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Important points covered in the Lecture:
Sebai Maa provided a review of the lessons up to this point. He noted that in Verse 1, Ra is noted as, “ra n Neter neterty,” The dual divinity which encompasses all.
He noted that extended teachings such as the those of the TTOA, going deeply into the scripture under the guidance of a preceptor who can explain the myth both mythically and mystically, to facilitate the initiates spiritual development.
Sebai also distinguished the Breath of Life, which enlivens the body and allows consciousness, in contrast to the Fire of Life, which is more dynamic and gross. It allows work and movement of the conscious body.
Aset brought us 3 main teachings in relation to Khak Ab:
1. Her repudiation, disappointment and disgust with the vain, ignorant nature of life and related time and space-oriented pursuits.
2. Identification and pursuit a higher path via shedy, antet begag and un chen
3. Pursuit of the divine path to become Neter Neterty.
Through her process of reflection and meditation, Aset (wisdom) purified herself and developed a personal path to discover the divine name of Ra. She reflected on the stages of Ra as he moved through creation.
Aset collected the emanations, transforming her body and personality into a taffy shepsy. Her life force was grown, developed into a one-pointed harpoon-like instrument. This means wisdom entails mind/body/personality development into a one pointed, An chen mental vibration.
Sebai Maa notes that developing such a wise mind entails alignment of both the conscious and unconscious minds, as Aset did with righteous speech. This is the state which facilitates the highest forms of creation; the personality is aligned with higher practice, taffy shepsy develops.
Sebai also noted that as Aset placed her taffy shepsy in the path of Ra and it was not moving, and it struck Ra at the right time during the Ra Tem stage. When one develops higher wisdom, one can poison the image of Ra at any time, anywhere. This is because Ra is all creation. Development of a one-pointed wisdom instead of diffusing it into time and space pursuits will assist the initiate to discover underlying creation, the Nun and Anrutef regions.
When Ra was stung, he called to the neteru and didn’t know what to do, he was vibrating and shivering as when venom travels through the body. We have been told he is a dual divinity and also Ra states he is a prince. Sebai notes that anything in creation is Kheperu, or reflections; as Ra calls to the neteru (creation), they are also reflections.
Lower teachings are noted to be integral to developing Khak ab to understand, reflect, meditate and seek the higher. Ra speaks in verse 54, stating he was attempting to stay inconspicuous, and he was bewildered when he was bitten, he was filled with a fire, a burning sensation that led to uncontrollable shaking.
Sebai notes that Mesu Hesu describes shivering, cold, fearful being, as in a culture of fear, which grips and controls life; one cannot fight it. Mythically, this reflects a fear that is passed generationally. Mystically, Hesu comes from Hesy (divine singing) and Ku (hekau) – when sung, its Hesy. This is a subtle allusion subtly that singing teachings, with proper vibration trembling and breaking down of the inner delusion of Ra. This will allow Ra to be searchable, to become one with the divine name.
In Verse 60 and 61, Ra notes that the neteru are his children who are all over creation and contain hekau to heal, he states they should be well intentioned with good will towards him. Sebai notes that Saard, well intentions are important, but at times the initiate must take, “the bitter with the sweet,” on the path to healing, similar as to in this myth. This foreshadows Asets intervention which is in contrast to Ra’s statement. Her long-term goal is divine of nature. Sebai Maa also notes that Ra is the egoistic expression of the divine, the problem occurs when one perceives ego as anything other than ego (as did Ra).
Ra’s neteru arrived and were tearful at sight of his state. Aset was not crying but was provisioned (empowered) with life force. Ra refers to himself as the commander and chief of the neteru. Nafu is noted as words provisioned in the mouth of wisdom. This is the breath of life (hekau) Aset employs to heal Ra, via healing Hesy. Sebai notes that Asets creation of her taffy shepsy empowered her to sing, creating a oneness movement and vibration to break creation down.
Wisdom has fueled her Khak ab to sculpt the personality into a divine serpent, with harpoon. No power in creation can oppose this divine wisdom, it is the power of the self’s own creation. Only the self can undo it (thereby Aset healing power). This is based upon resolution of one’s ariu The taffy shepsy developmental and healing process is based upon the poisoning of the aspirant’s unreality. In so doing, no aspect of creation (senses) can enter and make one believe the illusion of Ra.
The small bird determinative, Ukedu, is noted as the disease process. Ra was overwhelmed with instability, mucus which was clogging him, preventing proper breath. Its reiterated that taffy shepsy and healing hekau of Aset (wisdom) restores life.
Aset asks Ra what has happened, he is unsure, she diagnoses him with the bite of a snake of his own creation which has reared up, meaning her taffy shepsy has reared up and challenged his image. Ra still sees being bitten as a piece of creation – Aset has developed the taffy shepsy to pierce the veil of creation as a whole. This is the hall mark of the avid aspirant – creation of her taffy shepsy to defy the entire veil of creation. This individualized sculpting process based on the transformation of the initiates ariu takes time, shedy, Khak ab, Antet begag, An chen, healing Hesy. This process endows the initiate with realization that they have the power to shatter illusory creation and also to restore it once this is done. Dua for reading, htp,