Egyptian Wisdom Quotes

Poor are those who have eyes but cannot see... ☥

Ithaka As you set out for Ithaka hope the voyage is a long one, full of adventure, full of discovery. Laistrygonians and Cyclops, angry Poseidon—don’t be afraid of them: you’ll never find things like that on your way as long as you keep your thoughts raised high, as long as a rare excitement stirs your spirit and your body. Laistrygonians and Cyclops, wild Poseidon—you won’t encounter them unless you bring them along inside your soul, unless your soul sets them up in front of you. Hope the voyage is a long one. May there be many a summer morning when, with what pleasure, what joy, you come into harbors seen for the first time; may you stop at Phoenician trading stations to buy fine things, mother of pearl and coral, amber and ebony, sensual perfume of every kind— as many sensual perfumes as you can; and may you visit many Egyptian cities to gather stores of knowledge from their scholars. Keep Ithaka always in your mind. Arriving there is what you are destined for. But do not hurry the journey at all. Better if it lasts for years, so you are old by the time you reach the island, wealthy with all you have gained on the way, not expecting Ithaka to make you rich. Ithaka gave you the marvelous journey. Without her you would not have set out. She has nothing left to give you now. And if you find her poor, Ithaka won’t have fooled you. Wise as you will have become, so full of experience, you will have understood by then what these Ithakas mean.

Light and Darkness. One cannot exist without the other. There is no true Master, without the power of balance. ☥

There are two roads which human beings can follow, one of wisdom and the other of ignorance. The path of the masses is generally the path of ignorance which leads them into negative situations, thoughts and deeds. These in turn lead to ill health and sorrow in life. The other road is based on wisdom and it leads to health, true happiness and enlightenment.

By living a life based on wisdom and truth, one can discover the divinity of the soul, its union to the universe, the supreme peace and contentment which comes from satisfying the inner drive for self discovery.

The alchemy of life is to turn coins into cents, by making sense of change.

To face a real daemon, you must first look inwards and conquer your own darkness. ☥

Humans are naturally scared and confused beings. They not only fear the unknown, as they live fearing themselves... ☥

Predator and prey move in silent gestures, on the seductive dance of death, in the shadows cast by the vultures of the night. ☥

Did you ever face Death and let it stare back at you right in the Eyes? ☥

Life is a chance at Evolution. Overcome yourself and Become. ☥

The hidden mist of forgotten truth is not for the mundane eye to see... ☥

An evolved and balanced Ego can be a valuable tool for the Self. But a blinding one is always among the first footsteps into Oblivion. ☥

All of Nature follows perfectly geometric laws. The Ancient Egyptian, Greek, Peruvian, Mayan, and Chinese cultures were well aware of this, as Phi—known as the Golden Ratio or Golden Mean—was used in the constructions of their sculptures and architecture.

Do not judge others, without first judging yourself. There is no strength without knowing thyself. ☥

Beautiful sunrise in the far away mountains, painting the wide horizon with vibrant warm colors, among the chill from the morning breeze. ☥

You may think you're not blind, but can you see in the dark? ☥

No matter how hard you try, after the Day there will always be a Night...

He who does not cherish life, does not deserve to be among the living. ☥

The power of faith can be a strong force, but the power of knowing is even stronger. ☥

Truth is not a right to be claimed, but a gift for those who are able to conquer it. ☥

The study of the wisdom teachings should be a continuous process in which the teachings become the predominant factor of life rather than the useless and oftentimes negative and illusory thoughts of those who are ignorant of spiritual truths.

In Egyptian Arabic, the word 'insan' means 'human'. If we remove the 'n', the word becomes 'insa', which means 'to forget'. So you see, the word 'forget' is taken from the word 'human'. And since it was God who created our minds and hearts, He knew from the very beginning that we would quickly forget our history, only to keep repeating the same mistakes over and over again. So the ultimate test of every human is to seek wisdom. After all, wisdom is gained from having a good memory. Only after we have passed this test will we evolve to become better humans. Man is only a forgetful mortal, but God — He sees, hears and remembers everything.

We are often given pills or fluids to help remedy illness, yet little has been taught to us about the power of smell to do the exact same thing. It is known that the scent of fresh rosemary increases memory, but this cure for memory loss is not divulged by doctors to help the elderly. I also know that the most effective use of the blue lotus flower is not from its dilution with wine or tea – but from its scent. To really maximize the positive effects of the blue lily (or the pink lotus), it must be sniffed within minutes of plucking. This is why it is frequently shown being sniffed by my ancient ancestors on the walls of temples and on papyrus. Even countries across the Orient share the same imagery. The sacred lotus not only creates a relaxing sensation of euphoria, and increases vibrations of the heart, but also triggers genetic memory - and good memory with an awakened heart ushers wisdom.

[Dialogue between Solon and an Egyptian Priest] In the Egyptian Delta, at the head of which the river Nile divides, there is a certain district which is called the district of Sais [...] To this city came Solon, and was received there with great honour; he asked the priests who were most skilful in such matters, about antiquity, and made the discovery that neither he nor any other Hellene knew anything worth mentioning about the times of old. On one occasion, wishing to draw them on to speak of antiquity, he began to tell about the most ancient things in our part of the world-about Phoroneus, who is called "the first man," and about Niobe; and after the Deluge, of the survival of Deucalion and Pyrrha; and he traced the genealogy of their descendants, and reckoning up the dates, tried to compute how many years ago the events of which he was speaking happened. Thereupon one of the priests, who was of a very great age, said: O Solon, Solon, you Hellenes are never anything but children, and there is not an old man among you. Solon in return asked him what he meant. I mean to say, he replied, that in mind you are all young; there is no old opinion handed down among you by ancient tradition, nor any science which is hoary with age.

Ancient Mystical Order Rosae Crucis (AMORC), whose Egyptian museum in San Jose took up an entire city block. It stressed the virtues of reason and science while also suggesting that ancient Egyptian wisdom would allow its followers to re-lease the hidden powers inherent in man.

A healthy mind is a peaceful mind. A peaceful mind comes through wisdom, not only knowing the truth but experiencing it. From

Without the mysterious keys carried by the hierophants of the Egyptian, Brahmin, and Persian cults the gates of Wisdom cannot be opened.

