METU NETER Vol.1, Pg. 233-235
The Goddess Auset is the embodiment of those intuitive and instinctive faculties that lay deep within our psyche, governing our ability to care for and nurture others. People in whom this faculty is strongly developed are very protective, caring and nurturing. These qualities, amongst the Kamitians and other Africans, were most desirable in mothers and wives.
In traditional African culture, social role models are based on organized laws that take in and integrate all aspects of man's being. It is an indisputable fact that women, as a whole, have a lower metabolic rate, and a higher para-sympathetic output than men. Among many functions, the para-sympathetic nervous system governs reproduction, gestation, and the trance states. These are the principles upon which women's roles in traditional African culture are defined. Activities that over stimulate the sympathetic (military, hunting, those requiring psychic aggressiveness), or diminish the capacity of the para-sympathetic functions were discouraged in women. The toll to be paid is in the reduction of the quality of childbearing, social peace and harmony, and spiritual inspiration. The latter is to be understood from the intimate relationship between the para-sympathetic and trance. As religion concerns itself with the inner realm of being, its main means, therefore, is the process of trance. It is a state in which an individual's externalizing faculties are "detached from the will," allowing the focus of consciousness to be internalized. Proficiency in this state of internalized consciousness gives the individual full acquaintance with the metaphysical realm. On one hand, communication becomes possible with the two classes of entities dwelling therein-the "living dead" (ancestors), and the spirits or natural intelligences (angels, deities) that administer the phenomena of the world. On the other hand, first hand knowledge of man's metaphysical vehicles (the deities of the tree of life making up his spiritual being), and his true relation with God, the divine laws, and the world is attained. Participation in African and Oriental rituals will reveal that women in general can enter into the states of trance with greater ease than men. This is why societies that utilize trance working in their religious practices have a greater appreciation and respect for women, and protect their capacity for prophetic inspiration by safeguarding them from such activities as soldiering, policing, etc.
Auset as "Mother of all living things," corresponds to the stage of conception of the will to achieve a specific goal. This conception, the uniting of the will (an image of what is to be achieved) to the life-force, (Ra) is achieved through mediumistic trance. It is interesting to note that in the Kamitic language, the word "Tut" means "to clothe", "image", "to beget", etc. Out of ignorance, most of the time that people declare the will to achieve a specific goal they are in a state of externalized consciousness (non-emotional state), or verbalize it, and therefore fail to impress the idea upon the life-force. The same name, "Mother of the Gods and the living", is made for Het-Heru, but her function deals with the gestation of the impregnated idea (daydreams in which we are enjoying the objective). In our discussion of Ausar above, we discussed the origin and meaning of Auset's name. We must add that her "special name" as Khenemet Aunkhet, also conceals the fact that she is also to be invoked through the heka "Aung" (Aunk-note that g and k are interchangeable). In this role she shares many of the attributes of the Dravidian White Tara Goddess who combines both the qualities of Ausar and Auset. This name, Khenemet Aunkhet which denotes the "water of life and fertility", is also applied to Het-Heru. As such she corresponds to the Dravidian Green Tara. The healing and fertility giving powers of this heka "Aung Tang" has been proven many times in the Auset and Het-Heru shrines of the Ausar Auset Society.
© Ra Un Nefer Amen