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Aset and Ra, (and the Mind)
The story speaks of Aset as a woman who came to time and space acquired all the knowledge of the society and the world around her. With all of her knowledge she was unsatisfied; she become dispassionate with the society. The society and its citizens could not satisfy her so she move closer to the gods. She realized it is the only place she can be satisfied with her life. She wanted to know the name of the sun God Ra. She wanted to become like Him. Being trained in the mystical teachings she decided to use the mind of wisdom. In order words she led herself with a one pointed of mind in order to accomplish her goal of knowing Ra’s, name. So she created a snake and put it in the path of Ra where he travels regularly. Why a snake?
The snake here would represent the concentrated mind. The mind that is not lead by reflex action or one of agitation. When the mind is in the state of agitation it becomes reactionary; it cannot concentrate on anything it remains a mind of automation. Aset demonstrates the power over the mind. She uses the mind to accomplish her desired goal which was to know the name of Ra. She used the mind of concentration by observing Ra’s movements and planning how to go about what she wanted. Aset wanted to know the name of Ra and she realized it could not be done just by looking at Ra, or just saying to Ra I want to know your name. As a matter of fact she asked Ra to tell her his name and he tells her all about the external creation. He told her all about what he has done but not his name. Aset listens attentively before responding. Her mind did not waver. She kept on listening, concentrating and meditating on what Ra was saying before she responded. Because her mind did not waiver or become agitated with Ra and his refusal to tell her his name, she was able to move beyond the intellectual discourse of Ra. Aset was able to penetrate deep into the heart of Ra, and discover her desired goal which was to know the name of Ra.
The story, hold for us the usage of the mind and its accomplishment.
“The noblest employment of the mind is the study of it’s Creator.” E.P. Aset employed her mind to know Ra. Just by seeing a thing does not mean that you know it or what it is. But when you know the name (essence) of the thing then you can say you know it. So to mention the word God in our daily vocabulary does not mean that we know God because the word God is only a description of the incomprehensible. Therefore, to know it you have to study it. Studying requires listening, reflecting and meditating as Aset did. Aset was not being argumentative but listening to Ra with patience. She was able to become like Ra.-
Temple of Aset
Lesson 2
Video and Webinar, Audio & Reading Assignments1. A. Summarize the plot of the Aset and Ra myth: In this very mystical myth we learn that Aset came to earth as a human so she could relate to them, she was known as Lady Aset. She was adept in learning and mastering the worldly sciences or lower mysteries such as architecture, government, medicine, astronomy, maritime etc. but these did not fulfill her and she became disillusioned with them and repudiated the world. But with her wisdom she knew there was more. She reflected on the illusoriness of the world then turned to the Gods and Goddesses and the Akhu Shepsu (beings of light, shining spirits, revered sages) to be as them. She became well versed in Words of Power. This too also did not completely satisfy her. She reflected on “Can I become like Ra in a not bad way?” Meaning in a way that does not harm others, not going to extremes. So she went to her grandfather Ra and asked him to tell her his name. He shrugged her inquiries off and gave her simple explanations that he was the Creator, who brought forth creation, the gods and goddesses, the planets, stars, mountains, air, water, elements of nature, animals, fish etc. and there was nothing more to learn about him. Aset did not accept this and devised a plan to learn his true name. She knew the routes Ra traveled every day and as he was getting old his spittle fell to the ground. Gathering the spittle (which is spirit of Ra) and mixing it with the dirt (matter,earth or Ta) she created a sacred serpent (Taffy Shepsy) and placed it along the path Ra traveled. When Ra is bitten he cries out to the Neteru but none are able to remove the pain and suffering. Aset comes to Ra and asks what has happened to him knowing well that her plan is working. Being relentless she again asks him to tell her his name and he again gives her his superficial attributes. She tells him she can help only if he reveals his true name. He finally relents but cannot reveal it to her until they are in private beyond time and space reality. She then joins Ra using her one pointed concentration to know his essence as her own essence. Then using her words of power (hekau) she allows the poison to die from Ra’s body so that he may live and so a certain other person may live as well (meaning Heru, spiritual aspiration within all of us)
1. B. What are the important insights you have gained so far from Aset’s saga and her relationship with Ra?: For me the important insights are how Aset became disillusioned with the world and how we must also turn away from worldly pursuits and desires and turn toward the Neteru to learn their certain aspects and emulate them so we may be purified and relentless in our pursuit of the ultimate goal of knowing Ra, our true essence. We do this through practicing the Shedy disciplines, having good association, piercing the veil of ignorance, creating our own Taffy Shepsy through the Serpent power and one pointed concentration and meditation.
2. After Listening to the Audio lecture answer the question, What are the main takeaways from the Aset and Ra myth, the important teaching to remember from the Audio lecture?: We must remember that Aset came as a human being, just like us and we must follow her example by being dispassionate of the world and relentless in our pursuit of knowing our true essence as one with Ra just as she did, but still be able to exist within our time and space existence for practical reality but with the knowledge of it’s illusoriness.
3. Look at least one other posting and feedback note most remarkable teaching you learned from it: In reading Uab Ra Tem’s posting I appreciated his observation of how Aset uses her mind in concentration to penetrate the heart of Ra with her listening, concentration and meditation refusing to allow the illusion of the world to mesmerize her. Dua Uab Ra Tem!-
Reply to: #4396 Shems Baket
Udja
A good summary of the Aset and Ra myth and its main mythic wisdom implications.
On your statement: “But with her wisdom she knew there was more. ”
I would like to fine-tune that and connect it with your other statement further down: “For me the important insights are how Aset became disillusioned with the world and how we must also turn away from worldly pursuits and desires and turn toward the Neteru to learn their certain aspects and emulate them so we may be purified and relentless in our pursuit of the ultimate goal of knowing Ra, our true essence. ”
While it is correct to say that Aset’s wisdom caused her to “know” that there was more to life, at that particular point that level of “wisdom” is not to be compared with the understanding of saa or the wisdom called rech as in Rechat or “lady of wisdom”. Up to that point it is more of what we might refer to as shezau – “skilled intellect, learned study of books” (study of the teaching or worldly knowledge).
shezauWhy, because that level of wisdom is better referred to as faith since she “knew” there was something more but up to that time did not experience it or know what it was exactly. So it was informed faith or we may say intuitional faith but not intuitional wisdom. Just as human aspirants may have some strong feeling guiding and pushing them and they “know” there is more and that the teaching is “true” but yet they do not have enlightenment, though that level of understanding and faith takes them the rest of the way because it pushes them to khak ab, which is the next comment.
What she really had up to that point was dis-illusionment as you stated. This may be defined as full incapacity to be further caught up in the illusions of life; this state caused repudiation in the mind of the aspirant towards internal and external illusions and even a kind of revulsion and revolution against the illusions of Creation (which are really not from Creation but are from the deluded heart beset with dull negative aryu). This is a nuance of difference but important since the scripture was making a point of saying that Aset at that time was existing as an ordinary flesh and blood person, in this case a woman. So it is a specific statement to relate her to us mere mortals so we can see there is a way out as she found it and the spiritual path is not just for supernatural or mythic beings.
The issue of relentlessness (antet begag) is a major theme in Aset’s spiritual matrix. As you noted: “. Aset comes to Ra and asks what has happened to him knowing well that her plan is working. Being relentless she again asks him to tell her his name and he again gives her his superficial attributes. ”
Indeed, she asks Ra at least two times to give her what she needs. Here I want to draw the attention to another nuance. Notice that she did not falter even when Ra was in dire pain and writhing on his bed with pains to his bones. Was she callous or cruel? Knowing that Ra was somehow illusory and “there is more”, she pushed him to the limit until he relented. So an avid aspirant should try not to falter when they reach the point of pushing the world to its breaking point; which happens when you do so much shedy that your dispassion and detachment reaches a peak and your internal and external relations want to shame or coerce them into falling into supporting or believing in the world of time and space either through believing one is old or unworthy, or when grand-kids come around trying to drag them to play or when a daughter (not Sekhemit of course) comes around trying to make them smile or in a worldly way appear to be enjoying life or when walking on a mountain and seeing the most beautiful sunset and the mind wishes the moment would never end. These are all the world crying out as an avid aspirant watches with dispassion and detachment. When the grand-kids, the daughter the sunset all realize there is no trapping this one anymore then they release and respect and give up the relentless pursuit (which is when the aspirant relinquishes their beckoning calls) while the one achieves the knowing of the true name which had been hidden by the prestidigitation of those worldly internal and external appearances.
khak abIn an extended sense, khak ab means a detachment and dispassion as well as disillusionment(1) so strong that it is not only the foundation of antet begag (relentlessness) but it is a state of conscience that finds the world of time and space revoltingly disgusting and easy to turn away from it and instead towards the goal of life in a one-pointed pursuit of absolute truth (the name)- how about that!
PS. Of course one can still smile externally for the benefit of the world, though not in a way (irrationally or historically) that allows it to overly delude itself either but the internal awareness is not ensnared!
