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    How Should One Properly Study Egyptology?

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    orthodoxymoron

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    How Should One Properly Study Egyptology?

    Post  orthodoxymoron on Sat Dec 02, 2017 3:14 am

    How Should One Properly Study Egyptology?? Perhaps a University Curriculum Might Be a Start. I Thought Better About a Red Pill Reposting Project Featuring Brook's Excellent Work. I Might Study These Threads Incognito.


    Last edited by orthodoxymoron on Sat Dec 02, 2017 4:42 pm; edited 4 times in total
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    mudra

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    Re: How Should One Properly Study Egyptology?

    Post  mudra on Sat Dec 02, 2017 5:11 am

    What's the point of copy paste these threads of Brook here as they can be accessed anyway by those whose interest would lead them there ?
    Just being curious.

    Love from me
    mudra
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    orthodoxymoron

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    Re: How Should One Properly Study Egyptology?

    Post  orthodoxymoron on Sat Dec 02, 2017 5:27 am

    mudra wrote:What's the point of copy paste these threads of Brook here as they can be accessed anyway by those whose interest would lead them there? Just being curious.  

    Love from me
    mudra
    This was just a brainstorm, and it's probably a bad-idea. I should probably just study those two-threads, as you suggest, and leave well-enough alone. I just thought I needed to give them some attention, which might interest others who might not even know about these threads. But perhaps I've worn-out my welcome, and should simply engage in private-study for an extended length of time. I have some Ralph Ellis books I need to study, which might be followed by Bible-Study, to determine what the Truth of Antiquity really is. I won't continue this thread.
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    mudra

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    Re: How Should One Properly Study Egyptology?

    Post  mudra on Sat Dec 02, 2017 7:58 am

    Actually I think this thread is a good idea Oxy :)

    I timely came across the following book today which fits perfectly with the title of yours thread.
    Just began to read it with great pleasure so far.


    The Temple of Man Hardcover – November 1, 1998
    by R. A. Schwaller de Lubicz




    Two 544-page volumes, cloth with slipcase The monumental Temple of Man represents the most important breakthrough in our understanding of Ancient Egypt since the discovery of the Rosetta stone. This exhaustive and authoritative study reveals the depths of the mathematical, medical, and metaphysical sophistication of Ancient Egypt. Schwaller de Lubicz's stone-by-stone survey of the temple of Amun-Mut-Khonsu at Luxor allows us to step into the mentality of Ancient Egypt and experience the Egyptian way of thinking within the context of their own worldview.

    His study finds the temple to be an eloquent expression and summary--an architectural encyclopedia--of what the Egyptians knew of humanity and the universe. Through a reading of the temple's measures and proportions, its axes and orientations, and the symbolism and placement of its bas-reliefs, along with the accompanying studies of related medical and mathematical papyri, Schwaller de Lubicz demonstrates how advanced the civilization of Ancient Egypt was, a civilization that possessed exalted knowledge and achievements both materially and spiritually. In so doing, Schwaller de Lubicz effectively demonstrates that Ancient Egypt, not Greece, is at the base of Western science, civilization, and culture.

    To understand the temple of Luxor, twelve years of field work were undertaken with the utmost exactitude by Schwaller de Lubicz in collaboration with French archaeologist Clement Robichon and the respected Egyptologist Alexandre Varille. From this work were produced over 1000 pages of text and proofs of the sacred geometry of the temple and 400 illustrations and photographs that make up The Temple of Man.

    The Temple of Man is a monument to inspired insight, conscientious scholarship, and exacting archaeological groundwork that represents a major contribution to humanity's perennial search for self-knowledge and the prehistoric origins of its culture and science.

    https://www.amazon.com/Temple-Man-R-Schwaller-Lubicz/dp/0892815701?SubscriptionId=AKIAILSHYYTFIVPWUY6Q&tag=duckduckgo-ffab-20&linkCode=xm2&camp=2025&creative=165953&creativeASIN=0892815701

    Love Always
    mudra

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    mudra

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    Re: How Should One Properly Study Egyptology?

