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Evokation
  
 
Index
  

 

 

 

I

THAT AM THAT

I

THAT AM THAT

I

THAT

MAAT IS ISISISIS IS MAAT

I

AM AT MAAT ALWAYS AT MAAT AM I

 

 

CIRCLE = 5 O 5 = ELCRIC

CIRCLE ET ELECTRIC ET CIRCLE

ELECTRIC CIRCLE ELECTRIC

CIRCLE ELECTRIC CIRCLE

ET

CIRCLE ELECTRIC CIRCLE

ELECTRIC CIRCLE ELECTRIC

CIRCLE ET ELECTRIC ET CIRCLE

CIRCLE = 5 O 5 = ELCRIC

ESOTERIC O SECRET I ESOTERIC

ESOTERIC 6 SECRET 9 ESOTERIC

ESOTERIC O SECRET I ESOTERIC

 

 

POP WOW O WOW POP

WOW O WOW

POP WOW O WOW POP

 

 

26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
9
-
-
-
-
5
6
-
-
-
1
-
-
-
-
6
-
8
+
=
43
4+3
=
7
-
7
-
7
-
-
-
-
-
-
-
-
8
9
-
-
-
-
14
15
-
-
-
19
-
-
-
-
24
-
26
+
=
115
1+1+5
=
7
-
7
-
7
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
-
-
1
2
3
4
-
-
7
8
9
-
2
3
4
5
-
7
-
+
=
83
8+3
=
11
1+1
2
-
2
-
1
2
3
4
5
6
7
-
-
10
11
12
13
-
-
16
17
18
-
20
21
22
23
-
25
-
+
=
236
2+3+6
=
11
1+1
2
-
2
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
+
=
351
3+5+1
=
9
-
9
-
9
-
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
+
=
126
1+2+6
=
9
-
9
-
9
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
1
occurs
x
3
=
3
-
3
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
2
occurs
x
3
=
6
-
6
-
-
-
3
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
3
occurs
x
3
=
9
-
9
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
4
occurs
x
3
=
12
1+2
3
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
-
-
-
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
-
-
-
-
6
occurs
x
3
=
18
1+8
9
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
-
-
-
7
occurs
x
3
=
21
2+1
3
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
-
-
8
occurs
x
3
=
24
2+4
6
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
9
occurs
x
2
=
18
1+8
9
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
45
-
-
26
-
126
-
54
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
4+5
-
-
2+6
-
1+2+6
-
5+4
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
9
-
-
8
-
9
-
9
-
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
-
-
-
-
-
-
-
-
-
-
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
9
-
-
8
-
9
-
9

 

 

 

O
=
6
-
3
OUT
56
11
2
O
=
6
-
2
OF
21
12
3
Z
=
8
-
4
ZERO
64
28
1
C
=
3
-
6
COMETH
64
28
1
O
=
6
-
3
ONE
34
16
7
Q
Q
29
Q
18
Q
239
95
14
-
-
2+9
-
1+8
-
2+3+9
9+5
1+4
-
-
11
-
9
-
14
14
5
-
-
1+1
-
-
-
1+4
1+4
-
-
-
2
-
9
-
5
5
5

 

 

-
18
O
U
T
-
O
F
-
Z
E
R
O
-
C
O
M
E
T
H
-
O
N
E
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
6
-
-
8
-
-
6
-
-
6
-
-
-
8
-
6
5
-
+
=
51
5+1
=
6
=
6
=
6
-
-
15
-
-
-
15
-
-
26
-
-
15
-
-
15
-
-
-
8
-
15
14
-
+
=
123
1+2+3
=
6
=
6
=
6
-
18
O
U
T
-
O
F
-
Z
E
R
O
-
C
O
M
E
T
H
-
O
N
E
-
-
-
-
-
-
-
-
-
-
-
-
-
3
2
-
-
6
-
-
5
9
-
-
3
-
4
5
2
-
-
-
-
5
+
=
44
4+4
=
8
=
8
=
8
-
-
-
21
20
-
-
6
-
-
5
18
-
-
3
-
13
5
20
-
-
-
-
5
+
=
116
1+1+6
=
8
=
8
=
8
-
18
O
U
T
-
O
F
-
Z
E
R
O
-
C
O
M
E
T
H
-
O
N
E
-
-
-
-
-
-
-
-
-
-
-
-
15
21
20
-
15
6
-
26
5
18
15
-
3
15
13
5
20
8
-
15
14
5
+
=
239
2+3+9
=
14
1+4
5
=
5
-
-
6
3
2
-
6
6
-
8
5
9
6
-
3
6
4
5
2
8
-
6
5
5
+
=
95
9+5
=
14
1+4
5
=
5
-
18
O
U
T
-
O
F
-
Z
E
R
O
-
C
O
M
E
T
H
-
O
N
E
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
ONE
1
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
2
occurs
x
2
=
4
=
4
-
-
-
3
-
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
3
occurs
x
2
=
6
=
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
5
-
-
-
-
5
5
-
-
5
occurs
x
4
=
20
2+0
2
-
-
6
-
-
-
6
6
-
-
-
-
6
-
-
6
-
-
-
-
-
6
-
-
-
-
6
occurs
x
6
=
36
3+6
9
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
2
=
16
1+6
7
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
8
18
O
U
T
-
O
F
-
Z
E
R
O
-
C
O
M
E
T
H
-
O
N
E
-
-
37
-
-
18
-
95
-
41
-
1+8
6
-
-
-
6
6
-
-
-
-
6
-
-
6
-
-
-
-
-
6
-
-
-
-
3+7
-
-
1+8
-
9+5
-
4+1
8
9
O
U
T
-
O
F
-
Z
E
R
O
-
C
O
M
E
T
H
-
O
N
E
-
4-
10
-
-
9
-9
14
-
5
-
-
6
3
2
-
6
6
-
8
5
9
6
-
3
6
4
5
2
8
-
6
5
5
-
-
1+0
-
-
-
-
1+4
-
-
8
9
O
U
T
-
O
F
-
Z
E
R
O
-
C
O
M
E
T
H
-
O
N
E
-
-
1
-
-
9
-
5
-
5

 

 

18
O
U
T
-
O
F
-
Z
E
R
O
-
C
O
M
E
T
H
-
O
N
E
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
6
-
-
8
-
-
6
-
-
6
-
-
-
8
-
6
5
-
+
=
51
5+1
=
6
=
6
=
6
-
15
-
-
-
15
-
-
26
-
-
15
-
-
15
-
-
-
8
-
15
14
-
+
=
123
1+2+3
=
6
=
6
=
6
18
O
U
T
-
O
F
-
Z
E
R
O
-
C
O
M
E
T
H
-
O
N
E
-
-
-
-
-
-
-
-
-
-
-
-
3
2
-
-
6
-
-
5
9
-
-
3
-
4
5
2
-
-
-
-
5
+
=
44
4+4
=
8
=
8
=
8
-
-
21
20
-
-
6
-
-
5
18
-
-
3
-
13
5
20
-
-
-
-
5
+
=
116
1+1+6
=
8
=
8
=
8
18
O
U
T
-
O
F
-
Z
E
R
O
-
C
O
M
E
T
H
-
O
N
E
-
-
-
-
-
-
-
-
-
-
-
15
21
20
-
15
6
-
26
5
18
15
-
3
15
13
5
20
8
-
15
14
5
+
=
239
2+3+9
=
14
1+4
5
=
5
-
6
3
2
-
6
6
-
8
5
9
6
-
3
6
4
5
2
8
-
6
5
5
+
=
95
9+5
=
14
1+4
5
=
5
18
O
U
T
-
O
F
-
Z
E
R
O
-
C
O
M
E
T
H
-
O
N
E
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
2
occurs
x
2
=
4
=
4
-
-
3
-
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
3
occurs
x
2
=
6
=
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
5
-
-
-
-
5
5
-
-
5
occurs
x
4
=
20
2+0
2
-
6
-
-
-
6
6
-
-
-
-
6
-
-
6
-
-
-
-
-
6
-
-
-
-
6
occurs
x
6
=
36
3+6
9
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
2
=
16
1+6
7
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
18
O
U
T
-
O
F
-
Z
E
R
O
-
C
O
M
E
T
H
-
O
N
E
-
-
37
-
-
18
-
95
-
41
1+8
6
-
-
-
6
6
-
-
-
-
6
-
-
6
-
-
-
-
-
6
-
-
-
-
3+7
-
-
1+8
-
9+5
-
4+1
9
O
U
T
-
O
F
-
Z
E
R
O
-
C
O
M
E
T
H
-
O
N
E
-
4-
10
-
-
9
-9
14
-
5
-
6
3
2
-
6
6
-
8
5
9
6
-
3
6
4
5
2
8
-
6
5
5
-
-
1+0
-
-
-
-
1+4
-
-
9
O
U
T
-
O
F
-
Z
E
R
O
-
C
O
M
E
T
H
-
O
N
E
-
-
1
-
-
9
-
5
-
5

 

 

-
9
Z
E
R
O
-
O
N
E
-
I
S
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
6
-
6
5
-
-
9
1
+
=
35
1+5
=
8
=
8
=
8
-
-
26
-
-
15
-
15
14
-
-
9
19
+
=
98
9+8
=
17
1+7
8
=
8
-
9
Z
E
R
O
-
O
N
E
-
I
S
-
-
-
-
-
-
-
-
-
-
-
-
-
5
9
-
-
-
-
5
-
-
-
+
=
19
1+9
=
10
1+0
1
=
1
-
-
-
5
18
-
-
-
-
5
-
-
-
+
=
28
2+8
=
10
1+0
1
=
1
-
9
Z
E
R
O
-
O
N
E
-
I
S
-
-
-
-
-
-
-
-
-
-
-
-
26
5
18
15
-
15
14
5
-
9
19
+
=
126
1+2+6
=
9
=
9
=
9
-
-
8
5
9
6
-
6
5
5
-
9
1
+
=
54
5+4
=
9
=
9
=
9
-
9
Z
E
R
O
-
O
N
E
-
I
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
=
1
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
-
-
-
5
-
-
-
-
5
5
-
-
-
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
-
-
6
-
6
-
-
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
9
-
-
-
-
-
-
9
-
-
-
9
occurs
x
2
=
18
1+8
9
16
9
Z
E
R
O
-
O
N
E
-
I
S
-
-
29
-
-
9
-
54
-
27
1+6
-
-
-
9
-
-
-
-
-
-
9
-
-
-
2+9
-
-
-
-
5+4
-
2+7
7
9
Z
E
R
O
-
O
N
E
-
I
S
-
4-
11
-
-
9
-9
9
-
9
-
-
8
5
9
6
-
6
5
5
-
9
1
-
-
1+1
-
-
-
-
-
-
-
7
9
Z
E
R
O
-
O
N
E
-
I
S
-
-
2
-
-
9
-
9
-
9

 

 

9
Z
E
R
O
-
O
N
E
-
I
S
-
-
-
-
-
-
-
-
-
-
-
8
-
-
6
-
6
5
-
-
9
1
+
=
35
1+5
=
8
=
8
=
8
-
26
-
-
15
-
15
14
-
-
9
19
+
=
98
9+8
=
17
1+7
8
=
8
9
Z
E
R
O
-
O
N
E
-
I
S
-
-
-
-
-
-
-
-
-
-
-
-
5
9
-
-
-
-
5
-
-
-
+
=
19
1+9
=
10
1+0
1
=
1
-
-
5
18
-
-
-
-
5
-
-
-
+
=
28
2+8
=
10
1+0
1
=
1
9
Z
E
R
O
-
O
N
E
-
I
S
-
-
-
-
-
-
-
-
-
-
-
26
5
18
15
-
15
14
5
-
9
19
+
=
126
1+2+6
=
9
=
9
=
9
-
8
5
9
6
-
6
5
5
-
9
1
+
=
54
5+4
=
9
=
9
=
9
9
Z
E
R
O
-
O
N
E
-
I
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
=
1
-
-
5
-
-
-
-
5
5
-
-
-
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
-
6
-
6
-
-
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
-
8
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
9
-
-
-
-
-
-
9
-
-
-
9
occurs
x
2
=
18
1+8
9
9
Z
E
R
O
-
O
N
E
-
I
S
-
-
29
-
-
9
-
54
-
27
-
-
-
9
-
-
-
-
-
-
9
-
-
-
2+9
-
-
-
-
5+4
-
2+7
9
Z
E
R
O
-
O
N
E
-
I
S
-
4-
11
-
-
9
-9
9
-
9
-
8
5
9
6
-
6
5
5
-
9
1
-
-
1+1
-
-
-
-
-
-
-
9
Z
E
R
O
-
O
N
E
-
I
S
-
-
2
-
-
9
-
9
-
9

 

1 6 3 8 1836 8 3 6 1

 

9
Z
E
R
O
O
N
E
I
S
-
-
-
-
-
-
-
-
-
-
-
8
-
-
6
6
5
-
9
1
+
=
35
1+5
=
8
=
8
=
8
-
26
-
-
15
15
14
-
9
19
+
=
98
9+8
=
17
1+7
8
=
8
9
Z
E
R
O
O
N
E
I
S
-
-
-
-
-
-
-
-
-
-
-
-
5
9
-
-
-
5
-
-
+
=
19
1+9
=
10
1+0
1
=
1
-
-
5
18
-
-
-
5
-
-
+
=
28
2+8
=
10
1+0
1
=
1
9
Z
E
R
O
O
N
E
I
S
-
-
-
-
-
-
-
-
-
-
-
26
5
18
15
15
14
5
9
19
+
=
126
1+2+6
=
9
=
9
=
9
-
8
5
9
6
6
5
5
9
1
+
=
54
5+4
=
9
=
9
=
9
9
Z
E
R
O
O
N
E
I
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
=
1
-
-
5
-
-
-
5
5
-
-
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
-
6
6
-
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
-
8
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
9
-
-
-
-
9
-
-
-
9
occurs
x
2
=
18
1+8
9
9
Z
E
R
O
O
N
E
I
S
-
-
29
-
-
9
-
54
-
27
-
-
-
9
-
-
-
-
9
-
-
-
2+9
-
-
-
-
5+4
-
2+7
9
Z
E
R
O
O
N
E
I
S
-
4-
11
-
-
9
-9
9
-
9
-
8
5
9
6
6
5
5
9
1
-
-
1+1
-
-
-
-
-
-
-
9
Z
E
R
O
O
N
E
I
S
-
-
2
-
-
9
-
9
-
9

 

 

G
=
7
-
3
GOD
26
17
8
I
=
9
-
2
IS
28
10
1
Z
=
8
-
4
ZERO
64
28
1
O
=
6
-
3
ONE
34
16
7
I
=
9
-
2
IS
28
10
1
-
-
39
4
14
Add to Reduce
180
81
18
-
-
12
-
1+4
Reduce to Deduce
1+8+0
8+1
1+8
-
-
3
-
5
Essence of Number
9
9
9

 

 

-
ZERO IS ONE
-
-
-
-
ZERO
-
-
-
1
Z
26
8
8
1
E
5
5
5
1
R
18
9
9
1
O
15
6
6
4
ZERO
64
28
28
-
IS
-
-
-
1
I
9
9
9
1
S
19
10
1
2
IS
28
19
10
-
ONE
-
-
-
1
O
15
6
6
1
N
14
5
5
1
E
5
5
5
3
ONE
34
16
16
9
ZERO IS ONE
126
63
54
-
-
1+2+6
6+3
5+4
9
ZERO I S ONE
9
9
9

 

 

-
4
Z
E
R
O
-
-
-
-
-
-
-
-
-
-
8
-
-
6
+
=
14
1+4
=
5
=
5
-
-
26
-
-
15
+
=
41
4+1
=
5
=
5
-
4
Z
E
R
O
-
-
-
-
-
-
-
-
-
-
-
5
9
-
+
=
14
1+4
=
5
=
5
-
-
-
5
18
-
+
=
23
2+3
=
5
=
5
-
4
Z
E
R
O
-
-
-
-
-
-
-
-
-
-
26
5
18
15
+
=
64
6+4
=
10
1+0
1
-
-
8
5
9
6
+
=
28
2+8
=
10
1+0
1
-
4
Z
E
R
O
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
1
ONE
1
-
-
-
2
-
-
-
-
-
-
-
2
TWO
2
-
-
-
3
-
-
-
-
-
-
-
3
THREE
3
-
-
-
4
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
-
5
-
-
-
-
5
occurs
x
1
=
5
-
-
-
-
-
6
-
-
6
occurs
x
1
=
6
7
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
-
-
-
8
occurs
x
1
=
8
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
17
4
Z
E
R
O
-
-
28
-
-
4
-
28
1+7
-
-
-
9
-
-
-
2+8
-
-
-
-
2+8
8
4
Z
E
R
O
-
4-
10
-
-
4
-9
10
-
-
8
5
9
6
-
-
1+0
-
-
-
-
1+0
8
4
Z
E
R
O
-
-
1
-
-
4
-
1

 

 

4
Z
E
R
O
-
-
-
-
-
-
-
-
-
8
-
-
6
+
=
14
1+4
=
5
=
5
-
26
-
-
15
+
=
41
4+1
=
5
=
5
4
Z
E
R
O
-
-
-
-
-
-
-
-
-
-
5
9
-
+
=
14
1+4
=
5
=
5
-
-
5
18
-
+
=
23
2+3
=
5
=
5
4
Z
E
R
O
-
-
-
-
-
-
-
-
-
26
5
18
15
+
=
64
6+4
=
10
1+0
1
-
8
5
9
6
+
=
28
2+8
=
10
1+0
1
4
Z
E
R
O
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
5
occurs
x
1
=
5
-
-
-
-
6
-
-
6
occurs
x
1
=
6
-
8
-
-
-
-
-
8
occurs
x
1
=
8
-
-
-
9
-
-
-
9
occurs
x
1
=
9
4
Z
E
R
O
-
-
28
-
-
4
-
28
-
-
-
9
-
-
-
2+8
-
-
-
-
2+8
4
Z
E
R
O
-
4-
10
-
-
4
-9
10
-
8
5
9
6
-
-
1+0
-
-
-
-
1+0
4
Z
E
R
O
-
-
1
-
-
4
-
1

 

 

1
I
9
9
9
2
AM
14
5
5
3
THE
33
15
6
8
OPPOSITE
115
43
7
2
OF
21
12
3
3
THE
33
15
6
8
OPPOSITE
115
43
7
1
I
9
9
9
2
AM
14
5
5
3
THE
33
15
6
8
OPPOSITE
115
43
7
2
OF
21
12
3
8
OPPOSITE
115
43
7
2
IS
28
19
1
3
THE
33
15
6
2
AM
14
5
5
1
I
9
9
9
6
ALWAYS
81
18
9
2
AM
14
5
5
64
First Total
793
325
109
6+4
Add to Reduce
7+9+3
3+2+5
1+0+9
10
Second Total
10
10
10
1+0
Reduce to Deduce
1+0
1+0
1+0
1
Essence of Number
1
1
1

 

 

T
=
2
-
3
THE
31
15
6
R
=
9
-
7
REALITY
90
36
9
W
=
5
-
6
WITHIN
83
38
2
T
=
2
-
3
THE
33
15
6
P
=
7
-
7
PATTERN
94
31
4
-
-
25
Q
26
Add to Reduce
333
135
27
-
-
2+5
-
2+6
Reduce to Deduce
3+3+3
1+3+5
2+7
-
-
7
-
8
Essence of Number
9
9
9

 

 

IN OUR TIME

Last broadcast on Thu, 18 Dec 2003, 21:30 on BBC Radio 4

"Melvyn Bragg and guests discuss the feat of astonishing intellectual engineering which provides us with millions of words in hundreds of languages. At the start of the twentieth century, in the depths of an ancient Egyptian turquoise mine on the Sinai peninsular, an archaeologist called Sir Flinders Petrie made an exciting discovery. Scratched onto rocks, pots and portable items, he found scribblings of a very unexpected but strangely familiar nature. He had expected to see the complex pictorial hieroglyphic script the Egyptian establishment had used for over 1000 years, but it seemed that at this very early period, 1700 BC, the mine workers and Semitic slaves had started using a new informal system of graffiti, one which was brilliantly simple, endlessly adaptable and perfectly portable: the Alphabet. This was probably the earliest example of an alphabetic script and it bears an uncanny resemblance to our own.

Did the alphabet really spring into life almost fully formed? How did it manage to conquer three quarters of the globe? And despite its Cyrillic and Arabic variations and the myriad languages it has been used to write, why is there essentially only one alphabet anywhere in the world?"

 

 

THE FIFTH ELEMENT

A Novel By Terry Bisson

From The Screenplay By Luc Besson & Robert Mark Kamen

Based On a Story By Luc Besson

THE FIFTH ELEMENT

A Film By Luc Besson

Page 14

“the Fifth Element,” whispered the priest, his words as soft as a prayer.

Page 133

Pop!

Pop!

Pop!

Page 242

“He struck the match
A
tiny flame appeared . . .
sputtered . . .
flickered . . .
Dead silence gripped the room as Korben approached the stone with the tiny flickering match.

Loc Rhod, David and Father Cornelius stood stock still, like statues.
Leeloo lay languidly on the altar.
Cupping the tiny flame! in his ham-sized hand, Korben tiptoed towards the fourth stone.
Pop Pop Pop!
A patch of fire appeared within the stone, and a bright red beam flashed out, joining the yellow, the green and the blue beams on the ceiling of the temple.”

Okay! Finished!" Leeloo said.

She was speaking English? Korben looked at her in amazement.

"Finished what?"

Learning languages." She switched off the computer.

"You mean . . . English?"

She nodded. "All nine hundred!"

Korben was amazed. "You learned all nine hundred Earth languages in just five minutes?.

"Yes! Now it's your turn. I learned your language; you have to learn mine."

 

I
=
9
-
3
I
9
9
9
M
=
4
-
2
ME
18
18
9
E
=
5
-
4
EGO
27
18
9
O
=
6
-
3
OGRE
45
27
9
C
=
3
-
2
CENTRIC
72
27
9
C
=
3
-
3
CONSCIENCE
90
45
9
G
=
7
-
2
GODS
45
18
9
D
=
4
-
4
DIVINE
63
36
9
T
=
1
-
3
THOUGHT
99
36
9

 

 

THE SIRIUS MYSTERY

Robert K.G.Temple 1976

Page 82

The Sacred Fifty

"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:
And Horus thereon said:

'How was it, mother, then, that Earth received God's Efflux?' And Isis said:

'I may not tell the story of (this) birth; for it is not permitted to describe the origin of thy descent, O Horus (son) of mighty power, lest afterwards the way-of-birth of the immortal gods should be known unto men - except so far that God the Monarch, the universal Orderer and Architect, sent for a little while thy mighty sire Osiris, and the mightiest goddess Isis, that they might help the world, for all things needed them.
'Tis they who filled life full of life. 'Tis they who caused the savagery of mutual slaughtering of men to cease. 'Tis they who hallowed precincts to the Gods their ancestors and spots for holy rites. 'Tis they who gave to men laws, food and shelter.'

"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.'

 

 

-
-
-
-
-
BLACK RITE
-
-
-
B
=
2
-
5
BLACK
29
11
2
R
=
9
-
4
RITE
52
25
7
-
-
11
Q
9
BLACK RITE
81
36
9
-
-
1+1
-
-
-
8+1
3+6
-
-
-
2
-
9
BLACK RITE
9
9
9

 

 

THE SIRIUS MYSTERY

Robert K.G.Temple 1976

Page 74

"Mead quotes an Egyptian magic papyrus, this being an uncontested Egyptian document which he compares to a passage in the Trismegistic literature: 'I invoke thee, Lady Isis, with whom the Good Daimon doth unite, He who is Lord in the perfect black. '37
We know that Isis is identified with Sirius A, and here we may have a / Page 74 / description of her star-companion 'who is Lord in the perfect black', namely the invisible companion with whom she is united, Sirius B.
Mead, of course, had no inkling of the Sirius question. But he cited this magic papyrus in order to shed comparative light on some extraordinary passages in a Trismegistic treatise he translated which has the title 'The Virgin of the World'. In his comments on the magic papyrus Mead says: 'It is natural to make the Agathodaimon ("the Good Daimon") 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 "under­world", the unseen world, the "mysterious dark". He is lord there. . . and indeed one of the ancient mystery-sayings was precisely, "Osiris is a dark God." ,
'The Virgin of the World' is an extraordinary Trismegistic treatise in the form of a dialogue between the hierophant (high priest) as spokesman for Isis and the neophyte who represents Horus. Thus the priest instructing the initiate is portrayed as Isis instructing her son Horus.
The treatise begins by claiming it is 'her holiest discourse' which 'so speaking Isis doth pour forth'. There is, throughout, a strong emphasis on the hierarchical principle of lower and higher beings in the universe - that earthly mortals are presided over at intervals by other, higher, beings who interfere in Earth's affairs when things here become hopeless, etc. Isis says in the treatise: 'It needs must, therefore, be the less should give place to the greater mysteries.' What she is to disclose to Horus is a great mystery. Mead describes it as the mystery practised by the arch-hierophant. It was the degree (here 'degree' is in the sense of 'degree' in the Masonic 'mysteries', which are hopelessly garbled and watered-down versions of genuine mysteries of earlier times) 'called the "Dark Mystery" or "Black Rite". It was a rite performed only for those who were judged worthy of it after long probation in lower degrees, something of a far more sacred character, apparently, than the instruction in the mysteries enacted in the light.'
Mead adds: 'I would suggest, therefore, that we have here a reference to the most esoteric institution of the Isiac tradition. . .', Isiac meaning of course 'Isis-tradition', and not to be confused with the Book of Isaiah in the Bible (so that perhaps it is best for us not to use the word-form 'Isiac').
It is in attempting to explain the mysterious 'Black Rite' of Isis at the highest degree of the Egyptian mysteries that Mead cited the magic papyrus which I have already quoted. He explains the 'Black Rite' as being connected with Osiris being a 'dark god' who is 'Lord of the perfect black' which is 'the unseen world, the mysterious black'.
This treatise 'The Virgin of the World' describes a personage called Hermes who seems to represent a race of beings who taught earthly mankind the arts of civilization after which: 'And thus, with charge unto his kinsmen of the Gods to keep sure watch, he mounted to the Stars'.
According to this treatise mankind have been a troublesome lot requiring scrutiny and, at rare intervals of crisis, intervention.
After Hermes left Earth to return to the stars there was or were in Egypt someone or some people designated as 'Tat' (Thoth) who were initiates into the celestial mysteries."

Page 77

"Bearing these books in mind (and I am sure they are there waiting under­ground like a time bomb for us), it is interesting to read this passage in 'TheVirgin of the World' following shortly upon that previously quoted:
The sacred symbols of the cosmic elements were hid away hard by the secrets of Osiris. Hermes, ere he returned to Heaven, invoked a spell on them, and spake these words: . . . 'O holy books, who have been made by my immortal hands, by incorruption's magic spells. . . (at this point there is a lacuna as the text is hopeless) . . . free from decay throughout eternity remain and incorrupt from time! Become unseeable, unfindable, for every one whose foot shall tread the plains of this land, until old Heaven doth bring forth meet instruments for you, whom the Creator shall call souls.'
Thus spake he; and, laying spells on them by means of his own works, he shut them safe away in their own zones. And long enough the time has been since they were hid away.
In the treatise the highest objective of ignorant men searching for the truth
is described as: '(Men) will seek out. . . the inner nature of the holy spaces which no foot may tread, and will chase after them into the height, desiring to observe the nature of the motion of the Heaven.
'These are as yet moderate things. For nothing more remains than Earth's remotest realms; nay, in their daring they will track out Night, the farthest Night of all.'..."

Page 82

"We must note Stecchini's remarks about Delphi as follows :38
The god of Delphi, Apollo, whose name means 'the stone', was identified with an object, the omphalos, 'navel', which has been found. It consisted of an ovoidal stone. . . . The omphalos of Delphi was similar to the object which represented the god Amon in Thebes, the 'navel' of Egypt. In 1966 I presented to the annual meeting of the Archaeological Institute of America a paper in which I maintained that historical accounts, myths, and legends, and some monuments of Delphi, indicate that the oracle was established there by the Pharaohs of the Ethiopian Dynasty.

 

 

-
-
-
-
-
DYNASTY
-
-
-
-
-
2
-
5
D+Y+N+A
44
17
8
-
-
9
-
4
S
19
10
1
-
-
2
-
5
T+Y
45
9
9
B
=
11
Q
9
DYNASTY
108
36
18
-
-
1+1
-
-
-
1+0+8
3+6
1+8
-
-
2
-
9
DYNASTY
9
9
9

 

 

O
=
6
-
-
OSIRIS
-
-
-
-
-
-
-
1
O
15
6
6
-
-
-
-
1
S
19
10
1
-
-
-
-
1
I
9
9
9
-
-
-
-
1
R
18
9
9
-
-
-
-
1
I
9
9
9
-
-
-
-
2
S
19
10
1
O
=
6
Q
6
OSIRIS
89
53
26
-
-
-
-
-
-
8+9
5+3
2+6
O
=
6
-
6
OSIRIS
17
8
8
-
-
-
-
-
-
1+7
-
-
O
=
6
-
6
OSIRIS
8
8
8

 

OSIRIS 89 8x9 72 8x9 89 OSIRIS

 

O
=
6
-
-
OSIRIS
-
-
-
-
-
-
-
2
SO
34
16
7
-
-
-
-
1
I
9
9
9
-
-
-
-
1
R
18
9
9
-
-
-
-
2
IS
28
19
1
O
=
6
Q
6
OSIRIS
89
53
26
-
-
-
-
-
-
8+9
5+3
2+6
O
=
6
-
6
OSIRIS
17
8
8
-
-
-
-
-
-
1+7
-
-
O
=
6
-
6
OSIRIS
8
8
8

 

SIRIUSOSIRISISISISIRISISTERIS

 

 

I

ME

SOS SIGNALS SOS

COMETH FORTH COMETH

MAYDAY MAYDAY MAYDAY

REVEAL O I O REVEAL

THAT THAT THAT

ISISIS

WHAT IS THE NATURE OF THE LIFE FORM SOUNDING THE

OM TONE SACRED NOTE OM

THE ANSWER ANWERS IT IS THE E IN PLANET EARTH THAT IS THE LIFE FORM TRANSMTTING THE

SOS MAYDAY SOS

ALARM CALL ALARM

SEE SAID THE SEER THE BLU E PLANET ITSELF SINGS ITS SONG WITHIN THE SENSE OF COMING DESTINY

 

 

O
=
6
-
-
OSIRIS
-
-
-
-
-
-
-
1
O
15
6
6
-
-
-
-
1
IS
28
19
1
-
-
-
-
1
R
18
9
9
-
-
-
-
2
1S
19
19
1
O
=
6
Q
6
OSIRIS
89
53
26
-
-
-
-
-
-
8+9
5+3
2+6
O
=
6
-
6
OSIRIS
17
8
8
-
-
-
-
-
-
1+7
-
-
O
=
6
-
6
OSIRIS
8
8
8

 

 

-
CHRIST
-
-
-
-
C
3
3
3
-
RISH
54
27
9
-
T
20
2
2
6
CHRIST
77
32
14
-
-
7+7
3+2
1+4
6
CHRIST
14
5
5

 

 

-
CRUCIFIXION
-
-
-
-
-
-
-
-
-
C
3
3
3
-
3
-
-
-
-
R
18
9
9
-
-
-
-
9
-
U
21
3
3
-
3
-
-
-
-
C
3
3
3
-
3
-
-
-
-
I
9
9
9
-
-
-
-
9
-
F
6
6
6
-
-
-
6
-
-
I
9
9
9
-
-
-
-
9
-
X
24
6
6
-
-
-
6
-
-
I
9
9
9
-
-
-
-
9
-
O
15
6
6
-
-
-
6
-
-
N
14
5
5
-
-
5
-
-
11
CRUCIFIXION
131
68
68
-
9
5
18
36
1+1
-
1+3+1
6+8
6+8
-
-
-
1+8
3+6
2
CRUCIFIXION
5
14
14
-
9
5
9
9
-
-
-
1+4
1+4
-
-
-
-
-
2
CRUCIFIXION
5
5
5
-
9
5
9
9

 

 

C
=
3
-
-
CRUCIFIXIONS
-
-
-
-
-
-
-
1
C
3
3
3
-
-
-
-
1
R
18
9
9
-
-
-
-
1
U
21
3
3
-
-
-
-
1
C
3
3
3
-
-
-
-
1
I
9
9
9
-
-
-
-
3
F+I+X
39
21
3
-
-
-
-
1
I
9
9
9
-
-
-
-
3
O+N+S
48
21
3
C
=
3
Q
12
CRUCIFIXIONS
150
78
42
-
-
-
-
1+2
-
1+5+0
7+8
4+2
C
=
3
-
3
CRUCIFIXIONS
6
15
6
-
-
-
-
-
-
-
1+5
-
C
=
3
-
3
CRUCIFIXIONS
6
6
6

 

 

9
CRUCIFIES
93
48
3
7
CRUCIFY
85
58
4
11
CRUCIFIXION
131
68
5
9
CRUCIFIED
78
51
6

 

 

-
-
-
-
C
-
-
-
-
-
-
-
-
R
-
-
-
-
-
-
-
-
U
-
-
-
-
-
-
-
-
C
-
-
-
-
C
R
U
C
I
F
I
E
D
-
-
-
-
F
-
-
-
-
-
-
-
-
I
-
-
-
-
-
-
-
-
E
-
-
-
-
-
-
-
-
D
-
-
-
-

 

 

-
CRUCIFIED
-
-
-
-
C+R+U+C
45
18
9
-
I
9
9
9
-
F
6
6
6
-
I
9
9
9
-
E+D
9
9
9
9
CRUCIFIED
-
-
-

 

 

-
CRUCIFIED
-
-
-
-
C
3
3
3
-
R
18
9
9
-
U+C
24
6
6
-
I
9
9
9
-
F
6
6
6
-
I
9
9
9
-
E+D
9
9
9
9
CRUCIFIED
78
51
51
-
-
7+8
5+1
5+1
9
CRUCIFIED
15
6
6
-
-
1+5
-
-
9
CRUCIFIED
6
6
6

 

 

-
CRUCIFIXION
-
-
-
-
-
-
-
-
-
C
3
3
3
-
3
-
-
-
-
R
18
9
9
-
-
-
-
9
-
U
21
3
3
-
3
-
-
-
-
C
3
3
3
-
3
-
-
-
-
I
9
9
9
-
-
-
-
9
-
F
6
6
6
-
-
-
6
-
-
I
9
9
9
-
-
-
-
9
-
X
24
6
6
-
-
-
6
-
-
I
9
9
9
-
-
-
-
9
-
O
15
6
6
-
-
-
6
-
-
N
14
5
5
-
-
5
-
-
11
CRUCIFIXION
131
68
68
-
9
5
18
36
1+1
-
1+3+1
6+8
6+8
-
-
-
1+8
3+6
2
CRUCIFIXION
5
14
14
-
9
5
9
9
-
-
-
1+4
1+4
-
-
-
-
-
2
CRUCIFIXION
5
5
5
-
9
5
9
9

 

 

Daily Mail

Wednesday, November 14, 2012

Andrew Alexander

"Archibishop has to prove that God still counts!

