Teachings of the Temple of Aset Lesson 12 Discussion Forum

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    • #20548
      admin
      Keymaster

      Udja

      Having reached this milestone of the course you have become eligible to enter into deeper mysteries about the meditation teaching of the temple of Aset and also this means awesome responsibilities about how you handle your mind, body and life.

      You are to write a summary of what you learned in this presentation which is part 1 of 3 of the seminar on the meditation teaching contained in the Temple of Aset Scripture.

      In the final paragraph state:

      A-Any specific teaching you found remarkable or impactful in the teaching for you at this stage what do you think this teaching(s) impact was, is or will be on your spiritual journey?

      video

      07-01-2020 Lesson 12 Review w/SDJA Pt. 1

      video

      07-03-2020 Lesson 12 Review w/SDJA Pt. 2

      video

       

    • #20614
      Bastu Baket
      Keymaster

      TTOASET LESSON 12 ASSIGNMENT – Bastu Baket 06-26-2020
      SUMMARY OF LESSON 12

      Udja,

      Dua Sebai Maa for creating these additional in-depth lessons for the Bastu. As you mentioned there are more nuances that have been brought forth via the discussion forums and you are bringing further rays of light to our understanding.

      Within Lesson 12 I appreciated receiving the expansion of those nuances and visuals that accompanied them that allow another level of understanding. Foundationally expounding of the metaphysical connection between the Taffy Shepsy which was represented in the slide, was essential so we can make that connection that this is a movement beyond the time and space apparent reality. This is molding our own personality utilizing life force energy exhibited by the Roman image with the coals, using our intellectual capacity represented by the crescent moon (Djehuty aspect,) the greenery alluding to Asar (the soul) with the spirit within our matter, not just the metaphor of a sacred serpent.

      Within the section highlighting the 3 main things -“1. Ra is Neter Neterty. 2. His nature is not known to the Gods and Goddesses and 3. Aset is coming into this story as a physical woman/person. This is about a human being and what they need to do to become Gods/Goddesses.” You expounded on Ra as a dual divinity Neter Neterty/Transcendental and how it may seem strange. But shared there is only 1 Ra he is creator of himself and creation.

      I have always felt comfort in this early part of the scripture (Dua to the Priests/Priestesses/Aset), to know that this is about a human beings’ capacity for following what Lady Aset did. Here she was introduced as a human being not yet in her Goddess form. In the myth we are told she is married to the King Asar, has much knowledge of worldly subjects, is renowned for that knowledge seemingly “has it all” as they say, yet she has khak-ab, she is disgusted with the worldly things, people, animals, knowledge etc. So, it is ok for me to feel this same way too. Not only ok but imperative to feel that way in order to move along this path, to have true Khak-ab, and be relentless-Antet Begag and An-chen- not stopping, these are the tools that she utilizes from her toolbox. This does not mean that I neglect the time and space practical realities that need to be done but place them in the proper perspective. Later in the lesson you pose a question which was key – “Are you directing your harpoon towards the sun? Are you directing your attention and devotion towards Ra? Or directing towards something else?” These questions relate to the proper perspective of practical realities and are important to ponder with ethical conscience.

      The correlation between the teachings of Amenemopet (person is in their hour, intensity of emotion) and the phases of Ra was a perspective for me that I certainly appreciated. “Work with your personality when your personality is pliable, that is the time to strike. Not when agitated (in your hour), but when cooler (qeb) Ra-Tem is when you attack with your divine serpent.” This is another tool to utilize of knowing when it is the right time for this meditative process. The collecting of the Life Force during the cooler Ra-Tem phase so that it is easily collected and able to store it. Dua also for bringing out the point of collecting the life force energy, of Sa Ankh directly to special areas of the body (the top of the head, the area of the forehead even the mouth and throat areas, in the images shown of Sage King Akhenaton and family and Ra to initiate. In seeing the images, it reminds me to also visualize this permeating the same areas in the practice.

      The analogy of the soup/spice and the correct amount of blending was also another nuance that I was thankful for, “Aspect of spirit is going to color the physicality and lead to being ultimately free from physicality.” I highlighted that phrase to bring home the idea of correct portions. We must utilize our life force energy integrally, otherwise it may lead to negative even detrimental effects. We want our movement to be integrally positive, upward not a horizontal movement.

      Another crucial nuance was of the An Nemunemu. “Serpent is now static – prevention of movement allows the higher vision of Neter Neterty to open up.” “Immobility allows you to examine and to see the illusoriness of movement.” So allowing yourself to remain in stillness, not moving, not in physical movements, not in mental movements allows this examination of illusoriness. This is no easy task but is essential to the practice. One must come to this stillness. I remember a discourse by Sebai Maa a while ago, perhaps Ch. 44 of Pert M Heru where he discussed the cavernous region. This for me also relates somehow to this an nemunemu. In a dark cave, you do not want to move either. It may be perilous to move. After a while of not moving, your eyes adjust to view wondrous things within the cave. But in this instance the not moving is allowing for expansion beyond thoughts and time and space, allowing for higher vision.

