Plato: Part One: the Monad and the Complementary Distinction.
Plato’s categorical system may be deduced as one that is based entirely on the distinction of the “triune” sources and causes that inform the foundations of the knowledge system. Man the “Artificer” and “Demiurge” or lesser “god”, is central to his thesis which locates the identity of “God” (capital “G”) as the essence of the undivided whole. God is neither cast in the imaginary void, nor void of space devoid of light imagined in the “underworld”of the night-time hours, nor is God the Sun, nor Earth, nor any such physical body, nor is this God a mere mortal who once walked the Earth, and is petitioned as the “genii” of inspiration and aspirations. Nor indeed is God a prophet, who predicts future events, according to the spatial and temporal elements that are eternal, for this is role of the “artificer”, nor prophecies regarding future aspects of the social system, which appeared in Ancient Egypt, to have a specific pattern, apparent as a rise and fall from and to conservative conventions, for this is the role of the nobles who are fully equipped with the ability to anticipate outcomes from the structural principles at are apparently at play.
One such “prophecy” or indeed prediction (the use of the term prophecy infers that the information which informs the prediction, is not physically manifest in the world of actual relations) of the impending future, drawn from the knowledge of past and present process, is offered by Neferti and sounds a recurrent theme in Egyptian narratives, rising from the voice of an educated representative of the people, which permits us to consider the intention of Plato’s purpose, in writing the Timaeus, as an account of a Heliopolitan High Priest, an Astronomer and learned authority. A portion of one translation of this prophecy reads as follows and is pertinent to the rise of individualism, decedent excess and prejudice waged commonly against Easterners and Northerners, which sounds a propagandists herald and recurs as the precursor of violent upheavals, prior to a restoration imposed as a conditional constraints regarding the principles of the temple tradition that progressively devolves to the point of the annihilation of the Egyptians cosmology and nation: “he brooded over what should happen in the land and considered the condition of the east, when the Asiatics raid and terrorize those at the harvest, taking away their teams engaged in plowing. / He said: stir yourself, my hear, weep for this land in which you began, for he who is silent is a wrongdoer. See, that (now) exists which was spoken of as something dreadful. See, the great one is overthrown in the land in which you began. Do not become weary; see they are before your eyes; rise up against what is before you. See, there are great men in the governance of the land, yet what has been done is s though it had never been done. Re must begin by refounding the land, which is utterly ruined, and nothing remains; not even did a fingernail profit from what had been ordained. This land is destroyed and there are none who care for it; there are none who speak and there are none who act. Weeper, how fares this land? The sun is veiled, / and will not shine when the people would see; none will live when <the sun> is veiled <by> cloud, and everyone is dulled by the lack of it.
The last passage is reinterpreted, and given by Bridget McDermott (2006 Bridget McDermott, “Death In Ancient Egypt”) as follows: “Re will withdraw from mankind, although he will rise at his hour one will not know when noon comes, for no one will identify his shadow”. There are numerous so called “prophecies” that are merely the educated voice spoken from the discontented perspective of the people, able to see that there are forces at play that are leading the whole towards a significant threat that is already occurring in places that are external to the land of Egypt, and that in Egypt it is apparent to the intelligentsia that certain directives are making the nation itself highly vulnerable to tyranny and offensive forces. This passage is thought to have been written in the 12th Dynasty, though the extent texts were written in the 18th Dynasty, with corrections, which infers a highly organised educational system, which focuses on past documents, for the purpose of inducting a student into the historical influences which inform the nation. As it makes reference to the ruler known as Snefru, the original is thought to have been written by a noble member of the population, an entrepreneur no less, gifted in the arts, and obviously well respected by members of the advisory board to the ruler. Snefru is the first ruler of the 4th Dynasty. His name betrays the fact that the “nefer” a graph which rules an upright line, crossed with two bars at near the top, emerging from a ovoid, its meaning equally indicated by a graph which represents “millions of years”- a partially kneeling female god, in a posture which indicates potential motion, who is depicted with the solar disk on her crown, holding two measured staffs, inferring a representation of Isis. its meaning has also been interpreted as “beautiful” and “good”. Coupled to this graph is the “folded” or “completed fabric”, transliterated as “S”, and the rest of graphs present, reiterate