Fragment: 6

We must move to the time of the late Renaissance, if we are to understand the nature of Aten. To the terrifying vision of Jacob Bohme. Bohme is a very difficult to read, he did this on purpose. Thge reason was the vision Bohme had of the one god terrified hem, and did not want anyone who was not ready for the knowledge to understand what he wrote. Bohme of course, identified his vision of god with the Christian god, but as I have said all monotheism are cults of Aten. I will examine later why there are so many competing Cults of Aten. Back to Bohme's vision. In his vision Bohme describes god as a series of seven concentric spheres or circles; we shall use circles as concentric circles are easier to visualize. Try to imagine the concentric circles as wheels that are always rotating around a central hub. Each wheel represents a fountain spirit, or natural property in Bohme terminology. These wheels are the categories that explain and create all creation. Each category being present in every object, but with one predominating in the object. Each wheel also has a connection to the hub, where it exchanges energy. The hub is identified with the Second person of the Trinity, or the Son. This is the homunculus of alchemy, of which I shall have much more to say about later. The wheels are always turning like a great vortex, They suck up the unconscious aspects of creation and categorize them according to the fountain spirits or natural properties. It must be noted in Bohme vision of god that god is not all knowing, but constantly learning more about himself. In Bohme vision of god, god is always active, involved in his own self-realization. ONce the unconscious aspects are categorized, they become a further creation, which leads to more unconscious aspects of creation, thus the never ending activity of god. God is always abstracting, creating by the seven fountain spirits or natural properties. The reader should note the mechanical nature of god (Aten). Aten is like a perpetual motion machine.I will have much more to say about this in coming Fragments. This vision of Bohme leads us to the philosophy of G.W.F. Hegel. Hegel was one of the most important thinkers of the 19th century, and heavily influence by Bohme. Hegel was able to turn Bohme's imagery into abstract philosophy. For Hegel god is the law of non-contradiction continually working itself out, abstracting, and cutting experience into categories of Hegel's logic. Both Bohme and Hegel saw god as a verb and not a noun. Let us examine Hegel's god or Absolute more closely. Like Parmenides's One, Hegel's god is the law of non-contradiction., unlike Parmenides there is no end point; pure being is never reached for all time. Instead the dialectic of Hegel's god is being nothing, becoming. Once pure being is reached it must be defined by what it is not nothing. The the two terms being and nothing must be reconciled or integrated, thus becoming. Hegel's term for this integration or reconciling is "sublate". This is Hegel's formulation of the law of non-contradiction. Again we see the mechanical nature of Aten. Aten is the threshing blade that constantly cuts the wheat form the chaff, or being from non-being. This is the true nature of Aten the constant cutting of being from non-being without stop or rest It is completely mechanical. Next Fragment I shall show how this nature works out in the various Cults of Aten. a Necromancer

Fragment: 5

In order to understand the nature of Aten, we must return to Classical Greece, but jump ahead to around 350 B.C. The time of Aristotle. There is no doubt that Aristotle's system of philosophy is a monument to the human intellect, and what it can accomplish. The problem with Aristotle's philosophy is that it is mythology. It is one of the purest mythologies of Aten ever achieved. Remember even the Neoplatonists viewed their task as to look at Aristotle's system through Platonic lenses. As I have shown in previous Fragments, Aten is the law of non-contradiction deified, and represented as a One. When I say that Aristotle's system is one of the purest forms of Aten's mythology, I mean less mythological hold overs from the old polytheistic religions than other mythologies of Aten (Christianity, Islam, etc.). Aristotle's system has provided the skeleton, or framework for all subsequent mythologies of Aten. It can be said that Plato invented the objective world, but it is Aristotle that made the objective world real, and showed how to create the objective view. The objective world is created by using the law of non-contradiction (Aten) to deep cancelling out properties, qualities, or entities that cannot be universalized, thus the same for everyone. The two criteria generally used to set the law of non-contradiction to create the objective world are function and origin. We classify entities in reason by function and origin. It must be said that sometimes these criteria do not agree with each other. An example would be in the two different ways to classify primates. One way uses function, the other origin (D.N.A.) giving different results. As I said myth. We must dismiss the modern understanding of myth as ignorance. Myths are useful, and often contain information. One only has to look at psychology to see how much information the Classical Greek myths contained. I shall briefly look at Aristotle's forms in relation to Plato's Forms. To begin there are three places where it has been said that reason resides. The first place is Plato's divinized mental realm, this becomes the mind of God in Christian theology, and is identified with the Son of the Trinity. The material or sensible world is only a reflection of the realm of the Forms. The second place that reason can reside is in the things themselves. This is the view of Aristotle, Spinoza, and Hegel. That the objects contain reason, the forms of Aristotle. The formula for this is the more necessary things are the more reason they contain. Aristotle's forms are the reason of things, while matter is what is contingent, or accidental in an object. The more reason something has the more it approaches absolute thinking (Aten). The third place reason can said to exist is in the minds of individual subjects. This is the view of Kant, on which I shall have more to say later. To get back to Aristotle. It is the law of non-contradiction that creates the objective world by cancelling out all that is not necessary in an entity. An example would be dogs. Dogs do not have to have the same color fur to be a dog. The fur color is an accident, only those qualities that are universal to all dogs are part of the form of Dogs. In this way Aristotle creates the Great Chain of Being by going from the most accidental to the most necessary (universal). This is how Aristotle created his cosmology from Earth to God, the Great Chain of Being. Earth and the space below the Moon is the most accidental, and contingent, the further one gets from Earth the more necessary the realm. Aristotle represented his as a system of concentric spheres, with the Earth being the hub, and the sphere of the fixed stars the outermost sphere. It is in the sphere of the fixed stars that motion originates, passing its motion on to the sphere below all the way down to Earth. Lastly, I must say something about Aristotle's God. In the "Physics" Aristotle places God beyond the sphere of the fixed stars, but this was to suggestive of subjectivity: a point of view, a reference frame. So in the "Metaphysics" Aristotle makes God transcendent, literally God has a point of view from everywhere and nowhere. God has the only completely objective point of view. Aristotle describes God as thought thinking itself. To understand what Aristotle means by this we shall examine the Terrifying vision of J. Bohme and the final formulation of Aten in Hegel next Fragment. a Necromancer.