VIDEO DISCUSSION FORUM ASSIGNMENT:
Answer the questions:
1-List the important points covered in this lecture.
Sebai begins the lecture with a review of the Taffy Shepsy and the process of creating the Taffy Shepsy. Sebai likens it to kneading or sculpting. He adds a special point that it’s not only about the carving, but also about doing so in the proper way that could be called with forgiveness, understanding, patience, and properness along with the relentless. Like a runner may run too hard one day and then injure themselves and now they are unable to run, a sculpture may damage the object and have to start again. Be more like the water in a river than is relentless in its flow and over time gradually smoothes the rocks. It doesn’t happen all at once. This way the process is very important and not just the end result. The process involves the Khak Ab, properly turning oneself away from the illusions of time-space, attachments, emotionality and with exactness forming the Taffy Shepsy.
The An Nemu Nemu is a very important part of the Taffy Shepsy. Creation is movement, that is it’s defining quality. In order to revert back to the motionless of uncreation, to the state of the Nun or Anrutef, you have to stop the motion in all 3 realms – physical, astral, causal. This reverts back to the non-originating state. Creation here can be likened to a bubble and within that bubble is not only time, but also space. Space is also an aspect of the creation. Ra works creation in his heart – linked to Djehuty – this is Ra’s word and his heart-desire that brings into being the movement. This is the universe – which is mental and vibrational – it is movement within consciousness. The An Nemu Nemu state is a counter movement.
With An Nemu Nemu you are bringing your mind back to the point. You concentrate on one thing or nothing and your mind comes to that one-point. In order to have creation and movement of consciousness your mind has to be correlating and relating one thing to another. An Nemu Nemu is not that. The idea is sitting with non-movement on this one-point and this brings about the spiritual field that is going to be pierced.
People make the mistake of thinking of this as a mechanical process. Something with intellect. They also make the mistake of thinking this mechanical intellectual process is sufficient because they can stop the mind. There is also the process of the Taffy Shepsy which involves the Khak Ab which is not being caught up in the world, living in a way with the least agitation and attachment, not being attached to people and situations and experiences past present or future, the Khak Ab to be sick of the futility of this.
An aspirant says they stop their mind and then come out of it. Sebai says this is the kneading process of Khak Ab. When you realize everything is the Nebertjer then you see that everything has no true importance. Not parents, children, social events, etc. When you consider all of this to be Nebertjer, then the movement and forms have no validity. This is the same with your own personality and the fear related to the personality, all of this is the absolute, so it has no validity outside of Nebertjer, outside of a practical perspective. People will say they believe in God, but due to emotional attachments and holding on, you are knotted to time-space, so even though you believe in God you cannot live with that consciousness. Aset is loosening her weave, to loosen the knotting process. By Khak Ab and more experiences and moments spent with the absolute transcendental, the more your mind is being shaped by this. The process of forming the Taffy Shepsy is more time spent throughout ones day to recall the teaching, to create this ariu, to overtake the world moment by moment, but ultimately it is the abiding work in the present that becomes the most powerful.
An aspirant talks about coming to the point where you stop the hekau also. Sebai says correct but he is specifically talking about the process of the Taffy Shepsy, the loosening of the knot. The hekau is engendering the process of breaking up the knot and moving the Taffy Shepsy to strike. The An Nemu Nemy is the cessation of movement of all things and eventually the chant is left behind. Sebai relates this to the Teaching of Ani where it discusses the silence needed in the inner sanctum, rather than the shouting and festivities of the outer walls, where you pray in secret silence in your heart-mind. The serious state is to be silent.
Verse 71
From a mythic teaching the Taffy is a serpent. From the actual perspective it is Aset. So ra explains to Aset he was walking harmlessly. Like someone walking through an alley and getting mugged. But since Ra is the creator, it is his fault, because Ra set the rules and created everything so he is responsible. So an aspirant shouldn’t feel bad about sabotaging Ra’s creation and his movement. Like if a person attacked themselves and then claimed innocence, lol.
Verse 78
Not only is the physical part falling apart, but the mental part is also falling apart. The physical part is the outer creation, the mental-astral plane is falling apart. This means it is coming into the essence of creation being exposed. This is the part where you can go in for the kill. This is the part where you don’t want to let go. You don’t want to let creation just go along from here which represents a space where you don’t have enough dispassion, you have made progress, but are hesitating to go further, this is where you die, have a period of heavenly delusion, then are reborn. You are still kind of holding on. You have to move forward in a one-pointed direction – go in for the kill.
Verse 80-81
Tell me your name father divine. This means the divine name, not the ordinary name. Aset says there is life for one who tells the name and death if one don’t. What she is saying metaphorically is that there is eternal life for one who pronounces the name, and there is worldly life for one who only knows the name that is finite. She says if you do say it you will live. This is where the Antet Begag deeply comes into play here – the relentlessness, not being discouraged. Ra says “I am Ra, the creator of the heavenly and earthly realm.
