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TTOA, LESSON 6 VIDEO LECTURE ASSIGNMENT
List the important points covered in this lecture.
The TTOA lesson 6 video lecture was rife with so many important points that it is almost difficult to know where to begin. Sebai Maa begins the lecture with a recap of the Myth of Ra and Aset from previous lessons. It is important to understand that Aset is a physical woman in the beginning, according to the scripture. Why is it so important to emphasize that Aset is a flesh and blood human being in the myth? The answer is that we, as human beings, can better relate to Aset as a person and in so doing can see Aset in ourselves. This is important because it establishes that we too can aspire to that which is beyond our physical limitations.
It is equally important to note, as pointed out in the lecture, that Aset had a precise formula of Listening, Reflecting and Meditating on the teachings which led Her to Khak ab and this is crucial to success in spiritual growth. This dispassion for worldly illusions is the first step to true spiritual aspiration. In fact, Sebai Maa emphasizes that practicing Meditation without dispassion is still living a life of ignorance. He gave examples of the illusory side of aspiration, which clings to interest in worldly affairs, through those who act to “spiritualize” their worldly life. On example he gave was the idea of Tantra being misused as “spiritual sex,”indulging in sexual sense pleasures and justifying it as a sacred act. Sebai warned that this kind of delusional spiritual aspiration is “like playing with fire.” I found this point to be of particular importance to the spiritual aspirant.
Of equal importance to Khak ab, as expressed in the lecture, is Antet begag (relentless pursuit) and An Chen (not stopping in one’s relentless pursuit). Again, this is the formula used by human Aset to achieve Her spiritual goals, and the example for all spiritual aspirants to follow. A quote from Sebai Maa states “Until Asar is found there is no stopping,” meaning until one’s soul is liberated of all ignorance from ego pursuits one must continue in their spiritual pursuits without interruption.
In following Aset’s example it is important to note that She followed a process of deep Reflection referred to as “Ka ab,” going deep into Her heart and dealing with the unconscious mind. The opposite of Ka ab is “Abet ab,” a term Sebai introduced in this lecture, which means “desires of the heart.” Those who follow the desires of their heart make poor life decisions, trying to establish desires of a physical existence versus those of a spiritual existence. As explained in the lecture Abet ab creates thoughts and feelings that “cause the heart to be heavy and opaque,” against the Feather of Maat which causes increased ayru. According to the Pert em Heru “aryu is the cause of incarnation” which is a vicious cycle.
Aset found a way out of this vicious cycle through Her deep Reflections, coming to the conclusion that in Her path towards Enlightenment She did not want to pursue the path of human beings, nor the path of the gods and goddesses who live on the astral plane which is subtler than the physical realm of existence. She then considered the Life of Sages who had discovered Akhu—the highest realm of human existence because the Akh is the part of the spirit closet to Nebetjer, which is is better than the gods and goddesses. Upon deeper Reflection Aset decided “Why not be like Ra Himself?” This is an important revelation of Aset’s Reflections as a guide to the aspirant in their own pursuit of Enlightenment.
This brings to the current lesson in which Aset actually builds Her tafy shepsy beginning with verse 22. In this verse Aset was focusing, a one-pointed way, on Ra. It is translated as:
“It was alive and in front of Her, She then left the area, leaving it lying there on the…”
The “it” referred to in the verse is the tafy shepsy serpent that is “an nemmu nemmu” (without movement). A very important point that Sebai Maa stresses is that the tafy shepsy, for those who seek a deeper, more esoteric understanding, is not an actual serpent but rather an abstract representation that goes beyond words. It is explained that in the Hieroglyphic writing system this idea of abstraction is represented by a scroll which acts as a determinative. Therefore, the tafy shepsy is not a physical serpent but a conceptual serpent that implies “something you are doing.” In other words bringing your personality to one-pointedness.
In verse 23 it speaks of how “Ra is tired and burdened by His old age. But Aset’s spiritual practice has prepared Her and She does not feel burdened , thus She has the advantage over Ra. This emphasizes the importance of spiritual practice for the aspirant. In this way one can learn the stillness, “an nemmu nemmu” necessary to regain inertness in which, like Aset, “you will discern the inert aspect of the Divine.” As Sebai pointed out Ra brought Creation into a state of inactivity to a state of activity. The point being that “inactivity is the key.” If one can stop their thoughts they can become one-pointed and know the right time to strike.
We move to verse 28 which states:
“Sacred serpent which bit Ra caused Ra’s fire of life to flow out.”
Sebai Maa likens this to the fire of Ra flowing out as starts to bleed into Himself, meaning the Life Force (Sekhem) is bleeding into Ra and He becomes overpowered (“der”). At this point Aset is in the position to act, as Ra is in His state of vulnerablity and weakness.