Amonism or atonism or cult of Amon, the ancient Egyptian religion: Reviving the ancient Egyptian religion

[adian808]

Hymn to Amon
Extract from the papyrus Berlin 3055
Adoration of Amon
You who wake up peacefully, wake up in peace!
Awake, Amon-Re, Lord of the Throne-of-the-Double-Land, in peace!
You are the venerable son, the eldest, (heir) of the earth from your father Earth (Geb) and your mother Nut (heaven).
You are the god who first came into existence,
when no god had come into existence,
when the name of nothing had yet been invented.
You open your two eyes and do not cease to see through them,
and light comes into existence for every man.
When the shadow is pleasant to both your eyes
the day does not come into existence.
You open your mouth and through it you speak.
You strengthen the sky with your right arm (imnti)
in your name of Amon ('Imn).
You are the ka of all gods.
You are Amon, you are Atum, you are Khepri.
You are Lord of the whole earth.
You are the Lord who appears glorious as king of the South and the North.
You are the one who gives birth to the gods,
who gives birth to men,
who gives birth to everything that lives.
You are alive, you are more powerful than all the gods.

the ka of a god or of a human in ancient egypt is the soul of this god or of this human , what make their personality, their substance as beings , meaning Amon is a monotheist god because Amon is all the gods of ancient egypt, all the venerated gods except o course Seth and Apopis the demons
So Amon is all the gods and one god as Elohim ( who means the gods) , as Yahud ( who means the gods) the one god of jews, and as Prajapati/Brahma who is all the gods of hinduism and whose all parts are gods of hinduism

I want to make ancient egyptian faith reborn again!

What do you think about ?

 

[adian808]

Many people think that monotheism was brought in egypt by Akhenaton but Ancient Egypt was monotheist since the beginning
See Chapter 300 of the Hymn to Amon. Leiden Papyrus I 350, 19th dynasty:

“Three are all the gods, Amon, Re, Ptah who have no equal. His name is hidden as Amon; he is Re by the face; his body is Ptah. Their cities, in the Land, are established for eternity; Thebes, Heliopolis, Memphis are destined for sustainability. When a message is sent from heaven we hear it in Heliopolis, we repeat it in Memphis for the (god)-with-the-beautiful-face; it is recorded in the writings of Thoth for the city of Amon, this being within their jurisdiction. »

 

[adian808]

Le propylône d'Amon-Rê-Montou à Karnak-Nord by AUFRERE Sydney on Meretseger Books
( Excerpts from the book Propylone d' Amon Re Montou a Karnak )

As true as the hidden ba emerges from the noun alone,
without any other of its kind, (Cf. D IX 229, 4; compare with Esna III 216, 11 (Esna VIII 38))
he is Beam-of-the-earth on whose rips (KLotz, Adoration of the Ram, 44 and n. 252.)
are the foundations of the world, and from the folds from which air and water emerge (f: trauneCKer, Coptos, text 25, 1 and 151; KLotz, Adoration of the Ram, 44 and note 254; variant: Esna II 17, 10–11, which evokes the ophidian Nehebkaou)
while its head is under the Douat of Thebes in the western mountain, in the mound of Djémé. (Alex 79.0077: see Goyon et al., Edifice of Taharqa, 54 n. 91 and pl. 22, 32 ; CouLon, in: RdÉ 57, 2006, 14–15)

.According to the Karnak-North text, Amon-Re creates the world by zones, between which he distributes the various components of his personality; his cosmic Duat is not rooted in geography. In Benenet on the other hand, CLère, Évergète, evokes a demiurge partially comparable to the Brahman god Prajapati (SezneC, in: Bonnefoy (ed.), Dictionnaire des Mythologies II (1981), 417–420.) an original Amon who constitutes the world with one's own body, from which the elements and their dynamics come. This conception is linked to the primordial mound of Djémé at Medinet Habou and implies a particular Duat, linked to the origins and explicitly anchored in Thebes in the western region of sacred geography

 

[adian808]

Many people said Aton is monotheist and Amon is not which is wrong because Amon is Aton :

Prayer of a Prophet of Amun Statue from Cairo 42208 (20th dynasty); cf. L—EGRAIn, CGMC, Statues and statuettes, t. III, p. 21. The text is engraved on a stele that the kneeling figure holds in front of him. Translations by J. CAPART, after Buck, in Cd’ F, n° 39-40, 1945, pp. 64-66, and by E. Otro, Die biographischen Inschriften der aegyptischer Spdizeii, Leiden, 1954, pp. 139 f. The >anthem is only one small part of the inscription which is of the known “biography” genre since the Old Kingdom.

