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Pa Neter Ra Pa Neter Ra is offline
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Join Date: Sep 2007
Location: Malakuwt
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Default Seeing in a Spirit Way (Bayyinnat)

Greetings grandchildren of oortaa, planet Earth…

Is science a practical methodology for realizing (bayyinnat) the natural world?


This correspondence examines the meaning of SCIENCE. The word science is defined as a state of knowing i.e. reflecting knowledge. Moreover, science is considered a discipline with many divisions and subdivisions (e.g., biology, mathematics, and physics). Science functions to build upon and to organize knowledge pertaining to the natural world and even beyond. The word science can be traced to Latin word scientia (having knowledge). In addition, the Latin word scire may be akin to the Sanskrit word chyati (he cuts off), which is related to the Latin word scindere (to split). With that said, this is the impression that we can muster from the word SCIENCE: he cuts off or splits knowledge e.g. the classification of classical physics and quantum physics. The word SCIENCE, relative to the Latin word scindere, reflects a similar idea regarding the term FRACTAL, which comes from the Latin word fractus, which means broken (pp. of fangere, to break). The interesting thing about fractals is that they have an appearance that is constant or absolute at countless ratios or infinite scales. This is perhaps the closest that man has come to realizing The ALL (pa temt-ta).

With science, one is empowered to break things down. However, this practice may not apply to all things and situations in the natural world. For instance, can science be used to breakdown the nature of the atom? Is science capable of being a lens to gain knowledge of the unknown or unfamiliar? I question science because the word ATOM literally means uncut or indivisible (atomos). If something is indivisible then that means it is unbreakable. The etymology of the word ATOM rests with the metu neter word TEM or TUM, which means whole or ALL. The ALL or Pa Temt-ta, as we learn in The Sacred Wisdom, "…is the reality underlying all the outward and inward manifestations and appearances (also called bayyinnat), seen and unseen…" (pg. 61). So, science may not necessarily be an ample methodology for realizing the natural world. Nonetheless, "All is mental and each has a mind" (The Sacred Wisdom, pg. 60). Each having a mind alludes to the idea of Manido (spirit), which is a term relating to MIND itself. As each has a mind in the mental or ALL, so does each thing (e.g., a plant or a person) has its own spirit; a quality of Gitche Manido i.e. Great Mind/Great Spirit. Seeing in a spirit way is a concerted effort to connect with nature. Seeing in a spirit way is the antithesis to science for the wholistic practice connects the spirit or mind with nature, rather than disconnecting it to the very spiritual medicines needed for fullness and totality of mind. The ALL is I AM.

In summary, the ALL, pa temt-ta, is the reality behind all outward (centrifugal) and inward (centripetal) manifestations and appearances i.e. seen and unseen, known and unknown. Knowledge about the natural world is made present through theophanic appearances (e.g., Sekhmet, Sutukh, Djehuti, Asar, Aset, Ra, Geb, Nut, etc.). This type of knowledge partakes in the underlying reality.


wadu Tamareans
pa neter ra
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Last edited by Pa Neter Ra; at 10:06 PM..
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