the “f” (variants “t”) through the image of the “Horned Viper”, placed over the graph of the “source” or “mouth”: () (turned 90 degrees and transliterated as “3R”), which is followed by the concrete image of a hatchling chicken: representing the birth of a creature, which is quite capable of independence from its parent. As the 4th Dynasty represents the mark of the first era after the predynastic period, which retrospectively defines the shift from nomarchy to dynasty, the notion of independence is critical, for it is in this Dynasty that the “return of the father”, Shu, who takes the place of the Earth God’s “member”, which supports the feminine “sky”, is embodied in the graphic figure of the “pillar of stability”, used as a composite name for the fifth ruler of this period, and one who follows the period of leadership of MenKau Ra, whose “northern” influence anchors characteristic traditions specifically of offering the sacrificial bovine (See 1977“Food: The Gift of Osiris” by Darby, Ghalioungui and Grivetti) and consuming its power through eating of its flesh. After Menkaura, the “pillar of stability” or TET, which is equally indicated by the image of the forearm which transliterates as “A”, and constitutes the measure of the cubit (unit radius and diameter of the twin circles and ocular or iris: “( (-) )”) is used in the name taken of the 5th Ruler- Tet-F-Ra (the “pillar of stability” coupled with the “horned viper” and the “circle” with its center point marked which indicates the Noon Time of the Shadows Rest and the Period of the Day.
What are beginning to apprehend, with the progression of forms used to signify the proper names of the rulers, is the progression of rulings themselves, which inform the elements of the cosmology which are present and actively engaged as strong influences which inform the complex social domain. The “independence” from the parent figure, is achieved as the completed fabric of the garment of god, informs the measured square lattice, which defines the rulings of MENI, and 10/8 metric, which indicates the division of the diameter line of the one unit ocular circle, into 8 segments of 0.125 units of the “whole” which is the three unit (diameter) circle which circumscribes the twin circles. Independence is granted, from the process of ruling the isometric matrix, a labour which, without aids such as the clustering of circles about a single point which is defined by the Setchat, or “seed” of the “flower”, is not only vulnerable to imperfection in the outer regions of the matrix, is gained by the establishment of the fixed 90 degree angle, granted implicitly as the horizon line and the perpendicular “rod”: “(-(|)-)” and explicitly as the Mitre: “(<(|\)” which constitutes the act of unification of two isometric lattices: “(<(^)>)”, 90 degrees to each other, which informs the three dimensional correspondence, and design of the first solids- being two tetrahedrons, “raised” from the lozenge “(< | >)” and hence informing the design of the primary solid construction. As a reflection of the geometrical process in the social sphere, of the evolution of elements emergent from the foundational superstructure: the topologically considered geometrically dynamic translation of both the analemma: ( ( ) ), and the axial rotation of the planet and apparent orbit of the Sun: “( o )” combined, the unification of the “twin lands” and the location of a centralised location of government, in the region of the “branch”: ” –<” of the Delta, and hence from Memphis rather than Thinis, a shift occurring at the time of the III “Dynasty”, bares a corresponding reflection of the political evolution of the twin lands, as one Nation, the North defending the South, and the South defending the North, with the partnered rulers both male and female, representing the people, and the knowledge system, overseeing justice, and moderating the rise in corruption in the administrative parties, particularly in the out regions furthest from the central seat of power. Indeed in most representations of the “horned viper” the “horns” indicate a 90 degree angle. The Horned Viper is one of two venomous snakes common to the region, the other being the the cobra (DJ: words) whose posture echoes the anatomically correct cross section of the human tongue (NES:tongue), and informs the structure of the measured ratios informed by the “Rod” (Aus, Usr, with variants according to the graphic figure itself for example: >—\ indicates the rod of Thoth), leading to the “AUS” (Auset -Isis and Ausir-USR- Osiris) as the stepped “seat of power” or “throne”. As the utility of the squared lattice was common practice for the scribe, and indeed the number of the squares of the lattice, varying according to reasons which may have something to do with the periods of leadership given to the ruler (see 2000 “Egyptian Art: Principles and Themes in Wall Scenes”, Prism Archaeological Series #6). What the “prophecy of Neferti” is predicting in a communication from a noble and successful member of the community, to Sneferu, is the apparent threat that is informing the land and its people, which appears to be devoid of the influence of the necessary elements of the knowledge system that informs the relative independence of the people as co-creators engaged in a complex society.
