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A MAZE IN ZAZAZA ENTER AZAZAZ AZAZAZAZAZAZAZZAZAZAZAZAZAZA ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ THE MAGICALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
A HISTORY OF GOD Karen Armstrong 1993 The God of the Mystics Page 250 "Perhaps the most famous of the early Jewish mystical texts is the fifth century Sefer Yezirah (The Book of Creation). There is no attempt to describe the creative process realistically; the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by combining the letters with the sacred numbers, rearranging them in endless configurations, the mystic weaned his mind away from the normal connotations of words."
THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF THE ALPHABET IS GIVEN A NUMERICAL VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS REARRANGING THEM IN ENDLESS CONFIGURATIONS THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS
....
THE LIGHT IS RISING RISING IS THE LIGHT
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
THE FAR YONDER SCRIBE AND OFT TIMES SHADOWED SUBSTANCES WATCHED IN FINE AMAZE THE ZED ALIZ ZED IN SWIFT REPEAT SCATTER STAR DUST AMONGST THE LETTERS OF THEIR PROGRESS
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Cycles and Patterns Page 165 Patterns "The essence of mathematics is to look for patterns. Our minds seem to be organised to search for relationships and sequences. We look for hidden orders. These intuitions seem to be more important than the facts themselves, for there is always the thrill at finding something, a pattern, it is a discovery - what was unknown is now revealed. Imagine looking up at the stars and finding the zodiac! Searching out patterns is a pure delight. Suddenly the counters fall into place and a connection is found, not necessarily a geometric one, but a relationship between numbers, pictures of the mind, that were not obvious before. There is that excitement of finding order in something that was otherwise hidden. And there is the knowledge that a huge unseen world lurks behind the facades we see of the numbers themselves."
FINGERPRINTS OF THE GODS A QUEST FOR THE BEGINNING AND THE END Graham Hancock 1995 Chapter 32 Speaking to the Unborn Page 285 "It is understandable that a huge range of myths from all over the ancient world should describe geological catastrophes in graphic detail. Mankind survived the horror of the last Ice Age, and the most plausible source for our enduring traditions of flooding and freezing, massive volcanism and devastating earthquakes is in the tumultuous upheavals unleashed during the great meltdown of 15,000 to 8000 BC. The final retreat of the ice sheets, and the consequent 300-400 foot rise in global sea levels, took place only a few thousand years before the beginning of the historical period. It is therefore not surprising that all our early civilizations should have retained vivid memories of the vast cataclysms that had terrified their forefathers. A message in the bottle of time" 'Of all the other stupendous inventions,' Galileo once remarked, what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3 If the 'precessional message' identified by scholars like Santillana, von Dechend and Jane Sellers is indeed a deliberate attempt at communication by some lost civilization of antiquity, how come it wasn't just written down and left for us to find? Wouldn't that have been easier than encoding it in myths? Perhaps. "What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them" "WRITTEN IN THE ETERNAL LANGUAGE OF MATHEMATICS"
THE LIGHT IS RISING NOW RISING IS THE LIGHT
MATHEMATICS A LANGUAGE OF LETTERS AND NUMBERS
MATHEMATICS A LANGUAGE OF LETTER AND NUMBER
The Upside Down of the Downside Up
THE DEATH OF GODS IN ANCIENT EGYPT Jane B. Sellars 1992 Page 204 "The overwhelming awe that accompanies the realization, of the measurable orderliness of the universe strikes modern man as well. Admiral Weiland E. Byrd, alone In the Antarctic for five months of polar darkness, wrote these phrases of intense feeling: Here were the imponderable processes and forces of the cosmos, harmonious and soundless. Harmony, that was it! I could feel no doubt of oneness with the universe. The conviction came that the rhythm was too orderly. too harmonious, too perfect to be a product of blind chance - that, therefore there must be purpose in the whole and that man was part of that whole and not an accidental offshoot. It was a feeling that transcended reason; that went to the heart of man's despair and found it groundless. The universe was a cosmos, not a chaos; man was as rightfully a part of that cosmos as were the day and night.10 Returning to the account of the story of Osiris, son of Cronos god of' Measurable Time, Plutarch takes, pains to remind the reader of the original Egyptian year consisting of 360 days. Phrases are used that prompt simple mental. calculations and an attention to numbers, for example, the 360-day year is described as being '12 months of 30 days each'. Then we are told that, Osiris leaves on a long journey, during which Seth, his evil brother, plots with 72 companions to slay Osiris: He also secretly obtained the measure of Osiris and made ready a chest in which to entrap him. The, interesting thing about this part of the-account is that nowhere in the original texts of the Egyptians are we told that Seth, has 72 companions. We have already been encouraged to equate Osiris with the concept of measured time; his father being Cronos. It is also an observable fact that Cronos-Saturn has the longest sidereal period of the known planets at that time, an orbit. of 30 years. Saturn is absent from a specific constellation for that length of time. A simple mathematical fact has been revealed to any that are even remotely sensitive to numbers: if you multiply 72 by 30, the years of Saturn's absence (and the mention of Osiris's absence prompts one to recall this other), the resulting product is 2,160: the number of years required, for one 30° shift, or a shift: through one complete sign of the zodiac. This number multplied by the /Page205 / 12 signs also gives 25,920. (And Plutarch has reminded us of 12) If you multiply the unusual number 72 by 360, a number that Plutarch mentions several times, the product will be 25,920, again the number of years symbolizing the ultimate rebirth. This 'Eternal Return' is the return of, say, Taurus to the position of marking the vernal equinox by 'riding in the solar bark with. Re' after having relinquished this honoured position to Aries, and subsequently to the to other zodiacal constellations. Such a return after 25,920 years is indeed a revisit to a Golden Age, golden not only because of a remarkable symmetry In the heavens, but golden because it existed before the Egyptians experienced heaven's changeability. But now to inform the reader of a fact he or she may already know. Hipparaus did: not really have the exact figures: he was a trifle off in his observations and calculations. In his published work, On the Displacement of the Solstitial and Equinoctial Signs, he gave figures of 45" to 46" a year, while the truer precessional lag along the ecliptic is about 50 seconds. The exact measurement for the lag, based on the correct annual lag of 50'274" is 1° in 71.6 years, or 360° in 25,776 years, only 144 years less than the figure of 25,920. With Hipparchus's incorrect figures a 'Great Year' takes from 28,173.9 to 28,800 years, Incorrect by a difference of from 2,397.9 years to 3,024. Since Nicholas Copernicus (AD 1473-1543) has always been credited with giving the correct numbers (although Arabic astronomer Nasir al-Din Tusi,11 born AD 1201, is known to have fixed the Precession at 50°), we may correctly ask, and with justifiable astonishment 'Just whose information was Plutarch transmitting' AN IMPORTANT POSTSCRIPT Of course, using our own notational system, all the important numbers have digits that reduce to that amazing number 9 a number that has always delighted budding mathematician. Page 206 Somewhere along the way, according to Robert Graves, 9 became the number of lunar wisdom.12 This number is found often in the mythologies of the world. the Viking god Odin hung for nine days and nights on the World Tree in order to acquire the secret of the runes, those magic symbols out of which writing and numbers grew. Only a terrible sacrifice would give away this secret, which conveyed upon its owner power and dominion over all, so Odin hung from his neck those long 9 days and nights over the 'bottomless abyss'. In the tree were 9 worlds, and another god was said to have been born of 9 mothers. Robert Graves, in his White Goddess, Is intrigued by the seemingly recurring quality of the number 72 in early myth and ritual. Graves tells his reader that 72 is always connected with the number 5, which reflects, among other things, the five Celtic dialects that he was investigating. Of course, 5 x 72= 360, 360 x 72= 25,920. Five is also the number of the planets known to the ancient world, that is, Saturn, Jupiter, Mars, Venus Mercury. Graves suggests a religious mystery bound up with two ancient Celtic 'Tree Alphabets' or cipher alphabets, which as genuine articles of Druidism were orally preserved and transmitted for centuries. He argues convincingly that the ancient poetry of Europe was ultimately based on what its composers believed to be magical principles, the rudiments of which formed a close religious secret for centuries. In time these were-garbled, discredited and forgotten. Among the many signs of the transmission of special numbers he points out that the aggregate number of letter strokes for the complete 22-letter Ogham alphabet that he is studying is 72 and that this number is the multiple of 9, 'the number of lunar wisdom'. . . . he then mentions something about 'the seventy day season during which Venus moves successively from. maximum eastern elongation 'to inferior conjunction and maximum western elongation'.13 Page 207 "...Feniusa Farsa, Graves equates this hero with Dionysus Farsa has 72 assistants who helped him master the 72 languages created at the confusion of Babel, the tower of which is said to be built of 9 different materials We are also reminded of the miraculous translation into Greek of the Five Books of Moses that was done by 72 scholars working for 72 days, Although the symbol for the Septuagint is LXX, legend, according to the fictional letter of Aristeas, records 72. The translation was done for Ptolemy Philadelphus (c.250 BC), by Hellenistic Jews, possibly from Alexandra.14 Graves did not know why this number was necessary, but he points out that he understands Frazer's Golden Bough to be a a book hinting that 'the secret involves the truth that the Christian dogma, and rituals, are the refinement of a great body of primitive beliefs, and that the only original element in Christianity- is the personality of Christ.15 Frances A. Yates, historian of Renaissance hermetisma tells, us the cabala had 72 angels through which the sephiroth (the powers of God) are believed to be approached, and further, she supplies the information that although the Cabala supplied a set of 48 conclusions purporting to confirm the Christian religion from the foundation of ancient wisdom, Pico Della Mirandola, a Renaissance magus, introduced instead 72, which were his 'own opinion' of the correct number. Yates writes, 'It is no accident there are seventy-two of Pico's Cabalist conclusions, for the conclusion shows that he knew something of the mystery of the Name of God with seventy-two letters.'16 In Hamlet's Mill de Santillarta adds the facts that 432,000 is the number of syllables in the Rig-Veda, which when multiplied by the soss (60) gives 25,920" (The reader is forgiven for a bit of laughter at this point) Thee Bible has not escaped his pursuit. A prominent Assyriologist of the last century insisted that the total of the years recounted Joseph Campbell discerns the secret in the date set for the coming of Patrick to Ireland. Myth-gives this date-as.- the interest- Whatever one may think-of some of these number coincidences, it becomes. difficult to escape the suspicion that many signs (number and otherwise) -indicate that early man observed the results.. of the movement of Precession . and that the-.transmission of this information was .considered of prime importance. 'With the awareness of the phenomenon, observers would certainly have tried for its measure, and such an endeavour would But one last word about mankind's romance with number coincidences.The antagonist in John Updike's novel, Roger's Version, is a computer hacker, who, convinced.,that scientific evidence of God's existence is accumulating, endeavours to prove it by feeding -all the available scientific information. into a comuter. In his search for God 'breaking, through', he has become fascinated by certain numbers that have continually been cropping up. He explains them excitedly as 'the terms of Creation': "...after a while I noticed that all over the sheet there seemed to hit these twenty-fours Jumping out at me. Two four; two,four.Planck time, for instance, divided by the radiation constant yields a figure near eight times ten again to the negative twenty-fourth, and the permittivity of free space, or electric constant, into the Bohr radiusekla almost exactly six times ten to the negative twenty-fourth. On positive side, the electromagnetic line-structure constant times Hubble radius - that is, the size of the universe as we now perceive it gives us something quite close to ten to the twenty-fourth, and the
strong-force constant times the charge on the proton produces two point four times ten to the negative eighteenth, for another I began to circle twenty-four wherever it appeared on the Printout here' - he held it up. his piece of striped and striped wallpaper, decorated / Page 209 /
with a number of scarlet circles - 'you can see it's more than random.'19 So much for any scorn directed to ancient man's fascination with number coincidences. That fascination is alive and well, Just a bit more incomprehensible"
All about the planets in our Solar System. The nine planets that orbit the sun are (in order from the sun): Mercury,Venus, Earth, Mars, Jupiter, Saturn, ... www.enchantedlearning.com/subjects/astronomy/planets Our solar system consists of the sun, eight planets, moons, dwarf planets, an asteroid belt, comets, meteors, and others. The sun is the center of our solar system; the planets, their moons, the asteroids, comets, and other rocks and gas all orbit the sun. The nine planets that orbit the sun are (in order from the sun): Mercury,Venus, Earth, Mars, Jupiter, Saturn, Uranus, Neptune, and Pluto (a dwarf planet). A belt of asteroids (minor planets made of rock and metal) lies between Mars and Jupiter. These objects all orbit the sun in roughly circular orbits that lie in the same plane, the ecliptic (Pluto is an exception; it has an elliptical orbit tilted over 17° from the ecliptic).
THE LIGHT IS RISING NOW RISING IS THE LIGHT
I ME
THE TIME IS COMING AND NOW IS
LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S
ADVENT 1069 ADVENT
►Golden ratio - Wikipedia, the free encyclopedia Mark Barr (20th century) suggests the Greek letter phi (φ), the initial ... Show more results from wikipedia.orgPhi: 1.618. The best source to the golden section, golden mean ... The best information on the Golden Section, Divine Proportion, Fibonacci series and phi. Explore its application to art, design, life, beauty, mathematics, ... the golden ratio = 1.61803399 Search ResultsPhi - Wikipedia, the free encyclopediaPhi (uppercase Φ, lowercase φ or math symbol ϕ), pronounced /ˈfaɪ/ or sometimes /ˈfiː/ in English, and [ˈfi] in modern Greek, is the 21st letter of the ... PhiFrom Wikipedia, the free encyclopediaJump to: navigation, search Phi (uppercase Φ, lowercase φ or math symbol ϕ), pronounced /ˈfaɪ/ or sometimes /ˈfiː/ in English,[1] and [ˈfi] in modern Greek, is the 21st letter of the Greek alphabet. In modern Greek, it represents [f], a voiceless labiodental fricative. In Ancient Greek it represented [pʰ], an aspirated voiceless bilabial plosive (from which English ultimately inherits the spelling "ph" in words derived from Greek). In the system of Greek numerals it has a value of 500 (φʹ) or 500,000 (͵φ). The Cyrillic letter Ef (Ф, ф) arose from Φ. Contents [hide] The golden ratio in mathematics, art, and architecture. The golden ratio conjugate −0.618... in mathematics.
Pi - Wikipedia, the free encyclopediaπ (sometimes written pi) is a mathematical constant whose value is the ratio of any circle's circumference to its diameter in the Euclidean plane; ... Fundamentals - History - Open questions - Use in mathematics and science
PiFrom Wikipedia, the free encyclopediaJump to: navigation, search π (sometimes written pi) is a mathematical constant whose value is the ratio of any circle's circumference to its diameter in the Euclidean plane; this is the same value as the ratio of a circle's area to the square of its radius. It is approximately equal to 3.14159265 in the usual decimal notation. Many formulae from mathematics, science, and engineering involve π, which makes it one of the most important mathematical constants.[1] π is an irrational number, which means that its value cannot be expressed exactly as a fraction m/n, where m and n are integers. Consequently, its decimal representation never ends or repeats. It is also a transcendental number, which implies, among other things, that no finite sequence of algebraic operations on integers (powers, roots, sums, etc.) can be equal to its value; proving this was a late achievement in mathematical history and a significant result of 19th century German mathematics. Throughout the history of mathematics, there has been much effort to determine π more accurately and to understand its nature; fascination with the number has even carried over into non-mathematical culture. Probably because of the simplicity of its definition, the concept of π has become entrenched in popular culture to a degree far greater than almost any other mathematical construct.[2] It is, perhaps, the most common ground between mathematicians and non-mathematicians.[3] Reports on the latest, most-precise calculation of π (and related stunts) are common news items.[4][5][6] The current record for the decimal expansion of π, if verified, stands at 5 trillion digits.[7] The Greek letter π, often spelled out pi in text, was first adopted for the number as an abbreviation of the Greek word for perimeter "περίμετρος" (or as an abbreviation for "perimeter/diameter") by William Jones in 1706. The constant is also known as Archimedes' Constant, after Archimedes of Syracuse who provided an approximation of the number, although this name for the constant is uncommon in modern English-speaking contexts. Contents [hide] There are various other ways of finding the Lengths or Areas of particular Curve Lines, or Planes, which may very much facilitate the Practice; as for instance, in the Circle, the Diameter is to the Circumference as 1 to ... 3.14159, &c. = π[13] The capital letter pi (Π) has a completely different mathematical meaning; it is used for expressing products (notice that the word "product" begins with the letter "p" just like "perimeter/diameter" does). It can also refer to the osmotic pressure of a solution. Geometric definitionIn Euclidean plane geometry, π is defined as the ratio of a circle's circumference C to its diameter d:[9] The ratio C/d is constant, regardless of a circle's size. For example, if a circle has twice the diameter d of another circle it will also have twice the circumference C, preserving the ratio C/d. Alternatively π can be defined as the ratio of a circle's area A to the area of a square whose side is equal to the radius r of the circle:[9][14] These definitions depend on results of Euclidean geometry, such as the fact that all circles are similar, and the fact that the right-hand-sides of these two equations are equal to each other (i.e. the area of a disk is Cr/2). These two geometric definitions can be considered a problem when π occurs in areas of mathematics that otherwise do not involve geometry. For this reason, mathematicians often prefer to define π without reference to geometry, instead selecting one of its analytic properties as a definition. A common choice is to define π as twice the smallest positive x for which the trigonometric function cos(x) equals zero.[15 (Diagrams omitted) Irrationality and transcendenceMain article: Proof that π is irrational Decimal representationSee also: Numerical approximations of π π = 3.14159265358979323846264338327950288419716939937510... Because π is an irrational number, its decimal representation does not repeat, and therefore does not terminate. This sequence of non-repeating digits has fascinated mathematicians and laymen alike, and much effort over the last few centuries has been put into computing ever more of these digits and investigating π's properties.[25] Despite much analytical work, and supercomputer calculations that have determined over 1 trillion digits of the decimal representation of π, no simple base-10 pattern in the digits has ever been found.[26] Digits of the decimal representation of π are available on many web pages, and there is software for calculating the decimal representation of π to billions of digits on any personal computer. Estimating πMain article: Numerical approximations of π The earliest numerical approximation of π is almost certainly the value 3.[32] In cases where little precision is required, it may be an acceptable substitute. That 3 is an underestimate follows from the fact that it is the ratio of the perimeter of an inscribed regular hexagon to the diameter of the circle. π can be empirically estimated by drawing a large circle, then measuring its diameter and circumference and dividing the circumference by the diameter. Another geometry-based approach, attributed to Archimedes,[33] is to calculate the perimeter, Pn , of a regular polygon with n sides circumscribed around a circle with diameter d. Then compute the limit of a sequence as n increases to infinity: This limit converges because the more sides the polygon has, the closer the ratio approaches π. Archimedes determined the accuracy of this approach by comparing the perimeter of the circumscribed polygon with the perimeter of a regular polygon with the same number of sides inscribed inside the circle. Using a polygon with 96 sides, he computed the fractional range:[34] π can also be calculated using purely mathematical methods. Due to the transcendental nature of π, there are no closed form expressions for the number in terms of algebraic numbers and functions.[16] Formulas for calculating π using elementary arithmetic typically include series or summation notation (such as "..."), which indicates that the formula is really a formula for an infinite sequence of approximations to π.[35] The more terms included in a calculation, the closer to π the result will get. Most formulae used for calculating the value of π have desirable mathematical properties, but are difficult to understand without a background in trigonometry and calculus. However, some are quite simple, such as this form of the Gregory-Leibniz series:[36]
WAY E WAY
ESOTERIC O SECRET I ESOTERIC ESOTERIC 6 SECRET 9 ESOTERIC ESOTERIC O SECRET I ESOTERIC
Web definitions for esoteric
confined to and understandable by only an enlightened inner circle; "a compilation of esoteric philosophical theories" wordnetweb.princeton.edu/perl/webwn - Definition in context ►Search Resultsesoteric - definition of esoteric by the Free Online Dictionary ... es·o·ter·ic ( s -t r k). adj. 1. a. Intended for or understood by only a particular group: an esoteric cult. See Synonyms at mysterious. ... www.thefreedictionary.com/esoteric -r Esoteric - Definition and More from the Free Merriam-Webster ... es·o·ter·ic. adj \ˌe-sə-ˈter-ik, -ˈte-rik\. Definition of ESOTERIC. 1. a : designed for or understood by the specially initiated alone <a body of esoteric ...
