Reply To: Teachings of the Temple of Aset Lesson 12 Discussion Forum

Bastu Baket

TTOASET LESSON 12 ASSIGNMENT – Bastu Baket 06-26-2020


Dua Sebai Maa for creating these additional in-depth lessons for the Bastu. As you mentioned there are more nuances that have been brought forth via the discussion forums and you are bringing further rays of light to our understanding.

Within Lesson 12 I appreciated receiving the expansion of those nuances and visuals that accompanied them that allow another level of understanding. Foundationally expounding of the metaphysical connection between the Taffy Shepsy which was represented in the slide, was essential so we can make that connection that this is a movement beyond the time and space apparent reality. This is molding our own personality utilizing life force energy exhibited by the Roman image with the coals, using our intellectual capacity represented by the crescent moon (Djehuty aspect,) the greenery alluding to Asar (the soul) with the spirit within our matter, not just the metaphor of a sacred serpent.

Within the section highlighting the 3 main things -“1. Ra is Neter Neterty. 2. His nature is not known to the Gods and Goddesses and 3. Aset is coming into this story as a physical woman/person. This is about a human being and what they need to do to become Gods/Goddesses.” You expounded on Ra as a dual divinity Neter Neterty/Transcendental and how it may seem strange. But shared there is only 1 Ra he is creator of himself and creation.

I have always felt comfort in this early part of the scripture (Dua to the Priests/Priestesses/Aset), to know that this is about a human beings’ capacity for following what Lady Aset did. Here she was introduced as a human being not yet in her Goddess form. In the myth we are told she is married to the King Asar, has much knowledge of worldly subjects, is renowned for that knowledge seemingly “has it all” as they say, yet she has khak-ab, she is disgusted with the worldly things, people, animals, knowledge etc. So, it is ok for me to feel this same way too. Not only ok but imperative to feel that way in order to move along this path, to have true Khak-ab, and be relentless-Antet Begag and An-chen- not stopping, these are the tools that she utilizes from her toolbox. This does not mean that I neglect the time and space practical realities that need to be done but place them in the proper perspective. Later in the lesson you pose a question which was key – “Are you directing your harpoon towards the sun? Are you directing your attention and devotion towards Ra? Or directing towards something else?” These questions relate to the proper perspective of practical realities and are important to ponder with ethical conscience.

The correlation between the teachings of Amenemopet (person is in their hour, intensity of emotion) and the phases of Ra was a perspective for me that I certainly appreciated. “Work with your personality when your personality is pliable, that is the time to strike. Not when agitated (in your hour), but when cooler (qeb) Ra-Tem is when you attack with your divine serpent.” This is another tool to utilize of knowing when it is the right time for this meditative process. The collecting of the Life Force during the cooler Ra-Tem phase so that it is easily collected and able to store it. Dua also for bringing out the point of collecting the life force energy, of Sa Ankh directly to special areas of the body (the top of the head, the area of the forehead even the mouth and throat areas, in the images shown of Sage King Akhenaton and family and Ra to initiate. In seeing the images, it reminds me to also visualize this permeating the same areas in the practice.

The analogy of the soup/spice and the correct amount of blending was also another nuance that I was thankful for, “Aspect of spirit is going to color the physicality and lead to being ultimately free from physicality.” I highlighted that phrase to bring home the idea of correct portions. We must utilize our life force energy integrally, otherwise it may lead to negative even detrimental effects. We want our movement to be integrally positive, upward not a horizontal movement.

Another crucial nuance was of the An Nemunemu. “Serpent is now static – prevention of movement allows the higher vision of Neter Neterty to open up.” “Immobility allows you to examine and to see the illusoriness of movement.” So allowing yourself to remain in stillness, not moving, not in physical movements, not in mental movements allows this examination of illusoriness. This is no easy task but is essential to the practice. One must come to this stillness. I remember a discourse by Sebai Maa a while ago, perhaps Ch. 44 of Pert M Heru where he discussed the cavernous region. This for me also relates somehow to this an nemunemu. In a dark cave, you do not want to move either. It may be perilous to move. After a while of not moving, your eyes adjust to view wondrous things within the cave. But in this instance the not moving is allowing for expansion beyond thoughts and time and space, allowing for higher vision.

In Vs. 39 & 40 an important point was stressed that the Gods and Goddesses are created in Ra’s body, not from his body. Creation and God are not two separate things. Key point here was “If you go after the source of those things then you have dealt with all emanations of that source. You go after Ra-Tem you go after all the things that Ra-Tem has created.” The understanding here is that ALL Creation, All Gods and Goddesses, all are within Ra and are Ra. Dua Seba Dja for sharing the ideas of the pruning Khak-ab vs. the uprooting Khak-ab. Focus on the one ego identity and the external Khak-ab will follow.

In your concluding notes you shared “Ra is the ego of the Transcendental Absolute.” I believe this statement will certainly assist us not only with our Saa but in being able to share with those who may attend the Thursday Devotionals who may not be familiar with the scripture.

Also giving us the distinction that “Shu Akhu is the light of consciousness. Chet Ankh is grosser Life Force that sustains the physical aspect of life.” This allowed for reflection that Chet Ankh is given by Ra to all, Shu Akhu must be realized.

There are many remarkable nuances that were highlighted in this lesson that resonated with me.
o First is this teaching is about a human being. Knowing that we human beings have this capacity is, as said previously comforting, but self-effort is certainly imperative.
o Also, the correlation between Amenemopet and the heated person and cool person, working with your personality and knowing when the right time is to strike. This alludes to the kneading of one’s personality which is necessary.
o The An Nemunemu I believe to be the area of most impact at this stage. Finding that stillness of not only the body, but also of the mountainous thoughts, actions etc. Even if some of those thoughts are for the higher purpose they too need to subside for a while.

Dua again Sebai Maa and Seba Dja for your constant attention in uplifting our spiritual practices so we too may attain the goal of life. Dua Aset! Dua Ra!