(1) “disillusionment” in a worldly sense means not caught in an illusion as in a magic show, realizing that the person who died in the movie never existed so no need for tears, that the car one bought is a lemon so there is loss of desire and faith in that object but still maybe there is a better car, a better person to marry, out there etc. In Mystic wisdom terms disillusionment with the world means not just disappointed and still trying to find happiness in the world but instead it is a deep realization of how one has been fooled by the delusional belief in the idea that the world is an abiding reality and that the struggles and pursuits of happiness in the world of time and space will somehow yield satisfaction and abiding truth. One who is ready to step into the inner shrine with that conviction is called “initiate” (Asar).
HTP
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Reply to post#4396 by Shems Baket with a response from Sebai Maa post#4845
Shems Baket made a great point in saying that Aset becomes disillusioned and repudiates the world. She knew there was something more. Sebai Maa elucidates on what disillusionment is when he says “in Mystic wisdom terms disillusionment with the world means not just disappointed and still trying to find happiness in the world but instead it is a deep realization of how one has been fooled by the delusional belief in the idea that the world is an abiding reality and that the struggles and pursuit of happiness in the world of time and space will somehow yield satisfaction and abiding truth.” This point made me remember the same idea that was brought up in the videos. Sebai Maa said that most people are just disappointed and that when a person is “just” disappointed they run back to the object of their desire in the hopes of it working out if the try again. There truly is a big difference between being disappointed and disillusioned about the world. This made me think of things that I do on a personal level that shows disappointment instead of disillusionment. I know through further practice of the teachings things will change.
Htp.-
Reply to Aspirant Andrew’s post #4622
Dua Asp. Andrew for many of your poignant posts, they and the feedback from Sebai Maa or Seba Dja are so very helpful and reflective. Indeed the issue of disillusionment was made quite clear by Sebai Maa’s reply post as you cited and gives us all insights into how we’re to perceive the differences between disillusionment and disappointment in our daily lives and how we are to deal with them. These studies, the Shedy disciplines, etc. give us the armament we need to fight the battles of the illusion to move beyond them, as Aset did.
Hetep,
Shems Baket -
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Reply to AndrewGarrow-Reply to post#4396 by Shems Baket with a response from Sebai Maa post#4845
Udja
Indeed, one of the most important capacities an aspirant needs to develop is the capacity to self-criticize but not sentimentally or morbidly (egoistic) for the purpose of self-flagellation or self-punishment but for the purpose of self-correction. When the sensitivity and virtue (ethical conscience-Maat) of the personality develops to an advancing extent the capacity dawns to be able to look at oneself (one’s personality/ego) objectively and be able to have the will power to make corrections on small as well as larger things. However, on the way to developing such capacity it is important to have guidance so as to be more secure in the application of that self-analysis so as to prevent misapplication of it to severely (dull/morbid) or too lenient (self-serving ego rationalization). If this process proceeds correctly then there can develop fast transformation of the personality through increasing ans self-reinforcing will, positive feeling, and wisdom to follow the path that leads to the goal of life.
HTP
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Mystically Aset, is the symbol of wisdom, “rech”. She is a philosophy of life wisdom. One of Her main symbol is the tiet or the tyet also called the knot of Isis (meaning welfare, life). The tiet resembles an ankh, except that its arms are curve down which seems to represent the idea of eternal life/resurrection. She holds the key to resurrection/enlightenment. Aset is the wife and sister of every soul of every aspirant. When the soul is dragged and cut into many pieces, she come to the aid of the aspirant. It is why so many men and women in the penitentiary is able to be resurrected to a new life. The time they spent in research not only in books but internally is the wisdom of Aset that is searching for the pieces of Asar.
Aset and the Reasoning faculty
Aset, searched for the body of Asar, with the help of Nebthet and Anpu. It is the aspirant, who has reached a level of maturity using their reasoning faculty in search for enlightenment. The search at this point is not neassary through the libraries although they are not discounted. They are a part of your search but you have a library that is stacked with your history and all the references and catalogs (Impressions in the mind). Anpu who represents reason is the one that helps Aset discover the body of Asar. He was hidden until Aset find him and trained him. Being hidden is the internal introspection of the self, it is the wisdom of the soul or the Self that is in search of itself through the darkness (ignorance) that it find itself in.
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Reply to: #4422 FosterJoseph
Udja
The tiet amulet is indeed a derivation of ankh and appropriated by the Goddess for a special purpose.
Also known as the buckle of Isis, in the Pert m Hru, it is explained that this is an amulet to be worn around the neck. When charged by following the procedure described, it is composed of the senef n Aset, the Hekau n Aset and the Akhtu n Aset so the blood (physical (corporeal)) essence, the maa kheru or truth of speech (experience of enlightenment) that gives her words power and her spirits (her spirit/life force manifestations as all goddesses and in fact all spirits). This idea of the akh and akhu will be elaborated further as we explore the texts of the teaching of Aset and Ra. So all of this if done and understood constitutes a protection of these aspects of the goddesses power, physical protection, mental (astral) protection and spiritual protection of one’s personal spirit (akh).It is interesting that you chose this reference:”It is why so many men and women in the penitentiary is able to be resurrected to a new life.”
Indeed, I have often said that the difference between inmates at correctional institutions and people outside in the world is just a difference of levels of confinement; and a person can be more confined than an inmate in a correctional institution if their mind is extremely dull i.e. constricted due to the pressure of egoism; so egoism is the greater confinement over all other confinements and not until there is spiritual advancement can there be true freedom. And indeed this is what the teaching and the understanding an practice of the goddesses teaching bestows: freedom from ignorance, which is the source of that greater confinement. So doing the disciplines of shedy n het Aset (spiritual practices of the temple of Isis) which can include wearing the physical tiet amulet (especially during the Ta level of spiritual worship [remember there are three forms of worship-earth-physical, astral-mental, causal-unconscious]). So the teaching of Aset is for all inmates in the jail of egoism.
HTP
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Response to Post FosterJoseph #4031
Udja,
I appreciated you pointing out that Aset used to words that she wanted to be “LIKE” Ra [mi Ra], as this is what the scripture says.
However, in English when if a person says to another (both unenlightened), I want to be like you…it means that person wants to achieve some qualities or characteristics that the other person has. But it does not mean that the person wants to discover the true essence of the other person and become one with that true essence.
However, if one says this to an Enlightened sage, I want to be like you, it should mean that I want to discover my true essence (which you are) also. But this really depends on the “level” of the aspirant. In the early stages of being in the presence of an advanced personality, a novice aspirant may also emulate “worldly” aspects of the personality, such a mannerisms, etc, rather than the spiritual qualities and teachings.
So, in the scripture, Aset clarifies what she means by saying she wanted to become like Ra, going on to say, by knowing this Sacred name, his God name: Ren Neter Neter Shepsy.
Thus, there is no question that she is not seeking to just be like Ra, having attributes of the “Paraclete” Ra, but she wanted to attain Nehast…to discover is true name, his sacred name, her true essence, Neberdjer.
Sebai Maa and I have previously used the term “Paraclete” (which is a term most commonly related to Christian literature) to refer to the “Conceptual HIGH God/Divinity” whether that divinity is called Ra, Aset, Amun, Nut, etc.
It represents the idea or concept of the transcendental Neberdjer, through whatever name this “High God” is referred to. In the various Theological systems, the High God changes. In Anunian Theology, Ra is the High God. In Amunian Theology, Amun is the High God. In the Goddess Theologies, any of the Goddess, such as Aset, can be the High God.
But even Neberdjer is conceptual for the unenlightened mind, but we must have a way to distinguish the concept of transcendental-all encompassing-beyond time and space from the concept of conceptual – time and space – High God/Divine Self, in this story, the “Ra” that is poisoned.
I liked the way, in his response to Shems Baket’s post, Sebai Maa coined the terms “informed faith” which he also called “intuitional faith” and distinguished it from intuitional realization, the former describing the pre-transcendental experiences…when the process is underway/”in the works” and one is not proceeding merely on “blind” faith, but one has had some experiences where the faith has been backed up by experiences, but these experiences have not yet blossomed into full intuitional realization of the transcendental Self. In other words, one is practicing and “getting there” but not fully “there” (experiencing transcendental consciousness).
Good reflections and discussions!
HTP,
S. Dja
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Reply to FosterJoseph #4031
Udja
Good reflections
In the mysteries the snake is a symbol of resurrection since it sheds its skin and as if changes its clothes and puts on a new body. It can also refer to the dual Serpent Power life force. When they are united (harmonized) and caused to climb the subtle spine, then the two are concentrated and represent the unified force (sekhem) guided by one-pointed mind directed at the sun. The sun is a symbol of immortality because it ever shines and it is source while other lights, like the moon, flicker and change like life and death and life again.
About your statement: “Aset wanted to know the name of Ra and she realized it could not be done just by looking at Ra, or just saying to Ra I want to know your name.”
