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OfflineMetaphysician
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Introduction to Ancient Egyptian Mycolatry
    #26401256 - 12/26/19 07:19 AM (4 years, 1 month ago)

I'm starting this thread to continue my post on the Egyptian origin of the Christmas tree and, particularly. to respond to the following questions that "Entersandman" asked about that post:

Quote:

. . .  a few hours ago i read this article: Mysterious Ancient Mushrooms In Myths And Legends: Sacred, Feared And Worshiped Among Ancient Civilization

There it says that ancient Egyptians worshipped mushrooms. Some question marks popped up inside my head :confused:
I don't know if there is a scientific evidence to such a claim respectively if psychedelic mushrooms grow in Egypt...maybe they did some thousand years ago :shrug:





I’ll begin by saying that there is no empirical proof that entheogenic mushroom’s grew in ancient Egyptian. But that doesn’t prove that entheogenic mushrooms did not grow there.

On the contrary, Ahmed Abdul-Azeem, the Chairman of the Arab Society for Fungal Conservation, who strongly supports my analyses, informed me that he found P. cubensis growing on Egyptian cow dung, and Terrence McKenna published neolithic (ca. 7000 b.c.) Saharan petroglyphs of (a) a real, or imaginary, bee-headed person covered with mushrooms, and (b) real or imaginary people, or dwarves, wearing headdresses that look remarkably like pileuses, carrying objects that strikingly resemble mushrooms.

Moreover, as I explained in “The Entheomycological Origin of Egyptian Crowns . . .  ,” and more recently in “An Introduction to the Mycolatrical Origin of Egyptian Religion . . .,” (linked below) a  great deal of evidence clearly reveals that ancient Egyptian religion once revolved around the practice of (a) ingesting such mushrooms; (b) deifying the entities that subsequently appeared and that seemingly dwelled therein; and (c) feeding such mushrooms, personified as Horus’ eyes,  to the cadavers, mummies, and statues of dead pharaohs and royal officials in the “opening the mouth and eyes” ritual in an effort to divinize and immortalize those people.

https://www.academia.edu/4152268/The_entheomycological_origin_of_Egyptian_crowns_and_the_esoteric_underpinnings_of_Egyptian_religion

https://www.academia.edu/40896975/Introduction_to_the_Mycolatrical_Origin_of_Egyptian_Religion_Why_Identifying_the_Many_Mushroom-like_Objects_in_Egyptian_Art_as_Mushrooms_Can_Explain_Those_Objects_and_Ancient_Egyptian_Religion_Far_Better_than_Egyptologists_Have


Although I thought that I had presented enough evidence and arguments to prompt Egyptologists to mention my first paper in their forums, the only Egyptologist who did so was a grad student who argued that (1) none of the many mushroom-like objects I identified as mushrooms could have been created to represent mushrooms, because Egyptian artists never represented mushrooms; and (2) none of the words I interpreted as words for mushrooms could be interpreted that way, because the Egyptians did not have a generic word for ‘mushroom’, let alone words for specific mushrooms. 

By arguing those things that student was doing something that the history and philosophy of science warns strongly against; namely, attempting to refute evidence and arguments by invoking theories, interpretations, opinions, and other forms of unproven concepts as if those concepts were proven facts, simply because “authorities” had proffered the concepts and many people had subsequently accepted them.

That those objections were patently untenable can be discerned by recognizing several things. First, Egyptologists have maintained that some, if not many, Egyptian priests were expert botanists, polyglots, or both.

Second,  mycologists have identified over 2500 different kinds of Egyptian fungi, many of which are mushrooms, and it is untenable to maintain that many, if not most, of those mushrooms did not exist in ancient Egypt, particularly before climate change desertified a large part of that region. In fact, as Abdel-Azeem wrote in the following passage of his 2010 paper:

Quote:

Documentation of the Egyptian fungi may be dated back to 4500 B.C., when ancient Egyptians produced a number of hieroglyphic depictions of plants (many of which are psychedelic) on walls and within texts throughout Egypt. Temples with countless pillars are shaped like huge mushrooms with tall stems, umbrella caps, and mushroom engravings distributed all over the country (Fig. 1). These are shaped like Amanita sporophores, and some like Psilocybe. Others look like bracket fungi and are decorated with pictures of an incredible variety of plants.1 In the Egyptian Book of the Dead, the Papyrus of Ani, mushrooms are called "the food of the gods.”
https://link.springer.com/article/10.5598/imafungus.2010.01.02.04





Third, Egypt's Semitic neighbors, many of whom the Egyptians traded with and in many cases conquered, all had words for mushrooms; many, ancient Egyptian words were derived from the same, Afroasiatic (AA) roots as Semitic words; and many words of Egyptian and Semitic origin were borrowed from or into the others’ lexicons. In fact, as the Manchester Museum's Herbarium explains in the following passage of its website:

Quote:

Not all of the plants known to and used by the Egyptians were native to their homeland. Their extensive knowledge on the topic can partly be attributed to trade. Caravan and water routes connected Egypt to trade routes around the world, allowing the exchange of tradable items like spices and fabrics. Silk traded from China has been found on Egyptian mummies dating from around 1000 BCE. As well as the benefit of trade, this connection to the rest of the world also made it possible for botanical knowledge to spread to Egypt from distant countries like China and India. Another notable factor that played a role in the vast accumulation of plant knowledge was that the Pharaoh's actively sent out plant exploration parties. These parties, such as those sent by Queen Hatshepsut around 1500 BCE and by Pharaoh Sankhere in 2500 BCE, were sent to discover more plant resources that could be exploited. https://herbologymanchester.wordpress.com/tag/queen-hatshepsut/





