreme Self. My mother conceived me in that same divine essence and she gave birth to me there in all glory.

74 Someone who has attained Self-realization, Self-discovery, Spiritual resurrection, discovery of the Higher self, oneness with God, etc.

75Astral Plane

76 Glorious abode of the blessed- The “Hidden Place wherein God is established” -Land of the blessed, Netherworld, Kingdom of Asar, final resting place of righteous, enlightened souls after death.

77 The initiate speaks.

78Netherworld (Astral Plane).

79 Aspect of the mind (intellect) of Ra, i.e. Cosmic Mind. Recorder of the results of the judgment of the soul in Utterance 19.

80 Referring to the great judgment in the hall of Maati.

81 Primordial gods and goddesses.

82 See the Ausarian Resurrection by Muata Ashby

83 City of Ra, where he emerged from the Primeval Ocean and ruled bodily as the God-king of Egypt in the most ancient times-before the Dynastic period-See the book Cycles of Time by Muata Ashby.

84 This was the name of two towns in Ancient Egypt. In mystical terms it refers to being firmly established in the Netherworld.

The Ancient Egyptian word Djedu refers to “steadfastness” or “stability” as well as to the pillar of Asar. This is also being referred to in the following line from the Egyptian Ru Pert Em Heru, Rau (Chapter I):

−Š!¥¥ËËKx¥¥ËËKÈ}\Ëb!b¥¥«}{:Ò]ËË!b¥¥ {«}

nuk Djedi, se Djedi au am-a em Djedu Mesi - a em Djedu “I am Djedy (steadfast), son of Djedy (steadfast), conceived and born in the region of Djedu (steadfastness).”

Plate 15: The Sorrow of death is depicted in this vignette from the Papyrus of Any. The words are an invocation for a movement of resurrection, (Papyrus of Ani-Chap.1).

10. At the same time, I am also with the men and women who lament over your passion⁸⁵. I am also the one who proved your words to be true in my heart. I proved this before all your accusers and detractors.

11. Thus, Ra, the Supreme One, ordered Djehuti to exonerate you from the accusations of your enemies because you are true of words and deeds.⁸⁶ Those accusations were proven to be false and malicious.

Plate 16: The funerary procession moves on with the corpse being taken to the tomb and the funerary sled is in the form of the Divine Boat, making the journey to the West. (Papyrus of Ani-Chap.1)

12. So too it is with me. As you are righteous, I am righteous. Therefore, as it was done for you in ancient times, let it be done for me also. Let Djehuti vindicate my words and actions as well.

13. One am I in Heru on the festival day when the dismembered body of Asar is to be made whole and clothed.

85 Murder and dismemberment- see the Ausarian Resurrection by Muata Ashby

86MAAK-HERU

14. I make to flow the hidden waters so that the period of resting of the heart of Asar, my innermost Self, may be washed and purified.

15. I unbolt the doors of the innermost shrine in the innermost region of Lord Seker, who is Asar as the king of the Netherworld⁸⁷ and ruler over those who have passed to the afterlife.

16. I am the priest/priestess who performs the ceremonies of opening the mind to the higher spiritual truths.

17. One am I in Heru, as protector of the left shoulder⁸⁸ of Asar in the place of power⁸⁹. I go in and I come out as one who is in God on the day of defeating the demons in the city of power.

18. I am with Heru on the day of the festivals of Asar, doing offerings on the sixth day of the festival of Denat in the city of Anu.

19. I am pure in the Djedu, powerful in the house of Asar raising up with exaltations, the earth.

20. I see all the secrets in Rastau⁹⁰. My path to glory is clear.

21. I am the reader of the Holy Books of the soul in Djedu. I am the Sem⁹¹ priest/priestess carrying out the duties of my office. I am the great power, the controller of my constructions on the day that the sacred Hennu boat, the symbol of your celestial journey as Seker, moves into its place of balance.

22. I have received the shovel on the day of digging the earth in Suten Henen⁹².

Plate 17: The funeral continues as male mourners follow the sled bearing the body. Behind them are servants drawing a funerary shrine atop which is Anpu. They also bring articles to be buried with the deceased.

87Astral Plane.

88 See Figure 26

89 Sekhem- Life Force energy- similar to the concept of Prana in India and Chi in China,

90 Entrance to the Netherworld of Seker (Asar as king of the Astral Plane). The use of the word “Rastau” (Restau) is also related to the god Ra. In some texts refers to the Netherworld.