Men and women are to become God-like through a life of virtue and the cultivation of the spirit through scientific knowledge, practice and bodily discipline." -Ancient Egyptian Proverb

What a vapid job title our culture gives to those honorable laborers the ancient Egyptians and Sumerians variously called Learned Men of the Magic Library, Scribes of the Double House of Life, Mistresses of the House of Books, or Ordainers of the Universe. 'Librarian' - that mouth-contorting, graceless grind of a word, that dry gulch in the dictionary between 'libido' and 'licentious' - it practically begs you to envision a stoop-shouldered loser, socks mismatched, eyes locked in a permanent squint from reading too much microfiche. If it were up to me, I would abolish the word entirely and turn back to the lexicological wisdom of the ancients, who saw librarians not as feeble sorters and shelvers but as heroic guardians. In Assyrian, Babylonian, and Egyptian cultures alike, those who toiled at the shelves were often bestowed with a proud, even soldierly, title: Keeper of the Books. - p.113

Like Plato, Kant believed that human beings have a dual nature: part animal and part rational. The animal part of us follows the laws of nature, just as does a falling rock or a lion killing its prey. There is no morality in nature; there is only causality. But the rational part of us, Kant said, can follow a different kind of law: It can respect rules of conduct, and so people (but not lions) can be judged morally for the degree to which they respect the right rules. What might those rules be? Here Kant devised the cleverest trick in all moral philosophy. He reasoned that for moral rules to be laws, they had to be universally applicable. If gravity worked differently for men and women, or for Italians and Egyptians, we could not speak of it as a law. But rather than searching for rules to which all people would in fact agree (a difficult task, likely to produce only a few bland generalities), Kant turned the problem around and said that people should think about whether the rules guiding their own actions could reasonably be proposed as universal laws. If you are planning to break a promise that has become inconvenient, can you really propose a universal rule that states people ought to break promises that have become inconvenient? Endorsing such a rule would render all promises meaningless. Nor could you consistently will that people cheat, lie, steal, or in any other way deprive other people of their rights or their property, for such evils would surely come back to visit you. This simple test, which Kant called the “categorical imperative,” was extraordinarily powerful. It offered to make ethics a branch of applied logic, thereby giving it the sort of certainty that secular ethics, without recourse to a sacred book, had always found elusive.

This function of the King energy shows up everywhere in ancient mythology and in ancient interpretations of actual history. In ancient Egyptian mythology, as James Breasted and Henri Frankfort have shown, the world arose from the formlessness and chaos of a vast ocean in the form of a central Hill, or Mound. It came into being by the decree, by the sacred “Word,” of the Father god, Ptah, god of wisdom and order. Yahweh, in the Bible, creates in exactly the same way. Words, in fact, define our reality; they define our worlds. We organize our lives and our worlds by concepts, by our thoughts about them, and we can only think in terms of words. In this sense, at least, words make our reality and make our universe real.

[The Edfu Building Texts in Egypt] take us back to a very remote period called the 'Early Primeval Age of the Gods'--and these gods, it transpires, were not originally Egyptian, but lived on a sacred island, the 'Homeland of the Primeval Ones,' and in the midst of a great ocean. Then, at some unspecified time in the past, an immense cataclysm shook the earth and a flood poured over this island, where 'the earliest mansions of the gods' had been founded, destroying it utterly, submerging all its holy places, and killing most of its divine inhabitants. Some survived, however, and we are told that this remnant set sail in their ships (for the texts leave us in no doubt that these 'gods' of the early primeval age were navigators) to 'wander' the world. Their purpose in doing so was nothing less than to re-create and revive the essence of their lost homeland, to bring about, in short: 'The resurrection of the former world of the gods ... The re-creation of a destroyed world.' [...] The takeaway is that the texts invite us to consider the possibility that the survivors of a lost civilization, thought of as 'gods' but manifestly human, set about 'wandering' the world in the aftermath of an extinction-level global cataclysm. By happenstance it was primarily hunter-gatherer populations, the peoples of the mountains, jungles, and deserts--'the unlettered and the uncultured,' as Plato so eloquently put it in his account of the end of Atlantis--who had been 'spared the scourge of the deluge.' Settling among them, the wanderers entertained the desperate hope that their high civilization could be restarted, or that at least something of its knowledge, wisdom, and spiritual ideas could be passed on so that mankind in the post-cataclysmic world would not be compelled to 'begin again like children, in complete ignorance of what happened in early times.

The wisest of nations, cities, and men in every age have held by certain general principles of thought and action : to this ancient tradition the Egyptians, Assyrians, Persians and Indians, Samothracians and Druids, alike adhere ; but the Jews and Moses have no part nor lot in it. I pass by those who explain away the Mosaic records by plausible allegorising. The Mosaic account in regard to the age of the world is false: the flood being in the time of Deucalion was comparatively recent. Neither the teaching nor the institutions of Moses have any claim to originality. He appropriated doctrines which he had heard from men and nations of repute for wisdom. He borrowed the rite of circumcision from the Egyptians. He deluded goatherds and shepherds into the belief that there was one God — whom they called the Highest, or Adonai, or the Heavenly, or Sabaoth, or whatever names they please to give to this world — and there their knowledge ceased. It is of no import whether the God over all be called by the name that is usual among the Greeks, or that which obtains among the Indians or Egyptians.

The sky is a dark bowl, the stars die and fall. The celestial bows quiver, the bones of the earthgods shake and planets come to a halt when they sight the king in all his power, the god who feeds on his father and eats his mother. The king is such a tower of wisdom even his mother can't discern his name. His glory is in the sky, his strength lies in the horizon like that of his father the sungod Atum who conceived him. Atum conceived the king, but the dead king has greater dominion. His vital spirits surround him, his qualities lie below his feet, he is cloaked in gods and cobras coil on his forehead. His guiding snakes decorate his brow and peer into souls, ready to spit fire against his enemies. The king's head is on his torso. He is the bull of the sky who charges and vanquishes all. He lives on the stuff of the gods, he feeds on their limbs and entrails, even when they have bloated their bodies with magic at Nesisi, the island of fire. He cooks the leftover gods into a bone soup. Their souls belong to him and their shadows as well. In his pyramid among those who live on the earth of Egypt, the dead king ascends and appears forever and forever.

