/lit/ - Literature

Cast off your impurity for Atum in On and go down with him; assign the needs of the Lower Sky and succeed to the thrones of the Abyss. May you come into being with your father Atum, may you go up on high with your father Atum, may you rise with your father Atum. . . .
Go up, open your way by means of the bones of Shu, the embrace of your mother Nat will enfold you. Be pure in the horizon and get rid of your impurity in the Lakes of Shu.

Ascend and descend; descend with Re, sink into darkness with Nu.
Ascend and descend; ascend with Re, rise with the great Float-user.
Ascend and descend; descend with Nepthys, sink into darkness with the Night-bark.
Ascend and descend; ascend with Isis, rise with the Day-bark.

Come into being, go up on high, and it will be well with you, it will be pleasant for you in the embrace of your father, in the embrace of Atum.
O Atum, raise this king up to you, enclose him within your embrace, for he is your son of your body forever.

>>18202424
>>18191063
‘Men, according
to the ancient story, there is a god who holds in his hands the beginning
and end and middle of all things, and straight he marches in the cycle of
nature. Justice, who takes vengeance on those who abandon the divine
law, never leaves his side. The man who means to live in happiness latches
on to her and follows her with meekness and humility. But he who bursts
with pride, elated by wealth or honors or by physical beauty when young
and foolish, whose soul is afire with the arrogant belief that so far from
needing someone to control and lead him, he can play the leader to others—
there’s a man whom God has deserted. And in his desolation he collects
others like himself, and in his soaring frenzy he causes universal chaos.
Many people think he cuts a fine figure, but before very long he pays to
Justice no trifling penalty and brings himself, his home and state to rack
and ruin. Thus it is ordained. What action, then, should a sensible man take,
and what should his outlook be? What must he avoid doing or thinking?’
CLINIAS: This much is obvious: every man must resolve to belong to
those who follow in the company of God.
ATHENIAN: ‘So what conduct recommends itself to God and reflects his
wishes? There is only one sort, epitomized in the old saying “like approves
of like” (excess apart, which is both its own enemy and that of due
proportion). In our view it is God who is preeminently the “measure of
all things,” much more so than any “man,” as they say. So if you want
to recommend yourself to someone of this character, you must do your
level best to make your own character reflect his, and on this principle
the moderate man is God’s friend, being like him, whereas the immoderate
and unjust man is not like him and is his enemy; and the same reasoning
applies to the other vices too.

>>17848801
>Being is and nonbeing is, is not a logically valid statement.
Logic is within Being.
But eitherway, Non-being doesn't have isness or being but yet it isn't Nothing.
>VISITOR: Do you understand, then, that it’s impossible to say, speak, or think that which is not itself correctly by itself? It’s unthinkable, unsayable, unutterable, and unformulable in speech.
And there are 'two' "categories" of non-being, at least from the perspective of Being; everyting we say about is solely through Being's relation or non-relation to them.

>>16479592
200th Chapter.
Secret of development but glittering of forms,
wonderful god of many developments.
All gods boast in him,
5 in order to magnify themselves in his perfection, like his divinity.
The Sun himself is joined with his person.
He is the Great One in Heliopolis,
who is also called Ta-tenen.
Amun, who emerged from the Waters that he might lead mankind.
10 Another of his developments is the Hermopolitans.
Original one who begot the original ones and caused the Sun to be born,
completing himself in Atum, one body with him.
He is the Lord to the Limit, who began existence.
It is his ba, they say, that is the one who is in the sky.
15 He is the one who is in the Duat, foremost of the east.
His ba is in the sky, his body in the west,
and his cult-image in Southern Heliopolis, elevating his appearances.
Amun is one, concealing himself from them.
He is hidden from the gods, and his aspect is unknown.
20 He is farther than the sky, he is deeper than the Duat.
No god knows his true appearance ,
no processional image of his is unfolded through inscriptions,
no one testifies to him accurately.
He is too secret to uncover his awesomeness,
25 he is too great to investigate, too powerful to know.
Jnstantaneously falling face to face into death
is for the one who expresses his secret identity, unknowingly or knowingly.
There is no god who knows how to invoke him with it.
Manifest one whose identity is hidden, inasmuch as it is inaccessible.

>>16417600
listen to/read his last talks
Only like three hours.
His whole deal is transformation, mind forcing matter (brain) to physically change; a little Nietzschean, last man.
>No description can ever describe the origin. The origin is nameless; the origin is absolutely quiet, it's not whirring about making noise. Creation is something that is most holy, that's the most sacred thing in life, and if you have made a mess of your life, change it. Change it today, not tomorrow. If you are uncertain, find out why and be certain. If your thinking is not straight, think straight, logically. Unless all that is prepared, all that is settled, you can't enter into this world, into the world of creation.
>This is the last talk. Do you want to sit together quietly for a while? All right sirs, sit quietly for a while.
Can't find the text for the first of the last talks.
>>16417202
He's a better UG in the last decade/5 years; UG only interacted with him in like the 50s.
UG was right that K did bullshit a little; just as UG talked unnecessary shit, just to get people to leave him alone, K stated false positives or "white lies" in hope to change people for the better. But they thought the same in the end, two sides of the same coin.
https://youtu.be/Ck-2oh7OVgo

