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TEMPLE OF ASET ASSIGNMENT LESSON 13 SUMMARY
In this particular lesson, Sebai Maa introduced the term “Hehy en Ab,” meaning “searching the mind,” which challenges even deeper awareness into the Meditation and Mysteries of Aset. It is through hehy en ab that the true nature of Aset, relative to that of Ra, is ultimately revealed, whereas previously we were aware only of human Lady Aset who became Goddess Aset. As Lady Aset is introduced in the Scripture readings it has been established that she was accomplished in many worldly disciplines, proving Her intellectual prowess. We know She had khak ab which was a key factor in turning away from time and space worldly pursuits. Thus, with a one-pointed focus and antet begag (relentless pursuit) Aset made Her inquiry (Djasu) with intent (Madjed) to Ra, requesting His Divine name. All of these high attributes of Lady Aset are but the actions of Her personality, leaving one to ponder what lies beneath the surface of Aset’s true nature, much the same way she pondered on the true nature of Ra.
Sebai Maa’s lecture-presentation takes a deeper look into the nature of Aset and the “Mysteries of water” in Her role as “Lady of Storms.” In so doing, he uses the analogy, “Mind is to depth of unconscious as surface of the ocean is to the depth of ocean.” One must delve deeply into the depths of the unconscious mind when in Meditation, thus, Aset in Her aspect of “Lady of Storms,” (not to be confused with “nesheny,” storminess of Set) is the one who calms the storms of the mind. As was discussed, calming the thinking, agitated mind is paramount because this agitation is what sustains time and space illusions.
This was demonstrated visually with a slide from the presentation picturing water sparkling with reflections from the sun. Because the water is not calm, the reflection of the sun is refracted into many fragmented parts. This is only an optical illusion because when the water is calm only one reflection of the sun is clearly visible. Such is the difference with the stormy mind versus the calm mind infused with Intuitional Wisdom. Other helpful visual images presented included that of a person facing upwards, floating on the surface of the water versus that of a person facing downward floating on the surface of the water. The difference of perspective is noteworthy in its contrast with the mind, at surface level, that focuses outward to the world of temporal appearances, as opposed to the mind that focuses down into the depths of undifferentiated consciousness.
In contemplation, Sebai Maa made the observance that we use the term “calm down” rather than “calm up,” indicating that the concept of calm is downward by nature. One last visual image in the presentation to convey this concept was that of a man submerged in a pool, seated in the cross-legged lotus yoga position. All of these visual images presented by Sebai Maa in coordination with the lecture, served to shed more light on the metaphysics of the Meditative process and the role Aset ( Intuitional Wisdom) plays in that process. Thus, Ra is compared to the waves of the ocean, Nun, and Aset, “Lady of Storms,” is the one who calms down the waves of creation which allows one to experience “The place where opposites cancel out, i.e. “Neberdjer/Neter an ren.”
The previous metaphor comparing Ra to waves on the ocean is no accident when considering the nature of water itself. Water can be transformed from liquid, to solid, to steam. Images of ice sculptures were presented in the lecture slides that took on myriad forms but, as pointed out, in the end it is what it is—water. What more perfect metaphor to compare the subtle nature of Ra than that of water? Because of water’s versatile properties it is demonstrative of duality and movement, all of which are the antithesis of stillness (an nemu nemu). Aset, in Her keen insight, was able to identify this duality by intently observing Ra’s movement through time and space, which empowered Her to see the illusion for what it was. Rather than adding to the equation, Aset subtracts from the illusion and thus calms the waters of the mind which, essentially, leads to calming the waters of consciousness.
Another aspect attributed to Aset is that of coolness or “qebb,” as opposed to hot or “shemm,” which correlates with the Wisdom Teachings of Amenomopet, i.e. the cool personality versus the heated “hot-bellied” personality. This is why Aset is also associated with the cool North wind that is yet another indication of Her true nature. Given these attributes of Aset, one has a template upon which they can form their personality in Her likeness.
The lecture points out that Djehuty (Cosmic intellect) is a key component through study and erudition, bringing about the clarity necessary to free Intuitional Wisdom (Aset) from the imprisonment of the ego (Set). Sebai Maa likened this jailed state to yet another metaphor of the stormy mind. One cannot possibly aspire to the Higher self if they are not free from the illusions and delusions of the ego self. Worldly pursuits and dry intellect may give a perception of freedom to a point, but it is only true Cosmic intellect, coming to fruition, that impels one to fully liberate their Higher Intuitional Wisdom. Thus, it is Djehuty that frees Aset from the imprisonment of Set (ego).
Therefore, when one sets free Aset within, through studying the teachings, reflecting and meditating on the teachings with cool, calm, dispassion and stillness, subsequently the illusion of creation cannot sustain itself. This is a discipline that is cultivated through a process over time until it can be developed to a fine art that transforms one to the true nature of Aset. One will be constantly challenged in this endeavor because, to quote Sebai Maa, “When you try to inquire into “Who am I” the mind (ego) will try to deflect.” In this instance Sebai offers the solution “FAKE IT UNTIL YOU MAKE IT.”
The specific teaching that I found remarkable and impactful came early in the lecture-presentation. Sebai Maa stated with authority that “anything that consciousness can be aware of is an object and, therefore, illusory.” He goes on to say “the thing consciousness cannot know as object is itself.” “It (consciousness) is the ultimate existence, objects only have existence because consciousness is aware of them—sustaining them in consciousness, temporarily, as appearances.”
I had to replay this portion of the video lecture several times to be certain that I was hearing it correctly. Here, for the first time, illusion defined was set forth, unequivocally, and yet I wasn’t entirely sure that I could actually wrap my head around it. One hears the word “illusion” and, thus, believes they understand its meaning without knowing its actual relation to consciousness or understanding the full of consciousness itself for that matter. I will have to sit with this for a while as I Meditate on no-thing-ness and focus on consciousness, removing thoughts that objectify awareness. This must include that which sustains the temporal awareness of my ego self, my appearance, this body I wear, etc. until there is only Pure Existence of Innermost Consciousness. Instead of the philosophical assertion, “I think, therefore I am,” perhaps it should be rephrased “I am, therefore I think not.”