Philosophy Podium: Civilizational Conspiracies:

Dimensions: Options and Choices

Original cosmogony has so ingeniously arrives in this world and the problems he will encounter, that it becomes surprising to see the convictions that are shown by the modern religions and the modern governments trying to convince us that it is possible for humanity to evolve in a sort of march forward that is deprived of the history of humanity. Our tendency to believe it is possible to build or rebuild our history the same way we believe it is possible to build or rebuild our future is becoming by itself a source of inspiration for all the parasites, ideologists, believers, and mentally sick people that simply think they can serve humanity by directing it and deciding what we should build or destroy. All the versions of the Kemetic cosmogony persist on the fact that a human being, whoever he is, and at any step of his life is Heru; he is the image of the God-child that arrived on Earth with a clear mission - the mission of working towards the reduction of the evil on Earth. This mission by itself is not complicated. We can see that every individual, however serious the evil is that inhabits him and the evil that he causes, always manages to believe that his intentions are good and that even if his actions are of the most evilish, it is his intentions that should count.

According to the cosmogony of Uast, it is not the mission of Heru on Earth that will be his problem, but the essence and nature of that God-child. He is born orphaned, from a father who is dead, cut into pieces, reattached, and resurrected. He is born premature and weak. He is then subject to all sorts of corruption. His greatest problem will be, then, his ability to identify the forces of evil (Seth). The human problem will then be also his ability to identify the evil. And the evil, and the seeds of destruction and self-destruction, are revealed by its ability to metamorphosis, and the force of seduction as a monster so elusive and always present to hit the individual in the moment he least expects it. Having the advantage of preceding humanity and knowing all the ropes and weaknesses of the human being, Seth and all the forces of evil are in reality nothing but predators in constant hunt, and the individual is nothing but prey that is only looking for ways to survive evil.

This is, in short terms, the combat of every individual who arrives on Earth. And this fight does not change whether we enter this life as intelligent individuals, stupid, wise, strong,   weak, etc. But Heru arrived on Earth with a clear mission: reestablish the name of his father. Reestablish the territory of his father; a territory on which evil will not rule. Heru has come to liberate the universe from the claws of Seth. But if the mission of the God-child is to free the world from the seeds of destruction, and if every one of us is that God-child, we will find ourselves in a very delicate position. Seth does not have a physical territory to which we will go fight him in the name of good! He has a place in every territory that he only occupies temporarily. Seth can find himself at the same time inside the actor of evil, the victim of evil, and the observer of evil, making all of us potential criminals who are only waiting for the reason or the perfect excuses for crimes to be committed. The obvious example of this problem is our tendency to believe that we are good and the extreme tolerance we show when we judge our own actions and also our tendency to believe that those who bring the evil we are causing to others to our attention do not love us, etc.

Maybe we did not really understand the Holy Drama; if evil exists and does not possess a territory to which we could go to combat him, it is because he does not need that territory; it is because his territory is also attached to the essence of the individual. It is then within ourselves that we can combat him. One does not change the world by wanting to change one's neighbor, because charity well-ordered starts with the self. To help us, the Gods have given us the seventy-seven commandments to guide our steps in this existence made of traps at every corner. To help us in our struggle against the corruption of the body, mind, and spirit, they have taught us the ablution, the body purification, the Kaat Ibi, and the spiritual activities.

All this situation in reality represents is the challenge that we didn't succeed in winning as people of the modern society. Heru is born with a mission to accomplish; the Goddess mother Aishat has explained what has preceded him and what the world of the Gods are expecting from him in the moments to come. The response to the existential question is clear; he knows that he is born and his actions will enter then in the context of his mission on Earth. But as humans of the modern society, we find ourselves blocked at that level. To the question "Why are we on Earth", the variety of responses that we bring sometimes shock even ourselves, and every time we laugh and add to the question "Why do we die?" responses that express fatalism that is very shocking because these responses themselves come to make the reasons we give to our lives very absurd. We are forced to recognize that humanity is drowning in barbarism and a pure and simple degeneration.