>>16391986
What then? Do we not think and are we not persuaded that the Ineffable is so that is, nonexistent?
Yes, but this is our experience in respect of it, as has been said
often before.
Still, we do harbor this opinion.
Well then, it is an empty one, since it is an opinion about what is empty, or rather, about the indefinite. Just as when in the case of things that do not exist, we form ideas about them as if they did exist, ideas that are based in fantasy or are just invented (as, for example, we are under the impression that the sun is the size of a foot, though in reality it is not this size), so if we imagine something about the absolutely non-existent or write something about it, the impression resides in us that steps into the void: for in grasping it we believe that we are indeed grasping that, but that is not something that exists as relative to us, and so transcends our conception of it. How then is it possible to demonstrate so great an ignorance as abides in us concerning the [Ineffable]? How can we say that it is unknowable?
First, by means of the argument already enunciated, namely, we discover that that which is beyond (I 17) knowledge is of greater worth. Therefore, if that which is entirely beyond knowledge could be found, this would also be discovered as what is most valuable in itself; but it is enough for the demonstration that it cannot even be found. According to another argument, [the demonstration relies on the fact] that the Ineffable is beyond all things. If it were in any way knowable, then it would itself also be numbered among all things (for what we know just is what we mean by all things) and it would then have something in common with all things, namely, its very knowability. Those things, after all, that share something common belong to a single order, and hence in this way it becomes a member of all things: for this reason too it must be unknowable. The third argument is that the unknowable is present among real beings, just as the knowable is, and even if the unknowable is a relative term, it is nevertheless present. Just as we predicate great and small of the same thing relatively, in the same way we can predicate knowable and unknowable of the same thing relative to different things. Just as the same thing participates in the two forms, small and great, so that it is at once small and great, so too that which participates in the form of knowable and unknowable can be either of the two. And just as the knowable has a reality prior to being known so also the unknowable must have a reality prior to being unknown, especially if it is superior to the knowable, as the intelligible is unknowable by means of sensation, whereas it is knowable by means of intellect. The superior could not consist in a privation of an inferior reality, if that inferior reality were a form, especially if it has its reality in the intelligible order. For every absence and privation of this kind is either in matter or in the soul.

Helios (Zeus, Apollo, Dionysus).

>>16329292
Theurgy is the whole movement of climbing the ladder of love/beauty, it is in negation of the negation that you by grace (evident in Plotinus) find the Sun in the Night and the night in the sun.
Artists are divinely inspired, if it is beautiful, "symbolique" only has to be beautiful to enkindle the embers of the body's ashes; irregardless of the artists intent, there's only one beauty and all beauty points to her. To use the Bacchae.

Circle of fire. Circle of fire. Fires. The fire of the Night-bark. The company which is in the bow is Isis, Seth and Horus. The company which is in the stern is Hu, Sia and Re.

Arriving at the north of the bank of the Winding Waterway, the towns of which are unnumbered. A million cubits are about it in the flame of a torch. Hail to you, Protectress of its blast, which its fire made far beyond it; save me from him who would impose any kind of evil obstacle because of Him whose name is 'Secret-of-wisdom', for I have come into being from his flesh. He has created me from his members, but it was not my father who caused her to fly Up, I and there was nothing which came forth to me from her body. She raises my name in order to please my face, the number of my limbs is at her wills according to what is good in my sight. This portal has closed on me as on the body of the egg from which I have emerged. It is the darkness of my father Nu which does it, being far from this portal. I have made a million cubits into my own bark when flying up to this place of mine.

WORDS SPOKEN BY HIM WHOSE NAMES ARE SECRET, the Lord of All, who said to the Silent Ones who raged when the Entourage sailed: Go in peace! I will relate to you the two good deeds which my own heart did for me within the Coiled One in order that falsehood might be silenced. I have done four good deeds within the portal of the horizon. I made the four winds I that everyone might breathe in his time. Such was my deed in the matter. I made a great flood so that the poor as well as the great might be strong. Such was my deed in the matter. I made every man equal to his fellow, and I forbade them to do wrong, but their hearts disobeyed what I had said. Such was my deed in the matter. I made their hearts not to forget the West, in order to make god's-offerings to the gods of the nomes. Such was my deed in the matter.
I created the gods from my sweat, and mankind from the tears of my eye; I will shine anew daily in their booth for the Lord of All, I made night for Him who was languid. I will navigate aright in my bark, for I am the Lord of waters when crossing the sky, I am not rejected(?) because of any member of mine. Hu is in company with Magic, felling yonder Ill-disposed One for me, I see the horizon, I sit before it, I judge between the wretched and the wealthy; so also as regards the evildoers. I possess life, because I am its lord, and my staff will not be taken away. I have passed myriads of years between myself and yonder Inert One, the son of Geb; I will sit with him in the one place, and mounds will be towns and towns will be mounds; mansion will desolate mansion.