"a blessing. . ."

"By chance - or, as believers would say, by the mysterious workings of the Holy Spirit. . ."

"God and Mammon"

"Armageddon"

"Crucifixion"

 

 

-
CRUCIFIXION
-
-
-
-
-
-
-
-
-
C
3
3
3
-
3
-
-
-
-
R
18
9
9
-
-
-
-
9
-
U
21
3
3
-
3
-
-
-
-
C
3
3
3
-
3
-
-
-
-
I
9
9
9
-
-
-
-
9
-
F
6
6
6
-
-
-
6
-
-
I
9
9
9
-
-
-
-
9
-
X
24
6
6
-
-
-
6
-
-
I
9
9
9
-
-
-
-
9
-
O
15
6
6
-
-
-
6
-
-
N
14
5
5
-
-
5
-
-
11
CRUCIFIXION
131
68
68
-
9
5
18
36
1+1
-
1+3+1
6+8
6+8
-
-
-
1+8
3+6
2
CRUCIFIXION
5
14
14
-
9
5
9
9
-
-
-
1+4
1+4
-
-
-
-
-
2
CRUCIFIXION
5
5
5
-
9
5
9
9

 

 

T.S. Eliot (1888–1965). Prufrock and Other Observations. 1917.

The Love-Song of J. Alfred Prufrock
By T.S. Eliot

 

Let us go then, you and I,
When the evening is spread out against the sky
Like a patient etherized upon a table;
Let us go, through certain half-deserted streets,
The muttering retreats
Of restless nights in one-night cheap hotels
And sawdust restaurants with oyster-shells:
Streets that follow like a tedious argument
Of insidious intent
To lead you to an overwhelming question. . . 10
Oh, do not ask, "What is it?"
Let us go and make our visit.

In the room the women come and go
Talking of Michelangelo.

The yellow fog that rubs its back upon the window-panes
The yellow smoke that rubs its muzzle on the window-panes
Licked its tongue into the corners of the evening
Lingered upon the pools that stand in drains,
Let fall upon its back the soot that falls from chimneys,
Slipped by the terrace, made a sudden leap, 20
And seeing that it was a soft October night
Curled once about the house, and fell asleep.

And indeed there will be time
For the yellow smoke that slides along the street,
Rubbing its back upon the window-panes;
There will be time, there will be time
To prepare a face to meet the faces that you meet;
There will be time to murder and create,
And time for all the works and days of hands
That lift and drop a question on your plate; 30
Time for you and time for me,
And time yet for a hundred indecisions
And for a hundred visions and revisions
Before the taking of a toast and tea.

In the room the women come and go
Talking of Michelangelo.

And indeed there will be time
To wonder, "Do I dare?" and, "Do I dare?"
Time to turn back and descend the stair,
With a bald spot in the middle of my hair— 40
[They will say: "How his hair is growing thin!"]
My morning coat, my collar mounting firmly to the chin,
My necktie rich and modest, but asserted by a simple pin—
[They will say: "But how his arms and legs are thin!"]
Do I dare
Disturb the universe?
In a minute there is time
For decisions and revisions which a minute will reverse.

For I have known them all already, known them all;
Have known the evenings, mornings, afternoons, 50
I have measured out my life with coffee spoons;
I know the voices dying with a dying fall
Beneath the music from a farther room.
So how should I presume?

And I have known the eyes already, known them all—
The eyes that fix you in a formulated phrase,
And when I am formulated, sprawling on a pin,
When I am pinned and wriggling on the wall,
Then how should I begin
To spit out all the butt-ends of my days and ways? 60
And how should I presume?

And I have known the arms already, known them all—
Arms that are braceleted and white and bare
[But in the lamplight, downed with light brown hair!]
Is it perfume from a dress
That makes me so digress?
Arms that lie along a table, or wrap about a shawl.
And should I then presume?
And how should I begin?
. . . . .

Shall I say, I have gone at dusk through narrow streets 70
And watched the smoke that rises from the pipes
Of lonely men in shirt-sleeves, leaning out of windows? . . .

I should have been a pair of ragged claws
Scuttling across the floors of silent seas.
. . . . .

And the afternoon, the evening, sleeps so peacefully!
Smoothed by long fingers,
Asleep . . . tired . . . or it malingers,
Stretched on the floor, here beside you and me.
Should I, after tea and cakes and ices,
Have the strength to force the moment to its crisis? 80
But though I have wept and fasted, wept and prayed,
Though I have seen my head (grown slightly bald) brought in upon a platter,
I am no prophet–and here's no great matter;
I have seen the moment of my greatness flicker,
And I have seen the eternal Footman hold my coat, and snicker,
And in short, I was afraid.

And would it have been worth it, after all,
After the cups, the marmalade, the tea,
Among the porcelain, among some talk of you and me,
Would it have been worth while, 90
To have bitten off the matter with a smile,
To have squeezed the universe into a ball
To roll it toward some overwhelming question,
To say: "I am Lazarus, come from the dead,
Come back to tell you all, I shall tell you all"
If one, settling a pillow by her head,
Should say, "That is not what I meant at all.
That is not it, at all."

And would it have been worth it, after all,
Would it have been worth while, 100
After the sunsets and the dooryards and the sprinkled streets,
After the novels, after the teacups, after the skirts that trail along the floor—
And this, and so much more?—
It is impossible to say just what I mean!
But as if a magic lantern threw the nerves in patterns on a screen:
Would it have been worth while
If one, settling a pillow or throwing off a shawl,
And turning toward the window, should say:
"That is not it at all,
That is not what I meant, at all." 110
. . . . .

No! I am not Prince Hamlet, nor was meant to be;
Am an attendant lord, one that will do
To swell a progress, start a scene or two
Advise the prince; no doubt, an easy tool,
Deferential, glad to be of use,
Politic, cautious, and meticulous;
Full of high sentence, but a bit obtuse;
At times, indeed, almost ridiculous—
Almost, at times, the Fool.

I grow old . . . I grow old . . . 120
I shall wear the bottoms of my trousers rolled.

Shall I part my hair behind? Do I dare to eat a peach?
I shall wear white flannel trousers, and walk upon the beach.
I have heard the mermaids singing, each to each.

I do not think they will sing to me.

I have seen them riding seaward on the waves
Combing the white hair of the waves blown back
When the wind blows the water white and black.

We have lingered in the chambers of the sea
By sea-girls wreathed with seaweed red and brown 130
Till human voices wake us, and we drown.

[1915]

"I am Lazarus, come from the dead,
Come back to tell you all, I shall tell you all"

 

I AM LAZARUS COME FROM THE DEAD COME BACK TO TELL YOU ALL I SHALL TELL YOU ALL

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
A
=
1
-
2
AM
14
5
5
-
-
-
-
-
5
-
-
-
-
L
=
3
-
7
LAZARUS
98
26
8
-
-
-
-
-
-
-
-
8
-
C
=
3
-
4
COME
36
18
9
-
-
-
-
-
-
-
-
-
9
F
=
6
-
4
FROM
52
25
7
-
-
-
-
-
-
-
7
-
-
T
=
2
-
3
THE
33
15
6
-
1
-
-
-
-
-
-
-
-
D
=
4
-
4
DEAD
14
14
5
-
-
-
-
-
5
-
-
-
-
C
=
3
-
4
COME
36
18
9
-
-
-
-
-
-
-
-
-
9
B
=
5
-
4
BACK
17
8
8
-
-
-
-
-
-
-
-
8
-
T
=
4
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
8
-
T
=
2
-
4
TELL
49
13
4
-
-
-
-
4
-
-
-
-
-
Y
=
7
-
3
YOU
61
16
7
-
-
-
-
-
-
-
7
-
-
A
=
1
-
3
ALL
25
7
7
-
-
-
-
-
-
-
7
-
-
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
S
=
1
-
5
SHALL
52
16
7
-
-
-
-
-
-
-
7
-
-
T
=
2
-
4
TELL
49
13
4
-
-
-
-
4
-
-
-
-
-
Y
=
7
-
3
YOU
61
16
7
-
-
-
-
-
-
-
7
-
-
A
=
1
-
3
ALL
25
7
7
-
-
-
-
-
-
-
7
-
-
-
-
65
-
61
First Total
675
243
126
-
1
2
3
4
5
6
7
8
9
-
-
6+5
-
7+1
Add to Reduce
6+7+5
2+4+3
1+2+6
-
-
-
-
-
-
-
-
-
-
-
-
11
-
8
Second Total
18
9
9
-
1
2
3
8
5
6
5
8
9
-
-
1+1
-
-
Reduce to Deduce
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
8
Essence of Number
9
9
9
-
1
2
3
8
5
6
5
8
9

 

 

Raising of the Lazarus


The biblical narrative of the Raising of Lazarus is found in chapter 11 of the Gospel of Saint John.

 

Chapter 11
1 Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.

2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)

3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.

4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.

5 Now Jesus loved Martha, and her sister, and Lazarus.

6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.

7 Then after that saith he to his disciples, Let us go into Judaea again.

8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?

9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.

10 But if a man walk in the night, he stumbleth, because there is no light in him.

11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.

12 Then said his disciples, Lord, if he sleep, he shall do well.

13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.

14 Then said Jesus unto them plainly, Lazarus is dead.

15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.

16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.

17 Then when Jesus came, he found that he had lain in the grave four days already.

18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:

19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.

20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.

21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.

22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.

23 Jesus saith unto her, Thy brother shall rise again.

24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.

25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

26 And whosoever liveth and believeth in me shall never die. Believest thou this?

27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.

28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.

29 As soon as she heard that, she arose quickly, and came unto him.

30 Now Jesus was not yet come into the town, but was in that place where Martha met him.

31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.

32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.

33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,

34 And said, Where have ye laid him? They said unto him, Lord, come and see.

35 Jesus wept.

36 Then said the Jews, Behold how he loved him!

37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?

38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.

39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.

40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?

41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.

42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.

43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.

44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.

 

 

-
CHRIST
-
-
-
-
C
3
3
3
-
RISH
54
27
9
-
T
20
2
2
6
CHRIST
77
32
14
-
-
7+7
3+2
1+4
6
CHRIST
14
5
5

 

 

THE

I

NEITHER WORLD OF NETHER WORLD

NEITHER ONE THING OR THE OTHER

 

 

HOLY BIBLE
Scofield References
Page 1117 A.D. 30.
Jesus answered and said unto him, Verily, verily,
I say unto thee, Except a man be born again,
He cannot see the kingdom of God.
St  John  Chapter   3  verse  3
3     +     3     3     x     3
6        x        9
54
5 + 4
9

 

 

HOLY BIBLE

Scofield References

A.D. 30.

Page 1117

 

JESUS ANSWERED AND SAID UNTO HIM, VERILY, VERILY I SAY UNTO THEE

EXCEPT A MAN BE BORN AGAIN HE CANNOT SEE THE KINGDOM OF GOD

 

 

IN SEARCH OF THE MIRACULOUS
Fragments of an Unknown Teachingp


P.D.Oupensky 1878-1947

Page 217

'A man may be born ,but in order to be born he must first die, and in order to die he must first awake.'
" 'When a man awakes he can die; when he dies he can be born' "

 

 

THE SELF CRUCIFIXION OF THE CRUCIFIXION OF THE SELF

THAT THAT THAT

DYING SELF IS IS SELF DYING

SOUL SO U LIVE SOUL SO U LEARN SOUL SO U LOVE SOUL

 

 

THE

DEATH THE RED DEATH THE BLOODY RED DEATH

THAT

MARKS THE MIRRORED IMAGE SHATTERING OF THE

I OF THE EYE IN THE I

OF

THE

TRUTH

BEHOLDER

REMEMBERED AND DISMEMBERED

ALL IN ALL

THE ONLY RIGHT WAY TO DIE

TRUTH DECLARED I AM THAT I NO LONGER NO LONGER THAT I AM I DECLARED TRUTH

REAL REALITY REVEALED REALITY REAL

REAL9513REAL REALITY9513927REALITY 95451354 REALITY9513927REALITY REAL9513REAL

REAL99REAL REALITY9999REALITY REVEALED9999 REVEALED

REAL REALITY REVEALED REALITY REAL

 

 

R I SPIRIT I TRIPS I TRIPS I SPIRIT I R

GODS HOST THE HOLY GHOST HOLY THE HOST GODS

IN FORM AND OUT OF FORM OUT OF FORM AND IN

 

 

-
-
-
-
-
ASTRAL SPIRIT
-
-
-
A
=
1
-
6
ASTRAL
71
17
8
S
=
1
-
6
SPIRIT
91
37
1
-
-
3
-
12
ASTRAL SPIRIT
162
54
9
-
-
-
-
1+2
-
1+6+2
5+4
-
-
-
3
-
3
ASTRAL SPIRIT
9
9
9

 

 

-
-
-
-
-
ASTRAL BODY
-
-
-
A
=
1
-
6
ASTRAL
71
17
8
B
=
2
-
4
BODY
46
19
1
-
-
3
-
10
ASTRAL BODY
117
36
9
-
-
-
-
1+0
-
1+1+7
3+6
-
-
-
3
-
9
ASTRAL BODY
9
9
9

 

 

THIS

IS

THE SCENE OF THE SCENE UNSEEN THE

UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE

 

 

THE SELF CRUCIFIXION OF THE CRUCIFIXION OF THE SELF

THAT THAT THAT

DYING SELF IS IS SELF DYING

SOUL SO U LIVE SOUL SO U LEARN SOUL SO U LOVE SOUL

 

KNOW ME KNOW

 

 

http://www.youtube.com/watch?v=JoAPCwn7F-k

Bring Me to Life (Thousand Foot Krutch song) From Wikipedia, the free encyclopedia

"Bring Me to Life" is a song by the rock band Thousand Foot Krutch on their album

Welcome to the Masquerade.

It was released as a single on April 22, 2009.

 

How can you see into my eyes like open doors
leading you down into my core
where I’ve become so numb without a soul my spirit sleeping somewhere cold
until you find it there and lead it back home

-CHORUS-

(Wake me up)
Wake me up inside
(I can’t wake up)
Wake me up inside
(Save me)
call my name and save me from the dark
(Wake me up)
bid my blood to run
(I can’t wake up)
before I come undone
(Save me)
save me from the nothing I’ve become

now that I know what I’m without
you can't just leave me
breathe into me and make me real
bring me to life

-CHORUS-

(Wake me up)
Wake me up inside
(I can’t wake up)
Wake me up inside
(Save me)
call my name and save me from the dark
(Wake me up)
bid my blood to run
(I can’t wake up)
before I come undone
(Save me)
save me from the nothing I’ve become

Bring me to life
(I've been living a lie, there's nothing inside)
Bring me to life

frozen inside without your touch without your love darling only you are the life among the dead

all this time I can't believe I couldn't see
kept in the dark but you were there in front of me
I’ve been sleeping a thousand years it seems
got to open my eyes to everything
without a thought without a voice without a soul
don't let me die here
there must be something more
bring me to life

-CHORUS-

(Wake me up)
Wake me up inside
(I can’t wake up)
Wake me up inside
(Save me)
call my name and save me from the dark
(Wake me up)
bid my blood to run
(I can’t wake up)
before I come undone
(Save me)
save me from the nothing I’ve become

(Bring me to life)
I’ve been living a lie, there’s nothing inside
(Bring me to life)

 

 

THE GARDEN OF THE GOLDEN FLOWER

Longfield Beatty 1996

Page 207 / 208

"And the next quotation is "relayed" from Budge (op. Cit., p. 521), having come from Papyrus No. 10188 (Brit. Mus.) There have been some omissions in order to reinforce as much as possible the particular aspect of it which is our immediate concern."
"...from Papyrus No. 10188"

 

" THE LAMENT OF THE SISTERS "

( Isis and Nepthys over the dead Osiris)


"Beautiful Youth, come to thy exalted house at once: we see thee not.

"Hail, beautiful boy, come to thy house, draw nigh after
thy separation from us

"Hail Beautiful Youth, Pilot of Time, who groweth
except at this hour.
"Holy image of his Father, mysterious essence proceeding from Tem.

"The Lord! How much more wonderful is he than his
Father, the first-born son of the womb of his mother.

"Come back to us in thy actual form; we will embrace
thee. Depart not from us, thou Beautiful Face, dearly beloved
one, the image of Tem, Master of Love.

"Come thou in peace, our Lord, we would see thee.

"Great Mighty One among the Gods, the road that thou
travellest cannot be described.

"The Babe, the Child at morn and at eve, except when
thou encirclest the heavens and the earth with thy bodily form.

"Come, thou Babe, growing young when setting, our
Lord, we would see thee.

"Come in peace, Great Babe of His Father, thou art
established in thy house.

"Whilst thou travellest thou art hymned by us, and
life springeth up for us out of thy nothingness. O our Lord,
come in peace, let us see thee.

"Hail Beautiful Boy, come to thy exalted house.; let thy
back be to thy house. The Gods are upon their thrones.
Hail ! come in peace, King.

"Babe! How lovely it is to see thee! Come, come to us,
O Great One, glorify our love.

"O ye gods who are in Heaven.
O ye gods who are in Earth.
O ye gods who are in the Tuat.
O ye gods who are in the Abyss.
O ye gods who are in the service of the Deep.
We follow the Lord, the Lord, of Love!"

 

 

BRAHMA

"If the red slayer think he slays,
Or if the slain think he is slain
They know not well the subtle ways
I keep and pass and turn again."

R.W. Emerson

 

 

WHY SMASH ATOMS

A. K. Solomon 1940

Page 77

"ONCE THE FAIRY TALE HERO HAS PENETRATED THE RING OF FIRE ROUND

THE MAGIC MOUNTAIN

HE IS FREE TO WOO THE HEROINE IN HER CASTLE ON THE MOUNTAIN TOP"

 

 

THE TRUE AND INVISIBLE ROSICRUCIAN ORDER

Paul Foster Case 1981

Page 108

" Concerning the Invisible, Magical Mountain and the Treasure therein Contained."

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1875-1955

Page 466

"Had not the normal, since time was, lived on the achievements of the abnormal? Men consciously and voluntarily descended into disease and madness, in search of knowledge which, acquired by fanaticism, would lead back to health; after the possession and use of it had ceased to be conditioned by that heroic and abnormal act of sacrifice. That was the true death on the cross, the true Atonement."

 

 

OM MANE PADME HUM

 

 

THE

PROPHET

Kahil Gibran

Page 83/84/85/86

"But you do not see, nor do you here, and it is well.

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

 

 

ALWAYS REMOVE THE I AND R SEE WHERE YOU ARE SEE WHERE YOU ARE

 

 

R
=
9
-
-
RIVER
-
-
-
-
-
-
-
1
R
18
9
9
-
-
-
-
1
I
9
9
9
-
-
-
-
2
V+E
27
9
9
-
-
-
-
1
R
18
9
9
R
=
9
-
5
RIVER
72
36
36
-
-
-
-
-
-
7+2
3+6
3+6
R
=
9
-
5
RIVER
9
9
9

 

 

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

 

 

N
=
5
-
6
NAURUZ
101
29
2
A
=
1
-
5
ALLAH
34
16
7
-
-
6
-
11
Add to Reduce
135
45
9
-
-
-
-
1+1
Reduce to Deduce
1+3+5
4+5
-
-
-
6
-
2
Essence of Number
9
9
9

 

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

 

T
=
2
-
3
THE
33
15
6
N
=
5
-
3
NEW
42
15
6
Y
=
7
-
4
YEAR
49
22
4
O
=
6
-
2
OF
21
12
3
G
=
7
-
3
GOD
26
17
8
-
-
27
-
15
Add to Reduce
171
81
27
-
-
2+7
-
1+5
Reduce to Deduce
1+7+1
8+1
2+7
-
-
9
-
6
Essence of Number
9
9
9

 

 

The Complete Book Of

FORTUNE

1988

Page 280

9 The Nonagon, the number 9, or the Ennead was known to many of the ancients as Perfection and Concord, and as being unbounded.The latter quality was attributed to it from certain peculiarities manifested by the figure 9 when treated mathematically If 9 is multiplied by itself, or any single figure, the two figures in the product when added together always equal 9. For example:

9 x 3 = 27 = 2+7 = 9; 9 x9 = 81 = 8+1 = 9; 9 x5 = 45 = 4+5 = 9; and so on. Similarly, if the numbers from 1 to 9 inclusive are added together, totalling 45, the result of adding 4 to 5 = 9; if 9, 18, 27, 36, 45, 54, 63, 72, 81 are added the sum is 405 or 4 +0 + 5 = 9.

Again, if any row of figures is taken, their order reversed, and the smaller number subtracted from the larger, the sum of the numerals in the answer will always be 9. For example:-

74368215 51286347

23081868

and

2+3+0+8+1+8+6+8 = 36 = 8+6 = 9.


There are numerous other examples portraying this peculiar property of 9, but those given above will be sufficient to demonstrate why the ancients considered the Ennead to be unbounded. It is called Concord because it unites into one all the other primary numbers, and Perfection because nine months is the pre-natal life of a child.

In ancient Rome the market days were called novendinae, for they were held every ninth day; we remember that Lars Porsena "By the nine gods he swore"; the Hydra, a monster of mythology, had nine heads; the Styx was supposed to encircle the infernal regions nine times; the fallen angels in "Paradise Lost" fell for nine days; the Jews held the belief that Jehovah came down to the earth nine times; initiation into many secret societies of the East consisted of nine degrees; and magicians of former times would draw a magic circle nine feet in diameter and therein raise departed spirits."

 

 

 

9+9 = 18 1+8 = 9

NINE + 9 = 15 1+5 = 6

 

 

DREAMER READ DEAR DREAMER

 

Bible Study - The Five Books of Moses > The Word of God: The ...Many scriptures show us that Moses was responsible for the first five books of the Bible.
www.ucg.org/bsc/02/booksmoses.htm -

'The Five Books of Moses' (washingtonpost.com)24 Oct 2004 ... In his superbly attentive translation of the five books of Moses (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), he has set himself a ...
www.washingtonpost.com › Columns › Michael Dirda -

Judaism 101: TorahIn its most limited sense, "Torah" refers to the Five Books of Moses: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. But the word "torah" can also be ...
www.jewfaq.org/torah.htm -

 

 

GODS AND SPACEMEN IN THE ANCIENT EAST

W. Raymond Drake 1968

New evidence on the unexplained mysteries of civilization in the ancient East

Page 124

"it is said that in the ancient Egyptian language OS-IRIDE meant 'mouth of the iris'168 or 'the voice of the light..."

 

 

OS-RIDE SO R I DE SO 9 9 9

 

 

OSIRIS SO IRIS ISIS IS ISIS IRIS SO OSIRIS

 

 

FINGERPRINTS

OF

THE

GODS

Graham Hancock

1995

 Page 411(number omitted)

GODS OF THE FIRST TIME

"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


http://www.youtube.com/watch?v=w9aYrHzEW-w

 

 

LOOK AT THE SEVENS LOOK AT THE SEVENS THE SEVENS THE SEVENS THE SEVENS

 

EGYPT 57772 EGYPT

EGYPT

777

EGYPT

5+2 =7

EGYPT

EGYPT 57772 EGYPT

EGYPT

EGYPT 57772 EGYPT

 

 

YIN YANG YIN YANG

YIN YANG 795-7157 YIN YANG

YIN YANG

795 7157

YIN YANG

YIN YANG YIN YANG

 

 

THE SIRIUS MYSTERY

Robert K.G.Temple 1976

Page 82

The Sacred Fifty

" 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:
And Horus thereon said:
'How was it, mother, then, that Earth received God's Efflux?' And Isis said:
'I may not tell the story of (this) birth; for it is not permitted to describe the origin of thy descent, O Horus (son) of mighty power, lest afterwards the way-of-birth of the immortal gods should be known unto men - except so far that God the Monarch, the universal Orderer and Architect, sent for a little while thy mighty sire Osiris, and the mightiest goddess Isis, that they might help the world, for all things needed them.
'Tis they who filled life full of life. 'Tis they who caused the savagery of mutual slaughtering of men to cease. 'Tis they who hallowed precincts to the Gods their ancestors and spots for holy rites. 'Tis they who gave to men laws, food and shelter.'

"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.'

 

 

KEEPER OF GENESIS

A

QUEST

FOR THE HIDDEN LEGACY OF MANKIND

Robert Bauval Graham Hancock

1996

Return to the Beginning

Page 283

'I stand before the masters who witnessed the genesis, who were the authors of their own forms, who walked the dark, circuitous passages of their own becoming. . .

I stand before the masters who witnessed the transformation of the body of a man into the body in spirit, who were witnesses to resurrection when the corpse of Osiris entered the mountain and the soul of Osiris walked out shining. . . when he came forth from death, a shining thing, his face white with heat. . .

I stand before the masters who know the histories of the dead, who decide which tales to hear again, who judge the books of lives as either fun or empty, who are themselves authors of truth. And they are Isis and Osiris, the divine intelligences. And when the story is written and the end is good and the soul of a man is perfected, with a shout they lift him into heaven. . .'

Ancient Egyptian Book of the Dead (Norrnandi Ellis translation)

 

4
ISIS
56
20
2
5
HORUS
81
27
9
6
OSIRIS
89
35
8

 

 

I

ME

I SAY ISIS SAY I

I SAY OSIRIS SAY I

I SAY CHRIST SAY I

I SAY KRISHNA SAY I

I SAY RISHI ISHI ISHI RISHI SAY I

I SAY VISHNU SHIVA SHIVA VISHNU SAY I

ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN

OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SON

 

 

WISDOM OF THE EAST

by Hari Prasad Shastri 1948

Page 8

"There is no such word in Sanscrita as 'Creation' applied to the universe. The Sanscrita word for Creation is Shristi, which means 'projection' Creation means to bring something into being out /Page 9/ of nothing, to create, as a novelist creates a character. There was no Miranda, for example, until Shakespeare created her. Similarly the ancient Indians (this term is innacurately used as there was no India at that time). who were our ancestors long, long ago. used a word for creation that means 'projection'

 

 

SRI KRISHNA RISHI KRISHNA SRI

KRSNA RISHI KRSNA

SHRI KRISHNA RISHI KRISHNA SHRI

 

 

4
ISHI
45
27
9
5
RISHI
63
36
9
4
SHAH
36
9
9
7
HASHISH
72
36
9

 

 

Middle Eastern Mythology

S. H. Hooke 1963

Page 111/112

Hebrew Mythology

"Next, and again out of the soil, Yahweh moulds animals and birds, to see if they may provide a help for the man, but since the man recognizes none of these as suitable for this purpose, Yahweh causes a magic sleep (the Hebrew /word tardemah indicates a supernatural sleep; compare Gen. 15:12) to overwhelm the man, and takes out a 'rib' (the Hebrew word also means 'side' and 'builds' it into a woman as his counterpoint, and in 3:20 gives her the name Hawwah, Eve, which means 'life'. The other apellation given to her in 2:3, Ishshah, is not a proper name but the usual Hebrew word for 'wife', the feminine of 'ish, man, or husband (cf. Hos. 2:16)"

 

 

The Astral Transition - 9:50amThis is exactly what happened to Osiris, when his brother Set (plus 72 conspirators), tricked Osiris into getting into a coffin, then threw it into the Nile ... www.diagnosis2012.co.uk/ast.htm

 

The Astral Transition - Clues From Egypt and Siberia Suggest a Shamanic Experience in 2012!

Ecdysone and the non-molecular body

Dr. Charles Muses, who died last year (2000), suggests in his 1985 book The Lion Path , 1 that the Egyptians had developed a technology in which tones, lights and an as-yet unidentified plant are used, to “open a rusty valve”, or trigger the production of hormones similar to the ecdysone (ecdydsterone), produced by larval forms of insects, which allows the adult form to emerge. In this way, they would allow the gestation of a non-molecular body that would allow the survival of consciousness beyond physical death. Just as every chrysalis has embossed wings on it, so too, does every mummy case have folded wings on it. The process was started well before death, and completed during the 70-day embalming period, that was connected to the 70-day disappearance of Sirius.

Muses, a mathematician, philosopher & computer scientist, was convinced that the synchronous perihelion (closest point of planetary orbit to the sun), of Pluto, with the periastron (closest approach of 2 stars to each other), of Sirius B and Sirius A, which both occurred in 1994, and only happen together every 90,000 years, allowed a flow of resonant energies, and the possibility of an evolutionary jump for those prepared to follow the clues left by the Egyptians. He produced a series of cassettes designed to be used at astrologically pre-determined times, while meditating, in order to produce “ the higher human analogue of the lepidopteran metamorphic hormone, ecdysterone”. This would then “activate certain genes whose functions would otherwise remain inaccessible”. The transformative energies would start slowing in January 1999, and stop by May 2000, and Muses says that those unable to complete their development before then, would have to “re-incarnate on the life-bearing planets of other solar systems that are on a later (and non-Plutonic), Meta-Cycle”.

Shamanic Egyptians

In Wm. R. Fix’s 1979 book Star Maps, 2 the author shows the correspondence between shamanic flight and the initiation rituals of Egypt. In the 4,300-year old Pyramid Texts, on the walls of the Pyramid of Unas, it is stated repeatedly that “He is not dead, this Unas is not dead”. In fact, Fix makes it plain that the reason why no bodies have ever been found in any pyramids – even those which were sealed – is because the pyramids were designed for initiation - to facilitate a OOBE or out-of-body-experience, in which the pharaoh would be gone for about 3 days, first orbiting the planet, and then going to the circumpolar stars, to become a purified spirit, (no wonder we call it astral projection!). Upon his return, Unas was told, “Put on thy body”.

A Lapland shaman's drum shows the Axis Mundi uniting the 3 worlds. Another drum painting shows the axis pointing to the circumpolar stars.

Shamans too, traditionally fly to the polar stars, and the Axis Mundi, or World Tree, which represents the earth axis, (and connects with the underworld below, and heaven above), is shown on some of their drums, as the route taken to the polar stars. Shamans usually employ drumming, fasting and power plants to access the other planes, and typically experience dismemberment, where they are torn to pieces, then put back together again, as a kind of re-birth. This is exactly what happened to Osiris, when his brother Set (plus 72 conspirators), tricked Osiris into getting into a coffin, then threw it into the Nile. The coffin became embedded in a tamarisk tree, and was eventually used as a pillar in a palace. Isis found the coffin, and hid it, but Set discovered it, and cut Osiris into 14 pieces. With the help of Thoth, Isis found all the pieces except one – the phallus - and re-assembled Osiris. With Thoth’s magic, and a wooden phallus, Isis conceived Horus. Then Osiris ascended.

