Reply To: Teachings of Temple of Aset Lesson 4 Discussion Forum



1. List the important points covered in this lecture.

This illuminating webinar lecture by Sebai Maa sets the table for the myth of Ra and Aset, specifically with the theme of Creation. Sebai Maa asserts that “myth must be under the belt to study metaphysics—specifically for the initiate.” The entire lecture was transcribed and translated by Sebai Maa in such a way that one can clearly correlate the hieroglyphs, to the words, to the meaning. I find this a very effective means for retention of the teachings and the hieroglyphs.

Highlighting the important points verse by verse, in verse 1 it states:

“This scripture is about a Divinity who possesses dual consciousness, who is Creator of itself.”

This is a highly important point to the myth of Ra and Aset because it defines the true nature of the Creator as that of having dual consciousness (Neterty). This is key to the myth because it clearly establishes the oneness of the Divine who is represented in the worldly image of Ra. Thus, the dual consciousness comes from the relation of the Creator to the world of time and space.

In verse 2 it speaks of the creation of heaven and earth, the subtle and gross aspects of Creation, that are enlivened with life giving fire. This is not the burning, consuming type of fire but “Akhut,” explained by Sebai Maa as “spirit fire.”

In verse 3 another important point that comes forth is the statement that the Creator creates the gods and goddesses, men and women, four legged creatures and reptiles that crawl on the earth. This clearly places the gods and goddesses in the world of time and space with men, women and animals, meaning theirs is a temporal existence.

Verse 4 reiterates the previous point by stating: “ This God is king over people and also gods and goddesses.”

In verse 5 it speaks of how the Creator, “in a form of oneness,” experiences periods of 120 years as though they are one year, establishing that the Creator exists beyond time and space.

Verse 6 follows by stating, that the Creator has many names which are not known even to the gods and goddesses! What this reveals is that “Ra” is the known name of the Creator in the world of time and space, but that there are names of the Creator that exist beyond time and space, not even privy to the gods and goddesses. This would indicate that the true name of the Creator can only be revealed by transcending the earthly realm of existence, thus forming the basis for the myth of Ra and Aset.

It is not until verse 7 that Aset appears in the myth in the “form of a physical woman,” implying that she is in a worldly state, not yet Enlightened, yet most accomplished in worldly subjects.

Verse 8 states “With all that understanding about worldly affairs, her heart was disappointed, even sick (disgusted) in her heart.” This disappointment and sickness of heart is referred to as “Khak ab,” and is an important and key factor in the myth of Ra and Aset, for it is the impetus that sets Aset in motion to seek a higher existence. This is the same impetus that the spiritual aspirant must come to realize in order to succeed in their own spiritual growth towards Enlightenment.
In summary, the important points that come out of lesson 4 is the establishment that there is one Creator with a dual consciousness (Neterty), that created heaven and earth and enlivened Creation with Akhut, the spirit fire that gives all life (Di Ankh). This “fire” is not the fire that burns, consumes and dies, but a fire of spirit that enlivens and never dies. All life is sustained by Akhut—men and women, four legged creatures, birds and reptiles, as well as the gods and goddesses themselves—all exist in the realm of time and space which is a temporal existence.

Only the Creator (Ua Ua) exists “in a form of oneness” beyond time and space, and even the gods and goddesses do not know the true name of the Creator who has myriad names. Aset who is accomplished in many worldly subjects, in the physical form of a woman, is disappointed and heart sick (Khak ab) with the world of time and space (accurately described by Sebai as a place of exaltation and degradation). Thus, Aset seeks more than what the world has to offer. This brief summary forms the basis for the plot to the myth of Ra and Aset, offering insights for reflection and meditation.


Shems Heryt