Indeed, Ra (meaning Creation) does not reveal its secret identity and indeed that has to come from within, from the aspirant, meaning the will to reveal the true identity needs to be in the aspirant and then the actions to make that revelation happen must be undertaken by the aspirant. Since the aspirant is essentially the supreme spirit albeit caught up in the delusion of being weak and deluded by worldly experiences, when the aspirant gains full power and control of their faculties then the illusion (Ra) reveals the true identity of the Creation.
About your statements: “She kept on listening, concentrating and meditating on what Ra was saying before she responded.” And “Aset was not being argumentative but listening to Ra with patience.”
This is an interesting observation, that my reading of the scripture shows insistence when she asked him twice to reveal the name but she did not argue about it. She resolved to force the issue, not wasting energy fighting but rather applying it in concentration towards the desired goal.
Very well
HTP
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Udja Uab,
Response to Uab Ra Tem Post #4031
Dua for your insights in your post. I appreciated your emphasis on the fact that Aset listen, reflected and meditated and that this is what we aspirants need to do as well to attain the goal of knowledge of ourselves and oneness with the Divine. It struck me as important in that we can use these disciplines in our daily interactions with the many manifestations of creation which is all a time and space manifestation of Ra, including fellow human beings. I further thought that in regular conversations with others, what they say is also a time and space manifestation of Ra and our response should follow the teaching of Aset,we can listen, reflect and meditate and access intuitional wisdom that Goddess Aset represents in order to develop the Taffy Shepsy to pierce the illusion of creation. However first is to live a life of Maat, by practicing the Shedy Disciplines to gain purity of heart and mind.
Htp
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Lesson 2 Temple of Aset
1. Summarize the plot of the Aset and Ra myth
A. In the beginning Aset comes in the form of a woman who has come to the end of her rope with society and its delusions. She has mastered the physical realm and has come to a point where she is left wanting. Her knowledge of the lower mysteries is no longer satisfying and she knows that there is something more to life than the status quo and society’s conventional wisdom. Aset then ponders on how she can attain Ra’s name in a good way. One day as Ra was traversing the skies as Ra Tem a bit of spittle fell from his mouth onto the ground. Aset fashioned a serpent called Taffy Shepsy and placed it in a spot where Ra would cross over it. The serpent bit Ra and Ra fell sick from its’ poison. Time stood still as Ra was in pain, calling on all his children to help him. None could remove the poison except for Aset. Aset began to question Ra for his hidden name in return for removing the poison. Ra tried to dissuade Aset and give her his relative name instead. As Aset unyielding in her pursuit, Ra finally agreed and allowed Aset to merge with him in order to receive his true name. After that Ra was healed and he continued sustaining creation and Aset continued on with her life now as a Goddess with the new wisdom of Ra’s true name and magic healing words of power.2. B For you what are the important insights you have gained so far from Aset’s saga and her relationship with Ra?
Some of the important aspects between Aset and Ra’s relationship is first that Aset was relentless in her task of discovering Ra’s name and more importantly she went about it in the right way. She approached the divine in the correct way. Secondly Aset doesn’t get dissuaded in her task because of Ra’s explanations of who he is and what he has done. Ra is not upset with Aset and is not becoming impatient at her request to find out his hidden name. Even though creating a sacred serpent to poison the divine might seem like a negative thing it is actually represents having a proper relationship with the world. It means rising about the senses to see the reality behind time and space and it means having a proper relationship with the one who created all of this. One last point on their relationship is that when Aset receives the true name of Ra, Ra goes back to directing the boat of a million years and Aset continues on her journey as well. They don’t switch places, Aset doesn’t all of a sudden have new duties in life. I believe this means that when Nehast is reached the world of time and space doesn’t change. It stays the same waiting on everyone else to figure out the mystery. What changes is how we look at it, how we interact with it, the world no longer holds sway over us and through discovering the divine we realize it was all a dream.2. What are the main takeaways from the Ra and Aset myth, the important teachings to remember from the audio lecture?
In the saga of Aset and Ra, Aset represents the ideal initiate. She has become dispassionate and disillusioned about the world and its people. She has abandoned the concepts of society and realizes that life should be lived in a way that leads one to peace and happiness, to enlightenment instead of pleasure seeking and abandonment of its higher purpose. One point that was made is that Aset no longer needs the approval of society or its concepts as well as her own limited ego. She is no longer deluded and needs society and the egoistic aspects of herself as a crutch. She doesn’t revel in her knowledge of temporal things. She puts all this aside to seek the highest truth. I saw this as a positive movement for an aspirant. That we should get to a point where we are mature enough to deal with the realities of life and move in a direction of conquering the ego instead of using it to as a crutch to stay at a certain level of spiritual growth. The point was made that the teachings of Aset if practiced correctly grants one power, mental stability, true peace and contentment as one grows old in age. Unlike how it is in modern society where old age is equated with dementia, one going senile or insane and a utter and complete dependence on the younger generations. Another important take away is that we contain the Taffy Shepsy within us and we are to use this to poison the illusion of Ra. Aset sets about to discover the true name of Ra in the right way. Aset doesn’t go to extremes, she doesn’t show disdain for the worldly people but she does recognize the failure in such thinking and re-aligns herself as to be in the company of enlightened personalities, the Sheps. Aset shows determination and focus and doesn’t lose sight of her goal when Ra begins to describe his many attributes. Likewise we as aspirants should not become tricked by the divine and its many manifestations when treading the spiritual path and stay focused on the goal which is Nehast. Another important point was that the name of Ra is an illusion because the name Ra is within the realm of time and space. Ra’s true name is transcendental and must be experienced directly. So Ra and his creation are also illusionary. As was stated in the third or fourth video is that we should begin to look at creation like it is coagulated divinity and not the various objects of creation. We should internally be thinking that the earth and what comes from it is Geb, the air is Shu, the sky is Nut.
I think the most important take away I have gained so far is that Ra knowingly allows his spittle to fall to the ground and everything else that ensues after. Another point is that Ra even when sick chooses to give up his name instead of just allowing the poison to kill him. From my understanding the divine is always waiting to be poisoned by us in order to reveal the truth behind it. Ra acquiesces to whoever has strong enough will, determination, one pointedness of mind to go past the illusions of time and space to discover the ultimate reality. For me this goes hand and hand with the purpose of life which is to discover the divine and from the perspective of the myth the divine is always waiting on you, is always ready for you to remove the veil.3. Look at least one other posting and feedback note most remarkable teaching you learned from it.
I like this posting from Ab Ra Tem on the symbol of the Tiet or Blood Knot. Which means a spiritual resurrection. It helps me to keep in mind that we are resurrecting the soul. We are abandoning the physical to resurrect the spiritual body as symbolized by Asar becoming Asar Seker upon his rebirth as ruler and king of the Duat. It helps me to keep in mind that physicality has time a period. All created things are fated to dissolve back into the Nu. As stated in the videos, no matter what we can do, no matter where we can go, no matter how many kids we can have and no matter how great the legacy we can leave it will all disappear eventually and really offers us no benefit when it comes to reaching Nehast. The only way we can live for eternity is to resurrect the Asar within us.-
Udja
A very comprehensive and insightful post. I never tire of hearing about the wonderful insights of the teaching of Aset and Ra. Many things you have learned from the videos or realized through your reflections will be expounded upon further as we move into the texts. For now I would like to highlight a few items and add some further specific insights.
About your statement: “Her knowledge of the lower mysteries is no longer satisfying and she knows that there is something more to life than the status quo and society’s conventional wisdom. Aset then ponders on how she can attain Ra’s name in a good way.”
It is not often discussed directly but how did we get from dispassion about the world to focusing on the name of Ra? Well, it is based on a ubiquitous concept in Neterian culture, that the name of anything is its true essence. When we name things with the mind we are -in the wisest sense-calling it by something that explains it. If you say “hey you” it is not the same as saying “hey Malika” the name implies certain feelings, mannerisms, ways of looking and thinking related to this object that has been named. If you say “hey you” it is because you are ignorant about what you are calling. So we can safely assume that Aset reasons “what is the ultimate name that will give me most satisfaction, most hetep?” Of course the answer is the name of the supreme being in time and space i.e. Ra.
About your next statement: “One last point on their relationship is that when Aset receives the true name of Ra, Ra goes back to directing the boat of a million years and Aset continues on her journey as well. They don’t switch places, Aset doesn’t all of a sudden have new duties in life. I believe this means that when Nehast is reached the world of time and space doesn’t change. It stays the same waiting on everyone else to figure out the mystery. What changes is how we look at it, how we interact with it, the world no longer holds sway over us and through discovering the divine we realize it was all a dream.”