www.merriam-webster.com/dictionary/esoteric - Esoteric | Define Esoteric at Dictionary.com understood by or meant for only the select few who have special knowledge or interest; recondite: poetry full of esoteric allusions. ...
dictionary.reference.com/browse/esoteric - Esotericism - Wikipedia, the free encyclopedia The term esoteric first appeared in English in the 1701 History of ... His definition is based on the presence in these currents of four essential traits: a ...
en.wikipedia.org/wiki/Esotericism - esoteric - Definition of esoteric at YourDictionary.com adjective. intended for or understood by only a chosen few, as an inner group of disciples or initiates: said of ideas, literature, etc. ...
www.yourdictionary.com › Dictionary Definitions - esoteric - definition of esoteric by the Online Dictionary from ... Definition of esoteric in the Online Dictionary. Multiple meanings, detailed information and synonyms for esoteric.
onlinedictionary.datasegment.com/word/esoteric - esoteric: Definition, Synonyms from Answers.com esoteric adj. Intended for or understood by only a particular group: an esoteric cult. See synonyms at mysterious.
www.answers.com › ... › Literature & Language › Dictionary - Esoteric - Definition The word esoteric generally relates to that which is known only by a ... USA_GunRights: Esoteric Agenda Part 9 of 12 | Janet Napolitano: The Second ...
www.wordiq.com/definition/Esoteric - esoteric definition - Dictionary - MSN Encarta Definition: 1. restricted to initiates: intended for or understood by only an initiated few. 2. abstruse: difficult to understand ...
EsotericismFrom Wikipedia, the free encyclopediaJump to: navigation, search
"Arcane" and "Esoteric" redirect here. For other uses, see Arcane (disambiguation) and Esoteric (disambiguation). Esotericism or Esoterism is a term with two basic meanings. In the dictionary sense of the term, "esoterism" signifies the holding of esoteric opinions or beliefs,[1] and derives from the Greek ἐσωτερικός (esôterikos), a compound of ἔσω (esô): "within", thus "pertaining to the more inward", mystic. Its antonym is "exoteric".
In scholarly literature, the term designates a series of historically related religious currents including Astrology, Alchemy, Christian mysticism of Meister Eckhart, Johannes Tauler, and Henry Suso, the Christian Theosophy of Jacob Böhme and his followers, Illuminism, Mesmerism, Magic, Rosicrucianism, Swedenborgianism, Spiritualism, and the theosophical currents associated with Helena Blavatsky and her followers (Rudolf Steiner). There are competing views regarding the common traits uniting these currents, not all of which involve "inwardness", mystery, occultism or secrecy as a crucial trait.[citation needed]
The dictionary defines esoteric as information that is understood by a small group or those specially initiated, or of rare or unusual interest.[2] Esoteric items may be known as esoterica.[3] Esotericism is defined as the holding of secret doctrines, the practice of limiting knowledge to a small group, or an interest in items of a special, rare, novel, or unusual quality.[4]
Contents [hide]
1 Etymology 2 Definition 3 History 4 See also 5 References 6 External links [edit] EtymologyPlato, in his dialogue Alcibíades (circa 390 BC), uses the expression ta esô meaning "the inner things", and in his dialogue Theaetetus (circa 360 BC) he uses ta exô meaning "the outside things". Aristotle applied this distinction to his own writings. The probable first appearance of the Greek adjective esôterikos is in Lucian of Samosata's "The Auction of Lives", § 26 (also called "The Auction of the Philosophical Schools"), written around AD 166.[5] The term esoteric first appeared in English in the 1701 History of Philosophy by Thomas Stanley, in his description of the mystery-school of Pythagoras; the Pythagoreans were divided into "exoteric" (under training), and "esoteric" (admitted into the "inner" circle). The corresponding noun "esotericism" was coined in French by Jacques Matter in 1828 and popularized by Eliphas Levi in the 1850s. It entered the English language in the 1880s via the works of theosophist Alfred Sinnett.
[edit] DefinitionAmong the competing understandings of what unites the various currents designated by "Esotericism" in the scholarly sense, perhaps the most influential has been proposed by Antoine Faivre. His definition is based on the presence in these currents of four essential traits: a theory of correspondences, the conviction that nature is a living entity, the need for mediating elements (such as symbols or visions) in order to access spiritual knowledge, and a sense of personal transmutation when arriving at this knowledge. To this are added two less crucial traits. Esotericism sometimes suggests an additional element of initiation. Finally, esotericists frequently suggest that there is a concordance between different religious traditions. It should, however, be emphasized that Faivre's definition is one of several divergent understandings of the most appropriate use of the term.
[edit] HistorySince esotericism is not a single tradition but a vast array of often unrelated figures and movements, there is no single historical thread underlying them all. The developments that one might wish to emphasize in drawing up a history of esotericism furthermore depends on whether esotericism in the dictionary (non-scholarly) or the scholarly sense is intended.
Several historically attested religions emphasize secret or hidden knowledge, and are thus esoteric in the dictionary sense, without necessarily being esoteric movements in the scholarly sense of the word. Thus, the Roman Empire had several mystery religions which emphasized initiation. Some saw Christianity, with its ritual of baptism, as a mystery religion. None of these are "esoteric" in the scholarly sense. The terms "Gnosticism" and "Gnosis" refer to a family of religious movements which claimed to possess secret knowledge (gnosis). Another important movement from the ancient world was Hermeticism or Hermetism. Both of these are often seen as precursors to esoteric movements in the scholarly sense of the word.
Non-Western traditions can also display the characteristics of esoteric movements. The Ismaili Muslims also stress a distinction between the inner and the outer. It is believed that spiritual salvation is attained by receiving the 'Nur' (light) through the "esoteric", that is, spiritual search for enlightenment. Ismaili Islam also has some of the characteristics associated with esotericism as defined by Faivre, e.g. the belief in an intermediate spiritual sphere mediating between humans and the divine. Esoteric movements in Buddhism, which fall under the general category of Vajrayana Buddhism, employ esoteric training into Buddha's teachings, through use of symbols, mantra and hand-gestures, or mudra. Initiation rituals are typically given to students as they progress along these paths, and care is taken not to discuss specific rituals to those lacking the right empowerment.
In order to distinguish esoteric currents based primarily on sources from late Antiquity and the European Middle Ages, from e.g. Islamic or Jewish currents with similar features, the more precise term "Western esotericism" is often employed.
Western esoteric movements in the scholarly sense thus have roots in Antiquity and the Middle Ages. A major phase in the development of Western esotericism begins in the Renaissance, partly as the result of various attempts to revive such earlier movements. During the Italian Renaissance, for example, translators such as Ficino and Pico della Mirandola turned their attention to the classical literature of Neoplatonism, and what was thought to be the pre-Mosaic tradition of Hermeticism. Other pursuits of Antiquity that entered into the mix of esoteric speculation were astrology and alchemy. Beside such revived currents from late Antiquity, a second major source of esoteric speculation is the Kabbalah, which was lifted out of its Jewish context and adapted to a Christian framework by people such as Johannes Reuchlin. Outside the Italian Renaissance, yet another major current of esotericism was initiated by Paracelsus, who combined alchemical and astrological themes (among others) into a complex body of doctrines.
In the early 17th century, esotericism is represented by currents such as Christian theosophy and Rosicrucianism. A century later, esoteric ideas entered various strands of pseud0-Freemasonry. Later in the 18th century, as well as in the early 19th century, the diffuse movement known as Mesmerism became a major expression of esotericism. In the 19th century, esotericism is also represented by certain aspects of the philosophy, literature and science associated with Romanticism, by spiritualism, and by a notable French wave of occultism.
The major exponent of esotericism in the latter part of the 19th century is the Theosophy of H. P. Blavatsky, not to be confused with the Christian Theosophy mentioned above. In the 20th century, Theosophy was reformulated by Annie Besant, Charles Webster Leadbeater, Alice Bailey, Rudolf Steiner and many others, and became the source for a whole range of post-theosophical movements such as The Summit Lighthouse. A particularly successful post-theosophical movement is Anthroposophy, a synthesis of occultist, Christian and Neoplatonic ideas with Western esoteric concepts as formulated in the wake of Theosophy. Anthroposophy, which was founded by Rudolf Steiner in the early part of the 20th century, includes esoteric versions of education, agriculture, and medicine.[6]
Yet another notable esoteric strain stems from the teachings of G. I. Gurdjieff and P. D. Ouspensky.
Theosophy is also considered a major influence on the many less institutionally organized varieties of esotericism in metaphysical milieus, "Ascended Master Activities", and within the New Age.
Finally, it can be noted that Carl Gustav Jung can be seen as an exponent of esotericism: his writings concern esoteric subject matter such as alchemy, and rephrased the concept of correspondences in a modern, psychologizing terminology in his theory of synchronicity.
[edit] See also Spirituality portal
Archeosophy Behmenism Clairvoyance Esoteric Buddhism Esoteric Christianity Esoteric cosmology Esoteric healing Esotericism in Germany and Austria Freemasonry Illuminati Karma List of Buddhist topics List of spirituality-related topics List of religious, esoteric, metaphysical and mystical symbols Magic and religion Martinism Merkabah Mysticism New World Order Numerology Obscurantism Occult Odic force Plane (esotericism) Planes of existence Qigong Reincarnation Scientology Spiritual evolution Spirituality Telepathy Western Esotericism (academia) Western mystery tradition [edit] References1.^ Chambers 20thC dictionary, 1972
2.^ "Merriam-Webster Online Dictionary: esoteric". Webster.com. 2007-04-25. http://www.webster.com/dictionary/esoteric. Retrieved 2010-01-31. 3.^ "Merriam-Webster Online Dictionary: esoterica". Webster.com. 2007-04-25. http://www.webster.com/dictionary/esoterica. Retrieved 2010-01-31. 4.^ "esotericism". http://www.thefreedictionary.com/esotericism. Retrieved 2010-09-19. 5.^ "O que é o Esoterismo". Paginasesotericas.tripod.com. http://paginasesotericas.tripod.com/esoterismo.htm. Retrieved 2010-01-31. 6.^ Robert McDermott, The Essential Steiner, ISBN 0-06-065345-0, pp. 3-11 Benjamin Walker, Encyclopedia of Esoteric Man: The Hidden Side of the Human Entity, Routledge and Kegan Paul, London, 1977, ISBN 0-7100-8479-X Benjamin Walker, Man and the Beasts Within: The Encyclopedia of the Occult, the Esoteric, and the Supernatural, Stein & Day, New York, 1978, ISBN 0-8128-1900-4 Wouter J. Hanegraaff (ed.) in collaboration with Antoine Faivre, Roelof van den Broek & Jean-Pierre Brach, Dictionary of Gnosis and Western Esotericism, 2 vols., Brill, Leiden 2005. Aries: Journal for the Study of Western Esotericism, Brill, Leiden, since 2001. Aries Book Series: Texts and Studies in Western Esotericism, Brill, Leiden, since 2006. Antoine Faivre, Access to Western Esotericism, SUNY Press, Albany 1994. Antoine Faivre, Theosophy, Imagination, Tradition: Studies in Western Esotericism, SUNY Press, Albany 2000. Kocku von Stuckrad, Western Esotericism: A Brief History of Secret Knowledge, Equinox, London / Oakville 2005. Wouter J. Hanegraaff, 'The Study of Western Esotericism: New Approaches to Christian and Secular Culture', in: Peter Antes, Armin W. Geertz & Randi R. Warne, New Approaches to the Study of Religion, vol. I: Regional, Critical, and Historical Approaches, Walter de Gruyter, Berlin / New York 2004. [edit] External links Look up esotericism in Wiktionary, the free dictionary. Wikimedia Commons has media related to: Esotericism University of Amsterdam Center for Study of Western Esotericism Research & BA/MA programs in Western esotericism.
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I SEE I SEE YOU SEE I SEE I
Eywa - James Cameron's Avatar Wiki - Sam Worthington, Zoe SaldanaEywa is the guiding force and deity of Pandora and the Na'vi. The Na'vi believe that Eywa acts to keep the ecosystem of Pandora in perfect equilibrium.
