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



Having completed the previous 11 lessons in the TOASET Course the Bastu and members of the Clergy were elevated to the next level of teachings with a presentation and lecture by Sebai Maa. Lesson 12 revealed yet deeper insights into the Myth of Ra and Aset, offering a heightened awareness that resolved any previously held misconceptions. Being fairly well versed in the teachings of Ra and Aset, a greater appreciation and contextual understanding was attained verse by verse.

Considering the four principles put forth by Sebai Maa of metaphysics, epistemology, ontology and cosmology, as the basis for reviewing the myth of Ra and Aset, a more precise
interpretation of the teachings provided even greater clarity. In fact, all life revolves around these four principles of Metaphysics—mind-body connection—defined as “Nature of reality”; Epistemology, meaning “Nature and grounds of knowledge”; Ontology, meaning “Nature and relationship of being”; and finally Cosmology, meaning “Nature of the Universe.” What each of these principles share by definition is the word “Nature,” linked to “Neter” or the One Divine All encompassing Neberdjer. When one fully understands this wisdom, all things are connected to that Oneness.

This being human is a doubled edged sword in that we have the capability to be cognizant of that Divine Oneness, or to be utterly ignorant of it. Ancient Sages provided the Scriptures of Ra and Aset, as well as other Matnu for our spiritual liberation. The transliterations and interpretation of the Myth of Ra and Aset by Spiritual Preceptors Sebai Maa and Seba Dja is, not only empowering for the spiritual growth and proper understanding, but also necessary for achieving Enlightenment.


Like many aspirants who approach the Wisdom teachings of Shetaut Neter (or any Mystical Spiritual Traditions) years ago, I approached my spiritual path believing that if I did all the right things I would reach the “prized goal.” I didn’t really know what that prize would look like or where the goal-post was, but I knew I was on the right path and one miraculous day I would have that sought after prize. I knew nothing of Khak-ab, even though I was pretty disappointed with life by the time I was formally initiated into Shetaut Neter. I just assumed the problem was with me, not the world, but now that I was into the Neterian Tradition things would start looking up. The problem with that way of thinking was that it was actually worldly based, yet I was convinced that it was spiritually based.

Needless to say, at some point, my spiritual growth plateaued. I was up to speed on all of the Kemetic Creation Myths, the various Kemetic Spiritual Traditions, etc., attended yearly conferences, served on committees, performed my daily rituals and meditated, yet something was missing. Thoughts of doubt and actually leaving the teachings altogether entered my mind, as I knew nothing of An chen (not stopping) at that time. I would just write it off as another one of life’s disappointments and move on. I might have continued on and on in that cycle of disappointment, but it was about that time the Kemet University started offering courses online and the Temple of Aset course caught my attention. After all, Aset and I went way back, as I chose Her as my personal “guardian angel” in my youth. At this point I felt that I had nothing to lose.

Little did I realize how life changing, or should I say spiritually awakening, one course could be. I prefaced with my personal account to emphasize the transformative nature of these teachings. I thought I knew the Myth of Ra and Aset fairly well, but in the TOASET course it came to light in a new perspective. Perhaps it was the combination of written interactive posts, class discussions, and valued feed-back from Sebai Maa or Seba Dja that made the difference. Or maybe it was because it came along at a time when I could actually identify with the human Lady Aset, because we seemed to be at the same crossroads.

Aset’s search was my search—that spark of intuitional wisdom—finally giving definition to what I was really searching for. It was not some imagined goal to be reached, but the actual knowledge of Ra’s Divine name, as He was a Dual Divinity—Neter-Netery, meaning He was only part of the One.

Verse 6. “an rech pefy an rech pefy neteru”
“not known. The names are not known even to the gods and goddesses”

What this indicates is that we are searching for that which which is hidden even from the gods and goddesses. In other words, nothing that can be found in the world of time and space/creation. This would require transcending the world of time and space which meant acquiring khak ab (a repudiating heart for all things of time and space).