The Lord Gives Victory See, God has come to save me. I will trust in him and not be afraid. The LORD GOD is my strength and my song; he has given me victory.” ISAIAH 12:2 NLT The first time we see the phrase “the Lord is my strength and my song” is in the book of Exodus in the song Miriam and the women danced to as Moses and Miriam and the children of Israel sang. The reason for their rejoicing was their deliverance from Pharaoh and his army. When the Israelites left Egypt, they came to the Red Sea. They realized the army of Egypt had followed them. Then the Lord opened the Red Sea, and the Israelites crossed on dry land. The Egyptians followed. But once the last Israelite was safe on the other side, the Lord closed the waters over the Egyptians who had followed them. It was a great deliverance, and the people celebrated. Later, Isaiah not only predicted God’s judgment on the people of Israel because of their sin and desire to go their own way, he also predicted that God would send salvation and deliverance once their time of judgment was complete. As God had delivered the nation of Israel in ancient times, so would He deliver His people in the future. All would know His name; all would trust Him and not be afraid; all would find strength in praise and rejoicing. And therein lies true victory. Father, faith in You brings victory in the battle against sin. May we sing praises to You for Your salvation.

THE INSTRUCTION OF PTAHHOTEP Epilogue Part I If you listen to my sayings. All your affairs will go forward; In their truth resides their value, Their memory goes on in the speeds of men, Because of the worth of their precepts; If every word is carried on. They will not perish in this land. If advice ıs given for the good, The great will speak accordingly; It is teaching a man to speak to posterity, He who hears it becomes a master-hearer; It is good to speak to posterity, It will listen to it. If a good example is set by him who leads, He will be beneficent for ever, His wisdom being for all time. The wise feeds his ba with what endures, So that it is happy with, him on earth. The wise is known by his wisdom, The great by his good actions; His heart matches his tongue. His lips are straight when he speaks; He has eyes that see, His ears are made to hear what will profit his son. Acting with truth he is free of falsehood. Useful is hearing to a son who hears; If hearing enters the hearer, The hearer becomes a listener. Hearing well is speaking well. Useful is hearing to one who hears, Hearing is better than all else, It creates good will. How good for a son to grasp his father’s words, He will reach old age through them. He who hears is beloved of god, He whom god hates does not hear. The heart makes of its owner a hearer or non-hearer, Man’s heart is his life-prosperity-health! The hearer is one who hears what is said. He who loves to hear is one who does what is said. How good for a son to listen to his father. How happy is he to whom it is said: “The son, he pleases as a master of hearing.” The hearer of whom this is said, He is well-endowed And honored by his father; His remembrance is in the mouth of the living. Those on earth and those who will be. If a man’s son accepts his father's words. No plan of his will go wrong. Teach your son to be a hearer, One who will be valued by the nobles; One who guides his speech by what he was told, One regarded as a hearer. This son excels, his deeds stand out. While failure follows him who hears not. The wise wakes early to his lasting gain, While the foot is hard pressed.

Chapter 1, “Esoteric Antiquarianism,” situates Egyptian Oedipus in its most important literary contexts: Renaissance Egyptology, including philosophical and archeological traditions, and early modern scholarship on paganism and mythology. It argues that Kircher’s hieroglyphic studies are better understood as an antiquarian rather than philosophical enterprise, and it shows how much he shared with other seventeenth-century scholars who used symbolism and allegory to explain ancient imagery. The next two chapters chronicle the evolution of Kircher’s hieroglyphic studies, including his pioneering publications on Coptic. Chapter 2, “How to Get Ahead in the Republic of Letters,” treats the period from 1632 until 1637 and tells the story of young Kircher’s decisive encounter with the arch-antiquary Peiresc, which revolved around the study of Arabic and Coptic manuscripts. Chapter 3, “Oedipus in Rome,” continues the narrative until 1655, emphasizing the networks and institutions, especially in Rome, that were essential to Kircher’s enterprise. Using correspondence and archival documents, this pair of chapters reconstructs the social world in which Kircher’s studies were conceived, executed, and consumed, showing how he forged his career by establishing a reputation as an Oriental philologist. The next four chapters examine Egyptian Oedipus and Pamphilian Obelisk through a series of thematic case studies. Chapter 4, “Ancient Theology and the Antiquarian,” shows in detail how Kircher turned Renaissance occult philosophy, especially the doctrine of the prisca theologia, into a historical framework for explaining antiquities. Chapter 5, “The Discovery of Oriental Antiquity,” looks at his use of Oriental sources, focusing on Arabic texts related to Egypt and Hebrew kabbalistic literature. It provides an in-depth look at the modus operandi behind Kircher’s imposing edifice of erudition, which combined bogus and genuine learning. Chapter 6, “Erudition and Censorship,” draws on archival evidence to document how the pressures of ecclesiastical censorship shaped Kircher’s hieroglyphic studies. Readers curious about how Kircher actually produced his astonishing translations of hieroglyphic inscriptions will find a detailed discussion in chapter 7, “Symbolic Wisdom in an Age of Criticism,” which also examines his desperate effort to defend their reliability. This chapter brings into sharp focus the central irony of Kircher’s project: his unyielding antiquarian passion to explain hieroglyphic inscriptions and discover new historical sources led him to disregard the critical standards that defined erudite scholarship at its best. The book’s final chapter, “Oedipus at Large,” examines the reception of Kircher’s hieroglyphic studies through the eighteenth century in relation to changing ideas about the history of civilization.

