>>41034323
I have come to you and I am with you in order to see your disc every day; I will not be restrained or repulsed, but my flesh will be renewed at seeing your beauty, like all those whom you favour, for I was one of those who were well esteemed by you on earth. I have arrived at the land of eternity, I have joined myself to the land of everlasting, and it is you who commanded it for me, O my lord.

>>513599589
In the text, Khunanup delineates five criteria for a just leader and thereby gives us an important insight into the Maatian concept of social justice. He defines the Maatian leader as: 1) one “without greed;” 2) one “without baseness;” 3) “a destroyer of falsehood;” 4) “a creator of righteousness;” and 5) “one who comes at the voice of the caller”. The meaning of the second and third criterion is worthy of note for it moves beyond internal righteousness to suggest a need not simply not to lie oneself, but to destroy falsehood in society; not simply to destroy evil (ἰsfet, gereg), but also to create rightness (Maat) and by extension to create the conditions for its coming into being. Again, we see the essentiality of self-conscious practice to create the just and good society.

Finally, the fourth criterion is from the ethic of care and responsibility which is based on imitatio dei in his justice or ἰrt mἰ R̔ — acting like Ra. For it is Ra who is “prime minister of the poor,” who listens and “hears the prayers of one who calls on him,” who “comes at the call of the humble and needy.” Truly “Amen Ra is He who knows compassion and hearkens to those who call him,” and he “rescues the oppressed from the oppressor”. Thus, the just leader is morally compelled to imitate divine activity, which in turn is reflective of divine character, compassion, empathetic understanding and loving kindness which translates as assisting, strengthening and delivering the poor and vulnerable.

--Karenga, Maulana (2004). Maat: The Moral Ideal in Ancient Egypt. Routledge. ISBN 978-0-429-23385-2

———SPELL 15 ———
Worship of Re when he rises in the horizon until the occurrence of his setting in life

Hail to you, O Re, at your rising, O Atum-Horakhty!

Your beauty is worshipped in my eyes when the sunshine comes into being over my breast. You proceed atyour pleasure in the Night-bark, your heart is joyful with a fair wind in the Day-bark, being happy at crossing the sky with the blessed ones. All your foes are overthrown, the Unwearying Stars acclaim you, the Imperishable Stars worship you when you set in the horizon of Manu, being happy at all times, and living and enduring as my lord.

Hail to you, O Re when you rise and Atum when you set. How beautiful are your rising and your shining on the back of your mother Nut, you having appeared as King of the Gods. The Lower Sky has greeted you, Justice embraces you at all times. You traverse the sky happily, and the Lake of the Two Knives is in contentment. The rebel has fallen, his arms are bound, a knife has severed his spine, but Re will have a fair wind, for the Night-bark has destroyed those who would attack him. The southerners, northerners, westerners and easterners tow you because of the praise of you, O primeval god, whose images have come into being. The voice goes forth, and the earth is inundated with silence, for the Sole One came into existence in the sky before the plains and the mountains existed. The Herdsman, the Sole Lord, who made whatever exists, he has fashioned the tongue of the Ennead. O you who took what is in the waters, you issue thence on to the bank of the Lake of Horus. I breathe the air which comes out of your nose, the north wind which comes forth from your mother. You glorify my spirit, you make the Osiris my soul divine. I worship you; be content, O Lord of the Gods, for you are exalted in your firmament, and your rays over my breast are like the day.

>>40923832
... become one?

Not happening.

Parasites certainly want to unite with their host, but we will never allow that.

The Book of Knowing the Creations

I. RA'S DESCRIPTION OF HIS CREATION

Thus said Ra, the Lord of All, Lord of the Utmost Limits, after He had come into being: I am the one who came into being as Kheper, He who comes into being and brings into being. When I came into being, being itself came into being. All beings came into being after I came into being. Many were the beings that came forth from the commands of my mouth. Heaven had not yet come into being. Nor had earth come into being. Nor had the ground been created or the things which creep and crawl upon it. I raised up beings in the primordial waters as inert things. I found no place on which to stand. I formed it from the desire in my heart; I laid the foundation through Maat. I created forms of every kind. Many were the forms which issued forth from the commands of my mouth. Not yet had I established Shu, the power and principle of light and air. Nor sent forth Tefnut, the power and principle of moisture. There existed no one who acted together with me. I conceived it in my own heart. And there came into being a vast number of forms of divine beings as forms of offspring and forms of their off-spring from them. . .

I came forth from among the plants which I created and I created all things which creep and crawl and all that exists among them. Then by the power and principles of light and air and the power and principle of moisture, heaven and earth were brought into being, and by earth and heaven Osiris, Horus, Seth, Isis and Nephthys were brought into being from the womb, one after another, and they gave birth to the multitudes in this land.

The Book of Knowing the Creations

I. RA'S DESCRIPTION OF HIS CREATION

Thus said Ra, the Lord of All, Lord of the Utmost Limits, after He had come into being: I am the one who came into being as Kheper, He who comes into being and brings into being. When I came into being, being itself came into being. All beings came into being after I came into being. Many were the beings that came forth from the commands of my mouth. Heaven had not yet come into being. Nor had earth come into being. Nor had the ground been created or the things which creep and crawl upon it. I raised up beings in the primordial waters as inert things. I found no place on which to stand. I formed it from the desire in my heart; I laid the foundation through Maat. I created forms of every kind. Many were the forms which issued forth from the commands of my mouth. Not yet had I established Shu, the power and principle of light and air. Nor sent forth Tefnut, the power and principle of moisture. There existed no one who acted together with me. I conceived it in my own heart. And there came into being a vast number of forms of divine beings as forms of offspring and forms of their off-spring from them. . .

I came forth from among the plants which I created and I created all things which creep and crawl and all that exists among them. Then by the power and principles of light and air and the power and principle of moisture, heaven and earth were brought into being, and by earth and heaven Osiris, Horus, Seth, Isis and Nephthys were brought into being from the womb, one after another, and they gave birth to the multitudes in this land.