The world as it is did not, in reality, make any concessions to humanity. If existence is a field of human experience, we are forced to say that either it has made a mistake in its own projection of what a human being is supposed to be, the strength of the wisdom he should generate to help him resist the corruption of the body and the mind, or it has done a mistake on assessing the power of the corruption and the seeds of destruction in the human being. But from the beginning, we have seen the mission of the human being on Earth and we have brought a remedy on the fact that Gods have believed in the promise we have made on the 19th of Tehuti (the anniversary of the day mankind has vowed to advance towards Gods): a belief! And since the human being can believe, he will not need to know. A belief, for a human being, offers new psychological territories; the individual only believes what he perceives. What he believes, what he sees, what he touches, what he hears, etc. always arrives with a rigidity that humiliates and denigrates the logic that we have built around all the elements of existence. The existence and the reality of the existence for the human being of modern cultures is then only acceptable if it talks to us through the window of our perceptions. We do not feel forced to see what we do not perceive. Our biggest compromise with the reality is that it becomes a sort of bank of facts, things... etc. from which portions will serve as a foundation for what we want to perceive or what we want to accept.

Existence, in its diversity and the diversity of its becoming, is still a rigid domain inside which the destiny of the whole is played at every step of the becomings, imposing a time and a space to every dimension that is taken into consideration. We must understand that besides this existential problem, there is the problem of the politician who really amuses himself by creating and re-creating the world. And if the human being only believes what he has learned to believe and if he is born fragile and innocent, he can then be educated with the image of a utopic existence which for him will become the only world that he is capable of perceiving. This world must then offer to the human being a sort of alternative to the humiliating reality of the becoming that locks us in a cycle of life and death. We then have learned to believe in the notion of choices and options.

If every portion of the reality exposes the powerlessness of a human being in his actions and thoughts; if the material reality of the human being does not place him anywhere but in a cycle that affects those he has learned to call "the others"; if every component of the universe possesses within itself a particularity which while making it one of the multiple faces of existence gives up on him every moment he believes he is making the world, our tendency to imagine the world becomes in reality our way of escaping this existence that does not appear to be made in the image of a human being. The difference between what exists and what is imagined is that the imagination is very dynamic. It can be projected toward the past and also toward the future. The imagination can be projected, it is like a writing in the sand; it can be wiped out at any moment to be rewritten. It is the imagined world that gives us choices and options. Even at the crossroads, it is the projection of our imagination and the dimensions of that imagination that make one choice more interesting than the other. If the existence by itself gave us a possibility of choice, we would resolve very quickly the equation of illness, old age, death, etc before we have learned to consider them as our problems. The fact that we believe that we must kill the other to protect the life that we will end up losing, the fact that rich or poor, happy or unhappy, slave or slavedriver, beautiful or ugly, intelligent or stupid, etc, we always end up by giving back our bodies to the Earth as a feast for the maggots and worms, makes the idea of choices absurd.

It is the modern society that has sold us the illusion that life is giving us options; it is the modern society that is giving us its options so that we can see within these choices an expression of our illusion of power. Heru is born with a clear mission, but to be able to accomplish this mission, he must survive the corruption of the mind and spirit. The most terrible enemy is not the one you see coming towards you, but the one that succeeds in escaping Your vigilance. The modern society has succeeded where wars, persecutions, and killings have failed; it has succeeded in rerouting our eyes from the model that has been presented to us by Gods; the modern society, through a network of Politics, religions, and universities, has succeeded in making the human being the one that proudly pursues his dream, meaning his imaginations.

We must then recheck our situation with a bit more honesty. We cannot continue our contribution to the destruction of the world because our world for us is made of our imagination and as long as our imagination does not include the fact that we are the manifestation of the evil of this world. To continue the construction of our. utopia and the destruction of the universal order simply because we do not want to know why we are on this Earth does not honor the human genius. Maybe the nature simply responds to our way of questioning. But to help us in our quest for the truth, it has left signs everywhere. It will be up to the human being to look instead of perceiving or imagining.