What if Ra is a negative entity?

[Infinite]

The words of Ra it's not new.

One little example that I found today. I'm reading some theosophical works. In the book "The Masters And The Path" by C. W. Leadbeater (written in 1925) there's this part:

REALIZATION OF UNITY

         All that lives is really one, and it is the duty of those who enter the Brotherhood to know that as a fact. We are taught that the Self is one, and we try to understand what that means; but it is quite a different thing when we see it for ourselves, as the candidate does when he enters the buddhic plane. It is as if in physical life we were each living at the bottom of a well, from which we may look up at the sunlight in the world above; and just as the light shines down into the depth of many wells, and yet ever remains the one light, so does the Light of the One illumine the darkness of our hearts. The Initiate has climbed out of the well of the personality, and sees that the light which he thought to be himself is in very truth the Infinite Light of all.

         While living in the causal body, the ego already acknowledged the Divine Consciousness in all; when he looked upon another ego his consciousness leapt up as it were to recognize the Divine in him. But on the buddhic plane it no longer leaps to greet him from without, for it is already enshrined within his heart. He is that consciousness and it is his. There is no longer the “you” and the “I,” for both are one-- facets of something that transcends and yet includes them both.

         Yet in all this strange advance there is no loss of the sense of individuality, even though there is an utter loss of the sense of separateness. That seems a paradox, while yet it is obviously true. The man remembers all that lies behind him. He is himself, the same man who did this action or that in the far-off past. He is in no way changed, except that now he is much more than he was then, and feels that he includes within himself many other manifestations as well. If here and now a hundred of us could simultaneously raise our consciousness into the intuitional world, we should all be one consciousness, but to each man that would seem to be his own, absolutely unchanged, except that now it included all the others as well.

         To each it would seem that it was he who had absorbed or included all those others, so we are here manifestly in the presence of a kind of illusion, and a little further realization makes it clear to us that we are all facets of a greater consciousness, and that what we have hitherto thought to be our qualities, our intellect, our energies have all the time been His qualities, His intellect, His energy. We have arrived at the realization in actual fact of the time-honoured formula : “Thou art That.” It is one thing to talk about this down here and to grasp it, or to think that we grasp it, intellectually; but it is quite another to enter into that marvellous world and know it with a certainty that can never again be shaken.

         When this buddhic consciousness fully impresses the physical brain, it gives a new value to all the actions and relations of life. We no longer look upon a person or object, no matter with what degree of kindliness or sympathy; we simply are that person or object, and we know him or it as we know the thought of our own brain or the movement of our own hand. We appreciate his motives as our own motives, even though we may perfectly understand that another part of ourselves, possessing more knowledge or a different view-point, might act quite differently.

         Yet it must not be supposed that when a man enters upon the lowest sub-division of the intuitional world he at once becomes fully conscious of his unity with all that lives. That perfection of sense comes only as the result of much toil and trouble, when he has reached the highest sub-division of this realm of unity. To enter that plane at all is to experience an enormous extension of consciousness, to realize himself as one with many others; but before him there opens a time of effort, of self-development, analogous at that level to what we do down here when by meditation we try to open our consciousness to the plane next above us. Step by step, sub-plane by sub-plane, the aspirant must win his way; for even at that level exertion is still necessary if progress is to be made.

         Having passed the first Initiation and consciously entered the buddhic plane, this work of developing himself on sub-plane after sub-plane now lies before the candidate, in order that he may get rid of the three great fetters, as they are technically called, which embarrass his further progress. He is now definitely on the Path of Holiness, and is described in the Buddhist system as the Sotapatti or Sohan, “he who has entered the stream”; while among the Hindus he is called the Parivrajaka, which means “the wanderer,” one who no longer feels that any place in the three lower worlds is his abiding-place of refuge.

Peace, love and light.