Udja
Dua for your efforts at understanding what I was trying to bring forth. In a subtle way what I was getting at is that in order to gain insight into the teaching and have it become effective in life, as opposed to remaining as a inaccessible objects of thought that does not improve life and lead to spiritual success, it is necessary to go beyond the conclusions arrived at through mind and individuality regardless of whatever extent those ideations may have helped in coping to a certain point in life.
In this particular quest of Lady Aset then it is necessary to, if not have faith in her, then accept her perspective of life which as if throws the baby out with the bathwater-as it were- and our baby here is the world of time and space, human existence, gods and goddesses existence, and even the existence of sages, all in order to clear the mind of any delusions of anything good or bad about the world to realize that even the good is good only from the perspective of being in time and space. How do we accept this? By realizing and agreeing with and adopting the truth the lady sage herself pointed out and which is also pointed out in the Anunian Creation myth, that all objects in existence in time and space are indeed really Ra manifesting.
Therefore the drop and the ocean or our individual feelings, stories, successes or tragedies are illusions. This means they are illusory, like mirages and therefore have no reality except what they are lent by our faith in them. The faith in them undermines and even thwarts the faith in the teaching; it’s as simple as that.
For this reason aspirants are admonished to let go (Khak-ab) of the world and are assisted to discover/realize that their personal vantage points as well as their particular perspectives are merely an effect of positions, situations and movements in time and space, a realm of existence that innately is Ra but is experienced as something other than Ra.
For, if Ra is all but all does not appear homogeneous, then the apparent differences of “things” as being different is illusory and thus the “illusory things” are neither to be desired or repudiated but only observed. From this vantage point the observer is to become quiet (an nemu nemu) and become seated in undifferentiated and contented existence in the name of Ra (Ren Ra). What can be more different in time and space than the mind that differentiates one thing from another? Is there any such other thing that differentiates? Is not mind itself the differentiator and if mind (baby), that is held onto, were to be relinquished along with all its differentiations [divergent thoughts, desires and feelings] (bathwater) what would be left?
An aspirant must learn to question every conclusion and concept and object used to reach those conclusions beginning with the first wakeful thought that acknowledges or takes for granted the idea, “I as an individual person, gender, race, human on this earth, etc.” If this were done could there be any firm foundation from which to determine what is absolute truth or falsehood? Can any “true” conclusion be arrived at by using the deluded notions to think through to an answer, be anything other than another delusion? When a person says “I know how the world works” or “I know who I am and what I want” or “I know what I like and don’t like” can any of these be anything other than delusions if based on the ideas: “I know myself, what I like, and my friends, and what I don’t like, and I am an individual, of a particular gender existing in time and space and this is who I am, a soul and this is my life? Etc.
Therefore, allowing all roads (road of maat, road of worldliness) to coalesce into the nature of intuitional truth requires faith in or adoption of the teaching until there is fully capacity to live the teaching without taint from personal egoistic desires and or deluded opinions, at which time there is no more need for adoption or faith; but this nevertheless requires feeding the ka what endures (maat) (-EP) instead of what supports the illusions of time and space; for otherwise the illusions, the mirages, have indefinite existence supported by the deluded rationalizations of existence in time and space, which may include thinking that one is really following a teaching. This can all happen even while appearing to be following a logical course that seems to be necessary and warranted (handling practical worldly situations) due to facing tough life situations, but this course actually perpetuates those and even exacerbates them and prolongs the sufferings of time and space instead of hastening the discovery of untold peace in the abode of wisdom (aset rech).
HTP