Verse 8. “djedu kha- k ab z er hehu m”
“writings/teachings about worldly subjects. With all that understanding about
worldly affairs, her heart was disappointed, even sick (disgusted) about the
millions of manifestations called”…

Interestingly, there are no given methods in the entire body of the Scriptures defining how one actually achieves khak ab. Perhaps this has something to do with the nature of aryu that is specific in nature from person to person. I learned the hard way that khak ab (repudiating heart) disgusted with the world of time and space, is critical to seeking that which is beyond time and space. This is more difficult than it seems as we are acculturated into an amystical, degraded society where one is measured by superficial standards, based on so-called “race,” social-economic status, occupation, religion, etc. We pursue desires of the ego, which serves to increase its opacity. We focus our efforts on the lower mysteries for personal gain. As Sebai Maa pointed out in the lecture, the lower mysteries are necessary, to a degree, in able to pursue the Higher mysteries. Thus, khak ab is not to be confused with disinterest in the world but, rather, dispassion of worldly matters, material possessions, relationships, etc., and caution toward any further entanglements. The bottom line is, one cannot pursue true spiritual growth without khak ab.

Indeed, these Scriptures provided me with the arsenal I needed at the time that I needed it with the Hekau: “Djed n-a ren a k.” In the lecture presentation Sebai Maa defined it as “Aset’s insistence and continuous demand: Tell to I name Divine” On that note Sebai introduced the Kemetic word “Madjed,” which means “insistent.” I couldn’t help but notice the “djed” within the word, and visualized the steadfast strength and verticality of the Djed Pillar. Such is the way of “antet begag” (relentless pursuit) of Ra’s Divine name.

Therefore,the focus is on Ra, just as Aset observed Him on His daily path. We know that Ra is the Creator Spirit, we know that he has myriad names and three different aspects. He is Khepera the Creator in the morning, Ra Horakhuty the Sustainer in the afternoon, and Ra – Tem the Completer at dusk. We also know that when it comes to Ra timing is everything and, therefore, it is on Ra – Tem that we direct our focus.

Verse 16. “Aaut neterty nenu n-f ra f”
“The Divine One, of the two horizons,had become old and had to leave his
perches and head for the western horizon of heaven. As he moved along,
shuffling with his walking stick, he started dribbling from his mouth.”

Clearly this is the time of day that Ra’s energy force is weakest and his emanations are less strong, yet still potent. The Scriptures describe him “as if being pierced by an arrow,” and it is His spittle, dribbling from His mouth that Aset has focused her attention upon.

Verse 18. “Pegas n su secher her satyu sek n s Aset”
“That saliva of Ra – Tem was falling voluminously on the faces of persons,
flooding all over the sky. Knowing its significance Isis collected it for herself.”

Sebai Maa expounds on this in his lecture-presentation, explaining, “Instead of squandering energy like most humans do expending pursuing illusory and futile worldly pursuits Aset collected and used that energy to build up strength of her vital and psychic body.” What this means to me is that we must spend our vital life force (Sekhem) and psychic body (Ka) wisely in order to build a storehouse of the energy for the purpose of piercing illusion. Therefore, we should not waste our precious energy on aimless people, places, things or worldly pursuits.

Other aspects of Ra that I appreciated Sebai Maa exposing was that Ra represents the purified ego. This is especially important to note for the initiate who expressly seeks the purification of ego. Thus, it is equally important to understand what it is about Ra’s being that indicates purity of ego. This brings us to the other attributes that Sebai revealed in his lecture, i.e. “Shu Akhu,” meaning “Light of Consciousness” and “Ankh chet” or “Life-Fire.”

It is the latter “Ankh Chet,” that enlivens all of Creation and that which is collected by Aset in the form of Ra’s spittle. I have often pondered the significance of spittle/saliva as the metaphor for Ra’s emanations. It occurs to me that one’s DNA blueprint can be determined through saliva. Sebai explains, “Blending subtle life force (spittle) with physicality allows opacity of physicality to wane by adding spiritual life fire (ankh chet) to your personality.” In other words, if I understand it correctly, by absorbing Ra’s spiritual DNA into one’s aura one can purify the ego, becoming like Ra, allowing one to pierce the illusion of creation. Sebai Maa put forth another term, “Sa Ankh,” meaning “Energy force that comes from Ra,” for added description of this phenomenon.