Indeed, upon attaining enlightenment the world does not change and the enlightened person’s body does not change. However, their mind has changed, what little of earthly pull to egoistic attachment might have been there becomes inconsequential -meaning that there is a remnant that remains, otherwise how would enlightened people relate to mortals? It means that that remnant, what has been whittled down from a raging fire of lust, jealousy, envy, greed, etc. of regular egoistic people, has been brought to a level akin to a transparent veil that is no longer opaque and therefore is no longer obstructive of the higher vision and is thus no longer effective in holding the soul down and cleaving it to mortal thoughts, feelings and desires. It means living with a mind that is not constrictive and entangling but free and perceptive of divine entity everywhere. It means peace always and satisfaction/contentment perennially and most of all internally experiencing the nature of being Asar -and realizing that was always the case and will always be. This is what is meant by recognizing the world as a dream…
On your statement: “One point that was made is that Aset no longer needs the approval of society or its concepts as well as her own limited ego. She is no longer deluded and needs society and the egoistic aspects of herself as a crutch. She doesn’t revel in her knowledge of temporal things. She puts all this aside to seek the highest truth. I saw this as a positive movement for an aspirant.”
and another statement: “As was stated in the third or fourth video is that we should begin to look at creation like it is coagulated divinity and not the various objects of creation. We should internally be thinking that the earth and what comes from it is Geb, the air is Shu, the sky is Nut.”
Indeed, intellectually it can be understood that all is energy and all is coagulated spirit but upon experiencing it it is absolute knowing without doubts or intervening pressure from aryu to believe based on feelings of the unconscious negative aryu filled heart as opposed to proven evidence – like believing dinosaurs existed at the time of Adam and Eve etc. Aset Nehast is being free from family, community, country, world and universe as an egoistic attachment and being capable of acting in accord with truth which allows undistorted love and caring for Aset Nehast also means discovering all are also manifesting Neter (Divine Self) and deserve the same respect, caring and regard for one who is lost in a wilderness (for the indigent and the super rich and the friday partier and the one who desires to have children are all caught in a wilderness of negative (deluded) aryu. Aset Nehast is being free from all that and acting by choice instead of impel-ation or compel-ation. And this is Aset Unveiled and the way things were meant to be.
This next statement was important: “I think the most important take away I have gained so far is that Ra knowingly allows his spittle to fall to the ground and everything else that ensues after. Another point is that Ra even when sick chooses to give up his name instead of just allowing the poison to kill him. From my understanding the divine is always waiting to be poisoned by us in order to reveal the truth behind it.”
Ra (Creation) has weaknesses which are there by design, for otherwise how would there ever be freedom from the illusion? Those weaknesses are explored and exploited by the mystic. If one were to concentrate on the contradictions of life, the pointlessness of physical existence only to die in a short time, the insatiable nature of human desires or the futile search for happiness in time and space, etc., and instead worked on accepting those contradictions instead of denying them and then reverse the flow of the senses and desires from the world to turn them inward and focused on the true nature of Creation (Name of Ra) then we discover that Creation is actually a projection of energy caused by movement of particles of Neteru (As we will see) – impelled by a magical power (Hekau) that has pulled the wool over the eyes of the unsuspecting souls; But, eons before the first quantum physicist of modern times, Aset was on the case on our behalf (God inspired the sages of old [priests and priestesses mystics] to record their researches and discoveries in the timeless nature of myth and hieroglyphic philosophy (Sebait); to discover when we were ready and disposed to do so..
As for your statement: “As stated in the videos, no matter what we can do, no matter where we can go, no matter how many kids we can have and no matter how great the legacy we can leave it will all disappear eventually and really offers us no benefit when it comes to reaching Nehast. “
That says it all!…
HTP
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Udja,
I appreciated that you emphasized the point about going about attaining Neahast in a “not bad way”. As S. Maa said, many people go about doing this in a “bad” way, even using the tool of “yoga” to do so (ex. “Hot” Yoga which is contrary to many aspects of Yoga). As this system is tied to the Serpent Power, Arat Sekhem (Kundalini), one must be aware to approach this practice in a not bad way also. Some practitioners focus on awakening the SP as opposed to an integrated Shedy practice with purification of the ego being a major emphasis. This is like forcing a lotus that is closed, in a young bud stage to open up to bloom. One cannot. One can care for and fertilize and promote…and the lotus blooms when the right conditions have been achieved. Otherwise, with force, the bud is damaged. So too, the serpent can be awakened prematurely by engaging in certain “bad ways” of practicing spirituality, and should this occur, it’s like running the force of the electricity that runs through the large wires on the electric poles directly through the wires of a house…fuses will blow out! So too, the premature – occurring in an unprepared (impure) personality – can blow mental and physical fuses, resulting in illness, which depending on the severity and environment the person is in (around persons who know what is going on) could result in being debilitated physically and or mentally to the point one cannot function as a “normal” person, and even end up being treated for “mental illness”. This hearkens back to the ancient KMT story of the Book of Djehuti, where the aspirant wanted to know the secrets of life {awakened the serpent power}, but was not worthy (purified/advanced enough), and was befallen by misfortune & tragedy as a result [See Serpent Power book for the complete story]. So, the Integral Shedy practices are promoted as they cultivate the spiritual qualities and qualifications and purify the personality in an integrated manner…to allow one’s movement to become htyu- harpoon – one pointed. Even if one is not actively working on the Serpent Power meditation but practicing integral Shedy, one is still purifying the Sefec Ba Ra (Energy centers – chakras), as these are tied to psycho-physical and psycho-spiritual processes, and one is still raising the Serpent Power.
Below are some of the glyphs & and their transliterations and translation for some of the points you reflected on, which were also emphasized in the presentation.
HTP,
S. Dja-
Dua Seba Dja for your informative precautions on attaining Nehast in the right way. There simply are no short cuts to purification of the Sefeck Ba Ra, and it will vary according to each aspirant and their own aryu. Your metaphor of the electric current forced through the wires and blowing a fuse is visually most effective. These are wise words for the aspirant to heed. Several years ago I viewed a documentary on the Tibetan spiritual tradition in which Monks took young boys into the monastery that were struck, using a metal rod with their monastic seal, between the eyes at the point of the Ureaus. The blow was so hard as to leave the imprint of the seal on the forehead of the young boys, thus forcing open the energy center with the intention of instant enlightenment. After this the boys were never allowed to leave the shelter of the monastery into the mundane world or insanity would ensue.
The Neterian Tradition does not make use of such drastic measures to enlightenment but offers a safe, rewarding experience, guided by authentic Spiritual Preceptors, understanding that the journey to enlightenment is a personal process that requires patience and devotion to Shetaut Neter.
Htp,
Shems Heryt
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Reply to Sebai Maa #4548
Dua Sebai Maa for your comprehensive reply to my TOA Lesson 2 post #4396.
I appreciate your fine tuning and understand further the difference of Aset’s level of “knowing” at that point. I have not heard the term “shezau” – “skilled intellect, learned study of books” (study of teaching or worldly knowledge) and understand that at that point she had not gained an experiential knowing of Ra, her true essence but was more informed faith and that can only lead us so far. But Aset’s example for us of her khab ab, her repudiation of worldly knowledge and desires and her antet begag, relentless pursuit allows us to lift the blanket of ignorance and that if she could attain the experience of knowing Ra in the as a mortal living woman/man we can follow in her footsteps but not by just saying or thinking that we could, but by re-producing the formula which she so generously shares with us. Piercing the illusion of the world, repudiating it, being relentless in the goal of abiding truth. Once that is reached then we can be in this world of time and space as this was our Ariu but realize there is more to our existence than what is being presented to our senses, our essence that cannot be affected by it’s illusoriness.
I also appreciated your point to notice how “Aset did not falter when Ra was in dire pain and writhing on his bed with pains to his bones.” I’m sure I’m not alone in saying that along this path we experience the pains of loneliness, of feeling odd, not fully understood but these are the pains of Ra, pains of illusion and delusion. We push away the world as we turn to the Gods and Goddesses, the teachings, Shedy disciplines, others of like mind and of course our Preceptors to assist and strengthen our resolve to be as Aset with all her attributes and attain union with Ra. But it is us that must do the work, as you stated in your reply to Uab Ra Tem’s post “it has to come from within, from the aspirant” no one can do it for us, just as Aset did. She did not go to any other Gods and Goddesses and ask them to tell Ra to tell her his name, she alone used her capacities, her will, her mind, her purity as a human being to achieve her goal. She then showed her compassion and allowed Ra (creation) to move forward. Why would she do this? So that we her followers, human beings may do as she had done but we must be mature, not in age but in our approach with dispassion, detachment and relentlessness to attain the ultimate goal of Enlightenment.
Dua Sebai Maa, Dua Seba Dja!
Hetep,
Shems Baket-
Photo by Ammodramus / Wikimedia
Modern reconstruction of Isis Veiled – based on the description of Plutach
Udja
In an expanded sense, when we are upset because of something that has happened in the world, or depressed or jealous or feeling unrequited love or as well when we are feeling joy and bouncing bubbling happiness and enjoying life, these are all the pain of Ra and the experience of that aryu is the consequence of our past aryu, the suffering and Aset is waiting beside us as we toss and turn in our ever unsatisfied bed of illusions we created for ourselves. If Aset (intuitional wisdom) were allowed to come into our lives in all those times then her veil begins to lift and the illusion of Ra (Egoistic vision of Creation) is not only in pain but moribund. Then, though Ra is allowed to live (the world process) goes on, Aset (we who are the human before enlightenment) has received what she needed (rech m ab-knowledge of self) and is no longer khemn (ignorant of knowledge of self). In Chap 125 pf PMH there is a wonderful rendering of the teaching of clothing and nakedness and in the context of the scripture of Goddess Net (see CD Glories of the Divine Mother) where she is asked to take off her clothes so that her true glory may be seen, in then in PMH where the initiate states that upon entry into Anrutf they were bestowed new clothing for the personality, to cover its nakedness; its implications are clear and importance undeniable, that of seeking to unveil the world and stripping naked of the worldly personality, is prerequisite to entering into anrutef and taking on the clothing of divine nature. This is the same thing that happens to Aset upon entering Ra, her worldly personality is stripped and she comes forth anew, as a goddess.
