Faith and the World
Philosophy and Podium: Faith and the World
There is within each of us deep within our essence a conflict between two groups of senses, both of them projecting diverse perspectives of our way of approaching existence or simply the world we live in. We have generally perceived the depth of a human being as a sort of bank of values and elements that are made of what we have learned to call our intelligence or our wisdom. But the exploration of these human depths can only bring us to realize that what we thought we knew is the result of an internal conflict between two aspects of ourselves. And according to which part of us wins the battle against the other, our perception of the thing or phenomenon can appear brilliant or simply stupid to whoever observes us impartially; but our behavior, for us, will be made under the brilliance and the light of the aspects of the group of senses that dominate the others.
There has always been a conflict between what we know and what we believe. At the origin of creation, according to the Kemetic education, the human being entered a world with his own handicaps; from these handicaps, the most determining is the fact that, in reality, the human brain does not invent. The human being does not produce an idea or a concept that has not been the result of what influences him in one way or another. The importance of these statements is so extensive within us that even the creation of the humanity is not enough for us; the Gods or the Neteru, after creation, also needed to give humans a reason for them to come out of a lethargic position. The human being needs a reason to get up and stand on his own feet. There is, then, a need for the Neteru to give us the possibility to philosophize - meaning the possibility to bring reasons to our actions.
This reason that we find for our actions comes with a risk either to orient our actions towards the preservation of the existence we are participating in or toward the destruction of the foundations of the same existence in which we owe our arrival on Earth. We must also recognize that the knowledge and the reality alone do not arrive to us accompanied by any motivation, but it is what we believe that motivates us. The dilemma for the human being is the fact that the belief by itself does not come to us accompanied by any intelligence or wisdom. Belief is, in reality, an emotional force dooming to the human being in the form of a group of questions/answers satisfying enough to form a sort of artificial intelligence giving the individual the illusion of cerebral activity.
The expression of the human being is then the result of a conflict between two internal tendencies; one made of the intelligence and accumulation of wisdom but deprived of the element of action, and the other made of emotions, motivations, and action but not having either wisdom or intelligence. It is then not difficult to know the paths that are victorious. The world of the human being will not be made of what he knows, but rather what he believes.
We must also keep in mind the fact that the need to question the world is a dynamic form of human intelligence of higher importance: but the existence, nature, universe, and even the Neteru only expose themselves to our methods of investigation. The Neteru in reality have given humans a lot by presenting to us what we call the perfect model - a model which, on top of the holy drama from which the battle between Heru and Seth illuminates the conflict between good and evil, they gave us the seventy-seven commandments that we must apply to every aspect of our life. The existence by itself simply reacts to the principle of becoming. And as it is said in the Kemetic school, everything that exists becomes. This means that there is no principle that is latent or at least latent enough to allow the human consciousness to form an absolute law around it. This, in reality, is a situation that is enough humiliating for a human being who has learned to perceive himself as an intelligent being capable of cerebral activities. If the existence does not reveal itself to the human being; if the universe only exposes itself to our methods of investigation, what then are the questions that we must ask if we want to advance towards the light of the Neteru or Gods and the perfect world? Let's add to all of this the fact that the becoming is not uniform, the fact that everything becomes in rhythms that do not resemble each other, and we will understand our tendency to refugee ourselves inside what we believe. The existence has simply defeated the human intelligence.
The belief, by itself, is not a spiritual action. It is the reason we bring to our actions. The fact that the belief is not an act of intelligence can be observed in the modern religions where the spiritual actions are reduced generally to either an act of glorification of the favorite God or the act of begging for faith in that God. This attitude is the manifest expression of the mental retardation, corruption, and barbarism inside which humanity is drowning. The modern religions came as forces of destruction, and to reach that objective they can only capitalize on human weakness and the corruptible nature of the individual. The modern human has then quickly accepted that these doctrines are coming to free him without wondering from what he was going to be freed. Christianity has pushed the envelope a bit further by promoting the idea that its God or the son of its God is a savior of humanity so that it will lead the believer to see a spiritual act in the glorification of that savior or the fact that he can ask favors from that savior! Reducing the concept of the divine into a simple workforce that is put there to serve a human being and be rewarded by the human glorification of that force.
This is what one can obtain by leaving the destiny of humanity in the hands of merchants of divine concepts and con artists in the quest for political power over humanity.
We must also recognize that the individual, as it's been said in some sacred Kemetic texts, is a presumed victim of everything that has preceded him. Like in the holy drama, he is Heru, a feeble infant born of a father Wsr who is dead. Heru arrives in this world to confront the same being that has killed his father. Seth has preceded Heru, and on top of that fact, Seth is immortal. Heru, after his birth, needs to be educated. If Seth contributes to the education of Heru, he will turn Heru into his friend. He will even succeed in making Heru believe that he has saved him by killing his father. To bring the individual into accepting that it is possible for the human being to exist without his own roots, the first Greek and Roman cosmogonies introduced Godfathers who were themselves assassinated by their sons with the help of their mothers!
