Reply To: Teachings of Temple of Aset Lesson 5 Discussion Forum


Lesson 5

Webinar: List the important points covered in this lecture. Verses 8-21

Going over the review….

Sebai explains human beings have divine inclination that is possible but are ultimately limited in the human capacity and human society and earthly life. We are introduced to Aset as a renaissance woman who is learning all about the world and lower mysteries of life and religion.

We are introduced to dual divinity. I ask a question about this later.

Something I appreciated from the review was the idea that people live life pursuing feelings and experiences of aliveness, seeking thrills, pleasures, gains but these don’t truly develop the personality or lead to abiding happiness. So, the way to truly feel and live well is to dive into the abyss of Ra. Once this is done, no beautiful person, island or experience can compare to this form of happiness and wellbeing. Aset seeing this repudiated all other pursuits.

The review for this lesson also talked about the “duality of desire”. Loving some things and hating others and that if your ego desires something of the world, then the ego becomes the foe because it pulls the personality toward pursuits that can’t lead to happiness. What I really found helpful was the idea that this duality of the heart causes opaqueness of heart, and this makes it so you can’t see beyond yourself. Instead of being in a state of non-dual peace, the personality can only see what its desiring for and what its seeking to avoid, instead of seeing the divine state of being. In Buddhism this is like the 8 worldly concerns which is considered a key cause for suffering – seeking pleasure and to avoid pain, seeking good reputation and avoid bad reputation, etc and all of this keeps you caught up and suffering and unable to have peace or truth. I’ve been reflecting on this duality of desire and that’s helpful for letting it go.

We also reviewed Hay – lamentation. In the verses of the lamentations of Aset, Sebai made the point that this is different than normal funeral grief. This lamentation is about the soul. This is a lamentation about the loss of spirit and the suffering of the toil of life. You run after things in life, sex money pleasure etc, and run away from things you don’t like. This is a call of remembrance, love, return of spirit and these two goddesses can bring this to Asar. Nebthet is purified body and Aset is purified mind-intuition and when purified these goddesses have the power to resurrect – bring back – the Soul (asar.) That really hits home.

The review to me was a very profound teaching. It really broke down that human life and human civilization just cannot achieve the glory of life that seems “humanly” possible. Positives and negatives happen and that is life. Humans as animals are always limited to frustration, forgetfulness, need for purification, and the impulses to fight for power, reproductive positioning, fears, anger, violence etc. In one sense human society achieves high moments, in another sense, human society always falls from heights and must re-learn. This happens in each person’s individual life too, so it’s not a life where one can attain any abiding state of truth, order, or wisdom. In a deeper sense Aset is realizing this is true for the cosmos as well and the sun. The truth of our ability is not physical or even astral, its transcendental. This requires spiritual purification, transformation and evolution. As Sebai said humans are always in need of further correction and guidance due to the animal part. What really drove this home was the stories about Wilt Chamberlin, someone who achieved wealth, fame, sexual experiences, etc but this did not lead to character development and in the end people look up to him not realizing what they are looking up to is also their own delusion and wrong pursuit/aim for their own mind.

Going over the verses

Verse 10 -11

She considered the life of enlightened sages and saints. She figured instead of being ignorant human, she could be like them and be enlightened into the astral plane and beyond. She says “can’t I have dual consciousness, consciousness on the physical plane and in the astral-heavenly realm and to be like Ra?”

From what I am seeing….Aset doesn’t want to dissolve into Ra and never exist again, she wants to become like Ra as a being with dual consciousness of the transcendental and creation.

I found Verse 12-13 compelling. She understood the lower mysteries and sciences, and this points to the illusoriness of creation and this must mean there is something beyond this. This “thing” is the Ren (name) of the divine. The name of Ra means the truth of Ra. She determines to go for this with Antet Begag – Relentlessless and An Chen – Not Stopping/Not Alighting/without deviation and without rest. This part of the scripture tells us the direction we should be focusing our attention in an unceasing manner. This is where she comes to her conclusion about seeking Ra’s sacred name and not his external name and forms.

Verse 14-18 Aset observes Ra and studys his movements and regularity to bring Ra into focus and see his dribble. In general, what role should study of the sun play in our spiritual practice? Is it beneficial to focus increasingly on the actual physical sun or is it enough to focus on the scripture and reflect on the sun through the scripture and our awareness?

