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Peace and blessings. Firstly, I must say Dua Sebai Maa for these Nefer additional lessons on the teachings of the Temple of Aset. These Nefer teachings are indeed transformative. Listening to the teachings of the Myth of Ra and Aset again in this manner with the special highlights indeed allowed for more nuances and deeper reflections to be engaged. Dua Seba Dja for formulating the study group to further expand on the teachings and adding your Nefer insights throughout the lesson it is very much appreciated. Dua to my fellow Bastu’s for all you do as initiates of the Temple of Aset to allow for our continued growth with the teachings of Goddess Aset, Dua Ra for life force energy and sustenance and Dua to Goddess Aset, for divine grace in making her path accessible for the spiritual liberation of all that are willing to accept her invitation.
Write a summary of what you learned in this presentation
Temple of Aset Meditation System Theory and Practice
Metaphysics of Meditation Practice Based on the Teachings of Aset.
Sebai began with a general introduction on the importance of Ra Tem, the evening sun and how this time of the day relate to contemplation and collection of “cool” life force energy that is easily accessible in the evening hours from 3 or 4 – dusk. This was a foreshadowing of aspects of the metaphysics of the meditation practice to be covered in the lessons, along with other highlights from the scripture of the Myth of Ra and Aset based on the Corpus Turin Papyri. Metaphysics is a division of philosophy concerned with the fundamental nature of reality and as such includes ontology, cosmology and epistemology which are the nuts and bolts for expansion in philosophical understanding that leads to intuitional knowledge. The concentration on the nuances within the meditation wisdom as highlighted in the scriptures by Sebai Maa facilitates this process.
The connection between Ra and Aset, is the Taffy Shepsy, the Sacred Serpent. Sebai mentioned this was the key to our studies. I gathered here that the very nature of the Taffy Shepsy, meaning it being created from spirit and matter, being a part of both Ra and Aset and also how it’s used to poison Ra is the connecting factor between the two being mentioned here and indeed very significant.
Listening to the Teachings
Vs. 1 -2 – In these verses we are told some important points about Ra. He is Neter Netery, a dual divinity that possesses dual consciousness.The duality is Ra and the creation that he brought into being out of himself. This means that Ra and everything he creates is one aspect (creator of himself, creator of the fire of life, and creation) and the Neterty is the other aspect which is transcendental existence, this transcends Ra and the creation he brought into being.
Vs 6 – “an rech pefy an rech pefy neteru” . Here we are told that the names of Ra are not known even by the gods and goddesses, the cosmic forces which are levels of consciousness that are above the ordinary human ka level of consciousness, meaning they are a step above and closer to the divine but yet not even they know the true nature of Ra, the transcendental aspect, because they are part of the duality, the creation.
Vs. 7 – Aset coming into the scripture here as a physical woman (important because she’s a human being and as such she’s an example for humans for what they need to do to become gods and goddesses)
Aset Reflections Begin – Foundation of The Scripture
Vs. 8 and Vs. 9– Here, having listened to the teachings, Aset began to reflect on her life path, her choices. We are given insights into her reflection first with how she came about reaching this stance in her evolution, in her personality to be able to consider a path to begin with. This was accomplished through the discipline of khak-ab (dispassion/detachment) which is also the foundation of the Temple of Aset teachings. Aset, lived her life as a human being, as one of the many manifestations of Ra and was well learned as she applied herself to various types of studies considered lower mysteries (liberal arts, engineering, sciences, philosophy etc). Yet with all she accomplished, she was disgusted with human existence, and developed disdain towards it as just the thought of it made her want to “throw up” because it was unfulfilling and futile. I gathered here she also experienced this within her own personality, being a human, as was brought out in one of the study replay session by Seba Dja and so she was disgusted with her previous pursuits and through reflection that came from having clear thinking and lucid reasoning, she concluded that if one’s existence is not dedicated to the higher purpose of life, the higher mysteries, then it’s a waste and to live a life of waste, pursuing transient desires and pleasures was indeed to be repudiated, not accepted -this is khak ab. Sebai added that this is key to a person moving forward in the teachings of the myth of Ra and Aset scriptures. A person needs to have these qualities of Aset, a certain level of dispassion and detachment towards the world, the unabiding happiness that is guaranteed to be found there due to the illusoriness and thus changeable nature of time and space and all objects in it, including human beings, their thoughts, feelings etc. Also, a person needs to have a certain level of intellectual capacity as well as knowledge of the lower mysteries as it’s needed for practical life. I appreciated the example of the impermanence of unabiding (temporary) happiness being compared to a drug addict, always having to pursue the next fix to have the same “feeling”, the same high. So this is human existence, always pursuing the next fix, which as Sebai says “leads to creation of content-basis of ariyu in the unconscious mind that lead you to an indeterminate number of lifetimes in search of happiness” so these futile searches for temporary happiness lead to more desires which can be multiplied indefinitely into indefinite reincarnations and indefinite sufferings because as the Ancient Kemetic Proverbs says “Searching for oneself in the world is a pursuit of an illusion”. So, the scripture is about how to find abiding happiness and that can only come from discovery of our true essence, however this search begins with the special key of khak ab, rejecting what’s not true, and this is what opens the door that leads us to what’s abiding. I also appreciated what I gathered to be true khak ab, a psychological internal process that allows one to turn from ignorance and face the light of consciousness which transforms how a person relates to objects in creation by gaining insights and deeper understanding of the illusoriness of creation, including the illusoriness of one’s own ego personality, means one can detach from them since they are not abiding, becoming free, and thereby releasing the energy associated and entangled in the illusions in order to pursue what’s higher, the one Chief Being, Neberdjer. Sebai further discussed that an initiate of The Temple of Aset should not go out looking for new entanglements outside of what’s practically necessary because of the obvious, they are futile however this reminded me of another favorite teaching of mine in the Asarian Resurrection Text which revealed how life should be lived to be free of unnecessary entanglements:
Vs. 70 “O Heru, then the Great God decreed that Love and Necessity should be the lords of life. Further, the Lord of All said: ‘Know, all of you who are set under My un-aging rule, that as long as ye keep you free of sin, ye shall dwell in the fields of Heaven, but if some cause of blame for anything should attach itself to you, ye shall dwell in the place that Destiny allots condemned to mortal wombs.’