>>16188990
>all electrons are identical
>two entangled electrons share spacetime location, aka all their qualities are the same yet they are two

What the fuck was HIS (the gnostic the monad) problem?
>For if they examined their ‘act of illumination into the darkness’ closely, they would concede the true causes of the cosmos. For why did this illumination have to take place, if it did not absolutely have to? For this illumination necessarily takes place either naturally or unnaturally, and if this illumination is natural, then it will have always been going on in this manner. But if it is unnatural, then what is unnatural will already be present in the intelligible world, and evil will be prior to this sensible cosmos, and it won’t be the cosmos that is responsible for evil; rather, the things in the intelligible world will provide evil to the cosmos, and evil will not come to the soul from the sensible world; rather, evil will come to the sensible world from soul. And this argument will result in tracing evil back to the first principles. And if [evil is indeed traced back to the first principles], so is matter, from which [evil] appears. For the soul that fell saw, they claim,and illuminated the darkness that was already there.So where did this darkness come from, then? If they should say that the soul that fell created the darkness, clearly there will have been no place for the soul to fall, and neither will the darkness be the cause of the falling; rather, the cause will be the soul’s own nature. But this is identical to attributing the cause to the preceding necessities; consequently, the cause is traced back to the first principles.

>>16086951
Here his view is difficult to recover; on the one hand, he seems critical of Proclus and Syrianus (his standard appellation for them is “the philosophers”). But what this criticism consists in is hard to say; he goes on to say that the principles of the mixed are not, in fact, limit and the unlimited, which then combine to form the mixed as Being. Instead, each, the limit and the unlimited is the principle of all things: “Rather, each of the two is the principle of all things, the one is the principle of all things as differentiated and many and indefinite, or however [one likes to express it], and the other is the principle of all things as unified, and as ones, and as informed by limit” (II 43). As if by way of agreeing that his exegesis is uncertain at this point, Damascius now reiterates the question at stake:
>Do the participations in the two principles bring about the mixed? For the argument once more reverts to the question of whether or not the one and the many are elements [of the third], a position that the philosophers come to, but that we do not accept. And so let us also bring in the seventh line of demonstration, that is, that each of the three principles is all things and also before all things. But the third principle is all things in the unity of all things, while the first is all things in the One, as a unique and perfect simplicity, and the intermediate is all things in all things. The One is the One before all things, the second is all things, and the third is the One-all as unity. (II 34
Thus Damascius tries to uproot the interpretation that sees the limit as the monad, the unlimited as the dyad, and the latter as acting upon the former in order to generate number, for example. Instead, there is no production of the mixed; it rather functions as the productive cause of the intelligible order. That Damascius is couching his interpretation as a response to Proclus is clear from a comparison with PT III 9.15–20, where Proclus says explicitly that the mixed is intelligible, and further that the mixed is “made” and that its generation is lower than that of the prior henads, the limit and unlimited, whose reality is not “made” but “manifested.” To summarize, then, in reply to Proclus’ interpretation, Damascius insists that the mixed is not generated, is a henad, and has its own distinctive nature.
>The same argument will apply both to the composite nature of the mixed which arises when this composite nature is contemplated [by us], in our own weakness, and to the purified simplicity of the mixed, even if one makes the monad and the indefinite dyad the two principles, yet contemplates the unifi ed triad as from these two, still the triad is not composed from three things, but it is itself the one of the triad, and therefore has one distinctive triadic character that contains all things in this very one.

>>15716694
Assmann Egyptian Solar Religion
Philosophy as a Rite of Rebirth: From Ancient Egypt to Neoplatonism

He created me in his heart,
he made me in his efficacy,
he exhaled me from his nose.
I am exhale-like of form,
created by that. august self-developing god
who strews the sky with his perfection,
the total of the gods' forms,
whose identity the gods who sail him do not know...

I am the one who made it possible for it to give brilliance to the
Darkness.
It found me as a man of infinite number:
I am the begetter of repeated millions
out of the Flood, out of the Waters,
out of the Darkness, out of Chaos.
It is I who am Shu, begetter of the gods.

It is my son who shall live,
he whom I begot in my identity,
for he has learned how to enliven the one in the egg,
in the respective womb. as mankind, that emerged from my eye
(the eye) that I sent forth when I was alone with the Waters, in inertness,
not finding a place in which I could stand or sit,
before Heliopolis had been founded, in which I could exist;
before the Lotus had been tied together, on which I could sit...

I am Life, lord of years,
Life of Eternal Recurrence, lord of Eternal Sameness---
the eldest that Atum made with his efficacy,
when he gave birth to Shu and Tefnut in Heliopolis,
when he was one and developed into three
when he parted Geb from Nut,
before the first Corps was born,
before the two original Enneads developed
and were existing with me.

>>15164065
>The mind believes it is the reflection of the sun and does not feel the sun itself.
Why is this possible?

Dream, of God, the Solitary One,
Before the Night. Before the Waters.