Aset unveiling
Image of Baubo/Isis of Greece in the tradition of Hetheru and Aset/Net
HTP
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Reply to Shems Baket Post #4581 (which in itself was a Reply to Sebai Maa #4548, which in itself was a reply to Shem’s Baket’s post #4396)
Udja,
This discussion between yourself & S. Maa based on your initial post has several important points which you summarized nicely here.
About the word saa and schezau, S. Maa & I just spoke about it, because in the video, it actually said:”m set saa” in the form of a woman (of) knowledge
S. Maa looked up the actual scripture and it contained the words “Saa Djedu” (so the next line had the word djedu after saa) which means essentially the same thing that schezau means, understanding of words (e.g., books, study).
“shezau” – “skilled intellect, learned study of books” (study of teaching or worldly knowledge)
HTP, S. Dja
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Reply to Shems Baket Post #4581 (which in itself was a Reply to Sebai Maa #4548, which in itself was a reply to Shem’s Baket’s post #4396)
Udja,
Both in your post and other posts (ex. Andrew Garrow’s), “khak ab” (note you had spelled it khab ab – not sure if it was a typo) is emphasized.
Aspirants should keep in mind we are still in the realm of time and space and concepts…and all concepts and teachings have a limiting point to express the fullness of Nehast and the path to get there. This is why there are different myths and different divinities, each cultivating different “integral” aspects of the aspirant that need to be cultivated to attain success on the spiritual path.
As S. Maa pointed out both in the post to Andrew Garrow and your post also, Aset did not go from “saa djedu” (see my previous post to you) to khak ab and antet begag in an instant. This story does not highlight this aspect of the teaching, which is highlighted elsewhere.
What is in the gap is ARI SHEDI (practicing shedy – the integral disciplines) which leads to REKH AB, as stated in the 4th Great Truth.
Thus, it is important for an aspirant to understand that khak ab is not a bitterness for the world…but a bitterness for the concept that is held of the world. However, for new aspirants, it is a natural development as one tries to practice khak ab to develop and express some repudiating towards one’s family, friends and the world. But this must be recognized, suppressed, substituted and sublimated through deeper understanding of what is really being repudiated, of the correct understanding of khak ab.
Thus an enlightened sage at one is khak ab towards the world and at the same times expresses Uashu and Mer towards the world. An aspirant must have a good understanding that these seemingly opposing qualities are essentially one and the same, otherwise, unlike Aset, the aspirant will be practicing the teachings in a “bad” way.
And was told in the myth by S. Maa, and as Andrew pointed out in his post, Aset proceeded to learn Ra’s true name in a “not bad way”…so in a balanced way of Integral Shedy.
Thus, this aspect of negation of the world and repudiation of the world must also be reconciled with universal love and being one with all. The Nun ocean metaphor gives this dimension…of all the waves being one with the ocean like Self, and thus, all wave-like objects being of the nature of the Self, and all is loved for the sake of the Self.
Those these two teachings seem to be opposite, they are the same, and an aspirant must understand this, otherwise the khak ab can develop in a “bad way” of frustration and hatred of the world, and seeing it as an obstacle to one’s spiritual evolution, rather than as the Earth Temple. S. Maa addressed this in his lecture. In the Indian tradition, it is joked that many unqualified aspirants want to join the order of Sannyasa and renunciate the world after fighting with their spouse or family. They feel they have developed khak ab, but in reality they are merely temporarily frustrated…which will wear off, and they will be back in the world, even leaving the sannyasa order if they did follow through to join. When true khak ab develops, the world is not an issue, so there is no need to “run away” from it.
So dispassion for the world is essentially the same as love for all…because one is being dispassionate towards one’s illusion; the issue is not the “world” but one’s egoism that sees it only as the world and one is loving the underlying reality of all objects/persons in Creation, the Self. So both are a turning to the SELF, the truth, and away from untruth.
The Kemetic Wisdom Teachings tells us:
“If you seek God, you seek for the Beautiful. One is the Path that leads unto It – Devotion joined with Knowledge.”
HTP, S. Dja
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Reply to Seba Dja’s Post #4747
DUA Seba Dja for your enlightening post on Khak Ab, and yes I did have a typo of its spelling in my post. Sorry about that. I so appreciated you and Sebai Maa pointing out that Aset did not leap from “Saa Djedu” to Khak Ab and Antet Begag, she as well as we have to employ our Ari Shedy,the spiritual disciplines and practices to reach Rekh Ab and become Maakheru, pure of heart in a balanced, integral way. If we become so repudiated by the world where we just want to retreat to some cave what purpose does that serve? Some bat or roach in the cave will begin to disturb our practice or they will be repudiated by us because these too are divine concepts of creation. Finding that balance in having Khak Ab and devotion and love for the Divine in all aspects really hit home as they say, as they are one in the same. It is our egoism, the mud on the windshield that must be cleared through our Ari Shedy, and true understanding of what our purpose and goal of life is.
Hetep,
Shems Baket
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Reply to Uab Ra Tem (Foster)#4422
Udja,
I appreciated that you referenced the Asarian myth.
As I pointed out in my post #4747 in response to Shems Baket’s post,
Aset did not go from “saa djedu” (knowledge-understanding of book wisdom, intellectual learning) to khak ab (dispassion/repudiation) in an instant. The highlights of this myth is the khak ab and the antet begag, which are necessary qualities an aspirant must develop to evolve successfully on the spiritual path, through the practice of Integral Sema Tawi/Shetaut Neter.
This part of the story does not highlight the aspect of the teaching where Aset is practicing Shedy, but it is highlighted elsewhere, such as in the Asarian Resurrection myth, through Heru’s spiritual journey and his practice of Integral Shedy (Maat, Uashu, Rekh, Uaa) which is nurtured, assisted and guided by Aset, now Enlightened, as his preceptor. It is also brought out in the Hetheru myth, which precedes the Asarian myth.
HTP,
S. Dja
HTP,
S. Dja -
Sebai Maa’s commentary #4503 to Uab Ra Tem/FosterJoseph reply #4031
This is in response to S. Maa’s comment to Uab Ra Tem’s statement:
Uab Ra Tem said: “She kept on listening, concentrating and meditating on what Ra was saying before she responded.” And “Aset was not being argumentative but listening to Ra with patience.”
Sebai Maa responded: “This is an interesting observation, that my reading of the scripture shows insistence when she asked him twice to reveal the name but she did not argue about it. She resolved to force the issue, not wasting energy fighting but rather applying it in concentration towards the desired goal.”
Seba Dja’s commentary: The teaching for an aspirant is to be desirous of Nehast, but not in an emotionally desperate manner, but rather, determined and insistent in one’s spiritual practice, to intensify one’s internal focus when one is not yet achieving the goal of transcendental oneness, and that there must be an overall calmness with persistence and patience and determination as one is forming/preparing one’s Taffy Shepsy (what you referred to as concentration towards the desired goal).
HTP
S. Dja -
INTRODUCTION TO TOA , LESSON 2
Summarize the plot of the Aset and Ra myth
The myth of Aset and Ra comes directly from the Turin papyrus which has been translated by Sebai Maa. In this myth greater insight is obtained into the nature of Aset and Her transformation from mortal consciousness to immortal Divine consciousness.
Ra is the Creator God from which all the Gods and Goddesses emanate. Each Divinity was assigned a Divine purpose to maintain Cosmic order. The Cosmic Neteru were Shu and Tefnut, the eldest, followed by their offspring Geb and Nut who in turn gave birth to Asar, Aset, Set, Nebethet, and Heru Ur. When Ra created people from His tears, He ruled as King over human beings. Because people were created from the tears of Ra, they had the gift of living for a long period of time, thus becoming arrogant, believing they no longer needed Ra who was growing old and drooling.
Ra grew tired of ruling over people and turned His throne over to His eldest son Shu. Eventually Shu turned the throne over to his grandson Asar, who was righteous and wise, along with Aset who acted as Asar’s coregent and consort. To better relate to the human experience, Asar and Aset did not rule as a God and Goddess, but as human beings. Aset became knowledgeable in all of the lower mysteries, i.e. the healing sciences, agriculture, architecture, warfare, government, love-making and procreation, etc.
With all of Her accomplishments Aset began to reflect on life and became disappointed and disillusioned, realizing that life was fleeting so what was the point? She wondered if there was something that was abiding. Upon this realization Aset began to repudiate the illusion of worldly desire and, instead, pursue the Gods and Goddesses, as well as Enlightened personalities (Akhu Shepsu). Ultimately Aset aspired to become a Goddess, not only of Heaven but also of the Earth. In short, Aset’s intention was to reestablish Her original Divine status, while she was still alive on earth, in a righteous manner.