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Thrice-Greatest Hermes, Vol. 3: I. Excerpts by Stobæus: Commentary - 12:48pm
Thrice-Greatest Hermes, Vol. 3, by G.R.S. Mead, [1906], at sacred-texts.com --------------------------------------------------------------------------------
COMMENTARY ARGUMENT 1. The “Virgin of the World” is a sacred sermon of initiation into the Hermes-lore, the first initiation, in which the tradition of the wisdom is handed on by the hierophant to the neophyte, by word of mouth. The instructor, or revealer, is the representative of Isis-Sophia, and speaks in her name, pouring forth for her beloved son, the new-born Horus, the first draught of p. 135 immortality, which is to purge away the poison of the mortal cup of forgetfulness and ignorance, and so raise him from the “dead.” This pouring-forth explains that the divine economy is perfect order, mystery transcending mystery,—each state of being, and each being, a mystery to those below that state. This order no mortal intellect can ever grasp; nay, in the far-off ages, when as yet there were no men, but only Gods, those essences that know no death, the first creation of the World-creator,—even these Gods, these mysteries to us, were in amazement at the glories of the greater mysteries which decked the Heaven with their unveiled transcendent beauty. Even these Gods did not know God as yet. 2. The Gods were immortal, but unknowing; they were intoxicated with Heaven’s beauty, amazed, nay awestruck, at the splendour of the mysteries of Heaven. Then came there forth another outpouring of the Father over all; He poured the Splendour of His Mind into their hearts and they began to know. 1 With this representation is blended a mythical historical tradition which suggests that all this was brought about for an “earth” on which our humanity had not as yet appeared, in far-off distant days when apparently our earth was not as now, ages ago, the purest Golden Age when there were Gods, not men. In that race of Gods, those of them in whom the ray was no low-burning spark, but a divine flame, were the instructors in the heavenly wisdom. 3. Of these was Hermes, a race or “being” rather p. 136 than an individual; these “Sons of Fire” left the record of their wisdom engraved on “stone” in symbol, in charge of others of the same race but less knowing than themselves; and so they ascended to Heaven. 4. Those that succeeded them had not the flame so bright within their hearts; they were of the same race, but younger souls—the Tat-race. Hermes could not hand on the direct knowledge to them, the “perfect sight” (θεωρία), and so recorded the wisdom in symbol and myth. Still later the Asclepius-race joined themselves to the Tat-souls. All this, however, took place many many ages ago, long even before the days of the men-gods Osiris and Isis; for the real wisdom of Hermes was so ancient that even Isis herself had had to search out the hidden records, and that too by means of the inner sight, when she herself had won the power to see, and the True Sun had risen for her mind. 5. But the strain of reconstructing the history of this far-distant past, as he conceived it to have been, is too much for the writer. He knows he is dealing with “myths,” with what Plutarch would have called the “doings of the daimones;” he knows that in reality these primæval “Books” of Hermes have no longer any physical existence, if indeed they ever had any; he knows that no matter what legends are told, or whatever the general priesthood may believe about ancient physical inscriptions of the primæval Hermes,—all this has passed away, and that the real wisdom of Hermes is engraved on the tablets of the æther, and not hidden in the shrines of earth. The “Books” are engraved in the “sacred symbols of the cosmic elements,” and hidden away hard by the “secrets of Osiris”—the mysteries of creative fire, the light that speaks in the heart. The true Books of p. 137 [paragraph continues] Hermes are hidden away in their own zones, the pure elements of the unseen world—the celestial Egypt. 6. This wisdom was held in safe keeping for the “souls” of men; it was a soul-gnosis, not a physical knowledge. Hereupon the writer begins the recital of his tradition 1 of the creation of the “souls” of men in their unfallen state, all of which is derived from the “Books of Hermes.” The soul-creation runs as follows: The Watchers 2 approach the Creator. The hour has struck for a new Cosmic Dawn, for a new Day. The time has come for Cosmos to awake after the Night. 3 The Creative Mind of the universe turns His attention, His thought, to a new phase of things, a new world-period. 7. God smiled, and His laughter thrilled through space, 4 and with His Word, called forth into the light the new dawn from out the primæval darkness of the new world-space. His first creation, transcendental or intelligible Nature, stood before Him, in all the marvel of her new beauty, the primal plērōma, or potential fullness, of the new universe or system, the ideal cosmos of our world, for there were many others,—the Gods who marvelled at the mystery. Straightway this Nature fell from one into three, herself and Toil and their fairest child Invention, to
p. 138 whom God gave the gift of being, themselves producing ideal form alone. The first creation, then, was the bringing forth of potencies and types and ideas, to whom God gave the gift of being; it was as yet the world “above,” the primæval Heaven, in ultimate perfection, thus constituting the unchanging boundaries of the new universe that was to be. These things-that-are were filled with “mysteries,” not “breaths” or “lives,” for these were not as yet. 8. The next stage is the breathing of the spiritual (not the physical) breath of lives into the fairest blend of the primal elements that condition the world-area. This blend or soul-substance is called psychōsis. The primal elements were not our mixed earth, water, fire, and air, but “knowing fire” (perhaps “fire in itself,” as Hermes elsewhere calls it, or intelligible fire, perchance the “flower of fire” of the so-called “Chaldæan Oracles” 1) and unknowing air, if we may judge from the phrase (7): “Let heaven be filled with all things full, and air and æther [? = fire] too!” It is Heaven or the ideal world that is so filled; even earth-water was not yet manifested, much less earth and water. It seems, then, that these souls (souls corresponding above with the subsequent man-stage below) were a blend of the three: spirit, knowing fire, and unknowing air,—triads, yet a unity called psychōsis. 9. They were moreover all essentially equal, but differed according to some fixed law of numbering; they were also apparently definite in number, one soul perchance for every star, as with Plato, according to the law of similarity of less and greater, of within and without. 10. These souls, then, were “sacred (or typical) men,” p. 139 a creation prior to that of the “sacred animals”; their habitat was in Upper Nature, the “all-fairest station of the æther”—the celestial cosmos. 11. They were appointed to certain stations and to the task of keeping the “wheel revolving,”—that is, as we shall see, they were to fashion forms for birth and death, and so provide means of transmission for the life-currents ever circulating in the great sphere. This was their appointed task, the law imposed on them, as obedient children of the Great King, their sire. So long as they kept their appointed stations they were to live for ever in surroundings of bliss and beauty, in full contemplation of the glories of the greater universe, throned amid the stars. But if they disobeyed the law, bonds and punishment await them. 12. We next come to a further creation of souls—a subject somewhat difficult to follow. These souls are of an inferior grade to the preceding, for they are composed of the primal water and earth, of “water in itself” and “earth in itself” we must suppose, and not of the compound elements we now call by these names. These are the souls of certain “sacred animals” or lives, which bear the same relationship to the souls which “keep the wheel revolving” as animals do to man on earth. They are, however, not shaped like the animals on earth, nor possess even typical animal forms, but bear the forms of men, though they are not men. 13. Still was the divine “water-earth” substance unexhausted, and so the residue was handed over to “those souls that had gone in advance and had been summoned to the land of Gods,”—that is to say, those stations near the Gods, in highest æther, of which mention has just been made. These souls are, of course, the man-souls proper. Out of this residue these Builders were to fashion p. 140 animals, after the models the Creator gave them,—certain types of life, below the “man” type proper, ranged in due order corresponding to the “motions of the souls.” That is to say, there were various classes of Builders according to the types of animals which were to be copied. The Builders were to fashion the forms, the Creator was to breathe into them the life. 14. Thus these Builders fashioned the etheric doubles of birds, quadrupeds, fish and reptiles, and not their physical bodies, for as yet the earth was not solid. 15. And so the Builder-souls accomplished their task, and fashioned the primæval copies of the celestial types of animals. Proud of their work, they grew restive at the restraints placed upon them by the law of their stations, and overstepped the limits decreed by the Creator. 1 Whereupon the punishment is pronounced, and the Creator resolves to make the human frame, therein to imprison the disobedient souls. And here we learn incidentally that all of this p. 141 psychogenesis which has gone before was the direct teaching of Hermes to the writer; of no physical Hermes, however, but of that Hermes whose “Books” are hidden in the zones (5), of the Hermes whom the writer, as he would have us believe, came to know face to face only after his inner vision was opened, and he had gazed with all-seeing eyes “upon the mysteries of that new dawn” (4). 16. For the new and mysterious fabrication of the man-form, all the seven obedient Gods, to whom the man-souls are kin (17), are summoned by the chief of them, Hermes himself, the beloved son and messenger of the Supreme, “soul of My Soul, and holy mind of My own Mind.” 1 17. All of the seven promise to bestow the best they have on man. 18. The plasm out of which the man-form is to be modelled is the residue of the mixture out of which the Builders had already made the animal doubles. But the Builder of the man-frames was Hermes himself, who mixed the plasm with still more water. 19. Here the writer inserts a further piece of information concerning the source of his tradition. It is no longer as before what Hermes himself reveals to him in vision, but what the writer was told at a certain initiation called the “Black Rite.” This rite was presided over by Kamēphis, who is called the “earliest of all,” or perhaps more correctly the “most primæval of [us] all.” Kamēphis is thus conceived as the representative of a more ancient wisdom than that of Isis, and yet even he but hands on the tradition of Hermes. 2 20. The souls are “enfleshed,” and utter loud complaints. Apparently not all at first can speak articulately; most of them can only groan, or scream,
p. 142 or hiss. The leading class of souls can, however, so far dominate the plasm as to speak articulately, and so one of their number utters a desperate appeal to Heaven. 21. They have now lost their celestial state, and Heaven is shut away from them; no longer can they see “without the light.” They are shut down into a “heart’s small compass”; the Sun of their being has become a light-spark only, hidden in the heart. This is, of course, the logos, the inmost reality in man. 22. The souls pray for some amelioration of their unhappy lot, and the conditions of the moral law are expounded to them. They who do rightly shall, on their body’s dissolution, reascend to Heaven and be at rest; they who do ill, shall work out their redemption under the law of metempsychosis, or change from body to body, from prison to prison. 23. Details of this metempsychosis are then given with special reference to the incarnations of the “more righteous,” who shall be kings, philosophers and prophets. Such souls apparently, for it is not expressly so stated, shall, in passing round the wheel of rebirth, when out of incarnation in a human body, have some sort of life with the souls of the leading types of animals, which are given as eagles, lions, dragons, and dolphins. Or, if we are unjustified in this speculation, such souls shall in their animal parts have intimate relation with the noblest types of animal essence (24). 25. There now comes upon the scene the mighty Intellect of the Earth, a veritable Erdgeist, in the form of Mōmus, who speaking out of affection for him (28), urges Hermes to increase ills and trials upon the souls of men, so that they shall not dare too much (25-27). And thereon Hermes sets in motion the instrument or engine of unerring fate and mechanical retribution (28, 29). p. 143 29. Now all these things took place at the dawn of earth-life, when all as yet was inert, as far as our now solid earth is concerned. We must then suppose that as yet our present phase of existence on earth had not yet been manifested; that all was as yet in a far subtler or more primitive state of existence, when earth was still all “a-tremble,” and had not yet hardened to its present state of solidity;—that is to say, that the man-plasm was in an etheric state (30). 31. The earth gradually hardens. Into the now more solid earth, the Creator and His obedient sons, the Gods who had not made revolt, poured forth the blessings of nature. This is described by the beautiful symbol of the hands of blessing, figured in Egypt as the sun-rays, each terminating in a hand for giving light and life. 1 The imprisoned souls, the kinsmen of the Gods obedient, continue their revolt; they are the leaders of mankind, of a mankind far weaker than themselves, a humanity, apparently evolved normally from the nature of things and as yet in its childhood. Instead of teaching them the lessons of love and wisdom, the Disobedient Ones use them for evil purposes, for war and conflict, for oppression and savagery. 32. Things go from bad to worse; the earth is befouled with the horrors of savage man, until in despair the pure elements complain to God. They pray that He will send a holy emanation of Himself to set things right (32-34). 35. Hereupon God sends forth the mystery of a new birth, a divine descent, or emanation, an avatāra, as the Aryan Hindu tradition would call it, a dual manifestation. 2 And so Osiris and Isis are born to help the
p. 144 world, to recall men from savagery, and restore the moral order (35-37). It was they who were taught directly by Hermes (37) in all law and science and wisdom. Their mission meets with success, and the “world” is filled with a knowledge of the Path of Return. But before their ascension into Heaven they have a petition to make to the Father, that not only earth but also the surrounding spaces up to Heaven itself may be filled with a knowledge of the truth. Thus then they proceed to hymn the Sire and Monarch of all in a praise-giving which, unfortunately, Stobæus did not think fit to copy.
-------------------------------------------------------------------------------- The original text of the “Virgin of the World” treatise is obviously broken only by the omission of the Hymn of Osiris and Isis, and Excerpt ii. follows otherwise immediately on Excerpt i. The subject is the birth of royal souls, taken up from the instruction given in K. K., 23, 24 above. 39. There are four chief spaces: (i) Invisible Heaven, inhabited by the Gods, with the Invisible Sun as lord of all; (ii) Æther, inhabited by the Stars, of which for us the Sun is leader; (iii) Air, in which dwell non-incarnate souls, ruled by the Moon, as watcher o’er the paths of genesis; (iv) Earth, inhabited by men and animals, and over men the immediate ruler is the Divine King of the time. 40. The king-soul is the last of the Gods but the first of men 1; he is, however, on earth a demigod only, for his true divinity is obscured. His soul, or ka, comes from a soul-plane superior to that of the rest of mankind. The ascending souls of normally evolving humanity are thought of, apparently, as describing ever widening p. 145 circles in their wheelings in and out of incarnation, rising, as they increase in virtue and knowledge, at the zenith of their ascent in the intermediate state, before they turn to descend again into rebirth, ever nearer to the limits of the sensible world and, the frontiers of Heaven. 41. But there is also another class of descending royal souls, who have only slightly transgressed, and therefore descend only as far as this grade of humanity. 42. For the royal or ruling soul is not only a warrior monarch; his sovereignty may be also shown in arts of peace. He may be a righteous judge, a musician or poet, a truth-lover or philosopher. The activities of these souls are not determined, as is the case with souls of lower grades,—that is, those souls which have fallen deeper into material existence,—by what Basilides would have called the “appendages” of the animal nature; they are determined by a fairer taxis, an escort of angels and daimones, who accompany them into birth. 43. The description of their manner of birth, however, is, unfortunately, lost to us, owing either to the hesitation of Stobæus to make it public, or to its being cut out by some subsequent copyist. 44. We are next told that sex is no essential characteristic of the soul. It is an “accident” of the body, but this body is not the physical, but the “aery” body, which air, however, is not a simple element, but already differentiated into four sub-elements. 1 45. Moreover the sight, or intelligence, of the soul also depends upon the purity of certain envelopes, which p. 146 are called “airs,”—“airs” apparently more subtle even than the aery body (45). 1 46. Next follows a naïve reason for the excellence of Egypt and the wisdom of the Egyptians (46-48). Here the writer seems to be no longer dependent directly on the Trismegistic tradition, but is inserting and expanding popular notions. 49. The remaining sections of the Excerpt are taken up with speculations as to the cause of delirium (49, 50), and Stobæus brings his extract to a conclusion apparently without allowing the writer to complete his exposition. SOURCES? The discussion as to the meaning of the title, which has so far been invariably translated “The Virgin of the World,” will come more appropriately later on. How much of the original treatise has been handed on to us by Stobæus we have no external means of deciding. Our two Extracts, however, plainly stand in immediate connection with each other, and the original text is broken only by the unfortunate omission of the Hymn of Osiris and Isis. The first Extract, moreover, is plainly not the beginning of the treatise, since it opens with words referring to what has gone before; while the second Extract ends in a very unsatisfactory manner in the middle of a subject. What we have, however, gives us some very interesting indications of how the writer regarded his sources,—whether written or oral, whether physical or psychic. He of course would have us take his treatise as a literary unity; and indeed the subject is so worked up that it is very difficult to discover what the literary p. 147 sources that lay before the writer may have been, for the story runs on straight enough in the same thought-mould and literary form, in spite of the insertion of somewhat contradictory statements concerning the sources of information. When, however, Reitzenstein (p. 136) expressly states that the creation-story shows indubitable traces of two older forms, and that this is not a matter of surprise, as we find two (or more precisely four) different introductions,—we are not able entirely to follow him. It is true that these introductory statements are apparently at variance, but on further consideration they appear to be not really self-contradictory. THE DIRECT VOICE AND THE BOOKS OF HERMES The main representation is that the teacher of Isis is Hermes, who saw the world-creation, that is, the creation of our earth-system, and the soul-making, with his own spiritual sight (2). Isis has obtained her knowledge in two ways: either from the sacred Books of Hermes (4, 5); or by the direct spiritual voice of the Master (15). The intention here is plainly to claim the authority of direct revelation, for even the Books are not physical. They have disappeared, if indeed they ever were physical, and can only be recovered from the tablets of unseen nature, by ascending to the zones (5) where they are hidden; and these zones are plainly the same as the soul-spaces mentioned in S. I. H., 8. At the same time there is mention of another tradition, which, though in later details purporting to be historic and physical, in its beginnings is involved in purely mythological and psychic considerations. When the first and most ancient Hermes ascended to Heaven, he left his Books in the charge of the Gods, his kinsmen, p. 148 in the zones, and not on earth (3). On earth there succeeded to this wisdom a younger race, beloved of Hermes, and personified as his son Tat. These were souls as yet too young to understand the true science face to face. They were apparently regarded as the Tat (Thoth) priesthood of our humanity, who were subsequently joined by wisdom-lovers of another line of tradition, the Imuth (Asclepius) brotherhood, who had their doctrine originally from Ptah. 1 This seems to hint at some ancient union of two traditions or schools of mystic science, perhaps from the Memphitic and Thebaic priesthoods respectively. 2 What, however, is clear is that the writer professes to set forth a higher and more direct teaching than either the received tradition of the Isiac mystery-cult or of the Tat-Asclepius school. This he does in the person of Isis as the face to face disciple of the most ancient Hermes, 3 thus showing us that in the Hermes-circles of the Theoretics, or those who had the direct sight, though the Isis mystery-teaching was considered a tradition of the wisdom, it was nevertheless held to be entirely subordinate to the illumination of the direct sight.