Worship Amonrasonther, Lord of Heaven, Lord of the earth, Lord of the waters, Lord of the mountains, Lord of the ocean, Lord of the great [...]
“Nine-<Arcs?>, which has no equal: by the fourth “prophet of Amon? Nekhtefmut. He said:
I proclaim your greatness before all, Lord of gods, I tell of your holiness and your beneficence to the *rekhyt.
You are *Chou that shines for men, *Aton who never ceases to give light so that gods and men know you and distinguish you when you reveal yourself
. Everyone lives to see your perfection who brings all seeds into being when you shine on them. There is nothing that can live without you. You lead each * of the men assigned 4 to their work. You gave shape to their lives after seeing (them).
All those who lie on their side, when you place yourself in the West, ask you to come back to them. Tender is your eye-*Nocturnal Oudjat who renews births. 'Lamp of the humble, who brings hearts to life. Conductor of the big party [...],

Truthful (?) (f). Your] image lives in ® Memphis. Your portrait is every god [...]. How good it is to see your beautiful face every [morning], more beautiful than that of all the gods, without equal.
He who lives on him has health. |Happy?] who rests in Thebes, who grows old in his sanctuary, who walks in his temples, who cares (?) about ordering the *festivals, who warms (his) body among his familiars, and who enjoys their goods... .

Amon is only one God because Amon is every god of ancient Egypt ("Your portrait is every god") when Aten is a god of ancient Egypt, moreover Amon in the text is Aten as Amon Ra Horakty Khepri , Akhenaten was therefore mistaken, Egypt believed in Amon, in other words Aton

 

[adian808]

Now Atum is Amon who is all the gods of ancient Egypt and therefore Osiris who is Shiva according to Greek legend (Osiris comes from India according to some Greeks and Osiris and Shiva are both Dionysus and Osiris placed Shiva's lingam)
Now Atum is the uncreated one who created himself and Amon likewise and Shiva the uncreated one who created himself (Svayambhu, Atmayoni) just like Khrishna according to whom all the sacrifices made to the Hindu gods (devas ) are in reality made only by him, which makes him a monotheistic god
Atum is therefore Amon who is Osiris who is Shiva whereas Osiris is Apis who is Ptah and Atum is Ptah via the tongue of the latter
Atum is therefore Amon who is Osiris who is Ptah who is Shiva or Shiva is the Nanti bull and Shiva is Brahma who is Cau Mata the cosmic cow
Ptah is therefore Cau Mata the cosmic cow, Osiris is Apis who is Cau Mata the cosmic cow
Atum is Shiva the Uncreated, the one who created himself, atmayoni (his own vagina) But Shiva is Allah, the Kaaba is a sacred sanctuary for Shivaism in the Puranas, Atum is therefore Allah and Osiris is Allah!!!!!!!!!!!!!!
what do you think about ?

 

[adian808]

Thot is one of the gods of ancient egypt which we know according to papyrus 3055 Berlin are Amon the uncreated and created sun ( like Mithra) of ancient Egypt, the uncreated creator god
he is also called Hermes
Thoth, guardian of the scribes and incarnation of the First Word in the Egyptian Book of the Dead According to the book of the dead Thoth is the verb creator of the world, or Thoth is Ptah incarnated in his language and this language is Atum, Thoth is therefore Atum or according to the pepyrus 3055 Berlin Amon is Atum therefore Thoth is Amon the god of the sky or Thoth is the vizier of Amon and according to the book of Henoch the vizier of Adonai the god of the Jews, El is represented as a pharaoh of lower Egypt by the Phoenicians whose king Hiram is cited as righteous in the Bible in proverbs alongside of Solomon his friend On the other hand Amon is Helios cemui who makes everything visible the one who knows everything who sees everything and AMON is Oulm the papyrus written the Oulim of the Jews the logos the creative verb, Thot is therefore the logos the verb the papyrus written at the base of the creation of the world
In Jewish circles, on the other hand, Hermes/Thoth himself is pre- felt quite early like the interpretatio of Moses, of which Museum, the master of Orpheus, would be the equivalent for the Greeks
; Artapan (2nd-1st century BC) rewrites the story of Moses to make it the founder of Hermopolis and the legislator of Egypt, for associate it with the ibis, give it the traditional attributes of Thoth and, in a word, substitute the Jewish authority par excellence for the Egyptian deity125. It thereby feeds “traces of memory” constituting Jewish identity on its break with Egypt126. If we turn to the side of papyrology, we will take the right measure of what identity rivalries may have been in the valuation of Hermes Trismegistus. https://journals.openedition.org/rhr/pdf/9884 when we know Hermes is Thoth, for the Jews Thoth vizier of Amon is therefore Moses and the vizir of Adonai , Amon is therefore Adonai