Aset asked Herself if She could achieve immortality by knowing the true name of Ra. She approached Ra that She might ask Him His true name. Ra answered Her by saying that he was the Divinity who created Himself, the Creator of Heaven and Earth through the breath of life—Creator of fire, the gods and goddesses, men and women, cattle, reptiles and so on. But Aset was not satisfied with His answer and thus devised a plan to make Ra tell Her his real name.
Ra’s spittle fell to the earth when he drooled and Aset created a special serpent (taffy shepsy) made from Ra’s spittle and earth in the shape of a harpoon. She carefully placed the serpent in the path that Ra would travel, and as He passed by the serpent struck Him with a poisonous sting. Ra was taken ill and placed on a bed by the gods and goddesses who did not know how to treat the poisonous venom. Aset approached Ra and asked Him, “what manner of His own creation rendered Him so ill?,” knowing that one who comes in contact with the serpent (taffy shepsy) will not be able to move.
Ra cried out in agony and Aset told Him She could heal Him of the illness, but He needed to tell Her His real name. In pain and suffering, near death, finally Ra agreed to give Aset His true name, telling Her that She must come into His body. Upon this Aset utters words of power (hekayu) to expel the poison forth from Ra’s body and bring forth the Eye of Heru. Ra lived and the poison died. Through Her great words of power (urt hekayu) and antet begag (unrelenting pursuit) Aset received the true name of Ra and Lady Aset became Goddess Aset. Dua Aset! Htp.
For you, what are the important insights you have gained so far from Aset’s saga and Her relationship with Ra?
I took my time with this particular lesson because the spiritual implications are so deeply profound. One of the main insights that I gained was how essentially effective the hieroglyphs were to realizing the more subtle meanings within the myth. They seemed to add a dimension that is missing in the alphabetical texts, bringing the very words to life. I duly appreciate the meticulous care taken to translate the hieroglyphs, combined with the accompanying slides to illustrate the myth of Aset and Ra.
Basically, this is the story of the aspirant when they begin to ask the question “is this all there is to life?” This is, of course, the Divine intuitional Wisdom that all human beings possess and confront sooner or later in their lifetimes. The real question is how far will one go to pursue the Truth? Aset was willing to shake the Heavens, though She be a mere mortal according to the myth. In the grander scheme of things, however, Aset knew she was much more, as do aspirants who seek out their higher consciousness.
I think the most important insights that I gained were the symbolic references that were not previously clear to me prior to the video lectures on the myth of Aset and Ra. I have often asked myself why Aset chose to obtain the name of Ra in the manner of poisoning Him with a serpent that was fashioned from His spit?! Why even use a serpent shaped like a harpoon? Why not offer a more pleasant means, such as a drink?
In his video lecture, Lesson 2 TOA, Part 3, Sebai illuminated that the spittle of Ra combined with the earth was a metaphor for bringing together mortality (earth) with eternity (spittle of Ra) to fashion a harpoon (symbol for Uaa, meaning One) in the form of a serpent (arat sekhem – serpent power). Thus, we come up with the “taffy shepsy,” meaning serpent (taffy) Divine, exhalted (shepsy). Further, in the same video lecture, it refers to the symbol of the serpent coiled 3 ½ times to represent the levels of consciousness with the half turn symbolizing transcendence. This relates directly to how the Life force (sekhem) is developed in an accumulated energy spiral fashion. To quote Sebai Maa, “serpent power causes energy centers to evolve and with it ego consciousness.”
It all makes perfect sense now that the instrument of choice for Aset to obtain Ra’s true name was the taffy shepsy. The harpoon shape of the serpent represents “the one-pointed flow of the mind towards Divine consciousness.” Since these insights have come to light, I have added a visualization to my meditation in which I am Aset hurling the taffy shepsy to pierce through worldly illusion. The myth of Aset and Ra is full of spiritual goodies and insights yet to be revealed. Htp.
What are the main take aways from the Aset and Ra myth, the important teachings to remember from the audio lecture?
The audio lecture in TOA Lesson 2 supports the previous video lectures in content. What stood out to me in this particular discourse was the point blank statement, “The world will never be perfect.” This was the realization that Aset came to after all of Her seemingly wondrous worldly accomplishments. It made me reflect back to a time in my life when I had achieved the career I had always dreamed of, working as a museum professional. It was not a year into my career when I started to feel a sense of disappointment and “now what?” I can remember getting down on myself, thinking what an ingrate I was to feel this way about a job that many people would kill for. This made me feel even worse.
I could completely empathize with Aset in this myth, who was a Queen with myriad accomplishments yet still asked the “now what?” question. I didn’t realize it then, but there was nothing wrong with me, rather it was the imperfect world that I was trying to find perfection in. The other statement that hit home in the lecture was “The mind isn’t a perfect instrument.” Why do these statements stand out? The main reason is because they are in opposition to everything that we have been spoon fed in modern society. We have been led to believe that if we master the lower mysteries, math, science, etc. our minds can perfect the world and make it a better place. Yet, we still have crime, war, poverty, pollution, death, and most importantly ari because the worldly mind is flawed by ego.
These are the very reasons that Aset aspired to something higher, directing Her mind toward listening to the teachings, reflecting on the teachings, and meditating on the teachings. This makes Aset the ultimate role model for the aspirant. The practice of the Sheti disciplines is what ultimately led Aset to seek the essence of Ra and break the “triad of consciousness.” The message in the myth is clear—leave the world to the worldly minded and seek out that which is beyond time and space, beyond even the gods and goddesses by going to the source. Following the path of Aset will “lead to instant revelation of Her true form.”
One other poignant insight that was revealed in the audio lecture was the true nature of the gods and goddesses. They do not exist beyond time and space, but are manifestations of Creation in time and space. Sebai Maa asserted “Gods are higher forms of human beings—not enlightened beings.” We share the same Divine essence with the gods and goddesses, who serve the purpose of sustaining nature, but as human beings we have the unique capability to move beyond nature as demonstrated in the myth when Ra revealed His true name to Aset—not even known by the gods and goddesses.
As human beings we also have the capability to act beneath animals when we act with ego consciousness, therefore the human condition is complex. Nebethet, Sebai Maa explains, represents what it means to be human at its best—when health is good and we are feeling good in our humanness. Set, on the other hand, symbolizes desire in the human state which leads to greed, jealousy, lust, anger, etc. (a.k.a. the fetters of Set). Thus, when we consciously align ourselves with Aset we endeavor to aspire toward excellence, in the human experience, and beyond toward Enlightenment.
Htp, Shems Heryt-
Reply to Shems Heryt TOA Lesson 2 Post #4883
Udja and Dua Shems Heryt for your most Nefer post. While reading your posts I feel your devotion, sincerity and true feelings come right through the computer and speak to my heart. Just as in Kemet you are so very generous! I’m grateful you had pointed out the importance of the hieroglyphs and how Sebai Maa translates them in a way for our true understanding of what is being related in the myth to comprehend it further than just a magnificent story. How blessed we are to have our Spiritual Preceptors share their knowledge and wisdom with us! I look forward to learning more of them as they relate to the teachings of the Temple of Aset.
Dua for bringing up Taffy Shepsy symbol of the harpoon meaning “oneness” and how we are to become one with Ra as you stated just as we recite in our daily altar ritual “the One pointed flow of the mind towards the Divine.” I could see your visualization of “hurling the Taffy Shepsy to pierce through worldly illusion. I’ll share my visualization too, it is of becoming the Taffy Shepsy, entering the body of Ra and poisoning those illusions. Dua Aset for showing us the way!
Dua again for your openness of your insights.
Hetep
Shems Baket-
Dua Shems Baket for your comments and observations on my post. I am ever-grateful to our Spiritual Preceptors for facilitating our spiritual growth through these insightful lessons. One of the brilliant aspects is that we can benefit from our fellow aspirants reflections and learn from one another with the guidance of our Preceptors Sebai Maa and Seba Dja. I know of no other programs in existence on this level of spiritual practice. Dua for sharing your vivid visualization of “becoming the taffy shepsy.” Nefer, nefer!
Htp,
Shems Heryt
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Look at at least one other posting and feedback then note most remarkable teaching you learned from it.
Much appreciation to Aspirant Andrew for his posting that was full of juicy reflections. The point that most intrigued me was the comment, “From my understanding the Divine is always waiting to be poisoned by us in order to reveal the truth behind it.,” followed by Sebai Maa’s reply, “Ra (Creation) has weaknesses which are there by design, for otherwise how would there ever be freedom from the illusion.”