The Gloss States:
“Engaging in actions that are unnecessary, and with the motivation of anything other than selfless love, are eventually going to drive you away from divine awareness and realization. They are distractions, and in reality, though they seem to be manifestations of wealth and prosperity, they are in reality opening the doorway to pain and sorrow, not only in present lifetime but in future ones. This is because actions and desire based on egoistic thoughts and feelings (greed, hatred, selfishness, etc.) are distractions from what is real. They are perishable substitutes which people pursue out of ignorance instead of pursuing the true basis of happiness which is self-discovery…Living a life based on loving all things equally and selflessly and living according to the necessity of life leads to the development of a mind which is free from fears, because there is nothing to lose. It is also free of cares because the necessities of life are provided for through righteous efforts and through divine grace. It is free of burdens because there’s no need to seek for other than what is needed and therefore there is no anxiety or agitation over what might or might not have been gained or lost. This kind of lifestyle renders the mind clear and free of the veil of Aset, and unlocks the passageway to behold eternity, immortality and the end of the “condemnation to mortal wombs.”
African Religion Volume 4 – Asarian Theology- Dr. Muata Ashby
pg. 108 in the Ebook, Gloss pg. 233
The Nature of Ra, Making and Striking of the Taffy Shepsy
Vs. 16 & 17 – Ra has 3 forms, he is Khepera in the morning, Ra-Herakhty at midday and Ra Tem in the evening. Having studied the nature of Ra, Aset discovered the energetic emanations that are more accessible from Ra Tem than Ra in his other forms. This is the time when Ra is weak from sustaining creation as Ra-Herakhty. As the scripture states this is “Old age of manifested illusion” in other words this is the weaker stage of the illusion and as such there is a greater possibility to draw upon its vitality as opposed to morning and midday Ra when he is at his strongest. Sebai also liken this to the teachings of Sage Amenomopet where a person in their hour of intensity of emotions cannot be approached, they are considered “heated” and thus one would have to wait until they calm down to even talk to them. This is how we should work with the mind, if the personality is agitated, calm it down, or wait and watch until it does then when the personality is pliable and calm, strike with your divine serpent.
Vs. 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 land exposed to half of the sky. Knowing its significance Isis collected it for herself, “
The emanations of Ratem is abundant and all have access to it but not all are aware of its significance. Aset however, having studied the nature of Ra had insight into the significance and accessibility of the emanations of Ratem and started to collect it by devoting and focusing her attention on Ra. Secondly, she visualized the energy moving towards her and kept it instead of squandering it on pursuing illusory and futile worldly pursuits . Since actions, thoughts etc. requires energy, Aset decided to use this energy collected from Ratem to build up and strengthen her vital and psychic body, her Ka and Sekhem body by reducing actions, instead of using it to engage in worldly conversations, interactions, unnecessary entanglements, errands, tasks etc. This is key because creation by its very nature implies movement and in order to attain the goal of the teachings of the Temple of Aset there has to be non-movement physically, mentally and at the energetic level. So, to achieve this one must begin to practice as Sebai said, a sedentary life which comes naturally true the understanding and practice of khak-ab.
Vs 19 How Aset used the energy she collected to form the Taffy Shepy is expanded on in this verse. After collecting the subtle life force energy (Spirit), Aset mixed it with her own physicality(matter) by adding it to her astral body, the ka aspect of her personality to ultimately free herself from physicality. This process is the means by which the ego personality and its illusory awareness of being an individual personality is transformed, allowing the divine to full the personality. In essence, Aset gave her personality a divine makeover, the result of which is awakening of the psychospiritual centers, the creation of the Taffy Shepsy which she constructed with her mind. So, the life force energy collected is to empower one’s serpent power through the fire of wisdom, increased mental capacity, intellect and understanding. With this continued practice this shaping of the personality into a one pointed Serpent will be accomplished.
