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List the important points covered in this lecture
Sebai began this lesson with a wonderful review of our previous lessons (Vs. 1-34) and reiterated the importance of what Lady Aset was on her way to accomplish by listening, reflecting, and meditating on the philosophy. Once Lady Aset chose the path she wanted to follow, the path of knowing the true name of Ra, his essence, she began living her life to attain this outcome. Lady Aset started by studying the idea of Ra, then she moved into seeking to know the nature of Ra, making this the only focus of her attention, of her thoughts. In order to gain knowledge of his true name, she seeked to become one with Ra. As Sebai says “…knowing the name is what allows one to know it’s essence. And knowing the essence of something is becoming one with it.” Lady Aset, set out to accomplish this and through the process turned on the serpent power (Taffy Shepsy) in her personality by purifying her unconscious mind through khak ab, then she was relentless (antet begag) and did not stop moving in the direction of uaa (anchen). Sebai further stated that Lady Aset’s strong khak ab gave her the capacity for repudiation, her capacity to renounce the world and to relinquish worldly ideas which gave way for the capacity to follow the path of wisdom. This I found to be a very important reminder in applying the philosophy of The Temple of Aset personally.
Vs. 35 – 53
Ra began trembling from the bite of the taffy shepsy Lady Aset created and it’s poison was overwhelming him liken to the Nile river flooding the land. I gather this to mean from the lecture that Lady Aset is poisoning her own ‘mind’, by flooding it with wisdom and truth. Ra then got a moment of strength and stopped vibrating long enough (calm his heart) so he could speak. Though still weak from the poison, he called the gods and goddesses which he had brought into existence from himself to sustain himself. It’s interesting to note that at this time, what is happening is; creation itself is losing its power to sustain itself, to sustain the neteru so they had to be ‘recalled’. As Sebai stated “…god has extended itself and that extension of itself is what we call creation and that extension from the Kemetic perspective is called neteru, gods and goddesses”. Furthermore, this exemplifies the goal and purpose of the taffy shepsy which is to poison Ra (creation) so he cannot sustain creation with full force, this is done by concentrating one’s energies in a one pointed flow to ‘see’ the illusoriness of Ra, to go to the subtle aspect of Ra and discover his true nature.
In Vs. 40 – 44, Ra continues to explain to the gods and goddesses that he does not know what had bitten him and how it bit him. I gathered here that the process of the taffy shepsy is outside of creation, in a sense foreign to it, as if not a part of its ‘code’ or make up since not even the gods and goddesses are aware of it and therefore Ra have no power against this process. So as Sebai said, if one develop their self to gain knowledge of their higher nature they will realize that their higher self is above the gods and goddesses, we are indeed masters of the neteru, over nature itself. Therefore, as Sebai continued in this profound statement “…human beings are… heir to the throne of enlightenment and it is not something that you are begging for, it is something that is your right… because you yourself are emanations of that same divine self.” This remind me of this very same nefer statement in the Temple of Asar in Abydos, Egypt, that state that we are all Herus, heir to the Throne of Asar- Enlightenment.
In vs. 45 the scripture continues with Ra questioning how could this happen to him? and revealing to us that he is a prince, who is the son of a prince which eludes to the fact that he is not the “Supreme Being” but an emanation from something greater, which is “Neter an ren”, divinity without name or form. The scripture continues in vs. 46 – 48 where Ra reveals to us that he is a great one because he is the son of a great one. This non-descript neter brought him into being and the essence of this neter is hidden in his body. It is through the power of this true source that Ra could bring creation into being, in many names and myriad of forms. Sebai added that indeed, all material creation, gross and subtle is composed of parts of Ra’s body which in essence is the nun, undifferentiated consciousness. However, his higher essential nature, Spirit(Akh) are not created ‘things’ they are not material, they are immaterial, one with Ra. In vs. 49 – 53, Ra in the form of Ra Herakhti declares to Temu and Heru Hekenu that his reflections in the gods and goddess was given to him by his father. Also, he states that his father-mother(androgynous) , the one who gave birth to him, hid the name in his body, in his personality, for the purpose of not allowing someone unworthy to gain power or dominion over him, since knowing means you become one with it. He reveals that his essential nature holds the secret words (hekaus) that control all creation and if one becomes one with the nature, the true name one would have access to these hekaus and can use them to make the power they contain work and apply to time and space and therefore over him too.
In summary, this lesson clearly gave us insight into the idea of the illusoriness of Ra. Even though he is the effective conduit of creation, the absolute is the ultimate cause. This cause’ is hidden in the body of the ‘illusion’ as the essence of creation itself, in the form of the ‘true name’ of Ra. So, in order for this illusion to fall down, it requires one pointed focus of an aspirant’s energies towards the nature of the true name of Ra, the process of building the taffy shepsy, which is the purpose and goal of the philosophy and disciplines of listening, reflecting, meditating, khak ab, antet begag and an chen .