Reply To: Teachings of Temple of Aset Lesson 5 Discussion Forum

Bastu Yashi

List the important points covered in the lecture.

In the summary of the myth of Aset and Ra to this point, Sebai reiterates that Asar and Aset agreed to be sent to the earth in human form as rulers. Ra is noted as a dual divinity, a demigod or outer expression/presentation of the divine self, which leads Ra to be perceived as the name, “Ra.” Aset studied both the lower and higher mysteries thoroughly, she developed the ability to, “calm the waters,” decreasing agitation even in the face of Heru being bitten, employing Anteg begag and hekau to enliven him via stopping movement of the Pauti to facilitate his healing. Her intuitional mind stopped creation –transcendental awareness enlivened spiritual aspiration (Heru). Similarly, the initiate may develop higher awareness via listening, reflecting, meditating upon the teachings, increasing transcendental glimpses. As these experiences grow, the shedy calculator builds, facilitating the ability to wash away millions of lifetimes of ariu.

Lady Aset developed Khak ab with her studies of the mysteries, she was repudiated with the bipolar nature of human experience of time and space. Such repudiation is necessary to the initiates spiritual growth, realization and acceptance that time and space are illusory facilitates deeper reflection and meditation to discover and eventually embody the truth of being (higher mysteries).

Remteju signifies Aset’s disappointment with life and the nature of existence, her repudiation of the vain human desire for lower living and hatred of death (duality). She sought more, reflecting on the wisdom path, committing herself to this level of study. Aset seeks to be as a sage, as Ra, an enlightened entity. She ponders on how to develop dual consciousness, to dwell as the divine essence and dedicates her efforts to rediscovering this truth. She therefore meditates and reflects on the teachings from both an intellectual and inner meditative/unconscious approach. She is practicing Shedy of higher and lower nature. She realizes that the name Ra is a lower aspect, similar to the lower mysteries she has studied. She reflects and realizes that she is seeking a higher experience of the divine.

Sebai notes that similar to the Akhu shepsu, the highest goal is to embody the true name of Ra, via Anteg begag (relentlessness), with An chen (not stopping). Aset realizes that names breed existence (temporal), the unnamed cannot exist.

Sebai relates that higher initiatic inner practices involve seeking and developing an inner grasp of the qualities of the divine, which eventually lends to less physical worship and more temporal, inner hetep offering on an astral level. He notes that such worship in the anrutef level is necessary development on the path of the Akh Sheps. Ka is related to the mind/desire aspect of the personality. Kaiu (thoughts) occur here. Ab is noted to the be repository of the unconscious impressions. Sebai further notes that the neteru of Anu reflect the 9 aspects of the personality.

In Verse 15, Ra’s personality is perched on 2 thrones (east/west horizons), he is Khepri in the morning, Ra Herakhti at noon and then Ra Tem in the evening, alluding to the weakened aspect of his presence. Aset studies, meditates and reflects on Ra’s phases, she is seeking his divine name. Her reflections integrate her knowledge of astronomy and meteorology, to develop a plan to attain her goal of embodying the essence of Ra. She is reflecting on duality, how the two horizons exist, the sun sets between them. She realizes that if her consciousness was non dual, she could attain this esoteric state.

In Verse 16, as Ra Tem is aged, setting in the western horizon, he dribbles life force emanations, which fall on all personalities. Aset recognizes the spiritual and mystical relevance of this and collects it (Ra is emanating into Aset’s Sefech Ba Ra/third eye). This is available to all who are prepared/able to recognize/collect it. Sebai notes that to attain divine wisdom, facing the light, or Maat, is key.

Satet signifies weakened/trembling, pierced by ephemeral nature of time and space, referring to Ra Tem at even. Zatet/y is the pouring out of/flooding of Ra’s life force.

Aset kneads the spittle/ life force with soil, signifying the formation of the personality, enlivening of the sekhem. The basket of Aset holds the taffy shepsy which is being enlivened, the fire of Aset is burning. The fire signifies the wisdom of Aset, her taffy shepsy/mental fire is burning up her human personality, this is the fiery right eye of Ra. As Aset forms her personality into a divine serpent, it will bite Ra, signifying the poisoning of the image or illusion of time and space existence.

Sebai notes that the metaphorical aspect of the scripture is based upon understanding the process of developing Asetian wisdom, to meld the divine serpent for the self, to poison the image and delusion of ego-based time and space identification. He reiterates that creation of the initiates taffy shepsy is meant to pierce the veil of illusion, to discover Ra’s esoteric name. This is done by the initiate integrating Maat ari, Khnum nefer, study, reflecting, meditating on the teachings. This will increase the will to an indominable level (via Khak ab, Anteg begag, An chen), to be employed to pierce the initiates veil of time and space existence. Dua for reading, htp,

Shems Yashi

  • This reply was modified 5 years, 2 months ago by Bastu Yashi.