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Important Points in Lesson 7
In order to revert self to Nun, or Anrutef, emotional quelling (stopping the motion of the Ta, Pet and Duat realms) is required. This facilitates an nemu nemu and ultimately entry into the undifferentiated state of consciousness.
To knead and sculpt the taffy shepsy, one is to sit with it motionlessly – both physically and mentally – to bring it to one point, no thoughts, motionless. This non movement opens the spiritual field to be pierced to bring the inner beauty of the divine to the forefront of one’s being. This process must include khak ab, sculpting of the personality to no time and space passion/delusion. This level of an nemu nemu excludes sound/chanting, it is a cessation of movement process. Maintaining a forgiving and relentless nature is key in this process.
Ra states that he was minding his business and that his being stricken was not his fault; Sebai notes that as Ra is the cause of creation, he has caused this occurrence, so Aset has no qualms about poisoning the illusion of creation.
As Ra describes the feeling of the bite, he notes that it’s a mix of fire/water and hot/cold. Sebai Maa notes that this is something beyond duality, a mix of spirit and matter, mortality and immortality, which is what human existence is. Wisdom has infused spiritual dynamism of Ra with a little of her own life force, creating the taffy shepsy. Sebai notes that without this, it wouldn’t work. The initiate must turn away from duality to spiritual dynamism, this is the Tem ritual, a turning towards the divine. This hetep movement is one of depolarization.
As Ra continues to lament about his sensory experience of being bitten, Sebai notes Ra is a, (“mess,”) Aset asks for his name with the hekau, Djet n-a ren-a-k. Its noted that there is life to one who affirms their personality, she is asking for his transcendental name in exchange for his life. Ra begins to detail his creation as a distractive technique, he notes he is the creator of all physical and spiritual, that he is created out of himself, he impregnated his body with creation.
Aset practices Antet begag and continues her hekau asking for Ra divine name. She understands that there is something beyond his physical form, the creation he is detailing. Ra attempts again to dissuade her, speaking of physical and sensual pleasures attainable from a time and space standpoint. Ra notes that he is the source of the Heru m akhet and Ra Herakhty, also the creator of the souls of the neteru, he is the divinity of the astral plane. Aset continues practicing An chen, she is not stopping in her khak ab to know (become one with) the true divine source of all.
Ra also tells Aset that even the neteru do not know his true name. This is relevant because he is alluding to something beyond his physical name/appearance, Aset is on the right path. Sebai notes although Ra created himself from Nun, there was no time/space, eternal existence underlies all souls.
He also notes that Ra would be a propagandist from a current point of view. This is one who is ignorant, tied to time and space, believing its real. This includes seeing individualization, polarization, feeling as if when the physical body dies, there is loss/sadness.
Elemental conceptualization is based on electromagnetism. Advances experientially have led to scientists challenging creation; this is based ignorance and arrogance. All creation is reflected via time, which is centered in Ra. Such ignorance undermines the teaching, so scientists and people enmeshed in time and space identification are working an intensive delusion that one may be above creation. This is the insanity which permeates time and space delusion characterized by individualism and polarization today.
Sebai summates that the poison has not left Ra at this point, despite him detailing him being Khepera, in the morning, Ra in the noon time and Tem in the even. Despite this, he had not disclosed his divine name, so the poison did not march out of his body like a defeated army, he remained in great pain, Aset awaits his true disclosure…