This insight did not occur to me , and it has shed new light for me on the myth of Aset and Ra. It would mean that Ra was aware of Aset’s plan all along, and intentionally allowed Himself to be bitten by the Taffy shepsy in order to have union with Aset and give Her His true name. In other words Ra recognized in Aset a worthiness for Her relentless pursuit to know His true name–indeed, something rare among humankind–and bestowed upon Her transcendental Divine consciousness, thus freeing Aset from all worldly shackles. When Aset first approached Ra and asked Him His true name, He gave Her the obvious answer because She had not yet proven Herself to His satisfaction. When Aset armed Herself, in the right way, with arat sekhem and a one-pointedness to know the true name of Ra, Her aim was successful.
What I get from all of this is that , like Aset, an aspirant must have true aim, backed by a true understanding and wisdom of the teachings to attain Nehast (Divine consciousness). It is one thing to understand that the world is an illusion and another thing to have cognition that the world is an illusion. It takes devotion and due diligence.
Dua for the insight and the equally insightful reply.Htp, Shems Heryt
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Reply to post November 29, 2015 #5432 Grace
Dua for sharing,
Re:
Several years ago I viewed a documentary on the Tibetan spiritual tradition in which Monks took young boys into the monastery that were struck, using a metal rod with their monastic seal, between the eyes at the point of the Ureaus. The blow was so hard as to leave the imprint of the seal on the forehead of the young boys, thus forcing open the energy center with the intention of instant enlightenment. After this the boys were never allowed to leave the shelter of the monastery into the mundane world or insanity would ensue.Seba Dja: Udja,
I tried to google and did not see anything come up …but also, I did not know what words to google. But this does sound strange (abusive) and does not seem it would be advocated in authentic Buddhist practice. I don’t think the insanity that would follow would be because of awakening higher spiritual energies – but from cranial trauma. I suspect they did not allow them to leave because people would see how physically damaged they are…as well as emotionally damaged too…and that it does not make them enlightened. Hopefully it’s a practice that has been discontinued in this Buddhist sect.
It does point to the caution that is needed for aspirants when choosing a spiritual path & teachers …why it requires also a qualified aspirant to find a qualified teacher…and the teachings should not be followed if they go beyond one’s own comfort level of what one feels is correct or okay…one is to have faith, but not blind faith as in suspending one’s intellect to follow blindly; one is to have as S. Maa put it in a previous response, informed faith. If there is any doubt, hold off and gather more info about what is encompassed in authentic mystical practice, regardless of the spiritual tradition.
Dua for sharing…
HTP,
S. Dja-
Udja Seba Dja,
I was not able to find the source of the documentary that I referenced on the unusual practice that I sited, as it has been several years. I could have viewed it on the big screen at an International Independent film festival, but it stuck with me as it made an impression. Let me say that I give all respect due to the Buddhist Tradition which mirrors Kemetic Sema Tawi and I try not to make judgements about ritual practices that I do not feel qualified to understand, but I was a bit uncomfortable with what seemed to be out of character in the peaceful Buddhist Tradition. I believe, as you alluded to, that it was a rare and obscure practice, and did not represent Buddhism. We could probably discuss at length various troubling rituals, worldwide, practiced in the name of religion and mysticism but that is another topic. What does apply is your commentary about not having blind faith and how it relates to what we are studying in the TOA about Divine Intuitional Wisdom. That feeling of discomfort that I mentioned was my Intuitional Wisdom in action. The beauty of it is that Intuitional Wisdom can benefit, not only in the sense of spiritual aspiration, but also in worldy matters as well. As pointed out in your earlier commentary we seek Truth in a “good way” through Aset (Intuituinal Wisdom). I am reminded of the quote “Aset is in your heart and only needs to be revealed. However, She can only reveal Herself to the true aspirant, one who is devoted to Her (the Self) and Her alone.” Dua for your invaluable insights.
Htp,
Shems Heryt-
November 30, 2015 #5458 Grace
[Note -Overview: this current post is ongoing to 2 previous posts #5434 amd #5432. Re: Several years ago I viewed a documentary on the Tibetan spiritual tradition in which Monks took young boys into the monastery that were struck, using a metal rod with their monastic seal, between the eyes at the point of the Ureaus. The blow was so hard as to leave the imprint of the seal on the forehead of the young boys, thus forcing open the energy center with the intention of instant enlightenment. After this the boys were never allowed to leave the shelter of the monastery into the mundane world or insanity would ensue.]
Udja Shems Heryt,
Re:
Let me say that I give all respect due to the Buddhist Tradition which mirrors Kemetic Sema Tawi and I try not to make judgements about ritual practices that I do not feel qualified to understand, but I was a bit uncomfortable with what seemed to be out of character in the peaceful Buddhist Tradition.
Seba Dja:
Udja,
Ny…this is an understandable approach.
However, I would comment further on the following.
You mentioned it seemed out of character and made you feel uncomfortable – but you feel you were not qualified to understand the ritual.
I would suggest that your feelings of discomfort and out of character was your qualification for understanding what you needed to understand…that something is not correct.
There is little “sane” narrative out there in western culture as to what is “authentic spiritual/mystical” practice – to counter the “crazy” stuff…that many go along with and even believe it is so “mystical” or “wonderful”…much like the parable of the robber putting his hand into the wall of an old Temple looking for jewels and gold, only to be stung by a scorpion, but being afraid to show his true pain, pulls his hand out and says, that was interesting…you should try it. Each robber followed and not wanting to be the weak one by speaking the truth about the pain of being stung…kept saying it was wonderful or interesting…mistaking what is wrong and painful for something meaningful and wonderful.
This is common in society and is one of the “problems” and dangers for aspirants who don’t have knowledge of authentic spiritual paths – and “suspend” their judgement about an organization or practice — and follow blindly, and end up in a cult that tells them to drink poisonous cool aid so they can transcend to a higher reality…and they follow blindly, believing it is true mysticism and spirituality.
When aspirants enter into “spiritual” practices or traditions, it’s a vulnerable time…many are desperate to turn their lives over to Spirit, and many are easily manipulated by well meaning but non authentic traditions and paths and persons, and also charlatans (who are deliberately out to defraud).
All the more reason for aspirants to have a good understanding of an authentic spiritual process…or at the very least, to not go along with something that seems “bad” ….even if it is “tradition”…this goes for our tradition as well…if it does not “fit well” even if it is for egoistic reasons, keep searching and and learning, with pure intent.
Especially within this forum, our Khnum Nefer group here, it is perfectly okay to “judge” other practices…because here we are emphasizing the steps and principals of authentic spiritual practice…and these you can apply to other non-KMT based authentic mystical traditions, and they should equally apply.
Ny, there are lots of troubling spiritual or religious rituals worldwide…much like there are many expressions of egoism all about..people at different levels. However, we still can judge some action to be egoistic in the world, but this type of judgment is not a judgmental judgement to label the person “bad”, but and informed judgment about what is Maat and what is not Maat.
In another recent post I discussed how my western understanding of African based religions like “Vodou” and Santeria were very different from my Afrocentric understanding and perspective shared through an African teacher…such that I no longer use the terms “Voudoo” in general western parlance to mean “Deceptive or delusive nonsense”, even though I would not advocate the practice of Voudou, and in our forum referred to it as a “kindergarten” religion. In our tradition, we have a higher understanding of sacrifice, and do not use live animal slaughters, as they do, and I do not attend their rituals when we have done programs in conjunction with other African groups. However, they eat the meat (the sacrificed) at the end of the ritual…is this any different from the western meat killing and eating culture that we live in? Is this any different from the meat that is barbecued at the church functions? No…
I would still argue on the side of the humane treatment of animals – not eating them…not slaughtering them…not sacrificing them but my argument would be based on Maat- humans are not anatomically and physiologically meant to eat the flesh of other animals, and the higher understanding of sacrifice, that is, of sacrificing one’s egoism, and also of the higher ideal and perfection of image offerings….such as offered on the Hetep slab, with the leg of beef representing maleness, and the goose representing femaleness and it is duality that is being sacrificed, and this does not necessitate the killing of geese and bulls.
Similarly I would argue/urge the humane treatment of children, and in no way would it be humane to hit children in the head…much less hard enough to leave a mark, and much less have it be associated with “authentic” mysticism/spirituality.
Especially that I’m in the vet field, and this is how they render “anesthesia” to “stun” cattle and other animals before they cut their throats in the slaughter houses…a “ritual” I myself went along with when I believed that eating meat was the real food for humans…before I knew better….but they hit them in the forehead with a stun gun…which is supposed to knock them unconscious.
So when you mentioned that this hit in the forehead is to leave a mark…that struck (no pun intended) me to be very hard, and medically and mystically speaking…putting all my knowledge together, I can find no authentic mystical reason for this practice.
Buddhism, just like modern day Ancient Egyptian Religion, encompasses different groups that do not all practice what we would refer to as “authentic” mystical practice. There are some “Egyptian Religious” groups out there that we would not advocate, and we do not consider to be practicing “authentic” mystical practice.
So, your own instinctual and likely informed feeling about the practice is enough to say if indeed they were hitting children in the head hard enough to leave a mark, such a practice has nothing to do with authentic spirituality, and my knowledge of authentic mysticism and spirituality from KMT, Indian Yoga-Vedanta and Buddhism makes me feel quite confident to agree with this .