Mystery religions

These shamanic themes formed the Osiris cult, then found their way into other Mystery religions, such as the Greek Mysteries of Dionysus at Eleusis, Attis in Asia Minor, Bachus in Italy, and Mithras in Persia. They all involved a voluntary death, a flight from the body, a descent into the underworld, an ascent to heaven, then a resurrection. They also had a sacrament, which, in later versions was wine, but in the Mysteries of Mithras, “developed from older rites which used consecrated bread and water mixed with the intoxicating juice of a psychedelic plant called Haoma.” 3 The various cultures all adapted one of their gods to take on the role of the resurrecting god-man, but, when a Jewish sect wanted their own Mystery religion, it was a bit more difficult, since they only had one god, so they based the Mysteries around the figure of the Jewish Messiah. Freke and Gandy, in their book The Jesus Mysteries,4 have pointed out 30 correspondences between the Dionysus/Osiris Mysteries and Christianity. I have also found Mithraism/Christianity correspondences in Pears Cyclopedia:

Dionysus/Osiris Mysteries Mithraism & Christianity

(Jesus Mysteries by Freke & Gandy) (Pears Cyclopaedia)

1. Virgin birth 1.Miraculous birth

2. Born in cave on 25th December 2. 25th December birth of founder

3. Crucifixion (or stuck to/in a tree) 3. Death & glorious resurrection

4. Birth prophesied by star 4. Belief in Heaven & hell

5. 3 shepherds visited the birth 5. Immortality of the soul

6. Baptism 6. Last Judgement

7. Water into wine 7. Sunday as Holy day

8. Miracles 8. Celebration of Easter

9. Transfiguration 9. Use of bell, Holy Water & candle

10. 12 disciples

11. Eating of bread & wine (=flesh and blood) to commune with the god)

12. Death redeems sins of world

13. Descends into Hell & resurrects after 3 days

14. Ascends to Heaven to appear as judge at the end of time

15. 3 women followers visit empty tomb.

Etc. etc.

These were the outer mysteries; the Gnostics retained the inner mysteries.

Precession encoded

Santillana and von Dechend, in their 1969 book, Hamlet’s Mill,5 have shown that there has been a knowledge of the Precession of the Equinoxes, for millennia, and that it has been encoded into mythology all over the world. This concerns the slow movement of the Earth axis in a circle, which takes about 26,000 years to complete. Plato called this the Great Year, of 25,920 years. The vernal (spring) equinox slowly moves through all 12 Zodiac constellations over the 25,920 years, until it comes back to its starting point. Actually, it is the background stars that are moving – the equinox stays in the same place. Each constellation takes 2,160 years to cross the equinoctial point, and it takes 72 years for each of the 360 degrees of the sky to rotate. The constellations also oscillate up and down over the precession. Robert Bauval and his co-authors 6 have shown that the Egyptians were measuring this movement from the First Time of Osiris, (Zep Tepi), which they put at 10,500 BC, when Orion was at its lowest point, to the Last Time of Osiris, which is coming up soon, (half a precessional cycle later), when Orion reaches its highest position.

These precessional numbers – 72, 360, 2,160, 4,320 (2x 2,160), and 25,920, have been found encoded into Egyptian myths, such as the one where Ra, upon discovering his wife’s infidelity, said she was not to bear children on any of the 360 days of the year. Thoth intervened and played a game of draughts with the Moon, and won 1/72nd part of the Moon’s light, creating the extra 5 epagomenal days, on which were born Isis, Osiris, Set, Nephthys, and Horus the elder. (360/72=5). Encoded here is 72 x 360 = 25,920. Remember also the 72 conspirators of Set, who caused Osiris to become part of the tree!

Every year, the Egyptians held a festival for Raising the Djed. The Djed was a pillar with 4 rings on it, which represented the backbone of Osiris, the tree he was entombed in, and the axis of the Earth. Barbara Hand Clow has pointed out, in her new book Catastrophobia, 7 that the relief showing the Raising of the Djed in the Temple at Abydos, shows the Djed at an initial angle of “20 to 25 degrees off vertical” – the same as the angle of tilt on Earth’s axis. When measuring the image with a protractor, it is actually within a degree of the 23.5 degree tilt angle. Clow says that around 9,500 BC, at the end of the ice-age, the catastrophe pinpointed by Allan & Delair in When the Earth Nearly Died, 8 when supernova fragments passed close to Earth, caused the start of the precession cycle, by knocking the axis away from vertical.

Djed = Axis Mundi = Tree of Life = Tree of Knowledge

Raising the djed, and Osiris as the djed - surmounted by feathers in both cases. Mayan polar axis (also surmounted by feathers -7 Macaw) with snake around it

The Mystic Cross of The Great Hierophant; Arcanum 5 of the Tarot. "The perpendicular stem of the Cross means the channel through which flows the current, passing through the three lower worlds, symbolized by the horizontal arms of the Cross." See how this relates to the 3 worlds of the Shamans (see drum above), and the Kabbalistic Tree of Life *, though the Kabbalists had 4 worlds. The central column, or Middle Pillar also represented the human spine, with its kundalini serpent, just as the djed represented the spine of Osiris.

Some Egyptian papyri show the world tree administering spiritual nourishment, thereby combining the concepts of the World Tree, Tree of Life, and Tree of Knowledge. This connection is also emphasised on Stela 25 from Izapa, Mexico, which shows “Hunahpu with Seven Macaw in his polar perch”. The polar axis is shown looking very similar to a Djed pillar, with Seven Macaw representing the Big Dipper (Plough/Great Bear) constellation. John Major Jenkins has shown in his book Maya Cosmogenesis 2012, 9 that the Maya were tracking precession, and that this is what is behind the Long Count calendar. The Crocodile Tree on the stela represents the Milky Way, and Hunahpu is shaking Seven Macaw off his perch, representing the precessional movement of the Big Dipper away from the celestial pole (and also signifying the change in preferred shamanic destination to Galactic Centre, via the Crocodile/Caiman Tree). Notice that there is a snake wrapped around the two trees!

Tree of Knowlege is Amanita Muscaria - a 13th Century fresco in Plaincourault in France

In Plaincourault, France, there is a mural showing the Tree of Knowledge , with the snake wrapped around it, and Eve talking to the snake. The Tree is a Fly Agaric mushroom! The Fly Agaric is, of course, a hallucinogenic mushroom, and John Allegro, who translated the Dead Sea Scrolls, went as far as to suggest that the early Christians used it as a sacrament. Bishop Jim Pike, (a friend of sci-fi author Philip k. Dick), found the argument so convincing, that he went to the desert near Qumran on the Dead Sea, in search of Fly Agarics – but unfortunately, he died of dehydration while in the desert. Gordon Wasson wrote a book called Soma, Divine Mushroom of Immortality, identifying the Fly Agaric with Soma, the sacrament of the Hindus, meaning “body”, (which gives us the word somatic). Andrija Puharich also wrote a book about Fly Agaric, called the Sacred Mushroom – Key to the Door of Eternity. A summary of all this can be found in James Arthur’s book, Mushrooms and Mankind.

Taking the pee?

Every year at Christmas, we re-enact our own Mystery play, which has somehow survived to remind us of all this. December 25th used to be Winter solstice. It is the birthday of the god-man Osiris/Dionysus/Mithras/Jesus, who, as Osiris, represents the polar axis, (Djed) and its 72 x 360-year precession cycle. We pretend that a wise old elf called Santa Claus flies through the sky, pulled by reindeer, (having frozen time, so he can visit everyone), and enters via the chimney. He leaves traditionally wrapped red and white gifts under a pine tree that we have brought indoors, and in socks hanging over the fireplace. Then he flies off to the North Pole!

In Siberia, since time immemorial, around Winter Solstice shamans have gathered the red and white Fly Agaric mushrooms from under the very same pine trees we put in our living rooms, and distributed them from a sack. In Siberia, the entrances to homes are in the roof, and double as a smoke outlet, so they really are entering via the chimney! The mushrooms are left to dry out by hanging them over the hearth. The mushrooms have to be gathered quickly, because the reindeer love them. However, it is a fact that the psychoactive ingredient can be recycled several times, and unpleasant side effects such as vomiting, are thus avoided. It is also a fact that the reindeer love eating yellow snow! If a reindeer herder wants to gather his herd, he only has to urinate, and they all come running.

That is why the reindeer all fly along in frozen time. Even the reindeer names reinforce the encoding (– see Solstice Studios for more info). The tree also represents the Axis Mundi, with the candles or lights and baubles representing stars, and the star on the top representing the Pole Star. It is usually a 5-pointed star, and therefore encodes 72, since a pentacle is formed by 5 x 72-degree angles. Santa lives at the North Pole, which encodes the OOBE destination, and Santa’s helpers, the elves, are either the fourth dimensional astral beings encountered, or even our higher dimensional selves - also represented by the angel/fairy on the tree.

What crazy kind of world is this? Is Jack’s trip up the beanstalk to get the golden eggs another version? Is Humpty Dumpty an exploded planet?

What does it all mean?

As I said just now, Jenkins has shown that the Maya were tracking precession with the Long Count calendar, but rather than the Vernal Equinox, they were tracking the movement of stars (the Milky Way) against the Winter Solstice. He also showed that the Mayan 13-baktun cycle (5,125 years), ends on Winter Solstice 2012. What is more, the Maya used to take hallucinogens, including toad venom, and psilocybin mushrooms. Jenkins has also found some evidence they may have taken Amanita Muscaria (Fly Agaric),10 but they mainly used the psilocybin mushroom. This is the same mushroom that Terence & Dennis McKenna took, when they were “informed by an elf-troupe that the laws of physics would change in 2012”, and conceived the Timewave Zero concept – a hierarchy of waves governing all change in the universe, and terminating in 2012, encoded in the Chinese I Ching oracle. The psilocybin mushrooms contain DMT, which is also produced in the pineal gland, or third eye, and which is shaped LIKE A PINE-CONE.

Some have suggested that the Egyptians too, took psilocybin mushrooms. They did take the blue water lily, which Paul Devereux says in The Long Trip – A Prehistory of Psychedelia,11 “was the form in which Isis restored the murdered Osiris, and was thus a symbol for him”. The lily has hypnotic effects. Devereux says the Egyptians also had access to opium (which gave Errol Flynn an out-of-body experience), and khat, which produces a dream-like state. Also, in the Americas, a different species of tobacco was taken, and in huge doses. A near-lethal dose can give an OOBE. We have heard recently of the “cocaine mummies” found in Egypt – well, they also contained large amounts of nicotine – another plant that should not have been in Egypt – very upsetting for Egyptologists!

Devereux has shown that most of these power plants can cause OOBEs when taken in large enough doses, or in combination, (though very dangerous or unpleasant in some cases), and that they have been used for just such purposes for thousands of years. In another book – Shamanism and the Mystery Lines,12 Devereux makes a very strong case that these magical shamanic flights were associated with the alignments we know as Ley Lines, where ancient barrows, standing stones, stone circles, and even pre-reformation churches (built on sacred sites), are aligned in straight lines.

Will the “Galactic Winter Solstice” in 2012 allow a mass out-of-body experience? Will celestial and terrestrial grids align? Will a passing celestial body re-align the Axis Mundi to its pre-fall state? Or maybe the falling geomagnetic field will lead to a magnetic reversal, and switch our polarity ( OOBE researcher Robert Monroe found that the body’s polarity reverses while out of body). Maybe the Sun’s sunspot mega-cycle will trigger it (largest EVER solar flare in April 2001- fortunately pointing away from Earth – plus 11-year sunspot cycle just shunted forward almost a year, shifting the next solar Max. to 2012). Or it may be triggered by magnetised bands of plasma which the solar system is passing through.

Better get practising those OOBEs!:

Click here for safe, non-toxic OOBE resources,

and here for a new astral projection site with free online courses.

More info at www.egodeath.com/amanita.htm

*NB reversed positions of Star & Emperor

UPDATE: This crop formation appeared on 15th July at east field, Alton Barnes, Wiltshire, UK. It connects many of the themes of this essay: It points directly to a Long Barrow called Adam's Grave, thus being identified as the apple tree of the Tree of Knowledge in the Garden of Eden, and showing a mushroom with gills in its reflection, thus suggesting that the tree of Knowledge could be a fly-agaric or other psychoactive mushroom, by which shamans "climbed" the tree. It also shows a heaven/overworld and an underworld, suggesting the Norse Yggdrasil, on which Odin hung himself for 3 days to attain knowledge. See http://www.cropcircleconnector.com/2002/eastfield2/eastfield2002b.html

East Field, Wilts., UK 15/7/02 C. Photo: Steve Alexander Yggdrasil

Notes

1. The Lion Path: You Can Take It With You by Muasios (Charles Muses) House of Horus 1985-90; 45911 Silver Avenue, Sardis, BC, V2R 1Y8, Canada.

2. Star Maps by Wm. R. Fix, Octopus Books, 1979; 59, Grosvenor St,., London W1

3. The Jesus Mysteries, by Timothy Freke & Peter Gandy, Thorsons, London, 1999; p. 61

4. Ibid.

5. Hamlet's Mill - An Essay Investigating the Origins of Human Knowledge and its Transmission Thrtough Myth, by Giorgio De Santillana and Hertha Von Dechend, David R. Godine, Publisher, Inc., Boston, Massachusetts, USA; 1977-92

6. The Orion Mystery by Robert Bauval & Adrian Gilbert, Mandarin Paperbacks, London, 1995; Keepers of Genesis, by Robert Bauval & Graham Hancock, Heinemann, London, 1996.

7. Catastrophobia, by Barbara Hand Clow, Bear & Co., Rochester, Vermont, USA; 2001

8. When The Earth Nearly Died - Compelling Evidence of a Catastrophic World Change 9,500 BC, by DS Allan & JB Delair; Gateway Books, Bath, UK, 1995

9. Maya Cosmogenesis 2012, by John Major Jenkins, Bear & Co, 1998

10. Ibid., p.193

11. The Long Trip - A Prehistory of Psychedelia, by Paul Devereux, Arkana (Penguin) 1997; p.88

12. Shamanism and the Mystery Lines, Llewellyn publications, 1999

 

 

72 x 14 = 1008 1+8 = 9

72 + 14 = 86 8 + 6 = 14 1+4 = 8

 

I
 
XIPE
 
TOTEC
 
 
I REMEMBER NOW THE BLOOD WEDDING THE SACRED BLOOD SACRIFICE
 

AND THE RAISING IN TRIUMPH OF MINE STILL BEATING ART

 

 

THE CALENDAR

David Ewing Duncan

1

999

Page 26

"The Mayas multiplied the baktun 13 to get what they termed a Great Cycle" equal to 5,130 years.
At the same end of a great cycle, the Maya, Aztecs, and other Mesoamerican peoples believed all things would cease to exist and an entirely new world would be ushered in to'start the next great / Page 27 / cycle. The current great cycle probably began in 3114 BC and will end on 23 December 2012.
Presumably the Maya discovered the true solar year using natural cues and careful astronomic observations, though exactly how they did it remains a puzzle. Until recently scholars-believed, their motivation was a.literal worship of time, though new- interpretations since the breaking of the Maya language code reveal that the Maya actually used their calendars to legitimize the acts of kings and other key events by recording with great accuracy the day, hour, and even minute when they occurred. This is shown in countless hieroglyphics, steles and paintings depicting the exact date when specific kings and, queens waged battle, ceremonially mutilated themselves, married and performed important sacrifices.
Maya and other Mesoamerican gods also seem to have demanded that their priests perform ceremonies precisely on time. Nowhere was this taken'more seriously - and to such a bizarre extreme ­ than among the Aztecs. Obsessed with the belief that they must keep time on its proper course, the Aztecs offered a numbing progression of human sacrifices to appease their sun god, Tonatiuh, to assure that he would rise each day and cross the sky.
The Aztecs believed that the sun required, for, 'fuel' rivers ot blood from victims who ranged from priests and criminals to the deformed, though most were prisoners captured in warfare. If Spanish chroniclers can be believed, the Aztecs sacrificed 20,000 to 50,000 people a year in their capital, Tenochtitlan, with each month requiring a prescribed tally of victims: male and female, child and adult. For iristance, in the months when the rains were supposed to come, children were drowned or walled up in caves. The more they wept and cried, the better the omen for rain. Others were flayed to help crops grow and burned to death during harvest time. To feed the need for such huge numbers of victims, / Page 28 / the Aztecs arranged a peculiar agreement with their neighbours to fight regular ceremonial battles not for conquest, but to allow each side to capture large quantities of sacrificial victims. Apparently most of the victims seized in what was called the War of Flowers considered sacrifice an honour or an unquestionable act of fate. Most were anaesthetized first with narcotic plants, though all were left conscious enough to scream and exhibit pain, which was part of this bloodiest of time rituals."

 

FINGERPRINTS OF THE GODS
 
Graham Hancock 1995
 
THE SUN AND THE MOON AND THE WAY OF THE DEAD
 
CHAPTER 23
 
TEOTIHUANCAN
 
PYRAMID OF THE SUN
 
Page 190
 
Part III
 
July. On these two dates, and not by accident, the west face of the pyramid was oriented precisely to the position ofthe setting sun."  A more curious but equally deliberate effect could be observed. on the equinoxes, 20 March and 22 September. Then the passage of the sun's rays from south to north resulted at noon in the progressive obliteration of a perfectly straight shadow that ran along one of the lower stages of the western facade, The whole process, from complete shadow to complete illumination, took exactly 66.6 seconds. It had done so without fail, year-in year-out, ever since the pyramid had been built and would continue to do so until the giant edifice crumbled into dust."

 

Temple of the Warriors

 
Temple of Kukulkan
 
Chichen Itza
Page 104
.
 
I continued to climb the steps of the Temple of the Warriors. Weighing on my mind was the unforgettablefact that the ritual of human sacrifice had been routinely practised here in pre­ Colombian times. The empty plate that Chacmool held across his stomach had once served as a receptacle for freshly extracted hearts.
 

 

Page 105

'If the victim's heart was to be taken out,' reported one Spanish observer in the sixteenth century,they conducted him with great display .. '. and placed him on the sacrificial stone. Four of them took hold of his arms and legs, spreading them out. Then the executioner came, with a flint knife in his hand, and with great skin made an incision between the ribs on the left side, below the nipple; then he plunged in his hand and like a ' , ravenous tiger tore out the living heart; which he laid on the plate, . . 3
 
What kind of culture could have nourished and celebrated such demonic' behaviour? Here, in Chichenltza, amid ruins dating back more than 1200 years, a hybrid society had formed out of inter­ mingled Maya and Toltec elements. This society was by no means exceptional in its addiction to cruel and barbaric ceremonies. On the contrary, all the great indigenous civilizations' known to have flourished in Mexico had indulged in the ritualized slaughter of human beings.
 
 
 
 

SHAMANIC WISDOM IN THE PYRAMID TEXTS

THE MYSTICAL TRADITION OF ANCIENT EGYPT

Jeremy Nadler 2005

Page 235/236

8

THE ANTECHAMBER TEXTS

UTTERANCE 247

THE AWAKENING OF THE INITIATE KING

O Unas, O Unas, SEE!

O Unas, O Unas, LOOK !

O Unas, O Unas, HEAR!

O Unas, O Unas, BE THERE!

O Unas, O Unas , raise yourself on your side.

Do as I command;

You who hates sleep, but who were made limp, ARISE

"It is important to understand that in becoming an "awakened Osiris," the king is at the same time becoming a "reborn Horus"; To awaken from the "sleep" of Osiris is to be reborn in a spiritual sense as a Horus-child. Hence the awakening of the initiate king is at the same time his rebirth.

Page 320

"As Horus - the god who has been throught the Osirian death and dismemberment, flown up to the heavens, and experienced spiritual rebirth - the king unites in himself the Above and the Below, and brings into manifestation a new divine human axis, a channel for the energies of the spirit world to flow into the terrestrial world. He is "the one who went and came back," who makes the link between the worlds (utt. 260). And the consequences of his having made this link is that he becomes the mediator of the fertilizing powers that flow into the terrestrial sphere, into the land of Egypt, from the spirit world. He channels the vitalizing energies of the spirit world into the realm of the living. In so doing he establishes Maat, or cosmic harmony, on earth, one of the most important functions of kingship (utts. 317 and 319). The goal of the spiritual journey described in the Pyramid Texts is therefore not simply the king's enlightenment or absorption in the godhead: it is for him to seal the connection between worlds, to unite the realms of heaven and earth for the benefit of all Egypt and thereby to establish Maat - universl harmony and order - throughout the kingdom

 

 

HOLY BIBLE

Scofield Reference

THE REVELATION OF SAINT JOHN THE DIVINE

C 13 V 18

The Beast out of the sea

Page 1342

HERE IS WISDOM LET HIM THAT HATH UNDERSTANDING

COUNT THE NUMBER OF THE BEAST FOR IT IS THE NUMBER OF A MAN AND HIS NUMBER IS

SIX HUNDRED THREE SCORE AND SIX

 

 

In the Beginning Was The Word And The Word Was

_________________

 

 

Thomas Wolfe  1900-1938


"The life of a book can be as mysterious and wonderful as the life of a man.  Its destiny, like that of man, is often 'touched by that dark miracle of chance which makes new magic in a dusty world."

 


TheConcise Oxford Dictionary of Current English 1974 Edition.

'Exoteric Of doctrines modes of speech, of disciples not admitted to esoteric teaching; commonplace, ordinary, popular;...'
'Esoteric (Of philosophical doctrines etc.) meant only for the initiated; of disciples (initiated; private confidential within,"

 

 The Making Of


The Magic Mountain

Page711

"These were the moments when the "Seven Sleeper" not knowing what had happened was slowly stirring himself..."
"He saw himself released, freed from enchantment - not of his own motion he was fain to confess, but by the operation of exterior powers, of whose activities his own liberation was a minor incident indeed!"

Page713

"And we are shrinking shadows by the way side shamed by the security of our shadowdom,"
 

The Beginning of the Journey into the Heretofore


The White Rabbitz had said unto the Zed Aliz Zed, the time of thy calling is at hand. Within the creative wherewithall of the this and that, of here and now, thou hast been summoned for trial. Thou art a  being  aware as any of the this and that  nature of the coming  ordeal, and know, that if you succeed in this for which thou hast been born ,and which it is your bounden duty, and sacred task to fulfill, that you will only be able to return to the Land of the Living minus that with which you first set out.
The preparation of the years is over, you must leave at once and attempt the crossing of The Great Divide.You will be allowed to take nothing with you, other than the compass of thine own minds eye and such  karmic unfortunates as may choose in ignorance to accompany thee. Go now and may thy God be with thee.
And so it was with fearful trepidation that the Zed Aliz Zed, was made to realise at long last that the quitessential moment of the quintessential moment of a long awaited fate was upon them.
        Alizzed understood full well the import of the White Rabbitz words, and felt the spirit within tremble in mortal anguish, at the thoughts of the trials to come. Then and only then did The Zed Aliz Zed, within that total aloneness demanded of the voyager, descend into the perfect fit of the Osiris box and disappear into the void.

 

 

THE SIRIUS MYSTERY

Robert K.G.Temple 1976

Page 82

The Sacred Fifty

" 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:
And Horus thereon said:
'How was it, mother, then, that Earth received God's Efflux?' And Isis said:
'I may not tell the story of (this) birth; for it is not permitted to describe the origin of thy descent, O Horus (son) of mighty power, lest afterwards the way-of-birth of the immortal gods should be known unto men - except so far that God the Monarch, the universal Orderer and Architect, sent for a little while thy mighty sire Osiris, and the mightiest goddess Isis, that they might help the world, for all things needed them.
'Tis they who filled life full of life. 'Tis they who caused the savagery of mutual slaughtering of men to cease. 'Tis they who hallowed precincts to the Gods their ancestors and spots for holy rites. 'Tis they who gave to men laws, food and shelter.'

"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.'

 

 

The Astral Transition - 9:50am This is exactly what happened to Osiris, when his brother Set (plus 72 conspirators), tricked Osiris into getting into a coffin, then threw it into the Nile ... www.diagnosis2012.co.uk/ast.htm

The Astral Transition - Clues From Egypt and Siberia Suggest a Shamanic Experience in 2012!

Ecdysone and the non-molecular body

Dr. Charles Muses, who died last year (2000), suggests in his 1985 book The Lion Path , 1 that the Egyptians had developed a technology in which tones, lights and an as-yet unidentified plant are used, to “open a rusty valve”, or trigger the production of hormones similar to the ecdysone (ecdydsterone), produced by larval forms of insects, which allows the adult form to emerge. In this way, they would allow the gestation of a non-molecular body that would allow the survival of consciousness beyond physical death. Just as every chrysalis has embossed wings on it, so too, does every mummy case have folded wings on it. The process was started well before death, and completed during the 70-day embalming period, that was connected to the 70-day disappearance of Sirius.

Muses, a mathematician, philosopher & computer scientist, was convinced that the synchronous perihelion (closest point of planetary orbit to the sun), of Pluto, with the periastron (closest approach of 2 stars to eachother), of Sirius B and Sirius A, which both occurred in 1994, and only happen together every 90,000 years, allowed a flow of resonant energies, and the possibility of an evolutionary jump for those prepared to follow the clues left by the Egyptians. He produced a series of cassettes designed to be used at astrologically pre-determined times, while meditating, in order to produce “ the higher human analogue of the lepidopteran metamorphic hormone, ecdysterone”. This would then “activate certain genes whose functions would otherwise remain inaccessible”. The transformative energies would start slowing in January 1999, and stop by May 2000, and Muses says that those unable to complete their development before then, would have to “re-incarnate on the life-bearing planets of other solar systems that are on a later (and non-Plutonic), Meta-Cycle”.

Shamanic Egyptians

In Wm. R. Fix’s 1979 book Star Maps, 2 the author shows the correspondence between shamanic flight and the initiation rituals of Egypt. In the 4,300-year old Pyramid Texts, on the walls of the Pyramid of Unas, it is stated repeatedly that “He is not dead, this Unas is not dead”. In fact, Fix makes it plain that the reason why no bodies have ever been found in any pyramids – even those which were sealed – is because the pyramids were designed for initiation - to facilitate a OOBE or out-of-body-experience, in which the pharaoh would be gone for about 3 days, first orbiting the planet, and then going to the circumpolar stars, to become a purified spirit, (no wonder we call it astral projection!). Upon his return, Unas was told, “Put on thy body”.

A Lapland shaman's drum shows the Axis Mundi uniting the 3 worlds. Another drum painting shows the axis pointing to the circumpolar stars.

Shamans too, traditionally fly to the polar stars, and the Axis Mundi, or World Tree, which represents the earth axis, (and connects with the underworld below, and heaven above), is shown on some of their drums, as the route taken to the polar stars. Shamans usually employ drumming, fasting and power plants to access the other planes, and typically experience dis-memberment, where they are torn to pieces, then put back together again, as a kind of re-birth. This is exactly what happened to Osiris, when his brother Set (plus 72 conspirators), tricked Osiris into getting into a coffin, then threw it into the Nile. The coffin became embedded in a tamarisk tree, and was eventually used as a pillar in a palace. Isis found the coffin, and hid it, but Set discovered it, and cut Osiris into 14 pieces. With the help of Thoth, Isis found all the pieces except one – the phallus - and re-assembled Osiris. With Thoth’s magic, and a wooden phallus, Isis conceived Horus. Then Osiris ascended.

Mystery religions

These shamanic themes formed the Osiris cult, then found their way into other Mystery religions, such as the Greek Mysteries of Dionysus at Eleusis, Attis in Asia Minor, Bachus in Italy, and Mithras in Persia. They all involved a voluntary death, a flight from the body, a descent into the underworld, an ascent to heaven, then a resurrection. They also had a sacrament, which, in later versions was wine, but in the Mysteries of Mithras, “developed from older rites which used consecrated bread and water mixed with the intoxicating juice of a psychedelic plant called Haoma.” 3 The various cultures all adapted one of their gods to take on the role of the resurrecting god-man, but, when a Jewish sect wanted their own Mystery religion, it was a bit more difficult, since they only had one god, so they based the Mysteries around the figure of the Jewish Messiah. Freke and Gandy, in their book The Jesus Mysteries,4 have pointed out 30 correspondences between the Dionysus/Osiris Mysteries and Christianity. I have also found Mithraism/Christianity correspondences in Pears Cyclopedia:

Dionysus/Osiris Mysteries Mithraism & Christianity

(Jesus Mysteries by Freke & Gandy) (Pears Cyclopaedia)

1. Virgin birth 1.Miraculous birth

2. Born in cave on 25th December 2. 25th December birth of founder

3. Crucifixion (or stuck to/in a tree) 3. Death & glorious resurrection

4. Birth prophesied by star 4. Belief in Heaven & hell

5. 3 shepherds visited the birth 5. Immortality of the soul

6. Baptism 6. Last Judgement

7. Water into wine 7. Sunday as Holy day

8. Miracles 8. Celebration of Easter

9. Transfiguration 9. Use of bell, Holy Water & candle

10. 12 disciples

11. Eating of bread & wine (=flesh and blood) to commune with the god)

12. Death redeems sins of world

13. Descends into Hell & resurrects after 3 days

14. Ascends to Heaven to appear as judge at the end of time

15. 3 women followers visit empty tomb.

Etc. etc.

These were the outer mysteries; the Gnostics retained the inner mysteries.

Precession encoded

Santillana and von Dechend, in their 1969 book, Hamlet’s Mill,5 have shown that there has been a knowledge of the Precession of the Equinoxes, for millennia, and that it has been encoded into mythology all over the world. This concerns the slow movement of the Earth axis in a circle, which takes about 26,000 years to complete. Plato called this the Great Year, of 25,920 years. The vernal (spring) equinox slowly moves through all 12 Zodiac constellations over the 25,920 years, until it comes back to its starting point. Actually, it is the background stars that are moving – the equinox stays in the same place. Each constellation takes 2,160 years to cross the equinoctial point, and it takes 72 years for each of the 360 degrees of the sky to rotate. The constellations also oscillate up and down over the precession. Robert Bauval and his co-authors 6 have shown that the Egyptians were measuring this movement from the First Time of Osiris, (Zep Tepi), which they put at 10,500 BC, when Orion was at its lowest point, to the Last Time of Osiris, which is coming up soon, (half a precessional cycle later), when Orion reaches its highest position.

These precessional numbers – 72, 360, 2,160, 4,320 (2x 2,160), and 25,920, have been found encoded into Egyptian myths, such as the one where Ra, upon discovering his wife’s infidelity, said she was not to bear children on any of the 360 days of the year. Thoth intervened and played a game of draughts with the Moon, and won 1/72nd part of the Moon’s light, creating the extra 5 epagomenal days, on which were born Isis, Osiris, Set, Nephthys, and Horus the elder. (360/72=5). Encoded here is 72 x 360 = 25,920. Remember also the 72 conspirators of Set, who caused Osiris to become part of the tree!

Every year, the Egyptians held a festival for Raising the Djed. The Djed was a pillar with 4 rings on it, which represented the backbone of Osiris, the tree he was entombed in, and the axis of the Earth. Barbara Hand Clow has pointed out, in her new book Catastrophobia, 7 that the relief showing the Raising of the Djed in the Temple at Abydos, shows the Djed at an initial angle of “20 to 25 degrees off vertical” – the same as the angle of tilt on Earth’s axis. When measuring the image with a protractor, it is actually within a degree of the 23.5 degree tilt angle. Clow says that around 9,500 BC, at the end of the ice-age, the catastrophe pinpointed by Allan & Delair in When the Earth Nearly Died, 8 when supernova fragments passed close to Earth, caused the start of the precession cycle, by knocking the axis away from vertical.

Djed = Axis Mundi = Tree of Life = Tree of Knowledge

Raising the djed, and Osiris as the djed - surmounted by feathers in both cases. Mayan polar axis (also surmounted by feathers -7 Macaw) with snake around it

The Mystic Cross of The Great Hierophant; Arcanum 5 of the Tarot. "The perpendicular stem of the Cross means the channel through which flows the current, passing through the three lower worlds, symbolized by the horizontal arms of the Cross." See how this relates to the 3 worlds of the Shamans (see drum above), and the Kabbalistic Tree of Life *, though the Kabbalists had 4 worlds. The central column, or Middle Pillar also represented the human spine, with its kundalini serpent, just as the djed represented the spine of Osiris.