    Post  mudra on Sat Dec 02, 2017 8:36 am

    Here is the introduction to the book by R.A Schwaller de Lubicz.
    Just to give a taste of what it is all about.

    The Temple of man

    Introduction by R.A Schwaller de Lubicz

    EXCAVATIONS and    philological    studies    supply    the    Egyptologist
    with   abundant   material   for   a   knowledge   of   (he   life, beliefs,   and
    theology   of   ancient   Egypt.   An   encyclopaedic   amount of   work   is
    available   to   the   researcher.   Nevertheless,   Pharaonic   Egypt   remains
    unknown  in  terms  of  its  true  science,  i t s   contingent  psycho-spiritual
    knowledge, and its philosophical mentality.

    The  funerary  texts  develop  t h e   myth  transcribed  into  images,  but
    it   has   not   been   possible   to   translate   the   deeper   meaning   of   these
    images   into   comprehensible   language.   The   philosophical   connection
    of   the   accumulated   data   is   lacking.   One   tends   to   seek   in   ancient
    Egypt,  as  well  as  in  Babylon  and  other  traditions  of  the  past,  what
    might   be   called   a   rational   expression   of   esotericism.   This   is   an
    error   that   arises   from   the   prejudice   that   there   is no   esotericism,   or
    that there exists an intent to conceal a certain knowledge.

    However,   simple   reasoning   shows   us   that,   for   example,   if   the
    Gospels   were   written   to   teach   the   way   of   Truth   and to   show   us
    what   this   Truth   consists   of.   then   the   form   of   parab
    les   and   enig- matic   phrases   chosen   for   this   revelation   would   be   nonsensical   if   its
    purpose   were   to   conceal   this   Truth.   The   purpose   of these   parables
    and   enigmatical   phrases   is   not   to   hide   anything   from   "he   who   has
    eyes  to  see  and  ears  to  hear,"  according  to  the  evangelical  formula.

    The   purpose   is   to   select   those   who   developed   the   necessary   under-
    standing   and   who   are   for   this   reason   worthy   of   these   "secrets"
    (that  is  to  say.  they  will  not  misuse  them  for  selfish  motives).  
    There was   never   any   intent   to   conceal,   from   those   thus   prepared,  
    any   of the    wisdom    transmitted    by    texts,    traditions,    or    monuments.    
    The enigma  does  not  lie  in  the  thing  itself  but  is  the result  of  our  under-
    standing, our faculties, and our intelligence, which arc not attuned
    to  the  mentality  according  to  which  the  idea  was  expressed,  and  it
    is just this that our present education prevents us from admitting.

    However,    there    is    a    type    of    education    that—using    the    vital
    organs   in   which   the   nervous   flux   is   transformed   as well   as   the
    centers   (or   "nodes")   of   this   flux—can   awaken   "consciousness"   of
    states   that   precede   and   transcend   material   forms.   The   West   has   no
    terminology  for  this  science,  and  thus  we  must  have recourse  to  the
    oriental   languages.   But   the   words   alone   are   useless without   the
    concepts.  Ancient  Egypt  is  in  fact  one  of  the  major sources  of  these
    sciences:   however,   a   true   vocabulary   of   the   Pharaonic   language—or
    even   a   provisional   one—will   never   be   possible   unless   attention   is
    given   to   those   questions   which   we   define   as   psycho-spiritual.   The

    Egyptian  symbolism  can  guide  us  in  t h i s   regard  and
    show  us  mean- ings   other   than   the   common   meanings   currently   accep
    ted   for   a great   many   words.   In   this   way.   the   meaning   of   many
    texts   will become clear.

    Rationalism  is  based  on  the  data  provided  by  the  senses,  and  the
    senses   perceive   only   a    meager   part   of    what   is.   Thus
    ,   through rationalism   alone   we   can   know   only   what   is   encounte
    red   through the   senses,   what   is   ponderable,   quantitative.   Yet   mathematics   have
    demonstrated    the    existence    of    elements    that    fall    outside    the
    physical;   we   must   take   this   into   account,   and   if   rationalism   brings
    us  up  against  an  impenetrable  wall,  in  so  doing  it in  fact  teaches  us
    that   it   has   its   limits   and   that   we   should   seek   another   means   of
    knowledge.