      In Vs. 39 & 40 an important point was stressed that the Gods and Goddesses are created in Ra’s body, not from his body. Creation and God are not two separate things. Key point here was “If you go after the source of those things then you have dealt with all emanations of that source. You go after Ra-Tem you go after all the things that Ra-Tem has created.” The understanding here is that ALL Creation, All Gods and Goddesses, all are within Ra and are Ra. Dua Seba Dja for sharing the ideas of the pruning Khak-ab vs. the uprooting Khak-ab. Focus on the one ego identity and the external Khak-ab will follow.

      In your concluding notes you shared “Ra is the ego of the Transcendental Absolute.” I believe this statement will certainly assist us not only with our Saa but in being able to share with those who may attend the Thursday Devotionals who may not be familiar with the scripture.

      Also giving us the distinction that “Shu Akhu is the light of consciousness. Chet Ankh is grosser Life Force that sustains the physical aspect of life.” This allowed for reflection that Chet Ankh is given by Ra to all, Shu Akhu must be realized.

      There are many remarkable nuances that were highlighted in this lesson that resonated with me.
      o First is this teaching is about a human being. Knowing that we human beings have this capacity is, as said previously comforting, but self-effort is certainly imperative.
      o Also, the correlation between Amenemopet and the heated person and cool person, working with your personality and knowing when the right time is to strike. This alludes to the kneading of one’s personality which is necessary.
      o The An Nemunemu I believe to be the area of most impact at this stage. Finding that stillness of not only the body, but also of the mountainous thoughts, actions etc. Even if some of those thoughts are for the higher purpose they too need to subside for a while.

      Dua again Sebai Maa and Seba Dja for your constant attention in uplifting our spiritual practices so we too may attain the goal of life. Dua Aset! Dua Ra!

      HTP

    • #20627
      Bastu Yashi
      Participant
        Summary

      Ra (Neter Neterty) is not to be understood as dual, but the essence of Ra going beyond the time and space expression. This is the transcendental aspect, which enlivens and sustains the tats via the breath of life, and life fire.

      Ra’s being disillusioned regarding being bitten can be compared to an individual who is in the intensity of emotional enmeshment in time and space delusions, when one, “cannot tell anyone anything.” They cannot be calmed down at this point due to auric enmeshment. Ra is most vulnerable during the Tem stage when one is actually viewing a reflection of the sun.

      Aset tracked norms of Ra, knowing his weakest point/time. In his nonchalance, Aset targeted her focus and sekhem. As Ra passed through duality (Akhet mountains), her one-pointed harpoon (attention/devotion) remained focused on piercing his nondual aspect.

      As Ra is stricken, he calls he neteru back to himself. Creation is not sustained; it starts to fall. The dispassion and detachment of one pointed intuitional wisdom has successfully sought and discovered the individuated aspect of divine consciousness, the source of the nondual Neter.

      Sebai Maa notes that the initiate is to break down illusory, egoistic notions of self, which stand in the way of one being like Ra. Divine wisdom pursued the source of all, rather than its emanations. The mind was calmed, focused, one pointed, without stopping.

      Neteru (elements) are reflections of the source, projected into undifferentiated consciousness (Nun). This is reversing consciousness to the source – calming of the mind is prerequisite. A stormy mind creates a stormy existence. One is caught in illusory reflections/projections due to lack of awareness of abiding reality. With clarity, it is understood that the ashatu (projections) are all illusory.

      Lady of Storms
      The struggle for divine wisdom is with egoism. This is nesheny (storminess of mind). Divine wisdom is to be cultivated and then employed to nesheny, eventually facilitating realization of the divine source of all. This cultivation of mental nemu nemu is accomplished via reflecting – moving towards the source of the reflection, and thereby realizing the oneness therewith.

      Imprisonment of Aset

      Egoism imprisons the higher intuitional self. Wisdom is liberated via intellectual development, entailing intense study, with clarity being the ultimate goal. Self-development and direction results, clearing unconscious distractions, nesheny.

      Ra feels hot/cold, he shudders, he calls out to his internal elements; sense awareness/es (neteru) are retracted. Divine wisdom invokes hekau of restoration, the creation is unclogged, unobstructed, allowed restore/expand. This is the poisoning of time and space delusion via divine wisdom: khak ab, antet begag and Saa rech.

      Sebai Maa reiterates Aset has integrated a portion of her personality with the spittle of spirit (Ra Tem), which is not discernable to Ra. This is due to consciousness being unable to know itself via mental operations – it must be intuitionally experienced. Therefore, ego must release time and space identification to experience the highest self. Nehast is seated in intuitional wisdom – unmoving existence. This is stable enlightenment. The initiate is to discover this level and remain stable therein.

