Reply To: Teachings of Temple of Aset Lesson 11 Discussion Forum

Bastu Yashi
    Important points in Lesson 11:

Khak ab is reiterated to reflect repudiation, renouncement, relinquishing in wise heart (mind). Aset is repudiating what she has learned. With Saa, Djedu and Khak ab, Aset has developed a high level of dispassion towards the world, notably, a “gag me with a spoon,” mindset. Sebai notes that this teaching is both gross and subtle, one must repudiate both the “good and bad,” inner and outer repudiation of time and space illusion, which feeds delusion. He adds that Aset was wholly invested in living the teachings; for those with a “one foot out, one foot in” mentality towards the spiritual practice, only higher delusion results. This is anteg begag, Aset (wise mind) does not rest, falter, become weary, feel helpless or dissuaded.

Sebai Maa relates this to the Hymn to Asar in the Pert m Heru discourse in that Aset employed determination and the love she had for the divine soul to bring her through, she acted with a, “one pointedness or bust mentality.” She and Nebehet called out to the soul, noting, “your enemies have been vanquished.” Sebai relates that ego awareness must be vanquished prior to the soul being uplifted, the lamentations of the Maati goddesses are referring to this in the invocation for Asar to return.

In Verse 19, Aset kneads spittle and soil with Ra Tem life force she gathered each evening, kneading what belonged to herself.. Qed, is noted as standing up right, firm, sturdy. Aset formed herself into a spiritually consecrated serpent. Sebai notes that the 3.5 turns of the taffy shepsy represent 3 worlds plus a half leading one into the transcendental, the taffy shepsy stands up via Asets khak ab, antet begag, an chen and an nemu nemu.

Sebai Maa further notes that one must develop the spiritual practice, perfect it, in non-motion, the operative feature of creation. If every atom of ones being stops movement, then time stops. There has to be a certain amount of physical stoppage (relative). The deepest spiritual aspect of self (creation) is not moving, bringing thoughts, feelings, and the physical body to a non-moving poise, this what makes the taffy shepsy effective. This is the key to the meditation system.

Ra engages in

    Aba ab

, as per the desires of the heart, doing what he wanted, strolling through his creation, not based on maat/truth. Asets taffy shepsy bit Ra, causing his chet ankh perti, to flow out. His face and limbs were trembling due to the poison, time and space was falling apart. Sebai Maa reminds us of Sage Ab Amun’s advisement: anything generated by something else is ephemeral; the neteru are illusions. Ra makes illusory statements such as how can this happen to him, but does note that he is of noble birth, son of a noble, again alluding to an essence greater than himself. The delusion is being broken, Ra doesn’t call that which is beyond himself by name, but zer, noble.

Sebai Maa notes that the concept of Neter an ren – the divinity itself – transcends the concept of name. Ra’s divine parent, placed his name buried deep within him – it is of Amun nature, hidden. Later we are told that this cannot be found due to the one who finds it being able to have power over Ra.

Khery Khut, refers to servant, power. Khut is an analogy to the Ku, discussed in the creation scriptures. Ra applied Ku to his Ab, the dynamic will be applied to hekau resulting in him bringing creation into being; a vibration which is essentially the movement of the Pauti through the Nun. This vibrating power in the soul aspect of space from that which appears to be no-thing-ness, releases such power to create universes. This is the power which wise mind studied sufficiently to attain the Ku. This energy/movement effects the Tjez, a knotting, tying of things together, (elements are tied atomically, to create).

Aset tells Ra that a creature of his own creation reared up and bit him, he remains oblivious to this. Once he realizes it, he states he was bitten by means of a serpent, he admits he didn’t see it or take notice. He describes that it doesn’t feel like fire/water/hot/cold/nor one way or the other, but something in between, something beyond duality. Sebai Maa notes that to discover Ra essence, one must go beyond duality, transcending gender/race identification; one must view self as the soul, the essence.

Sebai Maa notes that life force permeates creation – as the personality is purified, concentration and meditation build, strength and power are bolstered, the thoughts have more life force. This affects the embodiment of the teaching, accumulation of positive thoughts, positive ariu. This power has been used to dissipate negative energy.

Sebai notes that Ra is bleeding

    nafu n ankh

(internal bleeding), he is also now losing chet n ankh, he is dying, an antidote is required. Sebai advises, the antidote for the destruction of creation is something that one develops for one’s self, based on individual ariu/reality. This antidote is a required developmental process – to be able to apply it correctly. Once one applies the taffy shepsy, piercing Ra, the discovery of the transcendent occurs. The antidote is then applied, to bring the self back to time and space with knowledge of the transcendental as well. He notes that this is not one event, but a process occurring from increased practice and experience of one “dipping toes,” into transcendent. To go there, spending increasing amounts of time there, returning to time and space physically, but in actuality dwelling there.

In Verse 79, Aset states her hekau: Djed n-a ren-a k. This chant encapsulates all of the teaching, it’s the energy bolstering a Ku process, having energetic, creative power, effecting a destruction/dissolution movement. Utjez, a lifting out of his personality. Aset (wise mind) has to go into the Anrutef, again with one-pointed focus, to embody Ra essence. Once this is accomplished with steadfastness and purity, one may chant, Ra n ankh metut myt, which effects a return to creation with wise-mind. The meditative state may be reestablished via the chant: Djed na ren a k.

Sebai Maa notes that with the fruits of dispassion, detachment, concentration on Ra form, function and nature, a one-pointed sacred serpent discipline has served its purpose. The world is no longer delusional, the magician is no longer deluded by his own magic, so Ra, the creation can continue, Ra ankh -f metut mer.

Aset makes a compact with Ra. Due to her accomplishments, the hekau will be passed to Heru in a compact with Ra (the aspirant). When Heru loses his eyes (due to time and space identification, struggling with Set/ego), Ra will replace those eyes. In verse 111, “per m neter nubau n ra f-y,” it is noted that shining gold comes forth from the divinity’s mouth. This is the eye of Heru is coming forth, his left eye represents intellect, Djehuty, this is the place Saa occurs. His right eye represents chet, fire, creative power. This spiritual legacy is attainable for the aspirant who is willing to pick up and cultivate the glorious seeds that lay at our feet. Dua for this highly reflective, introspective teaching!

Shems Yashi

  • This reply was modified 2 years, 7 months ago by Bastu Yashi.