91 Officiating priestly rank.

92 The mythical city from which Ra ruled when he was on the earth.

Chapter 1 Part 2

23. Hail! Ye gods and goddesses who cause perfected souls to go into the House of Asar. Allow the soul of this follower of Asar, which is found to be righteous⁹³ and free from all wrong doing, wrong thinking and wrong speaking, who is already one with Asar, to enter into Asar's house.

24. Let {him/her} hear as you hear; may {he/she} see the things that you can see; let {him/her} stand up as you stand up and may {he/she} sit as you sit.

Plate 18: Offerings and readings are made in the hopes of resurrecting Asar. (Papyrus of Ani-Chap.1)

25. O you exalted ones, who give food and drink to the perfected souls who dwell in the house of Asar⁹⁴, give food and drink to this Asar⁹⁵______________⁹⁶ whose heart is pure and vindicated⁹⁷ before⁹⁸ the gods and goddesses and before you as well.

26. Hail to you, who open the ways and roads to spiritual fulfillment for the perfected souls who dwell in the house of Asar, open up a way for Asar ____________. Open up a road for this soul of Asar ___________, who is righteous with you. May this Asar enter into the house of Asar with fearlessness and may Asar___________ come forth with contentment.

27. May there be no opposition to Asar____________ and let there not be any repulsion to the Asar____________ from that place.⁹⁹

28. May this Soul¹⁰⁰ go in with the favor of Asar, the Supreme One. And may it come forth with gladness at being accepted as being truthful,¹⁰¹ honorable and just in the sight of God.

93MAAK-HERU

94 The God

95The person for whom this text has been written, i.e. the initiate.

96 The blank space, here and henceforth, after the Divine name “Asar” is where the name of the reader, i.e. the initiate, should be spoken.

97MAAK-HERU

98 In the presence of…

99The house of Asar.

100The person for whom this text has been written, i.e. the initiate.

101MAAK-HERU

29. Having been accepted in the House of God and becoming one with God, let the commands of Asar___________ be performed in the House of Asar.

30. May the commands of this Soul be effective as those of God are effective. May this Spirit¹⁰² be glorified along with yours (God's), and may there be found no fault of any kind in the Soul of Asar___________ so let the balance scales of justice be cleared and may the trial of Asar______________ be ended.

Figure 82: Funerary scene from the tomb of Neferhotep.

The barges transport priests/priestesses, mourners, the body and coffin to the western shore of the Nile river in the city of Waset (Thebes) where the cemeteries are located, symbolically moving towards the “Beautiful West”

(Ament),

the final abode of the blessed.

›

102The person for whom this text has been written, i.e. the initiate.

GLOSS ON CHAPTER 1: ITS MEANING AND MYSTICAL SIGNIFICANCE

There are several important teachings contained in Chapter One. The opening invocation begins by stating the purpose and method of use for the text that follows. The Pert Em Heru is a mystical text.

Mysticism relates to the union of the individual human being to the Higher Consciousness, sometimes referred to as the Supreme Being, God, Goddess, The Self, The Absolute, etc., as well as by several specific deity names such as Asar, Christ, Buddha, Krishna, etc. It is not a historical treatise. It relates to the fulfillment of the myth of Asar in the Ausarian Resurrection Myth and this, to the spiritual evolution of each individual human being.

“It is evident that the religious rites and ceremonies were never based on mere myths or superstitions; they were created with the aim of promoting the morality and the happiness

of those whose duty was to respect them.”

—Plutarch (c. 46-120 AD)

The text of the Pert Em Heru is essentially a set of wisdom teachings and rituals which are designed to help a person to transform their mind in order to discover the higher form of consciousness. Thus, the text is not only to be studied, but also recited and lived. This is the higher implication of the understanding of the concept behind rituals. Many people think of rituals as a set of activities to be carried out in some specific order within the confines of a church or temple. In Ancient Egyptian Religious Philosophy, rituals had also the purpose of reinforcing virtue in the masses as well as the spiritual aspirants. The practice of Maat or the cultivation of virtue was seen as a prerequisite for the maintenance of a well-ordered society and as a pre-qualification for the priests and priestesses, who were the shepherds of the society. Therefore, in the broader sense, religious rites or rituals are a part of everyday life and should be directed at promoting purity of heart, harmony and truth. People ritualistically attend activities they enjoy.

Other rituals are eating at lunch time, watching a favorite television show at the same time daily or weekly, etc. If the rituals are leading a person to discover the higher consciousness within themselves then they are to be considered as rituals which are leading to the revelation of the mysteries of life. This is the purpose of the rituals contained in the Pert Em Heru. Through songs and praisings, a person propitiates the Divine in order to seek the grace of the Divine in the form of spiritual enlightenment. This is to be carried out by means of one all-important discipline referred to as Maak-heru or truth of speech.

