The other common misconception about the will is the belief that “power” is an attribute of it. The ability to achieve one’s will is, therefore, spoken of as “strength of will”, etc. But the very factors that make the will intrinsically free of emotional (the power part of our being) influence, also denies it of power as its attribute. A major correspondence of Heru (Shango, the “sun”, etc.) is the king (and all people in authority). His function is to command the people and the army to carry out works. He does not have the power to do it himself. Similarly, when we declare our will to achieve a goal or carry out a behavior, we are commanding another part of our being which possesses the attributes of power. This is Ra, our life-force. It is of interest to note that the symbol of Ra is a serpent surmounting the solar disk, and all of its creative functions are carried out through the agency of hekau (words of power). We should not be surprised that the most primitive, hence most powerful part of our brain, the “reptilian brain” or R-complex, is responsive to sound waves and rhythm and not ideas. Perhaps some day, Western psychologists will realize that this part of the brain is the doorway to the root shaping factors of our behavior, as well as the powers of nature. The supreme way, then, of willing events is through the chanting of the heka controlling the physical manifestation. This manner of declaring our will is symbolized by Heru-Pa-Khart (Harpocrates), i.e., “Heru, the child”. He is depicted emerging from a lotus wearing the red and white crown, holding the flail and crook (see Appendix A) in one hand, while making the sign of silence and of chanting hekau. The lotus, which is a flower that requires a great deal of sunlight (it closes with the setting sun, opens with its rising) is a symbol of the psychic centers (chakras) wherein manifest the forces represented by the words of power. The “sign of silence and chanting hekau,” which is made by pointing the index finger to the mouth, symbolizes chanting combined with the cessation of ideation as the supreme means of expressing the will. Our willingness to carry out our will, as we all know so well, depends greatly on our state of vitality. Heru is assisted in his work of protecting the work of Ausar on our behalf by his four children; Hapi, who represents a northern force and protects the small viscera of the body; Tuamutef represents the eastern, and protects the heart and the lungs; Amset represents the southern, and protects the stomach and large intestines, and Qebhsennuf represents the western, and protects the liver and gall bladder. There is more than just mere symbolism at work here. But the heart of the teaching is that by observing order, regularity, and the cycles governing the body’s functions, the health of the vital organs were insured, and thus the vitality. It is thus that we secure and preserve the ability to maintain the clarity of mind that is necessary for the practice of Men Ab, and the sense of vitality that supports our willingness to carry out our will. Compare this with the common belief, even among psychologists and “mind power experts”, that “will power” is developed through “mental exercises”.
Posted on: Fri, 25 Jul 2014 07:54:55 +0000
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