Night Fire: The Downhill Path

In our teachings at The Earth Center, we've often presented to students what we call the animalistic memory. The principle of the animalistic memory is very simple to imagine; if we accept the fact that the human being only inspires from what he has been exposed to, then we can say that the actions that we lay are in reality the expressions of what we know. This logic does not need to be defended because the idea of the individual who acts with no motivation and with no implication of their intelligence does not present anything that honors our species. To face existence, we only have our capability to learn; the human being is the student of the world, and there is nothing that brings him more satisfaction than the feeling of discovering or teaching one's own lesson. Every discovery and lesson is an intellectual treasure that we conserve carefully in our memory so that we can inspire from it in our actions to come. 

The individual on this level finds himself confronted by other problems; the notion that the human being that discovers the world comes with a dynamic tendency on an intellectual and spiritual level, forcing every individual capable of honesty into a sort of progress towards higher levels of intelligence and spirituality. This tendency of the individual that advances toward better qualities places him generally in contradiction to values that are maintained by social politics, religions, etc. The individual then generally drowns in what we call the animalistic memory. When a group of individuals (or the individual) finds themselves changing reasons why they are doing the same thing just to give themselves the impression of progress, instead of changing the acts or stopping the actions because the reasons that have motivated them do not appear intelligent or legitimate any longer. The individual finds himself conning himself. He will lay the same actions and will circle around for the rest of his life without ever daring to face himself because all his energy is invested in the search for new reasons for laying the same actions. This principle in reality is nothing but the arm of self-destruction. The existence only leaves us the choice between moving forward towards the enlightenment of our consciousness toward the divine world or the pure and simple degeneration. The individual locked in his animalistic memory does not think. His intellectual procedures are only made of choices between diverse emotional momentums. He will choose the path that is going downhill because it offers the least resistance and he will drag his surroundings towards the negation of anything that may force him to question his choices. 

The individual locked in the animalistic memory does not look for friends, but what we call partnerships in crime. Those who he will feel comfortable with because they are either like him or worse than him... 

This is one of the greatest evils on the path of our evolution towards Gods. The story I'm going to tell can help us understand why the sacred Kemetic texts insist that every individual must consider themselves as Heru. We are all Heru, this God-child born weak and premature, but with a mission of becoming strong and combating Seth, the God that killed Wsr, the father of Heru, to usurp the throne of the divine ancestor of the human being. Seth has introduced the evil and corruption of humankind and Heru must understand that his first battle resides within himself: to free himself from corruption. There is nothing intelligent in a human being that prefers to sacrifice himself to a God instead of freeing himself from what is making his journey toward the divine world more difficult, The fact that the environment and social politics are the ones that decide our favorite God, should have made us think about the reality of the world of Gods. 

Nejnema was a priest in the temple of Buwis. He lived a life we found very interesting. His dedication to the preservation of universal value had no equal. It is said that when he came out of his first initiation, he chose the name Nejnema, which simply means "the defender of the truth" This surprised the priests, considering that the whole city of Buwisr was considered saints and dedicated to the God Wsr. For centuries, one did not see any priest coming out of Buwisr with any other promises than a complete sacrifice to the God Wsr, a God responsible for the world of the dead and the absolute King in the kingdom where we all arrive after death. Every time Nejnema was asked the reason for his dedication to the truth of the Gods instead of just the God Wsr, he always smiled before he answered that all the Gods live in one world and the truth about the Gods is the path that leads toward the divine world. To defend the divine truth against superstitions and human beliefs can only help a human being understand that he does not need to define the Gods. 

Inejnema spent his life working on ways to protect a human being against the corruption of the spirit and mind. He traveled from town to town, village to village, to make us understand the values of ablutions, the necessity for a human being to maintain himself pure and clean at every moment. He always says that death is closer to the human being than the clothes he is wearing. "Avoid getting in the world of the dead in a state that does not honor your life on Earth," he was saying "Wash your hands in the name of Wsr, Heru, Aishat, Nw, Shw, Tinwt, and Geb. The Gods of the second trinity and the Gods of the four elements; wash your mouth, your nose, your ears, your face, your armpits, and your feet, in their names. Clean your anus, and wash your sex after you have used them."

One day while the Pharaoh Sneferu was visiting Buwisr, he paid a visit to the temple for a small chat with the priests. It is said that Inejnema was raised to the rank of a Prophet when he succeeded in proving to all the other priests that the qualities we attribute to the human being are not indestructible. He said that he could prove to the Pharaoh that anything that has a body becomes easily victim to the corruptible nature of this one. According to Inejnema, the body possesses a memory that is its own, and that bodily memory is a source of a low intelligence. Whenever it manifests itself, it drags with it all the other aspects of the individual in a sort of self-destruction that the body does not see. Inejnema spoke for a long time, but could see that the others were having difficulties understanding him. He interrupted his speech and asked a question to the Pharaoh: "Do you want to see how easy it is to create a superstition?" "Yes!!" answered the whole audience in a sort of chorus. 

He asked that a rectangular chamber be built with holes in the roof. "Do you see?" he asked the other priests. "We will suspend fruits from the ceiling." This was done by the workers. "Now we will put a group of monkeys in this chamber..." Before he even finished his sentence, a voice in the crowd was heard: "Well, they will eat "No!" answered Inejnema with a smile. "The ceiling is high and the walls are slippery." 

The group of six monkeys were placed in this chamber, They tried in vain to climb the walls. When they abandoned all the ideas of how to climb to the fruit, Inejnema turned and said, "Now they have understood that they cannot reach these fruits; for them, unless their conditions change in this, their small world, it is impossible to reach these fruits." Now after a sigh, he continued, but now looking at the Pharaoh straight in the eyes, "Now we will introduce a ladder in the room after we have placed people on the top of the roof with jars of hot and burning water," he said with a voice that was getting more and more excited. "The people will have a strict order to pour burning water on all the monkeys every time any one of them is trying to climb the ladder." 

The ladder was introduced, but every time a monkey tried to climb it, one could hear all of them howling from the pain caused by the hot water falling from the ceiling on their skin. After a moment, no monkey dared to come close to the ladder. Through a small hole on the wall, one could see that the monkeys were going to the point of beating up any monkey that would dare to come close to the ladder. The priest then asked the workers to come off of the roof of the chamber and he said, *You see? We have created a superstition...no monkey will touch this ladder. Allow me to prove it." He asked a new monkey to be introduced. 

As soon as the seventh monkey was introduced, he ran straight towards the ladder, but the others ran faster and caught him and beat him up to the point that he did not dare to repeat his act. Under the intrigued eye of his audience, Inejnema ordered the monkeys to be replaced one after another. By the end even though there were no monkeys left in the chamber that had experienced the boiling water on their skin, none of them dared to come close to the ladder. "You see," said Inejnema. "This room has become the structure that we have placed and as long as a monkey enters it, the others will transmit to him the memory we have created for the very first monkeys; for them, the idea of never having to come close to this ladder is a process of intelligence." 

The human being is not different; the system of his social education is a structure. The primordial goal of society is to domesticate the individual, but the goal of the individual domestication becomes what should preoccupy anybody interested in the harmonization of every component of the world. 

Inejnema was raised to the rank of Prophet after this experience. He has simply opened our eyes to the spiritual and intellectual fragility of the human being. For him, for the human being to survive, he must know that we cannot choose a God before we have known all the Gods. Those who are forcing us to choose do not have our interests in mind. They are only looking for ways to increase their numbers. They are only trying to make us partners in the choices they made.