Some Egyptian papyri show the world tree administering spiritual nourishment, thereby combining the concepts of the World Tree, Tree of Life, and Tree of Knowledge. This connection is also emphasised on Stela 25 from Izapa, Mexico, which shows “Hunahpu with Seven Macaw in his polar perch”. The polar axis is shown looking very similar to a Djed pillar, with Seven Macaw representing the Big Dipper (Plough/Great Bear) constellation. John Major Jenkins has shown in his book Maya Cosmogenesis 2012, 9 that the Maya were tracking precession, and that this is what is behind the Long Count calendar. The Crocodile Tree on the stela represents the Milky Way, and Hunahpu is shaking Seven Macaw off his perch, representing the precessional movement of the Big Dipper away from the celestial pole (and also signifying the change in preferred shamanic destination to Galactic Centre, via the Crocodile/Caiman Tree). Notice that there is a snake wrapped around the two trees!

Tree of Knowlege is Amanita Muscaria - a 13th Century fresco in Plaincourault in France

In Plaincourault, France, there is a mural showing the Tree of Knowledge , with the snake wrapped around it, and Eve talking to the snake. The Tree is a Fly Agaric mushroom! The Fly Agaric is, of course, a hallucinogenic mushroom, and John Allegro, who translated the Dead Sea Scrolls, went as far as to suggest that the early Christians used it as a sacrament. Bishop Jim Pike, (a friend of sci-fi author Philip k. Dick), found the argument so convincing, that he went to the desert near Qumran on the Dead Sea, in search of Fly Agarics – but unfortunately, he died of dehydration while in the desert. Gordon Wasson wrote a book called Soma, Divine Mushroom of Immortality, identifying the Fly Agaric with Soma, the sacrament of the Hindus, meaning “body”, (which gives us the word somatic). Andrija Puharich also wrote a book about Fly Agaric, called the Sacred Mushroom – Key to the Door of Eternity. A summary of all this can be found in James Arthur’s book, Mushrooms and Mankind.

Taking the pee?

Every year at Christmas, we re-enact our own Mystery play, which has somehow survived to remind us of all this. December 25th used to be Winter solstice. It is the birthday of the god-man Osiris/Dionysus/Mithras/Jesus, who, as Osiris, represents the polar axis, (Djed) and its 72 x 360-year precession cycle. We pretend that a wise old elf called Santa Claus flies through the sky, pulled by reindeer, (having frozen time, so he can visit everyone), and enters via the chimney. He leaves traditionally wrapped red and white gifts under a pine tree that we have brought indoors, and in socks hanging over the fireplace. Then he flies off to the North Pole!

In Siberia, since time immemorial, around Winter Solstice shamans have gathered the red and white Fly Agaric mushrooms from under the very same pine trees we put in our living rooms, and distributed them from a sack. In Siberia, the entrances to homes are in the roof, and double as a smoke outlet, so they really are entering via the chimney! The mushrooms are left to dry out by hanging them over the hearth. The mushrooms have to be gathered quickly, because the reindeer love them. However, it is a fact that the psychoactive ingredient can be recycled several times, and unpleasant side effects such as vomiting, are thus avoided. It is also a fact that the reindeer love eating yellow snow! If a reindeer herder wants to gather his herd, he only has to urinate, and they all come running.

That is why the reindeer all fly along in frozen time. Even the reindeer names reinforce the encoding (– see Solstice Studios for more info). The tree also represents the Axis Mundi, with the candles or lights and baubles representing stars, and the star on the top representing the Pole Star. It is usually a 5-pointed star, and therefore encodes 72, since a pentacle is formed by 5 x 72-degree angles. Santa lives at the North Pole, which encodes the OOBE destination, and Santa’s helpers, the elves, are either the fourth dimensional astral beings encountered, or even our higher dimensional selves - also represented by the angel/fairy on the tree.

What crazy kind of world is this? Is Jack’s trip up the beanstalk to get the golden eggs another version? Is Humpty Dumpty an exploded planet?

What does it all mean?

As I said just now, Jenkins has shown that the Maya were tracking precession with the Long Count calendar, but rather than the Vernal Equinox, they were tracking the movement of stars (the Milky Way) against the Winter Solstice. He also showed that the Mayan 13-baktun cycle (5,125 years), ends on Winter Solstice 2012. What is more, the Maya used to take hallucinogens, including toad venom, and psilocybin mushrooms. Jenkins has also found some evidence they may have taken Amanita Muscaria (Fly Agaric),10 but they mainly used the psilocybin mushroom. This is the same mushroom that Terence & Dennis McKenna took, when they were “informed by an elf-troupe that the laws of physics would change in 2012”, and conceived the Timewave Zero concept – a hierarchy of waves governing all change in the universe, and terminating in 2012, encoded in the Chinese I Ching oracle. The psilocybin mushrooms contain DMT, which is also produced in the pineal gland, or third eye, and which is shaped LIKE A PINE-CONE.

Some have suggested that the Egyptians too, took psilocybin mushrooms. They did take the blue water lily, which Paul Devereux says in The Long Trip – A Prehistory of Psychedelia,11 “was the form in which Isis restored the murdered Osiris, and was thus a symbol for him”. The lily has hypnotic effects. Devereux says the Egyptians also had access to opium (which gave Errol Flynn an out-of-body experience), and khat, which produces a dream-like state. Also, in the Americas, a different species of tobacco was taken, and in huge doses. A near-lethal dose can give an OOBE. We have heard recently of the “cocaine mummies” found in Egypt – well, they also contained large amounts of nicotine – another plant that should not have been in Egypt – very upsetting for Egyptologists!

Devereux has shown that most of these power plants can cause OOBEs when taken in large enough doses, or in combination, (though very dangerous or unpleasant in some cases), and that they have been used for just such purposes for thousands of years. In another book – Shamanism and the Mystery Lines,12 Devereux makes a very strong case that these magical shamanic flights were associated with the alignments we know as Ley Lines, where ancient barrows, standing stones, stone circles, and even pre-reformation churches (built on sacred sites), are aligned in straight lines.

Will the “Galactic Winter Solstice” in 2012 allow a mass out-of-body experience? Will celestial and terrestrial grids align? Will a passing celestial body re-align the Axis Mundi to its pre-fall state? Or maybe the falling geomagnetic field will lead to a magnetic reversal, and switch our polarity ( OOBE researcher Robert Monroe found that the body’s polarity reverses while out of body). Maybe the Sun’s sunspot mega-cycle will trigger it (largest EVER solar flare in April 2001- fortunately pointing away from Earth – plus 11-year sunspot cycle just shunted forward almost a year, shifting the next solar Max. to 2012). Or it may be triggered by magnetised bands of plasma which the solar system is passing through.

Better get practising those OOBEs!:

Click here for safe, non-toxic OOBE resources,

and here for a new astral projection site with free online courses.

More info at www.egodeath.com/amanita.htm

*NB reversed positions of Star & Emperor

UPDATE: This crop formation appeared on 15th July at east field, Alton Barnes, Wiltshire, UK. It connects many of the themes of this essay: It points directly to a Long Barrow called Adam's Grave, thus being identified as the apple tree of the Tree of Knowledge in the Garden of Eden, and showing a mushroom with gills in its reflection, thus suggesting that the tree of Knowledge could be a fly-agaric or other psychoactive mushroom, by which shamans "climbed" the tree. It also shows a heaven/overworld and an underworld, suggesting the Norse Yggdrasil, on which Odin hung himself for 3 days to attain knowledge. See http://www.cropcircleconnector.com/2002/eastfield2/eastfield2002b.html

East Field, Wilts., UK 15/7/02 C. Photo: Steve Alexander Yggdrasil

Notes

1. The Lion Path: You Can Take It With You by Muasios (Charles Muses) House of Horus 1985-90; 45911 Silver Avenue, Sardis, BC, V2R 1Y8, Canada.

2. Star Maps by Wm. R. Fix, Octopus Books, 1979; 59, Grosvenor St,., London W1

3. The Jesus Mysteries, by Timothy Freke & Peter Gandy, Thorsons, London, 1999; p. 61

4. Ibid.

5. Hamlet's Mill - An Essay Investigating the Origins of Human Knowledge and its Transmission Thrtough Myth, by Giorgio De Santillana and Hertha Von Dechend, David R. Godine, Publisher, Inc., Boston, Massachusetts, USA; 1977-92

6. The Orion Mystery by Robert Bauval & Adrian Gilbert, Mandarin Paperbacks, London, 1995; Keepers of Genesis, by Robert Bauval & Graham Hancock, Heinemann, London, 1996.

7. Catastrophobia, by Barbara Hand Clow, Bear & Co., Rochester, Vermont, USA; 2001

8. When The Earth Nearly Died - Compelling Evidence of a Catastrophic World Change 9,500 BC, by DS Allan & JB Delair; Gateway Books, Bath, UK, 1995

9. Maya Cosmogenesis 2012, by John Major Jenkins, Bear & Co, 1998

10. Ibid., p.193

11. The Long Trip - A Prehistory of Psychedelia, by Paul Devereux, Arkana (Penguin) 1997; p.88

12. Shamanism and the Mystery Lines, Llewellyn publications, 1999


 
AN ANGEL WITHOUT AN ANGLE

 

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann 1875-1955

Page 935

"Come nearer, my friend," he said, as the bee studded curtain closed behind them, "pray come close to me, dear Khabiru from the Retenu, fear not, nor startle in your step, come quite close to me! This is the mother of god, Tiy, who lives a million years. And I am Pharaoh. But think no more of that, lest it make you fearful. Pharaoh is God and Man, but sets as much store by the second as the first, yes he rejoices, sometimes his rejoicing amounts to defiance and scorn that he is a man like all men, seen from one side; he rejoices to snap his fingers at those sour faces who would have him bear himself uniformly as God."

Page 968

"But we are speaking of two different things. My Majesty speaks of the fetters which the teaching puts upon the thoughts of God; yours refers to priestly statecraft, which divides teaching and knowledge. But Pharaoh would not be arrogant, and there is no greater arrogance than such a division. No, there is no arrogance in the world greater than that of dividing the children of our Father into initiate and uninitiate and teaching double words: all-knowingly for the masses, knowingly in the inner circle. No, we must speak what we know, and witness what we have seen. Pharaoh wants to do nothing but improve the teaching, even though it be made hard for him by the teaching. And still it has been said to me: 'Call me not Aton, for that is in need of improvement. Call me the Lord of the Aton!' But I, through keeping silent, forgot. See now what the Father does for his beloved son! He sends him a messenger and dream-interpreter, who shows him his dreams, dreams from below and dreams from above, dreams important for the realm and for heaven; that he should awake in him what he already knows, and interpret what was already said to him. Yes, how loveth the Father his child the King who came forth out of him, that he sends down a soothsayer to him, to whom from long ages has been handed down the teaching that it profits man to press on towards the last and highest! "

 

 

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1S
28
19
1
N
=
5
-
3
NOW
52
16
7
O
=
6
-
6
OPENED
59
32
5
-
-
53
-
33
-
396
198
45
-
-
5+3
-
3+3
-
3+9+6

1+9+8
4+5
-
-
8
-
6
-
18
18
9
-
-
-
-
-
-
1+8
1+8
-
-
-
8
-
6
-
9
9
9

 

 

O
=
6
-
-
OPENED
-
-
-
-
-
-
-
3
O+P+E
36
18
9
-
-
-
-
1
N
14
5
5
-
-
-
-
2
E+D
9
9
9
O
=
6
Q
6
OPENED
59
32
23
-
-
-
-
-
-
5+9
3+2
2+3
O
=
6
-
6
OPENED
14
5
5
-
-
-
-
-
-
1+4
-
-
O
=
6
-
6
OPENED
5
5
5

 

 

O
=
6
-
-
EVER
-
-
-
-
-
-
-
3
E+V
27
9
9
-
-
-
-
1
E
5
5
5
-
-
-
-
2
R
18
9
9
O
=
6
Q
6
EVER
50
23
23
-
-
-
-
-
-
5+0
2+3
2+3
O
=
6
-
6
EVER
5
5
5

 

 

-
FLOURISHED
-
-
-
2
F+L
18
9
9
2
O+U
36
9
9
1
R
18
9
9
1
I
9
9
9
2
S+H
27
9
9
2
E+D
9
9
9
10
FLOURISHED
117
54
54
1+0
-
1+1+7
5+4
5+4
1
FLOURISHED
9
9
9

 

 

10
REDEMPTIVE
-
-
-
-
R
18
9
9
-
E+D
9
9
9
-
E+M
18
9
9
-
P+T
36
9
9
-
I
9
9
9
-
V+E
27
9
9
10
REDEMPTIVE
117
54
54
1+0
-
1+1+7
5+4
5+4
1
REDEMPTIVE
9
9
9

 

 

-
NOURISHED
-
-
-
1
N
14
5
5
2
OU
36
9
9
1
R
18
9
9
1
I
9
9
9
2
SH
27
9
9
2
ED
9
9
9
9
NOURISHED
113
59
59
1+0
-
1+1+3
5+9
5+9
9
NOURISHED
5
14
14
-
-
-
1+4
1+4
9
NOURISHED
5
5
5

 

 

-
MALNOURISHED
-
-
-
1
M
13
4
4
3
ALN
27
9
9
2
OU
36
9
9
1
R
18
9
9
1
I
9
9
9
2
SH
27
9
9
2
ED
9
9
9
12
MALNOURISHED
139
58
58
1+2
-
1+3+9
5+8
5+8
3
MALNOURISHED
13
13
13
-
-
1+3
1+3
1+3
3
MALNOURISHED
4
4
4

 

 

-
NOURISHER
-
-
-
1
N
14
5
5
2
OU
36
9
9
1
R
18
9
9
1
I
9
9
9
2
SH
27
9
9
2
E
5
5
5
1
R
18
9
9
9
NOURISHER
127
55
55
-
-
1+2+7
5+5
5+5
9
NOURISHER
10
10
10
-
-
1+0
1+0
1+0
9
NOURISHER
1
1
1

 

 

9
RIVER NILE
112
58
4
-
-
-
-
-
-
-
-
-
-
-
RIVER
-
-
-
1
R
18
9
9
1
I
9
9
9
2
VE
27
9
9
1
R
18
9
9
-
NILE
-
-
-
1
N
14
5
5
1
I
9
9
9
2
LE
17
8
8
9
RIVER NILE
112
58
4
-
-
1+1+2
5+8
-
9
RIVER NILE
4
13
4
-
-
-
1+3
-
9
RIVER NILE
4
4
4
-
-
-
-
-
-
-
-
-
-
3
THE
33
15
6
9
NOURISHER
127
55
55
12
-
160
70
70
1+2
-
1+6+0
7+0
7+0
3
-
7
7
7

 

 

6
BEYOND
65
29
2
3
THE
33
15
6
4
VEIL
48
21
3
7
ANOTHER
81
36
9
4
VEIL
48
21
3
7
ANOTHER
81
36
9
4
VEIL
48
21
3
6
BEYOND
65
29
2
41
First Total
469
208
37
4+1
Add to Reduce
4+6+9
2+0+8
3+7
5
Second Total
19
10
10
-
Add to Reduce
1+9
1+0
1+0
5
Third Total
10
1
1
-
Reduce to Deduce
1+0
-
-
5
Essence of Number
1
1
1

 

 

ISAIAH I AS I AH ISAIAH

 

Iah - Wikipedia, the free encyclopedia
The Egyptian J'ḥ, transliterated Iah (or Yah or Jah), was the word for moon. Consequently it was used to refer to the lunar deities Chons and Thoth. ... en.wikipedia.org/wiki/Iah - Cached - Similar

 

Iah
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Iah in hieroglyphs

For other uses, see Iah (disambiguation).
The Egyptian J’ḥ, transliterated Iah (or Yah or Jah), was the word for moon. Consequently it was used to refer to the lunar deities Chons and Thoth.

[edit] Usage in the Book of the Dead
Chapter II of the Book of the Dead, The Chapter of Coming Forth by Day, and of Living After Death, reads,

“ (col 1) Saith Osiris Ani: Hail, Only One, shining from Yah (..the Moon..)! (col 2) Hail, Only One, shining from Yah (..the Moon..)! Grant that this Osiris Ani may come forth among the multitudes which are round about thee; (col 3) let him be established as a dweller among the shining ones; and let the underworld be opened unto him. And behold Osiris, (col 4) Osiris Ani shall come forth by day to do his will upon earth among the living.

 

 

Yah (Lah), the Other Egyptian Moon God
O One, bright as the moon-god Iah; O One, shining as Iah; ... George Hart, in his "A Dictionary of Egyptian Gods and Goddesses" believes that these ... www.touregypt.net/featurestories/yah.htm - Cached - Similar

 

 

Deities - Ancient Egypt
Aah (also known as Aa, Ah, Aos, Iah, Aah Tehuti, Aah Te-huti) is a lunar god from Egyptian mythology, and is responsible for the creation of the Egyptian ...
www.freebase.com/view/base/ancientegypt/views/deities - Cached - Similar

Handbook of Egyptian mythology - Google Books Result
by Geraldine Pinch - 2002 - Social Science - 257 pages
Egyptian kings liked to compare themselves to "strong-armed Montu. ... The god who personified the moon itself was called Iah (Yah), but he never gained ...
books.google.com/books?isbn=1576072428

 

...The Ancient Egypt Site - Thot, God of Wisdom and Writing
23 Jan 2007 ... Like so many Ancient Egyptian gods, Thot has a very complex nature. ... Like the two most important other lunar gods, Iah, whose name simply ...
www.ancient-egypt.org/religion/gods/thot.html - Similar

 

Iah (disambiguation) - Wikipedia, the free encyclopedia
23 May 2009 ... Iah, the Ancient Egyptian deity of the moon and the sea; Jah, a Hebrew or Rastafarian name for God; Yam (god), the Semitic deity of chaos ...
en.wikipedia.org/wiki/Iah_(disambiguation) - Cached - SimilarThoth
Consequently it was used to refer to the lunar deities: Chons Thoth Iah is also an ... Had and Hadit both refer to the Thelemic version of an Egyptian god. ...
www.experiencefestival.com/thoth - Cached - Similar

 

 

God of the Week – IAH « ~PAVEMENTS OF SILVER~
The gods, gold and the glory of Ancient Egypt. August 2, 2008 ... So, this week, I shall write about Iah, a lesser known lunar god, ...
pavementsofsilver.wordpress.com/.../god-of-the-week-iah/ - Cached - Similar

Origins:
Iah (sometimes translated as Yah) appears in quite a prominent role in the Pyramid Texts of the Old Kingdom. Imagery of him is not very common, though his name is synonymous with the actual lunar disk itself. It is therefore probable that he was worshipped in pre-dynastic periods in this literal form.

Appearances and Associations:
Iah is portrayed variously as a male wearing a three part wig, and wearing the full lunar disc and crescent symbols. He is also sometimes seen wrapped (mummy wrappings?) in the same manner as Khonsu in some depictions, along with a staff. Sometimes the only differentiation between them can be the side-lock of youth that Khonsu sports.

Iah can also sometimes be seen bearing the damaged (lunar) eye of Horus.

Due to his association with Thoth, he may also appear with the distinctive Ibis head of this god, wearing a simple crescent crown.

Associations and Prominence:
As already mentioned, Iah is a lunar god, and this dominates his associations. In this role he is very closely associated with Khonsu (the primary lunar god from the New Kingdom onward) and Thoth (Thoth-Iah), who also has some lunar associations. This affected his prominence in later periods. Iah also eventually become associated with Osiris (Osiris-Iah), possibly through the lunar cycle of regeneration, and also the association of the lunar disc with the damaged eye of Horus.

However, in the Old Kingdom, and up until the 18th Dynasty, Iah enjoyed a fair degree of visibility, appearing in the Pyramid Texts, as well as being involved in The Book of the Dead (more accurately, The Incantations of Arising by Day) which, unlike the Pyramid texts, was used by commoners as well as royalty.

It appears that Iah was particularly popular with the 17th Dynasty royal line, as several prominent royals adopted his name into their own, including Ah-Hotep, and her son, Ahmose I (Amosis), founder of the 18th Dynasty, along with his wife, Ahmose-Nefertari. Some have also speculated that the name Kamose may also have had some root in Iah’s name. Interestingly, another association can be seen between Iah and the 26th dynasty, in the form of Ahmose II (Amasis), despite his eclipse, so to speak, by Khonsu. Also, statuettes and amulets of Iah continue to be found throught the New Kingdom and Late Periods, including a fine statuette now in the collection of the British Museum.

There is no mention, however, of Iah ever having any significant temples or state endowments of his own.

Titles:

Dweller Among The Gods (?)
Decline:
Iah is mentioned from the 5th dynasty, and clearly had a following through well into the Late Period. As far as I am aware, however, it is unknown exactly when his following died out.

 

 

I
=
9
-
-
IAH
-
-
-
-
-
-
-
1
I
9
9
9
-
-
-
-
1
A+H
9
9
9
I
=
9
Q
2
IAH
18
18
18
-
-
-
-
-
-
1+8
1+8
1+8
I
=
9
-
2
IAH
9
9
9
-
-
-
-
-
-
-
-
-
I
=
9
-
2
IAH
9
9
9

 

 

User:The Land/Weighing of the heart
From Wikipedia, the free encyclopedia
< User:The Land
Jump to: navigation, search

The Weighing of the Heart was a ritual of judgement from the Ancient Egyptian Book of the Dead. The Book of the Dead describes how, after death, a person would enter the Duat, or underworld, and deal with many challenges there. At some point in their journey through the Duat, the deceased would be led by the god Anubis into the 'Hall of the Two Ma'ats'. There he would recite the 'Negative Confession' in the presence of a number of divine judges, pleading his innocence of up to 42 sins. After this confession, the deceased's heart—representing their intellect and personality—would be weighed against the goddess Ma'at, representing truth and justice, and often represented by her symbol of a feather. If the scales balanced, this meant the deceased had led a good life. Anubis would take them to Osiris and they would find their place in the afterlife, becoming maa-kheru, meaning "vindicated" or "true of voice".[1] If the heart was out of balance with Ma'at, then another fearsome beast called Ammit, the Devourer, stood ready to eat it and put the dead person's afterlife to an early and unpleasant end.[2]

Contents
[hide] 1 Journey in the Duat
2 Negative Confession
3 Judgement
4 Interpretation
5 References 5.1 Notes

6 Bibliography
[edit] Journey in the Duat
[edit] Negative Confession

1.I have not committed sin.
2.I have not committed robbery with violence.
3.I have not stolen.
4.I have not slain men and women.
5.I have not stolen grain.
6.I have not purloined offerings.
7.I have not stolen the property of the god.
8.I have not uttered lies.
9.I have not carried away food.
10.I have not uttered curses.
11.I have not committed adultery.
12.I have not lain with men.
13.I have made none to weep.
14.I have not eaten the heart [i.e I have not grieved uselessly, or felt remorse].
15.I have not attacked any man.
16.I am not a man of deceit.
17.I have not stolen cultivated land.
18.I have not been an eavesdropper.
19.I haveslandered [no man].
20.I have not been angry without just cause(?).
21.I have not debauched the wife of any man.
22.I have not polluted myself.
23.I have terrorised none.
24.I have not transgressed [the Law].
25.I have not been wroth.
26.I have not shut my ears to the words of truth.
27.I have not blasphemed.
28.I am not a man of violence.
29.I am not a stirrer up of strife (or a disturber of the peace).
30.I have not acted (or judged) with undue haste.
31.I have not pried into matters.
32.I have not multiplied my words in speaking.
33.I have wronged none, I have done no evil.
34.I have not worked witchcraft against the King (or blasphemed against the King).
35.I have never stopped [the flow of] water.
36.I have never raised my voice (spoken arrogantly, or in anger).
37.I have not cursed (or blasphemed) God.
38.I have not acted with arrogance(?).
39.I have not stolen the bread of the gods.
40.I have not carried away the khenfu cakes from the Spirits of the dead.
41.I have not snatched away the bread of the child, nor treated with contempt the god of my city.
42.I have not slain the cattle belonging to the god.[3]

[edit] Judgement

If all the obstacles of the Duat could be negotiated, the deceased would be judged in the Weighing of the Heart ritual, depicted in Spell 125. The deceased was led by the god Anubis into the presence of Osiris. There, the dead person swore that he had not committed any one of a list of 42 sins,[4] reciting a text known as the "Negative Confession". Then the dead person's heart was weighed on a pair of scales, against the goddess Ma'at, who embodied truth and justice. often Ma'at was represented by an ostrich feather (the hieroglyphic sign for her name).[5] At this point, there was a risk that the deceased's heart would bear witness, owning up to sins committed in life; Spell 30B guarded against this eventuality. If the scales balanced, this meant the deceased had led a good life. Anubis would take them to Osiris and they would find their place in the afterlife, becoming maa-kheru, meaning "vindicated" or "true of voice".[6] If the heart was out of balance with Ma'at, then another fearsome beast called Ammit, the Devourer, stood ready to eat it and put the dead person's afterlife to an early and unpleasant end.[7]

[edit] Interpretation

This scene is remarkable not only for its vividness but as one of the only parts of the Book of the Dead with any explicit moral content. The judgement of the dead and the Negative Confession were a representation of the conventional moral code which governed Egyptian society. for every "I have not..." in the Negative Confession, it is possible to read an unexpressed "Thou shalt not".[8] While the Ten Commandments of Judaeo-Christian ethics are rules of conduct laid down by divine revelation, the Negative Confession is more a divine enforcement of everyday morality.[9] The wording of Spells 30B and 125 also suggests a pragmatic approach to morality; by preventing his heart from contradicting him with any inconvenient truths, it seems that the deceased could enter the afterlife even if his life had not been entirely pure.[10] Views differ among Egyptologists about how far the Negative Confession represents a moral absolute, with ethical purity being necessary for progress to the Afterlife. Ogden Goelet says "without an exemplary and moral existence, there was no hope for a successful afterlife"[11]; Geraldine Pinch suggests that the Negative Confession is essentially similar to the spells protecting from demons, and that the success of the Weighing of the Heart depended on the mystical knowledge of the true names of the judges rather than on the deceased's moral behaviour.[12]

[edit] References

[edit] Notes

1.^ Taylor 2010, p.215
2.^ Taylor 2010, p.212
3.^ (Budge The Egyptian Book of the Dead pp. 576 - 582 of final edition, 1913, ISBN 0-517-12283-9) The text has been modified, keeping Budge's numbering but removing the "Hail, insert name," at the beginning of the declarations. Repeated statements are made to two different entities.
4.^ Taylor 2010, p. 208
5.^ Taylor 2010, p.209
6.^ Taylor 2010, p.215
7.^ Taylor 2010, p.212
8.^ Faulkner 1994, p.14
9.^ Taylor 2010,p.204–5
10.^ Taylor 2010, p.212
11.^ Faulkner 1994, p.14
12.^ Pinch 1994, p.155

[edit] Bibliography
Allen, James P., Middle Egyptian - An Introduction to the Language and Culture of Hieroglyphs, first edition, Cambridge University Press, 2000. ISBN 0-521-77483-7
Budge, E.A. Wallis, The Egyptian Book of the Dead, (The Papyrus of Ani), Egyptian Text, Transliteration, and Translation.
D'Auria, S (et al) Mummies and Magic: the Funerary Arts of Ancient Egypt. Museum of Fine Arts, Boston, 1989. ISBN 0878463070
Faulkner, Raymond O (translator); von Dassow, Eva (editor), The Egyptian Book of the Dead, The Book of Going forth by Day. The First Authentic Presentation of the Complete Papyrus of Ani. Chronicle Books, San Francisco, 1994.
Pinch, Geraldine, Magic in Ancient Egypt. British Museum Press, London, 1994. ISBn 0-7141-0797-1
Taylor, John H. (Editor), Ancient Egyptian Book of the Dead: Journey through the afterlife. British Museum Press, London, 2010. ISBN 978-0-7141-1993-9

This page was last modified on 17 October 2012 at 09:12.

 

 

User:The Land/Weighing of the heart
From Wikipedia, the free encyclopedia
< User:The Land
Jump to: navigation, search

The Weighing of the Heart was a ritual of judgement from the Ancient Egyptian Book of the Dead. The Book of the Dead describes how, after death, a person would enter the Duat, or underworld, and deal with many challenges there. At some point in their journey through the Duat, the deceased would be led by the god Anubis into the 'Hall of the Two Ma'ats'. There he would recite the 'Negative Confession' in the presence of a number of divine judges, pleading his innocence of up to 42 sins. After this confession, the deceased's heart—representing their intellect and personality—would be weighed against the goddess Ma'at, representing truth and justice, and often represented by her symbol of a feather. If the scales balanced, this meant the deceased had led a good life. Anubis would take them to Osiris and they would find their place in the afterlife, becoming maa-kheru, meaning "vindicated" or "true of voice".[1] If the heart was out of balance with Ma'at, then another fearsome beast called Ammit, the Devourer, stood ready to eat it and put the dead person's afterlife to an early and unpleasant end.[2]

Contents
[hide] 1 Journey in the Duat
2 Negative Confession
3 Judgement
4 Interpretation
5 References 5.1 Notes

6 Bibliography
[edit] Journey in the Duat
[edit] Negative Confession

1.9 99 not committed sin.
2.9 99 not committed robbery with violence.
3.9 99 not stolen.
4.9 99 not slain men and women.
5.9 99 not stolen grain.
6.9 99 not purloined offerings.
7.9 99 not stolen the property of the god.
8.9 99 not uttered lies.
9.9 99 not carried away food.
10.9 99 not uttered curses.
11.9 99 not committed adultery.
12.9 99 not lain with men.
13.9 99 made none to weep.
14.9 99 not eaten the heart [i.e I have not grieved uselessly, or felt remorse].
15.9 99 not attacked any man.
16.9 99 not a man of deceit.
17.9 99 not stolen cultivated land.
18.9 99 not been an eavesdropper.
19.9 99 slandered [no man].
20.9 99 not been angry without just cause(?).
21.9 99 not debauched the wife of any man.
22.9 99 not polluted myself.
23.9 99 terrorised none.
24.9 99 not transgressed [the Law].
25.9 99 not been wroth.
26.9 99 not shut my ears to the words of truth.
27.9 99 not blasphemed.
28.9 am not a man of violence.
29.9 am not a stirrer up of strife (or a disturber of the peace).
30.9 99 not acted (or judged) with undue haste.
3.9 99 not pried into matters.
32.9 99 not multiplied my words in speaking.
33.9 99 wronged none, I have done no evil.
34.9 99 not worked witchcraft against the King (or blasphemed against the King).
35.9 99 never stopped [the flow of] water.
36.9 99 never raised my voice (spoken arrogantly, or in anger).
37.9 99 not cursed (or blasphemed) God.
38.9 99 not acted with arrogance(?).
39.9 99 not stolen the bread of the gods.
40.9 99 not carried away the khenfu cakes from the Spirits of the dead.
41.9 99 not snatched away the bread of the child, nor treated with contempt the god of my city.
42.9 99 not slain the cattle belonging to the god.[3]

 

 

User:Templemaat
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Temple Maat .... I am called Maa-Kheru and it is my yearning to learn about ancient religeons. I am currently studing Ancient Egyptian Religon & it's practices.

This page was last modified on 9 December 2006 at 19:26.

 

 

rwwgroupblog.com/.../ancient-egyptian-magic-maa-kheru-he-who-re...
23 Sep 2010 – The following excerpt is from Eleanor L. Harris's Ancient Egyptian Divination and Magic. Magical Names Ra had a Great Name by which he ...
*Egyptians believed that humans and other living creatures consisted of nine “bodies.” These bodies define why the Egyptians believed that it was possible to invoke a creature’s life force into a statue, and thereby gain the creature’s power. They believed in ghosts and apparitions, which were made possible by the existence of the “ka” body, and the “khu” body… Through different bodies, the Egyptians communicated with the dead, projected out-of-body, assumed other creature’s power, and enjoyed other abilities

Egyptians believed that humans and other living creatures consisted of nine “bodies.” These bodies define why the Egyptians believed that it was possible to invoke a creature’s life force into a statue, and thereby gain the creature’s power. They believed in ghosts and apparitions, which were made possible by the existence of the “ka” body, and the “khu” body… Through different bodies, the Egyptians communicated with the dead, projected out-of-body, assumed other creature’s power, and enjoyed other abilities…




MAAKHERU

www.odwirafo.com/maakherupage.html

Maakheru and Maatkheru (maah and maaht-tcheh-roo') are the male and female terms from Keneset and Kamit defining the capacity within ...

MAAKHERU

www.odwirafo.com/maakherupage.html

Maakheru and Maatkheru (maah and maaht-tcheh-roo') are the male and female terms from Keneset and Kamit defining the capacity within ...

www.answers.com › ... › Occultism & Parapsychology Encyclopedia

Maa-Kheru According to Egyptologist Gaston Maspero, Maa-Kheru is the Egyptian name of ... Post a question - any question - to the WikiAnswers community: ...