        Heh yen Ab:

      A search of the mind, asking, “Who am I?” This is the relentless pursuit of mental calm, reintegration of the personality, rather than disintegration into mental storms. Knowing self is the Akhu experience of Neberdjer. Intuitional wisdom has birthed the Akhu. This again remains the goal of the initiate, which will be experienced in this lifetime!

        Impressions/Feelings:

      I feel even more at one with the teachings, after having completed the course, and subsequently participating in the weekly Ushet and related discussions/Uashu. This has contributed to the further development of my formal/informal Shedy. Further, participating in this lesson has reiterated the importance of maintaining antet begag, an chen, an nemu nemu in related actions promoting “Dwelling with the Goddess.”
      Insights: Dwelling with the Goddess remains key to healing all ariu which stand between self and divine actualization in this lifetime.

        Meditative Growth, Thoughts:

      Since completing the course, I have integrated the TOA meditation into my daily regimen and have noticed increased mental calm in the face of time and space challenges.

        Commitment:

      I will develop constancy in my Tem meditative practice, visualizing life force dwelling in my personality/aura, to have less energetic squandering and to build the Ka and Sekhem bodies. I will store the sekhem and develop my intuitive capacity, integrating divine wisdom. Dua for reading, htp.

      Bastu Yashi

    • #20632

      TEMPLE OF ASET LESSON 12 SUMMARY AND REFLECTIONS

      Having completed the previous 11 lessons in the TOASET Course the Bastu and members of the Clergy were elevated to the next level of teachings with a presentation and lecture by Sebai Maa. Lesson 12 revealed yet deeper insights into the Myth of Ra and Aset, offering a heightened awareness that resolved any previously held misconceptions. Being fairly well versed in the teachings of Ra and Aset, a greater appreciation and contextual understanding was attained verse by verse.

      Considering the four principles put forth by Sebai Maa of metaphysics, epistemology, ontology and cosmology, as the basis for reviewing the myth of Ra and Aset, a more precise
      interpretation of the teachings provided even greater clarity. In fact, all life revolves around these four principles of Metaphysics—mind-body connection—defined as “Nature of reality”; Epistemology, meaning “Nature and grounds of knowledge”; Ontology, meaning “Nature and relationship of being”; and finally Cosmology, meaning “Nature of the Universe.” What each of these principles share by definition is the word “Nature,” linked to “Neter” or the One Divine All encompassing Neberdjer. When one fully understands this wisdom, all things are connected to that Oneness.

      This being human is a doubled edged sword in that we have the capability to be cognizant of that Divine Oneness, or to be utterly ignorant of it. Ancient Sages provided the Scriptures of Ra and Aset, as well as other Matnu for our spiritual liberation. The transliterations and interpretation of the Myth of Ra and Aset by Spiritual Preceptors Sebai Maa and Seba Dja is, not only empowering for the spiritual growth and proper understanding, but also necessary for achieving Enlightenment.

      Reflections

      Like many aspirants who approach the Wisdom teachings of Shetaut Neter (or any Mystical Spiritual Traditions) years ago, I approached my spiritual path believing that if I did all the right things I would reach the “prized goal.” I didn’t really know what that prize would look like or where the goal-post was, but I knew I was on the right path and one miraculous day I would have that sought after prize. I knew nothing of Khak-ab, even though I was pretty disappointed with life by the time I was formally initiated into Shetaut Neter. I just assumed the problem was with me, not the world, but now that I was into the Neterian Tradition things would start looking up. The problem with that way of thinking was that it was actually worldly based, yet I was convinced that it was spiritually based.

      Needless to say, at some point, my spiritual growth plateaued. I was up to speed on all of the Kemetic Creation Myths, the various Kemetic Spiritual Traditions, etc., attended yearly conferences, served on committees, performed my daily rituals and meditated, yet something was missing. Thoughts of doubt and actually leaving the teachings altogether entered my mind, as I knew nothing of An chen (not stopping) at that time. I would just write it off as another one of life’s disappointments and move on. I might have continued on and on in that cycle of disappointment, but it was about that time the Kemet University started offering courses online and the Temple of Aset course caught my attention. After all, Aset and I went way back, as I chose Her as my personal “guardian angel” in my youth. At this point I felt that I had nothing to lose.

      Little did I realize how life changing, or should I say spiritually awakening, one course could be. I prefaced with my personal account to emphasize the transformative nature of these teachings. I thought I knew the Myth of Ra and Aset fairly well, but in the TOASET course it came to light in a new perspective. Perhaps it was the combination of written interactive posts, class discussions, and valued feed-back from Sebai Maa or Seba Dja that made the difference. Or maybe it was because it came along at a time when I could actually identify with the human Lady Aset, because we seemed to be at the same crossroads.