The passage continues as follows (the translation subject to ideological constraints and the general complexity of a holonomic system which is without the elements which “dress” the speech with accurate meaning):
“The river of Egypt is dry and men cross the water on foot; men will seek water for ships in order to navigate it, for their course has become the riverbank, and the bank (serves) for water; the place of water has become a riverbank, the south wind will oppose the north wind, and the sky will not be with one single wind. A strange bird will be born in the marshes of the Delta, and a nest shall be made for it on account of the neighbors, / for men have caused it to approach through want. Perished are those erstwhile good things, the fish ponds of those who carry slit fish, teeming with fish and fowl. All good things have passed away, the land being cast away through trouble by means of that food of the Asiatics who pervade the land. Enemies have come into being in the east; Asiatics have come down into Egypt, for a fortress lacks another beside it, and no guard will hear. Men will hold back and look out by night, the fortress will be entered, and sleep will be banished from my eyes, / so that I spend the night wakeful. Wild game will drink from the river of Egypt, taking their ease on their riverbanks through lack of anyone to fear. This land is in commotion, and no one knows what the result may be, for it is hidden from speech, sight, and hearing because of dullness, silence being to the fore.
I show you the land in calamity, for what had never happened has now happened. Men will take weapons of war and the land will live in / confusion. Men will make arrows of bronze, men will beg for the bread of blood, men will laugh aloud at pain; none will weep at death, none will lie down hungry at death, and a man’s heart will think of himself alone. None will dress hair today; hearts are entirely astray because of it, and a man sits quiet, turning his back, while one man kills another.
I show you a son as an enemy, a brother as a foe, a man / killing his father. Every mouth is full of “Love me”; all good things have passed away; a law is decreed for the ruin of the land. Men wreak destruction on what has been made and make a desolation of what has been found; what has been made is as though it had never been made; a man’s possessions are taken from him and are given to an outsider.
I show you the owner of (but) a little, while the outsider is content. He who did not fill for himself now goes empty; men give (something) unwillingly, so as to silence a talking mouth. A sentence is answered and a hand goes out with a stick; [men say]: “Do not kill him,” but the discourse of speech is like fire to the heart, / and none can endure utterance. The land is diminished, though its controllers are many; he who was rich in servants is despoiled and corn is trifling, even though the corn measure is great and it is measured to overflowing. Re separates himself from men; he shines, that the hour may be told, but no one knows when noon occurs, for no one can discern his shadow, no one is dazzled when [he] is seen; there are none whose eyes stream with water, for he is like the moon in the sky, (though) his accustomed time do [not] go astray, and his rays are in (men’s) sight as on former occasions.
I show you the land in calamity; the weak-armed now possesses an arm, and men / salute one who used to do the saluting. I show you [the lowermost] uppermost, men pursuing him who flees away; men are living in the necropolis. The poor man will achieve wealth, while the great lady will [beg] to exist; it is the poor who will eat bread, while servants are….; there will be no Heliopolitan nome to be the birth-land of every god.