 

 

Gale Encyclopedia of Occultism & Parapsychology:
Maa-Kheru
Top

Home > Library > Religion & Spirituality > Occultism & Parapsychology Encyclopedia

According to Egyptologist Gaston Maspero, Maa-Kheru is the Egyptian name of the true intonation with which the dead must recite those magic incantations that would give them power in Amenti, the Egyptian Hades.

intonation

American Heritage Dictionary:
in·to·na·tion
Top

Home > Library > Literature & Language > Dictionary
(in't?-na'sh?n, -to-)
n. 1. 1. The act of intoning or chanting.
2. An intoned utterance.

2. A manner of producing or uttering tones, especially with regard to accuracy of pitch.
3.Linguistics. The use of changing pitch to convey syntactic information: a questioning intonation.
4. A use of pitch characteristic of a speaker or dialect: "He could hear authority, the old parish intonation coming back into his voice" (Graham Greene).
5.Music. The opening phrase of a plainsong composition sung as a solo part.
intonational in'to·na'tion·al adj.

Read more: http://www.answers.com/topic/intonation#ixzz29kQuU3cg

 

 

THE OCCULT PHILOSOPHY IN THE ELIZABETHAN AGE

YATES

1979

Frances A. Yates

FRANCESCO GIORGI

Page 37

"Giorgi's work was in the library of John Dee, the philosopher of the Elizabethan age, and was, as will be suggested later, a powerful influence underlying the Elizabethan Renaissance.

The De harmonia mundi was also a strong influence in the French Renaissance. a French translation of Giorgi's immensely long work was published in 1578, with the title L'Harmonie du monde."

"Giorgi's work is thus an extremely important channel for the transmission of Christian Cabala."

 


Hebrew alphabet

From Wikipedia, the free encyclopedia

This article is about the alphabet derived from the Aramaic alphabet. For the alphabet derived from the Paleo-Hebrew alphabet, see Samaritan script. For Hebrew diacritical marks, see Hebrew diacritics.

 

א ב ג ד ה ו ז ח ט י
כ ך ל מ ם נ ן ס ע פ
ף צ ץ ק ר ש ת  •  ﭏ

Features:

Abjad • Mater lectionis • Begadkefat

Variants:

Cursive • Rashi • Braille

Numerals:

Gematria • Numeration

Ancillaries:

Diacritics • Punctuation • Cantillation

Translit.:

Romanization of Hebrew • Hebraization of English • IPA • ISO

Computers:

Keyboard • Unicode and HTML

Hebrew alphabet

Type

Abjad (for Hebrew, Aramaic, and Judeo-Arabic)
True Alphabet (for Yiddish)

Languages

Hebrew, Yiddish, Ladino, and Judeo-Arabic (see Jewish languages)

Time period

3rd century BCE to present

Parent systems

Egyptian hieroglyphs Proto-Sinaitic Phoenician alphabet Aramaic alphabet Hebrew alphabet

Sister systems

Nabataean
Syriac
Palmyrenean
Mandaic
Brāhmī
Pahlavi
Sogdian

ISO 15924

Hebr, 125

Direction

Right-to-left

Unicode alias

Hebrew

Unicode range

U+0590 to U+05FF,
U+FB1D to U+FB4F

Note: This page may contain IPA phonetic symbols.

This article contains Hebrew text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Hebrew letters.

 

 

[show]
History of the alphabet

Hebrew alphabet - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Hebrew_alphabet

The Hebrew alphabet (Hebrew: אָלֶף־בֵּית עִבְרִי‎‎, Alephbet 'Ivri), known variously by scholars as the Jewish script, square script, block script, or more ...

Paleo-Hebrew alphabet - History of the Hebrew alphabet··

The Hebrew alphabet (Hebrew: אָלֶף־בֵּית עִבְרִי‎‎[a], Alephbet 'Ivri), known variously by scholars as the Jewish script, square script, block script, or more historically, the Assyrian script, is used in the writing of the Hebrew language, as well as other Jewish languages, most notably Yiddish, Ladino, and Judeo-Arabic. There have been two script forms in use. The original old Hebrew script is known as the paleo-Hebrew script (which has been largely preserved, in an altered form, in the Samaritan script), while the present "square" form of the Hebrew alphabet is a stylized form of the Aramaic script. Various "styles" (in current terms, "fonts") of representation of the letters exist. There is also a cursive Hebrew script, which has also varied over time and place.

The Hebrew alphabet has 22 letters; five have different forms when they are used at the end of a word. Hebrew is written from right to left. Originally, the alphabet was an abjad consisting only of consonants. Like other abjads, such as the Arabic alphabet, means were later devised to indicate vowels by separate vowel points, known in Hebrew as niqqud. In rabbinic Hebrew, the letters א ה ו י are also used as matres lectionis to represent vowels. When used to write Yiddish, the writing system is a true alphabet (except for borrowed Hebrew words). In modern usage of the alphabet, as in the case of Yiddish (except that ע replaces ה) and to some extent modern Israeli Hebrew, vowels may be indicated. Today, the trend is toward full spelling with these letters acting as true vowels.

Before the adoption of the present script, Hebrew was written by the ancient Israelites, both Jews and Samaritans, using the paleo-Hebrew alphabet. During the 3rd century BCE, Jews began to use a stylized form of the Aramaic alphabet,[1] while the Samaritans continued to use a form of the paleo-Hebrew script, called the Samaritan script. The present "square script" Hebrew alphabet is a stylized version of the Aramaic alphabet which was adopted from that used by the Persian Empire (which in turn was adopted from the Arameans). After the fall of the Persian Empire, Jews used both scripts before settling on the Aramaic form. For a limited time thereafter, the use of the paleo-Hebrew script among Jews was retained only to write the Tetragrammaton, but soon that custom was also abandoned.[citation needed]

Contents
[hide] 1 History
2 Description 2.1 General
2.2 Vowels
2.3 Alphabet

3 Pronunciation of letter names
4 Orthographic variants 4.1 Yiddish symbols

5 Numeric values of letters
6 Transliterations and transcriptions
7 Pronunciation 7.1 Shin and sin
7.2 Dagesh
7.3 Identical pronunciation
7.4 Ancient Hebrew pronunciation

8 Vowels 8.1 Matres lectionis
8.2 Vowel points 8.2.1 Meteg
8.2.2 Sh'va
8.2.3 Comparison table

9 Gershayim
10 Sounds represented with diacritic geresh
11 Religious use
12 Unicode and HTML
13 See also
14 Notes
15 References
16 Bibliography
17 External links 17.1 General
17.2 Keyboards

[edit] History

Main article: History of the Hebrew alphabet

According to contemporary scholars, the original Hebrew script developed alongside others used in the region during the late second and first millennia BCE. It is closely related to the Phoenician script, which itself probably gave rise to the use of alphabetic writing in Greece (Greek alphabet). A distinct Hebrew variant, called the paleo-Hebrew alphabet, emerged by the 10th century BCE,[2] an example of which is represented in the Gezer calendar. It was commonly used in the ancient Israelite kingdoms of Israel and Judah.

Aleppo Codex: 10th century CE Hebrew Bible with Masoretic pointing. Text of Joshua 1:1
Following the fall of the Kingdom of Judah in the 6th century BCE, in the Babylonian exile, Jews adopted the Aramaic script, which was another offshoot of the same family of scripts, evolved into the Jewish, or "square" script, that is still in use today and known as the "Hebrew alphabet". The Samaritan script, used in writing Samaritan Hebrew, is descended directly from the paleo-Hebrew script.

The Hebrew alphabet was later adapted and used for writing languages of the Jewish diaspora - such as Karaim, Judæo-Arabic, Ladino, Yiddish, etc. The Hebrew alphabet came again into everyday use with the rebirth of the Hebrew language as a spoken language in the 18th and 19th centuries.

[edit] Description

[edit] General

In the traditional form, the Hebrew alphabet is an abjad consisting only of consonants, written from right to left. It has 22 letters, five of which use different forms at the end of a word. The Hebrew alphabet has a cursive script used for writing. (lower case) A upper case is used only for reading things such as books.

[edit] Vowels

In the traditional form, vowels are indicated by the weak consonants Aleph (א), He (ה), Vav (ו), or Yodh (י) serving as vowel letters, or matres lectionis: the letter is combined with a previous vowel and becomes silent, or by imitation of such cases in the spelling of other forms. Also, a system of vowel points to indicate vowels (diacritics), called niqqud, was developed. In modern forms of the alphabet, as in the case of Yiddish and to some extent modern Israeli Hebrew, vowels may be indicated. Today, the trend is toward full spelling with the weak letters acting as true vowels.

Hebrew script on the bustier of Jan van Scorel's Maria Magdalena, 1530.
When used to write Yiddish, vowels are indicated, using certain letters, either with or without niqqud-diacritics (e.g., respectively: "אָ", "יִ" or "י", "ע"), except for Hebrew words, which in Yiddish are written in their Hebrew spelling.

To preserve the proper vowel sounds, scholars developed several different sets of vocalization and diacritical symbols called niqqud (ניקוד, literally "applying points"). One of these, the Tiberian system, eventually prevailed. Aaron ben Moses ben Asher, and his family for several generations, are credited for refining and maintaining the system. These points are normally used only for special purposes, such as Biblical books intended for study, in poetry or when teaching the language to children. The Tiberian system also includes a set of cantillation marks used to indicate how scriptural passages should be chanted, used in synagogue recitations of scripture (although these marks do not appear in the scrolls), called "trope". In everyday writing of modern Hebrew, niqqud are absent; however, patterns of how words are derived from Hebrew roots (called shorashim, or root letterss) allow Hebrew speakers to determine the vowel-structure of a given word from its consonants based on the word's context and part of speech.

[edit] Alphabet

Neither the old Hebrew script nor the modern Hebrew script have case, but five letters have special final forms,[c] called sofit (Hebrew: סופית‎, meaning in this case "final" or "ending") form, used only at the end of a word, somewhat as in the Arabic and Mandaic alphabets[b]. These are shown below the normal form, in the following table (letter names are Unicode standard[3]). Hebrew is written from right to left.

 

 

THE ALPHABET OF BIBLICAL HEBREW

biblescripture.net/Hebrew.html

The Hebrew alphabet has evolved from Biblical, Phoenician, and Aramaic origins. ... a consonantal system with three-letter word roots to connote meaning; and ...

THE ALPHABET OF BIBLICAL HEBREW

This page is an introduction to the alphabet of Hebrew Scripture.
Hebrew is a Semitic language. The word Semitic comes from the name Shem, named in Genesis (6:10) as the son of Noah , whose descendants lived in the Middle East. Phoenician, Hebrew, and Aramaic are Northwest Semitic languages, and Arabic is Southwest Semitic. All are examples of Semitic languages, which have similar characteristics, such as the presence of guttural letters formed in the pharynx or larynx; a consonantal system with three-letter word roots to connote meaning; and changes in the form or morphology of the word root through the addition of prefixes, infixes, and suffixes to determine the precise sense and function of the word.

Hebrew was the original language of the Israelites. Hebrew tradition, the Torah itself, as well as Jesus and the New Testament writers name Moses as the divinely inspired author of the Pentateuch (see Genesis and Genesis 3:15). It is believed that Moses lived in the latter part of the second millenium BC (1500-1200 BC). Archeology has yet to discover the precise time that Moses lived and led his people during the Exodus from Egypt, or the actual script utilized by Moses to write the Torah. Furthermore, no original manuscript by the author of any biblical book has yet been discovered!

Phoenicia (now Lebanon) was a peaceful sea-faring nation expert in navigation and trade that developed their alphabet around 1400 BC in an effort to communicate with their diverse trading partners that encircled the Mediterranean Sea. It was the Phoenician alphabet that was widely received throughout the Mediterranean world, as it was only 22 letters based on sound, as opposed to the myriad of symbols in cuneiform and hieroglyphics prevalent at the time. The Hebrew alphabet known as Ketav Ivri or Paleo-Hebrew was nearly identical to the Phoenician alphabet that follows:

Biblical Hebrew contains 22 letters, as noted in Psalm 119, all of which are consonants. The alphabet and language remained pure until the Babylonian exile in 587 BC, when, following the destruction of the Temple of Solomon, spoken Hebrew came under the influence of other languages, particularly Aramaic. Aramaic became the prevailing language, or "lingua franca" of the entire Middle East from about 700 BC to 700 AD. Because of the Dispersion of the people of Israel to Babylon and Egypt, knowledge of pre-exilic texts was dependent on oral tradition. This occasionally gave rise to an ambiguity of interpretation for a text written purely in consonants.

The Hebrew language adopted the square script alphabet of Imperial Aramaic, known as Ketav Ashuri.
Tradition holds that Ezra adopted the Aramaic square alphabet in place of the Paleo-Hebrew alphabet during the post-exilic Restoration of Israel in the fifth century BC. As the Aramaic alphabet became the Hebrew alphabet, Hebrew papyri and parchments were then primarily written in Aramaic script. The Paleo-Hebrew alphabet has persisted to the present day solely with the Samaritans. The Biblical Hebrew text available to us today is thus written in the Hebrew language with the adopted Aramaic alphabet.

Jesus and his Apostles spoke Aramaic. However, the Aramaic language was largely replaced by Arabic with the rise of Islam in the seventh century AD. Aramaic does persist in the liturgies of the Eastern Catholic Chaldean, Maronite, and Syriac Churches, and remains a spoken language among scattered villages throughout the Middle East, especially among the Assyrians and Chaldeans.

Please note that the letter ו
in Biblical Hebrew was known as waw and pronounced as w, as יהוה Yahweh, and ויקרא Wayiqra, the original Hebrew name for the Book of Leviticus, whereas in modern Hebrew ו is known as vav and pronounced as v.

Note that the guttural letters א and ע
are generally silent in contemporary pronunciation, and assume the sound of their related vowel. In fact, the laryngeal א and the pharyngeal ע had been two of the most difficult letters to pronounce.

Hebrew is written from right to left. There are no capital letters in Hebrew. Letters stand alone in printing or writing. Observe that five letters, Kaf, Mem, Nun, Peh, and Tsade, have a final form when the letter occurs at the end of a word. For example, Peh at the beginning or middle of the word has the form of פ, but at the end of a word appears as ף.

Notice that in the pronunciation column, six letters (aleph, het, tet, ayin, tsade, and shin) do not convert directly into our alphabet, and have been given symbols for transliteration, which are sometimes employed in biblical or scholarly works. Please observe in the following chart the distinctions in the pronunciation and transliteration of the three forms of the letter shin: unpointed shin (as in original texts or modern unpointed contemporary script), shin with a dot over the right-hand corner, and shin with a dot over the left-hand corner.

In addition, three letters, Bet ב, Kaf כ, and Peh פ, vary in pronunciation depending on the presence of a dot. The point or dot within a letter, as seen in the three letters Bet, Kaf, and Peh, is known as a dagesh. The functions of a dagesh include: (a) to signal the doubling effect of a consonant, as in the letter p in יוֹם כִּפּוּר, Yom Kippur, the Day of Atonement; or (b) to emphasize pronunciation, as the letter Bet with the dot is hard b, as in ball, whereas Bet without the dot is soft and becomes v, as in have. Note the pronunciations in the following chart:

Numbers one through ten have two forms - masculine and feminine, depending on the noun to which they refer. Number one אֶחָד may mean one or first, as in Genesis 1:5, the First Day. Sometime during the Maccabean period (the second century BC), the letters of the alphabet began to represent numbers, such as the first ten letters of the Hebrew alphabet began to signify numbers one through ten, as seen in the presentation of the Ten Commandments:

TIME OF MANUSCRIPT

Two characteristics of ancient Hebrew were the pure use of consonants, and the use of an epicene personal pronoun (a personal pronoun that does not distinguish for male and female) - the same word is used for both "he" and "she." This use of an epicene personal pronoun
הוא
first appears in Genesis 2:11, occurs in Genesis 3:15, and appears 120 times throughout the Pentateuch of Moses in Hebrew Scripture, but not in the Prophets or Writings.

The only pre-exilic Biblical passage that has been discovered to date is the Priestly Blessing from Numbers 6:24-26, which is found throughout the liturgies of Judaism and Christianity. Two silver amulets with the Priestly Blessing were uncovered in a burial chamber on the western slope of the Hinnom Valley in Jerusalem in 1979. This archeological find has been dated from about 600 BC, and is pre-exilic; the amulets are inscribed in the Paleo-Hebrew consonantal text. Of great importance, the Divine name YHWH was inscribed on the amulets!

Beginning in the pre-Exilic period, the following three consonants,
ה hey, ן waw, י yod
were used at the end of a word to indicate final vowels.
Beginning in the post-Exilic period, waw and yod were also used as vowel indicators within a word.

The oldest Biblical Hebrew manuscript in our possession came with the discovery of the Dead Sea Scrolls, a collection of writings from the Essenes, a monastic religious sect of Judaism that emerged near Qumran about 200 BC. In 1947 a Bedouin shepherd named Muhammed ed-Dhib accidentally discovered three scrolls in the caves of Qumran near the Dead Sea: a complete scroll of the Book of Isaiah; the Manual of Discipline, also called the Community Rule, and a Commentary on Habakkuk. Soon thereafter, four more scrolls were uncovered - the Hymn Scroll, another partial scroll of Isaiah, the Genesis Apocryphon, and the War Scroll, an eschatological text that deals with the final battle between the sons of light and the sons of darkness. Together these seven comprise the seven original Dead Sea Scrolls now preserved in Jerusalem. Thus began the greatest discovery of ancient manuscripts of the twentieth century - nearly 900 scrolls were uncovered in 11 caves in Qumran. The Dead Sea Scrolls included portions of each book of the Pentateuch written in the pre-exilic Hebrew alphabet known as Ketav Ivri or Paleo-Hebrew, as well as scrolls written in the post-exilic Ketav Ashuri or Aramaic Square script, and even some written in both forms of script. These recently discovered scrolls of the Essenes were written purely in consonants.

During the ninth and tenth centuries AD, the Masoretes, Jewish scholars in Tiberias, Galilee, perfected a system of points or nikkud for vowel notation and added it to the received consonantal text. The vowel points were added to ensure proper interpretation and reading of Hebrew Scripture, and are known as the Masoretic or Tiberian vowel points. This point system was added without altering the spacing of the text.

All of these considerations help biblical scholars to date a particular Hebrew text. For instance, the presence of "pointed text" allows biblical scholars to date manuscripts to at least the latter part of the first millennium AD.

VOWELS

Vowels in Masoretic Hebrew Scripture are a combination of the historically long vowels, Hey, Waw, and Yod, and the Masoretic or Tiberian Vowel Points. Vowels are long or short in quality and quantity. Hey ה, Waw ו, and Yod י became known as "matres lectiones," or "mothers of reading," as they assisted in reading Scripture. The individual letter used as a vowel was known as a mater. Waw served as a vowel and was pronounced as long o or u, whereas Yod as a vowel was pronounced as long e or i. Hey served as a final long a. The Masoretic vowel points in conjunction with the mater helped to clarify and preserve the proper pronunciation, so that, for example, waw with a dot over it וֹ was pronounced long o, and waw with a dot beside it וּ was pronounced long u. The vowel points for Hey and Yod occur underneath the prior letter.

The Shewaְ sign, a colon under the letter, is written in the absence of a distinct vowel sound, and may be vocal or silent. Shewa under the first letter of a word or syllable, or following a long vowel, is vocal, and becomes a semi-vowel, and is pronounced as a half of a short e. Shewa under a letter that closes a syllable is silent. With the guttural letters aleph א, hey ה, het ח, and ayin ע, vocal shewa is combined with three vowel signs (Patah, Segol, and Qamets) to produce three hurried vowels known as the hateph vowels.

The following chart summarizes the Masoretic vowel points. Notice in the following chart that the majority of vowel points appear under the letter, except for long o when it occurs over and to the left of the letter.
We recommend the three reference textbooks below for an in-depth study of Biblical Hebrew

With the Masoretic vowel points, the vowel follows the consonant in pronunciation, as, for example, לָ is pronounced la, לֻ is lu, and מִ is pronounced mi. As these are consonants that end with a vowel, these are examples of open syllables. Syllables are of two types in Hebrew: open and closed. A closed syllable is one that ends with a consonant, as בֵּנ is ben, the word for son; and סוּס is sūs, the word for horse.

This multiple form of vowel notation accounts for much of the variation in word formation in the Masoretic text. For example, Joshua, the son of Nun, in Judges 2:7, is spelled two different ways in the same sentence! The mater Shureq וּ is utilized for the vowel u in the first spelling, while the short vowel point Qibbuts ֻ
is incorporated for the second spelling.

VOCABULARY

The following list of vocabulary words includes the personal pronouns and a chart of 40 words in Masoretic pointed text, primarily from the Books of Genesis and Exodus. Hebrew is quite distinctive in that it has two words for the first person singular pronoun. The third person feminine singular pronoun was written as הִוא in the Pentateuch, and subsequently as הִיא. Hebrew words with the same root often have related meanings. For example, יָלַד means to give birth; יֶלֶד is boy; יַלְדָה means girl; יְלָדִים is children or boys; and יַלְדוּת means childhood or youth. Accent is primarily on the last syllable. Nouns in Hebrew are either masculine or feminine. Note the verbs: to create in the perfect tense representing completed action; to write in the imperfect tense of discourse; and to call in the waw-consecutive tense of narration. A careful study of the pronunciation of the Hebrew words should give one an appreciation for the phonetics of Hebrew letters and vowels. Note that Yeshua, the true name of Jesus, appears throughout the Old Testament, for it means the Lord saves!

SCRIPTURE READING

The following passage is Genesis 3:15 presented in Masoretic "pointed text." We have preserved the ancient epicene personal pronoun הוא in consonantal text, as one cannot know whether the pronoun in the original script referred to "woman" or "seed (offspring)." Remember Hebrew is written from right to left, so the English translation is best understood when read in similar fashion. The links at the end offer more passages in Hebrew for your study.

References

1 Minto A. Genesis 1-11. Course Lectures and Texts, Franciscan University, Steubenville, Ohio, 2004.
2 Henson J. Biblical Hebrew. Course Lectures and Notes. University of Wisconsin, Madison, Wisconsin, 2008.
3 Mansoor M. Biblical Hebrew - Step by Step, Volume One, Baker Book House, Grand Rapids, Michigan, 1980, 24th Printing, 2007; Volume Two, Third Edition, 1984, 13th printing, 2002.
4 Ross A. Introducing Biblical Hebrew. Baker Book House, Grand Rapids, Michigan, 2001.
5 Lambdin TO. Introduction to Biblical Hebrew. Prentice-Hall, Upper Saddle River, New Jersey, 1971.
6 The Hebrew Bible. Biblia Hebraica Stuttgartensia. Masoretic Text, Fifth Edition. Deutsche Bibelgesellschaft, 1997.
7 JPS Hebrew-English Tanakh. Jewish Publication Society, Philadelphia, 2000.
8 Rendsburg GA. A New Look at Pentateuchal HW'. Biblica 63:351-369, 1982.
9 Kohlenberger JR. NIV Interlinear Hebrew-English Old Testament. Zondervan, Grand Rapids, Michigan, 1987.
10 Brown F. Brown, Driver, Briggs Hebrew and English Lexicon. Hendrickson Publishers, Peabody, Massachusetts, 2000.

The Bible
Book of Genesis
Genesis 1:1-5
Creation
Genesis 3:15

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Web definitions for pentateuch
Torah: the first of three divisions of the Hebrew Scriptures comprising the first five books of the Hebrew Bible considered as a unit
wordnetweb.princeton.edu/perl/webwn - Definition in context

Search ResultsPentateuch - definition of Pentateuch by the Free Online ...
Pen·ta·teuch (p n t -t k , -ty k ). n. The first five books of the Hebrew Scriptures. [Middle English Pentateuke, from Late Latin Pentateuchus, from Greek ...
www.thefreedictionary.com/Pentateuch - Cached - Similar

--------------------------------------------------------------------------------
Pentateuch [ˈpɛntəˌtjuːk]
n
(Christian Religious Writings / Bible) the first five books of the Old Testament regarded as a unity
[from Church Latin pentateuchus, from Greek penta- + teukhos tool (in Late Greek: scroll)]
Pentateuchal adj
Collins English Dictionary – Complete and Unabridged © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003

ThesaurusLegend: Synonyms Related Words Antonyms
Noun 1. Pentateuch - the first of three divisions of the Hebrew Scriptures comprising the first five books of the Hebrew Bible considered as a unit
Laws, Torah
Book of Genesis, Genesis - the first book of the Old Testament: tells of Creation; Adam and Eve; the Fall of Man; Cain and Abel; Noah and the flood; God's covenant with Abraham; Abraham and Isaac; Jacob and Esau; Joseph and his brothers
Book of Exodus, Exodus - the second book of the Old Testament: tells of the departure of the Israelites out of slavery in Egypt led by Moses; God gave them the Ten Commandments and the rest of Mosaic law on Mount Sinai during the Exodus
Book of Leviticus, Leviticus - the third book of the Old Testament; contains Levitical law and ritual precedents
Book of Numbers, Numbers - the fourth book of the Old Testament; contains a record of the number of Israelites who followed Moses out of Egypt
Book of Deuteronomy, Deuteronomy - the fifth book of the Old Testament; contains a second statement of Mosaic law
Old Testament - the collection of books comprising the sacred scripture of the Hebrews and recording their history as the chosen people; the first half of the Christian Bible
Hebrew Scripture, Tanach, Tanakh - the Jewish scriptures which consist of three divisions--the Torah and the Prophets and the Writings

Pentateuch: Definition from Answers.com
Pentateuch ( ) n. The first five books of the Hebrew Scriptures. [Middle English Pentateuke , from Late Latin Pentateuchus , from Greek Pentateukhos :
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Pentateuch - Definition and More from the Free Merriam-Webster ...
Etymology: Middle English Penteteuke, from Late Latin Pentateuchus, from Greek Pentateuchos, from penta- + teuchos tool, vessel, book, from teuchein to make ...
www.merriam-webster.com/dictionary/pentateuch -

pentateuch

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Pen·ta·teuch noun \ˈpen-tə-ˌtük, -ˌtyük\
Definition of PENTATEUCH
: the first five books of Jewish and Christian Scriptures
Origin of PENTATEUCH
Middle English Penteteuke, from Late Latin Pentateuchus, from Greek Pentateuchos, from penta- + teuchos tool, vessel, book, from teuchein to make — more at doughty
First Known Use: 15th century
Rhymes with PENTATEUCH
antinuke, Heptateuch, Hexateuch, liver fluke
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What does Pentateuch mean? definition and meaning (Free English ...
Definition of Pentateuch in the AudioEnglish.net Dictionary. Meaning of Pentateuch. What does Pentateuch mean? Proper usage of the word Pentateuch.
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PENTATEUCH
Dictionary entry overview: What does Pentateuch mean?

• PENTATEUCH (noun)
The noun PENTATEUCH has 1 sense:

1. the first of three divisions of the Hebrew Scriptures comprising the first five books of the Hebrew Bible considered as a unit

Familiarity information: PENTATEUCH used as a noun is very rare.ictionary entry details

• PENTATEUCH (noun)

Sense 1 Pentateuch [BACK TO TOP]

Meaning:

The first of three divisions of the Hebrew Scriptures comprising the first five books of the Hebrew Bible considered as a unit

Classified under:

Nouns denoting communicative processes and contents

Synonyms:

Laws; Pentateuch; Torah

Instance hypernyms:

religious text; religious writing; sacred text; sacred writing (writing that is venerated for the worship of a deity)

Meronyms (parts of "Pentateuch"):

Book of Genesis; Genesis (the first book of the Old Testament: tells of creation; Adam and Eve; the Fall of Man; Cain and Abel; Noah and the flood; God's covenant with Abraham; Abraham and Isaac; Jacob and Esau; Joseph and his brothers)

Book of Exodus; Exodus (the second book of the Old Testament: tells of the departure of the Israelites out of slavery in Egypt led by Moses; God gave them the Ten Commandments and the rest of Mosaic law on Mount Sinai during the Exodus)

Book of Leviticus; Leviticus (the third book of the Old Testament; contains Levitical law and ritual precedents)

Book of Numbers; Numbers (the fourth book of the Old Testament; contains a record of the number of Israelites who followed Moses out of Egypt)

Book of Deuteronomy; Deuteronomy (the fifth book of the Old Testament; contains a second statement of Mosaic law)

Holonyms ("Pentateuch" is a part of...):

Old Testament (the collection of books comprising the sacred scripture of the Hebrews and recording their history as the chosen people; the first half of the Christian Bible)

Hebrew Scripture; Tanach; Tanakh (the Jewish scriptures which consist of three divisions--the Torah and the Prophets and the Writings)

Pentateuch | Define Pentateuch at Dictionary.com
the first five books of the Old Testament: Genesis, Exodus, Leviticus, numbers, and Deuteronomy. Use Pentateuch in a Sentence · See images of Pentateuch ...
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Pen·ta·teuch   /ˈpɛntəˌtuk, -ˌtyuk/ Show Spelled[pen-tuh-took, -tyook] Show IPA
–noun
the first five books of the Old Testament: Genesis, Exodus, Leviticus, numbers, and Deuteronomy.
Use Pentateuch in a Sentence
See images of Pentateuch
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Origin:
< LL Pentateuchus < LGk pentáteuchos, equiv. to Gk penta- penta- + teûchos tool, vessel (LGk: scroll case book)

—Related forms
Pen·ta·teuch·al, adjective Dictionary.com Unabridged
Based on the Random House Dictionary, © Random House, Inc. 2010.
Cite This Source | Link To Pentateuch

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Laws, Torah

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pentasyllable
pentateuch
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pentathionic
pentathlete
pentathlon
pentatomic
pentatone
pentatonic
pentatonic scale
pentatonic-scale
pentatonicism
pentatonism
pentatrichomonas
pentavalent
pentazocine

Pentateuch - Definition of Pentateuch at YourDictionary.com
the first five books of the Bible. Origin: LL(Ec) Pentateuchus < Gr(Ec) pentateuchos, composed of five books < penta-, five + teuchos, an implement, ...
www.yourdictionary.com/pentateuch - Cached - Similar

Pen·ta·teuch noun \ˈpen-tə-ˌtük, -ˌtyük\
Definition of PENTATEUCH

: the first five books of Jewish and Christian Scriptures
Origin of PENTATEUCH

Middle English Penteteuke, from Late Latin Pentateuchus, from Greek Pentateuchos, from penta- + teuchos tool, vessel, book, from teuchein to make — more at doughty
First Known Use: 15th century

Rhymes with PENTATEUCH
antinuke, Heptateuch, Hexateuch, liver fluke

Related phrases: tours pentateuch samaritan pentateuch ashburnham pentateuch making of the pentateuch torah/ chumash/ pentateuch pentateuch of the cosmogony

Web definitions for pentateuch
Torah: the first of three divisions of the Hebrew Scriptures comprising the first five books of the Hebrew Bible considered as a unit
wordnetweb.princeton.edu/perl/webwn

Definitions of pentateuch on the Web:

•Torah: the first of three divisions of the Hebrew Scriptures comprising the first five books of the Hebrew Bible considered as a unit
wordnetweb.princeton.edu/perl/webwn

•The term "Torah" (Hebrew: תּוֹרָה, "teaching" or "instruction", sometimes translated as "law"), refers either to the Five Books of Moses (or Pentateuch) or to the entirety of Judaism's founding legal and ethical religious texts. ...
en.wikipedia.org/wiki/Pentateuch

•5 Books of Moses; comes from the Latin root word meaning "five".
www.judaism.com/glossary/gloss1.asp

•[from Greek pente five + teuchos books]
www.experiencefestival.com/dream_dictionary_revenge

•The five books of Moses contained in the Torah scroll.
library.thinkquest.org/C004351F/Glossary.htm

 

 

THAT

GOD I AH I HA GOD

 

 

The Routledge dictionary of Egyptian gods and goddesses - Google Books Result
by George Hart - 2005 - Social Science - 170 pages
Kamose ('the bull is born') might be the Egyptian equivalent of the ... by his mother and three queens, including Sit-Iah 'daughter of the moon-god'. ...
books.google.com/books?isbn=0415344956...

 

 

9uardians of the 9th 9ate: Jesus the Amen (Revelations 3:14)
18 Sep 2008 ... [2]Tetragrammaton: This is the name of God in the Bible, [3]The Egyptian J'h, transliterated Iah (or Jah), was the word for moon. ...
nuwaubian-hotep.blogspot.com/.../jesus-amen-revelations-314_18.html -

9uardians of the 9th 9ate
The propagation of the sacred science of Wu-Nuwaupu and it's 720 degrees.