 

[adian808]

Thoth/Hermes vizir of Amon according to ancient egyptians is also vizir of Allah according to muslim thinkers meaning Amon is Allah
Hermeticism in Islam Islam elevated Hermes from the rank of god to that of prophet. According to the Kitāb al-Ulūf of Abū Ma'shar, there were, in fact, three Hermes: the first, assimilated to Idris and Enoch, lived in Egypt before the flood, built the pyramids and recorded his teachings in writing in order to preserve them from the flood; the second, nicknamed al-Bābilī, lived in Babylon after the flood, as well as the third, who lived in Egypt. It was Hermes-Idris who was considered by many Muslims as a true prophet, even though he did not provide a sacred book; and it was through him that Greek thought began to infiltrate into Muslim thought. Hermeticism was, in fact, cultivated by the Sabeans of Harran, who, threatened with extermination as pagans, tried, but in vain, to have their religion admitted to the number of officially tolerated monotheistic cults, through prophetism. of Hermes-Idris, to whom they traced their ancestry
. They produced books whose contents, they claimed, had been revealed by Hermes, such as the Risālat fī 'n-nafs ("Letter on the Soul"); and one of their doctors, Thābit ibn Qurra, wrote in Syriac the Institutions of Hermes, now lost, which he translated into Arabic. Hermeticism penetrated first – and above all – into Shi'ite circles, because, as Henry Corbin observed, the prophetology of Shi'ism admits the prophetic category to which Hermes belongs, while its gnoseology "provides for the mode of knowledge common to the simple nabīs prior to Islam (such as Hermes), to the Imāms and to the awliyā in general during the cycle of walāyat succeeding the cycle of legislative prophecy.

On the other hand, as Louis Massignon noted, the hermetic thesis according to which the divine essence can, thanks to prayers, be forced to “unmerge” itself into an idol or a saint, and the doctrine of the ascension of the spirit in the heavens, dispensing with belief in the descent of an angel bringing the revealed Book to the prophet, prevented Hermeticism from obtaining the support of Sunni Islam. Some thinkers such as as-Suhrawardī or Ibn Sab‘īn explicitly claimed to be Hermes; and al-Kindi would have admired, according to his disciple as-Sarakhsī, what the Trismegistus had said on the subject of the ineffable divine transcendence, judging that a Muslim like him could not have expressed it better. Many Hermetic treatises were translated into Arabic and new apocrypha created.

In his Fihrist (“Catalogue”), Ibn an-Nadīm lists twenty-two titles, including five on astrology, four on talismanic art and thirteen on alchemy. Some have come down to us in their entirety, such as the Kitāb al-Malāṭīs and the Kitāb al-Isṭamākhīs, or in fragments, such as the Kitāb al-Isṭamāṭīs. These three treatises were used, along with other hermetic works, by the pseudo-Majrīṭī in his Ghāyat al-ḥakīm fī 's-siḥr ("The Aim of the Sages in Magic"

 

[adian808]

Geb is Amon because Atum and one God, the only god of ancient Egypt when we know all gods of ancient egypt are Amon ...
Geb is the god of earth

Hymn to Geb (Pyr. 1615-1626):
Recite the words: O *Geb, son of *Chou! [...] Your mother's heart jumped for you, in your name of Geb. You are the great son of Ghou, his firstborn. O Geb, [...] Atum has reunited with you. You are the Great, Unique God.
Atum gave you his inheritance; he gave you (the gods of) '*Enneads united, Atum himself being at their side, united for the great son of his son that you are. He has seen you in your glory, while your heart is exalted; in your competence, in your name as “competent interpreter, prince of the gods”,; standing on the earth so that you may judge before the Ennead, your ancestors, men and women, being before them, because you are more powerful than any (other) deity
O Geb, competent interpreter and prince of the gods! You are the Lord of the whole earth, you who have power over (the gods of) Ennead and all (other) god [...]. You are the support of all the gods. After reaching them, you feed them, you resupply them ee ka).
You are the God because you have power over all the gods. An eye has appeared on your head, in the form of “*Great-magician-of-the-South”; an eye appeared on your head, in the form of “*Great-Wizard-of-the-North”. Horus followed you because he took a liking to you, while you appeared as king of Upper and Lower Egypt, you who have power over all the gods as well as the vital forces based on the book Hymns and Prayers of Ancient Egypt by Abdré Barucq and Francois Daumas