At this stage of the Scriptures we enter into the Meditation phase, and Aset having purified Her ego fashions the Taffy Shepsy Serpent.

Verse 21. “qaa hetyu an nemu nemua z”
“an image of a harpoon having a shaft that ends in one point but the image of
that sacred serpent was not moving yet.”

Of course, this applies to Arat Sekhem (Serpent Power) rather than an actual serpent. Sebai Maa offers the commentary: “Aset places the Sacred Serpent she shaped on the path of Ra. Ra is passing through the two lands.” The two lands could be interpreted to mean Upper and Lower Kemet or even the two horizons of the East and the West. Metaphorically, it would indicate the Higher and Lower Self. It also symbolizes duality, particularly the dual nature of Ra. But, Sebai Maa further explains that it is also a metaphor for “Being on the spiritual path,” something I had not previously considered. In other words, either you are on the path or you are not on the path. Either you are focused towards the Sun or you are facing away from the Sun.

Most importantly, when on the path you must remain in complete stillness (an nemu nemu) like the Taffy Shepsy. This, of course, not only refers to one’s physical body, but also one’s agitated mind filled with fleeting thoughts or anger as in a storm (nesheny). Sebai Maa speaks of “Se-Hetep Ka” – pacifying the conscious and subconscious mind and “Se-Hetep Ab” – pacifying the unconscious mind (the storehouse of aryu), as well as Qebhyt – Goddess of libations who brings cool water to the Royal Person. All this to say, that it is imperative to master stillness in all areas during the process of Meditation.

Meditation is Not Passive

One of the misconceptions that I once had, and one that prevails in most circles is that Meditation is a passive activity, used for calming stress. While it can be very effective in that regard, and that may be a good place to start, if it stops solely at reducing stress it will fall woefully short of piercing the illusion of Ra. Sebai Maa makes a point in the lecture that building the Taffy Shepsy to pierce illusion is done with the astral body and, thus, you need astral strength. This strength is achieved through Khak ab, antet begag, an chen, listening, reflecting and meditating with a one-pointed focus and striking at the right time. This is not passive by any means, but the proven actions of Aset, and a discipline that must be cultivated, that makes one successful in Meditation and piercing Ra’s illusion. A quote from Sebai Maa says it all: “When the illusion (Ra) is pierced by dispassion and will capacity to be motionless and not get caught up in movements of Creation—this is unlike any feeling or experience of time and space—i.e. Beyond fire (heat) and water (coolness) i.e. duality, i.e. Anrutef.”

With those words I am left feeling very grateful that I am alive at this time, to experience these teachings, with my Spiritual Preceptors Sebai Maa and Seba Dja, in the embodiment of a human existence, just as Lady Aset, whose legacy is my heritage and All who follow her path. Unlike the plants and animals who also benefit from Ankh chet, but like the Gods and Goddesses are bound by the constructs of nature, I can transform, as Lady Aset did, from human existence to Divine existence by collecting the Life fire of Creation and transcending the illusion of time and space. I fully appreciate that the journey on the path is just as important as transcending it. What has been laid out in Lesson 12 is the full breadth and depth of the sacred science of transformation and transcedence through the meditative process. Thus, understanding the Wisdom of these powerful teachings will sustain and keep me, even beyond the teachings themselves. Though I am still working through my personal aryu, I no longer concern myself with how or when or what day my Enlightenment will arrive. I believe it may be just as simple as coming into an awareness that was there all the time. The idea would be to hold on to and maintain that awareness as it comes in due season.

Dua Aset, Dua Ra, Dua Sebai Maa, Dua Seba Dja


Bastu Heryt