    We   express   ourselves   in   a   conventional   language,   and   the   dic-
    tionary  defines  and  limits  the  meaning  of  each   word
    .  
    Therefore,  we can    understand    nothing    beyond    what    the    dictionary    knows.    
    We write   with   conventional   alphabetic   signs   that   in   themselves   express
    only   sounds;   thus   our   alphabet   is   merely   a   mechanical   means   for
    composing    the    words    in    the    dictionary    and    transmitting    the
    thoughts   they   encompass.   It   may   be   said   that   the   combinations   of
    these   letters   are   almost   infinite:   true,   but   the   number   of   words   is
    limited    by    notions    already    acquired.    Thought    can    also    examine
    observed  phenomena  and  seek  the  causes.  .  .  .  Certainly  it  can,  but
    as  soon  as  it  approaches  the  metaphysical,  it  can  no  longer  find  in
    our   languages   and   forms   of   writing   the   means   of   expressing   itself:
    abstract  ideas,  formulated  in  words  for  which  we  lack  the  concepts,
    are objectified and lose their significance.

    It  follows  from   these  observations  that  either  there  exists  only  a
    concrete   world   perceptible   to   the   senses,   or   we   lack   a   faculty   that
    would  enable  us  to  grasp  the  abstract,   without  having  to  concretize
    through   the   imagination.   The   process   is   ingrained   in   us,   in   accordance    
    with    a    mode    that    always    leads    toward    the    quantitative definition.

    This is the inverse of the Egyptian mentality.
    If   an   unknown   phenomenon   appears,   it   is   already   the concretization  of  a  cause  that  was  abstract  for  us.  
    Instead of  searching  out  the   nature   of   this   cause,   we   obey   our   reductionist  tendency   and
    restrict  both  cause  and  phenomenon  to  the  realm  of  the  mechanical mentality.  
    We   investigate   nothing   deeply;   we   pull   e
    verything   down to  our  own  limits.  However,  a  simple  image  proves  to  us  that  there
    is   a   way   we   can   express   ourselves   without   limiting a   notion   to   a
    defined  form,  and  transcribe  our  thought   without  imposing  our  own
    mentality   on   those   who   will   read   this   image.   We   have   gotten   into
    the   habit   of   reducing   everything   in   Time   and   Space: this   is   the rational  habit.  
    An  image,  on  the  other  hand,  gives access  to  a  world of   qualities   and   functions.  
    For   instance,   if   we   say "a   man   walks,'' we  see  a  man  walking,  
    but  we  see  him  in  a  limited  way:  we  imagine only  the  fact  of  moving  or  walking.  
    We  can  then  place  that  fact  in the   past,   present,   or   future   and   all   the   gradations of   these   tenses:
    we  situate  this  movement  in  Time  and  Space.  

    If,  on the  other  hand, we   see   an   image   that   represents   a   man   walking   (or   s
    imply   lines depicting   a   man)   we   no   longer   imagine   him,   we   no   longer   situate
    him;  he  is  there,  it  is  the  function  that  interests us,  and  the  quality of   that   function.  
    We   can   then   paint   this   man   green: it   will   no longer   be   solely   the   function   of   walking  
    with   one's legs   that   is evoked—this  movement  could  also  signify  vegetation or  growth.  
    But to   our   reason,   walking   and   growing   are   two   different   functions, while  in  reality  there  is  
    an  abstract  connection  between  them:  it  is movement   outside   consideration   of   Time,   or   pathway, or   specific direction.

    If  we  wish  to  define  this  movement,  we  immediately reduce  it  in Time  and  Space,  whereas  there  is  no  further  need  to
    define  the  feeling    of    motion    (whether    walking    or    growing);    the    image—the symbol—acts  as  definition,  
    and   we  can  in  fact  experience  this  condition   (unconsciously   become   one   with   it,   without   any   reasoning)
    just as any child would looking at pictures.