Verse 82
Tzezu – Knitter / Knotter. He puts together and forms creation on himself. He is the source, he is, he forms creation on himself. He is trying to dissuade her, she doesn’t want to hear this.
Verse 84
Creation of Meh-ur the mighty fullness goddess. I am the one who impregnates his own body. Ka-n-mut f (Bull of his Mother). Here Ra discusses his role as creator of himself through self-impregnation. This means creation is coming into being from one being, from himself. Bull of his mother implies that he is the ONLY ONE. That there is nothing else. Aset is looking for something else, something she is wrong or misguided about, not the creation she knows. She knows there is more and that is what she is looking for. That is the implication. He is saying he created himself but this is NOT TRUE as we have learned that he is actually created by something higher than him. That is a mythological statement for the masses, it serves a purpose, but is not for the initiate here.
Verse 91
The sage who wrote this scripture is saying Ra created even time and all things that happen according to times, festivals, etc. That time is even an illusion of creation being imparted here. Time as a human construct to explain the changes and movements in the objects of creation. How things come together, form, dissolve. They happen in time. They happen in space.This is how humans discuss how illusory creation happens. The beginning of time means how things come together, and happen. But everything that exists in time is an illusion. And the space it is within is illusory also. Sebai says that people who are ignorant say people are real and truly exist. Sebai says actually the soul of every human being has always exist, from the beginning of time to the end of time, and beyond, because the soul is not an entity, it doesn’t actually exists in creation and time-space. But if you believe the soul is an actual entity, that exists and is real in and of itself, like a person that dies and you can’t hold or hug anymore. What is explained is people touching is illusory, nothing is happening, it is electromagnitism. Nothing touches, nothing actually forms or dies, it is a magic show essentially, that is the illusion. So Ra is saying he brought together all of this.
Verse 93
The maker of the Chet Ankht – the fire of life. Nafu n ankh – the breath of life – is the particular attunement of the soul to a particular body. That is what brings consciousness to a particular body. The Chet – is a more dynamic force that allows a person to walk around, move, etc.
Question about a sense of sadness when you are letting go of attachments but have this feeling of sadness. Can that be likened to the khak ab, meaning a positive part of the process. Or is it likened more to an attachment-addiction you are letting go of but feeling a pull toward. How should you work with this or can you just carry on forward and it will begin to dissolve or remedy itself as you find more and more progress and release into this process?
Verse 96
All of the things he said, there was no relief of the poisons! . He was not relieved of his pain at all. Because after he said all of this – he didn’t say his name.
End of Lesson
The Role of the Taffy Shepsy in the Personality
I loved this imagery and explanation, very helpful. The Taffy Shepsy is created to break through all of the lower parts of the personality to get to the Akh – shining spirit – which means to go above to discover the higher aspects of Self and then from there one is as close as possible to Netberjer and is able to recognize and enter into the undifferentiated state.
2-QUESTION FOR REFLECTION: 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?
There are two very important parts of this lesson.
The process of the Taffy Shepsy, not only the Taffy Shepsy and its goal, but the careful building of it. This is living by Khak Ab in such a way that one is unknotting ones attachments, emotionality, and also the comparison-thinking illusion comparing things to one another in order to consider the illusion of creation to be real, the attachment to people considering the events of people and circumstances of life to be real and important. To live in such a way that one is coming into this ease of clarity, not only intellectually but personally, knowing the Netberjer-the transcendental – to be the only truth.
This scripture is teaching us about the whole process but to be Khak Ab to time-space and creation and personal life is a very important part to be developed. I am working on that very much in terms of releasing all impractical affairs, behaviors, object-attachments, human-attachments in a practical sense.
The other important point is the Antet Begag – relentlessness – of not ceasing when the time to strike arises which is really every moment and increasingly associating with the unmoving state, engaging in the hekau, and bringing about that mind space to pierce the illusion at its core origin point.
I think the Khak Ab being well developed and established with the relentlessness of the practice is very important.
READING ASSIGNMENT
READING DISCUSSION FORUM ASSIGNMENT :
Read the texts covered in this lesson and answer the questions:
1- Which hieroglyphic term covered in this lesson was most captivating to you personally and why?
Verse 79: Djed n-a Ren-a k “Tell to me name yours”, “Tell me your name Divine Father, the Divine Name.”
Tjezu
Ka-n-mut f and Nedjemnejemyu. Bull of his mother and all pleasures. This is and the teaching about the illusoriness of creation is a way I can think when working observing pleasures as illusions of creations and not the truth. Knowing from the truth is liberation and not from creation or creations’ pleasures.