All the substances that are the main drugs of abuse today originate in natural plant products and have been known to human beings for thousands of years. Opium, the basis of heroin, is an extract of the Asian poppy Papaver somniferum. Four thousand years ago, the Sumerians and Egyptians were already familiar with its usefulness in treating pain and diarrhea and also with its powers to affect a person’s psychological state. Cocaine is an extract of the leaves of Erythroxyolon coca, a small tree that thrives on the eastern slopes of the Andes in western South America. Amazon Indians chewed coca long before the Conquest, as an antidote to fatigue and to reduce the need to eat on long, arduous mountain journeys. Coca was also venerated in spiritual practices: Native people called it the Divine Plant of the Incas. In what was probably the first ideological “War on Drugs” in the New World, the Spanish invaders denounced coca’s effects as a “delusion from the devil.” The hemp plant, from which marijuana is derived, first grew on the Indian subcontinent and was christened Cannabis sativa by the Swedish scientist Carl Linnaeus in 1753. It was also known to ancient Persians, Arabs and Chinese, and its earliest recorded pharmaceutical use appears in a Chinese compendium of medicine written nearly three thousand years ago. Stimulants derived from plants were also used by the ancient Chinese, for example in the treatment of nasal and bronchial congestion. Alcohol, produced by fermentation that depends on microscopic fungi, is such an indelible part of human history and joy making that in many traditions it is honoured as a gift from the gods. Contrary to its present reputation, it has also been viewed as a giver of wisdom. The Greek historian Herodotus tells of a tribe in the Near East whose council of elders would never sustain a decision they made when sober unless they also confirmed it under the influence of strong wine. Or, if they came up with something while intoxicated, they would also have to agree with themselves after sobering up. None of these substances could affect us unless they worked on natural processes in the human brain and made use of the brain’s innate chemical apparatus. Drugs influence and alter how we act and feel because they resemble the brain’s own natural chemicals. This likeness allows them to occupy receptor sites on our cells and interact with the brain’s intrinsic messenger systems. But why is the human brain so receptive to drugs of abuse? Nature couldn’t have taken millions of years to develop the incredibly intricate system of brain circuits, neurotransmitters and receptors that become involved in addiction just so people could get “high” to escape their troubles or have a wild time on a Saturday night. These circuits and systems, writes a leading neuroscientist and addiction researcher, Professor Jaak Panksepp, must “serve some critical purpose other than promoting the vigorous intake of highly purified chemical compounds recently developed by humans.” Addiction may not be a natural state, but the brain regions it subverts are part of our central machinery of survival.

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

In Plato’s Phaedrus, Socrates describes how the Egyptian god Theuth, inventor of writing, came to Thamus, the king of Egypt, and offered to bestow his wonderful invention upon the Egyptian people. “Here is a branch of learning that will ... improve their memories,” Theuth said to the Egyptian king. “My discovery provides a recipe for both memory and wisdom.” But Thamus was reluctant to accept the gift. “If men learn this, it will implant forgetfulness in their souls,” he told the god. “They will cease to exercise their memory and become forgetful; they will rely on that which is written, calling things to remembrance no longer from within themselves, but by means of external marks. What you have discovered is a recipe not for memory, but for reminding. And it is no true wisdom that you offer your disciples, but only its semblance, for by telling them of many things without teaching them anything, you will make them seem to know much, while for the most part they will know nothing. And as men filled not with wisdom but with the conceit of wisdom, they will be a burden to their fellow-men.

Time will come when everyone will go crazy and whoever is not acting similar to them will be called the crazy one. It is not important to do what pleases the people since nothing will please them. Everyone has his own mind. We should please the Holy Spirit within us. If you question the effect of the surrounding environment and what we read and hear on our consciences, I tell you, it is better to consult those who posses the wisdom and the virtues. We should also read more.

Courage! “Be strong and courageous. Do not be afraid; do not be discouraged, for the LORD your God will be with you wherever you go.” JOSHUA 1:9 NIV Israel was on the verge of a new era in the life of their nation. Forty years before, God had delivered them from their fourhundred-year slavery to the Egyptian pharaohs. But when given the opportunity to enter the Promised Land, they instead saw the giants in the land and wouldn’t trust God to give them the land in spite of the obstacles. Only Caleb and Joshua had the faith to believe God. Now, after forty years of wandering in the wilderness, Joshua is tasked with the job of leading the children of those naysayers to take the land God promised long ago to Abraham. It’s interesting to note that between Moses’ charge and God’s direct communication to the new leader, Joshua is told to “be strong and courageous” no less than seven times (Deuteronomy 31:6–7, 23; Joshua 1:6–7, 9, 18). And no wonder. Joshua faced a task that would be impossible to accomplish without God’s help. The challenges of a new year may seem impossible. Some may be old, familiar hurdles or battles; others may be hidden from view right now. Whatever is ahead, take courage from these promises given to Joshua and claim them for whatever lies ahead. “Be strong and courageous. . . for the Lord your God will be with you wherever you go.” Father, thank You for the promises of Your Word that You are always with us. We never need to face anything without Your presence and constant help.

Cryptanalysis could not be invented until a civilization had reached a sufficiently sophisticated level of scholarship in several disciplines, including mathematics, statistics, and linguistics. The Muslim civilization provided an ideal cradle for cryptanalysis, because Islam demands justice in all spheres of human activity, and achieving this requires knowledge, or ilm. Every Muslim is obliged to pursue knowledge in all its forms, and the economic success of the Abbasid caliphate meant that scholars had the time, money, and materials required to fulfil their duty. They endeavoured to acquire knowledge of previous civilizations by obtaining Egyptian, Babylonian, Indian, Chinese, Farsi, Syriac, Armenian, Hebrew and Roman texts and translating them into Arabic. In 815, the Caliph of Ma'mun established in Baghdad the Bait al-Hikmah ('House of Wisdom'), a library and centre for translation.

The most primitive Dacians know that their Zalmoxis is called Jupiter in Rome; the Phoenician Baal of Mount Casius has been readily identified with the Father who holds Victory in his hand, and of whom Wisdom is born; the Egyptians, though so proud of their myths some thousands of years old, are willing to see in Osiris a Bacchus with funeral attributes; harsh Mithra admits himself brother to Apollo. No people but Israel has the arrogance to confine truth wholly within the narrow limits of a single conception of the divine, thereby insulting the manifold nature of the Deity, who contains all; no other god has inspired his worshipers with disdain and hatred for those who pray at different altars.

