Reply To: Teachings of Temple of Aset Lesson 9 Discussion Forum

Bastu Akhu

Lesson 9
Video Assignment
List the important points covered in this lecture

Review- Sculpting/ Kneading of the Taffy Shepsy

Inactivity to Activity

The state of inactivity, as told by us in the creation myth, is the state of the nun, the original state before any movement. Movement itself is the defining characteristic of creation (Ra). The process begins with khu, words of power, will/intent that is placed in the heart, the field of cosmic mind (Djehuty), hence the term “The universe is mental”. This is where the work of creation takes place through the process of tjst caused by khu. The tjst is the process of knotting, and knotting itself is the foundation of what is created. I liken this process to that of a particular “vibration” that is caused by the khu, that vibration being the thread or substance used to create. Sebai further elaborated on the concept of tjst by stating that when a part of the essence/matter of nun is set into motion, it has a special effect that causes it to bind together in certain ways, when this happens a ‘bubble’ emerges within the nun, this is physicality, the universe, in essence creation. I can see here that everything is the nun, the parts that are represented by the bubble, is the parts acted upon through khu and tjst, so these aspects are differentiated through the process of movement. Sebai compared the process of the tjst to that of quantum gravity. Quantum gravity is what causes protons in atoms to come together, electrons to swirl around them, magnetism etc. and everything grows/knots from there. So all is connected, all is one.

Activity to Inactivity

The kneading of the taffy shepsy (transformation of one’s personality) is indeed an art, and the artist (aspirant) needs to shape it in a balanced way using the tools of patience, forgiveness, understanding and relentlessness (an chen) together with khak ab and antet begag. If not, the process can be counterproductive causing more harm than good. This movement/work is one of reverting to the original state of undifferentiated state of existence/consciousness (unrutef).

After the work of forming the taffy shepsy is done, there has to be a period of inactivity, (an nemu nemu), where an aspirant ceases all movement in all three realms of time and space reality; physical, astral and causal. This is what allows entry into the nun, the undifferentiated state of existence. In the meditation practice of TTOA, the mind is brought to a one-pointed focus through one thought or no thought at all, so stopping the mind (bringing it to a point of nothingness) by eliminating the overall intellectual movement of mind (cognition, comparing, relating etc.), this is what leads to the absence of movement of the mind allowing for experience of the astral (mental) realm. In essence, the piercing of the illusion of Ra as told to us in the scriptures begins with stopping the mind, to experience the mental realm, this experience opens up the spiritual field to be pierced. This means expanding out of the constrictions of the lower time and space physical reality.
Sebai advise to beware of the mechanical focus of stopping the mind physically through effort without doing the preparation work, the work of khak ab (which is not being caught up in passions of the world). Sebai likens an aspirant that has been shaped by khak ab to that of water, they follow the path of least resistance/attachment.
I found the following statement in this summary by Sebai to be of great importance in the understanding of the goal and the reasoning about the philosophy of the absolute that followed reminded me of the first great truth “Pa Neter uaa uaa, Neberdjer m Neteru”;

“If you really don’t give a care about the world and about the objects in it, fully philosophical, at any moment, or at that time you can let it go.”

With further explanation from Sebai, I gathered this to mean that even though we care for people, if we apply the absolute (Neberdjer) philosophy/consideration to all objects (people, place, thing etc.) of time and space, we know that they are illusory because they are not abiding and therefore have neither essence or validity except that they are ‘manifestations’ of creation, which means our own physical manifestation is illusory so no need to employ the ego to protect that which is not real. Fear of losing one’s illusory self is ignorance. However, believing and having faith in this is not the same as acceptance or knowing through intuitional wisdom, so an aspirant needs to shape themselves with khak ab, an chen, antet begag, until it is an absolute philosophical fact in the mind. This can be done through seeking to untangle/loosen ourselves from all the illusions we have attached to through the process of the khu and tjst. Sebai also suggest taking moments to recall the philosophy throughout the day if even for a few minutes.

The Shedy of Action and Wisdom (Antet Begag) not Being Deceived by Ra and his Illusory Creation

Vs 71- 74- Ra continued to explain what happened to him, saying he was just going about his daily routine as his heart desired, in his own land to see his own creations and he didn’t mean any harm, he did not cause any trouble and a serpent bit him and he did not see it, but as Sebai says, since Ra is the cause of creation, he set the rules so he is responsible for whatever happen to him. Ra continue to explain that it was not fire or water, not hot or cold but beyond the duality of both. This is a hetep movement away from duality, depolarization, oneness caused by the taffy shepsy. This is in essence, the effect of the nature of the taffy shepsy which is created using a little bit of earth matter and dynamic spiritual essence mixed together. Sebai adds that the spirit essence is collected by first recognizing the spirit essence and then turning towards it which Aset did in the beginning of the scripture. This is the process of spiritual aspiration.

Vs. 75 – 78 – Ra is now feeling the extremes of being hot or cold also being hot and cold at the same time and he began to tremble. Ra also lost his vision and became dizzy which means, the physical as well as mental world is falling apart.

The Shedy of Action and Wisdom and Meditation (Laser Focus on Goal of Life)

Vs. 79 – 84 Aset then spoke saying “Djed n-a ren-a K” asking Ra (Divine Father) to tell her his Divine (true) name. Aset further added that there is life to one that affirms their personality, so by Ra telling her his true name health would be restored, if not there will be death. Sebai explained that this is the same for aspirants, as the Divine Name is also our true name and affirming it brings eternal life, transcendental life, if not we will be limited to temporary worldly existence/life of time and space. Then Ra answered her saying he is the creator of basically everything she could think of, he is behind everything that is and proceeded to name some of them. He advised her he is creation as well as the source of creation and he creates everything from himself, all objects of creation (water, great flood etc.) is Ra stuff. He is the creator of the physical and heavenly realm, he has the duality, male and female in himself so creation is coming from his one essence, hence him telling her he is ka-n-mut f, the bull of his own mother.

Shedy of Action Meditation, Wisdom – Relentless Insistance (Antet Begag)

85- 96 Ra continued saying he is also the creator of also all pleasures (nejemnejemyu) the sweetness of life, joy, sexual pleasures (what gives temporary fulfillment). He is the source of the mysteries of the two horizons, Ra Herakhty, (Heru of the two horizons). He is the divinity of both physical and spiritual plane. Ra then said he gives souls to the gods and goddesses. Sebai explained here that Ra gives to all sentient beings a projection of his own soul, all souls are reflection of his universal soul, so each soul is as if a ray from the sun. Ra also brings into existence light and darkness. There was no time before creation came out of the nun so he also created time and space (through shu) so in essence time is also an illusion. Sebai add that time is a human construct to explain changes of movement of objects in creation which happens in time or in a sequence through space. Ra is also the creator of the life force and the fire of life (energy to do work). He concludes saying he is Khepera in the morning, Ra at noon and Tem in the evening, again he is everything. However, with all that Ra disclosed, which would have been enough for a regular person to just give up and call it a day, Aset was not dissuaded, the poison was not removed. All of what he said was a futile attempt to dissuade Aset.