p. 149 KAMEPHIS AND THE DARK MYSTERY In apparent contradiction to all this we have the following statement: “Now give good heed, son Horus, for thou art being told the mystic spectacle which Kamēphis, our forefather, was privileged to hear from Hermes, the record-writer of all deeds, and I from Kamēphis when he did honour me with the Black [Rite] that gives perfection” (19). 1 Here Reitzenstein (p. 137) professes to discover the conflation of two absolutely distinct traditions of (i) Kamephis, a later god and pupil of Hermes, and (ii) Kamephis, an older god and teacher of Isis; but in this I cannot follow him. It all depends on the meaning assigned to the words παρὰ τοῦ πάντων προγενεστέρου, which Reitzenstein regards as signifying “the most ancient of all [gods],” but which I translate as “the most ancient of [us] all.” I take it to mean simply that, according to the general Isis-tradition, the founder of its mysteries was stated to be Kamephis, but that the Isis-Hermes circles claimed that this Kamephis, though truly the most ancient figure in the Isis tradition proper, was nevertheless in his turn the pupil of the still more ancient Hermes. The grade of Kamephis was presumably represented in the mystery-cult by the arch-hierophant who presided at the degree called the “Dark Mystery” or “Black Rite.” It was a rite performed only for those p. 150 who were judged worthy of it (ἐτίμησεν) after long probation in lower degrees, something of a far more sacred character, apparently, than the instruction in the mysteries enacted in the light. I would suggest, therefore, that we have here a reference to the most esoteric institution of the Isiac tradition, the more precise nature of which we will consider later on; it is enough for the moment to connect it with certain objects or shows that were apparently made to appear in the dark. As Clement of Alexandria says in his famous commonplace book, called the Stromateis 1: “It is not without reason that in the mysteries of the Greeks, lustrations hold the first place, analogous to ablutions among the Barbarians [that is, non-Greeks]. After these come the lesser mysteries, which have some foundation of instruction and of preliminary preparation for what is to follow; and then the great mysteries, in which nothing remains to be learned of the universe, but only to contemplate and comprehend nature [herself] and the things [which are mystically shown to the initiated].” 2
p. 151 KNEPH-KAMEPHIS But who was Kamēphis in the theology of the Egyptians? According to Reitzenstein, Kamephis or Kmephis, that is Kmeph, is equated by Egyptologists with Kneph, who, according to Plutarch, 1 was worshipped in the Thebaid as the ingenerable and immortal God. Kneph, however, as Sethe has shown, 2 is one of the aliases of Ammon, who is the “bull [or husband] of his mother,” the “creator who has created himself.” Kneph is, moreover, the Good Daimon, as Philo of Byblus says. 3 He is the Sun-god and Heaven-god Ammon. “If he open his eyes, he filleth all with light in his primæval 4 land; and if he close them all is dark.” 5 Here we have Kneph-Ammon as the giver of light in darkness, and the opener of the eyes. Moreover, Porphyry 6 tells us that the Egyptians regarded Kneph as the demiurge or creator, and represented him in the form of a man, with skin of a blue-black tint, girt with a girdle, and holding p. 152 a sceptre, and wearing a crown of regal wings. This symbolism, says Porphyry, signified that he was the representative of the Logos or Reason, difficult to discover, hidden, 1 not manifest 2; it is he who gives light and also life 3; he is the King. The winged crown upon his head, he adds, signifies that he moves or energizes intellectually. Kamephis, then, stands in the Isis-tradition for the representative of Agathodaimon, the Logos-creator. He is, however, a later holder of this office, and has had it handed on to him by Hermes, or at any rate he is instructed in the Logos-wisdom by Hermes. HERMES I. AND HERMES II. In this connection it is instructive to refer to the account which Syncellus 4 tells us he took from the statement of Manetho. Manetho, says Syncellus, states in his Books, that he based his replies concerning the dynasties of Egypt to King Ptolemy on the monuments. “[These monuments], he [Manetho] tells us, were engraved in the sacred language, and in the characters of the sacred writing, by Thoth the First Hermes; after the Flood they were translated from the sacred language into the then common tongue, but [still written] in hieroglyphic characters, and stored away in books, by the Good Daimon’s son, the Second Hermes, the father of Tat, in the inner shrines of the temples of Egypt.” p. 153 Here we have a tradition, going back as far as Manetho, which I have shown, in Chapter V. of the “Prolegomena” on “Manetho, High Priest of Egypt,” cannot be so lightly disposed of as has been previously supposed,—dealing expressly with the Books of Hermes. This tradition, it is true, differs from the account given in our Sermon (3-5), where the writer says nothing expressly of a flood, but evidently wishes us to believe that the most ancient records of Hermes were magically hidden in the zones of the unseen world, and that the flood, if there was one, was a flood or lapse of time that had utterly removed these records from the earth. For him they no longer existed physically. Manetho’s account deals with another view of the matter. His tradition appears to be as follows. The oldest records were on stone monuments which had survived some great flood in Egypt. These records belonged to the period of the First Hermes, the Good Daimon par excellence, the priesthood, therefore, of the earliest antediluvian Egyptian civilization. After the flood they were translated from the most archaic language into ancient Egyptian, and preserved in book-form by the Second Hermes, the priesthood, presumably, of the most ancient civilization after the flood, who were in time succeeded by the Tat priesthood. That this tradition is elsewhere contradicted by the Isis-tradition proper, which in a somewhat similar genealogy places Isis at the very beginning prior even to Hermes I., 1 need not detain us, since each tradition would naturally claim the priority of those whom it regarded as its own special founders, and we are for the moment concerned only with the claims of the Hermes-school. p. 154 The main point of interest is that there was a tradition which explained the past on the hypothesis of periods of culture succeeding one another,—the oldest being supposed to have been the wisest and highest; the most archaic hieroglyphic language, which perhaps the priests of Manetho’s day could no longer fully understand, 1 was supposed to have been the tongue of the civilization before the Flood of Hermes I. It may even be that the remains of this tongue were preserved only in the magical invocations, as a thing most sacred, the “language of the gods.” The point of view, however, of the circle to which our writer belonged, was that the records of this most ancient civilization were no longer to be read even in the oldest inscriptions; they could only be recovered by spiritual sight. Into close relation with this, we must, I think, bring the statement made in § 37, that Osiris and Isis, though they themselves had learned all the secrets of the records of Hermes, nevertheless kept part of them secret, and engraved on stone only such as were adapted for the intelligence of “mortal men.” The Kamephis of the Isis-tradition, then, apparently stands for Kneph as Agathodaimon, that is for Hermes, but not for our Hermes I., 2 for he has no physical p. 155 contact with the Isis-tradition, but for Hermes II., who was taught by Hermes I. THE BLACK RITE But what is the precise meaning of the “black rite” at which Kamephis presides? I have already suggested the environment in which the general meaning may be sought, though I have not been able to produce any objective evidence of a precise nature. Reitzenstein (pp. 139 ff.), however, thinks he has discovered that evidence. His view is as follows: The key to the meaning, according to him, is to be found in the following line from a Magic Papyrus 1: “I invoke thee, Lady Isis, with whom the Good Daimon doth unite, 2 He who is Lord ἐν τῷ τελείῳ μέλανι.” Reitzenstein thinks that the Good Daimon here stands for Chnum, and works out (p. 140) a learned hypothesis that the “black” refers to a certain territory of black earth, between Syene and Takompso, the Dedocaschœnus, especially famed for its pottery, which was originally in the possession of the Isis priesthood, but was subsequently transferred to the priesthood of Chnum by King Dośer. Reitzenstein would thus, presumably, translate the latter half of the sentence as “the Good Daimon who is Lord in the perfect black [country],” and so make it refer to Chnum, though indeed he seems himself to feel the inadequacy of this explanation to cover the word “perfect” (p. 144). But this seems to me to take all the dignified meaning out of both our text and that of the Magic Papyrus, and to introduce p. 156 local geographical considerations which are plainly out of keeping with the context. It is far more natural to make the Agathodaimon of the Papyrus refer to Osiris; for indeed it is one of his most frequent designations. Moreover, it is precisely Osiris who is pre-eminently connected with the so-called “under world,” the unseen world, the “mysterious dark.” He is lord there, while Isis remains on earth; it is he who would most fitly give instructions on such matters, and indeed one of the ancient mystery-sayings was precisely, “Osiris is a dark God.” 1 “He who is Lord in the perfecting black,” might thus mean that Osiris, the masculine potency 2 of the soul, purified and perfected the man on the mysterious dark side of things, and completed the work which Isis, the feminine potency of the soul, had begun on him. That, in the highest mystery-circles, this was some stage of union of the man with the higher part of himself, may be deduced from the interesting citations made by Reitzenstein (pp. 142-144) from the later Alchemical Hermes-literature; it clearly refers to the mystic “sacred marriage,” 3 the intimate union of the soul with the logos, or divine ray. Much could be written on this subject, but it will be sufficient to append two passages of more than ordinary interest. The Jewish over-writer of the Naassene Document contends that the chief mystery of the Gnosis was but the consummation of the instruction given in the various mystery-institutions of the nations. The p. 157 [paragraph continues] Lesser Mysteries, he tells us, commenting on the text of the Pagan commentator, pertained to “fleshly generation,” whereas the Greater dealt with the new birth, or second birth, with regeneration, and not with genesis. And speaking of a certain mystery, he says: “For this is the Gate of Heaven, and this is the House of God, where the Good God 1 dwells alone, into which [House] no impure [man] shall come; but it is kept under watch for the spiritual alone; where when they come they must cast away their garments, and all become bridegrooms obtaining their true manhood through the Virginal Spirit. For such a man is the Virgin big with child, conceiving and bearing a Son, not psychic, not fleshly, but a blessed Æon of Æons.” 2 In the marvellous mystery-ritual of the new-found fragments of The Acts of John, lately discovered in a fourteenth century MS. in Vienna, disguised in hymn form, and hiding an almost inexhaustible mine of very early tradition, the “sacred marriage” is plainly suggested as one of the keys to part of the ritual. Compare, for instance, with the “casting away of their garments,” in the above-quoted passage of the Naassene writer, the following: “[The Disciple.] I would flee. [The Master.] I would [have thee] stay. [The Assistants.] Amen! [The Disciple.] I would be robed. [The Master.] And I would robe [thee]. [The Assistants.] Amen! [The Disciple.] I would be at-oned. p. 158 [The Master.] And I would at-one. [The Assistants.] Amen!” 1 BLACK LAND. But to return to the “mysterious black.” Plutarch tells us: “Moreover, they [the Egyptians] call Egypt, inasmuch as its soil is particularly black, as though it were the black of the eye, Chemia, and compare it with the heart,” 2—for, he adds, it is hot and moist, and set in the southern part of the inhabitable world, in the same way as the heart in the left side of a man. 3 Egypt, the “sacred land” par excellence, was called Chemia or Chem (Ḥem), Black-land, because of the nature of its dark loamy soil; it was, moreover, in symbolic phraseology the black of the eye, that is, the pupil of the earth-eye, the stars and planets being regarded as the eyes of the gods. 4 Egypt, then, was the eye and heart of the Earth; the Heavenly Nile poured its light-flood of wisdom through this dark of the eye, or made the land throb like a heart with the celestial life-currents. Nor is the above quotation an unsupported statement of Plutarch’s, for in an ancient text from Edfu, 5 we read: “Egypt (lit. the Black), which is so called after the eye of Osiris, for it is his pupil.” Ammon-Kneph, too, as we have seen, is black, or blue-black, signifying his hidden and mysterious p. 159 character; and in the above-quoted passage he is called “he who holds himself hidden in his eye,” or “he who veils himself in his pupil.” This pupil, then, concludes Reitzenstein (p. 145), is the “mysterious black.” Is this, then, the origin of this peculiar phrase? If so, it would be connected with seeing, the spiritual sight, the true Epopteia. THE PUPIL OF THE WORLD’S EYE But Isis, also, is the black earth, and, therefore, the pupil of the eye of Osiris, and, therefore, also of the Chnum or Ammon identified with Osiris at Syene. Isis, therefore, herself is the “Pupil of the World’s Eye”—the κόρη κόσμου. 1 Reitzenstein would, therefore, have it that the original type of our treatise looks back to a tradition which makes the mystery-goddess Isis the disciple and spouse of the mysterious Chnum or Ammon, or Kneph or Kamephis, as Agathodaimon; and, therefore, presumably, that the making of this Kamephis the disciple in his turn of Hermes is a later development of the tradition, when the Hermes-communities gained ascendancy in certain circles of the Isis-tradition. This is very probable; but dare we, with Reitzenstein, cast aside the “traditional” translation of κόρη κόσμου, as “Virgin of the World,” and prefix to our treatise as title the new version, “The Pupil of the Eye of the World”? It certainly sounds strange as a title to unaccustomed ears, and differs widely from any other titles of the Hermetic sermons known to us. But what does the “Virgin of the World” mean in connection with our treatise? Isis as the Virgin Mother is a p. 160 familiar idea to students of Egyptology 1; she is κατ᾽ ἐξοχὴν, the “World-Virgin.” THE SON OF THE VIRGIN And here it will be of interest to turn to a curious statement of Epiphanius 2; it is missing in all editions of this Father prior to that of Dindorf (Leipzig, 1859), which was based on the very early (tenth century) Codex Marcianus 125, all previous editions being printed from a severely censured and bowdlerized fourteenth century MS. Epiphanius is stating that the true birthday of the Christ is the Feast of Epiphany, “at a distance of thirteen days from the increase of the light [i.e. December 25]; for it needs must have been that this should be a figure of our Lord Jesus Christ Himself and of His twelve disciples, who make up the thirteen days of the increase of the Light.” The Feast of the Epiphany was a great day in Egypt, connected with the “Birth of the Æon,”—a phase of the “Birth of Horus.” For Epiphanius thus continues: “How many other things in the past and present support and bear witness to this proposition, I mean the birth of Christ! Indeed, the leaders of the idol-cults, 3 filled with wiles to deceive the idol-worshippers who believe in them, in many places keep highest festival on this same night of Epiphany [= the Manifestation to Light], so that they whose hopes are in error may not seek the truth. For instance, at p. 161 [paragraph continues] Alexandria, in the Koreion, 1 as it is called—an immense temple, that is to say the Precinct of the Virgin—after they have kept all-night vigil with songs and music, chanting to their idol, when the vigil is over, at cock-crow, they descend with lights into an underground crypt, and carry up a wooden image lying naked on a litter, with the seal of a cross made in gold on its forehead, and on either hand two similar seals, and on either knee two others, all five seals being similarly made in gold. And they carry round the image itself, circumambulating seven times the innermost temple, to the accompaniment of pipes, tabors and hymns, and with merry-making they carry it down again underground. And if they are asked the meaning of this mystery, they answer: ‘To-day at this hour the Maiden (Korē), that is, the Virgin, gave birth to the Æon.’” He further adds that at Petra, in Arabia, where, among other places, this mystery was also performed, the Son of the Virgin is called by a name meaning the “Alone-begotten of the Lord.” 2 Here, then, at Alexandria, in every probability the very environment of our treatise, we have a famous mystery-rite, solemnized in the Temple of the Virgin, who gives birth to a Son, the Æon. This, we shall not be rash in assuming, signifies not only the birth of the new year, but also still more profound mysteries, when we remember the words of the Naassene Document quoted above: “For such a man is the Virgin, big with child, conceiving and bearing a Son,—not psychic, not fleshly [nor, we may add, temporal], but p. 162 a blessed Æon of Æons”—that is, an Eternity of Eternities, an immortal God. We should also notice the crowing of the cock, which plays so important a part in the crucifixion-story in the Gospels, 1 and above all things the stigmata on the image, the symbols of a cosmic and human mystery. THE MYSTERY OF THE BIRTH OF HORUS In our own treatise the mysterious Birth of Horus is also referred to (35, 36) as follows. Isis has handed on the tradition of the Coming of Osiris, the Divine emanation, the descent of the efflux of the Supreme, and Horus asks: “How was it, mother, then, that Earth received God’s efflux?”—where Earth may well refer to the “Dark Earth,” a synonym of Isis herself. And Isis answers: “I may not tell the story of [this] birth; for it is not permitted to describe the origin of this descent, O Horus, [son] of mighty power, lest afterward the way of birth of the immortal Gods should be known unto men.” Here I think we have a clear reference to the mysterious “Birth of Horus,” the birth of the gods,—that is to say, of how a man becomes a god, becomes the most royal of all souls, gains the kingdom, or lordship over himself. This mystery was not yet to be revealed to the neophyte—Horus—and yet this Birth is suggested to Tat by Hermes—C. H., xiii. (xiv.) 2—when he says: “Wisdom that understands in silence [such is the matter and the womb from out which Man is born] and the True Good the Seed.” The womb is the mysterious Silence, the matter is p. 163 [paragraph continues] Wisdom, Isis herself, the seed is the Good, the Agathodaimon, Osiris. But in our treatise Horus has not yet reached to this high state; Isis, as the introductory words tell us, is pouring forth for him “the first draught of immortality” only, “which souls have custom to receive from gods”; he is being raised to the understanding of a daimon, but not as yet to that of a god. All of this, moreover, seems to have been part and parcel of the Isis mystery-tradition proper, for as Diodorus (i. 25), following Hecatæus, informs us, it was Isis who “discovered the philtre of immortality, by means of which, when her son Horus, who had been plotted against by the Titans, and found dead (νεκρόν) beneath the water, not only raised him to life (ἀναστῆσαι) by giving him life (ψυχήν), but also made him sharer in immortality.” Here we have evidence to show that in the mystery-myth Horus was regarded as the human soul, and that there were two interpretations of the mystery. It referred not only to the “rising from the dead” in another body, or return to life in another enfleshment, but also to a still higher mystery, whereby the consciousness of immortality was restored to the memory of the soul. The soul had been cast by the Titans, or the opposing powers of the subtle universe, into the deep waters of the Great Sea, the Ocean of Generation, or Celestial Nile, for as the mysterious informant of Cleombrotus told him, 1 these stories of Titans concerned daimons or souls proper, not bodies. 