Poetry and Genre The hallmark of rhetoric in ancient Near Eastern literature is repetition; in poetry, this takes the form of what scholars call “parallelism.” Frequently, the first line of a verse is echoed in some way by the second line. The second line might repeat the substance of the first line with slightly different emphasis, or perhaps the second line amplifies the first line in some fashion, such as drawing a logical conclusion, illustrating or intensifying the thought. At times the point of the first line is reinforced by a contrast in the second line. Occasionally, more than two lines are parallel. Each of these features, frequently observed in Biblical psalms, is represented in songs from Egypt, Mesopotamia and Ugarit. Unlike English poetry, which often depends on rhyme for its effect, these ancient cultures attained impact on listeners and readers with creative repetition. Psalms come in several standard subgenres, each with standard formal elements. Praise psalms can be either individual or corporate. Over a third of the psalms in the Psalter are praise psalms. Corporate psalms typically begin with an imperative call to praise (e.g., “Shout for joy to the LORD” [Ps 100:1]) and describe all the good things the Lord has done. Individual praise often begins with a proclamation of intent to praise (e.g., “I will praise you, LORD” [Ps 138:1]) and declare what God has done in a particular situation in the psalmist’s life. Mesopotamian and Egyptian hymns generally focus on descriptive praise, often moving from praise to petition. Examples of the proclamation format can be seen in the Mesopotamian wisdom composition, Ludlul bel nemeqi. The title is the first line of the piece, which is translated “I will praise the lord of wisdom.” As in the individual praise psalms, this Mesopotamian worshiper of Marduk reports about a problem that he had and reports how his god brought him deliverance. Lament psalms may be personal statements of despair (e.g., Ps 22:1–21, dirges following the death of an important person (cf. David’s elegy for Saul in 2Sa 1:17–27) or communal cries in times of crisis (e.g., Ps 137). The most famous lament form from ancient Mesopotamia is the “Lament Over the Destruction of Ur,” which commemorates the capture of the city in 2004 BC by the Elamite king Kindattu. For more information on this latter category, see the article “Neo-Sumerian Laments.” In the book of Psalms, more than a third of the psalms are laments, mostly by an individual. The most common complaints concern sickness and oppression by enemies. The lament literature of Mesopotamia is comprised of a number of different subgenres described by various technical terms. Some of these subgenres overlap with Biblical categories, but most of the Mesopotamian pieces are associated with incantations (magical rites being performed to try to rid the person of the problem). Nevertheless, the petitions that accompany lament in the Bible are very similar to those found in prayers from the ancient Near East. They include requests for guidance, protection, favor, attention from the deity, deliverance from crisis, intervention, reconciliation, healing and long life. Prayers to deities preserved

In ancient times only women could do math; men were thought too stupid. That’s why the root for the word math is the same as for mother—they both come from the name of the Egyptian goddess, Maat. Mathematics literally means ‘mother wisdom.

The search for healthy, long life was done by human beings from time immemorial. Through their seeking, research, experiences, expertise, human beings have discovered many things to have long healthy life in various civilizations.In saraswati, ganges, hindu, african, egyptian civilizations, lot of things were invented, discovered, reinvented, rediscovered.

I wonder if the idea of having all knowledge so easily available has made us intellectually lazy. I’m not the first to worry. Socrates objected to the invention of writing. He thought it would erode memory. He quoted from the wisdom of King Ammon, who said to the Egyptian god Theuth, the inventor of letters, ‘this discovery of yours will create forgetfulness … they will not use their memories; they will trust to the external written characters … they will appear to be omniscient but will generally know nothing; they will be tiresome company, having the show of wisdom without the reality’. We can so easily be misled into thinking we have knowledge when actually often all we have is data.

It is a curious mystery [...] that the exact same notions of the Seven Sages as the bringers of civilization in the remotest antiquity, and of the preservation and repromulgation of “writings on stones from before the flood,” turn up in the supposedly completely distinct and unrelated culture of Ancient Egypt. Of the greatest interest, at any rate, is the [Temple of Horus]’s idea of itself expressed in the acres of enigmatic inscriptions that cover its walls. These inscriptions, the so-called Edfu Building Texts, take us back to a very remote period called the “Early Primeval Age of the Gods”--and these gods, it transpired, were not originally Egyptian, but lived on a sacred island, the “Homeland of the Primeval Ones,” in the midst of a great ocean. Then, at some unspecified time in the past, a terrible disaster--a true cataclysm of flood and fire [...]-- overtook this island, where “the earliest mansions of the gods” had been founded, destroying it utterly, inundating all its holy places and killing most of its divine inhabitants. Some survived, however, and we are told that this remnant set sail in their ships (for the texts leave us in no doubt that these gods of the early primeval age were navigators) to “wander” the world. [...] Of particular interest is a passage at Edfu in which we read of a circular, water-filled “channel” surrounding the original sacred domain that lay at the heart of the island of the Primeval Ones--a ring of water that was intended to fortify and protect that domain. In this there is, of course, a direct parallel to Atlantis, where the sacred domain on which stood the temple and palace of the god, whom Plato names as “Poseidon,” was likewise surrounded by a ring of water, itself placed in the midst of further such concentric rings separated by rings of land, again with the purpose of fortification and protection. Intriguingly, Plato also hints at the immediate cause of the earthquakes and floods that destroyed Atlantis. In the Timaeus, as a prelude to his account of the lost civilization and its demise, he reports that the Egyptian priests from whom Solon received the story began by speaking of a celestial cataclysm: “There have been and will be many different calamities to destroy mankind, the greatest of them being by fire and water, lesser ones by countless other means. Your own [i.e. the Greeks’] story of how Phaeton, child of the sun, harnessed his father’s chariot, but was unable to guide it along his father’s course and so burned up things on earth and was himself destroyed by a thunderbolt, is a mythical version of the truth that there is at long intervals a variation in the course of the heavenly bodies and a consequent widespread destruction by fire of things on earth.

with the collapse of the empire of the West—which was induced by centuries of internal wasting and external pressure: of plague, warfare, and demographic decline—it was the church’s monasteries alone that saved classical civilization from the total eclipse it would otherwise have suffered. And, in the East, it was a Christian civilization that united the intellectual cultures of the Greek, Egyptian, and Syrian worlds, and that preserved Hellenic wisdom in academies and libraries in Greece, Syria, and Asia Minor.

