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The Maxims of Good Discourse By Wim van den Dungen
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English translation of the 'Maxims of Good Discourse', an ancient Egyptian text written over 4000 years ago by a wise vizier called Ptahhotep. It is in the format of a deliberate instruction given by... More > a father to his (spiritual) son, enabling the latter, by way of right speech, to live the good life, the outcome of not interrupting the moment of the heart, offending one’s vital energy (Ka). In 'The Egyptian Gentleman' (2017), a commentary on this extraordinary text is available.< Less
An Ontology of the Moment By Wim van den Dungen
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The ontology of the moment is the way a particular instance in time and space when something happens to someone exists, in particular what is shared by all instances and moments. The moment exists... More > either in an absolute sense or relative to the moment before and the moment after the present moment. Besides time (now) and space (here), three additional dimensions of the moment are identified : energy, information and mental content. These categories totalize what is shared by all possible moments. This ontology is rooted in a process-view on Nature, identifying the actual occasion as the ontological principal. As a function of time, the objective and subjective or psychological moment are distinguished. The yoga of the moment involves a conscious manipulation of how the flow of time is experienced, allowing the mind to contract or expand the moment.< Less
Book of Lemmas By Wim van den Dungen
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The 'Book of Lemmas' presents the outlines of an immanent and transcendent metaphysics. The latter is introduced by a survey of epistemology, in particular criticism, demarcating between valid and... More > invalid propositions and between science and metaphysics. Immanent metaphysics does not move beyond the limitations of conceptual reason and is a heuristic of science. The ontological principal of the proposed process-ontology is the actual occasion, defined by its two state vectors : material efficiency and scalar finality (information and consciousness).< Less
ANCIENT EGYPTIAN READINGS By Wim van den Dungen
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English translation of selected Ancient Egyptian texts, bringing to life the sapiential, magical, ceremonial and theological traditions at work in the 'House of Life' of Pharaonic Egypt. Included are... More > : Instruction to Hordedef, Instruction to Kagemni, Pyramid Texts (of Unas), Instruction to Merikare, To Become Magic, Discourse of a Man with his Ba, Instruction to Amenemhat, The Great Praise of the Aten, The Book of the Cow of Heaven, Hymns to Amun, The Shabaka Stone, Instruction to Amen-em-apt, The Adoration of Re. These readings span a period of thirteen centuries, covering all important stages of Ancient Egyptian literature. Translated from Egyptian originals and ordered chronologically, these texts were considered by the Ancient Egyptians as part of the core of their vast literature.< Less
Renewal and Ascension By Wim van den Dungen
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King Unas, Unis or Wenis (ca. 2378 – 2348 BCE) was the last king of the Vth Dynasty. His pyramid at Saqqara is the smallest of all known Old Kingdom pyramids (43 m high, with a slope of... More > 56°). Unas was the first to include hieroglyphic inscriptions in his tomb, namely on the walls of the corridor, antechamber, passage-way and burial-chamber, as well as on the four gables. These earliest 'Pyramid Texts' were found by Maspero in 1881. The tomb of Unas had been sealed ca. 2348 BCE and so these texts had remained unaltered for over 4200 years ! Besides an introduction into how to approach Egyptian texts, involving epistemological, anthropological and egyptological considerations, and a complete translation, the commentary points to two salvic strategies put into evidence in the texts : renewal (in the Duat of Osiris) and ascension (on/in the horizon, headed towards the sky of Re), mediated by 'Horus-consciousness', the power of majesty. These salvic perspectives return in Hermetism, monotheism and Hermeticism.< Less
The Egyptian Gentleman By Wim van den Dungen
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This book offers a commentary on the 'Maxims of Good Discourse', an exceptional text from Ancient Egypt’s Old Kingdom (ca. 2670 – 2205 BCE), written over 4000 years ago by a man called... More > Ptahhotep. By way of a deliberate instruction given by a father to his (spiritual) son, it enables the latter, by way of good discourse, to live the good life, the outcome of not interrupting the moment of the heart, offending one’s vital energy (Ka). Such an excellent son, an Egyptian gentleman during life, will be a justified deceased in the afterlife. To the British, a 'Gentleman' is modest, well-mannered, self-deprecating, quietly intelligent, considerate of other people’s feeling, well-informed, and never vulgar, inflated, vain, boastful, noisily ignorant, sleazy or common. So too in Egypt. The 'Maxims' describe a special kind of discourse, one leading to a happy life. This by engaging in proper thoughts, speech and actions. Morality is rooted in thought (heart) and speech (the right or wrong use of the tongue).< Less
Finding the Face By Wim van den Dungen
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This book is about recognizing the nature of mind, metaphorically called ‘the Face’. Referring to a state of total presence, it is undefinable by any term, but inherently radiant and... More > wakeful. Figuratively explained as a mirror, its nature is brilliant clarity and an unobstructed medium for whatever appears. The method leading to it is called ‘supreme yoga’, known in Tibet as Dzogchen or Great Completion, said to have been first taught by the semi-historical Garab Dorje, initiated by Buddha Vajrasattva himself. In his "Three Incisive Precepts", he summarized to his heart student the 6.4 million verses explaining these teachings as follows : ‘A direct introduction into the nature of mind is the first imperative. Absolute conviction in the practice is the second imperative. Gain confidence in release is the third imperative.’ This book is about the first.< Less
Turning the Wheel By Wim van den Dungen
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The Lotus wheels found at the entrance of Tibetan monasteries and institutes are anchored in the earth, spun by hand and called ‘ground wheel’ or ‘earth wheel’. Likewise, when... More > turned in the heat of fire, the wheel is called a ‘fire wheel’, if turned in wind, an ‘air wheel’ and if turned by water, a ‘water wheel’. In the traditional account, wherever the smoke of the fire of a fire wheel pervades, sentient beings attain Buddhahood. The same happens wherever the wind blows, or wherever water flows. Turned on the ground, all sentient beings dwelling in that place attain enlightenment. With the advent of electricity, it may also be turned by solar energy. Here, a fifth type of wheel, the so-called ‘hand wheel’ is investigated. Held in the right hand and turned by a small movement of the wrist, whomever sees, hears, recalls, or touches that person who is turning (the wheel) will (attain) Buddhahood without taking a long time.< Less