User talk:Heru El Ofrika

Section 2 Let us discuss the steps which we would take to become what we are. Holistically speaking we are spiritual beings (energetic bodies) with a purpose that allows us to embark in a multitude of personas. The spiritual development briefly mentioned in Chapter one pertains to human behavior and coincides with the three stages of existence in Chapter three, which is a broader term that applies to all things animate and inanimate. Our respect for all walks of life is shown in animism. In this section we will compare, contrast, and incorporate these stages of spiritual development with the known theories of cognitive and psychosocial development. To assist in explaining their differences, I will use charts that briefly summarize both the western theories of development and the divine teachings of Ausar. Some key facts to consider prior to reading this are as follows: Kamit –the land of the black- is the actual name of the land currently known as Egypt. Its original inhabitants were dark skinned, hence the name. They were a very spiritual people operating on a higher frequency of thought that allowed them to better understand and appreciate themselves as well as Earth’s resources. In this understanding they found knowledge of Self so complete that such a lifestyle seemed almost impossible to lead (by foreigners of course). Their being invaded, integrated, and conquered by the Arab and Caucasian resulted in modern society’s advancement in mathematics, science, religion, and spirituality. The recent stories of a Father, Son, and Virgin Mother are plagiaristic in all their glory. They only mimic the relationship said to have existed between Ausar, Horus, and Isis (the Kamitian deities). Over the years these entities have been given the characteristics of humans to better appeal to the ignorant. In doing so many have been led to believe that their relationship with Ausar (God) is based on faithful, everlasting servitude. To these believers humanity has no control and will remain forever influenced by a God in heaven or the Devil in hell. This is all the result of an outsiders mis-understanding of spirituality and life itself. With the help of Ausar we will arouse consciousness, self preservation, and Godliness in humanity. Ausar lives in us all, but remains dormant as a result of our denial of Seker, which is the reason (energy or thought) behind our being here. In accepting such an idea we conclude that our relationship with the Earth, the universe, and others is just as important as the bond with our parents and relatives. Our greatest hurdle will be the washing away of our idea of individuality and the acceptance of duality and its application to all instances in our life. When we are here, we are never alone. In this simple concept is the highest form of acknowledgement of the God in us. Ausar, the Kamitian ruler of all that is, has given to us the means to be involved, understand, and manipulate the most viable substance to ever be realized –existence. The most popular writings that disclose any sort of aid to humanity’s discomfort in life have all been extracted from the teachings of Ausar. Like the God of Moses, Ausar is omnipotent. Unlike the God of Moses, Ausar does not work alone, is forgiving, lacks jealousy, and is not out for vengeance.

The Fundamental Naturalists vs. The Cognitive and Psycho-socialites The study of the teachings of Ausar is one of discipline. It asks of you to accept and understand your own behavior to better adjust to the coming changes that are associated with growth. The progress made by the individual is described by Ausar as destiny. That very same progress can be broken into three stages beginning with the Sahu Man (lowest form), followed by Ab (middle form), and ending with Ba (highest form). Within these stages are deities that influence our well being and promote a particular behavior. It is in your best interest to view these deities as aspects of man rather than Gods that rule the universe and asked to be worshiped by man. The individual that has allowed Ausar to govern their being is at best a diamond in the ruff. It is this knowledge of Self that preserves the sacredness that is ours. The following chart list the three types of man, the deities that govern man and behaviors associated with them: THREE TYPES OF MAN AND THEIR SPIRITUAL DEVELOPMENT

SAHU MAN	AB MAN	BA MAN AUSET 9- OUR RECEPTIVITY OF WORLD AROUND US; FACULTY OF THE SUBCONSCIOUS MANNER IN WHICH WE LEARN FROM OTHERS (STRONGEST DURING AGES 1-7) SENSORY	HERU 6- FACULTY THAT ALLOWS US TO OVERCOME; RECOGNIZING ONES POTENTIAL UNDER ALL CIRCUMSTANCES; SYNONYMOUS WITH EMOTIONAL STABILITY AND CONTROL SEKER 3- THE SPIRITUAL POWER FROM WITHIN; THROUGH WILL IT IS CAPABLE OF MANIFESTING ITSELF INTO EXISTENCE TO CREATE CHANGES IN THE PHYSICAL REALM, PROVIDING THAT BALANCE IS THE END RESULT (OPPOSITION TO WORDS I CAN’T)