      Aset’s search was my search—that spark of intuitional wisdom—finally giving definition to what I was really searching for. It was not some imagined goal to be reached, but the actual knowledge of Ra’s Divine name, as He was a Dual Divinity—Neter-Netery, meaning He was only part of the One.

      Verse 6. “an rech pefy an rech pefy neteru”
      “not known. The names are not known even to the gods and goddesses”

      What this indicates is that we are searching for that which which is hidden even from the gods and goddesses. In other words, nothing that can be found in the world of time and space/creation. This would require transcending the world of time and space which meant acquiring khak ab (a repudiating heart for all things of time and space).

      Verse 8. “djedu kha- k ab z er hehu m”
      “writings/teachings about worldly subjects. With all that understanding about
      worldly affairs, her heart was disappointed, even sick (disgusted) about the
      millions of manifestations called”…

      Interestingly, there are no given methods in the entire body of the Scriptures defining how one actually achieves khak ab. Perhaps this has something to do with the nature of aryu that is specific in nature from person to person. I learned the hard way that khak ab (repudiating heart) disgusted with the world of time and space, is critical to seeking that which is beyond time and space. This is more difficult than it seems as we are acculturated into an amystical, degraded society where one is measured by superficial standards, based on so-called “race,” social-economic status, occupation, religion, etc. We pursue desires of the ego, which serves to increase its opacity. We focus our efforts on the lower mysteries for personal gain. As Sebai Maa pointed out in the lecture, the lower mysteries are necessary, to a degree, in able to pursue the Higher mysteries. Thus, khak ab is not to be confused with disinterest in the world but, rather, dispassion of worldly matters, material possessions, relationships, etc., and caution toward any further entanglements. The bottom line is, one cannot pursue true spiritual growth without khak ab.

      Indeed, these Scriptures provided me with the arsenal I needed at the time that I needed it with the Hekau: “Djed n-a ren a k.” In the lecture presentation Sebai Maa defined it as “Aset’s insistence and continuous demand: Tell to I name Divine” On that note Sebai introduced the Kemetic word “Madjed,” which means “insistent.” I couldn’t help but notice the “djed” within the word, and visualized the steadfast strength and verticality of the Djed Pillar. Such is the way of “antet begag” (relentless pursuit) of Ra’s Divine name.

      Therefore,the focus is on Ra, just as Aset observed Him on His daily path. We know that Ra is the Creator Spirit, we know that he has myriad names and three different aspects. He is Khepera the Creator in the morning, Ra Horakhuty the Sustainer in the afternoon, and Ra – Tem the Completer at dusk. We also know that when it comes to Ra timing is everything and, therefore, it is on Ra – Tem that we direct our focus.

      Verse 16. “Aaut neterty nenu n-f ra f”
      “The Divine One, of the two horizons,had become old and had to leave his
      perches and head for the western horizon of heaven. As he moved along,
      shuffling with his walking stick, he started dribbling from his mouth.”

      Clearly this is the time of day that Ra’s energy force is weakest and his emanations are less strong, yet still potent. The Scriptures describe him “as if being pierced by an arrow,” and it is His spittle, dribbling from His mouth that Aset has focused her attention upon.

      Verse 18. “Pegas n su secher her satyu sek n s Aset”
      “That saliva of Ra – Tem was falling voluminously on the faces of persons,
      flooding all over the sky. Knowing its significance Isis collected it for herself.”

      Sebai Maa expounds on this in his lecture-presentation, explaining, “Instead of squandering energy like most humans do expending pursuing illusory and futile worldly pursuits Aset collected and used that energy to build up strength of her vital and psychic body.” What this means to me is that we must spend our vital life force (Sekhem) and psychic body (Ka) wisely in order to build a storehouse of the energy for the purpose of piercing illusion. Therefore, we should not waste our precious energy on aimless people, places, things or worldly pursuits.

      Other aspects of Ra that I appreciated Sebai Maa exposing was that Ra represents the purified ego. This is especially important to note for the initiate who expressly seeks the purification of ego. Thus, it is equally important to understand what it is about Ra’s being that indicates purity of ego. This brings us to the other attributes that Sebai revealed in his lecture, i.e. “Shu Akhu,” meaning “Light of Consciousness” and “Ankh chet” or “Life-Fire.”

      It is the latter “Ankh Chet,” that enlivens all of Creation and that which is collected by Aset in the form of Ra’s spittle. I have often pondered the significance of spittle/saliva as the metaphor for Ra’s emanations. It occurs to me that one’s DNA blueprint can be determined through saliva. Sebai explains, “Blending subtle life force (spittle) with physicality allows opacity of physicality to wane by adding spiritual life fire (ankh chet) to your personality.” In other words, if I understand it correctly, by absorbing Ra’s spiritual DNA into one’s aura one can purify the ego, becoming like Ra, allowing one to pierce the illusion of creation. Sebai Maa put forth another term, “Sa Ankh,” meaning “Energy force that comes from Ra,” for added description of this phenomenon.