The term MAAK-HERU has several important implications. It means vindicated, righteous of speech, spiritually victorious, purity of heart and strong of will in speech. This most important word means spiritual victory through living a life of righteousness and physical, mental and moral purity which includes truthfulness of thought, word and deed. It is the perfection of virtue in life, and the character of Heru who wins the battle against Set, the evil one, symbolizes it most prominently. Thus, it is a term relating to spiritual enlightenment, resurrection and rebirth of the spirit.

This chapter also introduces an important aspect of spiritual philosophy, Faith. In verse #7 the aspirant proclaims the belief in God and it is this faith that opens the door to spiritual realization. For it is faith that allows one to carry on in times of adversity and it is faith that promotes spiritual awakening even when the mind does not fully understand the spiritual philosophy. Therefore, faith is the first step on the latter of spiritual realization and wisdom or the understanding of what one has faith in, is the fulfillment of faith. If there is no understanding there can only be blind faith and blind faith does not lead to enlightenment but to confusion and conflict. Faith can move mountains only when it is leading to purity of heart and right action in peace and non-violence. Otherwise it is faith in the ego that is being practiced, that is, faith in the lower nature and not in God. All the problems between religions and those who consider themselves faithful to them arise due to the lack of real faith in and understanding of who God is.

Therefore, faith must be followed by righteous action and this leads the personality in a process of personality integration and sublimation of the ego which promotes spiritual enlightenment, i.e. “coming into the light.”

Asar is addressed as the "Bull of Amentet." He is referred to as a bull because on a farm the bull can sire many cows. As we will see, Asar is referred to later on and depicted as the bull who services the

seven cows which constitute aspects of creation. Thus, God is the source which engenders and sustains life in the seven realms of creation.

Asar Ani propitiates the gods and goddesses by declaring that he has upheld the truth against the enemies of Asar. The enemies of Asar are anger, hatred, greed, jealousy, hypocrisy, violence, disharmony, etc. They are symbolized by Set and his fiendish friends who murder Asar and steal the throne of Egypt away from Asar and Heru. Asar Ani (the initiate) positively affirms that he worked to uphold truth and righteousness in life on behalf of God. When you seek to live a life of righteousness, you are actually upholding the Divine Will; you are serving God. The reward for this form of service is purity of heart, inner peace, and spiritual enlightenment, all of which constitute Maak-heru or truth-speaking. He also states that he is related to Asar. He also states that he is related to Heru. But what is the nature of this relationship? Ani actually means that he is one with them, that he is actually an expression of them. This is further elaborated in the verse relating to his origins and birth in Djed.

You might expect Asar Ani to say that he was conceived in some city of Ancient Egypt by a human man and a human woman, but he does not say anything of the kind. Instead he states: “Nuk Djeddi se Djeddi au am - a em Djedu mesi - a Djedu.” Translation: "I am Djedi, the son of Djedi. My mother conceived me in Djedu, and gave birth to me in Djedu." The teaching may be more easily understood as follows: "I am steadfast, son of steadfast, conceived and born in the region of steadfastness." Asar Ani states emphatically that he is steadfastness. Since Asar (the God) is steadfastness itself, this teaching must be understood as a ritual identification of Asar Ani and Asar. Ritual identification relates to the understanding that your identity is not the limited body, but that your true identity is one with the Supreme Being (Asar). This teaching is also imparted by the name of the initiate. Ani is no longer referred to as "Ani" but instead as "Asar Ani," meaning that his true identity is the Divine, and that his personality is only a manifestation of that divinity. Therefore, all human beings who practice the teachings of the Pert Em Heru are referred to as being "Asar."

In the Ausarian Resurrection Myth, Djehuti interceded on behalf of Asar when he was wronged by Set, so as Asar, Ani seeks to be redeemed and vindicated as Asar was. Asar Ani, through his spiritual discipline of righteousness (Maak-heru) has opened the water-springs of knowledge and spiritual upliftment. The unbolting of the door of the Shetai Shrine in Ra-stau relates to the Holy of Holies, not in

In the Ausarian Resurrection Myth, Djehuti interceded on behalf of Asar when he was wronged by Set, so as Asar, Ani seeks to be redeemed and vindicated as Asar was. Asar Ani, through his spiritual discipline of righteousness (Maak-heru) has opened the water-springs of knowledge and spiritual upliftment. The unbolting of the door of the Shetai Shrine in Ra-stau relates to the Holy of Holies, not in

In document Modelo interdisciplinar para mejorar la resolución de problemas matemáticos en los estudiantes del primer grado de primaria de la Institución Educativa N° 14409- Huancabamba (página 56-124)