SEBEK 8- UTILIZING INTELLECT TO DEFINE, DIFFERENTIATE, AND UNDERSTAND REALITY AND/OR THE EMOTIONAL NETWORK HERUKHUTI 5- STRENGTH; DETACHMENT FROM UNPRODUCTIVE CONDITIONS OR ACTIONS; DIVINE JUSTICE/THAT WHICH THE UNIVERSE RETURNS TO YOU FOR YOUR ACTIONS WHETHER GOOD OR BAD STOP TURNING THE OTHER CHEEK AND REMOVE IT FROM GOD’S HANDS, THIS IS OUR WORLD. THERE IS NO PUNISHMENT IN LIFE ONLY CONSEQUENCES. TEHUTI 2- WISDOM; THE ABILITY TO KNOW THE DIFFERENCE BETWEEN OR UNDERSTAND THE DUALITIES AND MULTIPLICITIES OF LIFE; GIVES GUIDANCE FROM WITHIN

HET-HERU 7- STABILIZATION OF THE IMAGINATION; JOY/ENJOYMENT RESIDES WITHIN THE IMAGINATION AND RESPONDS FROM IMAGES THAT ARE PHYSICAL/MENTAL, CONTROL OVER SUCH IMAGES CAN LEAD TO SUCCESS AND INCREASED VITALITY MAAT 4- TRUTHS/DIVINE LAW; ASSOCIATED WITH HOLISTIC VIEW OF LIFE; REALIZATION THAT THE DEPENDENCY OR RELATIONSHIP BETWEEN OBJECTS IS JUST AS IMPORTANT AS THE ACTUAL CREATION AND EXISTENCE OF THE OBJECTS; AWARENESS AND RESPECT FOR THE UNITY BENEATH THE SURFACE OF THINGS/BEINGS AUSAR 1- THE CENTER OF BEING; IF PROPERLY MANAGED ENERGY WITHIN MAN ALLOWS FOR ESP, MAGICK, TELEPATHY, ETC. POSSIBLY RESIDES WITHIN PINEAL GLAND.