      At this stage of the Scriptures we enter into the Meditation phase, and Aset having purified Her ego fashions the Taffy Shepsy Serpent.

      Verse 21. “qaa hetyu an nemu nemua z”
      “an image of a harpoon having a shaft that ends in one point but the image of
      that sacred serpent was not moving yet.”

      Of course, this applies to Arat Sekhem (Serpent Power) rather than an actual serpent. Sebai Maa offers the commentary: “Aset places the Sacred Serpent she shaped on the path of Ra. Ra is passing through the two lands.” The two lands could be interpreted to mean Upper and Lower Kemet or even the two horizons of the East and the West. Metaphorically, it would indicate the Higher and Lower Self. It also symbolizes duality, particularly the dual nature of Ra. But, Sebai Maa further explains that it is also a metaphor for “Being on the spiritual path,” something I had not previously considered. In other words, either you are on the path or you are not on the path. Either you are focused towards the Sun or you are facing away from the Sun.

      Most importantly, when on the path you must remain in complete stillness (an nemu nemu) like the Taffy Shepsy. This, of course, not only refers to one’s physical body, but also one’s agitated mind filled with fleeting thoughts or anger as in a storm (nesheny). Sebai Maa speaks of “Se-Hetep Ka” – pacifying the conscious and subconscious mind and “Se-Hetep Ab” – pacifying the unconscious mind (the storehouse of aryu), as well as Qebhyt – Goddess of libations who brings cool water to the Royal Person. All this to say, that it is imperative to master stillness in all areas during the process of Meditation.

      Meditation is Not Passive

      One of the misconceptions that I once had, and one that prevails in most circles is that Meditation is a passive activity, used for calming stress. While it can be very effective in that regard, and that may be a good place to start, if it stops solely at reducing stress it will fall woefully short of piercing the illusion of Ra. Sebai Maa makes a point in the lecture that building the Taffy Shepsy to pierce illusion is done with the astral body and, thus, you need astral strength. This strength is achieved through Khak ab, antet begag, an chen, listening, reflecting and meditating with a one-pointed focus and striking at the right time. This is not passive by any means, but the proven actions of Aset, and a discipline that must be cultivated, that makes one successful in Meditation and piercing Ra’s illusion. A quote from Sebai Maa says it all: “When the illusion (Ra) is pierced by dispassion and will capacity to be motionless and not get caught up in movements of Creation—this is unlike any feeling or experience of time and space—i.e. Beyond fire (heat) and water (coolness) i.e. duality, i.e. Anrutef.”

      With those words I am left feeling very grateful that I am alive at this time, to experience these teachings, with my Spiritual Preceptors Sebai Maa and Seba Dja, in the embodiment of a human existence, just as Lady Aset, whose legacy is my heritage and All who follow her path. Unlike the plants and animals who also benefit from Ankh chet, but like the Gods and Goddesses are bound by the constructs of nature, I can transform, as Lady Aset did, from human existence to Divine existence by collecting the Life fire of Creation and transcending the illusion of time and space. I fully appreciate that the journey on the path is just as important as transcending it. What has been laid out in Lesson 12 is the full breadth and depth of the sacred science of transformation and transcedence through the meditative process. Thus, understanding the Wisdom of these powerful teachings will sustain and keep me, even beyond the teachings themselves. Though I am still working through my personal aryu, I no longer concern myself with how or when or what day my Enlightenment will arrive. I believe it may be just as simple as coming into an awareness that was there all the time. The idea would be to hold on to and maintain that awareness as it comes in due season.

      Dua Aset, Dua Ra, Dua Sebai Maa, Dua Seba Dja

      Htp,

      Bastu Heryt

    • #20663
      Bastu Akhu
      Participant

      Udja,
      Peace and blessings. Firstly, I must say Dua Sebai Maa for these Nefer additional lessons on the teachings of the Temple of Aset. These Nefer teachings are indeed transformative. Listening to the teachings of the Myth of Ra and Aset again in this manner with the special highlights indeed allowed for more nuances and deeper reflections to be engaged. Dua Seba Dja for formulating the study group to further expand on the teachings and adding your Nefer insights throughout the lesson it is very much appreciated. Dua to my fellow Bastu’s for all you do as initiates of the Temple of Aset to allow for our continued growth with the teachings of Goddess Aset, Dua Ra for life force energy and sustenance and Dua to Goddess Aset, for divine grace in making her path accessible for the spiritual liberation of all that are willing to accept her invitation.

