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TTOA VIDEO ASSIGNMENT – LESSON 10
List the important points covered in this lecture.
At last we have come to the pivotal points in the teachings which reveal the culmination of the previous lessons. This brings us to the current, most revealing lecture by Sebai Maa that concludes the Myth of Ra and Aset.
Throughout the teachings thus far we have come to understand that Ra is an illusion, however, in this lecture Sebai Maa, specifically tells us that Djehuty is the heart of Ra. In this very important point Ra is dissected to reveal that the very heart of His nature is the Cosmic mind. Therefore, the world is a mental construct, and Ra (Creation) is an astral projection of God.
This offers the aspirant deeply profound and important information as to the nature of Creation upon which to reflect. Without this understanding, according to Sebai Maa, one will go to the world to seek answers, relying on gross senses without true depth of knowledge. This is why it was pointed out that it is essential to seek guidance from the teachings presented by an authentic Spiritual Preceptor, as well as through one’s own personal experiences.
Within the Scriptures Aset acts as a guide to the aspirant when She proves Herself relentless in verses 97 and 98, after Ra tries to dissuade Her:
“In all those things you told me, the whole catalog of things you itemized, I did not hear your name anywhere in those words that you told me. Oh, Ra, I ask thee again to tell me your Divine name.”
Sebai explains the Divine name means the “essence” of something rather than an actual worldly name, and warns that the aspirant should not be content with the exoteric image of the Gods. This important point is played out by Aset when She rejects the “whole catalog” of superficial names Ra offers to Her. Following Aset’s example the aspirant must persist with “antet begag” and “an chen” (relentless pursuit, without stopping).
At last Aset’s relentless persistence paid off as Ra finally relented. In his lecture Sebai Maa states “if you want to be in the teachings you must be relentless on the ego.” He goes on to explain that your heart is where your ariu is stored, and the poison (metut) in your unconscious is what blocks the spirit, causing it to become opaque. Further, Sebai makes the important point that a “deeper process” must take place to rid the poison. These are all very important and useful points for the aspirant.
In verses 102 and 103 it is transcribed:
“ All right, I give up” (dit n-a). “I freely give myself over to be looked through without obstruction.”
This is where the aspirant wants to be relative to his/her own ego. This allows the deepest level of Meditation, referred to by Sebai Maa as the “Akh” level of Meditation, in which Aset was able to penetrate Ra for inspection and go into the “Anrutef” region beyond time and space, thus causing Creation to fall apart. Sebai Maa offers a word of caution to the aspirant that the one-pointed practice of the Akh Meditation without ethical conscience can cause one to become a demon (sebau) in the Anrutef—a place of various regions offering supreme peace or destruction.
This is another important point for the aspirant, because it stresses purity of heart. When one enters the Anrutef it is not the same as being Enlightened, according to Sebai Maa. One must seek the Divine regions in the Anrutef. Thus, when Ra opened Himself to Aset, He became hidden within the Gods and Goddesses of His Creation—a metaphor for going beyond time and space and the ego manifestation of Ra. This, according to the Scriptures, left Ra’s throne on the barque of millions of years empty. The important point is that the empty boat is in a motionless state, allowing Aset to enter the void of undifferentiated consciousness (Anrutef). It is beyond Anrutef that the name itself is revealed.
Now Aset is in a position to negotiate terms with Ra, and in verse 108 makes a life oath “m ankh neter” with Ra to make a compact, between Ra and Heru, that when the time comes Ra will give both His eyes (“maa fy”). Verse 109 states:
“Neter aah utjez n-f her ren f.” Translation: “So it has happened that Ra’s name has been lifted out of His body.”
In the lecture Sebai Maa explains that this “utjez” (“lifting”) means that the “name” resides within all of the “empty” spaces in the physical realm, thus bringing the teachings from myth to physics. It is important for the aspirant to acknowledge that Kemetic mythology and modern physics are not in conflict with each other, but that the teachings actually support what modern science is just beginning to discover in quantum physics, etc. As pointed out by Sebai Maa in this lecture, indeed, the aspirant at this level of the teachings should understand this.
Highlighted in the text, verse 112, is the term “nuk A,” as spoken by Aset meaning, “I am the Divinity,” for now She can proclaim Herself a Goddess because She “is the cause of bringing out of the poison and making it fall to the ground.” This is a most important point, for when one removes the poison stored in one’s own heart, the veil of opacity is lifted and the spiritual aspirant can also proclaim “nuk A!” This is, of course, Enlightenment and the Taffy Shepsy has served its purpose.
Finally, Aset can move freely between Divine consciousness and worldly consciousness, unaffected by the world’s illusions. “Ra ankh – f metut mer.” “ Ra lives and the poison dies,” therefore Ra can resume travel in His boat of millions of years with, as stated in verse 115 of the Scriptures, “a firm binding trust now between a certain child (Heru) of a certain woman (Aset). It continues in verse 116:
“ankh -f metut mer,” in translation meaning, “that for that child also when the time comes, may the poison die too.”
As we are Heru in our essence of worldly existence, I was profoundly touched that Aset ( our Intuitional Wisdom) would make such a provision for the sake of our Divine soul (Asar), that we, too, may discover Ra’s true name.