2 p. 164 From this death in the sea of matter, Isis, the Mother Soul, brings Horus repeatedly back to life, and finally bestows on him the knowledge of immortality, and so raises him from the “dead.” 1 This birth of the “true man” within, the logos, was and is for man the chief of all mysteries. In the Chapter on “The Popular Theurgic Hermes-Cult,” we have already, in elucidation of the sacramental formula, “Thou art I and I am thou,” quoted the agraphon from the Gospel of Eve concerning the Great Man and the Little Man or Dwarf, and lovers of the Aupaniṣhad literature of Hindu-Aryan theosophy need hardly be p. 165 reminded of “the ‘man,’ of the size of a thumb,” within, in the ether of the heart. 1 “ISHON” But what is of more immediate interest is that the same idea is to some extent found in the Old Covenant documents, especially in the Prophetical and Wisdom literature, which latter was strongly influenced by Hellenistic ideas. Ishon, which literally means “little man” or “dwarf,” 2 is in A.V. generally translated “apple of the eye.” 3 Thus we read in a purely literal sense, referring to weeping: “Let not the apple of thine eye cease” (Lam. ii. 18). It was, however, a common persuasion, that the intelligence or soul itself, not merely the reflection of the image of another person, resided in the eye, and was made manifest chiefly by the eye. Thus the “apple of the eye” was used as a synonym for a man’s most precious possession, the treasure-house as it were of the light of a man. p. 166 And so we read: “He [Yahweh] kept him [Israel] as the apple of his eye” (Ps. xvii. 8)—where ishon is in the Hebrew further glossed as the “daughter of the eye”; and again: “Thus saith the Lord of Hosts: . . . He that toucheth you toucheth the apple of his eye” (Zech. ii. 8). The “apple of the eye” (ishon) was, then, something of great value, something very precious, and, therefore, we read in the Wisdom-literature that the punishment of the man who curses his father and mother is that “his lamp shall be put out in obscure (ishon) darkness” (Prov. xx. 20)—that is, that he shall thus extinguish the lamp of his intelligence, or perhaps spiritual nature, “in the apple of his eye there will be darkness”; and this connects with a passage in the Psalms which shows traces of the same Wisdom-teaching. “In the hidden part 1 [of man] thou shalt make me to know wisdom” (Ps. li. 6). But the most striking passages are to be found in that pre-eminently Wisdom-chapter in the Proverbs-collection, where the true Israelite is warned to remain faithful to the Law (Torah), and to have no commerce with the “strange woman,” the “harlot”—that is, the “false doctrines” of the Gentiles. 2 “Keep my law as the apple of thine eye” (Prov. vii. 2), says the writer, speaking in the name of Yahweh, for he has seen the young and foolish being led astray by the “strange woman.” “He went the way to her house, in the twilight, in the evening; in the black (ishon) and dark night” (Prov. vii. 9). That is to say, p. 167 his lamp was put out; there was dark night in his eye, in that little man of his, which should be his true light-spark understanding the wisdom of Yahweh. Here, I think, we have additional evidence, that the idea, that the pupil of the eye was the seat of the spiritual intelligence in man, was widespread in Hellenistic circles. 1 But even so, can we translate κόρη κόσμου as the “Apple of the World-Eye”? It is true that Isis is the instrument or organ of conveying the hidden wisdom to Horus, and that it is eventually Hermes or the Logos who is the true light itself, which shines through her, the pupil of Egypt’s eye, 2 out of that mysterious darkness, in which she found herself, when she received illumination at the hands of Kamephis; but is this sufficient justification for rejecting the traditional translation of the title, and adopting a new version? On the whole I am inclined to think, that though the new rendering may at first sight appear somewhat strained, nevertheless in proportion as we become more familiarized with the idea and remember the thought-environment of the time, we may venture so to translate it. Isis, then, is the “Apple or Pupil of the Eye of Osiris.” On earth the “mysterious black” is Egypt p. 168 herself, the wisdom-land. Isis is the mysterious wisdom of Egypt, but in our treatise she is even more than this, for she is that wisdom but now truly illumined by the direct sight, the new dawn of the Trismegistic discipline of which she speaks (4). To a Greek, however, the word κόρη would combine and not distinguish the two meanings of the title over which we have been labouring; but even as logos meant both “word” and “reason,” so korē would mean both “virgin” and “pupil of the eye”; but as it is impossible to translate it in English by one word, we have followed the traditional rendering. THE SIXTY SOUL-REGIONS We now turn to a few of the most important points which require more detailed treatment than the space of a footnote can accommodate. There are, of course, many other points that could be elaborated, but if that were done, the present work would run into volumes. The number of degrees into which the soul-stuff (psychōsis) is divided, is given as three, and as sixty (10). If this statement stood by itself we should have been somewhat considerably puzzled to have known what to make of it, even when we remembered the mystic statement that 60 is par excellence the number of the soul, and that he who can unriddle the enigma will know its nature. Fortunately, however, if we turn to S. I. H., 6 (Ex. xxvii.), we find that according to this tradition the soul-regions also were divided into 60 spaces, presumably corresponding to the types of souls. They were in 4 main divisions and 60 special spaces, with no overlapping (7). These spaces were also called zones, firmaments or layers. We are further told (6) that the lowest division, that p. 169 is the one nearest to the earth, consists of 4 spaces; the second, of 8; the third, of 16; and the fourth, of 32. And still further (7), that there were besides the 4 main divisions 12 intervallic ones. This introduces an element of uncertainty, for, as far as I am aware, we have no objective information which can enable us to determine how the intervallic divisions were located in the mind of the writer; speculation is rash, but a scheme has suggested itself to me, and I append it with all reservation. First of all we have 4 main divisions or planes, separated from one another by 3 determinations of some sort, for the whole ordering pertains to the Air proper, and perhaps the 4 states of Air were regarded as earthy, watery, aery, and fiery Air. The 3 determinations may perhaps have been regarded as corresponding to the three main grades or florescences of the soul-stuff, which were apparently of a superior substance. Each division of the 4 may further have been regarded as divided off by three intervallic determinations; so that we should have 3 such intervals in the lowest division, subdividing it into 4 spaces of 1 space each; 3 in the second, subdividing it into 4 spaces of 2 spaces each; 3 in the third, subdividing it into 4 spaces of 4 spaces each; and 3 in the fourth, subdividing it into 4 spaces of 8 spaces each. The sum of these intervals would thus be 12. PLUTARCH’S YOGIN In this connection, however, I cannot refrain from appending a pleasant story told by Plutarch. 1 p. 170 The speaker is Cleombrotus, a Lacedæmonian gentleman and man of means, who was a great traveller, and a greedy collector of information of all sorts to form the basis of a philosophical religion. He had spent much time in Egypt, and had also been a voyage beyond the Red Sea. On his travels Cleombrotus had heard of a philosopher-recluse, who lived in complete retirement, except once a year when he was seen by “the folk round the Red Sea”; then it was that a certain divine inspiration came upon him, and he came forth and “prophesied” to the nobles and royal scribes who used to flock to hear him. With great difficulty, and only after the expenditure of much money, Cleombrotus discovered the hermitage of this recluse, and was granted a courteous reception. Our old philosopher was the handsomest man Cleombrotus had ever met, deeply versed in the knowledge of plants, and a great linguist. With Cleombrotus, however, he spoke Doric, and almost in verse, and “as he spake perfume filled the place from the sweetness of his breath.” His knowledge of the various mystery-cults was profound, and his intimate acquaintance with the unseen world remarkable; he explained many things to Cleombrotus, and especially the nature of the daimones, and the important part they played as factors in any satisfactory interpretation of ancient mythology, seeing that most of the great myths referred to the doings of the daimones and not of mortals. Cleombrotus, however, has told his story merely as an introduction to the quotation of a scrap of information let fall by the old philosopher concerning the plurality of worlds 1; thus, then, he continues: p. 171 “THE PLAIN OF TRUTH” “He told me that the number of worlds was neither infinite, nor one, nor five, but that there were 183 of them, arranged in the figure of a triangle of which each side contained 60, and of the remaining 3 one set at each angle. And those on the sides touch each other, revolving steadily as in a choral dance. And the area of the triangle is the Common Hearth of all, and is called the ‘Plain of Truth,’ 1 in which the logoi and ideas and paradigms of all things which have been, and which shall be, lie immovable; and the Æon [or Eternity] being round them [sc. the ideas], time flows down upon the worlds like a stream. And the sight and contemplation (θέαν) of these things is possible for the souls of men only once in ten thousand years, should they have lived a virtuous life. And the highest of our initiations here below is only the dream of that true vision and initiation 2; and the discourses [sc. delivered in the mystic rites] have been carefully devised to awaken the memory of the sublime things above, or else are to no purpose.” p. 172 This statement I am inclined to regard as one of the most distinct pronouncements on the nature of the higher mysteries which has been preserved to us from antiquity, and the locus classicus and point of departure for any really fruitful discussion of the true nature of the philosophic mysteries, and yet I have never seen it referred to in this connection. Our old philosopher was well acquainted with the Egyptian mystery-tradition, for Cleombrotus obtained information from him concerning the esoteric significance of Typhon and Osiris, and what I have quoted above falls naturally into place in the scheme of ideas of the tradition preserved in the treatise which we are discussing. 1 It, indeed, pertains to a higher side of the matter, for it purports to be the highest theoria of all, and possible for the souls even of the most righteous only at long periods of time. Of course the representation is symbolical. The triangle is no triangle; it is the “plain of truth,” the “hearth of the universe.” The triangle, then, pertained to the plane of Fire proper and not Air. Still, the ordering of the “worlds” is similar to that of our soul spaces. The triangle is shut off from the manifested world by the Æon; it is out of space and time proper. Time flows down from it. The worlds proper are 3 worlds or cosmoi, each divided into 60 subordinate cosmoi, in choral dance, or orderly harmonious movement of one to the other. Our soul-spaces, then, may have been regarded as some reflection of these supernal conditions. One is almost tempted to turn the plane triangle p. 173 into a solid figure, a tetrahedron, 1 and imagine the idea of a world or wheel, at each of the four angles, and to speculate on the Wheels of Ezekiel, the prototype of the Mercabah or Heavenly Chariot of Kabalism, the Throne of Truth of the Supreme, but I will not try the patience of my readers any further, for doubtless most of them will have cried already: Hold, enough! THE BOUNDARIES OF THE NUMBERS WHICH PREEXIST IN THE SOUL Perhaps, however, it would be as well, before dismissing the subject, to consider very briefly what Plato, following Pythagoras, 2 has to say concerning the “boundaries” of all numbers which pre-exist in the soul. These soul-numbers are 1, 2, 3, 4, 8, 9, 27 (the combination of the two Pythagorean series 1, 2, 4, 8 and 1, 3, 9, 27), or 1, 2, 3, 2², 2³, 3², 3³. Of these numbers 1, 2, 3 are apportioned to the World-Soul itself, in its intellectual or spiritual aspect, and signify its abiding in (1), its proceeding from (2), and its returning to itself (3); this with regard to primary natures. But in addition, intermediate subtle natures or souls are “providentially” ordered in their evolution and involution, by the World-Soul; they proceed according to the power of the fourth term (4 or 2²), “which possesses generative powers,” and return according to that of the fifth (9 or 3²), “which reduces them to one.” Finally also solid or gross natures are also “providentially” ordered in their procession according to 8 (2³), and in their conversion according to 27 (3³). 3 p. 174 From all of which we get the following scheme of circular progression and conversion of the soul, the various main stages through which it passes: With this compare the “Chaldæan Oracle” (ap. Psellus, 19): “Do not soil the spirit, nor turn the plane into the solid”—μὴ πνεῦμα μολύνῃς μῦτε βαθύνῃς τὸ ἐπίπεδον (ed. Cory, Or. clii., p. 270); where the four stages correspond to the point, line, plane, and solid. It is also to be remembered that since x0 = 1, 20 = 1 and 30 = l. That these are the boundary numbers of the soul, according to Pythagoreo-Platonic tradition, is of interest, but how this can in any way be made to agree with the ordering of the soul-spaces in our treatise is a puzzle. That by adding these numbers together (1 + 2 + 3 + 4 + 8 + 9 + 27) we get 54, and by farther adding the numbers of the World-Soul proper (1 + 2 + 3) we get 6, and so total out the whole sum of the phases to 60, savours somewhat of “fudging,” as we used to call it at school. It is by no means convincing, for we are here combining particulars with universals as though they were of equal dignity; still the ancients frequently resort to such combinations. That, however, there is something more than learned trifling in these numbers of Plato may be seen by the brilliant study of Adam on the “nuptial number” of Plato, 1 which was based upon the properties of the p. 175 [paragraph continues] “Pythagorean triangle,” a right-angled triangle to the containing sides of which the values of 3 and 4 were given, the value of its hypothenuse being consequently 5; and 3 × 4 × 5 = 60. The numbers 3, 4, 5, together with the series 1, 2, 4, 8, and 1, 3, 9, 27, were the numerical sequences which supplied those “canons of proportion” with which the Pythagoreans and Platonists chiefly busied themselves. Still, as far as I can see, this does not throw any clear light on the ordering of the soul spaces as given in our treatise, and we are therefore tempted to connect it with the tradition of the mysterious 60’s of Cleombrotus. But what that choral dance was which ordered the subordinate cosmoi into 60’s, and whether they proceeded by stages which might correspond to 3’s and 4’s and 5’s, we have, as far as I am aware, no data on which to base an argument. It may, however, have been connected with Babylonian ideas; the 3 may have been regarded as “falling into” 4, so making 12, and this stage in its turn have been regarded as “falling into” 5, and so making 60. THE MYSTERIOUS CYLINDER It is to be noticed, however, that before the souls revolted, the Demiurge “appointed for them limits and reservations 1 in the height of Upper Nature, that they might keep the cylinder a-whirl in proper order and economy” (11). They were, then, confined to certain orderings and spaces. But what is the mysterious “cylinder” which they were to keep revolving? So far I have come across nothing that throws any p. 176 direct light on the subject. However, Proclus 1 says that Porphyry stated that among the Egyptians the letter χ, surrounded by a circle, symbolized the mundane soul. It is curious that Porphyry should have referred this idea to the Egyptians, when he must have known that Plato, to whom Porphyry looked as the corypheus of all philosophy, had treated of the significance of the symbol X (in Greek χ) in perhaps the most discussed passage of the Timæus (36B). 2 This letter symbolized the mutual relation of the axes and equators of the sphere of the “same” (the “fixed stars”) and the sphere of the “other” (the “seven planetary spheres”). Porphyry, however, may have believed that Plato, or Pythagoras, got the idea in the first place from Egypt—the common persuasion of his school. This enigma of Plato is described as follows by Jowett in his Introduction to the Timæus 3: “The universe revolves round a centre once in twenty-four hours, but the orbits of the fixed stars take a different direction from that of the planets. The outer and the inner sphere cross one another and meet again at a point opposite to that of their first contact; the first moving in a circle from left to right along the side of a parallelogram which is supposed to be inscribed in it, the second also moving in a circle along the diagonal of the same parallelogram from right to left 4; or, in p. 177 other words, the first describing the path of the equator, the second, the path of the ecliptic.” We should thus, just as the Egyptians, according to Porphyry, symbolized it, represent the conception by the figure of a circle with two diameters suggesting respectively the equator and the ecliptic. But what is the rectangular figure to which Jowett refers, but which he does not further describe? The circles are spheres; and, therefore, the rectangular figure must be a solid figure inscribed in the sphere “of the same.” If we now set the circle revolving parallel to the longer sides of the figure, this “parallelogram” will trace out a cylinder, while the seven spheres of the “other,” the “souls” of the “planets,” moving parallel to one of the diagonals of our figure, and in an opposite direction to the sphere of the “same,” will, by their mutual difference of rates of motion, cause their “bodies” (the souls surrounding the bodies) to trace out spiral orbits. All this in itself, I confess, seems very far-fetched, and I should have thrown my notes on the subject into the waste-paper basket, but for the following consideration: Basil of Cæsarea, in his Hexæmeron, or Homilies on p. 178 the Six Days of Creation, declared it “a matter of no interest to us whether the earth is a sphere or a cylinder or a disk, or concave in the middle like a fan.” 1 The cylinder-idea, then, was a favourite theory with regard to the earth-shape in the time of Basil, that is the fourth century. This cylinder-idea, however, I am inclined to think was very ancient. In the domain of Greek speculation we first meet with it in what little is known of the system of Anaximander of Miletus, the successor of Thales. Anaximander is reported to have believed that “the earth is a heavenly body, controlled by no other power, and keeping its position because it is the same distance from all things; the form of it is curved, cylindrical, like a stone column; it has two faces; one of these is the ground beneath our feet, and the other is opposite to it.” 2 And again: “That the earth is a cylinder in form, and that its depth is one-third of its breadth.” 3 Now I have never been able to persuade myself that the earliest philosophers of Greece “invented” the ideas ascribed to them. They stood on the borderland of mythology and mysticism, and, in every probability, took their ideas from ancient traditions. p. 179 [paragraph continues] Anaximander himself was in every probability indirectly, for all we know even directly, influenced by Egyptian and Chaldæan notions; indeed, who can any longer doubt in the light of the Cnossus excavations?” 