Dualistic Principles
The Pilgrim’s Walking Stick: Dualistic Principles
(Excerpt from Master Naba's book on Reincarnation)
The relationship between the emotional space and the rational space is one of the most interesting factors that affect the becoming of the human being. Throughout the entire history of humanity, there has not been a technique that could allow the individual to establish a clear border between what we thought and what we felt. The value of the emotional space resides in the fact that it feeds the thought and maintains the brain out of the state of inertia. We do not hesitate to identify the heart as the source of our emotions because the rhythm of the heartbeat determines the intensity of the emotions we feel. The rhythm of the heartbeat is called the Djauhib by the Kemetic Initiation schools of Africa. It is the one that connects the becoming of the individual to the universe that transforms itself.
"It is the heart that feeds the thought," the initiations tell us; "But the same heart can drown the thought and destroy the greatest human being if he allows himself to be ridden by his heart." The complementarity between the emotional space and the rational space resides in the fact that the emotional space maintains us out of the state of inertia and spiritual apathy, giving the rational space the opportunity to orient the human transformation and influence the becoming of existence. All the great books and papyri say that the will comes from our heart after the brain has coldly analyzed the advantages and disadvantages attached to every possibility.
The relation between the brain and the heart is especially interesting in the fact that contrary to what we want to believe, the brain is not corruptible; it does not develop attachments, and it works constantly towards moving away from the state of ignorance. It is the heart that is corruptible and becomes easily dependent on what it feels. It is that aspect of the nature of the heart that the society exploits because it is the most important motivational factor in every individual. Even the results of a good work or a simple action organized by the brain are covered, in the end, with the emotional appreciation of the author. If the heart loves it, it motivates the individual to continue in that direction. If not, even the most noble acts find themselves surrounded with emotional coldness.
The Djauhib is a rhythm of our participation in the becoming of the world. It is the biggest field of corruption in every individual; when the rhythm of the Djauhib increases, we become excited and ready for action, and when the rhythm decreases, we become calm and may even fall asleep. This is despite our awareness of the inconveniences or advantages of our actions. It is the heart that decides; the heart is the blind conductor of the being. It only listens to its senses and does not succeed in convincing itself about the importance of the values that are defined by the brain.
Despite all the problems that are attributed to the heart, its attributes that we consider arrogant toward the rational space come from the capability of transcendence that is introduced by the non-material aspect of the human being. The heart knows that its duty to perfection is not limited in time. The heart knows that it is not forced to be perfect in one lifetime on Earth. It is not afraid of being wrong and easily falls for the temptations to experience the strong emotions of the moment. It is the brain that needs to win its capability of transcending time. The brain is the most fragile organ of the being because its functions depend on the well-functioning of the other organs and its capability to convince the rest of the individual to adopt an energetic behavior that is considered conforming to the rhythm of the becoming of existence. One of the particularities of the brain resides in the fact that it is composed of groups of intelligences that are very fragile and break easily. This fragile balance between the groups of intelligences that constitute the brain turns it into the organ that decomposes itself very quickly physically and energetically. The brain is then like a muscle that shrinks if it is underused and becomes vigorous and big if it is allowed to assume all of its functions.
It is the brain that sees an interest in preserving life. And, in the systematic application of the logic of non-destruction, it frustrates the heart that wants to feel itself living through the strong sensations of the moment. This situation can only create a relationship of conflict between the emotional space and the logical space, conditioning the individual for a sort of bipolarity that is translated generally through the emergence of multiple personalities that are sometimes contradictory. These multiple personalities are the consequences of the alternating expression of the spaces that are in conflict.
The brain lives as if we are going to die tomorrow, and the heart lives as if we will never die. One should consider that our intelligence of the moment is the result of the knowledge that we have interiorized during our preceding reincarnations; the more we stay in the rational space, the more we accumulate enough knowledge to inhabit every group of intelligences that constitute our brain. This reduces our chances of reincarnating as beings that are inferior to what we are today. This anecdote describes the world we live in. It is the ideas we make of the world that keep us away from it. This is regardless of the fact that these ideas are of light, truth, or anything else.
One of the great problems of the modern doctrines resides in the fact that, before anything, our education orients us toward the idea of individual choices and the duty of having to demand respect for them. As soon as our consciousness starts opening itself to the world, society starts its task of influence and intimidation, molding us into accepting concepts, doctrines, or ideologies; our environment has simply chosen our destiny and our ideological monuments in opposition to so many others. We are placed in a context of strange rivalries of opposed and antagonistic doctrines that are somehow unknown to us and, in consequence, deserve the same chances and the same right to be listened to. We are already doing injustice to the world by coming in as dividers. The individual that is born arrives in the middle of the battlefield of ideologies, where every camp is more preoccupied with enlarging the number of its adherents than helping us set the solid psychological basis of the individual. Pre-established values then become our "individual choices" and we are taught individual pride placed in the context of social rivalries so that our so-called pride becomes the greatest emotional factor behind the absurdities that we perpetuate. The question of the elements that lead to choices made by individuals cannot be asked because, as said by sociologists, the individual is the product of his environment. The modern human is a product of a modern society; he is dynamic with his society and is as unstable and destructive as his society. He is the image of the world created by humans and doesn't have very much to do with nature and the world of Gods. This is maybe why the relationship between the modern individual and nature is often presented on the basis of the relationship between individuals in the same society: the good and the bad, the acceptable and the unacceptable, the favorable and the unfavorable, the friendly and the unfriendly, etc.
We should face ourselves, and if we look into ourselves honestly, it will not take long before we start doubting the basis of the consciousness itself that allowed our advancement toward present times. A person in need does not set conditions for what they are looking for; a horse cannot fly or enter anthills, but this is not for the person in search of the horse to determine. The great characteristic of the modern human is his tendency to impose rules on his interaction with nature. He gives himself the image of someone who has built a castle inside which he lives and waits for the world to come to him because, with this condition, he believes that he has chances to set the rules of the interaction game with the outside. This is also the image of modern society. Every individual educated in the principles of duels and power games will have the tendency to destroy anything that presents itself to his consciousness as an entity of the world. This will of destruction is at risk of being perceived as instinctive, considering the fact that, in the modern individual, there are no other psychological bases for their interaction with others. The reality is that the psychological basis of the modern human originates from the laws of his social environment and does not necessarily take into consideration the laws of nature or the universe.
-Naba