      Lesson 12
      Write a summary of what you learned in this presentation
      Temple of Aset Meditation System Theory and Practice
      Metaphysics of Meditation Practice Based on the Teachings of Aset.

      Introduction
      Sebai began with a general introduction on the importance of Ra Tem, the evening sun and how this time of the day relate to contemplation and collection of “cool” life force energy that is easily accessible in the evening hours from 3 or 4 – dusk. This was a foreshadowing of aspects of the metaphysics of the meditation practice to be covered in the lessons, along with other highlights from the scripture of the Myth of Ra and Aset based on the Corpus Turin Papyri. Metaphysics is a division of philosophy concerned with the fundamental nature of reality and as such includes ontology, cosmology and epistemology which are the nuts and bolts for expansion in philosophical understanding that leads to intuitional knowledge. The concentration on the nuances within the meditation wisdom as highlighted in the scriptures by Sebai Maa facilitates this process.

      The connection between Ra and Aset, is the Taffy Shepsy, the Sacred Serpent. Sebai mentioned this was the key to our studies. I gathered here that the very nature of the Taffy Shepsy, meaning it being created from spirit and matter, being a part of both Ra and Aset and also how it’s used to poison Ra is the connecting factor between the two being mentioned here and indeed very significant.

      Listening to the Teachings

      Vs. 1 -2 – In these verses we are told some important points about Ra. He is Neter Netery, a dual divinity that possesses dual consciousness.The duality is Ra and the creation that he brought into being out of himself. This means that Ra and everything he creates is one aspect (creator of himself, creator of the fire of life, and creation) and the Neterty is the other aspect which is transcendental existence, this transcends Ra and the creation he brought into being.

      Vs 6 – “an rech pefy an rech pefy neteru” . Here we are told that the names of Ra are not known even by the gods and goddesses, the cosmic forces which are levels of consciousness that are above the ordinary human ka level of consciousness, meaning they are a step above and closer to the divine but yet not even they know the true nature of Ra, the transcendental aspect, because they are part of the duality, the creation.

      Vs. 7 – Aset coming into the scripture here as a physical woman (important because she’s a human being and as such she’s an example for humans for what they need to do to become gods and goddesses)

      Aset Reflections Begin – Foundation of The Scripture

      Vs. 8 and Vs. 9– Here, having listened to the teachings, Aset began to reflect on her life path, her choices. We are given insights into her reflection first with how she came about reaching this stance in her evolution, in her personality to be able to consider a path to begin with. This was accomplished through the discipline of khak-ab (dispassion/detachment) which is also the foundation of the Temple of Aset teachings. Aset, lived her life as a human being, as one of the many manifestations of Ra and was well learned as she applied herself to various types of studies considered lower mysteries (liberal arts, engineering, sciences, philosophy etc). Yet with all she accomplished, she was disgusted with human existence, and developed disdain towards it as just the thought of it made her want to “throw up” because it was unfulfilling and futile. I gathered here she also experienced this within her own personality, being a human, as was brought out in one of the study replay session by Seba Dja and so she was disgusted with her previous pursuits and through reflection that came from having clear thinking and lucid reasoning, she concluded that if one’s existence is not dedicated to the higher purpose of life, the higher mysteries, then it’s a waste and to live a life of waste, pursuing transient desires and pleasures was indeed to be repudiated, not accepted -this is khak ab. Sebai added that this is key to a person moving forward in the teachings of the myth of Ra and Aset scriptures. A person needs to have these qualities of Aset, a certain level of dispassion and detachment towards the world, the unabiding happiness that is guaranteed to be found there due to the illusoriness and thus changeable nature of time and space and all objects in it, including human beings, their thoughts, feelings etc. Also, a person needs to have a certain level of intellectual capacity as well as knowledge of the lower mysteries as it’s needed for practical life. I appreciated the example of the impermanence of unabiding (temporary) happiness being compared to a drug addict, always having to pursue the next fix to have the same “feeling”, the same high. So this is human existence, always pursuing the next fix, which as Sebai says “leads to creation of content-basis of ariyu in the unconscious mind that lead you to an indeterminate number of lifetimes in search of happiness” so these futile searches for temporary happiness lead to more desires which can be multiplied indefinitely into indefinite reincarnations and indefinite sufferings because as the Ancient Kemetic Proverbs says “Searching for oneself in the world is a pursuit of an illusion”. So, the scripture is about how to find abiding happiness and that can only come from discovery of our true essence, however this search begins with the special key of khak ab, rejecting what’s not true, and this is what opens the door that leads us to what’s abiding. I also appreciated what I gathered to be true khak ab, a psychological internal process that allows one to turn from ignorance and face the light of consciousness which transforms how a person relates to objects in creation by gaining insights and deeper understanding of the illusoriness of creation, including the illusoriness of one’s own ego personality, means one can detach from them since they are not abiding, becoming free, and thereby releasing the energy associated and entangled in the illusions in order to pursue what’s higher, the one Chief Being, Neberdjer. Sebai further discussed that an initiate of The Temple of Aset should not go out looking for new entanglements outside of what’s practically necessary because of the obvious, they are futile however this reminded me of another favorite teaching of mine in the Asarian Resurrection Text which revealed how life should be lived to be free of unnecessary entanglements:

      Vs. 70 “O Heru, then the Great God decreed that Love and Necessity should be the lords of life. Further, the Lord of All said: ‘Know, all of you who are set under My un-aging rule, that as long as ye keep you free of sin, ye shall dwell in the fields of Heaven, but if some cause of blame for anything should attach itself to you, ye shall dwell in the place that Destiny allots condemned to mortal wombs.’

      The Gloss States:
      “Engaging in actions that are unnecessary, and with the motivation of anything other than selfless love, are eventually going to drive you away from divine awareness and realization. They are distractions, and in reality, though they seem to be manifestations of wealth and prosperity, they are in reality opening the doorway to pain and sorrow, not only in present lifetime but in future ones. This is because actions and desire based on egoistic thoughts and feelings (greed, hatred, selfishness, etc.) are distractions from what is real. They are perishable substitutes which people pursue out of ignorance instead of pursuing the true basis of happiness which is self-discovery…Living a life based on loving all things equally and selflessly and living according to the necessity of life leads to the development of a mind which is free from fears, because there is nothing to lose. It is also free of cares because the necessities of life are provided for through righteous efforts and through divine grace. It is free of burdens because there’s no need to seek for other than what is needed and therefore there is no anxiety or agitation over what might or might not have been gained or lost. This kind of lifestyle renders the mind clear and free of the veil of Aset, and unlocks the passageway to behold eternity, immortality and the end of the “condemnation to mortal wombs.”
      African Religion Volume 4 – Asarian Theology- Dr. Muata Ashby
      pg. 108 in the Ebook, Gloss pg. 233

      The Nature of Ra, Making and Striking of the Taffy Shepsy

      Vs. 16 & 17 – Ra has 3 forms, he is Khepera in the morning, Ra-Herakhty at midday and Ra Tem in the evening. Having studied the nature of Ra, Aset discovered the energetic emanations that are more accessible from Ra Tem than Ra in his other forms. This is the time when Ra is weak from sustaining creation as Ra-Herakhty. As the scripture states this is “Old age of manifested illusion” in other words this is the weaker stage of the illusion and as such there is a greater possibility to draw upon its vitality as opposed to morning and midday Ra when he is at his strongest. Sebai also liken this to the teachings of Sage Amenomopet where a person in their hour of intensity of emotions cannot be approached, they are considered “heated” and thus one would have to wait until they calm down to even talk to them. This is how we should work with the mind, if the personality is agitated, calm it down, or wait and watch until it does then when the personality is pliable and calm, strike with your divine serpent.

      Vs. 18 – pegas n su secher her satyu sek n s Aset –“That saliva of Ra-Tem was falling voluminously on the faces of persons, flooding all over the land exposed to half of the sky. Knowing its significance Isis collected it for herself, “
      The emanations of Ratem is abundant and all have access to it but not all are aware of its significance. Aset however, having studied the nature of Ra had insight into the significance and accessibility of the emanations of Ratem and started to collect it by devoting and focusing her attention on Ra. Secondly, she visualized the energy moving towards her and kept it instead of squandering it on pursuing illusory and futile worldly pursuits . Since actions, thoughts etc. requires energy, Aset decided to use this energy collected from Ratem to build up and strengthen her vital and psychic body, her Ka and Sekhem body by reducing actions, instead of using it to engage in worldly conversations, interactions, unnecessary entanglements, errands, tasks etc. This is key because creation by its very nature implies movement and in order to attain the goal of the teachings of the Temple of Aset there has to be non-movement physically, mentally and at the energetic level. So, to achieve this one must begin to practice as Sebai said, a sedentary life which comes naturally true the understanding and practice of khak-ab.

      Vs 19 How Aset used the energy she collected to form the Taffy Shepy is expanded on in this verse. After collecting the subtle life force energy (Spirit), Aset mixed it with her own physicality(matter) by adding it to her astral body, the ka aspect of her personality to ultimately free herself from physicality. This process is the means by which the ego personality and its illusory awareness of being an individual personality is transformed, allowing the divine to full the personality. In essence, Aset gave her personality a divine makeover, the result of which is awakening of the psychospiritual centers, the creation of the Taffy Shepsy which she constructed with her mind. So, the life force energy collected is to empower one’s serpent power through the fire of wisdom, increased mental capacity, intellect and understanding. With this continued practice this shaping of the personality into a one pointed Serpent will be accomplished.