1 Anaximander is thus said to have regarded the earth-cylinder as fixed, whereas in our treatise the cylinder is not the earth and is not fixed; it is, on the contrary, a celestial cylinder and in constant motion. Can it, then, possibly be that this cylinder notion was associated with some Babylonian idea, and had its source in that country par excellence of cylinders? In Babylonia, moreover, the cylinder-shape was frequently used for seals, fashioned like a small roller, so that the characters or symbols engraved on them could be impressed on soft substance, such as wax. Further, the Babylonian and Egyptian civilizations were, as we know, closely associated, and pre-eminently so in the matter of sigils and seals. In the Coptic-Gnostic works, translated from Greek originals, and indubitably mainly of Egyptian origin, the idea of “characters,” “seals,” and “sigils,” as types impressed on matter, is a commonplace. Can our cylinder, then, have some connection with the circle of animal types, or types of life, of which so much is said in our treatise? The souls of the supernal man class would then have had the task of keeping this cylinder in motion, so that thereby the various types were continually impressed on the plasms in the sphere of generation, or ever-becoming—the wheel of genesis? This may be so, for in P. S. A., 19, we read: “The air, moreover, is the engine, or machine, through which p. 180 all things are made . . . mortal from mortal things and things like these.” So also in K. K., 28, Hermes says: “And I will skillfully devise an instrument, mysterious, possessed of power of sight that cannot err . . . an instrument that binds together all that’s done.” Here again we have the same idea, all connected with the notion of Fate or Heimarmene; the instrument of Hermes is the Kārmic Wheel, by which cause and effect are linked together, and that too with a moral purpose. 1 Finally, in connection with our cylinder, we may compare the Âryan Hindu myth of the “Churning of the Ocean,” in the Viṣhṇu Purāṇa. The churning-staff or Pillar was the heaven-mountain, round which was coiled the cosmic serpent, to serve as rope for twirling it. The rope was held at either end by the Devas and Asuras, or gods and dæmons. There is also a mystic symbol in India which probably connects with a similar range of ideas. It is two superimposed triangles (⧖), with their apices touching, and round the centre a serpent is twined,—a somewhat curious resemblance to our X and cylinder-idea. And so much for this puzzling symbol. THE EAGLE, LION, DRAGON AND DOLPHIN We now pass to the four leading types of animals, connected with souls of the highest rank—namely, the eagle, lion, dragon, and dolphin (24, 25)—which it may be of interest to compare with the symbolism of some of the degrees of the Mithriac Mysteries. 2 p. 181 [paragraph continues] In one of the preliminary degrees of the rite, we are informed, some of the mystæ imitated the voices of birds, others the roaring of lions. 1 All of this was interpreted by the initiates as having reference to transmigration or metempsychosis. Thus Porphyry 2 tells us that in the Mysteries of Mithras they called the mystæ by the names of different animals, so symbolizing man’s common lower nature with that of the irrational animals. Thus, for instance, they called some of the men “lions,” and some of the women “lionesses,” some were called “ravens,” while the “fathers,” the highest grade, were called “hawks” and “eagles.” The “ravens” were the lowest grade; those of the “lion” grade were apparently previously invested with the disguises and masks of a series of animal forms before they received the lion shape. Porphyry tells us, further, that Pallas, who had, prior to Porphyry’s day, written an excellent treatise on the Mithriaca, now unfortunately lost, asserts that all this was vulgarly believed to refer to the zodiac, but that in truth it symbolized a mystery of the human soul, which is invested with animal natures of various kinds, 3 p. 182 according to the tradition of the Magi. Thus they call the sun (and therefore those corresponding to this nature) a bull, a lion, a dragon, and a hawk. It is further to be remembered that Appuleius, 1 in describing the robe with which he was invested after his initiation into the Mysteries of Isis, tells us that he was enthroned as the sun, robed in twelve sacramental stoles or garments; these garments were of linen with beautiful paintings upon them, so that from every side “you might see that I was remarkable by the animals which were painted round my vestment in various colours.” This dress, he says, was called the “Olympic Stole.” MOMUS Finally, it may perhaps be of service to make the reader a little better acquainted with Momus. Among the Greeks Momus was the personification of the spirit of fault-finding. Hesiod, in his Theogony (214), places him among the second generation of the children of Night, together with the Fates. From the Cypria 2 of Stasimus, 3 we learn that, when Zeus, in answer to Earth’s prayer to relieve her of her overpopulation of impious mankind, 4 first sent the Theban War, and on this proving insufficient, bethought him of annihilating the human race by thunderbolts (fire) and floods (water), Momus advises the Father of gods and men to marry the goddess Thetis to a mortal, so that a beautiful daughter (Aphrodite-Helen) might be born to p. 183 them, and so mankind, Greeks and Barbarians, on her account be involved in internecine strife—namely, the Trojan War. Further, the Scholiast on Il., i. 5, avers that it was Momus whom Homer meant to represent by the “will” or “counsel” of Zeus. Sophocles, moreover, wrote a Satyric drama called “Momus,” 1 and so also Achæus. 2 Both Plato 3 and Aristotle 4 refer to Momus. Callimachus, the chief librarian of the Alexandrian Library, from 260-240 B.C., in his Ætia, 5 pilloried his critic and former pupil Apollonius Rhodius as Momus. Momus, moreover, was a favourite figure with the Sophists and Rhetoricians, especially of the second century A.D. In Æl. Aristides, 6 Momus, as he could find no fault with Aphrodite herself, found fault with her shoe. 7 Lucian makes Aphrodite vow to oppose Momus tooth and nail, 8 and makes Momus find fault with even the greatest works of the gods, such as the house of Athene, the bull of Zeus, and the men of Hephæstus,—the last because the god-smith had not put windows in their breasts so that their hearts might be seen. 9 And, interestingly enough in connection with our treatise, Lucian, in one of his witty sketches, 10 makes p. 184 [paragraph continues] Momus one of the persons of the dialogue with Zeus and Hermes. Momus finds fault because Bacchus is reckoned among the gods, and is commanded by Zeus to refrain from making ridicule of Hercules and Asclepius. The popular figure of Momus was that of a feeble old man, 1—a very different representation from the grandiose Intelligence of our treatise, a true Lucifer. Some representations give his one sharp tooth, and others wings. The story runs that Zeus finally banished him from Olympus for his fault-finding. 2 The Onomastica Vaticana 3 connects Momus with Mammon; but this side-issue need not detain us. 4 THE MYSTIC GEOGRAPHY OF SACRED LANDS With regard to the symbolic figure of the Earth of §§ 46-48 of the second K. K. Extract, and the persuasion that Egypt was the heart or centre thereof, we may append two quotations on the subject from widely different standpoints. The first is from Dr Andrew D. White’s recent volumes 5: “Every great people of antiquity, as a rule, regarded its own central city or most holy place as necessarily the centre of the earth. “The Chaldeans held that their ‘holy house of the gods’ was the centre. The Egyptians sketched the world under the form of a human figure, in which Egypt was the heart, and the centre of it Thebes. For the Assyrians, it was Babylon; for the Hindus, it was Mount Meru; for the Greeks, so far as the civilized p. 185 world was concerned, Olympus or the temple of Delphi; for the modern Mohammedans, it is Mecca and its sacred stone; the Chinese, to this day, speak of their empire as the ‘middle kingdom.’ It was in accordance, then, with a simple tendency of human thought that the Jews believed the centre of the world to be Jerusalem. “The book of Ezekiel speaks of Jerusalem as in the middle of the earth, and all other parts of the world as set around the holy city. Throughout the ‘ages of faith’ this was very generally accepted as a direct revelation from the Almighty regarding the earth’s form. St Jerome, the greatest authority of the early Church upon the Bible, declared, on the strength of this utterance of the prophet, that Jerusalem could be nowhere but at the earth’s centre; in the ninth century Archbishop Kabanus Maurus reiterated the same argument; in the eleventh century Hugh of St Victor gave to the doctrine another scriptural demonstration; and Pope Urban, in his great sermon at Clermont urging the Franks to the crusade, declared, ‘Jerusalem is the middle point of the earth’; in the thirteenth century an ecclesiastical writer much in vogue, the monk Cæsarius of Heisterbach, declared, ‘As the heart in the midst of the body, so is Jerusalem situated in the midst of our inhabited earth,’—‘so it was that Christ was crucified at the centre of the earth.’ Dante accepted this view of Jerusalem as a certainty, wedding it to immortal verse; and in the pious book of travels ascribed to Sir John Mandeville, so widely read in the Middle Ages, it is declared that Jerusalem is at the centre of the world, and that a spear standing erect at the Holy Sepulchre casts no shadow at the equinox. “Ezekiel’s statement thus became the standard of orthodoxy to early map-makers. The map of the world at Hereford Cathedral, the maps of Andrea Bianco, p. 186 [paragraph continues] Marino Sanuto, and a multitude of others fixed this view in men’s minds, and doubtless discouraged during many generations any scientific statements tending to unbalance this geographical centre revealed in Scripture.” So much for the righteous indignation of modern physical science; now for cryptology and mysticism. M. W. Blackden, in a recent article on “The Mysteries and the ‘Book of the Dead,’” writes as follows 1: “One other key there is . . . without which it is useless to approach The Book of the Dead with the idea of discussing any of those gems of wisdom for which old Egypt was so famous. . . . The knowledge of its existence is no recent discovery: it is simply that ancient nations such as the Egyptians, Chaldees, and Jews, had a system of symbolic geography. . . . “The Jewish and Egyptian priestly caste endeavoured to map out their lands in accordance with their symbols of spiritual things, so far as the physical features would permit. This symbolism of mountain, city, plain, desert, and river extended from the various parts and furniture of the Lodge, to use Masonic phraseology, up to the spiritual anatomy, as it were, of both macrocosm and microcosm. “Thus in the Jewish Scriptures it is not difficult to distinguish, in the prophetic battles of the nations that were to rage round about Jerusalem, the same symbolism as we have more directly expressed in a little old book called The Siege of Mansoul, the author of which was the John Bunyan of The Pilgrim’s Progress, a man who could well grasp the excellence of geographical symbolism. “I cannot, of course, here enter at length into the geographical symbols of Egypt, it would take too long; but as I have given Jerusalem as a symbol, I may say p. 187 further that Jerusalem as a symbol corresponds to the Egyptian On, or Heliopolis, and so astronomically to the centre of the world and of the universe, and in the microcosm to the spiritual Heart of Man. 1 “But there is one difference between the Hebrew and Egyptian city; for whereas the actual Jerusalem corresponds among the Hebrew prophets to that Jerusalem that now is, and is in bondage with her children, Heliopolis corresponded among the Egyptian priesthood to that city which was to come, the Heavenly City, the New Heart, that should be given to redeemed mankind.” Here then we have a thesis that deserves a volume to itself; and so I leave it to him who has a mind to undertake the labour. -------------------------------------------------------------------------------- Footnotes 137:1 Or rather apocalypse; see § 15: “As Hermes says when he speaks unto me.” 137:2 Cf. the Egregores of The Book of Enoch; see Charles’ Translation (Oxford; 1893), Index, under “Watchers.” 137:3 The new Manvantara following a periodical Pralaya, to use the terms of Indo-Aryan tradition. 137:4 The creation is figured in one Egyptian tradition as the bursting forth of the Creator into seven peals of laughter,—a sevenfold “Ha!” 138:1 Cf. the “florescence” of § 10. 140:1 Cf. the same idea as expressed by Basilides (ap. Hipp., Philos., vii. 27), but in reversed order, when, speaking of the consummation of the world-process, and the final ascension of the “Sonship” with all its experience gained from union with matter, he says of the remaining souls, which have not reached the dignity of the Sonship, that the Great Ignorance shall come upon them for a space. “Thus all the souls of this state of existence, whose nature is to remain immortal in this state of existence alone, remain without knowledge of anything different from or better than this state; nor shall there be any rumour or knowledge of things superior in higher states, in order that the lower souls may not suffer pain by striving after impossible objects, just as though it were fish longing to feed on the mountains with sheep, for such a desire would end in their destruction. All things are indestructible if they remain in their proper condition, but subject to destruction if they desire to overleap and transgress their natural limits” (F. F. F., p. 270). 141:1 Cf. Cyril, C. Jul., i. 35; Frag. xvi. 141:2 Cf. §§ 29 and 37. 143:1 Cf. Hermes-Prayer, iii. 3. 143:2 This is of special interest as showing how the Egyptian tradition, in this pre-eminent above all others, did not limit the manifestation to the male sex alone. 144:1 Cf. C. H., xviii. 8 ff. 145:1 The “spirituous” or “aery” body, or vehicle, is composed of the sub-elements, but in it is a predominance of the sub-element “air,” just as in the physical there is a predominance of “earth.”—Philoponus, Proœm. in Aristot. de Anima; see my Orpheus (London, 1896), “The Subtle Body,” pp. 276-281. Cf. also S. I. H., 15, 20. 146:1 Compare this with the prāṇa’s of Indian theosophy; see C. H., x. (xi.) 13, Comment. 148:1 Cf. Diog. Laert., Proœm., i.: “The Egyptians say that Hephæstus (Ptah) was the son of Neilus (the Nile), and that he was the originator of philosophy, of that philosophy whose leaders are priests and prophets”—that is to say, a mystic philosophy of revelation. 148:2 Thus Suidas (s.v. “Ptah”) says that Ptah was the Hephæstus of the Memphite priesthood, and tells us that there was a proverbial saying current among them: “Ptah hath spoken unto thee.” This reminds us of our text: “As Hermes says when he speaks unto me.” 148:3 The type of Isis as utterer of “sacred sermons,” describing herself as daughter or disciple of Hermes, is old, and goes back demonstrably to Ptolemaic times. R. 136, n. 4; 137, n. 1. 149:1 ὁπότ᾽ ἐμὲ καὶ τῷ τελείῳ μέλανι ἐτίμησεν. This has hitherto been always supposed by the philological mind simply to refer to the mysteries of ink or writing, and that too without any humorous intent, but in all portentous solemnity. We must imagine, then, presumably, that it refers to the schooldays of Isis, when she was first taught the Egyptian equivalents for pothooks and hangers. This absurdity is repeated even by Meineke. 150:1 The more correct title of this work should be “Gnostic Jottings (or Notes) according to the True Philosophy,” as Clement states himself and as has been well remarked by Hort in his Ante-Nicene Fathers, p. 87 (London, 1895). 150:2 Op. cit., v. 11. Sopater (Dist. Quæst., p. 123, ed. Walz) speaks of these as “figures” (σχήματα), the same expression which Proclus (In Plat. Rep., p. 380) employs in speaking of the appearances which the Gods assume in their manifestations; Plato (Phædr., p. 250) calls them “blessed apparitions,” or beatific visions” (εὐδαίμονα φάσματα); the author of the Epinomis (p. 986) describes them as “what is most beautiful to see in the world”; these are the “mystic sights” or “wonders” (μυστικὰ θεάματα) of Dion Chrysostom (Orat., xii., p. 387, ed. Reiske); the “holy appearances” (ἅγια φαντάσματα) and “sacred shows” (ἱερὰ δεικνύμενα) of Plutarch (Wyttenbach, Fragm., vi. 1, t. v., p. 722, and De Profect. Virtut. Sent., p. 81, ed. Reiske); the “ineffable apparitions” (ἄρρητα φάσματα) of Aristides (Orat., xix. p. 416, ed. Dindorf); the “divine apparitions” (θεῖα φάσματα) of Himerius (Eclog., xxxii., p. 304, ed. Wernsdorf),—those sublime sights the memory of which was said to accompany the souls of the righteous into the after-life, and when they returned to birth. Cf. Lenormant (F.) on “The Eleusinian Mysteries” in The Contemporary Review (Sept. 1880), p. 416, who, however, thinks that these famous philosophers and writers bankrupted their adjectives merely for the mechanical figures and stage-devices of the lower degrees. See my “Notes on the Eleusinian Mysteries” in The Theosophical Review (April, May, June, 1898), vol. xxii., p. 156. 151:1 De Is. et Os., xxi. 151:2 Berl phil. Wochenschr. (1896), p. 1528; R. 137, n. 3. 151:3 R. 133, n. 2. 151:4 προτογόνῳ—cf. the προγενεστέρου πάντων above. 151:5 Epeius, ap. Eusebius, Præp. Ev., i. 10, p. 41 D. 151:6 Ap. Euseb., Præp., iii. 11, 45, p. 115. 152:1 Cf. the epithet “utterly hidden” found in the “Words (Logoi) of Ammon,” referred to by Justin Martyr, Cohort., xxxviii., and the note thereon in “Fragments from the Fathers.” 152:2 Typified by the dark-coloured body. 152:3 ζωοποιός—typified, presumably, by the girdle (the symbol of the woman) and the staff (the symbol of the man). 152:4 Chron., xl. (ed. Dind., i. 72). 153:1 Varro, De Gente Pop. Rom., ap. Augustine, De Civ. Dei, xviii. 3, 8; R. 139, n. 3. 154:1 It is said that with regard to ancient archaic texts which are still extant, modern Egyptology is able to translate them with greater accuracy than the priests of Manetho’s day; but this one may be allowed to question, unless the ancient texts are capable solely of a physical interpretation. 154:2 The Hermes, presumably, who was fabled to be the son of the Nile, not the physical Nile, but the Heaven Ocean, the Great Green, the Soul of Cosmos, and whom, we are told, the Egyptians would never speak of publicly, but, presumably, only within the circles of initiation. This Nile may be in one sense the Flood that hid the Books of Hermes in its depths or zones; but equally so the son of Nile may be the first Hermes after the Flood. 155:1 Wessley, Denkschr. d. k. Akad. (1893), p. 37, l. 500. 155:2 So R., though this is a meaning to which the lexicons give no support; the verb generally meaning “to defer” or “assent to.” 156:1 Compare also the mystery ritual in The Acts of John: “I am thy God, not that of the betrayer” (F. F. F., p. 434). 156:2 As the Gnostic Marcus would have called it. 156:3 On this ἱερός γάμος or γάμος πνευματικός, see Lobeck (C. A.), Aglaophamus (Königsberg, 1829), 608, 649, 651. 157:1 That is, the Agathodaimon. 157:2 That is, the “Birth of Horus.” Hippolytus, Philos., v. 8 (ed. Dunk, and Schneid, pp. 164, 166, ll. 86-94). see “Myth of Man in the Mysteries,” § 28. The last clause is the gloss of the later Christian over-writer. 158:1 The text is to be found in James (M. R.), Apocrypha Anecdota, ii. (Cambridge, 1897), in Texts and Studies; F. F. F., pp. 432, 433. 158:2 De Is. et Os., xxxiii. 158:3 Cf. this with K. K., 47, where Egypt is said to occupy the position of the heart of the earth. 158:4 Cf. K. K., 20: “Ye brilliant stars, eyes of the gods.” 158:5 Cited by Ebers, “Die Körperteile in Altägyptischen,” Abh. d. k. bayr. Akad. (1897), p. 111, where other references are given. 159:1 Compare also the Naassene document, § 8, in the “Myth of Man” chapter of the Prolegomena, where Isis is called “the seven-robed and black-mantled goddess.” 160:1 Cf. “Isis, the Queen of Heaven, whose most ancient and distinctive title was the Virgin Mother.” Marsham Adams (F.), The Book of the Master, or the Egyptian Doctrine of the Light born of the Virgin Mother (London, 1898), p. 63. 160:2 Hær., li. 22. 160:3 And pre-eminently, therefore, for Epiphanius, the Egyptians. 161:1 That is, the Temple of Korē. This can hardly be the Temple of Persephonē, as Dindorf (iii. 729) suggests, but rather the Temple of Isis. 161:2 Cf. D. J. L., pp. 407 ff. 162:1 Though some have conjectured that the “cock” was the popular name for the Temple-watchman who called the hours. 163:1 See below, where the story is given from Plutarch’s Moralia. 163:2 Compare The Book of the Dead, lxxviii. 31, 32; Budge’s Trans. (London, 1901), ii. 255: “I shall come forth . . . into the House of Isis, the divine lady. I shall behold sacred things which are hidden, and I shall be led on to the secret and holy things, even as they have granted unto me to see the birth of the Great God. Horus hath made me to be a spiritual body through his soul, [and I see what is therein].” Compare the last sentence with C. H., i. 7, and xi. (xii.) 6, where the pupil “sees” by means of the soul of his Master. 