This history of Moses, as general of the Egyptians against the Ethiopians, is wholly omitted in our Bibles; but is thus by Irenaeus, from Josephus, and that soon after his own age: — "Josephus says, that when Moses was nourished in the palace, he was appointed general of the army against the Ethiopians, and conquered them, when he married that king's daughter; because, out of her affection for him, she delivered the city up to him." See the Fragments of Irenaeus, ap. edit. Grab. p. 472. Nor perhaps did St. Stephen refer to any thing else when he said of Moses, before he was sent by God to the Israelites, that he was not only learned in all the wisdom of the Egyptians, but was also mighty in words and in deeds, Acts 7:22.

The term “Neterianism” is derived from the name “Shetaut Neter.” Shetaut Neter means the “Hidden Divinity.” It is the ancient philosophy and mythic spiritual culture that gave rise to the Ancient Egyptian civilization.

When a human being acts in ways that contradict the natural order of nature, negative qualities of the mind will develop within that person’s personality.

I read once that the ancient Egyptians had fifty words for sand & the Eskimos had a hundred words for snow. I wish I had a thousand words for love, but all that comes to mind is the way you move against me while you sleep & there are no words for that. ― Brian Andreas

This is what the LORD says:    “Don’t let the wise boast in their wisdom,        or the powerful boast in their power,        or the rich boast in their riches.    24But those who wish to boast        should boast in this alone:    that they truly know me and understand that I am the LORD        who demonstrates unfailing love        and who brings justice and righteousness to the earth,    and that I delight in these things.        I, the LORD, have spoken! 25“A time is coming,” says the LORD, “when I will punish all those who are circumcised in body but not in spirit—26the Egyptians, Edomites, Ammonites, Moabites, the people who live in the desert in remote places,* and yes, even the people of Judah. And like all these pagan nations, the people of Israel also have uncircumcised hearts.

The legacy of ancient Egypt is known to few. Its truth lies buried beneath false beliefs. You may have heard that the Egyptians of old worshiped many gods. This belief is from a mistranslation of a single hieroglyph, - Neter. Today Neters is translated as "gods." An entire world of falsification has grown from this stumbling block, obscuring their ancient teachings' true meaning.

The Egyptians believed that everything is created by a unique all-powerful source of conscious energy called RA. These Neters are the divine processes by which nature creates. Apart from human-made things, everything in the Universe is made according to cosmic law, the Neters. These cosmic laws are what enable things to come into being. They are the processes of creation and not the created things themselves

For the late Neoplatonists, the true Hellenic “love of wisdom” could be supported and illustrated not only by the inspired poetry of Orpheus, Homer, and Hesiod, but also by the Egyptian, Phoenician, and Assyrian myths and “theological dogmas,” including the so-called Chaldean Oracles (ta logia).

Thamus, as Socrates told the tale, saw a threat to the very nature of philosophical discourse. Here is what the Egyptian king supposedly told the clever god: Theuth, my paragon of inventors, the discoverer of an art is not the best judge of the good or harm which will accrue to those who practice it. So it is in this; you, who are the father of writing, have out of fondness for your off-spring attributed to it quite the opposite of its real function. Those who acquire it will cease to exercise their memory and become forgetful; they will rely on writing to bring things to their remembrance by external signs instead of by their own internal resources. What you have discovered is a recipe for recollection, not for memory. And as for wisdom, your pupils will have the reputation for it without the reality. They will receive a quantity of information without proper instruction, and in consequence be thought very knowledgeable when they are for the most part quite ignorant. And because they are filled with conceit of wisdom instead of real wisdom they will be a burden to society.

There is an old wisdom that those who put themselves first shall become last. The subtext of this wisdom tells us that self-concern is the root of all evil. Self-concern is behind the love of money and all the other deadly sins. Certainly, Cronus’s lust for power drove him to murder his own children, even worse than what his father, Uranus had done.

TEMPLE CAT SPEAKS I guarded your temples filled with gold and mystery Though I vanished in the mist of time my children’s children love you My mysteriousness is linked to destiny True companions in our mystical magical life together

ISIS SPEAKS Love’s sweet whisper awakens my sensual body rhythms Dancing, climbing the great pyramid of human power deep inside this temple I lose myself, only to swim naked, joining the Nile’s quest for endless delight

Minister and favorite of the Emperor Augustus. He was distinguished for the wisdom of his counsels, and his rare abilities as a statesman. Although himself an indifferent poet, he was still a patron of literature and literary men; Virgil, Horace, Ovid and other celebrated writers of the Augustan age, were among his most intimate friends. Such was the care with which Mæcenas sought out and rewarded every species of merit, that his name is proverbially used to denote a generous patron.

Of great interest is the metempsychosis of the Cabala. How this doctrine, already espoused by the Egyptians, Pythagoreans and Plato, came into Jewish mysticism, is not yet fully explained.

Bambarré, 25th August, 1870.—One of my waking dreams is that the legendary tales about Moses coming up into Inner Ethiopia with Merr his foster-mother, and founding a city which he called in her honour "Meroe," may have a substratum of fact. He was evidently a man of transcendent genius, and we learn from the speech of St. Stephen that "he was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.

When looking at Egyptian temple art, the first thing to realize is that YOU are the King. The King is not some historical figure from the distant past. Also, note how often the King and the Neter they are engaging have similar facial features. This mirroring clarifies that the Neter, the divine element summoned, is both within and outside you.

A lovely prayer written by the Egyptian Sufi master Dhu ‘l-Nun (d. ad 861) neatly sums up the attitude one needs to adopt at such times: O God, when I listen to the voices of the animals, to the sound of the trees, the murmur of the water, the singing of the birds, to the rushing of the wind or to the rumble of thunder, I see in them evidence of Your unity; I feel that You are supreme power, supreme knowledge, supreme wisdom, supreme justice. O God, I also recognize you in the difficulties I am experiencing now. God, let Your satisfaction be my satisfaction, and let me be Your joy, the joy that a Father takes in his child. And let me remember You with calmness and determination, even when it is hard for me to say: I love You.