 

[adian808]

AMAZING, AMON IS ALLAH!!!!!!!!!!!!!!!!!!!!!! The God of Alexander the Great

AMON IS ALLAH : Alexander worshiped Amon and following his visit to the oracle of Siwa the priests told him to consider Amon as his father therefore Amon was like his father however the Koran says that Alexander took his prophetic mission to reunify all people under a single god from his father, his father being identified with Allah or his father as we have seen is none other than Amon therefore Amon is Allah

Stories about Alexander, dating back to the first century , are strongly associated with the allegorical figure of Dhu ‘l-Qarnayn from the Quran. This Dhu ‘l-Qarnayn, whose name means “the Two-cornered One”, is in fact inspired by the legend of Alexander as it appears in Judeo-Christian messianic literature3. In the verse of the Koran (sura 18: 82-97), where the character is cited, the identity of Alexander is completely erased and no trace of historicity remains.

He is a character whose power God has “established on earth” and to whom he “gave free way for all things”. He goes from the West to the East (to the ends of the Earth) to punish the wicked and to reward those who believe in God, then he builds a dam against the wild people of Yajuj and Majuj (Gog and Magog). Around the sacred text, there were other stories dealing with prophets and holy people. Among these apocryphal traditions, we can find stories about “the Bicornu” in which he is identified either under the name of Alexander, or by association with Alexander. For example, the famous historian and exegete Tabari (839-923) cites in his Tafsir (commentary on the Koran) a tradition which dates back to Wahb ibn Munabbih (654-ca. 732). Wahb is known as the transmitter of a folklore of Judeo-Christian origin called Isra’iliyyat (“Tales of the Israelites”).

Wahb's story is quite long and begins with a dialogue between Dhu 'l-Qarnayn and God4. I quote the beginning: Wahb b. Munabbih the Yemenite, who knew the stories of the ancients, said that Dhu 'l-qarnayn was a man from Rum, son of one of their old wives who had no other son besides him. His name was al-Iskandar (Alexander), but he was called Dhu ‘l-qarnayn because both sides of his head were made of copper. When he had become great and a devoted servant of God, God Most Great and Almighty said to him: “O Dhu 'l-qarnayn, I am sending you indeed to the peoples of the world whose languages are different, and these are all people around the world. Among them there are peoples between whom the whole extent of the Earth is located. And among the people who live in this expanse, there are jinns, men, Yajuj and Majuj.

Concerning the peoples between whom there is the length of the Earth, the one who is located where the sun sets is called Nasik, and the other, who is located where the sun rises, is called Mansak. And of the people between whom is the whole breadth of the Earth, the people who are on the right [south?] quarter of the Earth are called Hawil, and the people who are on the left quarter of the Earth are called Tawil.

"Astonished by this revelation and doubting his abilities, Dhu ‘l-Qarnayn asked God: But with what strength will I surpass them? With what troop shall I outnumber them? With what artifice will I deceive them? With what tolerance will I bear them, and with what language will I speak to them? [...]
God then reassured him: I will enable you to do what I charge you with. I will open your heart for you so that it is capable of anything. I will open your mind for you so that you can understand everything. I will introduce you to a language so that you can speak them all [...] " The French translation of the entire passage can be found in Yuriko Yamanaka, “A hero of a thousand (...)
Then, Dhu ‘l-Qarnayn, accompanied by the army of light and darkness that God had granted him, led a campaign from the West to the East against the infidels. He meets the wild people of Gog and Magog and builds a dam to enclose them, and in the end he converses with a tribe of righteous and pious men

Les modes de transmission du savoir : Alexandre le Grand et l’évolution de l’historiographie arabe

On rencontre des récits consacrés à Alexandre dans divers types de textes arabes et persans médiévaux aussi bien sous la forme de fragments dispersés que d’histoires complètes. C’est un topos littéraire hérité des civilisations préislamiques, qui apparaît dans différents genres littéraires et...

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