164:1 This passage, I believe, affords us an objective point of departure for the reconsideration of C. W. Leadbeater’s statement, in his Christian Creed (London, 1898), p, 45, that “Pontius Pilate” is a pseudo-historical gloss for πόντος πιλητός, the “dense sea” of “matter,” into which the soul is plunged. See for a discussion of this hypothesis D. T. L., pp. 423 ff. In connection with this a colleague has supplied me with an exceedingly interesting note from Texts and Studies, iv. 2, Coptic Apocryphal Gospels, p. 177, Frag. 4. The Sahidic text is found in Rendiconti della R. Accademia dei Lincei, vol. iii., sem. 2, pp. 381-384 (Frammenti Copti, Nota Via), by Ignazio Guidi (1887). The legend runs that the Devil taking “the form of a fisherman,” goes fishing, and is met by Jesus as He was coming down from the Mount with His disciples. The Devil announces that “he who catcheth fish here, he is the Master. It is not a wonder to catch fish in the waters, the wonder is in this desert, to catch fish therein.” They then have a trial of skill, but the MS. unfortunately breaks off before the result is told. It is in this Fragment that the following remarkable sentence occurs: “Now as Pilate was saying these things before the authorities of Tiberius, the king, Herod, could not refrain from setting Pilate at naught, saying, ‘Thou art a Galilæan foreign Egyptian Pontus.’” The literal translation from the Coptic runs: “Thou art a Pontus Galilæan foreign Egyptian.” 165:1 Compare, for instance, Kaṭhopaniṣhad, Sec. ii., Pt. ii., iv. 11, 12: “The Man, of the size of a thumb, resides in the midst, within in the self, of the past and the future the lord; from him a man hath no desire to hide. This verily is That. “The Man, of the size of a thumb, like flame free from smoke, of past and of future the lord, the same is to-day, to-morrow the same will he be. This verily is That.”—Mead and Chaṭṭopādhyāya’s Trans. (London, 1896), i. 68, 69. Here “to-day” and “to-morrow” are said by some to refer to different incarnations; the “Man” (puruṣha) being the potential Self, destined finally to become, or grow into the stature of, the Great Self (Maha-puruṣha). 165:2 See the article, “Theosophic Light on Bible Shadows,” in The Theosophical Review (Nov. 1904), xxxv. 230, 231. 165:3 The minute image of a person reflected in the pupil of the eye of another may to some extent account for the popular belief underlying this identification. 166:1 The same idea which we found above in connection with Ammon. 166:2 To go “a-whoring” after strange gods and strange doctrines was the graphic figure invariably employed by Hebrew orthodoxy; “to commit fornication” not unfrequently echoes the same idea in the New Testament. 167:1 For the latest study on the subject, see Monseur (E.), “L’Âme Pupilline,” Rev. de l’Hist. des Relig. (Jan. and Feb. 1905), who discusses the significance in primitive religion of the reflected image to be seen in the pupil of the eye. This “little man” of the eye was taken to be its soul, and to control all its functions. 167:2 Cf., for the idea in the mind of the ancients, Tim. 45 B: “So much of the fire as would not burn, but gave a gentle light, they formed into a substance akin to the light of every-day life; and the pure fire which is within us and related thereto they made to flow through the eyes in a stream smooth and dense, compressing the whole eye, and especially the centre part, so that it kept out everything of a coarser nature, and allowed to pass only this pure element.” 169:1 De Defectu Oraculorum, xxi., xxii. (42lA-422C), ed. G. N. Bernardakis (Leipzig, 1891), iii. 97-101. See my paper, “Plutarch’s Yogī,” in The Theosophical Review (Dec. 1891), ix. 295-297. 170:1 In this referring to the passage in the Timæus, (55 C D), which runs: “Now, he who, duly reflecting on all this, enquires whether the worlds are to be regarded as indefinite or definite in number, will be of opinion that the notion of their indefiniteness is characteristic of a sadly indefinite and ignorant mind. He, however, who raises the question whether they are to be truly regarded as one or five, takes up a more reasonable position” (Jowett’s Trans., 3rd ed., iii. 475, 476). 171:1 Cf. S. I. H., 3: “Now as I chance myself to be as though initiate into the nature that transcendeth death, and that my feet have crossed the Plain of Truth”; and K. K., 22: “The Monarch came, and sitting on the Throne of Truth made answer to their prayers.” The locus classicus is, of course, Plato, Phædrus, 248 B. 171:2 Cf. K. K., 37: “’Tis they who, taught by Hermes that the things below have been disposed by God to be in sympathy with things above, established on the earth the sacred rites o’er which the mysteries in heaven preside.” 172:1 Our difficulty, however, is that Plutarch, in the words of one of his characters, rejects the idea of this numbering being in any way Egyptian, and ascribes it to a certain Petron of Himera in Sicily,—thereby suggesting a probable Pythagorean connection. 173:1 See the section, “Some Outlines of Æonology,” F. F. F., pp. 311-335. 173:2 See my Orpheus (London, 1896), pp. 255-262. 173:3 Cf. Taylor (T.), “Introd. to Timæus,” Works of Plato (London, 1804), p. 442. 174:1 Rep., viii. 545C-547A. See Adam (J.), The Nuptial Number of Plato: Its Solution and Significance (London, 1891). 175:1 Which may have been regarded as the prototypes of the soul-spaces. 176:1 Comment. in Plat. Tim., 216C; ed. C. E. C. Schneider (Vratislaviæ, 1847), p. 250. 176:2 A passage which Proclus, op. cit., 213A (ed. Sch., p. 152) further explains by means of the “harmonic canon” or ruler. 176:3 Jowett (B.), Dialogues of Plato (3rd ed., Oxford, 1892), iii. 403. 176:4 Cf. text 36C: “The motion of the same he carried round by the side to the right, and the motion of the diverse diagonally to the left,”—that is the side of the rectangular figure supposed to be inscribed in the circle of the “same,” and diagonally, across the rectangular figure from corner to corner; and 38D, 39A: “Now, when all the stars which were necessary to the creation of time [i.e. the spheres of the sun, moon, and five planets] had attained a motion suitable to them, and had become living creatures, having bodies fastened by vital chains, and learned their appointed task, moving in the motion of the diverse, which is diagonal, and passes through, and is governed by the motion of the same, they revolved, some in a larger and some in a lesser orbit. . . . The motion of the same made them turn all in a spiral.” With these instruments of “time,” surrounded by the sphere of the same, compare the idea of time flowing down on the worlds, from the Æon, in the story of Cleombrotus. 178:1 So quoted in Andrew Dickson White’s History of the Warfare of Science with Theology in Christendom (New York, 1898), i. 92. Dr White, unfortunately, does not give the exact reference. The “fan” is, of course, the winnowing fan, a broad basket into which the corn mixed with chaff was received after threshing, and was then thrown up into the wind, so as to disperse the chaff and leave the grain. 178:2 Alexander of Aphrodisias, Comment. on Aristotle in Meteor., 91r (vol. i., 268 I d); Diels, Doxographi Græci (Berlin, 1879), p. 478. Cf. Aëtius, De Placitis Reliquiæ, iii. 10 (Diels, 579). 178:3 Plutarch, Strom., 2 (Diels, 579). See Fairbanks (A.), The First Philosophers of Greece (London, 1898), pp. 13, 14. 179:1 Delitzsch also, in his Babel und Bibel, states that the great debt of early Greece to Assyria will be made clear in a forthcoming work of German scholarship. 180:1 I have also got a stray reference, “κύλινδρος, Plut., 2, 682 C, Xylander’s pages,” but I have not been able to verify this. 180:2 See Cumont (F.), Textes et Monuments figurés relat. aux Mystères de Mithra (Bruxelles, 1899), i. 315. 181:1 Ps. Augustine, Quæstt. Vet. et Nov. Test. (Migne, P. L., tom, xxxiv. col. 2214 f.). 181:2 De Abstinentia, iv. 16 (ed. Nauck, p. 253). 181:3 Cf. Clement of Alexandria on the Basilidian theory of “appendages,” remembering that the School of Basilides was strongly tinctured with Egyptian ideas. “The Basilidians are accustomed to give the name of appendages (or accretions) to the passions. These essences, they say, have a certain substantial existence, and are attached to the rational soul, owing to a certain turmoil and primitive confusion. On to this nucleus other bastard and alien natures of the essence grow, such as those of the wolf, ape, lion, goat, etc. . . . And not only do human souls thus intimately associate themselves with the impulses and impressions of irrational animals, but they even initiate the movements and beauties of plants, because they likewise bear the characteristics of plants appended to them. Nay, there are also certain characteristics [of minerals] shown by habits, such as the hardness of adamant” (F. F. F., p. 276). 182:1 Metamorphoses, Book xi. 182:2 Which Pindar and Herodotus ascribed to Homer himself. 182:3 See Frag. I. from the Scholion on Hom., Il., i. 5 ff. 182:4 See K. K., 34. 183:1 Frag. 369-374B (ed. Dind.); the context of which some believe to be found in Lucian’s Hermotimus, 20. 183:2 Frag. 29, from the Scholion on Aristophanes, Pax, 357. 183:3 Rep., vi. 487A: “Nor would even Momus find fault with this.” 183:4 De Partt. Animal., iii. 2. 183:5 And also at the end of his Hymn to Apollo, ii. 112; also Epigram. Frag., 70. 183: 6 Or., 49; ed. Jebb, p. 497. 183:7 Cf. Julian, Ep. ad Dionys. 183:8 Dial. Deor., xx. 2. 183:9 Hermot., xx.; cf. Nig., xxxii.; Dial. Deor., ix.; Ver. Hist., ii. 3; Bab. Fab., lix.; and Jup. Trag., xxii. 183:10 Deor. Consil, iv. 184:1 Philostratus, Ep. 21. 184:2 For the above and other references, see Trümpel’s art. “Momus,” in Roscher’s Lexicon. 184:3 Lug., 194, 59. 184:4 See Nestle’s art. “Mammon,” in Cheyne’s Encyclopædia Biblica. 184:5 Op. supra cit., i. 98, 99. 186:1 The Theosophical Review (July, 1902), vol. xxx. pp. 406, 407. 187:1 “There is an old map of the world in the British Museum which demonstrates both these significations. See also Mappa Mundi, ‘Ebsdorf,’ 1284, and that in Hereford Cathedral made by Richard of Haldingham, one of the Prebends, 1290-1310.”
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THE PROPHET Kahil Gibran Page 83/84/85/86 The veil that clouds your eyes shall be lifted by the hands that wove it, And the clay that fills your ears shall be pierced by those fingers that kneaded it. And you shall see And you shall hear. Yet you shall not deplore having known blindness, nor regret having been deaf For in that day you shall know the hidden purposes in all things, And you shall bless darkness as you would bless light. After saying these things he looked about him, and he saw the pilot of his ship standing by the helm and gazing now at the full sails and now at the distance. And he said: Patient, over patient, is the captain of my ship. The wind blows, and restless are the sails; Even the rudder begs direction; Yet quietly my captain awaits my silence. And these my mariners, who have heard the choir of the greater sea,they too have heard me patiently. Now they shall wait no longer. I am ready The stream has reached the sea, and once more THE GREAT MOTHER holds her son against her breast. Fare you well, people of Orphalese. This day has ended. It is closing upon us even as the water-lily upon its own tomorrow. What was given us here we shall keep, And if it suffices not, then again must we come together and together stretch our hands unto the giver. Forget not that I shall come back to you. . A little while, and my longing shall gather dust and foam for another body. A little while, a moment of rest upon the wind, and another woman shall bear me. Farewell to you and the youth I have spent with you. It was but yesterday we met in a dream. You have sung to me in my aloneness, and I of your longings have built a tower in the sky. But now our sleep has fled and our dream is over, and it is no longer dawn. The noontide is upon us and our half waking has turned to fuller day, and we must part. If in the twilight of memory we should meet once more, we shall speak again together and you shall sing to me a deeper song. and if our hands should meet in another dream we shall build another tower in the sky. So saying he made a signal to the seamen, and straightaway they weighed anchor and cast the ship loose from its moorings, and they moved eastward. And a cry came from the people as from a single heart, and it rose into the dusk and was carried out over the sea like a great trumpeting. Only Almitra was silent, gazing after the ship until it had vanished into the mist. And when all the people were dispersed she still stood alone upon the sea-wall, remembering in her heart his saying: A little while, a moment of rest upon the wind, and another woman shall bear me.'
I ISISIS THE NINTH LETTER IN THE ENGLISH ALPHABET I AM 9 9 AM I
THE SPLENDOUR THAT WAS EGYPT Margaret A. Murray Appendix 4 The New Year of God Cornhill Magazine 1934 Page 231/233 "Three o'clock and a still starlight night in mid-September in Upper Egypt. At this hour the village is usually asleep, but to-night it is a stir for this is Nauruz Allah, the New Year of God, and the narrow streets are full of the soft sound of bare feet moving towards the Nile. The village lies on a strip of ground; one one side is the river, now swollen to its height, on the other are the floods of the inundation spread in a vast sheet of water to the edge of the desert. On a windy night the lapping of wavelets is audible on every hand; but to-night the air is calm and still, there is no sound but the muffled tread of unshod feet in the dust and the murmur of voices subdued in the silence of the night. In ancient times throughout the whole of Egypt the night of High Nile was a night of prayer and thanks giving to the great god , the Ruler of the river, Osiris himself. Now it is only in this Coptic village that the ancient rite is preserved, and here the festival is still one of prayer and thanksgiving. In the great cities the New Year is a time of feasting and processions, as blatant and uninteresting as a Lord Mayor's Show, with that additional note of piercing vulgarity peculiar to the East. In this village, far from all great cities, and-as a Coptic community-isolated from and therefore uninfluenced either by its Moslem neighbours or by foreigners, the festival is one of simplicity and piety. The people pray as of old to the Ruler of the river, no longer Osiris, but Christ; and as of old they pray for a blessing upon their children and their homes. There are four appointed places on the river bank to which the village women go daily to fill their water-jars and to water their animals. To these four places the villagers are now making their way, there to keep the New Year of God. The river gleams coldly pale and grey; Sirius blazing in the eastern sky casts a narrow path of light across the mile-wide waters. A faint glow low on the horizon shows where the moon will rise, a dying moon on the last day of the last quarter. The glow gradually spreads and brightens till the thin crescent, like a fine silver wire, rises above the distant palms. Even in that attenuated form the moonlight eclipses the stars and the glory of Sirius is dimmed. The water turns to the colour of tarnished silver, smooth and glassy; the palm-trees close at hand stand black against the sky, and the distant shore is faintly visible. The river runs silently and without a ripple in the windless calm; the palm fronds, so sensitive to the least movement of the air, hang motionless and still; all Nature seems to rest upon this holy night. The women enter the river and stand knee-deep in the running stream praying; they drink nine times, wash the face and hands, and dip themselves in the water. Here is a mother carrying a tiny wailing baby; she enters the river and gently pours the waternine times over the little head. The wailing ceases as the water cools the little hot face. Two anxious women hasten down the steep bank, a young boy between them; they hurriedly enter the water and the boy squats down in the river up to his neck, while the mother pours the water nine times with her hands over his face and shaven head. There is the sound of a little gasp at the first shock of coolness, and the mother laughs, a little tender laugh, and the grandmother says something under her breath, at which they all laugh softly together. After the ninth washing the boy stands up, then squats down again and is again washed nine times, and yet a third nine times; then the grandmother takes her turn and she also washes him nine times. Evidently he is very precious to the hearts of those two women, perhaps the mother's last surviving child. Another sturdy urchin refuses to sit down in the water, frightened perhaps, for a woman's voice speaks encouragingly, and presently a faint splashing and a little gurgle of childish laughter shows that he too is receiving the blessing of the Nauruz of God. A woman stands alone, her slim young figure in its wet clinging garments silhouetted against the steel-grey water. Solitary she stands, apart from the happy groups of parents and children; then, stooping , she drinks from her once, pauses and drinks again; and so drinksnine times with a short pause between every drink and a longer pause between every three. Except for the movement of her hand as she lifts the water to her lips, she stands absolutely still, her body tense with the earnestness of her prayer, the very atmosphere round her charged with the agony of her supplication. Throughout the whole world there is only one thing which causes a woman to pray with such intensity, and that one thing is children. " This may be a childless woman praying for a child, or it may be that, in this land where Nature is as careless and wasteful of infant life as of all else, this a mother praying for the last of her little brood, feeling assured that on this festival of mothers and children her prayers must perforce be heard. At last she straightens herself, beats the water nine times with the corner of her garment, goes softly up the bank, and disappears in the darkness. Little family parties come down to the river, a small child usually riding proudly on her father's shoulder. The men often affect to despise the festival as a woman's affair, but with memories in their hearts of their own mothers and their own childhood they sit quietly by the river and drink nine times. A few of the rougher young men fling themselves into the water and swim boisterously past, but public feeling is against them, for the atmosphere is one of peace and prayer enhanced by the calm and silence of the night. Page 232 and 233 Continued. For thousands of years on the night of High Nile the mothers of Egypt have stood in the great river to implore from the God of the Nile a blessing upon their children; formerly from a God who Himself has memories of childhood and a Mother. Now, as then, the stream bears on its broad surface the echo of countless prayers, the hopes and fears of human hearts; and in my memory remains a vision of the darkly flowing river, the soft murmur of prayer, the peace and calm of the New Year of God. Abu Nauruz hallal.
THE WORD "NINE" OCCURS x 9 AND "NINTH" x 1
Page 231/233 "Three o'clock and a still starlight night in mid-September in Upper Egypt. At this hour the village is usually asleep, but to-night it is a stir for this is Nauruz Allah, the New Year of God
Page 231/233 "Three o'clock and a still starlight night in mid-September in Upper Egypt. At this hour the village is usually asleep, but to-night it is a stir for this is Nauruz Allah, the New Year of God
FINGERPRINTS OF THE GODS Graham Hancock 1995 Page 411(number omitted) "According to Heliopolitan theology, the nine original gods who appeared in Egypt in the First Time were Ra, Shu, Tefnut, Geb, Nut, Osiris, Isis, Nepthys and Set. The offspring of these deities included well-known figures such as Horus and Anubis. In addition, other companies of gods were recognized, notably at Memphis and Hermopolis, where there were important and very ancient cults dedicated to Ptah and to Thoth.1 These First Time deities were all in one sense or another gods of creation who had given shape to chaos through their divine will. Out of that chaos they formed and populated the sacred land of Egypt,2 wherein, for many thousands of years, they ruled among men as divine pharaohs.3
THE SIRIUS MYSTERY Robert K.G.Temple 1976 Page 82 The Sacred Fifry " We must return to the treatise 'The Virgin of the World'. This treatise is quite explicit in saying that Isis and Osiris were sent to help the Earth by giving primitive mankind the arts of civilization: "Page 73 A Fairy Tale 'I INVOKE THEE, LADY ISIS, WITH WHOM THE GOOD DAIMON DOTH UNITE, HE WHO IS LORD IN THE PERFECT BLACK.'