Humanity at this time, by finding glory in the possibility of a God-father being jealous of his own children and the Goddess-mother conspiring with her own children to kill her husband has in a very subconscious way turned our back on the pursuit of quality. Suddenly the trinity that is supposed to inspire humanity reveals itself to be worse than humans themselves. This system has knowingly planned the return of humanity to barbarism. This proves the fact that the one that is in the quest to dominate humanity does not have the intelligence that leads to taking into consideration the consequences of the ideas and actions on the whole universe.
On top of the fundamental problems that existence presents for the individual in place of Divine life, the modern societies and their religions become the straw that is threatening to break the camel's back. If our world, in reality, is only made of what we believe, which direction then should our belief take if we don't want to become the architects and the actors of our destruction? We must always keep in mind the fact that we are humans and the Gods and Neteru are Divine. The difference between the Gods and us is the fact that we are corruptible and full of corruption. The Gods are pure and hate corruption. The pure then cannot be mixed with the corrupt. Since we told the divine world on that day of the 19th of Tehuti of our intentions to reproduce their world, they have helped us by lifting the curtain on the model that we must consider perfect; that model is made of a set of 77 commandments that we must apply to all aspects of our lives. For Gods, the love we profess for them is a lie if it does not start with the love and respect for the spirit of our ancestors. This is because, in reality, there is no difference between our ancestors and us. It is their blood that is flowing through our veins. Gods have created us, but despite the power we allocate to them, even the Gods themselves found them forced to pass through the channel of our ancestors to bring us into this world; it is their way of showing us the path to follow if we want to get close to the Divine world. If the Gods are pure and humans are corruptible, it becomes important that humans should not represent a danger to the same Gods they want to approach. We must then learn methods of purification of our body and our spirits as taught by our ancestors. We must practice ablution and always keep our bodies clean. We must eliminate impurities from the body and clean ourselves from urine and filth.
The individual should operate a sort of metamorphosis and become a Kem. A Kem is the individual who is conscious of the importance of harmony in his actions, his becoming, and the becoming of the whole universe under the supervision of Gods. The Kem has the consciousness of the notion of dialogue of energies and the laws of Heru-Seth, the harmony that affects these dialogues. He knows that for the Gods and the universe, the principle of harmonization is sacred. He knows also that the Gods, the universe, and nature have methods of retaliation on everything that troubles the dialogues of energies because every being whose attitude and behavior does not participate in the harmonization of the energies is considered an obstacle to the normal course of the harmonious becoming of the existents, and as so, he is destroyed.
It is important that we keep in mind that our lives come from our ancestors. They have passed the baton of life, and that baton arrived to us accompanied by our responsibility for the destiny of the world as we have found it. To run our face toward the fulfillment of our desires, pleasures, and even our glories in a world that we did not ask to be born in and a world from which we will die despite our attachment, will be like behaving like unconscious parasites because what we have chosen to simply believe in stops us from seeing the destructive forces we are abiding to.
The relationship between the pure and the corrupted is based on the main principle that rules the relationship between the divine world and the human. The corrupted, dirty, impure, is generally motivated by its desire to be accepted. But it is that same acceptance that represents the danger to the holy and the pure. The corrupted possesses his beliefs, and the belief in his emotions, and cannot understand why the belief by itself is not an act of spirituality because the believer glorifies his God. In a very subconscious way, the belief and the devotion are being perceived as an investment of energy spent towards the favorite god or in favor of that god. But the sacred is threatened by the attitude of the human. The human being that is conditioned by his belief instead of the applications of the most basic rules of spiritual harmony represents in reality a danger for the Gods and the world of the Gods, a bit like the dirty will represent a danger to the clean. If the purity is part of the needed conditions for the world of the Gods it is simply barbaric to want or wish that Gods accept us because we believe in them.
The individual should work to fulfill the needed conditions so that he himself does not represent a danger to the Gods he is looking for. Against the propaganda and the pressures of religions and doctrines, the individual must apply his capability to reason. We must all keep in mind that at our death, even those who have proven to us that they love us the most will only accompany us to the edge of our grave. The emotions and the beliefs being the product of the material world do not transcend. We will only be left with the path that we have followed towards the Gods and our ancestors to represent the quality of life that we have spent on Earth. There is nothing that shouts louder about our lack of intelligence than to prefer a world that we believe in instead of the one we can see.