A king of the South will come, Ameny by name, the son of a woman of Zety-land, a child of Khenkhen. He will assume the White Crown, he will wear the Red Crown, / he will join together the Double Crown, he will propitiate the Two Lords with what they desire; the land will be enclosed in <his> grasp, the oars swinging, the people of his reign will rejoice, the well-born man will make his name forever and ever. Those who have fallen into evil and have planned rebellion have stultified their utterances through fear of him; the Asiatics will fall at the dread of him; the Libyans will fall at his flaming, the rebels at his wrath, the disaffected at / the awe of him, while the uraeus which is on his forehead will pacify the disaffected. Men will build “Walls of the Ruler,” and there will be no letting the Asiatics go down into Egypt that they may beg water after their accustomed fashion to let their herds drink. Right will come to its place (again) and Wrong will be thrust outside; joyful will be [he] who will see (it) and he who will serve the king. The learned man shall pour [a libation to me when he sees that what I have said] has come to pass.” (http://www.touregypt.net/propheciesofneferti.htm- the difficulties of obtaining a full script for the purpose of historical and philosophical analysis, is one of numerous difficulties, not least of which the arguments regarding translation of the elements, and the provision of both the hieroglyphic script, a translation offered beneath it, as it is read, and reasonable access to the academic process of interpretation and translation remain serious obstacles. )
Little is known of the period of governance at the time of Sneferu. It is known however, “that he invaded the peninsula of Sinai, “and having conquered the hostile tribes there, established copper mining at Wadi Ma’arah. He dug wells, and built forts and temples there for the use of the miners and overseers, and from the remains of the working of his mines, which may be seen there to this day, it is clear that the copper industry must have been very large at this period in Egypt.Sinai was called Mafkata “the land of the bluish-green stone”. Sneferu is said to have built the Pyramid of Medum, called in Egyptian Cha and in Arabic El-Haram “the false pyramid”. This pyramid is about 115 feet high, and is built in three stages; the first is 70, the second 20, and the third about 25 feet high. It was never completed.” (Budge: 1989 “The Mummy: A History of the Extraordinary Practices of Ancient Egypt”).
This “cha” was never intended to be pyramid perse, rather as the graphic elements of the name infer, the structure was more like a raised pillar, for the significant graphic element indicates a triangular figure, whose angle of the apex is equal to the measure of the Earth’s axial tilt: 24 degrees. This graph is also commonly depicted as the “pillar” rising from the raised palm, a raised palm indicating the affirmative, or “on”. Indeed it is quite possible that the attempt to anchor stability and a sensibility of the importance of light and shadow, in Sneferu’s reign, appears to indicate a restoration, which underpins the establishment of a the period which defines the “dynastic” era. If indeed the “prophecy of Neferti” does concern the events of this era, it is an indication that the temple tradition sought to make plain the elements which informed the underpinnings of the cosmology, which informed the provisional tools of geometry, which needed constantly restating, in a manner that ensured the conservation of the knowledge system over and above all else, for it is this which informed the “millions of years” intended for the established nation, which reflected the symbolic elements of the linguistic codification in a holonomic, holographic and holotropic manner. It is for this reason that it is possible to return to the intrinsic elements that underpin most sophisticated social system, which simultaneously celebrated the application of the Arts, and Crafts, and the education of the people, to a very high degree, a degree which informed the rise in wealth and social status of the individual, whose power was proportional to those who remained illiterate. Justice centered around the mutual service of the ruler to the people, and the tempering of the rise of radical individualism which progressed from the desolation of the principles which informed geometry.
In returning to the quest which Plato was concerned for, his intentions are centered around the very principle of democracy, determined by the education of the majority of the people. Democracy and Education, which raised the individual towards the apprehension of that which is counter intuitive, is central to his Timaeus, and represents one of the most difficult testimonies to the effort of communicating that which is impossible to understand, without the understanding of the building of the isometric matrix. Indeed, it is this which represents the “gift of culture” offered by Plato, which for an eternity, has been identified as the “ideal” cosmology, however, in its “realism” it does not represent idealism unless it is considered impossible to teach the child or to induct the child into geometry, in a manner that makes the subject and its formative influence plain. This is the central question to all governing bodies, whose responsibility it is to educate their population in support of their greatest physiological potential, as without education, any population is vulnerable to exploitation. The degree to which one permits the child entry, indeed opens the “franchise” so to speak, to those who would otherwise fall through the floor boards of the education system, due to the conscious failure imposed in order to create a “social cradle” that is heavily parented by officials, is determined by the degree to which a culture imposes traditional and characteristic constraints, which defines not so much its imperialist desire for expansion and progression, but rather its lack of progress, and its imposition of a mysticism which threatens the integrity of the knowledge system, its population, its stability and the contentment of the people, most importantly of its intelligentsia, as these are the members of a population whose engagement with knowledge and communication rises with the maturity of experience which permits the cycles of the past to become clear.