Thursday, September 18, 2008
Jesus the Amen (Revelations 3:14)

Jesus the Amen (Revelations 3:14)
A composition by Nuwaubian Hotep

Amen: A magic word that was interpreted as "let it be" in Hebrew, and used to evoke divine response to a prayer. Such words frequently began as names of deities. Perhaps this may have originally invoked the Egyptian god Amun, "the Hidden One"—the sun in the belly of the Mother before sunrise. Its hieroglyphic symbol meant pregnant belly."
(Author footnote, Book of the Dead, 194) Funk & Wagnalls New Encyclopedia, 1979

The purpose of this missive will prove beyond a shadow of a doubt that the Hebraic term Amen, defined in colloquial terms as “so be it” and “truly” is directly traceable and rooted in the culture of Ancient Kemet[1] (Egypt) deity of the same name. Let’s get started…

Egyptian cultural aspects of Hebraic religiosity

Simply put, how anyone can state that Amen of ancient Egypt and Nubia is not directly related to the Hebraic Amen is beyond belief! The Semitic god YHWH[2] יהוה‎ aka Jehovah owes its origin to Ancient Khemetic roots and their worship of the crescent moon deity Yah/Iah[3] that was revered during the Kemetic reign of the Semitic Hyksos[4] 15th dynasty who were later exiled by Pharaohs Ahmose and Kamose of the 18th Kemetic dynasty, and who’s storyline is identical to the biblical description of the Exodus[5] of the biblical Hebrew.

Practically all of their so-called Hebraic rituals, customs and aspects are traceable to Ancient Kemet, for example, the Khonsu[6] braid that Orthodox Jewish men wear. Religious western zealots however, will vehemently defend the originality of Amen as a original Semitic term for it is the ultimate and final nail in the coffin for the originality of their Semitic religion if indeed this most sacred root can be proven to have origins in this wonderfully magnificent and great land of Ta-Meri[7] and beyond.

Defining the term Amen from within the Bible.

Within the “Old Testament” and New Testament the term "Amen" is defined as a colloquialism to mean "truly" or "so be it", but in Revelations 3:14 this term is used as a “definitive article” that describes a deity of which in the case of Revelations 3:14 as a title for Jesus (Iesous). Using the definitive article directly traces the word Amen back to Ancient KMT and beyond where Amen was used as a noun and/or a descriptive pronoun (ex: Tut-Ankh-Amen). Using Amen as a title and/or attribute also is found in a plethora of other sections of both the Old and New Testament. These terms however have been missed transliterated into colloquialisms.

Examples of attributes using the term Amen in the Old Testament

Elohiym Amen
Isaiah 65:16 “That he who blesseth himself in the earth shall bless himself in the God of truth [Elohiym Amen]; and he that sweareth in the earth shall swear by the God of truth [Elohiym Amen]; because the former troubles are forgotten, and because they are hid from mine eyes.”

Amen Yehovah
Jeremiah 11:5 “That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as [it is] this day. Then answered I, and said, So be it, O LORD [Amen Yehovah].”

Jeremiah 28:6 “Even the prophet Jeremiah said, Amen: the LORD [Amen Yehovah].do so: the LORD perform thy words which thou hast prophesied, to bring again the vessels of the LORD'S house, and all that is carried away captive, from Babylon into this place.”

Amen and the Egyptian origin in Revelations 3:14

Revelations 3:14 “And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;”

The 1st thing we need to look at is the mere fact that both the Egyptian and Semitic languages fall under the Afro-Asiatic language group, and both the Semitic (Arabic, Hebrew) and Egyptian cultures developed within the same region: the Eastern Horn of Africa. All of these cultures assimilated and interchanged cultural idioms. Your "Holy Bible" states in Hosea 13:4: "Yet I [am] the LORD thy God from the land of Egypt, and thou shalt know no god but me: for [there is] no saviour beside me." Which would indicate a strong affiliation of the Hebrew/Semitic manner of worship originating and developing from ancient Egypt, ergo, the integration of the term Amen (defined as "truly", or "so be it" by Hebrews), or in this case the definitive article "the Amen" (the faithful) as used in the New Testament and in the book of Revelation can be associated simply by Egyptian definition ("Faithful" or "hidden"), apropos "Jesus the Faithful" as defined by Christians. Additionally, this isn't the only Egyptian/Semitic similarly. There are a plethora of seemingly Semitic original terms (from a Western cultural perspective) in your so-called "Holy Bible" that are directly traceable and rooted in ancient Egypt, ex: Moses (Tut-Mosis), Christ (Karast), Jesus (Iah-Shu), Seth (Sutukh), so forth and so on. It high time we as progenitors of these religions stop with all the redundant western based zealotry and study these faiths from their root source. Ancient Kemet (Egypt), Kush (Nubia) and beyond.

If you are going to reference the term “the Amen” (as you should) in the article page from the book of Revelations you should provide the etymology. There is none listed and given the proximity of both cultures and similarity of terms, the ancient Egypt connection should in the in least be implied.

 

Footnotes:
[1]One of the ancient Egyptian names of the country, km.t, or "black land", is derived from the fertile black soils deposited by the Nile floods, distinct from the 'red land' (dSr.t) of the desert. The name is realized as kīmi and kīmə in the Coptic stage of the Egyptian language, and appeared in early Greek as Χημία (Kymeía).
[2]Tetragrammaton: This is the name of God in the Bible,
[3]The Egyptian J’h, transliterated Iah (or Jah), was the word for moon. Consequently it was used to refer to the lunar deities:
[4] Egyptian heqa khasewet, "foreign rulers"; Greek: Ýκσώς, Ýξώς) were an Asiatic people, likely Semitic or Indo-Aryan,
[5] Wikipedia reference: Exodus 12:40 records 400 years between the arrival of Israelites in Egypt and the Exodus, perhaps synchronizing the arrival of Jacob in Egypt with the Hyksos.
[6]In Egyptology, Chons (alternately Khensu, Khons, Khonsu or Khonshu) is an ancient lunar deity.
[7]Ta-meri (Tamery, Tamera): (tah-MARY) n. -- "The Beloved Land," another name for the land of Kemet. Transliteration: tA-mri
Posted by Nuwaubian Hotep at 2:45 PM

 

 

Yah, the Other Egyptian Moon God
by Jimmy Dunn

Many topics in ancient Egyptian religion can be fraught with complexities. Trying to understand the changing roles of gods such as Re, Osiris and Amun are difficult if not impossible with the limited text available to us today. However, there are none of these more difficult, or certainly more controversial than the Moon God, Yah.

Moon

It is interesting that the earliest references to the name Yah (Yaeh) refer to the moon as a satellite of the earth in its physical form. From this, the term becomes conceptualized as a lunar deity, pictorially anthropomorphic but whose manifestations, from hieroglyphic evidence, can include the crescent of the new moon, the ibis and the falcon, which is comparable to the other moon deities, Thoth and Khonsu.

Of course, the complexity and controversy of Yah stem from the term's similarity to the early form of the name for the modern god of the Jews (Yahweh), Christians and Muslims, as well as the fact that their ancestors were so intermingled with those of the Egyptians. In fact, this distinctive attribute of this god makes research on his ancient Egyptian mythology all the more difficult.

Little is really know of this god's cult, and there is no references to actual temples or locations where he may have been worshipped.

However, among ancient references, we do seem to find in the Papyrus of Ani several references to the god, though here, his name has been translated as Lah:

In Chapter 2:

"A spell to come forth by day and live after dying. Words spoken by the Osiris Ani:
O One, bright as the moon-god Iah; O One, shining as Iah;
This Osiris Ani comes forth among these your multitudes outside, bringing himself back as a shining one. He has opened the netherworld.
Lo, the Osiris Osiris [sic] Ani comes forth by day, and does as he desires on earth among the living."

And again, in Chapter 18:

"[A spell to] cross over into the land of Amentet by day. Words spoken by the Osiris Ani:
Hermopolis is open; my head is sealed [by] Thoth.
The eye of Horus is perfect; I have delivered the eye of Horus, and my ornament is glorious on the forehead of Ra, the father of the gods.
Osiris is the one who is in Amentet. Indeed, Osiris knows who is not there; I am not there.
I am the moon-god Iah among the gods; I do not fail.
Indeed, Horus stands; he reckons you among the gods."

The high point in Yah's popularity can be found following the the Middle Kingdom when many people immigrated from the Levant and the Hyksos ruled Egypt. Hence, it is likely that contact with the regions of Palestine, Syria and Babylon were important in the development of this god in Egypt. George Hart, in his "A Dictionary of Egyptian Gods and Goddesses" believes that these foreigners in Egypt may have associated Yah with the Akkadian moon-god, Sin, who had an important temple at Harron in north Syria. Like Thoth, Sin was a god of Wisdom, but his other epithets included "Brother of the Earth", Father of the Sun, Father of Gods, as well as others.

Later during the New Kingdom within the Theban royal family, and not so strangely, even though it was they who expunged these foreign rulers from Egypt, the name of the god Yah was incorporated into their names. The daughter of the 17th Dynasty king, Tao I, was Yah-hotep, meaning "Yah is content". The name of the next and last ruler of the 17th Dynasty, Kamose, may have also been derived from Yah. His name means ""the bull is born", and this might be the Egyptian equivalent of the epithet applied to Sin describing him as a "young bull...with strong horns (i.e. the tips of the crescent moon). Also another interpretation of the name of the founder of the 18th Dynasty, Ahmose, is Yahmose, which would mean "Yah is born". However, this was not the only name associated with Hyksos gods to be adopted by these Egyptians.

In the tomb of Tuthmosis III of the 18th Dynasty, who is often called the Napoleon of Egypt, and who was perhaps responsible for Egypt's greatest expansion into the Levant, there is a scene where the king is accompanied by his mother and three queens, including Sit-Yah, the "daughter of the moon-god". However, after this period, the traces of Yah's moon cult in Egypt appear to be sporadic.

At this point, and because this is a scholarly work, we need to point out several important elements surrounding the name of this ancient Egyptian god, beginning with the fact that most Egyptologists throughout the history of that discipline have had difficulty agreeing on the translation of names from ancient text. Of course, this is not unique to Egyptologists, but is a problem throughout ancient studies.

Secondly, the references on Yah as an Egyptian moon god are slim. The best available documentation is that of George Hart, "A Dictionary of Egyptian Gods and Goddesses", but few other scholarly references make mention of this specific Egyptian deity.

Now as an observation, the fact that this deity's name appears so similar to the early form of the Hebrew God, may mean little if anything. A powerful god of one region was often taken by another, including the Egyptians, and almost completely redefined.

In any event, this god did not attain a very high regard within Egypt, and it is unlikely that he had any major effect on the religion of others in his Egyptian form. Rather, it was the Egyptians in this case who were influenced from without.

References:

Most of the information for this article was derived from "A Dictionary of Egyptian Gods and Goddesses by George Hart, published in 1986 by Routledge, ISBN 0-415-05909-7, though additional observations of this author were provided by numerous web sites.

EgyptSearch Forums: Edfu Text and Papyrus of Hunefer

 

 

www.egyptsearch.com › EgyptSearch Forums › Egyptology

50 posts - 12 authors - 20 Jan 2005
If someone can supply the sheet and line number of a Papyrus of Hunifer with the Mountains of the Moon quote I will gladly revise my views.

Ani & Tutu at the Weighing of their Hearts

 

 

www.ancientsites.com/aw/Post/1202943

10 Jun 2010 – Next: Hunifer has his Heart Weighed & gets to meet Osiris ... This picture is a "vignette" or in-text illustration on a page from Ani's Book of the Dead. Ani was a temple scribe (described in this papyrus as "the ... members of the biggest, richest temple in Egypt, Ani and Tutu could afford a fine funeral, and with it, ...

Book of the Dead

knowledgewiki.org/article/Book_of_the_Dead?enk...

This detail scene, from the Papyrus of Hunefer (ca. ... Offering formula · Funerals · Deities .... In the previous scene, Hunifer is led by Anubis to the judgement hall. ... Images, or vignettes to illustrate the text, were considered mandatory.

 

 

THE PYRAMID TEXT .htm

973-eht-namuh-973.com/.../THE%20PYRAMID%20TEXT%20.htm

Thus in the text of Unas (line 240) it is said of the king to Tem, "0 Tem, this is thy son Osiris. .... but very considerable importance was attached by them to funeral prayers and ... 7. PAPYRUS. 116. 35. 8. 2. OF. 21. 12. 3. 7. HUNIFER. 81. 45. 9 ...

 

 

Full text of "Transactions of the Burnley Literary & Scientific Club"

www.archive.org/stream/.../transactionsofbu20burn_djvu.txt

The funeral rolls, on the papyrus, illustrated a develop- ment of the Egyptian ... Printers wanted to use part of the block, and so they cut the text, took out the letters ...... of the Dead," from the papyrus of Hunifer, an overseer of the Palace of Seti I., ...

 

 

AHAZ

AHAZ = 1818 = AHAZ

AH AZ = 18 18 = AH AZ

A+H = 1+8 = 9 9 = 1+8 = A+H

A+Z = 1+8 = 9 9 = 1+8 = A+Z

A+H+A+Z = 1+8+1+8 = 18 = 1+8 = 9 9 = 1+8 = 18 = 1+8+1+8 = A+H+A+Z

ADD TO REDUCE REDUCE TO DEDUCE

ESSENCE OF NUMBER OF ESSENCE

A+H+A+Z = 1+8+1+8 = 18 = 1+8 = 9 9 = 1+8 = 18 = 1+8+1+8 = A+H+A+Z

AHAZ = 9 9 = AHAZ

A+H+A+Z = 1+8+1+8 = 18 = 1+8 = 9 9 = 1+8 = 18 = 1+8+1+8 = A+H+A+Z

AHAZ = 99 = AHAZ AHAZ = 99 = AHAZ AHAZ = 99 = AHAZ AHAZ = 99 = AHAZ AHAZ = 99 = AHAZ

 

 

-Ahaz - King of Judah Ahaz - King of Judah ... Reference, II Kings 16:1-20. II Chronicles 28 ... For 16 years Ahaz was the epitome of evil. Among his many misdeeds, Ahaz not only ... www.christcenteredmall.com/teachings/kings/ahaz.htm - Cached - Similar

 

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www.britannica.com/EBchecked/topic/9996/Ahaz - Cached - Similar

 

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AHAZIAH

AHAZIAH = 1818918 = 1818918 = AHAZIAH

AH AZ I AH = 18 18 9 18 = 18 18 9 18 = AH AZ I AH

A+H = 1+8 = 9 9 = 1+8 = A+H

A+Z = 1+8 = 9 9 = 1+8 = A+Z

I = 9 9 = I

A+H = 1+8 = 9 9 = 1+8 = A+H

A+H+A+Z+I+AH = 1+8+1+8+9+1+8 = 36 = 3+6 = 9 9 = 3+6 = 36 = 1+8+1+8+9+A+8 = A+H+A+Z+I+A+H

ADD TO REDUCE REDUCE TO DEDUCE

ESSENCE OF NUMBER OF ESSENCE

A+H+A+Z+I+AH = 1+8+1+8+9+1+8 = 36 = 3+6 = 9 9 = 3+6 = 36 = 1+8+1+8+9+A+8 = A+H+A+Z+I+A+H

AHAZIAH = 9 9 = AHAZIAH

A+H+A+Z+I+AH = 1+8+1+8+9+1+8 = 36 = 3+6 = 9 9 = 3+6 = 36 = 1+8+1+8+9+A+8 = A+H+A+Z+I+A+H

AHAZIAH = 9 9 = AHAZIAH AHAZIAH = 9 9 = AHAZIAH AHAZIAH = 9 9 = AHAZIAH = AHAZIAH = AHAZIAH

 

 

Ahaziah, also known as Jehoahaz, King of Judah - Biblical people Ahaziah reigned for one year (843-842 BC) as the king of Judah when he was 22 years ... Ahaziah, King of Israel, was the uncle of Ahaziah, King of Judah. ...www.aboutbibleprophecy.com/p4.htm - Cached - Similar

 

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THE

CHRISTOS

THE NATIVITY OF CHRISTMAS

I AND I

INDIA

SHRISTI SANSKRIT HINDUISM DIWALI PUNJABI VAISAKHI HINDU HOLI BUDDHISM WESAK

 

THE CHINESE NEW YEAR

 

ISLAM EID ISLAM

 

 

MAGIC AND MYSTERY IN TIBET

Alexandra David Neel  1931

Page 204  

2 x 4 = 8   2 + 4 = 6

Chapter 8

Psychic Phenomena in Tibet - How Tibetans Explain Them'

"...The fascination exercised by Tibet as an abode of sages and magici-ans dates from a time long back. Even before the Buddha, Indians turned with devout awe to the Himalayas, and many were the extra-ordinary stories about the mysterious, cloud enshrouded northern country extending beyond their mighty snow peaks.    The Chinese also seem to have been impressed by the strangeness of Tibetan wilds. Amongst others, the legend of her great mystic philosopher Laotze relates that, at the end of his long career, the master riding an ox started for the mysterious land, crossed its borders and never returned. The same thing is sometimes told about Boddhidharma and some of his chinese disciples, followers of the Buddhist sect of meditation ( Ts'an sect).
   Even nowadays one may often meet Indian pilgrims on the paths that climb towards the passes through which one enters Tibet, dragging themselves along in a dream; hypnotized, it seems, by an overpowering vision. When asked the motive of their journey most of them can only answer that they wish to die on Tibetan ground. And too often the cold climate, the high altitude, fatigue and starva-tion help them to realize their wish.
    How can we explain this magnetic power in Tibet?
    There is no doubt that the reputation enjoyed by the 'Land of Snow' for being a country of wizards and magician, a ground on which miracles daily occur, is the main cause of its attraction over the majority of its worshippers. But now one may ask for what reason Tibet has been credited with being the chosen land of occult law and supernormal phenomena.
     Perhaps the most obvious case is that already mentioned, the extreme remoteness of the country, enclosed between formidable mountain ranges and immense deserts.  

/ Page 205

"... I do not think it is exaggerated to say that its landscapes surpass, in all respects, those imagined by the fanciful architects of gods'and demons worlds.
    No description can convey the least idea of the solemn majesty, the serene beauty, the awe- inspiring wilderness, the entrancing charm of the finest Tibetan scenes.  
     Often, when tramping across these solitary heights, one feels like an intruder. Unconsciously one slackens pace, lowers one's voice and words of apology for one's boldness come to the lips, ready to be uttered at the first sight of a legitimate superhuman master on whose ground one has trespassed.
     Common Tibetan villagers and herdsman, though born amidst such surroundings are strongly influenced by them. Translated by their primitive minds, their impressions take the form of these fantastic demigods and spirits of a hundred kinds with whom they have densely populated the solitude of Tibet, and whose whimsical de-meanour is the inexhaustible theme of a rich folk-lore
    On the other hand, just as the Chaldean shepherds of yore observ-ing the starry sky, on the shore of the Euphrates, laid the foundation of astronomy, so Tibetan anchorites and itinerant shamans have long pondered over the mysteries of their bewitching country and noted the phenomena which there found a favourable ground. Astrange art had its origin in their contemplations and many centuries ago, the magicians from the northern Transhimalayan land were already known and held in high repute in India"
"...It is certain that especially since the introduction of Buddhism, numbers of Indians, Nepalese, Chinese and other travellers have visi-ted Tibet, seen its bewildering sites and heard about the supernormal powers with which its dubtobs are credited. Amongst them, a few have probably approached the lamas or Bonpos magicians and listened to the mystic doctrines of contemplative hermits. Their  

/ Page 206   /

travellers' tales, which inevitably grew and amplified as they were circulated, must have greatly contributed, together with the causes I have mentioned and other less apparent ones, to create around Tibet the glamorous atmosphere it now enjoys.
    Must we conclude that the renown of Tibet as the land in which prodigies flourish, is entirely based on delusion? This would be as great an error as the uncritical acceptance of all the native tales, or of those lately conceived by the fertile brains of some facetious West-erners.
    The best way is to be guided by the rather suprising opinion of the Tibetans themselves regarding miraculous events. None in Tibet deny that such events may take place, but no one regards them as miracles, according to the meaning of that term in the West, that is to say as supernatural events.
    Indeed, Tibetans do not recognize any supernatural agent the so-called wonders, they think are as natural as common daily events and depend on the clever handling of little-known laws and forces.
    All facts which, in other countries, are considered miraculousor, in any other way, ascribed to the arbitrary interference of beings be-longing to other worlds, are considered by Tibetan adepts of the secret lore 2 as psychic phenomena.
     In a general way, Tibetans distinguish two categories of psychic phenomena.
1.  The phenomena which are unconsciously produced either by one or by several individuals.
    In that case, the author - or authors - of the phenomenon acting unconsciously, it is obvious that he does not aim at a fixed result.
2   The phenomena produced consciously, with a view of bringing about a prescribed result. These are generally - but not always - the work of a single person.
That 'person' may be a man or may belong to any one of the six classes of sentient beings which lamaists acknowledge as existing in our world. 3  Whosoever be its author, the phenomenon is produced by the same process, in accordance with some natural laws: there is no miracle
     It may be of interest to remark here that Tibetans are staunch determinists. Each volition, they believe, is brought about by a num-ber of causes, of which some are near and others extremely remote.
     I shall not lay stress on that point which is outside the present sub-ject. However the reader must bear in mind that, according to Tib-etans, each phenomenon, consciously or unconsciously generated, as  

/ Page 207  /

well as each of our bodily or mental actions, is the fruit of manifold combined causes.
     Amongst these causes, the first and more easily discernible ones are those which have arisen in the mind of the doer of the action, the conscious will of doing it. To these causes Tibetans assimilate those which, even unknown to the doer, have put into motion some forces which have led him to perform the action. Both kinds are styled gyu, 'immediate or principal cause.'
Then, come the outside-causes, not originating with the doer, which may have helped the accomplish-ment of the action. These are called kyen. 4
     The remote causes are often represented by their 'descendants'5 These 'descendants' are the present conditions which exist as the effects of bodily or mental actions which have been done in the past, but not necessarily, done by the doer of the present act himself.
     So, when concentration of thoughts is mentioned here below as the direct cause of a phenomenon, one must remember: first that according to Tibetan mystics, this concentration is not spontaneous, but determined; and secondly, that besides this direct apparent cause, there exist, in the background, a number of secondary causes which are equally necessary to bring about the phenomenon.
    The secret of the psychic training, as Tibetans conceive it, consists in developing a power of concentration of mind greatly surpassing even that of men who are, by nature the most gifted in this respect.
     Mystic masters affirm that by means of such concentration of mind, waves of energy are produced which can be used in certain ways. The term 'wave'is mine. I use it for clearness' sake and also because, as the reader will see, Tibetan mystics really mean some 'currents' or waves of force. However, they merely say shugs or tsal; that is to say, 'energy.' That energy, they believe, is produced every time that a physical or mental action takes place. -  Action of the mind, of the speech and of the body, according to the Buddhist classification. - The production of psychic phenomena depends upon the strength of that energy and the direction in which it is pointed.
1. An object can be charged by these waves. It then becomes some-thing resembling our electric accumulators and may give back in one way or another, the energy stored in it. For instance, it will increase the vitality of one who touches it, infuse him with courage, etc.       Practices grounded on this theory and aiming at beneficial results are current in Tibet. Numbers of lamas prepare pills, holy water, knotted scarves, charms printed on paper or cloth which are sup-   /  
 
Note 4.  As an instance, the seed is the rgyu of the plant. The soil and the various substances which exist in it, the water, air, sun, the gardener who has sown the seed, etc, are rkyen (pronounced gyu and kyen).
5.  In Tibetan rigs as an instance: the milk is present in the butter or cheese; the seed is present in the tree born from it. Tibetans freely use these illustra-tions
6.  Written rtsal
 
Charge this up to my account scribe said Zed Aliz . So the far yonder scribe did just that, being careful not to overcharge
 
Page 208  /

posed to impart strength and health, or to keep away accidents, evil spirits, robbers, bullets and so on.
     The lama must first purify himself by a proper diet and then con-centrate his thoughts on the object which he means to empower, in order to load it with wholesome influences. Several weeks or months are sometimes deemed necessary for that preparation. However, when it is only a question of charmed scarves, these are often knotted and consecrated in a few minutes.
2.   The energy which is communicated to an object, pours into it a kind of life.  That inanimate object becomes able to move and can perform certain actions at the command of its maker."    The ngagspas are said to resort to these practices, to hurt or kill without arousing any suspicion that they are responsible for the casualty.
   Here is an instance of the way in which the sorceror proceeds. Taking with him the object which is to be animated - let us say a knife destined to kill someone - the ngagspa shuts himself in seclu-sion for a period that may last over several months.
During that time he sits, concentrating his thoughts on the knife in front of him and endevouring to transfer to the inanimate object, his will to kill the particular individual whose death has been planned.
    Various rites are often performed in connection with the ngagspa's concentration of mind. These aim at adding to the energy which the latter is capable of generating and transfusing into the knife.
 
Well I'll Rub a dagger said Alizzed rubbing the rubber dagger against a rubber rubber, until one or tother, or best a three, half-way disappeared.
 
Page 208 continued

Beings deemed more powerful than the sorcerer are either besought to co-operate willingly with him or coerced and compelled to let their energy flow into the weapon.
    These 'beings' are often of a demoniacal kind, but in the case when the murder is deemed a righteous action, 7 useful to the welfare of many, lofty benevolent entities may be called in as helpers. These are always respectfully implored and no one attempts to coerce them. Some ngagpas think it useful to bring the weapon into touch with the man whom it is meant to kill or with objects habitually used by him.
    Other adepts of the black art scoff at such a childish practice and declare that it discloses utter ignorance regarding the causes which may bring about the killing or hurting that is to appear accidental.
    When the sorceror supposes that the knife is ready to perform its work, it is placed near the man who is to become its victim so that, almost always, he may be led to use it. Then, as soon as he seizes it, the knife moves, gives a sudden impulse to the hand which holds it, and the man whom it has been prepared stabs himself.  

/ Page 209  /

It is said that when once the weapon has been animated in that way, it becomes dangerous for the ngagspa who, if he lacks the know-ledge and cleverness required to guard himself, may fall its victim.
     Auto-suggestion is likely to result from the protracted meditation and the elaborate rites performed by the sorcerer while dwelling in seclusion, and it would not be suprising if some accident occurred to him. Nevertheless, apart from the stories of demons and spirits there may be a phenomenon similar to that which is said to occur when the phantom created by a magician breaks away from its maker's control.
   Certain lamas and a few Bonpos have told me that it is a mistake to believe, in such cases as I have just mentioned, that the knife becomes animated and kills the man. It is the man, they said, who acts on auto-suggestion as a result of the sorcer's concentration of thought.
   Though the ngagspa only aims at animating the knife, the man against whom the rites are performed is closely associated in his mind with the idea of the weapon. And so, as that man may be a fit re-ceiver of the occult 'waves' generated by the sorcerer - ( while the knife is not) he falls unconsciously under their influence. Then when touching the prepared knife, the view and touch of the latter put into motion the suggestion existing unknown to him, in the mans mind and he stabs himself.
   Moreover, it is strongly believed that without any material object for transmission, proficient adepts of the secret lore can suggest, even from afar, to men or other beings, the idea of killing themselves in one way or the other.
    All agree in saying that any such attempt cannot be successful against an adept in psychic training because such a one detects the 'waves'  of forces pointed at him and is able to discriminate their nature and thrust back those which he deems harmful.
3.  Without the help of any material object, the energy generated by the concentration of thoughts can be carried to more or less distant points. There this energy may manifest itself in various manners. For instance:
    It can bring about psychic phenomena.
    It can penetrate the goal ascribed to it and thus transfer the power generated elsewhere."
 
  
Leave that repeat in scribe said Zed Aliz for such marks coincidence, and such coincidence needs marking
 
Page 209    

2 x 9 = 18   1 + 8 = 9

"3.  Without the help of any material object, the energy generated by the concentration of thoughts can be carried to more or less distant points. There this energy may manifest itself in various manners." 
 "Mystic masters are said to use this process during the angkur rites.
   Much could be said about these rites and the spirit which pervades them. The limited space allowed in an average size volume forbids an exhaustive account of all theories and practices of mystic Lamaism and I have reluctantly had to omit for the present a number of inter-esting subjects . I shall confine myself to a few words.
   Lamaist angkur, literally 'empowerment' is not an 'initiation,' though for lack of other words, I have sometimes used that term in the course of the present book. The various angkurs are not meant  

/ Page 210  /  

to reveal esoteric doctrines, as initiations were, among the Greeks and other peoples. They have a decidely psychic character. The theory about them is that 'energy' may be transmitted from the mas-ter - or from some more occult store of forces - to the disciples who is able to tap the psychic waves in transmission.
    According to lamist mystics, during the performance of the ang-kur rite a force is placed within the disciple's reach. The seizing and assimilating of that force is left to his ability.
    In the course of talks I had on this subject with mystic initiates, they have defined angkur 'as a special opportunity'offered to a disciple of empowering himself.
     By the same method , mystic masters are said to be able to dispatch waves of energy which in case of need, cheer, refresh and invigorate, physically and mentally, their distant disciples.
     The process is not always meant to enrich the goal to which the waves are directed. On the contrary, sometimes when reaching that goal, these waves absorb a portion of its energy. Then, returning with this subtly stolen spoil, they pour it into the 'post' from which they have been sent forth, and in which they are reabsorbed."  /  
 
Page 210

continued  /

    "Some magicians, it is said, gain great strength or prolong their lives by incorporating this stolen energy.
4   Tibetan mystics also affirm that adepts well trained in concentra-tion are capable of visualizing the forms imagined by them and can thus create any kind of phantom: men, deities, animals, inanimate objects, landscapes, and so forth.
     The reader must recall what has been said on this subject in refer-ence to the tulkus 8 and the innumerable phantoms which, according to the Dalai Lama, a Changchub semspa 9  has the power to generate.
      These phantoms do not always appear as impalpable mirages, they are tangible and endowed with all the faculties and qualities naturally pertaining to the beings or things of which they have the appearance.
     For instance, a phantom horse trots and neighs. The phantom rider who rides it can get off his beast, speak with a traveller on the road and behave in every way like a real person. A phantom house will shelter real travellers, and so on.
     Such happenings abound in Tibetan stories and especially in the famous epic of King Gesar of Ling. The great hero multiplies himself. He produces phantom caravans with tents, hundreds of horses, lamas, merchants, servants and each of them plays his part. In battle he creates phantom armies which kill their enemies just as well as if they were authentic warriors.
    All this appears to belong to the realm of fairy tales and one may wisely assume that ninety-nine out of a hundred of these stories are  

/ Note 8 see Chapter 3

       9 In Sanskrit a Bodhisatva. A highly spiritually developed being nearing the perfection of a Buddha.

Page 90  

"... It follows that according to popular belief, a tulku is either the incarnation of a saintly or peculiarly learned departed personality, or the incarnation of a non-human entity."
 
Page 211  

continued  /

purely mythical. Yet disconcerting incidents occur, phenomena are witnessed which it is impossible to deny.Explanations of them are to be found by the observer himself, if he refuses to accept those offered by Tibetans. But often these Tibetan explanations, on account of their vaguely scientific form, attract the inquirer and become them-selves a field of investigation."

Page 214  

"However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seem the most puzzling.
    We have already seen in the preceding chapter how the novice is trained to build up the form of his tutelary deity, but in that case the aim is a kind of philosophical enlightenment. The goal is different in other cases.
     In order to avoid confusion, we will first consider another kind of phenomena which is often discussed, not only in Tibet, but in various other Eastern countries and even in the West. Some profess to see a certain anology between these and the creation of thought-forms, but, in fact, the process is not at all the same.
     In nearly all countries there are people who believe in a subtle soul or spirit which, while the body lies asleep or in a cataleptic trance, can roam about in various places 14 and perform different deeds, sometimes associating for that purpose with a material body other than that with which it is habitually united."
"... In India, countless legends relate the strange adventures of men, demi-gods, or demons who enter dead bodies, act in guise of the dead man and then revert to their own frame which had meanwhile re-mained unconscious."

Page 216

"...It shows that the belief in the passing of some subtle self  from one body to another, and even in its roaming about disembodied, was current in India.
    Such belief was not infrequent in Tibet, where the 'translation' of the self from one body to another is called trong jug. 18
Possibly the theories regarding trong jug have been imported from India. Milares-pa, in his autobiography, relates that his guru Marpa was not taught the secret of trong jug by his own teacher Narota, but when already old made a journey to India to learn it.
    It is to be noted that believers in the 'translation' of an ethereal self or 'double,' generally depict the body from which it withdraws, as remaining inanimate. Here lies the essential difference between that supposed phenomenon and the apparitions, voluntary or un-consciously created, of a tulpa, 19 either alike or different from its creator.
    In fact, while the translation, as related in Indian or Tibetan stories,  

/ Note 18  Spelt grong hjug.
         19  Tulpa, spelt sprulpa, 'magic, illusory creations.'
 