    Thus,   the   representation—the   symbol—is   our   only   true   means   of
    transmitting   an   esoteric   meaning,   which,   in   alphabetic   writing,   we
    have   to   seek   in   parable,   or,   possibly   metaphor   or   allegory.   The
    Chinese    mentality    is    characteristic    of    this    transcribed    symbolic
    mentality:   the   idea   is   circumscribed   but   not   named.
    Something   of this   mentality,   which   we   encounter   in   the   Egypt   of
    the   pharaohs, has   remained   among   the   peoples   of   the   Middle   East:
    the   indirect question and answer.

    Symbolic    representation    and    imagistic    writing    are    the    pure
    hieratic    forms    of    esoteric    expression.    Through    symbolism,    and
    through  it  alone  can  we  read  the  thought  of  the  Ancients.  
    It  is  only through   the   symbolical   that   we   will   be   able   to   coordinate   the
    known   elements   of   this   great   civilization   and   that the   writing   may take on its true meaning.

    With   regard   to   this   mode   of   expression,   I   shall   quote   Ampere,
    Essai sur la Philosophic des Sciences (vol. 2, pp. 103-104):

    "These rites, these dogmas, often conceal ideas once reserved    for    a    small    number    of    initiates:    
    and    the    secret    of these ideas, though buried with them, can be rediscovered     by     those     who     study     in     depth    
    all     the     types     of teachings remaining of the ancient beliefs and the ceremonies they prescribed.
    Hence,a science, given the name     of     ' the     Symbolic'     (the     name     I     shall     retain     for it),
    proposes     to     uncover     what     was     hidden     behind     such     diverse emblems."

    I  shall  explain  more  precisely  what  I  mean  by  the  word  symbol  in the chapter on "Definitions" and in the "Summary of Principles."
    We  also  see  in  the  symbol  the  only  means  of  making a  connection    between    the    "oriental"    mentality    and    the    "occidental"    
    mentality,    according    to    the    basic    distinction    currently    accepted.    But pharaonic   Egypt—which   is,   in   my   opinion,  
    the   main   source   of Mediterranean  civilization—is  in  some  ways  closer  to  us  than  is  the Orient.  
    Its  mentality  is  positive,  and  its  expression  is  symbolic,  to  convey  a  form  of  esotericism  that  does  not  differ  from the  others,  since
    Wisdom cannot vary if it is real.

    This   symbolic   aspect   has   been   completely   neglected in   Egyptology.  It  is  the  proof  of  its  existence,  
    and  of  the  directive  stemming from   it   in   the   pharaonic   expression,   that   I   find   and   present   with
    the Temple of Luxor.

    The    strangely    irregular    plan    of    this    temple    prompted    me    to investigate   the   causes   of   these   irregularities.  
    Since   this   architec- tural   conception   was   executed   in   several   phases   along   the   temple's
    longitudinal    axis,    hitherto    the    simple    explanation  of    attributing  utilitarian   purposes  
    to   successive   builders   has   been   adopted.   In   my opinion,    only    more    profound    reasons    could    have    inspired    
    these extraordinary   constructions,   which   certainly,   on   account   of   the   very
    effort   required,   could   not   have   been   consecrated   to inconsequential ideas.    
    Many    positive    proofs    and    experiments    now    confirm    the correctness of this way of thinking.

    Obviously,   no   one   would   build   such   monuments,   and   in   such great   numbers,   over   thousands   of   years,  
    for   uncultivated   peasants.
    This  work  is  of  necessity  that  of  an  e l i t e ,   and,  even  more  remarkably,  an  elite  that  never  ceased  to  renew  itself,  
    an  elite  that  seems to   have   been   uniquely   endowed   with   a   wealth   of   scientific   knowledge, including an understanding of the laws of Life.

    What,   then,   was   this   inexhaustible   source,   and   what means   so powerful and so stable assured such continuity?
    We  are  dealing  here,  not  with  an  evolution  of  science,  but  rather, on   the   contrary,   with   an   immutable   basis:  
    for   the   existence   of   a language   and   a   form   of   writing   that   were   already   complete   from
    the   time   of   the   earliest   dynasties   of   the   historical   period   seems   to confirm  this.  
    What  we  see  is  not  the  beginnings  of research,  but  the
    application of a Knowledge already possessed

    Love Always
    mudra

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