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The Goddess Sekhmet
The Way of the Five Bodies
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Way of the 5 Bodies
The Sekhmet Project
Robert Masters
-- Neurospeak
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KA
THE "BODY OF EXPERIENCE" The term KA, or Double, is instructive. It informs us that the body of the KA should as closely as possible duplicate the AUFU, so that the body image does not falsify the physical body for the mind -- a falsification which, through their interactions, results in harm to both. At the same time, the KA must be aware that its body is not the body of the AUFU -- the KA is mind, and its subtle body is a mental body and the only body it will experience. Nonetheless, it is also a Double, so that to the extent it acquires self-knowledge which is accurate, it also accurately knows the physical body. The KA can attain to such self-awareness, and thus a knowledge of the AUFU, only by means of self-exploration. Existing psychophysical methods are available and of great help in such an undertaking. The KA possesses many capacities it shares with the other subtle bodies, but not with the AUFU. By cultivating these, and by learning, it provides essential tools and information which the other bodies can and will make use of. If, on the other hand, it does not develop itself and learns inadequately, then the "higher" bodies will be crippled in their dealings with the KA's reality and otherwise as well. The KA possesses, most importantly, intellect, imagination, will, and the ability to assimilate and integrate knowledge. As the AUFU is basically affected by food, its environment, and its mechanical use, so the KA is affected by similar factors but has the ability, wanting in the AUFU, to take some charge of its own development. It can also initiate better contact with the HAIDIT, "making conscious the 17 unconscious" or part of it, which actually means integrating itself with the HAIDIT body-mind. This is as equally necessary a task for the KA as is its pursuit of knowledge of itself to gain knowledge of the AUFU. Both efforts, when successful, greatly strengthen the KA and give it a much larger autonomy. More importantly, they are the means to the integration of AUFU, KA and HAIDIT. The "making conscious of (parts of) the unconscious," and the "exploration of the unconscious," which must be undertaken by the KA, means that the KA must learn to temporarily inhibit almost all of its own mental processes and allow its own field of consciousness to be occupied, as it were, by that of the HAIDIT. The KA must become a detached observer of the HAIDIT's world. Just as the KA must come to understand that its body is not that of the AUFU, so must this typically egocentric KA understand that its mind is not that of the HAIDIT, another error to which it is prone. Neither must the KA suppose that the Haidit's world and experiences are its world and experiences. Only if the KA thus differentiates and detaches itself can it safely undertake the exploration. Otherwise it may lose its grasp on its own world, and the KA also will give to the beings of the HAIDIT's world a power over it which the detachment and differentiation would prevent. If the KA, however, avoids such mistakes, it can expand and further liberate itself by making use of the memories which it brings back from the HAIDIT and then integrates into its own knowledge and understandings. When the KA has attained to awareness of its body, and by that means to a knowledge of the AUFU, then it diminishes the power of the body to determine the contents and processes of the KA's mind. Similarly, by gaining knowledge of the HAIDIT, the KA diminishes the power of the unconscious to determine the contents and processes of its mind. This is of major importance to the person when the bodies have not yet been integrated. After integration, the more subtle HAIDIT "uses" the KA within the context of that higher unity within which AUFU, KA and HAIDIT have become effectively one. By all of the subtle bodies imagination is used as a psychosensory system, and when working as it should this system gives a symbolic but functionally accurate and effective rendering of the body and its world. In the case of the three highest subtle bodies, imagination is also creative, and for the KHU and the SAHU imagination gives knowledge of the magico-spiritual realms -- becomes a psychospiritual and psychosensory system. In the KA, however, imagination is psychosensory only, serving to represent to the KA its reality, which more or less coincides with the AUFU's. That aspect of imagination which, in the case of the more subtle bodies is creative, in the KA yields only fantasy, something despised and strongly warned against by esoteric traditions. For the KA, fantasy is at best wasteful and often it is more seriously damaging. Fantasy bodies are created which the KA and the AUFU then may mistake for their own. And the KA is impeded in its other major task, which is that of knowing truly its own mind. The KA must gain knowledge of its body and, thereby, the AUFU's; and it must differentiate itself from the unconscious. But it must also come to know its own mind, and for this it is necessary to participate in work which does not always offer immediate rewards. It involves self-observation, concentration, strengthening the tools of the mind and controlling its customary aimless meanderings and fantasies. The mind must be provided, and come to demand, its own proper foods and environments. In the ancient Mystery Schools, care was taken that this Work was made as interesting and rewarding as possible. Nonetheless, most candidates fell away here, lacking discipline to continue. But the mind of the KA must be strengthened in its world in order to give some of the necessary powers to the other subtle bodies. The KA of the person who has chosen this Way must approach, within the KA's limits to do so, the ideal of "sound mind in sound body." If it fails, the person can advance no further and, in the words of Gurdjieff, in the end will die like a dog.
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