Reply To: Teachings of the Temple of Aset Lesson 14 Discussion Forum

KEMET UNIVERSITY HOME Forums Teachings of the Temple of Aset Lesson 14 Discussion Forum Reply To: Teachings of the Temple of Aset Lesson 14 Discussion Forum

#23412
Bastu Yashi
Participant

Through the act of collecting sekhem or life force of Ra, wisdom has been bolstered, astral mind/body have been resultantly employed to develop a sacred serpentine (activated spiritual essence), which further bolsters Saa. Sebai relates that this is accomplished via dissolving mental impurities (Creation), via concentration – retracing sekhem with individual conscious awareness, ultimately back to its source.
Antet begag, in addition to An chen, An nemu nemu and saa rech, assists in developing the gem of Khak Ab, which facilitates elevation in divine wisdom, to be employed to overcome physicality. This is pertinent in order to reach the spiritual goal of knowing the absolute, Neter Neterty. Sebai notes the overcoming of physicality entails neutralizing brain waves, which evolve the awareness, beyond even subconscious. As such, one embodies absolute oneness, the secret behind Ra.

The Temple of Aset mat and poster facilitate biopsychospiritual integration of the scripture, integrating meditative ritual. As sekhem is taken in from Ra Tem, envisioning self in the center of the mat, channeling sekhem through the Ta, to Pet, and upward through the energy centers.

Self-awareness
From an absolute standpoint, physical and astral awareness are internal objects. Awareness of possessions are external objects. When in witnessing consciousness level of self, one ceases being aware of physical and mental objects of senses. Sebai notes that from a higher perspective, this is still an object. Amun-self is still an object, the absolute level is aware of it; this is to be transcended also.
Sekau is remembering. One must hold the divine self-present, without ego identification, to truly experience self.

    Aset Meditation

Sebai reiterates that under all motions is non-motion, absolute non-movement.
The goal of the meditative practice is to enhance and intensify time in contemplating Ra Tem. One is to visualize collection of the emanations for spiritual elevation. Sounds are to be avoided surrounding this time. There is to be extended time visualizing bringing the sekhem.

One is to corral the breath, to enlighten the subtle spine. Sebai notes this is the advanced aspect of practice, not for the physically or mentally unstable. One may also include fasting, being mindful to engage slowly, increasing based level of tolerance. Smells may be induced, as this sense is connected to thalamus, associated with higher Sefech Ba Ra.

Sebai notes that time and space imagery has been integrated for ritual practice, to promote divine impression. He relates the importance of authenticity in imagery and its relevance to the psycho-spiritual-mysticism of the practice. Mysticism is employed in viewing the coals, the serpent on top, alluding to an awakening and uncoiling. Heat is applied astrally, causing the serpent to exist, and enliven.
Visualization of sekhem spiraling, versus up and down movement promotes spiritual movement in degrees rather than abruptly. Abrupt movement may disturb one’s balance of conscious awareness affecting mental and emotional imbalance. This is an upward, dissolution movement.

    Practical movement

Post practice, one is to allow a resettlement into practical reality. Sebai notes that after Aset attained enlightenment, she didn’t allow the poison kill to Ra. He warns against moving about time and space with high serpent power energy (at least until its balanced). One must attend to time and space responsibilities. As such, development of an integrated movement – to attend to those things pertinent, then extricate the self when it’s time to deal with higher aspects.

    Resonance

I appreciate this elaborative and directional teaching on the Aset meditation practice. It has and continues to be highly relevant to my practice. The biological, psychological, mystical aspects discussed, with increased instruction on how to actually integrate them has opened the way for continued developmental meditative experience. This, in the context of other existential aspects of my practice has assisted me continuing to hone on the true value of integrating the teachings and goal of the Temple of Aset. Also, further realizing that this is an ongoing developmental practice and process, which elevates in accordance with my level of engagement and focus has further assisted me in personalizing and benefitting from this practice. Dua for this teaching. Htp.
Bastu Yashi