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List the important points covered in this lecture
Sebai began the lecture by offering additional insights on where we left off in our previous lesson. Lady Aset had asked Ra to give her his “Divine Name” and he refused by trying to deceive her. Sebai liken this to an aspirant who go to the world seeking answers about the nature of reality but due to lack of wisdom, limited mind, and gross senses they are unable to see beyond the world as solid and illusory due to the ta realm vibration that makes the representation of the world all around us seem solid.
Also contrary to popular belief that one must have a physical birth to have a soul, actuality one have to have a soul first to have a physical birth. The soul is what directs The nafu n anhk (breath of life) which gives consciousness to the body and also the chet n ankh (fire of life), that provide gross energy so one could move, do work etc..
Sebai also added that this world is God’s mental creation (Djeuty is Ra’s heart). Sebai liken this to what happens when we go to sleep and have a dream, however though both are mental constructs, Ra’s creation is purposeful (conscious) while in a dream thing seem to just happen (unconsciously). So, if one can control their mind they can create their reality, this reality is then sustained by its very creator, the mind and is witness by the reflections of that mind, consciousness itself.
Shedy of Action Wisdom Focus and Non-Stop (Relentlessness) Insistence (An Chen) Without Stopping her Efforts
97 – 98 Aset advised Ra that with the catalog of things he told her he is, she did not hear his name.
99 – 100 Aset further advised Ra with this profound statement “Pery ta metut ankh z-a demu tu ren – f “the poison is removed, and Life is restored to a person who state their name.
Lady Aset is also speaking this to the aspirant because aspirants also know that our time and space name is illusory and that we share the same name as the divine name of Ra, his essence, and therefore if we state our true name the poison will also be removed.
Sebai added that the “poison” afflicting an aspirant is the delusion of individuality (egoism). The heart is where the ariyu is stored and this is primarily based on the desire to live and not to die which creates a polarization of the mind (duality). Duality leads to desires and movement, the ultimate indication of creation. I gathered here (and from Sebai’s bicycle spokes example) that all creation is movements of desires, which seems real because of the illusion of things appearing solid.
So, the poison itself is in the unconscious mind and therefore it opaque and blocks an aspirant from the subtle aspects of their personality. However, the antidote is devotion and wisdom which help to create the taffy shepy, the sacred serpent (transformation of one’s personality). I gather here that the taffy shepsy is the ultimate antidote because it ‘poisons’ the poison of the ego, stabs it in the heart. However, Sebai added that it requires a deeper process than ritualistic devotion to dispel the poison of the illusion of the world because the name cannot be spoken.
101 – The scripture continues stating that the poison burned because of the power of its flames flaring up. This is due to Aset not letting up, being relentless though Ra tried to obstruct her. The flaring up of the flames means an aspirant’s dispassion, distain about the world, will and concentration is getting stronger. All of this when added to the illusion forces the illusion to reveal its true essence.
102- 103 – At this point Ra gave up because of the unbearable destructive heat of the poison of the taffy shepsy which prevents him from sustaining the delusion. He now completely breaks down because her meditative state is vibrating at a different rate than the waking reality. In essence the opacity of the soul has broken down and become transparent. Sebai added that this is where an aspirant “…opens the door through shemsu udja, burning aspiration and the force of the spiritual practice”. Doing this causes Ra himself, the source of the neteru to open himself up for inspection and for the mysteries to be revealed.
The title of this section (Vs.102) explains profoundly what has happened up to this point “… here end the lower meditation practice, the goal of the sacred serpent has been achieved. Disarming Ra (creation)and allowing its essential nature to be discovered by joining with it. So, at this point there are no more thoughts, or concentration or focus on the image of Ra.”
To get to this point, the taffy shepsy has to stay one pointed. An aspirant has to be relentless, staying focused on the philosophy and its meaning, recalling the oneness of the teachings perennially, no matter what actions they are doing in mundane reality. I gather here that holding this focus long enough is what “one pointed flow” towards the divine means, this allows for the deeper penetration of the mysteries beyond the level of ‘meditation into the ‘heart’’ to the ahk level of penetrating spirit in the anrutef (undifferentiated consciousness).
Sebai added that it is important to note that getting to the anrutef region does not mean enlightenment. This region is a place of “being” beyond time and space but still not the realm of infinite spirit. The divine self can be found in the anrutef but requires a non-cognizing search. Sebai further stated that only ethical conscience, wisdom & purity of heart can automatically lead you to the divine regions. So, if one practices meditation mechanically they can become strong willed, aware of spiritual dimensions etc. and can experience this region. However, without ethical conscience that personality would become negative (a demon) and instead be led to negative places in the anrutef.
104 – Ra continued saying that his name cannot be spoken but it is in his body which he will pass to Aset, then he became hidden (Ra’s external manifestation of the divine stopped but it’s essence remained in the nature of time and space and the nun). This means that Aset merged with Ra, individual soul uniting with the universal soul, hence there is no division, only the transcendental divine self.
105 – In this verse we are told that Ra Tem’s boat is empty, he had receded into the gods and goddesses (creation). Sebai adds that this means Aset had passed the illusory identity of Ra in her meditation, so in essence even though creation continues, she is beyond myth, ritual and metaphysics, she has discovered herself as the divine self.
106 – 108 – Aset then began negotiating with Ra on behalf of Heru, saying that there is going to come a time in the future that is like the first creation (Sebai liken this to when you are becoming enlightened, as one emerges into transcendental awareness it’s like the time of the first creation) Aset continued saying that in this time Heru will come forth and will need his assistance. She asked for a life oath to be established now so that when the time comes Ra will give Heru help in the form of his “two eyes”. This means their destiny and existence would be tied together. They are reflections of each other manifesting in different reality of time and space.
109- 111 Aset then lifted the divine name from Ra’s Body (Creation itself) and she caused the poison afflicting him to flow out. The eye of Heru also came forth from Ra’s body as shining gold. The eye of Heru in this context is the left eye which represents the moon (mind) which reflects Spirit. In terms of gold- immortal vison has been reached.
112- Aset then declares herself as the “Divinity” who had caused the poison to fall to the ground. Now lady Aset is identified as Goddess Aset (knowledge of Self as the Divine has been attained)
113 – As the Divine name has been lifted up so has the poison been lifted up, so no more need for anything (kemet, world, khak ab, dispassion etc.) because everything is the divine essence (transcendental and infinite), so duality has been dissolved.
114 – 116 Goddess Aset now declares “May Ra live and Poison die”, the words of power to restore creation once it has been dissolved since it no longer has the power to delude her. She also states that when the time comes, by means of agreement, the poison of Heru should die too.
117 – 119 The scripture ends with Goddess Aset, mistress of the gods and goddess, knower of Ra’s name giving profound instructions for anyone who wants to follow this path. Goddess Aset advise that the words of the teachings should be spoken over an image of Temu, Heru Hekenu (Heru in the form of the proclaimer, the singer who proclaims the truth) and Goddess Aset.
Dua Goddess Aset
Dua Sebai Maa, Dua Seba Dja