I ask because the sun the last few years has taken on a stronger role in my meditation and spiritual process. I don’t do much observing of the physical sun, but in meditation I feel that the light and focus of my attention is the sun. At times I have wondered if the physical sun has astral importance or not, for example, in a dream is the sun important as a sustainer of that realm and mind field or is it just another illusory object? Is the sun just another illusory object within consciousness or a central focus for our enlightenment within this solar system, meaning it’s the most important being pr gateway for us, or is the mind devoid of any object more important? Not sure if that makes sense. I feel like my mind is connected to light and the sun, but I also know the teachings tell us God is not mind or light but beyond this. If all that exists is also my mind, the sun seems to be a focal point with more reliability than what I perceive to be myself.

Verse 19-21. She kneaded it in the form of a spiritually consecrated serpent make herself into the form of it. The meaning of this is that she forms herself into the Taffy Shepsy. There is an image of this serpent on the cauldron that can rise with one pointed and motionlessness to bite Ra and poison him. The point of this is to have the understanding of what to do – form oneself into the Taffy Shepsy – and what to do once you have formed yourself into it – pierce Ra. Sebai says your whole life is the Taffy Shepsy. Studying, practicing, chanting, thinning out aryu. This is all creating the Taffy Shepsy. You can use this energy in the world, to write books and teach etc. The best thing to do is redirect it to pierce Ra and discover his esoteric transcendental name.

I know there are aspects about this Taffy Shepsy part of the scripture that I don’t understand. I see that it will develop more in further lessons. But its very important.


Which hieroglyphic term covered in this lesson was most captivating to you personally and why?

Antet Begag – not resting, faltering, weary, helpless, discouraged, dissuaded.
One part of Antet Begag is not resting. It also comes out that another part is believing in yourself, not being discouraged or distracted by self-pity, helplessness, discouragement, dissuaded, etc.

Hay – Special mystical lamentations. I found it really valuable to view Asets lamentations through a mystical lens – the esoteric meaning – instead of an ordinary sadness over loss. It refers to lamenting the loss of the spiritual consciousness in exchange for the mortal earthly life experiences and a call to come home to Anu – the place of oneness of the first and chief being.

An Chen – Not alighting. How is Antet Begag and An Chen different. I may have missed this.

Neterty – Dual divinity. Question about this, is it more correct to say “a dual divinity” or say a divinity possessed of dual consciousness. My question being whether the focus here is on a divinity that is transcendental but also has a form, or RA (form) who possesses an awareness of something transcendental and itself as a form? Is neterty a state of awareness or wisdom or a divinity? I’m not sure how to phrase the question. Sometimes Neterty is used like a state of mind of Ra, other times I understand it to mean the transcendental divinity separate from Ra.

I have a further question on this. For example, a black hole is hidden to the physical eyes but we are able to discern it as an object with form within the context of time-space. Here we are talking about something that’s not just hidden or invisible but is not existent. In meditation we learn about states of mind that relate to form and formeless states of mind, which makes me think of gross or subtle states of mind. Here we are talking about something that’s not just subtle but is not existent in space-time or anywhere. Does Neterty here refer to a being that is non-existent and existent or an existent being aware of the transcendental and time-space? Not sure if this line of reasoning makes sense.

Satet – the image of this fluid relates to an arrow piercing a hide, this makes the dribble also seem like blood or life-force fluid that if lost weaken and eventually lead to death. Is this the meaning behind the loss of saliva as it relates to the weakening and dying process of Ra from the poison?

Taffy shepsy – very important term but much more to learn about it.

Reflection Question

What teaching(s) did you learn in this lesson do you need to reflect on more or start to apply or work more diligently on implementing on your personality, mentally, emotionally, metaphysically, or otherwise to emulate human Lady Aset on her path?
I am considering to what degree I need to develop my understanding of grammar and hieroglyphic scripture, without getting myself into wayward intellectual endevours that may not be needed?

I think An Chen and Teffy Shepsy are both coming out as important points of focus for the transformations needed. They represent to me continuing to develop perennial awareness of the teachings until it reaches a point of perennial meditation on the teaching. This also relates to avoiding distractions, finding more centeredness in lucidity, not getting caught up during times of needing to relax, placing more images around my space, more clarity and organization and simplicity in living space and daily activities, less unnecessary to-do and more one pointedness in whats valuable and needed each day.