Vs 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”
The Sacred Serpent is now straight, in the shape of a harpoon, one pointed. This implies all the energies of the psychic body is coagulated at one pointed which requires steadiness of mind. Aset then stayed in this state, not moving “un nemu nemua”. This state of staticness is what prevents the mental, physical and energetic aspects of the personality from moving and is the key to discover Neter Neterty, because immobility allows one to see the illusoriness of movement. Sebai reiterated this is why khak-ab is the foundation because without it quietude of mind, immobility cannot be achieved.
Vs 24 – “Er aba ab-f mchet tawy f “ – but anyway ra continued on, passing through two land his”
Aset then placed herself in the form of the Sacred Serpent on the path of Ra. As Ra (eternity) traversed on his path of nonduality(the solar path) as he’s passing through duality, the two lands.
Vs. 34 – 35 & 39-40 – At the right moment Aset striked with the Sacred Serpent and Ratem was brought down with the venom of the Sacred Serpent. The venom was Aset’s dispassion, detachment and will to discover the source of Neter Neterty. Her one pointed focus on the pursuit to be like Ra. This is what did Ra Tem in and as such could not sustain creation through his gods and goddesses so they had to be recalled, Ra could no longer sustain the illusion. Here we are told that Ra’s demise is being extended to the entire creation because Ra’s body is creation and the gods and goddesses is his body, therefore Ra and creation are one.
Deeper insights into Ra
Vs. 47 & 49
Here Ra begin to again give a list of his many names and varied forms to his gods and goddesses but never his essence, his true name. All the many forms he listed, are projections, illusory reflections, thus not abiding and therefore not his real name. The only abiding reality is the original, the source, the one doing the projecting. Sebai Maa and Seba Dja added some additional insights in that individual souls have no abiding reality in and of themselves and that one’s true abiding nature is the source of one’s soul. So not only external objects are illusory, you being a reflection, a projection of the source is also illusory and internalizing this is a way to break down the illusory identification with what is a mere reflection and discover the source, what is abiding.
Deeper insights into Ra is that Ra is an individuated aspect of the absolute transcendental nameless Spirit (i.e. neter neterty) and from a mythic standpoint Ra is representing the ego of the illusoriness of existence of creation of time and space since nothing is actually being created but only projected in the form of gods and goddesses. The gods and goddesses are elements that come together to form the objects of creation and as such are manifestations of a higher reality.
Projections and the Nun
The gods and goddesses are projected into the nun, thus everything in creation is composed of nun stuff. Nun is undifferentiated, potential consciousness that can take on forms and movements and become differentiated and this is where Ra using his special life fire projects the gods and goddesses as well as ba’s or souls. The Shu Akhu, the special light of consciousness, the light of Ra reflects in the mind of human beings by illumining one’s mind and enabling awareness as it relates to that soul and reflect it as thoughts. If the light of Ra is reflected in a stormy/agitated mind, the awareness will also be stormy/agitated. However, if the light of Ra shines in a lucid mind, a calm mind the awareness will be that all of the reflections of Ra are illusory and there is really only one reflection and one soul.
There were many teachings that I found impactfully in this lesson. The two most profound ones were Khab – Ab and the deeper insights into the nature of Ra. Throughout the time in this Nefer course Khak -Ab has been expanded on and discussed many times. In the past 3 months or so though it has become like a staple in my mind, meaning it’s a part of every aspect of my life within the teachings. In the Kemetic Diet Study Group, in Seba Dja’s Monday Meditation, in Chatmeetings and other classes and for good reason, it is not only the foundation on the Temple of Aset’s Teachings and Path it is the foundation of all spiritual life. This cause great reflection on a daily basis on the practice of Khak-ab and is something I am constantly working on. I found the quicker I utter “its inconsequential” the quicker I could khak-ab lightly. However, in this lesson, not that it has not been discussed before or maybe the ears were just ready to hear it, the concept of khak abing one’s own egoistic personality coupled with human existence was impactful. Khak-ab the real practice is internal something Seba Dja says quite often. I think it was especially impactful this time because of the deeper insights into the illusory nature of Ra. The points covered on Ra and that all that emanate from him are mere illusory reflections/projections and thus not abiding brought home the point that as a projection Bastu Akhu as a ego personality is also illusory. The only abiding reality is the original, the source, the one doing the projecting and that’s what’s worth the toils.
I can truly say, my life path is to continue to follow the path of lady Aset, her teachings of listening, reflecting and meditating as well as her disciplines of khak ab, antet begag and anchen until the goal is achieved, the name of Ra is lifted, my true essence is discovered.