When looking at this chart take note that each stage is governed by a deity. Please know that within those deities there are also levels in which they operate in. (These levels only dictate what will and will not happen to an individual when governed by a deity. The authors do not list those levels here as it would become a little difficult to thoroughly explain that which is based mostly on the individual experience.) The following arguments will show that the spiritual stages of ancient Kamit are broad enough to cover in depth all of humanity’s experience without hindering the growth of individuals, and compared to Erickson and Piaget’s theories of development it becomes quite obvious that mentally they (the Kamitians) were better equipped. Erickson and Piaget monitored the acts of enough persons in their society allowing them to create a model of what they felt how things should go. Theories about the development of humanity that cannot be applied universally should not even be worth mentioning. Ideas and theories like the latter would only make sense to a society that applies those notions when considering their own thoughts as the correct and only way to think. Because these assumptions regarding development have become the accepted doctrine, they are used by laymen to diagnose the social and cognitive issues within society overlooking the fact that by considering those theories as a function of development you increase the probability of a life being lived out in a manner that is reinforcing to Erickson and Piaget’s theories of development. For instance, if society says that by age two a child should be flying as a result of certain interactions with the world, then it would be fairly easy to conclude that a child incapable of flight must not have interacted with the environment as it should have according to society. And if the society is set up so that flight at age two can take place a box can be created that will contain the diagnosis and/or treatment for persons that cannot fly. In other words, a test created by a doctor about doctors and given to an ignorant patient will show to the ignorant patient why the doctor is the doctor and why the ignorant patient is the ignorant patient. However, if it becomes evident that flight is merely a fraction of what can occur at age two society’s box can no longer be considered a tool for diagnosis, but rather, a fork in the road toward the development of the total individual. As a result, a shift in the paradigm occurs, giving to individuals a reason to doubt the significance of what was once considered the highlight of their reality. The occurrence of such suggests that the human with any kind of spiritual identity is far ahead of the person with a supposed, developed social identity. One’s spiritual development has a direct bearing on behavior and moral being. In the spirit we find our purpose; however, that purpose will have no physical definition to anyone other than its owner. Therefore, it is up to us as individuals to decide where we are going in life and why we are here. While the chair may have been created for a particular purpose, in it also lay the ability to be a number of other things (a footstool, a prop, a subject of interest in any work of art, a weapon etc.) outside of its original function. Unlike the chair, at a certain point humans gradually become more responsible for their being allowing them to either flourish or fold within the confines of life, making us all the more something wonderful. At the simplest level we can only exist, everything else we do (in life or death) acts as a function within the existence. This explains how an individual can create a purpose based only on the idea that they feel represented by what they have become so very fond of. Just as a system can be created by a society to point large numbers of people in what is believed to be the right direction the same can be said of the individual that wishes to change their existence. The real power in numbers comes only from one and its drive to multiply itself. Consider that one times itself equals one no matter how many times it has been multiplied. The point being made here suggests that within one there exist an infinitesimal number of ones to be multiplied, meaning there can be only one and all else are only superficial interactions with a base of one. We shall now explore the psychology of holicism and its development from the Ancient Kamitian perspective. Holistic practitioners believe the body to be a part of everything that exists around it. According to this science there is a cure for everything. By approaching life from a holistic view (or with circular thought) we are better able to handle life’s disappointments. When we believe that we are the center of existence we have a tendency to only look at how all things relate to us and our experience. This makes the unfortunate events in our life harder to accept because from where we are it is only happening to us. However, when I feel that my being is interdependent on your being and our surroundings I am more inclined to accept or understand that which would normally cause me grief. Holistic thought and diet are both areas of life that while being immersed in offer to us more influence over our Self and the means by which it exist. Remember to keep your mind open and stay aware of all the aspects concerning the following: All of humanity is born into the first stage, which is Sahu Man. Many of us will spend most of our lives in this stage because of its effect on our mental and emotional self. This stage seems most comfortable to us since it is where and how we learned everything about our surroundings. The ninth deity (Auset) gives to us realization of a world to be experienced outside of ourselves. With the help of Sebek meaning begins to spawn from what we have seen and done. Het-heru intermingles with these previous deities and creates an emotional response. The result is a human that lives only for self-gratification and the avoidance of pain. It allows us to believe that we should aspire to feel good by any means necessary. This is another reason for the egocentric side of humanity to exist. One believes that it is all about the Self and nothing else, unless it triggers some irrational, emotional response liken to mania. This individual is often seen as unhappy, crazy, and constantly in need of mentoring and counseling from outsiders. To better handle the aftermath of these deities in our life, we must make it a point of interest at a particular age to rise above certain influences. The result is the Ab Man. Heru, the keeper of our will is best exercised when Herukhuti has established a trait or habit of our being that needs modification. Maat properly accessed ensures that what we are doing is right within the universe (and not just ourselves). As an Ab Man you are expected to be able to exercise the best of judgment concerning the Self and those around you. Heru will guide you in a manner that allows you to maintain composure in the face of emotion. Maat, the fifth deity, knows which parts of our being need checking and it enables us to experience the pure joy that comes from Het-heru without giving in to the circumstances brought about by Auset. It is this stage that is hardest to sustain because of it operating so close to the Sahu side of the individual, however once we get there our strength increases and we are able to withstand the disastrous pleasures of the world. Next is the Ba Man. This is where you get your Jesus’, Buddha, and Ghandi. These people found a power within themselves and used it for the sake of others. They represent pure examples of sacrifice and the power of knowledge. If you have made it to the Ba stage you have shown to your Self and the world the power of deep meditation and undying will. A balance between the Sahu and the Ab is made real. Seker will make sure of that and any other thing that you command. Maat from the Ab stage ensures that what you want is of truth, allowing Seker to bring about the changes that you desire. Tehuti gives us options through meaning, so that we may exercise the best judgment possible. It test all that was learned as a Sahu man, allowing you to get the best from those previous experiences. This is wisdom at its finest and you do not have to be old to have it; you just need a little concentration. The whole being of the Ba Man is to summon all of the power from within and use it to create or put to rest that which is unfruitful about the Self. In doing so you secure a reality that is suited to your being and not the other way around. Persons that have reached this level will never be financially rich. The dedication required by the Ba Man will call to attention the perils of excessiveness. They do become so much of a wealth of knowledge to themselves and others that they are almost forced into seclusion. Their happiness is only their happiness; it is not the pinnacle of their existence, but rather, a small portion of the fruits of life. The Ba Man is an intellectual, spiritually attuned, and well balanced individual of the people. The reality that they face is one that groups all of existence into the same category i.e. no one individual deserving any more respect than another. Unfortunately, the ignorant will praise and plot against him or her making harder the reason why Ba really exists. The stages of development offered up by Piaget and Erickson seem more like causes of the noted stereotypical behavior of Caucasians. They have taken the attributes of what their culture sees as normal development and from it created (very bias) levels or stages that over time have acted as a standard. Both are very specific on physical aspects of being, but neglect the importance of harvesting a strong central (spiritual) identity. ERICKSON’S 8 STAGES OF PSYCHOSOCIAL DEVELOPMENT

