Reply to Shems Baket Post #4581 (which in itself was a Reply to Sebai Maa #4548, which in itself was a reply to Shem’s Baket’s post #4396)
Udja,
Both in your post and other posts (ex. Andrew Garrow’s), “khak ab” (note you had spelled it khab ab – not sure if it was a typo) is emphasized.
Aspirants should keep in mind we are still in the realm of time and space and concepts…and all concepts and teachings have a limiting point to express the fullness of Nehast and the path to get there. This is why there are different myths and different divinities, each cultivating different “integral” aspects of the aspirant that need to be cultivated to attain success on the spiritual path.
As S. Maa pointed out both in the post to Andrew Garrow and your post also, Aset did not go from “saa djedu” (see my previous post to you) to khak ab and antet begag in an instant. This story does not highlight this aspect of the teaching, which is highlighted elsewhere.
What is in the gap is ARI SHEDI (practicing shedy – the integral disciplines) which leads to REKH AB, as stated in the 4th Great Truth.
Thus, it is important for an aspirant to understand that khak ab is not a bitterness for the world…but a bitterness for the concept that is held of the world. However, for new aspirants, it is a natural development as one tries to practice khak ab to develop and express some repudiating towards one’s family, friends and the world. But this must be recognized, suppressed, substituted and sublimated through deeper understanding of what is really being repudiated, of the correct understanding of khak ab.
Thus an enlightened sage at one is khak ab towards the world and at the same times expresses Uashu and Mer towards the world. An aspirant must have a good understanding that these seemingly opposing qualities are essentially one and the same, otherwise, unlike Aset, the aspirant will be practicing the teachings in a “bad” way.
And was told in the myth by S. Maa, and as Andrew pointed out in his post, Aset proceeded to learn Ra’s true name in a “not bad way”…so in a balanced way of Integral Shedy.
Thus, this aspect of negation of the world and repudiation of the world must also be reconciled with universal love and being one with all. The Nun ocean metaphor gives this dimension…of all the waves being one with the ocean like Self, and thus, all wave-like objects being of the nature of the Self, and all is loved for the sake of the Self.
Those these two teachings seem to be opposite, they are the same, and an aspirant must understand this, otherwise the khak ab can develop in a “bad way” of frustration and hatred of the world, and seeing it as an obstacle to one’s spiritual evolution, rather than as the Earth Temple. S. Maa addressed this in his lecture. In the Indian tradition, it is joked that many unqualified aspirants want to join the order of Sannyasa and renunciate the world after fighting with their spouse or family. They feel they have developed khak ab, but in reality they are merely temporarily frustrated…which will wear off, and they will be back in the world, even leaving the sannyasa order if they did follow through to join. When true khak ab develops, the world is not an issue, so there is no need to “run away” from it.
So dispassion for the world is essentially the same as love for all…because one is being dispassionate towards one’s illusion; the issue is not the “world” but one’s egoism that sees it only as the world and one is loving the underlying reality of all objects/persons in Creation, the Self. So both are a turning to the SELF, the truth, and away from untruth.
The Kemetic Wisdom Teachings tells us:
“If you seek God, you seek for the Beautiful. One is the Path that leads unto It – Devotion joined with Knowledge.”
HTP, S. Dja