      Vs 21 qaa hetyu an nemu nemua z “an image of a harpoon having a shaft that ends in one-point but the image of that sacred serpent was not moving yet”
      The Sacred Serpent is now straight, in the shape of a harpoon, one pointed. This implies all the energies of the psychic body is coagulated at one pointed which requires steadiness of mind. Aset then stayed in this state, not moving “un nemu nemua”. This state of staticness is what prevents the mental, physical and energetic aspects of the personality from moving and is the key to discover Neter Neterty, because immobility allows one to see the illusoriness of movement. Sebai reiterated this is why khak-ab is the foundation because without it quietude of mind, immobility cannot be achieved.

      Vs 24 – “Er aba ab-f mchet tawy f “ – but anyway ra continued on, passing through two land his”
      Aset then placed herself in the form of the Sacred Serpent on the path of Ra. As Ra (eternity) traversed on his path of nonduality(the solar path) as he’s passing through duality, the two lands.

      Vs. 34 – 35 & 39-40 – At the right moment Aset striked with the Sacred Serpent and Ratem was brought down with the venom of the Sacred Serpent. The venom was Aset’s dispassion, detachment and will to discover the source of Neter Neterty. Her one pointed focus on the pursuit to be like Ra. This is what did Ra Tem in and as such could not sustain creation through his gods and goddesses so they had to be recalled, Ra could no longer sustain the illusion. Here we are told that Ra’s demise is being extended to the entire creation because Ra’s body is creation and the gods and goddesses is his body, therefore Ra and creation are one.

      Deeper insights into Ra
      Vs. 47 & 49
      Here Ra begin to again give a list of his many names and varied forms to his gods and goddesses but never his essence, his true name. All the many forms he listed, are projections, illusory reflections, thus not abiding and therefore not his real name. The only abiding reality is the original, the source, the one doing the projecting. Sebai Maa and Seba Dja added some additional insights in that individual souls have no abiding reality in and of themselves and that one’s true abiding nature is the source of one’s soul. So not only external objects are illusory, you being a reflection, a projection of the source is also illusory and internalizing this is a way to break down the illusory identification with what is a mere reflection and discover the source, what is abiding.

      Deeper insights into Ra is that Ra is an individuated aspect of the absolute transcendental nameless Spirit (i.e. neter neterty) and from a mythic standpoint Ra is representing the ego of the illusoriness of existence of creation of time and space since nothing is actually being created but only projected in the form of gods and goddesses. The gods and goddesses are elements that come together to form the objects of creation and as such are manifestations of a higher reality.

      Projections and the Nun
      The gods and goddesses are projected into the nun, thus everything in creation is composed of nun stuff. Nun is undifferentiated, potential consciousness that can take on forms and movements and become differentiated and this is where Ra using his special life fire projects the gods and goddesses as well as ba’s or souls. The Shu Akhu, the special light of consciousness, the light of Ra reflects in the mind of human beings by illumining one’s mind and enabling awareness as it relates to that soul and reflect it as thoughts. If the light of Ra is reflected in a stormy/agitated mind, the awareness will also be stormy/agitated. However, if the light of Ra shines in a lucid mind, a calm mind the awareness will be that all of the reflections of Ra are illusory and there is really only one reflection and one soul.

      There were many teachings that I found impactfully in this lesson. The two most profound ones were Khab – Ab and the deeper insights into the nature of Ra. Throughout the time in this Nefer course Khak -Ab has been expanded on and discussed many times. In the past 3 months or so though it has become like a staple in my mind, meaning it’s a part of every aspect of my life within the teachings. In the Kemetic Diet Study Group, in Seba Dja’s Monday Meditation, in Chatmeetings and other classes and for good reason, it is not only the foundation on the Temple of Aset’s Teachings and Path it is the foundation of all spiritual life. This cause great reflection on a daily basis on the practice of Khak-ab and is something I am constantly working on. I found the quicker I utter “its inconsequential” the quicker I could khak-ab lightly. However, in this lesson, not that it has not been discussed before or maybe the ears were just ready to hear it, the concept of khak abing one’s own egoistic personality coupled with human existence was impactful. Khak-ab the real practice is internal something Seba Dja says quite often. I think it was especially impactful this time because of the deeper insights into the illusory nature of Ra. The points covered on Ra and that all that emanate from him are mere illusory reflections/projections and thus not abiding brought home the point that as a projection Bastu Akhu as a ego personality is also illusory. The only abiding reality is the original, the source, the one doing the projecting and that’s what’s worth the toils.

      I can truly say, my life path is to continue to follow the path of lady Aset, her teachings of listening, reflecting and meditating as well as her disciplines of khak ab, antet begag and anchen until the goal is achieved, the name of Ra is lifted, my true essence is discovered.
      Htp
      Bastu Akhu

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