PSYCHOSOCIAL STAGE	AGE	TEST TRUST VS MISTRUST BIRTH TO A YEAR	TO FEEL SAFE IN THE WORLD AUTONOMY VS SHAME & DOUBT 1 TO 3 YEARS	INDEPENDENCE REALIZED & MAKING DECISIONS INITIATIVE VS GUILT 3 TO 6 YEARS	TRY NEW THINGS AND UNDERSTANDS FAILURE INDUSTRY VS INFERIORITY 6 YEARS TO ADOLESCENCE	LEARN BASIC SKILLS & TO WORK W/ OTHERS IDENTITY VS IDENTITY CONFUSION TEENS TO 20’S	FIND SELF INTIMACY VS ISOLATION 20-40’S YOUNG ADULTHOOD	ESTABLISH & MAINTAIN A RELATIONSHIP W/ OTHERS GENERATIVITY VS STAGNATION 40-60’S MID ADULTHOOD	GIVE BACK TO COMMUNITY, RAISE CHILDREN INTEGRITY VS DESPAIR	60’S & UP	ASSESSMENT OF LIFE

PIAGET’S 4 STAGES OF COGNITIVE DEVELOPMENT

STAGE	APPROXIMATE AGE	CHARACTERISTICS SENSORIMOTOR	BIRTH TO 2 YEARS	INFANTS KNOWLEDGE BASED ON SENSES & MOTOR SKILLS PREOPERATIONAL THOUGHT	2 TO 6 YEARS	EGOCENTRIC, SHOWS ANIMISM & ARTIFICIALISM CONCRETE OPERATIONAL THOUGHT	7 TO 12 YEARS	UNDERSTANDS RELATIONAL CONCEPTS & CAPABLE OF APPLYING LOGIC TO EXPERIENCES FORMAL OPERATIONAL THOUGHT	12 YEARS & UP	MATURE, ADULT THOUGHT EMERGES EVALUATES HYPOTHETICAL SITUATIONS & REALIZES POTENTIAL

