The God Vs. The Gods
Philosophy Podium: The God Vs. The Gods
If we have to take in consideration the fact that a human being can only inspire himself from what he has been exposed to, we can say that every generation that arrives is at the mercy of the ones that have preceded it. Our search for the truth and ways to access this truth can only be effective if by chance nature has provided to us a mind that is flexible enough to allow new information on the same table with the habits and superstitions to which we have learned to be comfortable.
It is important to know that no sacrifice, prayer, devotion, or even stubbornness pleases the Divine world more than the individual will to have the right ideas of the nature of Gods. This, according to the initiation schools, will protect humankind from drowning in superstitions or atheism. According to the school of Thebes, everything a human being asks a God, the God gives to him except intelligence and thought, because these two possess on their own a biological aspect and function as a way to access the higher states. To ask a God to make us think intelligently will be comparable to asking him to make us walk or to put food in our mouths.
It is up to the human being and only to the human being, not to drown in barbarism, but our tendency to confuse our emotional momentums with intelligent thought places us in a spiritual position that is very unfavorable; instead of moving toward the Divine world it becomes a lot easier for us to redefine it so that it fits our ways of life. This allows us to build on the Gods we do not like abnormal and barbaric opinions. But the equation of the beginning did not change. There is, on one side, the Divine world and on the other side the human world. Everything that inhabits the divine world is Divine and deserves the consideration and respect of the human world. To place a judgment on a God, whichever God it is, can only displease the inhabitants of the Divine world. A human being that projects his barbarism toward the Divine world, even by saying that his favorite God is better than others, is simply perceived like a mad dog wandering in the roads of spirituality. Mad dogs do not bite everybody, but we know that as long as they wander in our streets, nobody can feel safe.
The path that leads to the sacred is not made of emotions. It is not a wall of flesh and blood, but the elimination of corruption and seeds of corruption within ourselves. This is what the human being who has been vanquished by the forces of evil find difficult to understand. If we eliminate this pilgrimage toward the Divine world, what would be left to pursue? Humanity is then in danger. The neophyte, as long as he does not free himself from corruption, represents not only a danger to 42 himself, but also to the Divine world, because the corrupted and the pure cannot occupy the same space.
We will see, for example, that even before the first curtain is lifted on the nature of the Gods, religions have presented to their adepts their favorite God to which they sing that there is no other God! Every time the individual attaches himself to that idea, he masks his secret hope to corrupt the God he has chosen, thinking that like in the world of the corruptible, he will attract the attention of his God, and he will be rewarded for his rejection of the other Gods. This example exposes a situation of lacking thought or intelligence in the approach of life and the reasons we give to it.
We say in my village that to be lost is to know the way. This is because now we know which path not to take. In the case of human spirituality, modern society and religions present to us so many choices that will take us the length of our own life to understand if we should have taken the other path. We will spend every reincarnation just to understand and agree that there are paths we shouldn't have taken, and if every life that is badly spent results in a decline of the position in the new experience, we can say that the modern society comes to mark the beginning of the end of the human species. We have explained in the past writings that every reincarnation is like a new chance the Earth offers itself to perfect the harmony of its dialogue of energies.
Modern society, since the emergence of the Greco- Roman philosophies, has complicated our understanding of how serious the human spiritual situation is by presenting a God as a sort of powerful and indestructible entity. This idea is purely false and dangerous. The good is a concept that takes its source in a domain of the sacred, pure, and incorruptible; it is then the most fragile thing that exists because it comes to us from the Divine world. The Holy Drama teaches us that it is Seth who possesses the indestructibility in his essence. The forces of evil are those that are dynamic and constantly in search of new territories to conquer, Heru is neither eternal and unaffectable nor indestructible, but he possesses only the quality of resurrection; Heru, through the cyclic nature of his essence, introduces the concept of perpetual renewal as its way of escaping the absolute destruction and as a way for the good to survive the evil. This is why the human being who advances toward Gods guided by his emotions can be compared to a mad dog. He becomes the territory of predilection for Seth and every force of evil. He only has excuses to legitimize his actions.
The Holy Drama, through its presentation of its struggle of Heru, has enlightened us on the fact that it is necessary in nature to have an original principle that belongs to the good and an original principle that belongs to the evil, Since, in nature, nothing happens with no cause, a human being that is in search of illumination can only refuse to make good the cause of evil or the evil the cause of good, but all this can only happen if the human being makes his thoughts and intelligence his tools to access the world instead of his superstitions and emotions.
What destroys a human being always comes accompanied by the feeling of pleasure or sweetness, and the human being will always hesitate in a choice between a path other than the one that will bring pleasure; if the path that elevates him towards the Divine world is asking from him so much effort, thought, and crucial mind, to bring down the Gods and submit them to the human principle, becomes a seductive idea. As long as we refuse to pay attention to the illusionary aspect of this tendency, humanity will destroy itself and destroy the world while maintaining that this is the normal course of things.
Existence has defeated the human species, and humankind may be the last one to admit that.
We have shown to Gods that we are the most terrible thing in this world. Our attraction to self-destruction has taken over the will of Gods to lead us toward perfection. Our conscious or subconscious secret resides in the fact that we have redefined and completely humanized Gods, but this came with consequences that are dramatic to humanity since a humanized God really becomes useless to humanity. The modern societies have reserved for him a place in the structures of the communities. We must admit that the Gods of the modern society are nothing but moral and psychological symbols placed there and defined by corrupted and barbaric mentalities to give the impression of legitimacy to the leaders who are trying to take us towards a complete destruction.
Yes, the good is not indestructible. The sacred is what is the most fragile. The human being that feels the desire to come close to the Divine world must understand this. Evil is the most dynamic thing. He has a tendency to expand and occupy every space. He cannot be destroyed but can be contained. It is by protecting the principles of good that we contain the principles of evil. This is why the Holy texts teach us that the individual must always consider himself as Heru, the God or Goddess child, and like Heru, our duty is to reestablish the name of the God-father and everything that is good: Wsr-Unnefer. But the human being of modern society has been victimized by the same society that has convinced him that it was there for his good. Religions have rerouted the attention towards "Gods" that are totally unknown to the history of humanity and the divine world... and our question to the individuals that hold onto them is to know if the human being can create a God?
Every time we are told that a God, whoever it is, has created a human being in his image, what we are really saying is that we have created a God that is not like other Gods, or that is not like the Gods that have created us, because these ones we have made in our image.
A God we have created will forgive us every time we want. He will bless us in every one of our actions. He will lead our army to war. He will bless our crimes... he will find everything we think as just and he will curse our enemies.
Seth has really conquered humanity. Heru must wake up in us. Heru must resuscitate. The human being must understand that the path that leads to the Divine world is not made of emotions or beliefs, but education or re-education of the thought.