A nation who places young and naive individuals are placed in strategic positions of power, dismissing its elders, for whatever reason, is a nation willfully engaged in the process of revolution from within, which negates the intelligentsia, through merely ignoring them, while permitting those who “play the game” so to speak, to indulge in experimenting with the domain that remains inside the sphere of human influence, and outside the sphere of common human experience. In our recent past, extreme militias targeted educated elders, teachers in schools and academies, parents and those who could see the process that led to the marking of a new era, through executing exemplary punishments and thereby spilling the blood of the nations population. This process of revolution began with the grasp of the child’s mind, the fragmentation and destabilisation of the family as a core group, the prejudice expressed against all that is identified as “them”, or the “enemy” of the state, most commonly targeting religious institutions who are presumed to be responsible for the “unhealthy” rise of the individual to be like a “god” of their own domain. With religion firmly placed in the center of the frame of reference, and the unity spirit of the “Worker” and his rights, projected as the primary cause for the process of destabilisation itself, the subsequent unity of the worker, was concretised as a disenfranchised generation parented by the heads of state. A social revolution, an education revolution, any revolution whose target is directed to serve the laborer, at the expense of the academies which are now more than ever “patnered” to industrial leaders, or indeed appear to serve the labor market, is something that demands serious attention, as the labor market is traditionally made up of those who have been failed by the state itself, for the purpose of succeeding in a revolution seeded by those which the greatest to loose, if indeed a reasonable education was supported in the place. The orientation towards mysticism that is central to collectivist imperialism, takes the place as the inspirational and aspirational directive of the individual, to indulge in all that is considered “esoteric” and hence remains inside the sphere of the planetary domain, as the collection of elements which support the potential to realise that which is counter intuitive. As the laborer traditionally falls through the floor boards of a school system, and has not acquired the required degree of knowledge that engenders their relative autonomy, they become subject to the corporate empires or imperial “sovereign state” who claims possession over all as resources, humans included, who employ them on their terms.
Access to as process of induction which supports the comprehensive understanding of the principles that inform theoretical science, revealing the actual limits and constants, that has underpinned the principles of common sovereignty, on account of the knowledge system itself being intrinsic to the human potential to apprehend all that is self revealing and intelligible, while supporting the rise of the majority of individuals whose capability to create is enhanced to the degree that his relative power, relative potential for independent financial freedom and as such relative autonomy is supported, is only possible if the principles of common sovereignty, inform a categorical system which locates the human being at the center of the knowledge system, as one the three primary causes and sources of knowledge, underpinned by the study of light and motion, which centralises the source of light and source of motion and the source of intelligence, with equal status, for the purpose of conserving the elements which underpins the potential for a system to endure, as a progressive system which is both involutionary and evolutionary. Without the unity of the process of involution and evolution, information devolves towards a critical point, which threatens the very fabric of civilisation itself.
It is for this reason that Plato’s categorical system, based on the principles of the Monad, defines the first degree of logical distinctions, as the visible and the intelligible. All that is encompassed by this first degree of logical distinctions, constitutes the knowledge system itself, and this beyond all else, is the most important object of conservation, that is the central interest of any representative government, for representation of anything but the signatures of light and motion, is anathema to a civilized system which informs its society by and through appealing to natural laws, which are commonly accessed from all possible locations on the surface of the planet.
From the distinction between that which is visible and that which is intelligible, a second order of logical distinctions divides that which is visible, into concrete objects, plants, animals artefacts, and images, shadows, reflections etc. That which is intelligible, is divided into truths, and opinions and hypotheses, which remain prejudicial, or experimental, and demand further analysis to be entered into the collection of notions which are true, as opposed to those which remain either imaginary, anticipated, contrary, or are simply false assumptions.