In view of the foregoing evidence and reasonable deductions, it would have been extremely unlikely that Egyptian priests did come across, know about, represent, or refer to entheogenic mushrooms, particularly considering that (1) a multitude of Egyptian artifacts and artworks strikingly resemble mature mushrooms and their developmental stages; (2) ancient Egyptian religion revolved around obtaining divinity and immortality, and (3) ingesting entheogenic mushrooms would have led those priests to undergo the spiritual rebirth that would have led them to believe that they had become, or had always been, divine and immortal.

A glowing result of the Egyptological practice of repeating unproven concepts as if they were proven facts is readily apparent in the picture below of Pharaoh Seti kneeling in front of a symbol that strikingly resembles a plumed mushroom. Mycologically naive Egyptologists have been calling that object a “wig-on-a pole” representing Osiris, the deity that the Egyptians believed could induce spiritual rebirth, ever since their late-19th and early-20th century predecessos interpreted that picture and many others like it as wigs on poles.

     

Although most people in this forum know very little about ancient Egypt, I’m confident that everyone here can (a) recognize that that Osirian symbol is a mushroom, and (b) understand why the Egyptians believed that it represented a deity that could induce spiritual rebirth.

In contrast, although Egyptologists know a great deal about ancient Egypt, the research I've been performing on and off for the last four decades and has also led me to confidently conclude the following two things:

(1) Egyptologists have been suffering from the cognitive phenomenon that Daniel Kahneman, the Nobel-Prize-winning philosopher of science called "theory induced blindness.

(2) Egyptology is a quintessential example of the type of discipline that the mid-century philosopher of science Ludwik Fleck disparagingly called a "thought collective" and a "thought style."


If anyone wants to add anything to or ask any questions about anything I wrote here, please feel free to do so.


Edited by Metaphysician (12/27/19 04:07 AM)


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OfflineMorel Guy
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Re: Introduction to Ancient Egyptian Mycology [Re: Metaphysician]
    #26401273 - 12/26/19 07:41 AM (4 years, 1 month ago)

I'm not sure Egypt really knew borders.

There's some odd effects trying to hoard things.  Thinking one is the center of the Universe.  Which isn't untrue, because at all points of the Universe is one creative force potential.

It's difficult to realize that civilization was sorta doing the same thing everywhere at the same time.  Being connected, to the collective conscious.

It'd be a brave Egyptian to try a mushroom, or their-self or another living thing.  I think the power was letting go, letting go of alcohol for the most part.  Egyptians drank beer and made wine.  This was likely common more north at the time.

As there were tribes all over the world.


--------------------
"in sterquiliniis invenitur in stercore invenitur"

In filth it will be found in dung it will be found


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OfflineIgnorantape
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Re: Introduction to Ancient Egyptian Mycolatry [Re: Metaphysician]
    #26467230 - 02/03/20 05:35 PM (3 years, 11 months ago)

If I remember rightly Levi-Strauss had an essay in the second volume of Structural Anthropology in which he discussed the influence of Amanita muscaria on early religion. At some point I distinctly remember him claiming that the sun disk of Ra was inspired by the orange cap of the amanita. Might be worth having a look at.


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OfflineMetaphysician
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Re: Introduction to Ancient Egyptian Mycolatry [Re: Ignorantape]
    #26479654 - 02/11/20 07:07 AM (3 years, 11 months ago)

Levi-Strauss was undoubtedly correct when he associated the sun with the cap of an A. muscaria. However, if he had known more about the mycological basis of ancient Egyptian religion than he apparently did, he might have been able to identify that cap and other entheogenic mushrooms caps as the objects that the Egyptians called irt ra (the eye of Ra) and irt Heru (the eye of Horus).

If he had done that, he might have then been able to explain — as I did in“The Entheomycological Origin of Egyptian Crowns and The Esoteric Underpinnings of Egyptian Religion” — why Egyptian priests were breaking the front teeth of cadavers, such as one in the figure below, before imploring the cadavers to ingest that eye and the liquid it yielded in the ritual that those priests appropriately called the uptr (Opening The Mouth). 



Namely, those priests believed that force feeding entheogenic mushroom caps or things that represented such caps to cadavers would spiritually rebirth, if not physically resurrect, those people in the duat (the Egyptian analog of Heaven) by putting Ra’s and Horus’ light inside them.

The associations those priests were invoking by trying to put Ra’s and Horus’ light inside cadavers by feeding them entheogenic mushroom caps can then be identified as the same associations that we invoke when we use "entheogen" to identify those mushrooms as plants that can ‘give birth to the God within”.

In other words, whereas many people have illogically and incongruously credited entheogens with the ability to put the light of God inside them, the Egyptians incongruously believed or recognized that force-feeding entheogenic mushrooms to cadavers would put the light of Ra and Horus inside them. Get it?


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Offlinefaerie
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Re: Introduction to Ancient Egyptian Mycolatry [Re: Metaphysician]
    #26520715 - 03/06/20 02:22 PM (3 years, 10 months ago)

Bookmarking  :peace: don't mind me


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