Reply To: Teachings of Temple of Aset Lesson 7 Discussion Forum

Bastu Yashi

List the important points covered in the lecture.

Aset fashioned herself into the shape of a serpent. She turned on the serpent power in her personality, by purifying her unconscious mind, through Khak ab. She then engaged in a singular type of Antet begag – relentless movement in one direction towards the Ua. Sebai Maa notes that this is the mystic meaning of the taffy shepsy.

The taffy shepsy has 3.5 turns, representing a spiral disillusion movement, which dissolves the personality. When Aset’s taffy shepsy struck Ra, his personality began trembling in all body parts due to the poison, his heart was racing.

Ra called out to the Neteru, whom he had created – he brought them into himself. Sebai notes that creation is the divine extending itself, these are medtu (neteru). Ra is unable to sustain creation at this point, so he recalls creation back into himself. The taffy shepsy discipline goal is to poison Ra so that creation (illusion) may no longer be sustained. This demonstrates the power of the taffy shepsy of Aset to poison the image of Ra.

Ra was perplexed, having no idea of how this happened, or even what happened. Aset’s one pointed wisdom and vision of Khak ab, with Antet begag and An chen led to the unveiling of the illusory nature of creation.

Sebai relates that this independent process of the human having power over the neteru (cosmic forces) is great and even the high god can do nothing to stop it with the Khak ab and An chen (in addition sedjem/listening/reflecting/meditating on the teachings). This is the development of the self to the higher knowledge/nature, to the point at which one may command them. Sebai reiterated that in Kemetic philosophy and spirituality, one is not a slave/possessed/disempowered one may master their reality, and nature itself.

Ra continues to lament, stating he is a prince who is son of a prince, an emission created through the Divine, he states this has never happened before. Also, Ra states he is great due to being the son of a great one – the essence of his Father’s name. Sebai relates that if one is able to know the true name of Ra, one is able to ascertain the essential nature of that which has brought Ra into existence. The true name of Ra contains the essence of the divinity which has been placed into Ra – its glorious, transcendental, Neter An ren, which is nondescript, without form, so Ra cannot say/utter it.

This means there is something higher than the illusion of Ra, who has emitted the neteru (creation). The neter glyph is noted to be used in an expression of genderless divinity – androgynous. Sebai notes that the poison is that which deludes the mind of the aspirant.

One who engages in Khak ab, Antet begag and then An chen (next step of Antet begag) – relentlessly – is bound to succeed in clarifying all the obstacles blocking one’s spiritual awareness. This process simultaneously activates one’s serpent power.

Ra notes that he has countless names and forms, these are Neteru, creation. He declares this to Temu, Heru Hekenu, the ender of things and truth singer/caller of divine glories, which Ra states was declared by his father – alluding to the fact that Ra is ruled by a greater force.

Sebai Maa notes that Tem has several definitions including to be complete/whole/built. Tem also alludes to that which is not allowed/permitted, such as the acquisition of the name of Ra (and thereby ultimate dominion over Ra). Sebai notes that this is the reason that Ra’s name has been hidden – to know it is to become one with it – to embody the power of it . The unworthy are not allowed to access to this.

In Verse 50, Ra mentions, “words spoken by his father,” alluding to Ra’s personality being hidden in his khat. Again, its noted that this is not to be divulged lest someone gain power. This reinforces the relevance of Aset seeking the true name of Ra – it is legitimized that this brings down the illusoriness of creation.

In Verse 53, Ra notes that knowing his name and also controlling divine hekau may facilitate the personality to control even him. Sebai notes that the crux of the teaching is notably hekai – special hekau employed effectively – facilitating powers in time and space. This is the wisdom Aset seeks and simultaneously demonstrates that Ra is a demigod, or a, “front man.” Sebai distinguishes that laypersons may see Ra as a supreme being, but initiates see Ra as projected from the ultimate essence. This is beyond form/time/space/creation, all is created by and composed of Ra {‘s essence}.

Aset’s work in building her taffy shepsy discipline facilitated this. Sebai Maa reiterates that this process entails much initiatic reflection, resonation and agreement. Additionally, intensive Khak ab of the unconscious personality/reality. This will ultimately allow the initiate to see creation (Ra) in a different light, to enable one to collect and harness life force, to overcome illusory identification and delusions of creation. Dua, htp,

Shems Yashi

  • This reply was modified 4 years, 8 months ago by Bastu Yashi.