So yes…there is a need for a certain level of openness to other religions and spiritual practices…when interacting with worldly people, but also, I think there is a need to say, that is not correct in any religious system…as opposed to, I don’t know all the details of this ritual, so I can’t judge it. The latter may be true for some rituals…but the basics should remain the same, follow the laws of Maat as a foundation, and hitting children on the forehead hard enough to leave a mark…just does not.
Similarly, when it comes to other traditions, to say they are kindergarten or immature if they are not practicing authentic mystical spirituality is not judgement against them, but an “informed” knowledge of the religious process…and okay to say in “our circles”…our forum here….but not with egoism of being superior, but with understanding that others are on their own path…as are “we”…and we were once at their level…it’s a process of spiritual evolution.
I don’t know that it can be said about any spiritual/mystical tradition that the whole system, that is, all the different groups that use the general name (Indian-Yoga, Buddhism, Sufism, Ancient Egypt/KMT), are authentic. Each has to be “vetted” and this makes it even more confusing for those who do not understand this. It’s like when I say I practice “yoga”…and the person goes, Oh, I practice too…I practice “Hot Yoga”! LOL! If they were to read my book De-stressing 101, they would realize I don’t consider Hot Yoga, Yoga!
I appreciate your post…and being able to have the further conversation.
HTP,
S. Dja
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1. Summarize the plot of the Aset and Ra Myth
After the return of Goddess Hetheru to the abode of Ra. Ra asked Aset and Asar to come down to earth to teach Men and Women about philosophy, religion and the proper way to live. They both agreed and Asar set out to spread the teachings and civilization throughout the world sometimes accompanied by Aset and at other times alone. At this time Aset was a mortal woman. She spent her time learning all she could about being a human being and accomplished worldly knowledge in varies fields such as the medical sciences, agriculture, art etc. After accomplishing a vast amount of knowledge in the world, Aset reflected on the human predicament and realized that no matter what is accomplished in life one still dies, and if so then what is the purpose of human existence, what then is abiding and true?.
Aset realizing the illusion of the world became disillusioned and relentlessly pursued what was true and abiding, instead of following the mortal ways, she wanted to follow the gods and goddesses and even more the Akhu Shepsu, the divine spirits in a way that didn’t hurt others. She knew the answer to absolute truth lie in Ra’s true name and proceeded to ask him for it. Ra however gave her general answers which reiterated his time and space existence, that he was the creator of all things, humans, gods, goddesses, animals, insects, mountains, seas etc.. Aset then devised a plan to get him to reveal his real name. She knew that Ra traversed the sky morning, noon and evening. In the evening she collected his spittle which symbolizes spirit, and mixed it with earthly essence and created a special serpent, the Taffy Shepsy. This special serpent, a mixture between spirit and matter was set in the path that Ra traversed daily and it stung him and poisoned him. He sent for his children, the Gods and Goddesses but none was able to help him except for Aset. Ra agreed to reveal his name to Aset if she would relieve him of the poison that was causing him excruciating pain. Aset tells Ra that as soon as he utter his true name the poison will automatically leave his body. Ra then let her know that his true name can only be known by being one with him and that not even the gods and goddesses know his true name. Aset then merged with Ra and became Goddess Aset with the same attributes that Ra possessed.
2. For you what important insights have you gained so far from Aset’s saga and her relationship with Ra?One of the important insight that I have gain so far is that it takes dispassion and disillusionment to bring forth the will to create the special serpent within oneself that has the power to pierce through the illusion of creation that time and space Ra represents. Another insight was that Aset truly represent all that is, she was able to accomplish so much in the world, a minuscule of which a human being today in pursuit of worldly goals would love to have, and she was still unsatisfied, still unmoved. This to me reiterate the proverb that “the pursuit of oneself in the world is an illusion” so we can use Aset’s wisdom in discovering this and saves ourselves the trouble of pursuing things in the world that’s unimportant and focus instead on what is, the balanced pursuit of absolute truth which she relentlessly pursued and attained. Another insight was that Ra was very accessible to Aset. Even though Ra gave Aset the runaround after she asked him for his real name, he was pretty much ‘available to be pierced’ at any time and even seem to allow it, in that he wasn’t upset that she poisoned him.
3. What are the main takeaways from the Ra and Aset Myth, the important teachings to remember from the audio lecture?
The audio lecture pointed out the emergence of creation and how it relates to Ra and Aset. Everything that has been created in the world emanated from Ra, including human beings which means we have a Divine origin. In essence, the mixing of spirit and matter causes interactions in the world. This however is relative, because there is a higher reality to Ra, his true name which is unknown by the gods and goddesses. Aset being aware that worldly knowledge is relative and changes hence illusory seek to transcend it, to know knowledge directly, through intuition. The main takeaways from the myth is that to transcend the practical reality of time and space, an aspirant needs Aset. Aset represent a one pointed focus towards the goal of enlightenment, relentlessly no matter the obstacles she faced. She is also the Goddess who achieved oneness with the divine and is able to teach us the ways to this noble attainment.
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Look at at least one other of the posting from another student (in this lesson) and the feedback given and note the most remarkable teaching (main takeaway/s) you learned from it.
Reply to Andrew post #4508 and Sebai Maa’s response post # 4590
Udja,
Andrew Dua for your post and the many insights you and everyone else shared. I was drawn to many of them but in particular the insight by you into “Ra knowingly allows his spittle to fall to the ground…From my understanding the Divine is always waiting to be poisoned by us in order to reveal the truth behind it.” I had also thought that how could Ra, the reflection of the Divine in time and space would be so vulnerable and allow Aset to poison him, how could he not have known? But he did, he allowed it as Sebai’s response indicated “Ra (creation) has weaknesses which are there by design.” This truly shed light on this profound teaching. I gathered that even the highest and more subtle levels of manifestation of the Divine in time and space is not without flaws. Sebai further added “If one were to concentrate on the contradictions of life, the pointlessness of physical existence only to die in a short time, the insatiable nature of human desires or the futile search for happiness in time and space etc. and instead work on accepting those contradictions instead of denying them.” I gained a feeling here that to be able to “poison creation” you have to first ‘know’ that it is an illusion and this is accomplished through the one pointed flow of the mind towards the Divine and repudiating the illusion of time and space by accepting it for what it truly is, an illusion as Aset in her human form did. I further gathered that in context with the teachings of The Temple of Aset and what Aset herself did was to reflect on life and its meaning. If creation is seen for what it truly is and its relative purpose, then it should be easier to transcend it. Sebai further stated that after this is a accomplished then one could “reverse the flow of the senses and desires from the world to turn them inward and focus on the true nature of Creation (Name of Ra) then we discover that Creation is actually a projection of energy caused by movement of Neteru (as we will see) – impelled by a magical power (Hekau) that has pulled the wool over the eyes of the unsuspecting soul”. Though I need to reflect and meditate on this part of Sebai’s comment for a longer period of time, I suspect it is the meditation part of the teachings, which comes after the teachings have be heard, heeded and reflected upon.
Htp -
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Reply to: #5558 Akua Nyarko
Udja
It is good of you to remind me that this post was missed. It probably happened because the posts started going in out of sequence.
About your statement: “Ra then let her know that his true name can only be known by being one with him and that not even the gods and goddesses know his true name.”
This section of the myth brings up a point that was alluded to earlier in the myth where Aset was reasoning about following the people, gods and goddesses, or the Akhu Shepsu. This factor of the gods and goddesses being ignorant about the true name of Ra would have been foremost in her mind when deciding on the best path. It means that in a philosophical sense, the gods and goddesses are not beings different from humans in their aspect of self-knowledge. They are higher beings in terms of the plane in which they live and their level of power since they live on a subtler plane but nevertheless they are just as ignorant as humans. Therefore they can be susceptible to “egoism” and Set is a prime example of this but there are others, including Apep and their minions. This is a very big point.
About the statement: “Another insight was that Aset truly represent all that is, she was able to accomplish so much in the world, a minuscule of which a human being today in pursuit of worldly goals would love to have, and she was still unsatisfied, still unmoved. “
This was an interesting statement because there are many people in the world and sometimes they are referred to as “renaissance man” or “renaissance woman”, people who are very accomplished, who may obtain several college degrees, may know several languages, may have lived in many countries, may be experts in many areas, etc. But all the while they still remain susceptible to the foibles of human existence, in other words, egoism. Nevertheless they are not satisfied and even if they could do more, which is already more than ordinary mortals, they would still not be satisfied. They are exceptional, for sure, but still within the realm of time and space and illusion and therefore this is also not the goal, though several aspects can be helpful to a fulfilling life that is conducive to the higher goal of life. For, otherwise, all those activities and accomplishments can also serve to distract from the deeper meaning of life. However, having said that, just as there are dull people living under bridges and accomplishing nothing the renaissance person accomplishes more and they are on the other end of the spectrum. They are examples of what is possible but that is their aryu to live and work through so they may also be able to move towards enlightenment at some point. And of course this would have been a prescient calculation in Aset’s mind while making her decision about which path to follow.
HTP.
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