According to the psychodynamic theories, human behavior is governed by motives and drives that are internal and often unconscious. The terms internal and unconscious are at best scientific descriptions of the spiritual or energy filled realm by which all things exist. In considering this, all physiological and psychological phenomenon can be explained. When dissecting the mind, reality, and the observer one must be mindful of the divine influences that are constantly at work. The three stages of spiritual development are broad enough to capture within them the simple reasons behind existence and our behavior in it (not to mention overcoming that behavior). When taking into account Kamit’s contemporary stages of spiritual maturity, it becomes evident that this esoteric approach can cover both the psychosocial and cognitive theories of development and their shortcomings (or the unexplained and overlooked parts of their reality). It is also realized that all behavior is a sign of an individual’s level of spiritual development. From a spiritual standpoint, any supposed order for reality to be confined to must contain in it room for the variations of human intellect and character. Piage and Erickson’s thoughts are made obvious by their approach toward life’s tendency to wind down. Worry and uncertainty are the prizes for the individuals who manage to make it over the age of twelve on a cognitive level and are forty and up psychosocially. The happy and energetic elder is looked at as an anomaly; this culture is still not used to seeing person’s sixty-five and up doing anything other than sitting and dying. At the hands of modern medicine are these theories that were laid forth so long ago. Teenage social life is not what it was and the senior citizen has a job just like the youth. Because our mental processes shift all the time we need to consider a factor about our being that is less unchanging or just more consistent with nature and use that consistency to create indicators to categorize and isolate given behaviors. This is in my opinion why the monitoring of spiritual development supersedes all other faucets of human growth. The last stage of Erickson’s Psychosocial Development Theory is based on reflecting or looking back at one’s life and feeling either satisfied or disappointed with the results. Piaget’s Formal operational thought, the last stage of Cognitive Development, deals with hypothetical situations and possibilities, which is exactly what is needed to reflect and integrate past experiences into the here and now- all characteristics of the Ba stage. As man comes to terms with his foreseeable demise it becomes evident that the approaches toward certain aspects of life were of pure ignorance and inexperience. Faced with this thought a desire to be young again surfaces making it all the more difficult to be happy where you are. The Ba Man does not live in despair. Instead, he uses his past experiences to create the life that he desires in the now. When influenced by the Ba a strong sense of being is realized, such knowledge allows an individual to see through his or her current existence and understand that it is only one of many. This leaves the mind in a state of peace prior to the unraveling of the said reality. One does not have to be of the ages 40 and up to make the most intellectually sound decisions in life. Erickson’s stages are examples of how the Western mind approaches reality. It places us in direct opposition with our selves. Whatever lay within our being is not made to be feeling perplexed at all. There is no fight to be fought by the individual within the individual. Such thinking holds within it the subtleties of insanity. While two differentiating aspects should be considered, they are not vehicles by which our consciousness uses to battle itself. It is in the best interest of the person to make the most of any given situation and doing so does not require the mind to be split. Every aspect of an individual can pose to be useful at one point or another. The Devil can serve as good a purpose as a God under certain circumstances and vice versa. Erickson makes great use of dualism, but neglects the importance of the relationship between the said opposing processes. The relationship between those forces is us; we are the glue that decides to be intimate or isolated or both under varying conditions. The goals to be reached within the rules of the psychosocial development are not realistic to individual circumstances. They hit and miss on a variety of topics that for the most part are purely circumstantial. Humanity’s insecurities are direct and indirect causes of these decisions that are forced upon them. Identity is only a matter of questioning for persons that are scrutinized by an ignorant majority. Teenagers and young adults make up the group that is most concerned with fitting in. I can only guess that somewhere around age six a sense of being was associated with feeling accepted by others. A pattern develops making the individual dependent upon others for a personal sense of being, and when the others are not there instability, anxiety, and panic can result. There is no doubt that we are emotional beings, but those emotions can be controlled simply by our accepting responsibility and having an in depth understanding of exactly how we are affected by our surroundings. People being measured and fit into these and other Westernized theories are at high risk for psychological and physiological disorders. The sooner we stop using these assumptions to dictate individual growth the better our chances become at instilling in future generations a sense of purpose and spirituality. The Sahu man is a sensuous entity; it is the birth stage for all of humanity. It is this side of humanity that gives to us the feeling of comfort. Sahu is made stronger by watchful, attentive, and nurturing parents. These parents give to the child security in their environment; they also act as examples of how to think, act, and cope in life. The emotion of Sahu is made stable by parents giving just the right amount of attention. This entity is capable of existing in all stages of psychosocial development and cognitive development. One only grows old as a Sahu man because he or she is taught nothing of themselves and is constantly denied any real opportunity to become fully enlightened. But we would like for persons to rise out of the Sahu stage and come to terms with their being. It is great to feel and experience emotion, but when it is thought to be the only way to be (or feel) there arises a concern for personal safety. This destructive behavior is characteristic of addicts and for the most part that is exactly what society has become. The points outlined by Erickson and Piaget are examples of what life as a Sahu man is. These individuals are childish and spiritually immature. Unable to adjust to the growth of themselves they use their warm feelings and imagination to make things seem as they really are not. The Sahu in us looks to be entertained and fed for emotional stimulus- this would explain the popularity of television. Because of the comfortability of this level we can be angry, horny, happy, and sad all at once. When so many have grown up this way it is impossible to think that there could be another way. The Sahu in society do not recognize the signs of an individual’s spiritual decline and that it comes from overindulgence. Even when they do hear the truth the Sahu within will not allow them to give it any consideration. There is no law that says you have to shop, hoard, and pilfer your way through life, but we do any way and question the intelligence and sanity of those who know better. As new age thinkers we must learn to accept the many truths that decorate reality. There is no one and only way to explain the events of life. Regardless of the comfort that singular explanations bring to us; they are all still just short of what is really going on. If it all could be shown to us in just one book, life would not be that interesting; instead there are many books speaking of the same thing, with different views, taking different approaches, using different tools, and considering different thoughts. That is the greatness about life and the progression of time. A number of things will eventually come to surface allowing for our growth as individuals to be made real. Learning would not be the experience that it is if there were only one truth. The most helpful text to one’s spiritual development is Metu Neter written by Ra Um Nefer. This detailed manuscript has become quite popular amongst the spiritually adjusted. While I am not a follower of any religion, I do have respect for the sciences of the ancients and my ancestors. All persons looking to enlighten themselves spiritually should consult all manuscripts that shed light on their indwelling intelligence. It becomes a matter of responsibility on behalf of humanity to indulge in the reality of a Self perpetuated existence. There is no textbook on how to be perfect, there are, however clues to point you in the right direction. By using them you become well aware of the power that lay in you.