Page 217  /

may  well be regarded as a fable, the creation of tulpas seems worthy of investigation.
    Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions which are said to occur during spiritualist seances.    
     In Tibet, the witnesses of these phenomena have not been especi-ally invited to endeavour to produce them, or to meet a medium known for producing them. Consequently, their minds are not pre-pared and intent on seeing apparitions. There is no table upon which the company lay there hands nor any medium in trance, nor a dark closet in which the latter is shut up. Darkness is not required, sun and open air do not keep away the phantoms.
    As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Yidam or, in the case of proficient adepts, instantaneously or almost instantaneously.
    In other cases, apparently the author of the phenomenon gener-ates it unconsciously, and is not even in the least aware of the apparition being seen by others.
    In connection with these kind of visualization or thought-form creation, I may relate a few phenomena which I have witnessed my-self..."
Reight said wah Zed Aliz at this fine juncture, omit the witnessed phenomena of yonder dear sister, and continue as follows.  

 

 

The Death of Forever
Darryl Reanney (1991)

Page 26

"A deeper understanding  revealed the quixotic fact that a particle like an electron has only a certain mathematical probability of being found in any one spot.This probability has a ripple or wave-like form, but it is more like a 'crime wave'- a statistical distribution - than a physical undulation.
" The basis of matter , then , when examined intimately, dissolves into a ghostlike intangibility ; the quantum wave is a  mathematical wraith , a ripple of possibilities."
"The quantum wave  only  has this  wraithlike character when it is not being looked at. When an  observer intrudes, when a scientist for example, tries to measure the properties of an electron the, the ghostly wave function collapses.The particle becomes real it can now be specifically assigned a fixed location, with a probability of 1, i.e. a certainty
This is a staggering conclusion .It means that consciousness is not an observer in the dynamics of the universe; it is an active participant. Consciousness , literally and factually, creates reality , by summoning forth material particles,
definable certainties, from the elusive quantum wave .Objective 'reality' in this perspective falters  on the brink of a profound ambiguity. Subject and object; mind  and matter are not separate;  they interact and interlock."

 


 
Gifts of Unknown Things
Lyall Watson 1976

The Spirit Moves

 
Page 216  

"In 1714 the German mathematician Leibniz proposed the existence of nonspatial, indestructible, indivisible entities he called monads. He saw them as wholly psychic in nature -  

/ Page 217   /

made up entirely of the qualities of mind. They were dismissed at the time as hypothetical nonesense, but today they no longer look quite so ridiculous. For his dominant monad, the one in ultimate control, read collective consciousness or universal mind, and situate it somewhere beyond the bounds of space-time in superspace. On the next level of this cosmic hierarchy' in normal space-time comes the matter raising monad we call consciousness or mind. Put this in charge of unfolding physical systems with their infinite numbers of states, make it amenable to some form of democracy or consensus that governs lawful and orderly operation - and you have the makings of a workable system.
      The attractive feature of such a model is that it allows any-thing to happen. If Bohm is right about matter's appearing to move through space by constantly being destroyed and re-created, then it should be no more difficult for the mind monad to bend a spoon than it is for it to bend a finger. If you can think of a bent spoon you can have a bent spoon. If all forms of matter are merely thoughts in the mind monad, then their positions and properties are readily interchangeable. Mate-rialization, dematerialization, teleportation, and levitation be-come simple matters of a change of mind. If consciousness can drop at will out of normal space-time into superspace, where there is no such thing as time and thought travels faster than light, then instant thought transference, precogni-tion, retrocognition, and clairvoyance are all easy. And if con-sciousness can return to space-time at any location, past present, or future and experience these locations, then we have time travel, space travel, and travel out of the body. With such free movement of consciousness, it is of course possible to know every detail of the life of everyone who ever lived, and that takes care of reincarnation.
       So it goes. It is all very easy when you can just juggle  

/ Page 218  /

around with ideas like this; anyone can play that kind of academic game. But the wonderful thing about this is that it is strongly supported by much recent scientific theory."
 
Page 37  

" There seem always to have been two ways of looking at the world. One is the everyday way in which objects and events, although they may be related causally and influence each other, are seen to be separate. And the other is a rather special way in which everything is considered to be part of a much greater pattern."
"...There has never been any question of having to choose between the two. They merely represent the extremes of a spectrum of possible response. At one end is a scientist who sees everything in isolation,
Here, the scribe broke off to write. Here, the scribe broke off to write. Here, the scribe broke off to write, the Chinese name  Maisee.

Page 37

continued  

and at the other a mystic who experiences only a featureless flow. Both views are restricted and misleading, but there can be a meeting in the middle. When both physicists and mystics are asked for their description of how the world works,they give the same answers. It is almost impossible to distinguish between the two groups of quotations. All agree that are two viable metaphysical systems, and that the truth lies in a reconciliation between them.
    There is nothing new in this notion that all are parts of the whole and that the whole is embodied in all its parts. What is new is that our physical sciences are catching up with us and beginning to reinforce some very old and very basic biological
perceptions.  /
 
Only one God though, thought  Zed AlizZed, said staring at that Dog
 
Page 39   /  

Insight is beginning to substantiate intuition. In traditional physics, the world is thought to be made up of points If you put a lens in front of an object, it will form an image of that object, and there will be a point-to-point correspondence between the two. This kind of relationship has encouraged us to assume that the whole of reality can be analyzed in terms of points, each with a separate existence. But certainty about this kind of concept has been shaken by quantum mechanics and by a new system of recording reality without the use of lenses. By the invention of the hologram.
     If you drop a pebble into a pond, it will produce a series of regular waves that travel outward in concentric circles."

 

At this point the Zed Aliz Zed requested and was granted the library versions of two holograms.
These are shown in brackets, although at first sight they might seem out of place, neither of either are, apparently.
Here's the first


( Excepting quoted works,
All arithmetical calculations,   observations  in italics, and emphasised indications, are the deliberations of ZedAlizZed.
As set down by the far yonder scribe.
Reight scribe said Zed Aliz lets get weaving

 

 

Fingerprints Of The Gods

Page 490/1

   4 x 90  is 360 Azin 3 + 6 is 9 and 3 x 6 is 18 and 1 + 8 is 9  So said Alizzed Thus writ the scribe


"The novelist Arthur Koestler, who had a great interest in synchronicity, coined the term 'library angel' to describe the unknown agency responsible for the lucky breaks researchers sometimes get which lead to exactly the right information being placed in their hands at exactly the right moment." )


And this is the second Said Zed Aliz again  taken from Fingerprints Of The Gods, and timely reminder.


( Page  354  

"...Acting on impulse, I climbed into the granite coffer and lay down, face upwards, my feet pointed towards the south and my head to the north."
"...I folded my hands across my chest and gave voice to a sustained low-pitched tone -
something I had tried out several times before at other points in the King's Chamber. On these occasions, in the centre of the floor, I had noticed that the walls and ceiling seemed to collect the sound, to gather and to amplify it and project it back at me so that I could sense the returning vibrations through my feet and scalp and skin.
     Now in the sarcophagus I was aware of very much the same effect, although seemingly amplified and concentrated many times over. It was like being in the sound-box of some giant, resonant musical instrument designed to emit for ever just one reverberating note. The sound was intense and quite disturbing. I imagined it rising out of the coffer and bouncing off the red
granite walls and ceiling of the King's Chamber, shooting up through the northern and southern 'ventilation' shafts and spreading across the Giza plateau like a sonic mushroom cloud.
    With this ambitious vision in my mind, and with the sound of my low-pitched note echoing in my ears and causing the sarcophagus to vibrate around me, I closed my eyes." )

 

Gifts of Unknown Things
Lyall Watson 1976

Page 38

continued  

" Drop two identical pebbles into the pond at different points and you will get two sets of similar waves that move towards each other. Where the waves meet, they will interfere. If the crest of one hits the crest of the other, they will work together and produce a reinforced wave of twice the normal height. If the crest of one coincides with the trough of the other, they will cancel each other out and produce an isolated patch of calm water. In fact, all possible combinations of the two occur, and the final result is a complex arrangement of ripples known as an interference pattern.
     Light waves behave in exactly the same way. The purest kind of light available to us is that produced by a laser, which sends out a beam in which all the waves are of one frequency, like those made by an ideal pebble in a perfect pond. When two laser beams touch they produce an interference pattern of light and dark ripples that can be recorded on a photo-graphic plate. And if one of the beams, instead of comind directly from the laser, is reflected first off an object such as a human face, the resulting pattern will be very complex indeed, but it can still be recorded. The record will be a hologram of the face.  

/ Page 39  /  

When the place is developed and fixed, it will look like a totally meaningless jumble of very fine light and dark lines, but these can be unraveled. Simply take the plate into a dark room and illuminate it with the same laser. When you do this you cancel out interference and what you get is the original pattern of light from the reflected source. Peering through the plate, you find yourself face to face. You get a very realistic view which is a great deal more than a two-dimensional por-trait. Hologram means "whole record," so what you get is more than face value. You get all the information that light can provide about that face, The plate becomes a window. If you move your head to the side, you see the face in profile. Stand up and you get a view of the hairstyle."
    This three-dimensionality is fascinating, but there is more. If you illuminate only a small part of the plate with a very narrow laser beam, you can still peer through this spot like a keyhole and see the whole face. No matter which part of the plate you choose to use, the view is still the same. This is the momentous thing about a hologram - every part contains the whole.
     Any part of a hologram is a point in space, and yet it contains information about things at other points. Actually the hologram plate is merely a convenient way of recording what is happening in that region of space. What happens is that there is a movement of light there, and it seems that embraced in that movement is a mass of information about events taking place in other spaces. Cameras have always told us that, but what the hologram says is that any old point in space will do they all embrace everything happening everywhere."

 

 

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A possible origin of the western occult practice of creating thought-forms(servitors) is the 'Tulpa'. A Tulpa is a concept from Tibetan Mysticism.

—from the wikipedia:

A tulpa is, in Tibetan mysticism, a being or object which is created through sheer willpower alone. In other words, it is a materialized thought that has taken physical form (a thoughtform).
The concept was brought to the West in the 19th century by Alexandra David-Neel, who claimed to have created a tulpa in the image of a jolly, Friar Tuck-like monk which later developed a life of its own and had to be destroyed. Many authors and artists have since used tulpas in their works, both in the context of fiction and in writing about mysticism. Horror author Clive Barker, for example, envisioned his famous "Candy Man" killer to be nothing more than a myth gone terribly awry in his original story. Additionally, there was a legend that talked about a Mexican shaman by the name of Don Juan Matus, who had taught his student Carlos Castaneda about the true nature of the physical universe and how intense concentration can summon, apport, and even materialize objects out of thin air. It was said that Carlos Castaneda was able to materialize a living squirrel on the palm of Don Juan's hand based on the latter's instruction.

In the Western mystery tradition this is called an "egregore".

The following is quoted from David-Neel's book:

On the Creation of Tulpas

However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling.
...
Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions, which are said to occur during spiritualist séances.

As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others.

However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process.

Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker¹s control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother¹s womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter.

Tibetan magicians also relate cases in which the tulpa is sent to fulfill a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose.
...
Must we credit these strange accounts of rebellious "materializations", phantoms which have become real beings, or must we reject them all as mere fantastic tales and wild products of imagination?

Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity.

Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type.

I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents.

The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat tulpa; now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me, and once a hand seemed to touch my shoulder.

The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama.

I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life.

There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created.

Alexandra David-Neel, Magic and Mystery in Tibet, University Books Inc., 1965

 

 

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The creation of thoughtforms and phantasms
by Alexandra David-Neel
from: Magic and Mystery in Tibet, 1967;
© University Books Inc. 1965

However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling....

Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions which are said to occur during spiritualist seances.

As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others.

However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process.

Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker's control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother's womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter.

Tibetan magicians also relate cases in which the tulpa is sent to fulfil a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose....

Must we credit these strange accounts of rebellious "materializations", phantoms which have become real beings, or must we reject them all as mere fantastic tales and wild products of imagination? -

Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity.

Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type.

I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents.

The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat trapa, now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me and once a hand seemed to touch my shoulder.

The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama.

I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life.

There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created....

In connection with these kinds of visualization or thought-form creation, I may relate a few phenomena which I have witnessed myself:

1.

A young Tibetan who was in my service went to see his family. I had granted him three weeks' leave, after which he was to purchase a food supply, engage porters to carry the loads across the hills, and come back with the caravan.

Most likely the fellow had a good time with his people. Two months elapsed and still he did not return. I thought he had definitely left me. Then I saw him one night in a dream. He arrived at my place clad in a somewhat unusual fashion, wearing a sun hat of foreign shape. He had never worn such a hat. The next morning, one of my servants came to me in haste. "Wangdu has come back" he told me. "I have just seen him down the hill".

The coincidence was strange. I went out of my room to look at the traveler. The place where I stood dominated a valley. I distinctly saw Wang-du. He was dressed exactly as I had seen him in my dream. He was alone and walking slowly up the path that wound up the hill slope. I remarked that he had no luggage with him and the servant who was next me answered: "Wangdu has walked ahead, the load-carriers bust be following."

We both continued to observe the man. He reached a small chörten, walked behind it and did not reappear. The base of this chörten was a cube built in stone, less than three feet high, and from its needle-shaped top to the ground, the small monument was no more than seven feet high. There was no cavity in it. Moreover, the chörten was completely isolated: there were neither houses, nor trees, nor undulations, nor anything that could provide a hiding in the vicinity.

My servant and I believed that Wangdu was resting for a while under the shade of the chörten. But as the time went by without his reappearing, I inspected the ground round the monument with my field glasses, but discovered nobody. Very much puzzled I sent two of my servants to search for the boy. I followed their movements with the glasses but no trace was to be found of Wangdu nor of anybody else.

That same day a little before dusk the young man appeared in the valley with his caravan. He wore the very same dress and the foreign sun hat which I had seen in my dream, and in the morning vision. Without giving him or the load-carriers time to speak with my servants and bear about the phenomenon, I immediately questioned them. From their answers I learned that all of them had spent the previous night in a place too far distant from my dwelling for anyone to reach the latter in the morning. It was also clearly stated that Wangdu had continually walked with the party.

During the following weeks I was able to verify the accuracy of the men's declarations by inquiring about the time of the caravan's departure, at the few last stages where the porters were changed. It was proved that they had all spoken the truth and had left the last stage together with Wangdu, as they said.

2.

A Tibetan painter, a fervent worshipper of the wrathful deities, who took a peculiar delight in drawing their terrible forms, came one afternoon to pay me a visit. I noticed behind him the somewhat nebulous shape of one of the fantastic beings which often appeared in his paintings.

I made a startled gesture and the astonished artist took a few steps towards me, asking what was the matter. I noticed that the phantom did not follow him, and quickly thrusting my visitor aside, I walked to the apparition with one arm stretched in front of me. My hand reached the foggy form. I felt as if touching a soft object whose substance gave way under the slight push, and the vision vanished.

The painter confessed in answer to my questions that he had been performing a dubthab rite during the last few weeks, calling on the deity whose form I had dimly perceived, and that very day he bad worked the whole morning on a painting of the same deity.

In fact, the Tibetan's thoughts were entirely concentrated on the deity whose help he wished to secure for a rather mischievous undertaking. He himself had not seen the phantom.

In these two cases, the Phenomenon was produced without the conscious co-operation of its author. Or, as a mystic lama remarked, Wangdu and the painter could hardly be termed the authors of the phenomena. They were but one cause - maybe the principal one - amongst the various causes which had brought them about.

3.

The third strange occurrence I have to relate belongs to the category of phenomena which are voluntarily produced. The fact that the apparition appeared in the likeness of the lama who caused it, must not lead us to think that he projected a subtle double of himself. This is not the opinion of advanced adepts in Tibetan secret lore.

According to them such phantoms are tulpas, magic formations generated by a powerful concentration of thoughts. As it has been repeatedly stated in the preceding chapters, any forms may be visualized through that process.

At that time I was camping near Punag ritöd in Kham. One afternoon, I was with my cook in a hut which we used as a kitchen. The boy asked me for some provisions. I answered, 'Come with me to my tent, you can take what you need out of the boxes.'

We walked out and when nearing my tent, we both saw the hermit lama seated on a folding chair next my camp table. This did not surprise us because the lama often came to talk with me. The cook only said 'Rimpoche is there, I must go and make tea for him at once, I will take the provisions later on.'

I replied: 'All right. Make tea and bring it to us.'

The man turned back and I continued to walk straight toward the lama, looking at him all the time while he remained seated motionless. When I was only a few steps from the tent, a flimsy veil of mist seemed to open before it, like a curtain that is slowly pulled aside. And suddenly I did not see the lama any more. He had vanished.

A little later, the cook came, bringing tea. He was surprised to see me alone. As I did not like to frighten him I said: 'Rimpoche only wanted to give me a message. He had no time to stay to tea.' I related the vision to the lama, but he only laughed at me without answering my questions. Yet, upon another occasion he repeated the phenomenon. He utterly disappeared as I was speaking with him in the middle of a wide bare track of land, without tent or houses or any kind of shelter in the vicinity.

 

 

THE FULCANELLI PHENOMENON

Kenneth Rayner Johnson 1980

Page 263

"It will be as well to recall here what Fulcanelli's reply was when Bergier asked him what the real nature of alchemy consisted in. He said:

'The secret of alchemy is that there exists a means of manipulating matter and energy so as to create what modern science calls a force-field' This force field acts upon the observer and puts him in a privileged position in relation to the universe. From this privileged position he has access to realities that space and time matter and energy, normally conceal from us. This is what we call the Great Work.' "

 

 

HOLY BIBLE

Scofield References

Page 1093

SAINT LUKE

C 12 V 49-53

Christ a divider of men

I am come to send fire on the earth; and what will I, if it be already kindled? 50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished! 51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: 52 For from henceforth there shall be five in one house divided, three against two, and two against three. 53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law. (Luke 12:49-53

 

Reflections on the Book of Revelation - The Esoteric Connection
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Reflections on the Book of Revelation
From EsotericConnection
Listen to podcasts of the current series on The Revelation to John.

April 2007

The revelation of Jesus Christ, which God gave him to show to his servants what must soon take place; and he made it known by sending his angel to his servant John, who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the time is near. Rev 1:1-3

We can read and contemplate the bible in many ways. We should certainly take notice of the literal meaning of its stories. This becomes a most difficult task when we read the Revelation to John. The imagery is shocking, mystifying and bizarre, especially when we place it outside ourselves. It more closely resembles our dream life rather than our waking life.

If we place this Revelation within us and use it to chart the development of our consciousness, it will speak to us quite differently. If we accept the idea that our consciousness evolves, that we haven’t always been able to think the way we do today, then we realise that we tread a path towards becoming increasingly conscious. What does it mean to be conscious? In essence it means that we know ourselves fully and completely. We become aware of every part of our consciousness thereby knowing why we think, feel and act the way we do. Naturally, as we become aware of ourselves this insight changes us. We understand ourselves and can be more forgiving of ourselves. As a consequence we are less harsh in our judgement of others. To be conscious therefore means to see clearly and to understand what makes us tick and what makes the world tick. Inherent in this is tremendous freedom.

We might ask why we can’t see ourselves clearly already. Simply because we are not strong enough! We do not have sufficient control of our will to be able to know ourselves fully. Just think about how we react towards criticism or opposition to our ideas. It is through the mastery of our will that we can face ourselves with understanding. This path of mastery is revealed in the Revelation to John.

If we compare St John’s Gospel with his Revelation, we can see that in his Gospel, St John carefully maps out the ways in which human beings connect up with the I AM. The I AM is that fourth member of our being which is the essential tool to become fully conscious. St John also shows us how we human beings receive the Christ impulse into our physical body as Jesus did. Then, through the crucifixion of the physical body, St John shows how we can be reborn – resurrected – into a different level of awareness.

St John, through his Revelation, shows us in detail what happens to our consciousness as we awaken and integrate this Christ Impulse that has been slumbering deeply within most of us since the Mystery of Golgotha. He shows us how our consciousness is transformed by this Christ Impulse. Step by step, through the chapters, he shows us how we move from living our lives as if we were just a physical body to learning how to use our total being; body, soul and spirit. If we think that we are just a physical body then we see ourselves as a car without an engine or a driver. In fact, far too many people are like remote controlled cars and they don’t even know who has the remote!

The Revelation of Jesus Christ to John (the beloved) is the revealing of these two principles within the human being. The Jesus principle, which is the I AM, and the Christ principle which makes human beings Gods. John specifically records this fact in his Gospel,

The Jews answered him, "It is not for a good work that we stone you but for blasphemy; because you, being a man, make yourself God." Jesus answered them, "Is it not written in your law, 'I said, you are gods'? Jn 10:33-34

This Revelation could only be given to John, the beloved. Only in the presence of immense love that passed between Jesus the Christed One and his beloved disciple John could such a Revelation be unravelled. When two people love each other deeply, respectfully and without self-interest, this love cannot be contained within their beings. It flows out from them and changes, not just the immediate environment but also the cosmos; the universe in which dwell the angels and all manner of spiritual beings. Only when we are able to express and receive this depth of love, this intensity of love will we be fully able to understand the Revelation of Jesus Christ to John.

March 2009

If any one has an ear, let him hear: If any one is to be taken captive, to captivity he goes; if any one slays with the sword, with the sword must he be slain. Here is a call for the endurance and faith of the saints. Rev 13:9-10

Our lives are going to become increasingly difficult in the years ahead, not so much because of the increased activity of the dragon and the beast, but because of the increased activity of Christ. Whenever Christ steps up his activity, in us as well as in the cosmos, the forces of resistance come to meet him. Christ will prevail; how quickly depends on us. Each human has the personal responsibility to awaken the Christ force within them. John reminds us that this can only be done through endurance and faith, through patience with self and others, and through the faith that knows what the future requires of us.

John’s words here speak of karma, of the cause and consequence that underpins each moment of our lives. The Greek words do not say “is to be taken into”, they say, if any one is for captivity then he must experience captivity; not that we need to take this literally. Captivity is about restraint. If we want to restrain someone from acting in a certain way, or from feeling something, or from thinking certain thoughts, then at some later stage we will be unable to act or feel or think. If we kill others, perhaps by acting towards them as if they didn’t exist, or speaking about them in a deadly way, then we can expect to be ignored.

There are so many moments in our lives each day where the consequences of our actions in this life or past lives are replayed. In these moments we have the opportunity to be patient because our faith tells us that the future depends on our passing the test. Whenever we respond to a situation with understanding we balance out the karmic moments in our lives. As Orland Bishop, founder of the Shade Tree Foundation, puts it, “How must I be in order for you to be free, how do I host the freedom of the other, the development of the other and the greater truth of the other?”

Sergei Prokofieff, in his book, The Occult Significance of Forgiveness, writes about the epitome of patience, faith and freedom through the experiences of George Richie, an American Psychiatrist, who visited a Nazi concentration camp in 1945 after the liberation, and came across Wild Bill Cody. “But though Wild Bill worked 15 and 16 hours a day, he showed no signs of weariness. While the rest of us were dropping with fatigue, he seemed to gain strength. ‘We have time for this old fellow,’ he’d say. ‘He’s been waiting for us all day.’ His compassion for his fellow-prisoners glowed on his face ... For six years he had lived on the same starvation diet, slept in the same airless and disease-ridden barracks as everyone else, but without the least physical or mental deterioration.”

George Richie discovered the secret of Bill Cody’s patience and faith, which explained why he seemed so free even though he had been imprisoned by the Nazis. It is a most powerful story about karma. The Nazis shot Bill’s wife, two daughters and three sons right before his eyes. They didn’t kill him because he spoke German and would be an asset in the concentration camps. George Richie recorded Bill’s conversation in this way: “He paused, perhaps seeing again his wife and five children. ‘I had to decide right then,’ he continued, ‘whether to let myself hate the soldiers who had done this. It was an easy decision, really. I was a lawyer. In my practice I had seen too often what hate could do to people’s minds and bodies. Hate had just killed the six people who mattered most to me in the world. I decided then that I would spend the rest of my life – whether it was a few days or many years – loving every person I came in contact with.’” George G. Ritchie, Elizabeth Sherill, Return from Tomorrow.

While this is a story of great forgiveness, it is also a story of karma. In the Bible there are quite a few quotes similar to the Revelation text we are considering. They speak vividly about karma. In Genesis we find: “Whoever sheds the blood of man, by man shall his blood be shed; for God made man in his own image.” Gen 9:6 Matthew says, “Then Jesus said to him, “Put your sword back into its place; for all who take the sword will perish by the sword.” ” Mt 26:52

Note that in the Revelation text John hears the risen Christ say, “If any one has an ear, let him hear:” So what is there to hear in George Richie’s story about Bill Cody? One possibility is the likelihood that Bill Cody violently put people to death in a past life, either physically or mentally. What needs to be heard here is that if he hadn’t, he might never have been able to forgive the Nazis in that instant. He might never have been the example of compassion and freedom that undoubtedly upheld hundreds of people in the appalling conditions of the Nazi concentration camps. Indeed, at the very time that the risen Christ was manifesting himself, at least some people could see him through the presence of Bill Cody.

We could ask ourselves whether we are committed to exemplifying the risen presence of Christ in our lives. For in this way others may catch a glimpse of him through our patience and faith, prompting them to seek their own personal experience of him. We have the opportunity to do this whenever we feel badly treated, disrespected, devalued, misunderstood, ignored and so forth. Unimaginable freedom awaits us if we have the ear to hear this story and put it into action in our lives.

 

 

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IN THIS ADVENTUROUS SPIRITUAL MARRIAGE OF CONVENIENCE


THIS IS THAT THAT THAT SEEMS TO OUR EYES TO HAVE BEEN A LONG TIME IN THE MAKING.

TIMOTHY LEARY? REALLY
"TUNE ON, TUNE IN,DROP OUT"

KING LEAR O LEAR

Does any here know me? Why, this is not Lear.

Doth Lear walk thus? Speak thus? Where are his eyes?

Either his notion weakens, or his discernings

Are lethargied. Ha, sleeping or waking?

Sure, ’tis not so.

Who is it that can tell me who I am?

LEAR
Does anyone here know who I am? I’m not Lear. Does Lear walk and talk like this? Where are his eyes? Either his mind is losing its grip or his judgment is screwy.—Hey, am I awake? I don’t think so. Who can tell me who I am?

FOOL
Lear’s shadow.

WILL THE REAL LEAR PLEASE STAND UP!


 

I

ME

LAUGH O WE DID LAUGH

FAIR SPLIT OUR SIDES YOU WOULD HAVE NEEDED TO HAVE BEEN HERE TO UNDERSTAND

 

 

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 waternine 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 AGE OF FABLE

Thomas Bullfinch

1994

Page 360

Myth of Osiris and Isis

Osiris and Isis were at one time induced to descend to the earth to bestow gifts and blessings on its inhabitants. Isis showed them first the use of wheat and barley, and Osiris made the instruments of agri- culture and taught men the use of them, as well as how to harness the ox to the plough. He then gave men laws, the institution of marriage, a civil organiza- tion, and taught them how to worship the gods. After he had thus made the valley of the Nile a happy country, he assembled a host with which he went to bestow his blessings upon the rest of the world. He conquered the nations everywhere, but not with weapons, only with music and eloquence. His brother Typhon saw this, and filled with envy and malice sought during his absence to usurp his throne. But Isis, who held the reins of government, frustrated his plans. Still more embittered, he now resolved to kill his brother. This he did in the following manner: Having organized a conspiracy of seventy - two members, he went with them to the feast which was celebrated in honour of the king's return. He then caused a box or chest to be brought in, which had been made to fit exactly the size of Osiris, and declared,that he would give that chest of precious wood to whoso-ever could get into it. The rest tried in vain, but no sooner was Osiris in it than Typhon and his companions closed the lid and flung the chest into the Nile. When Isis heard of the cruel murder she wept and mourned, and then with her hair shorn, clothed in black and beating her breast, she sought diligently for the body of her husband. In this search she was materially assisted by Anubis, the son of Osiris and Nephthys. They sought in vain for some time; for Page361/ when the chest, carried by the waves to the shores of Byblos, had become entangled in the reeds that grew at the edge of the water, the divine power that dwelt in the body of Osiris imparted such strength to the shrub that it grew into a mighty tree, enclosing in its trunk the coffin of the god. This tree with its sacred deposit was shortly after felled, and erected as a column in the palace of the king of Phrenicia. But at length, by the aid of Anubis and the sacred birds, Isis ascer-tained these facts, and then went to the royal city. There she offered herself at the palace as a servant, and, being admitted, threw off her disguise and appeared as the goddess, surrounded with thunder and lightning. Striking the column with her wand, she caused it to split open and give up the sacred coffin. This she seized and returned with it, and concealed it .in the depth of a forest, but Typhon discovered it, and cutting the body into fourteen pieces scattered them hither and thither. After a tedious search Isis found thirteen pieces, the fishes of the Nile having eaten the other. This she replaced by an imitation of sycamore wood, and buried the body at Philoe, which became ever after the great burying-place of the nation, and the spot to which pilgrimages were made from all parts of the country. A temple of surpassing magnificence was also erected there in honour of the god, and at every place where one of his limbs had been found minor temples and tombs were built to commemorate the event. Osiris became after that the tutelar deity of the Egyptians. His soul was supposed always to inhabit the body of the bull Apis, and at his death to transfer itself to his successor.

 

72 x 14 = 1008 1 + 8 = 9

72 x 13 = 936

13 + 14 = 27

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann

1875 - 1955

Page 890

8 x 9 x 0 = 72 = 0 x 9 x 8

"In all there were two-and-seventy conspirators privy to the plot. It was a proper and a pregnant number, for there had been just sev-enty-two when red Set lured Usir into the chest. And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number. For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days; and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave. So where there is conspiracy anywhere in the world it is requisite and custom-ary for the number of conspirators to be seventy-two. And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse."

 

 

O
=
6
-
-
OSIRIS
-
-
-
-
-
-
-
1
O
15
6
6
-
-
-
-
1
S
19
10
1
-
-
-
-
1
I
9
9
9
-
-
-
-
1
R
18
9
9
-
-
-
-
1
I
9
9
9
-
-
-
-
2
S
19
10
1
O
=
6
Q
6
OSIRIS
89
53
26
-
-
-
-
-
-
8+9
5+3
2+6
O
=
6
-
6
OSIRIS
17
8
8
-
-
-
-
-
-
1+7
-
-
O
=
6
-
6
OSIRIS
8
8
8

 

OSIRIS 89 8x9 72 8x9 89 OSIRIS

 

O
=
6
-
-
OSIRIS
-
-
-
-
-
-
-
2
SO
34
16
7
-
-
-
-
1
I
9
9
9
-
-
-
-
1
R
18
9
9
-
-
-
-
2
IS
28
19
1
O
=
6
Q
6
OSIRIS
89
53
26
-
-
-
-
-
-
8+9
5+3
2+6
O
=
6
-
6
OSIRIS
17
8
8
-
-
-
-
-
-
1+7
-
-
O
=
6
-
6
OSIRIS
8
8
8

 

 

REMEMBERING

OSIRIS

Tom Hare

Page185 /6

THREE, TWO, ONE, ZERO

O noble ones in the presence of Lord Atum,
Here am I, come before you,
Fear me, in accordance with what you know.
It is I whom the Sole Lord created before there were yet two things in this land,
When he sent forth his sole eye,
When he was alone, going forth from his own mouth,

When his million ka were there, protection for his retinue,
When he spoke with one who comes to being with him, over whom he rules,
When he took Hu upon his speech.
It is I who am the very son of Who-Bore-All, born before he had a mother,

And I am under the protection of the command of the Sole Lord,
It is I who give life to the Ennead,
It is I who act howsoever I like, father of gods, lofty of standard,
who make the gods effective in accordance with the charge of Who-Bore- All,
August god who eats and speaks with his mouth.
I am fallen silent,
I have bowed down,
I am come shod, a Bulls of the Sky,
I am seated, a Bulls of Nut, in this my dignity, Greatest of Lord of Kas, Heritor of Atum,
I have come.
I take my throne.
I gather unto me my dignity.
All is mine, since before you came to being, Gods.
Go down upon your haunches.
I am Magic.