IS ORION ORION IS
FINGERPRINTS OF THE GODS A QUEST FOR THE BEGINNING AND THE END Graham Hancock 1995 Chapter 32 Speaking to the Unborn Page 285 "It is understandable that a huge range of myths from all over the ancient world should describe geological catastrophes in graphic detail. Mankind survived the horror of the last Ice Age, and the most plausible source for our enduring traditions of flooding and freezing, massive volcanism and devastating earthquakes is in the tumultuous upheavals unleashed during the great meltdown of 15,000 to 8000 BC. The final retreat of the ice sheets, and the consequent 300-400 foot rise in global sea levels, took place only a few thousand years before the beginning of the historical period. It is therefore not surprising that all our early civilizations should have retained vivid memories of the vast cataclysms that had terrified their forefathers. A message in the bottle of time" 'Of all the other stupendous inventions,' Galileo once remarked, what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3 If the 'precessional message' identified by scholars like Santillana, von Dechend and Jane Sellers is indeed a deliberate attempt at communication by some lost civilization of antiquity, how come it wasn't just written down and left for us to find? Wouldn't that have been easier than encoding it in myths? Perhaps. "What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them"
"WRITTEN IN THE ETERNAL LANGUAGE OF MATHEMATICS"
The FULCANELLI Phenomenon Kenneth Rayner Johnson 1980 The Praxis Page 190 Theoretical physics has become more and more occult, cheerfully breaking every previously sacrosanct law of nature and leaning towards such supernatural concepts as holes in space, negative mass and time flowing backwards ... The greatest physicists ... have been groping towards a synthesis of physics and parapsychology. - Arthur Koestler: The Roots of Coincidence, (Hutchinson, 1972.)
Middle Eastern Mythology S. H. Hooke 1963 Middle Eastern Mythology Recent Sumerian studies 5 have shown that the conception or a divine garden and of a state when sickness and death did not exist and wild animals did not prey on one another is to be found in Sumerian mythology. The description of this earthly Paradise is contained in the Sumerian poem which Dr Kramer has called the Epic of Emmerkar: The land Dilmun is a pure place, the land Dilmun is a clean place The land Dilmun is a clean place, the land Dilmun is a bright place In Dilmun the raven uttered no cry, The kite uttered not the cry of the kite, The lion killed not, The wolf snatched not the lamb, Unknown was the kid-killing dog, Unknown was the grain-devouring boar ... The sick·eyed says not '1 am sick-eyed', The sick-headed says not '1 am sick-headed', Its (Dilmun's) old woman says not 'I am an old woman', Its old man says not 'I am an old man', Unbathed is the maid, no sparkling water is poured in the city, Who crosses the river (of death?) utters no ... The 'wailing priests walk not about him, The singer utters no wail, By the side of the city he utters no lament. Later, in the Semitic editing of the Sumerian myths, Dilmun became the dwelling of the immortals, where Utnapishtim and his wife were allowed to live after the Flood (p. 49). It was apparently located at the mouth of the Persian Gulf. According to the Sumerian myth the only thing which Dilmun lacked was fresh water; the god Enki (or Ea) ordered Utu, the sun-god, to 'bring up fresh water from the earth to water the garden. Here we may have the source of the / Page 115 / mysterious 'ed of which the Yahwist speaks as coming up from the ground to water the garden. In the myth of Enki and Ninhursag it is related that the mother-goddess Ninhursag caused eight plants to grow in the garden of the gods. Enki desired to eat these plants and sent his messenger Isimud to fetch them. Enki ate them one by one, and Ninhursag in her rage pronounced the curse of death upon Enki. As the result of the curse eight of Enki's bodily organs were attacked by disease and he was at the point of death. The great gods were in dismay and Enlil was powerless to help. Ninhursag was induced to return and deal with the situation. She created eight goddesses of healing who proceeded to heal each of the diseased parts of Enki's body. One of these parts was the god's rib, and the goddess who was created to deal with the rib was named Ninti, which means 'the lady of the rib'. But the Sumerian word ti has the double meaning of 'life' as well as ' rib', so that Ninti could also mean 'the lady of life'. We have seen that in the Hebrew myth the woman who was fashioned from Adam's rib was named by him Hawwah, meaning 'Life'. Hence one of the most curious features of the Hebrew myth of Paradise clearly has its origin in this somewhat crude Sumerian myth. Other elements in the Yahwist's form of the Paradise myth have striking parallels in various Akkadian myths. The importance of the possession of knowledge, which is always magical knowledge, is a recurring theme. We have seen that the myth of Adapa and the Gilgamesh Epic are both concerned with the search for immortality and the problem of death and the existence of disease. These and other examples which we have cited will serve to illustrate the point that the Akkadian myths were concerned with the themes which appear in the Yahwist's Paradise story.
FROZEN F ZERO N FARENHEIT ZERO FARENHEIT
SEE ESOTERIC SEE
SEE ESOTERIC SEE
HORUS OF HOURS
THE ACT OF A CAT
IN SEARCH OF EXTRA TERRESTRIALS Unsolved UFO sightings... strange secrets of the moon... new evidence that alien astronauts are exploring the earth Alan Landsburg 1976 Page 79 " The words of J. B. S. Haldane came back to haunt me. He once wrote, "Now my suspicion is that the universe is not only queerer than we suppose, but queerer than we can suppose. I suspect that there are more things in heaven and earth than are dreamed of in any philosophy. That is the reason why I have no philosophy myself, and must be my excuse for dreaming."
REACH FOR TOMORROW Arthur C. Clarke 1956 Introduction to 1989 Edition "However I have made some interesting discoveries; for instance, on the very first page of the first story, I see the number 9000. Ive no idea why I selected it again for HALs serial number 20 years later. . . " I see the number 9000 Ive no idea why I selected it again for HALs serial number 20 years later. . . "
THE LOST WORLDS OF 2001 Arthur C. Clarke 1972 Page179 "A long time ago," said Kaminski, "I came across a remark that I've never forgotten-though I can't remember who made it. 'Any sufficiently advanced technology is indistinguishable from magic.' That's what we're up against here. Our lasers and mesotrons and nuclear reactors and neutrino telescopes would have seemed pure magic to the best scientists of the nineteenth century. But they could have understood how they worked-more or less-if we were around to explain the theory to them."
Page 189 "The other is Clarke's Third* Law "Any sufficiently advanced technology is indistinguishable from magic"
GODS OF THE DAWN Peter Lemesurier 1997 "As Arthur C. Clarke's perceptive Third Law puts it: "Any sufficiently advanced technology is indistinguishable from magic."
THE SECRET HISTORY OF ANCIENT EGYPT Herbie Brennan 2000 "The British science fiction writer Arthur C. Clarke is said to have commented that "any sufficiently high technology is indistinguishable from magic"
THE BIBLE CODE Michael Drosnin 1997 Chapter Four THE SEALED BOOK Page 70 "The astronomer Carl Sagan once noted that if there was other intelligent life in the universe some of it would have certainly evolved far earlier than we did, and had thousands, or hundreds of thousands, or millions, or hundreds of millions of years to develop the advanced technology that we are only now beginning to develop. 'After billions of years of biological evolution - on their planet and ours - an alien civilization cannot be in technological lockstep with us,' wrote Sagan. 'There 'have been humans for more than twenty thousand centuries, but we've had radio only for about one century,' wrote Sagan. 'If alien civilizations are behind us, they're likely to be too far behind us to have radio. And if they're ahead of us, they're likely to be far ahead of us. Think of the technical advances on our world over just the last few centuries. What is for us technologically difficult or impossible, what might seem to us like magic, might for them be trivially easy.' The author of 2001, Arthur C. Clarke - who envisioned a mysterious black monolith that reappears at successive stages of human evolution, each time we are ready to be taken to a higher level - made a similar observation:'Any sufficiently advanced technology is indistinguishable from magic.' Page 163 pages 69-75 Chapter notes,
"The astronomer Carl Sagan suggested that an advanced alien technology 'might seem to us like magic' in Pale Blue Dot (Random House, 1994), p. 352.
The author of 2001, Arthur C. Clarke, made a similar observation: 'Any sufficiently advanced technology is indistinguishable from magic' (Profiles of the Future, Holt, Rinehart, and Winston, 1984). Paul Davies' imagined 'alien artifact' is described in his book Are We Alone? (Basic Books, 1995), p. 42. Stanley Kubrick, in his famous movie version of Clarke's 2001, showed a mysterious black monolith that seemed to reappear at successive stages of human evolution, each time we were ready to be taken to a higher level. When I told him about the Bible code, Kubrick's immediate reaction was, 'It's like the monolith in 2001.' " � FIRST CONTACT THE SEARCH FOR EXTRA TERRESTRIAL INTELLIGENCE Edited By Ben Bova and Byron Preiss1990 SEIZING THE MOMENT A UNIQUE MOMENT IN HUMAN HISTORY Michael Michaud ANTHROPOCENTRISM GOOD-BYE Page311 "The most profound message from the aliens may never be spoken: We are not alone or unique. Contact would tell us that life and intelligence have evolved elsewhere in the Universe, and that they may be common by-products of cosmic evolution. Contact would tend to confirm the theory that life evolves chemically from inanimate mat- ter, through universal processes,implying that there are other alien civilizations in addition to the one we had detected. We might see ourselves as just one example of biocosmic processes, one facet of the Universe becoming aware of itself. We would undergo a revolution in the way that we conceive our own position in the Universe; any remaining pretense of centrality or a special role, any belief that we are a chosen species would be dashed for- ever, completing the process begun by Copernicus four centuries ago.
The revelation that we are not the most technologi-cally advanced intelligent species could lead to a humbling deflation of our sense of self-importance. We might reclassify ourselves to a lower level of ability and worth. This leveling of our pretensions, this anti-hubris, could be intensified if we were confronted with alien technology beyond our understanding. (Arthur C. Clarke has observed that any sufficiently advanced technology would be indistinguishable from magic.) "ANY SUFFICIENTLY ADVANCED TECHNOLOGY IS INDISTINGUISHABLE FROM MAGIC"
THE SUPERGODS Maurice M Cotterell 1997 Page 118 "Sacrifice at first appears as penance, difficult and tortuous, attracting few followers. In the Hindu holy book, the Bhagava-Geeta, the teacher Lord Krishna supports this view saying: Hear further the three kinds of pleasure. That which increases day after day and delivers one from misery, which at first seems like poison, but afterwards acts like nectar - that pleasure is pure, for it is born of wis-dom. That which is at first like nectar, because the senses revel in their objects, but in the end acts like poison - that pleasure arises from pas-sion. While the pleasure which from first to last merely drugs the senses, which springs from indolence, lethargy and folly - that pleasure flows from ignorance. (BG, 18:36-9) "(BG, 18:36-9)"
HARMONIZED Page number omitted THE STUDENT'S ASSISTANT ASTRONOMY AND ASTROLOGY ONE HUNDRED AND FORTY-FOUR FIXED STARS, FOR PAST AND FUTURE YEARS. PREFACE "A work of this kind may not be so amusing to some individuals as a pleasing romance; yet it is hoped will prove to the Astronomical Stu-dent and learner, gratifying and instructive. At the request of a select number of students, the present laborious calculations were made, in order to give others and themselves an opportu-nity of more perfectly understanding the appa-rent motions of the superior Planetary bodies herein mentioned, together with an illustration of the various phenomena the above planets present to us, the observers on this Earth, caused by the revolution of the planets and the earth, around the Sun, as the centre and great point of attraction tion to the Solar System. I have given a correct Table of the longitude and latitude of 144 fixed stars, calculated up to 1836,..." "Table of the longitude and latitude of 144 fixed stars, calculated up to 1836,..." Page 9 (number omitted) INTRODUCTION TO ASTRONOMY. "THIS Introduction is merely intended to con-vey a sufficient idea to those who are not already acquainted with the solar system, the propor-tional distances of the Planets' orbits from the Sun, and the Earth, together with the apparent motions of the superior planets, as viewed from this Earth, called their geocentric places or motions. The path of the Planets or circles which their orbits describe in the heavens, is called the Zodiac. Suppose it a belt 20° wide with the Ecliptic, orbit, or path of the Earth in the centre thereof; in as much as a planet's orbit differs from the exact plane of the Ecliptic, or orbit ,of the Earth, so much is the planet's latitude in degrees and minutes; the points where these imaginary circles intersect the Ecliptic, are cal!ed the nodes: The ascend-ing node is that point which the planet enters / Page 10 / for north latitude, the opposite is the descending node for south latitude. The Zodiac is divided into 12 Constellations, called signs, each sign divided into 30 degrees, each degree into minutes and seconds."
UNCONDITIONAL LIFE MASTERING THE FORCES THAT SHAPE PERSONAL REALITY Deepak Chopra 1991 A Mirage of Miracles Page 89 "The Mask of Maya" "...denoting the ability of gods to change form, to make worlds, to assume masks and disguises." "Maya also means magic a show of illusions" "Maya also denotes the delusion of thinking that you are seeing reality when in fact you are only seeing a layer of trick effects superimposed upon the real reality True to its deceptive nature, Maya is full of paradoxes. First of all it is everywhere, even though it doesnt exist. It is / Page 90 / often compared with a desert mirage, yet unlike a mirage Maya does not merely float "out there" The Mysterious One is nowhere if not in each person. Finally Maya is not so omnipotent that we cannot control it - and that is the key point Maya is fearfull or diverting all powerful or completely impotent depending on your perspective." "The fearfull illusion becomes a wonderful show if only you can manipulate it."
QUO VADIS
Quo vadis - Wikipedia, the free encyclopedia Quo vadis? is a Latin phrase meaning "Where are you going?" or "Whither goest thou?". The modern usage of the phrase refers to a legend in Christian ...
en.wikipedia.org/wiki/Quo_vadis Quo vadis? is a Latin phrase meaning "Where are you going?" or "Whither goest thou?". The modern usage of the phrase refers to a legend in Christian tradition, related in the apocryphal Acts of Peter (Vercelli Acts XXXV), in which Saint Peter meets Jesus as Peter is fleeing from likely crucifixion in Rome. Peter asks Jesus the question; Jesus' answer, "I am going to Rome to be crucified again" (Eo Romam iterum crucifigi), prompts Peter to gain the courage to continue his ministry and eventually become a martyr. The phrase also occurs a few times in the Vulgate translation of the Bible, notably including the occurrence in John 13:36 in which Peter also asks the question of Jesus, after the latter announces he is going to where his followers cannot come.
Quo Vadis. I fled by night and in the grey of dawn met on the lonely way a man I knew but could not name. He said “Good morning”, I the same .. rtnl.org.uk/now_and_then/html/242.html
Quo Vadis
Quo vadis is a Latin phrase meaning "Where are you going?" It is used as a proverbial phrase from the Bible (John 13:36, 16:5). ... en.wikipedia.org/wiki/Quo_Vadis -
HOLY BIBLE Scofield References C 1 V 16 THE ACTS OF THE APOSTLESPage 1148 (Part quoted) "MEN AND BRETHREN THIS SCRIPTURE MUST NEEDS HAVE BEEN FULFILLED WHICH THE HOLY GHOST BY THE MOUTH OF DAVID SPAKE"
CHEIRO'S BOOK OF NUMBERS Circa 1926 Page106 The question has been asked again and again, Is there some means of knowing when the moment has come to take the tide at the flood?
THE QUESTION HAS BEEN ASKED AGAIN AND AGAIN IS THERE SOME MEANS OF KNOWING WHEN THE MOMENT HAS COME TO TAKE THE TIDE AT THE FLOOD
YOU ARE GOING ON A JOURNEY A VERY SPECIAL JOURNEY DO HAVE A PLEASANT JOURNEY DO
KEEPER OF GENESIS A QUEST FOR THE HIDDEN LEGACY OF MANKIND Robert Bauval Graham Hancock 1996 Page 254 "...Is there in any sense an interstellar Rosetta Stone? We believe there is a common language that all technical civilizations, no matter how different, must have. That common language is science and mathematics. The laws of Nature are the same everywhere:..."
THE LURE AND ROMANCE OF ALCHEMY. A history of the secret link between magic and science 1990 Page# 31 / 32 note 1 Julius Ruska ,Tabula Smaragdini 1926 "THE EMERALD TABLE OF HERMES: " "True it is, without falsehood certain most true.That which is
Freiheit - Keeping The Dream Alive lyrics. From the Original Motion Picture ... In my fantasy I remember their faces The hopes we had were much too high ... www.lyricsmode.com/lyrics/f/freiheit/keeping_the_dream_alive.html
Mmm mmm mmm mmm mmm mmm mmm mmm mmm.
I SAY IS THIS THE OTHER SIDE OF THE GREAT DIVIDE ? NO ITS OVER THERE I HAVE JUST BEEN OVER THERE AND THEY SAID ITS OVER HERE
Did Spacemen Colonise the Earth? Robin Collyns 1974 Page 206 "FINIS"
THE MAGIC MOUNTAIN Thomas Mann 1924 THE THUNDERBOLT Page 715 "There is our friend, there is Hans Castorp! We recognize him at a distance, by the little beard he assumed 'while sitting at the " bad" Russian table. Like all the others, he is wet through and glowing. He is running, his feet heavy with mould, the bayonet swinging in his, hand. Look! He treads on the hand of a fallen comrade; with his hobnailed boot he treads the hand deep into the slimy, branch-strewn ground. But it is he. What, singing? As one sings, unaware, staring stark ahead, yes, thus. he spends his hurrying breath, to sing half soundlessly: "And loving words I've carven He stumbles, No, he has flung himself down, a hell-hound is coming howling, a huge explosive shell, a disgusting sugar-loaf from the infernal regions. He lies with his face in the cool mire, legs. sprawled out, feet twisted, heels turned down. The product of a perverted science, laden with death, slopes earthward thirty paces in front of him and buries its nose in the ground; explodes inside there, with hideous expense of power, and raises up a fountain high as a house, of mud, fire, iron, molten metal, scattered fragments of humanity. Where it fell, two youths had lain, friends who in their need flung themselves down together - now they are scattered, commingled and gone. "Its waving branches whiispered and thus, in the tumult, in the rain, in the dusk, vanishes out of our sight. FINIS OPERIS
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