The letter M is the 13th letter of English, Greek and Hebrew alphabets. M is also the astrological symbol for Virgo. In Ptolemaic Egyptian Hieroglyphs, the letter M was represented by an owl—a creature that can see in darkness. The owl was also the companion of Athena, the Greek goddess of wisdom, an incarnation of Isis. In Egyptian hieroglyphs of the Owl, the letter M is clearly depicted on the top of its head.

Osiris will rise in splendor from the dead and rule the world through those sages and philosophers in whom wisdom has become incarnate. —Manly P. Hall, 33rd-Degree Freemason   The World will soon come to us for its Sovereigns and Pontiffs. We shall constitute the equilibrium of the Universe, and be rulers over the Masters of the World. —Albert Pike, Sovereign Grand Commander of the Scottish Rite Freemasonry   I am Yesterday and I am Today; and I have the power to be born a second time. —Statement of Osiris from the Egyptian Book of the Dead

Civilisation once looked to art as the means of passing wisdom from one generation to the next. Writing itself was invented in part to convey the sacred: permanent things deserved a permanent place, hence the hieroglyphs on Egyptian tombs. But a modern civilisation that no longer believes in permanent things, one that accepts no certain narrative of meaning,

Civilisation once looked to art as the means of passing wisdom from one generation to the next. Writing itself was invented in part to convey the sacred: permanent things deserved a permanent place, hence the hieroglyphs on Egyptian tombs. But a modern civilisation that no longer believes in permanent things, one that accepts no certain narrative of meaning, resorts to deconstruction, not construction.

1870.—One of my waking dreams is that the legendary tales about Moses coming up into Inner Ethiopia with Merr his foster-mother, and founding a city which he called in her honour "Meroe," may have a substratum of fact. He was evidently a man of transcendent genius, and we learn from the speech of St. Stephen that "he was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds." His deeds must have been well known in Egypt, for "he supposed that his brethren would have understood how that God by His hand would deliver them, but they understood not." His supposition could not be founded on his success in smiting a single Egyptian; he was too great a man to be elated by a single act of prowess, but his success on a large scale in Ethiopia afforded reasonable grounds for believing that his brethren would be proud of their countryman, and disposed to follow his leadership, but they were slaves. The

The Branch From Jesse 11 A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit. 2 The Spirit of the Lord will rest on him— the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the Lord— 3 and he will delight in the fear of the Lord. He will not judge by what he sees with his eyes, or decide by what he hears with his ears; 4 but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. 5 Righteousness will be his belt and faithfulness the sash around his waist. 6 The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling[f] together; and a little child will lead them. 7 The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. 8 The infant will play near the cobra’s den, and the young child will put its hand into the viper’s nest. 9 They will neither harm nor destroy on all my holy mountain, for the earth will be filled with the knowledge of the Lord as the waters cover the sea. 10 In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his resting place will be glorious. 11 In that day the Lord will reach out his hand a second time to reclaim the surviving remnant of his people from Assyria, from Lower Egypt, from Upper Egypt, from Cush,[g] from Elam, from Babylonia,[h] from Hamath and from the islands of the Mediterranean. 12 He will raise a banner for the nations and gather the exiles of Israel; he will assemble the scattered people of Judah from the four quarters of the earth. 13 Ephraim’s jealousy will vanish, and Judah’s enemies[i] will be destroyed; Ephraim will not be jealous of Judah, nor Judah hostile toward Ephraim. 14 They will swoop down on the slopes of Philistia to the west; together they will plunder the people to the east. They will subdue Edom and Moab, and the Ammonites will be subject to them. 15 The Lord will dry up the gulf of the Egyptian sea; with a scorching wind he will sweep his hand over the Euphrates River. He will break it up into seven streams so that anyone can cross over in sandals. 16 There will be a highway for the remnant of his people that is left from Assyria, as there was for Israel when they came up from Egypt. Songs of Praise 12 In that day you will say: “I will praise you, Lord. Although you were angry with me, your anger has turned away and you have comforted me. 2 Surely God is my salvation; I will trust and not be afraid. The Lord, the Lord himself, is my strength and my defense[j]; he has become my salvation.” 3 With joy you will draw water from the wells of salvation. 4 In that day you will say: “Give praise to the Lord, proclaim his name; make known among the nations what he has done, and proclaim that his name is exalted. 5 Sing to the Lord, for he has done glorious things; let this be known to all the world. 6 Shout aloud and sing for joy, people of Zion, for great is the Holy One of Israel among you.

it becomes clearer that modern culture has derived its basis from Ancient Egypt, though the credit is not often given, nor the integrity of the practices maintained in the new religions. This is another important reason to study Ancient Egyptian Philosophy, to discover the principles which allowed their civilization to prosper over a period of thousands of years in order to bring our systems of government, religion and social structures to a harmony with ourselves, humanity and with nature.

This regularity and balance of nature inspired the population to adopt a culture of order and duty based on cosmic order: Maat. This idea extends to the understanding of Divine justice and reciprocity. So if work is performed on time and in cooperation with nature, there will be order, balance and peace as well as prosperity in life.

The tradition based on the old Jewish bible recounting about how the Jews were used for forced labor and the construction of the great monuments of Egypt such as the Great Pyramids is impossible since these were created in the predynastic age, thousands of years before Abraham, the supposed first Jew, ever existed. Although this biblical notion is very limited in scope, the significant impact of Ancient Egypt on Hebrew and Christian culture is evident even from the biblical scriptures.

The Sphinx and its contemporary architecture throughout Kamit give us the earliest history, the earliest recorded evidence of the practice of advanced religion anywhere in the world. The Sphinx has now been proven to be the earliest example of the practice of religion in human history, 10,000 BCE.

The practice of the Shedy disciplines leads to knowing oneself and the Divine. This is called being True of Speech

In the stories of the founding of Mecca, the patriarch Abraham was guided on his journey by the Shekinah, who directed him where to build.  Significantly the Shekinah was said to have marked the spot for Abraham by curling up like a serpent.[191]  The serpent imagery here is reminiscent of the Egyptian Goddess Qudshu, the Gnostic Edem as well as the serpent of wisdom or temptation in the Garden of Eden.

Chapter 29 Alma desires to cry repentance with angelic zeal—The Lord grants teachers for all nations—Alma glories in the Lord’s work and in the success of Ammon and his brethren. About 76 B.C. 1 O that I were an angel, and could have the wish of mine heart, that I might go forth and speak with the trump of God, with a voice to shake the earth, and cry repentance unto every people! 2 Yea, I would declare unto every soul, as with the voice of thunder, repentance and the plan of redemption, that they should repent and come unto our God, that there might not be more sorrow upon all the face of the earth. 3 But behold, I am a man, and do sin in my wish; for I ought to be content with the things which the Lord hath allotted unto me. 4 I ought not to harrow up in my desires the firm decree of a just God, for I know that he granteth unto men according to their desire, whether it be unto death or unto life; yea, I know that he allotteth unto men, yea, decreeth unto them decrees which are unalterable, according to their wills, whether they be unto salvation or unto destruction. 5 Yea, and I know that good and evil have come before all men; he that knoweth not good from evil is blameless; but he that knoweth good and evil, to him it is given according to his desires, whether he desireth good or evil, life or death, joy or remorse of conscience. 6 Now, seeing that I know these things, why should I desire more than to perform the work to which I have been called? 7 Why should I desire that I were an angel, that I could speak unto all the ends of the earth? 8 For behold, the Lord doth grant unto all nations, of their own nation and tongue, to teach his word, yea, in wisdom, all that he seeth fit that they should have; therefore we see that the Lord doth counsel in wisdom, according to that which is just and true. 9 I know that which the Lord hath commanded me, and I glory in it. I do not glory of myself, but I glory in that which the Lord hath commanded me; yea, and this is my glory, that perhaps I may be an instrument in the hands of God to bring some soul to repentance; and this is my joy. 10 And behold, when I see many of my brethren truly penitent, and coming to the Lord their God, then is my soul filled with joy; then do I remember what the Lord has done for me, yea, even that he hath heard my prayer; yea, then do I remember his merciful arm which he extended towards me. 11 Yea, and I also remember the captivity of my fathers; for I surely do know that the Lord did deliver them out of bondage, and by this did establish his church; yea, the Lord God, the God of Abraham, the God of Isaac, and the God of Jacob, did deliver them out of bondage. 12 Yea, I have always remembered the captivity of my fathers; and that same God who delivered them out of the hands of the Egyptians did deliver them out of bondage. 13 Yea, and that same God did establish his church among them; yea, and that same God hath called me by a holy calling, to preach the word unto this people, and hath given me much success, in the which my joy is full. 14 But I do not joy in my own success alone, but my joy is more full because of the success of my brethren, who have been up to the land of Nephi. 15 Behold, they have labored exceedingly, and have brought forth much fruit; and how great shall be their reward! 16 Now, when I think of the success of these my brethren my soul is carried away, even to the separation of it from the body, as it were, so great is my joy. 17 And now may God grant unto these, my brethren, that they may sit down in the kingdom of God; yea, and also all those who are the fruit of their labors that they may go no more out, but that they may praise him forever. And may God grant that it may be done according to my words, even as I have spoken. Amen.

Hail Eochaid Ollathair, Father of All! Hail Ruad Ro-fhessa, Lord of Perfect Knowledge! Lord of the Oak Tree, Phallus of the summer saplings, Rough as tree bark is your wisdom, Yet deep as sunken roots. You who can call the seasons with your harp, You are called upon by the common people For your gift of fair weather. You whose club is so great That nine men are required to carry it And even then it plows a great ditch; Whose terrible end slays hundreds at a blow And whose other end can restore them to life; You stake your life on the fertility of the land That others may survive the cold winters. You who build great fortresses, You know what it is to be the sole protection Of those you love, and to go forth In battle to save their lives. —By Cianaodh Óg from Our Pantheon’s Way

Even Margaret’s beloved Wordsworth fell short on the issue; for him, she quoted ruefully, the ideal woman should not be “Too bright and good / For Human nature’s daily food.” Margaret drew on examples from ancient myth, wherein “the idea of female perfection is as fully presented as that of male,” to show that women had been accorded greater respect in earlier times. In Egyptian mythology, “Isis is even more powerful than Osiris,” and “the Hindoo goddesses reign on the highest peaks of sanctification.” In Greek myth, “not only Beauty, Health and the Soul are represented under feminine attributes, but the Muses, the inspirers of all genius,” and “Wisdom itself . . . are feminine.” Margaret’s dream was to bring the dispirited “individual man” together with the disempowered woman—unite the two sides of the Great Hall’s classroom—and create, by merging the best attributes of each, “fully” perfected souls. Then, a nation of men and women will for the first time exist, she might have said, amending Waldo Emerson’s visionary claim.

The gods bear it in their hands, hold it to the lips of their worshippers, and pour it out in streams over the heads of their favorites. For they actually give life, now by the light which they continually cause to triumph over the powers of darkness, again by the regular recurrence of fructifying waters, or by mysterious operations in the centre of the earth.

Here is a branch of learning that will . . .  improve their memories,” Theuth said to the Egyptian king. “My discovery provides a recipe for both memory and wisdom.” But Thamus was reluctant to accept the gift. “If men learn this, it will implant forgetfulness in their souls,” he told the god. “They will cease to exercise their memory and become forgetful; they will rely on that which is written, calling things to remembrance no longer from within themselves, but by means of external marks. What you have discovered is a recipe not for memory, but for reminding. And it is not true wisdom that you offer your disciples, but only its semblance, for by telling them of many things without teaching them anything, you will make them seem to know much, while for the most part they will know nothing. And as men filled not with wisdom but with the conceit of wisdom, they will be a burden to their fellow-men.

Akhenaten’s religion died with him. Nothing, apparently, came of it. Unless of course, as is just possible, Judaism itself partly came of it. It is conceivable that ideas derived from Akhenaten’s system formed part of that Egyptian ‘Wisdom’ in which Moses was bred. There is nothing to disquiet us in such a possibility. Whatever was true in Akhenaten’s creed came to him, in some mode or other, as all truth comes to all men, from God. There is no reason why traditions descending from Akhenaten should not have been among the instruments which God used in making Himself known to Moses.