 

"O noble ones in the presence of Lord Atum, Here am I, come before you,"

"O noble ones in the presence of Lord 1234, Here am 9, come before 7,"

Page185 /6 Chapter 4

THREE, TWO, ONE, ZERO

O noble ones in the presence of Lord 1234,
Here am 9, come before you,
Fear me, in accordance with what you know.
It is 9 whom the Sole Lord created before there were yet two things in this land,
When he sent forth his sole eye,
When he was alone, going forth from his own mouth,

When his million ka were there, protection for his retinue,
When he spoke with one who comes to being with him, over whom he rules,
When he took Hu upon his speech.
It is 9 who am the very son of Who-Bore-All, born before he had a mother,

And 9 am under the protection of the command of the Sole Lord,
It is 9 who give life to the Ennead,
It is 9 who act howsoever 9 like, father of gods, lofty of standard,
who make the gods effective in accordance with the charge of Who-Bore-All,
August god who eats and speaks with his mouth.
9 am fallen silent,
9 have bowed down,
9 am come shod, a Bulls of the Sky,
9 am seated, a Bulls of Nut, in this my dignity, Greatest of Lord of Kas, Heritor of 1234,
9 have come.
9 take my throne.
9 gather unto me my dignity.
All is mine, since before you came to being, Gods.
Go down upon your haunches.
9 am Magic.

OSIRIS

 

ENNEAD 55555 ENNEAD

AN

NEED

AN

ENNEAD

ENNEAD 55555 ENNEAD

 

RE = 18+5 = 23 2+3 = 5 = 2+3 23 = 5+18 = RE

RE = 9+5 = 14 1+4 = 5 = 1+4 14 = 5+9 = RE

 

 

ENNEAD 555514 ENNEAD

ENNEAD 55555 ENNEAD

ENNEAD 555514 ENNEAD

 

-
ENNEAD
-
-
-
1
E
5
5
5
1
N
14
5
5
1
N
14
5
5
1
E
5
5
5
2
A+D
5
5
5
6
ENNEAD
43
25
25
-
-
4+3
2+5
2+5
6
ENNEAD
7
7
7

 

 

LOOK AT THE 5'S LOOK AT THE5'S LOOK AT THE 5'S THE5'S THE 5'S

 

 

-
TATENEN
-
-
-
3
T+A+T
41
5
5
1
E
5
5
5
1
N
14
5
5
1
E
5
5
5
1
N
14
5
5
7
TATENEN
79
25
25
-
-
7+9
2+5
2+5
7
TATENEN
16
7
7
-
-
1+6
-
-
7
TATENEN
7
7
7

 

 

TATENEN

T+A+T

2+1+2 = 5 = 2+1+2

5+5+5+5

TATENEN

TATENEN 55555 TATENEN

 

 

Tatenen - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Tatenen -
Tatenen (also Ta-tenen, Tatjenen, Tathenen, Tanen, Tenen, Tanenu, and Tanuu) was the god of the primordial mound in Egyptian Mythology. ...

TatenenFrom Wikipedia, the free encyclopediaJump to: navigation, search
Tatenen (also Ta-tenen, Tatjenen, Tathenen, Tanen, Tenen, Tanenu, and Tanuu) was the god of the primordial mound in Egyptian Mythology. His name means risen land[1] or exalted earth,[2] as well as referring to the silt of the Nile. As a primeval chthonic deity,[3] Tatenen was identified with creation. He was an androgynous protector of nature from the Memphis area, then known as "Men-nefer".

Tatenen represented the Earth and was born in the moment it rose from the watery chaos,[1] analogous to the primeval mound of the benben and mastaba and the later pyramids. He was seen as the source of "food and viands,divine offers, all good things",[4] as his realms were the deep regions beneath the earth "from which everything emerges", specifically including plants, vegetables, and minerals.[3] His father was the creator god Khnum, who made him on his potter's wheel of Nile mud at the moment of creation of Earth.[5] This fortuity granted him the titles of both "creator and mother who gave birth to all gods" and "father of all the gods".[1][6] He also personified Egypt (due to his associations with rebirth and the Nile) and was an aspect of the earth-god Geb, as a source of artistic inspiration,[7] as well as assisting the dead in their journey to the afterlife.[8]

He is first attested in the Coffin Texts, where his name appears as Tanenu or Tanuu, 'the inert land', a name which characterizes him as a god of the primeval condition of the earth. Middle Kingdom texts provide the first examples of the form Tatenen.[3]

With a staff Tatenen repelled the evil serpent Apep from the Primeval Mound. He also had a magical mace dedicated to the falcon, venerated as "The Great White of the Earth Creator".[9] In one interpretation, Tatenen brought the Djed-pillars of stability to the country,[9] although this is more commonly attributed to Ptah.

[edit] Ptah-TatenenBoth Tatenen and Ptah were Memphite gods. Tatenen was the more ancient god, combined in the Old Kingdom with Ptah as Ptah-Tatenen, in their capacity as creator gods.[2] By the Nineteenth dynasty Ptah-Tatenen is his sole form, and he is worshiped as royal creator god. Ptah-Tatenen can be seen as father of the Ogdoad of Hermopolis, the eight gods who themselves embody the primeval elements from before creation.[3]

[edit] PortrayalTatenen's ambiguous portrayal is a result of the ancient nature of the period he was worshipped in, as well as the subsequent confusion when he was merged with Ptah. He was always in human form, usually seated with a pharonic beard, wearing either an Atef-crown (as Ptah-Sokar) or, more commonly, a pair of ram's horns surmounted by a sun disk and two tall feathers.[3] As Tanenu or Tanuu, obviously a chthonic deity, he carried two snakes on his head.[3] He was both feminine and masculine, a consequence of his status as a primeval, creator deity.[1] Some depictions show Tatenen with a green complexion (face and arms), as he had connections to fertility and a chthonic association with plants.[2]

[edit] References1.^ a b c d Tatenen. Retrieved 2009-10-21.
2.^ a b c The Egyptian Gods. Retrieved 2008-10-21.
3.^ a b c d e f Tatenen Retrieved 2009-10-21.
4.^ C. J. Bleeker. Historia Religionum I: Religions of the Past, p.68
5.^ M. Lichtheim: Ancient Egyptian Literature, Vol.3, p.113
6.^ J. H. Breasted: Ancient Records of Egypt, Part Three, § 411
7.^ J. H. Breasted: Ancient Records of Egypt, Part Two, § 91
8.^ Carol Andrews: The Ancient Egyptian Book of the Dead, spell 180
9.^ a b Intersexed and Androgynous Deities in Religion or Mythology. Retrieved 2009-10-21.

 

 

THE GARDEN OF THE GOLDEN FLOWER

THE JOURNEY TO SPIRITUAL FULFILLMENT

Longfield Beatty

1939

Page 203

"I think that is about as far as we dare go, though additional correspondences certainly present specious credentials. But we have all the essentials and can afford to ignore the rest, even including Anubis, the "Opener of the Way," whose nature completely eludes me. Actually we only require the human equation, No.4 on the Table; and so we can leave generalities in favour of the familiar territory of the Hero. The road is plain enough, indeed the composite Osiris / Horus bears nearly all the symbols of the Christ. As in the case of Hercules) / Page 204 / it is as well to use a tabulation, chiefly so as to preserve the sense of distinct attributes.

The Symbols of Osiris / Horus.
1. Horus is conceived of the Spirit (Ra) as well as by human Father (Osiris) and a marvellous Mother (Isis). The Father is a King.

2.. The birth of the Child is miraculous. According to Plutarch the event took place out of time. His version describes Nut as giving birth to Osiris (who is here the Hero-child) on a day made beyond the year. To make this day, light had been "won" from Ra by Silene (Moon). At the time of the birth a voice was heard proclaiming: "The Lord of all the earth is born."

In a less abstract account the Child (now Horus) is conceived from the dead body of Osiris, which had been reintegrated by Isis and vivified by Thoth.

3. The Child (Horus) becomes a Warrior. He seizes the diadem from his Mother's head (overcoming the Mother. . . gaining power over matter). He is in constant battle with the enemy of his Divine Father, though destined to ultimate victory .

4. The Warrior-King (Osiris) is betrayed by Set, whose followers nail him down in a wonderful chest of wood which thus becomes his coffin. The chest is set adrift and is eventually washed ashore in a foreign land. There a tree grew round the chest, completely enclosing it. The tree, which was evidently of peculiar merit (Tree of Life) was taken to the palace of the queen of / Page 205 / the land, Atenais, who may be Istar . . . that Asiatic Mother whose most popular attribute was the annual slaughter of her lover. Indeed, it might well have been the womb (or palace) of the Destroyer which enclosed the Hero (incest), for the Destroyer is an aspect of Isis 1 in her capacity of Dual Mother. It is not surprising, therefore, that Isis found the magical tree and brought it back to Byblos in Egypt where it was at one time worshipped. It was there, presumably, that the Tree of Death became the Tree of Birth and Osiris rose from the dead to become co-equal with Ra.

5. The very important myth of the dismemberment of Osiris should be considered apart from the points just dealt with, since it represents a cosmic rather than a mystical allegory. As I see it, the scattering of the Father's members over the Earth is equivalent to the diffusion of conscious-ness, which has been recognised as the descent of Spirit into Matter. The time when the diffusion is greatest is clearly at the bottom of the descent (" fall "). Thereafter the ascent proceeds through Matter until the Triple Christ is born of a human mother; so that it might be said that the Mother reintegrated the Father so that from him she might bear the Son. The point is the most difficult one which we have yet had to consider, and I have not attempted to treat it fully, partly on that account, and partly because it is not essential to the argument. The implications of the myth in our own terms will / Page 206 / be found a few pages hence under the symbols of Midsummer (q.v.). 1 Nepthys.

From the career of the Hero as it has just been outlined, it is obvious that the peak of the whole system is that of the resurrection, necessarily an abstract and therefore difficult concept. Perhaps for that reason there is a great deal of confusion in the rituals, though beneath trivialities and inconsistencies there is a certain amount of truth which cannot be hidden. After all, it is really of no consequence if whole mountains of falsehood are found in the course of the search for truth. All falsehood together cannot stand in the way of a very little truth. That the Mysteries of Osiris, which formed in their entirety a most elaborate drama, should have included much that is primitive and gross is only to be expected, as Budge himself says:

". . . There was not the smallest action on the part of any member of the men and women who acted the Osiris Drama, and not a sentence in the liturgy which did not refer to some historical happening of vital significance to the follower of Osiris. Many of these happenings dated from the dawn of the cult of Osiris, and the Egyptians of the Dynastic period, not knowing exactly what they were, followed tradition blindly.

(Op. cit., 515.)

With that qualification, I can confidently refer the reader to the standard sources, and for the sake of encouragement will give two quotations the like of which for sheer power in the terms of their faith are scarcely to be matched even in Christianity. . . . Yet, in a real sense, this is Christianity. The first citation is from the Papyrus of Nekht (Brit. Mus. 10471) and is taken from Shorter (op. cit., p. 65)

Page 207

" ADORATION OF RA

by

the

SCRIBE

and

Royal Commander

NEKHT

"He saith, Homage to thee who art brilliant'and mighty

When thou hast dawned in the horizon of the sky there is praise of thee in the mouth of all people. Thou art become beautiful and young as a Disc in the hand of thy Mother. Dawn thou in every place, thy heart being enlarged forever!

"The divinities of the Two Lands come to thee bowing down, they give praise at thy shining forth. Thou dawnest in the horizon of the sky, thou brightenest the Two Lands with Malachite.

"Thou art the Divine Youth. the Heir of Eternity. who begat himself and brought himself forth, King of this land. ruler of the Tuat. Chief of the Districts of the Other World who came forth from the Water. who emerged from Nun. who reared himself and made splendid his children I

"Living God. Lord of Love I All folk live when thou shinest. dawning as King of the Gods. 0 Lord of the Sky. Lord of the Earth. King of Truth. Lord of Eternity. Ruler of Everlasting. Sovereign of all the Gods. Living God who made Eternity. who created the sky and established himself therein!

"The

NINE

are in jubilation at thy shining forth. the earth is in joy at beholding thy beams. the people come forth rejoicing to behold thy beauty every day."

And the next quotation is "relayed" from Budge (op. cit.. p. 52.1). having come from Papyrus No. 10188 (Brit. Mus.). There have been some omissions in order to reinforce as much as possible the particular aspect of it which is our immediate concern. To this end also notes have been added to certain passages of particular importance"

 

 

AGAIN THE WORLD LISTENS TO THAT LOUD AMEN OF THE SISTERS

 


"THE LAMENT OF THE SISTERS

ISIS

and

NEPTHYS

over the dead

OSIRIS

"Beautiful Youth, come to thy exalted house at once: we see thee not.

"Hail, beautiful boy, come to thy house, draw nigh after thy separation from us

"Beautiful Youth, Pilot of Time, who groweth except at this hour.

"Holy image of his Father, mysterious essence proceeding from Tem.

"The Lord! How much more wonderful is he than his

Father, the first-born son of the womb of his mother.

"Come back to us in thy actual form; we will embrace

thee. Depart not from us, thou Beautiful Face, dearly beloved

one, the image of Tem, Master of Love.

"Come thou in peace, our Lord, we would see thee.

"Great Mighty One among the Gods, the road that thou

travellest cannot be described.

"The Babe, the Child at morn and at eve, except when

thou encirclest the heavens and the earth with thy bodily form.

"Come, thou Babe, growing young when setting, our

Lord, we would see thee.

"Come in peace, Great Babe of His Father, thou art

established in thy house.

"Whilst thou travellest thou art hymned by us, and

life springeth up for us out of thy nothingness. O our Lord,

come in peace, let us see thee.

"Hail Beautiful Boy, come to thy exalted house.; let thy

back be to thy house. The Gods are upon their thrones.

Hail ! come in peace, King.

"Babe! How lovely it is to see thee! Come, come to us,

O Great One, glorify our love.

"O ye gods who are in Heaven.

O ye gods who are in the Tuat.

O ye gods who are in the Abyss.

O ye gods who are in the service of the Deep.

We follow the Lord, the Lord, of Love!"

 

 

THE GARDEN OF THE GOLDEN FLOWER

THE JOURNEY TO SPIRITUAL FULFILMENT

Longfield Beatty 1939

Page 285

"Common language derives from a common source in which is the harmony of all contradictions and the mean- / Page 286 / ing of all symbols. We have tried to demonstrate some of the intellectual fruit of such symbols, chiefly in regard to the individual; but the highest flights of language are fitted for the cosmic rather than the mystic allegory. The sublimation which from Stone made Fire, from Water, Wine, from Behemoth, Christ the King, carries humanity out of the depths of mortality into a " new heaven and a new earth."

"And he shewed me a river of water of life clear as crystal '.- proceeding out of the throne of God and of the Lamb. In the midst of the street of it and on either side of the river was there the Tree of Life. . . . And the leaves of the Tree were for the healing of nations." (Rev. xxii, 1-2.)

But why do the nations require healing and what is the nature of their wound?

"And I stood upon the sand of the sea and saw a beast rise up out of the sea, having upon his heads the name of blasphemy. . . . And power was given him over all kindreds, and tongues, and nations.
cc And all that dwell in the earth shall worship him. . . . And no man might buy and sell save he had the mark, or the name of the beast or the number of his name. And his number is 666."
(Rev. xiii).

For the individual there is a certain "dark night," and for humanity also. The night is hideous with tempest, earthquake, terrible beasts, and fire. But after these is heard a voice, there is found a treasure, and the Golden Flower blooms in the Purple Hall of the City of Jade.
At this time also the Knight of the Quest crosses th glass drawbridge of the Castle of Souls, and is conducted to the Hall of Roses in which the Rich King Fisher and / Page287 / his company are healed by eucharistic magic and the asking of the Question.
All these ideas, however, are included in one, just as the intricate pantheon of Egypt is implicit in the One
One. For at the end of the night dawns the day" Omega" .
when the Unity itself is known.
" They shall not hurt nor destroy in all my holy mountain: and the earth shall be full of the glory of the Lord as the waters cover the sea."

" Then the eyes of the blind shall be opened,
And the ears of the deaf shall be unstopped,
Then shall the lame man leap as an hart,
And the tongue of the dumb sing. . . .
And an highway shall be there, and a way,
And it shall be called the Way of Holiness;
The unclean shall not pass over it ;
But it shall be for those, the wayfaring men. . . ." (Isaiah.)

In that day man recognises his Father at full stature:
Thou art Ra-Herakhty, the Divine Youth, Heir of Eternity, who begat himself and brought forth himself, King of this land, ruler of the Tuat, chief of the districts of the Other World, who came forth from the water, who emerged from Nun, who reared himself and made splendid his children."
(Papyrus of Nekht, Brit. Mus., No. 10471.)
There is no longer Father and Son but undivided Unity, so that Man proclaims not only the identity of his God, but his own identity also:

" I am the God Atum, I who alone was.
I am the God Re at his first splendour.
I am the great God, self-created, God of Gods,
To whom no other God compares." /Page 288 /

I was yesterday and know to-morrow; the battle-ground of Gods was made when I spoke. . . .
My impurity is driven. away, and the sin which was in me is overcome.
I go on my way to where I wash my head in the sea of the righteous.
I arrive at this land of the glorified and enter through the splendid portal.
Thou, who standest before me, stretch out to me thy hands. It is I, I am become one of thee.
Daily I am together with my Father Atum."
(ERMAN: Aegypten, p. 4°9.)
Quoted more fully on p. 100.
To this tremendous recognition there is a response:
"And let the Spirit and the Bride say, Come.
And let him that heareth say, Come.
And let him that is athirst come.
And whosoever will, let him take of the waters of life freely." (Rev.)

 

 

THE SUPERGODS

Maurice M Cotterell 1997

"So, the clues all point to a numerical matrix the conclusion of which culminates in 9 9 9 9 9. Taking 9 each of the Maya cycles and also 9 of the 260-day Maya years we arrive at the message of the Temple of Inscriptions: 1,366,560.
The sceptic might argue that 'if we looked hard enough then all of these numbers could have been found somewhere'. The point is, firstly, that we have not looked very hard at all, and secondly, you will be hard pressed to duplicate this matrix using other references inside the pyramid. The only exception might be the 2 figurines and the 22 steps mentioned ear-lier. But, like the beads we shall account for these in due course. Finally, another clue to the matrix can be found on the outside of the steps of the pyramid which supports our analysis (see Appendix one vi).
And this is only the beginning because now we embark upon a journey inside the mind of man, through the triangular door and into the Amazing Lid of Palenque..."

 

 

THE ELEMENTS OF THE GODDESS

Caitlin Mathews

WE ARE ENTERING THE TIME OF THE NINE-POINTED STAR THE STAR OF MAKING REAL UPON EARTH THE GOLDEN DREAM OF PEACE THAT LIVES WITHIN US

BROOKE MEDICINE EAGLE

Page 72

"THE WAY OF THE DELIVERER IS THAT OF BONDAGE-BREAKER WHATEVER IS TRAPPED DENIED FREEDOM OF MOVEMENT THE DELIVERER PERSONALLY SETS FREE HER METHOD OF LIBERATION IS TO GO TO THE ROOTS OF THE BLOCKAGE AND LITERALLY BLAST IT FREE IN THIS THE DELIVERER BEARS A STRONG RESEMBLANCE TO THE SHAPER OF ALL WHO IS WILLING TO BE BROKEN INTO PIECES

THE SYMBOLIC IMAGE OF THIS TRANSFORMATION IS THAT OF THE BUTTERFLY EMERGING FROM THE CHRYSALIS FROM APPARENT DEATH AND DESTRUCTION ARISES A NEW FORM OF LIFE SO ARE WE BORNE OF THE DELIVERER RESHAPED AND TRANSFORMED TO LIVE MORE EFFECTIVELY WITHIN OUR CHOSEN FIELD OF OPERATION

Page 38

THIS ENNEAD OF ASPECTS IS ENDLESSLY ADAPTABLE FOR IT IS MADE UP OF NINE THE MOST DJUSTABLE AND YET ESSENTIALLY UNCHANGING NUMBER HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE 54 72 108 THEY ALWAYS ADD UP TO NINE"

"HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE

54 72 108

THEY ALWAYS ADD UP TO NINE"

 

 


Atum-Re - Who Is Atum-Re

ancienthistory.about.com/od/.../g/051710Atum-Re.htm

 

by N.S. Gill

Atum-Re is an important Egyptian deity especially in Heliopolis.

Definition: Atum-Re is a creator sun god especially associated with Heliopolis (the Greek name for the Egyptian On, Oon, or Iunu). He emerged from the primeval waters. His name Atum symbolizes fullness or completion [Tobin]. By spitting or masturbation, he produced a male and female pair of gods, Shu (air) and Tefnut (moisture) who produced the earth and the sky. The primoridal creator god Atum and the solar god Re were put together as early as the Pyramid Texts. When the Egyptian king dies, he sits on the throne of Atum-Re [Serrano].

 

For some, Atum-Re is very specifically, the setting sun.

Re's opponent is Apophis, who is opposed to order. Each day the sun god must fight him to re-emerge and rise each morning.

Also Known As: the he/she, Re-Atum
References
•"Mytho-Theology in Ancient Egypt"
Vincent Arieh Tobin
Journal of the American Research Center in Egypt, Vol. 25, (1988), pp. 169-183
•"Otiose Deities and the Ancient Egyptian Pantheon"
Susan Tower Hollis
Journal of the American Research Center in Egypt, Vol. 35, (1998), pp. 61-72
•"Origin and Basic Meaning of the Word ḥnmmt (The So-Called "Sun-Folk")"
Jose M. Serrano
Studien zur Altägyptischen Kultur, Bd. 27, (1999), pp. 353-368

Alternate Spellings: Atum-Ra

 

Terms Related to Atum-Re
•What is the Ennead of Heliopolis?
•Table of Egyptian Gods
•Ptah

Terms Related to Atum-Re
•What is the Ogdoad of Hermopolis?
•Sky Goddess Nut
•Sun Gods

Suggested Reading
•Egypt Cult of the Sun God and Akhenaten's Monotheism
•Who Was the Egyptian God Thoth?
•Egyptian Creation Myths

Related Articles
•Ra - The Egyptian Sun God Re
•Profile of Ra - Who Was Ra? - Ra, the Sun God of Egypt
•Memphite Theology
•Understanding the Egyptian Revolution and U.S. Policy - Hosni Mubarak, the ...
•Gods and Goddesses in Egyptian Mythology - About the Major Egyptian Gods an...

 

 

ATUM RE RE ATUM

1234 95 95 1234

ATUM RE RE ATUM

 

N.S. Gill Ancient / Classical History

Atum-Re - Who Is Atum-Re
Atum-Re is an important Egyptian deity especially in Heliopolis.

http://ancienthistory.about.com/od/agodsandgoddesses/g/051710Atum-Re.htm

Ennead of Heliopolis
Ennead means a group of 9, but often the list is larger, including wives, offspring, and a splitting up of Atum-Re into two separate deities. Here are the basic 9.

http://ancienthistory.about.com/od/egyptmyth1/g/051710EnneadofHeliopolis.htm

Egyptian Myths of Creation
The creative force and sun-god Atum-Re generated (through spit or masturbation ) Shu and Tefnut, ... Atum-Re is the creator god of the Heliopolitan cosmogony.

http://ancienthistory.about.com/od/creationafterlife/tp/051710EgyptianCreationMyths.htm

A Gods and Goddesses
Atum-Re. Atum-Re is an important Egyptian deity especially in Heliopolis. ... What Are the Attributes of the Zoroastrian Amesha Spentas? The Amesha Spentas ...

http://ancienthistory.about.com/od/agodsandgoddesses/

Ma'at - What Is Ma'at
Suggested Reading. What Are Hieroglyphs? Who Is Atum-Re? Lower Egypt. Related Articles. Pepy I - Who Was Pepy I · The Areas of Ancient Egypt Known as ...

http://ancienthistory.about.com/od/mgodsandgoddesses/g/051810Maat.htm

Egyptian Terms Glossary
... Glossary Terms for Beginners | 12 Terms for Children. A. Abu Simbel · Akhenaten · Alexandria · Amarna · Amarna Letters · Amenhotep IV · Anubis · Atum-Re ...

http://ancienthistory.about.com/od/egypt/a/egyptglossary.htm

Sun Gods - List of Sun Gods From Ancient Religions
Some are depicted as traveling across the sky in a vessel of some sort, like a boat, ... Atum, the setting, and Ra, at noon, who rode across the sky in a solar bark.

http://ancienthistory.about.com/od/sungodsgoddesses/a/070809sungods.htm

Egypt - Gods - Table of Egyptian Gods
Atum, One of 4 creation deities; caused the division of the sexes; as Ra-Atum, ...Re, Sun. Seth, Lord of Lower Egypt & evil enemy of Horus. Shu, God of space ...

http://ancienthistory.about.com/od/egyptmyth/a/071809EgyptianGodsTable.htm

Anansi - Who Is the God Anansi
Assyrian Gods and Goddesses and Babylonian Gods and Goddesses · List of Sun Gods From Ancient Religions. A Gods and Goddesses. Atum-Re · Asclepius ...

http://ancienthistory.about.com/od/agodsandgoddesses/g/020809Anansi.htm

Previous Ancient / Classical History Articles
05/17/10 - Egyptian Creation Myths Something of a summary page of the research done this month on the cosmogonies of ancient Egypt. 05/17/10 - Atum- Re ...

http://ancienthistory.about.com/od/researchreference/a/101110-Previous-Articles.htm

 

 


ENNEAD ENNE A+D D+A ENNE ENNEAD

55555 ENNEAD 55555

ENNEAD ENNE A+D D+A ENNE ENNEAD

 

 

Egyptian Gods

phoenixandturtle.net/excerptmill/EGYPTB.HTM

Egyptian sun god. Originally a manifestation of the sun god, later a deity separate from the sun gods Atum and Re. Aten was depicted as a winged sun disk or as ...

 

 

The Global Egyptian Museum | Atum

www.globalegyptianmuseum.org/glossary.aspx?id=79

Nevertheless, the Pyramid Texts from the Old Kingdom already combine the two gods into Re-Atum. The Egyptian priests linked the various sun gods to different ...

 

 

Atum or Tem, Temu, Tum or Atem the Egyptian God

www.mcaegypt.org/atum.html

Atum was the essential part of the Egyptian cosmology. In fact, Atum was the god of earth and he became a close associate of the Sun god Re; interestingly, ...

 

 

ANCIENT EGYPT : Amun and the One, Great & Hidden

www.maat.sofiatopia.org/amun.htm

The "inner" aspect of the Egyptian Sun-cult was only for an elite. The Books of the Netherworld ..... Re and Atum are the same deity. Hornung (1982) showed that ...

 

 

The elements of egyptian wisdom

naomi ozaniec 1994

Page 101

7 · THE RITES FOR THE DEAD - NETER XERT

The mummies of ancient Egypt are living symbols of the transformative process of living and dying.
Normandie Ellis, Return to Egypt
Everyone is familiar with the egyptian mummy. The word is derived from the Persian word 'moumia' meaning bitumen. A degree of desiccation naturally occurred in the hot dry sands. This simple observation was refined from the earliest primitive burials through time into the highskil1 of the embalmer's art. From ordinary and uninspiring beginnings, circular pits and preserved bodies, came the magnificant rock­cut tombs and the lavish cult of the dead.
We who bury our dead quickly and with little ceremony find it difficult to comprehend the motives of a people who bestowed stich care on the dead. Contemporary funeral liturgy expresses our belief in the resurrection and the life to come. Individually we seem very uncertain about such matters. We hope for a resurrection, so we abandon the body quickly. The life of the body has finished. The Egyptians believed in the after-life but fhey could not abandon the body. It too was divine.
We cannot begin to comprehend the Egyptian cult of the / Page 102 / dead until we establish the Egyptian view of life. The funeral Cl.stoms of a nation always reflect its philosophical stance. It is in the rites for the dead that we may assess the value placed on the living. The Egyptian cult of the dead shows us complexity, beauty and total commitment towards the life to come.

The Egyptians recognized a level of complexity in the human being that eludes our generally materialistic and rational outlook. We might grudgingly concede a polarity between body and soul, attributing the former to earthly existence and the latter to a heavenly existence. However even t..his simple duality exhausts the metaphysical vocabu­lfu~y of a secularized society. By contrast the Egyptians held a complex metaphysical system. The divine and the human 'Nera reconciled in flesh.
At t..lJ.e most material level the Egyptians conceived of the aufu. the flesh body. This composed and integrated all other more subtle bodies. The divine was believed to be present in matter. The corporeal remains were referred to as the lu'lat. This alone was without consciousness. The shadow ==-or shade was referred to as khabit. The sahu was the body ~ of gold. At the mental and emotional realms, the Egyptians - escribed sekhem the will, ren the name and ab the heart, .e seat of conscience. At spiritual levels we find the ka, ,6 animating spirit, the ba, the immortal soul and khu, the ivine intelligence. This hierarchy of being, from the physical to thespiritual, is not unlike that found in other metaphysical systems such as Qabalah.
The complexity takes us right into the burial chamber, the ho-use of gold, where it was customary to place sarcopha­gus within sarcophagus, vehicle within vehicle. The mum­mified body of Thtankhamun, Strong-Bull-fitting-of-created-
forms, Dynamic-of-Laws, Who-Calms-the-Two-Lands, Who­Propitiates-all-the-Gods, was laid in three coffins, a sarcopha­gus and four shrines.

The tomb of Tutankhamun gives us a glimpse of a splen­dour and glory beyond our imagining. This boy-king was an insignificant ruler, a pharaoh in the making; who was buried in a tomb originally prepared for another. His death was / /Page 103 / untimely, his funeral was unexpected. We can only imagine what glories tomb robbers have taken for ever. Yet in the tomb of a minor pharaoh we find exquisite beauty and craftsmanship beyond compare. This single complete tomb has shown us more than we could ever have hoped for. Here Tutankhamun rested within successive shrines, surrounded by the beautiful artefacts from everyday life and the symbols and images which promised resurrection.
Four shrines embraced the king's sarcophagus; each articu­lated the Egyptian belief in the life to come, through the sacred language of symbol and funerary text. Winged discs, symbols of liberation and rebirth, decorated the roof of the outermost shrine along with royal birds, the vulture and the falcon. The tet knot of Isis and the djed pillar of Osiris spoke of resurrection and well-being. Extracts from the Chapters of Coming Forth by Day were designed to empower the deceased. Underworld guardians were depicted to represent the forthcoming journey and its trials. The great funerary god­desses Isis and Nephthys stretched their wings in protective embrace.
These themes were continued upon the sarcophagus. Its roof showed a winged sun, a border of tet knots and djed pillars were inscribed around the base, the four protective goddesses Isis, Nephthys, Selkis and Neith stood in high relief, their wings outstretched to encompass the sides.
It is recorded that a gasp went up from the crowd of assem­bled dignitaries as the two sheets of covering linen were rolled back to reveal the outer coffin. Here was the face of Egypt in death. The coffin of cypress wood was modelled in relief with a thin layer of gesso overlaid with gold foil. Yet this was not the last resting place but only the first of three. The second coffin lay under floral offerings and proved to be even more magnificent than the first. It was inlaid with opaque glass to simulate carnelian, lapis lazuli and turquoise. The king held the crook and flail and wore the uraeus serpent crown along with the nemes head-dress, the traditional blue and gold striped headclotll. The third coffin was covered in a red linen shroud folded three times. The breast had been decorated with a collar of blue glass beads and various leaves and flowers. As / Page 104 / the mummy itself was unwrapped 150 pieces of jewellery were revealed. These were fashioned and positioned according to the Chapters of Coming Forth by Day. Here were the ritual symbols, the scarab, the serpent, the falcon and the vulture in a glorious evocation of the transformation from the human to the divine.

The gold mask of the pharaoh is arguably the most beautiful artefact in the world. The many contents of this tomb, its magical items and personal effects, its royal regalia and ritual jewellery are not the trappings of morbidity but a celebration of life. There is no doubt that the Egyptians =-envisaged an after-life. In truth the physical life and the after-life were seen as a continuous thread unbroken at death. The tomb is a testament to the wholeness of life. It contains the familiar symbols of life in dazzling combination. In death the Eg-yptians show us beauty beyond compare. In death we see the total commitment to life. Nothing that had known life was dispensed ungraciously. Two tiny foetuses who never knew the fullness of life were placed in the tomb, each in a tiny mummy case. If the funeral rites of a society truly offer a ~efiected image what might future generations learn about the times in which we live?

In the Treasury was a second gilded shrine standing on a sled. This was the canopic shrine which contained the internal organs of the king. This elaborate and beautiful sirrine with its protective goddesses has the inescapable air or a hallowed piece of work - even the individual organs were hallowed.

 

 

ENUMA ELISH - Babylonian Creation Myth - The continued story www.stenudd.com/myth/enumaelish/enumaelish-

The word used for man is lullu, meaning a first, primitive man. The same word is used about the savage Enkidu in the Gilgamesh epic. Since Qingu is found ...

I hereby name it Babylon, home of the great gods.

The word used in the text is written phonetically, ba-ab-i-li, contrary to tradition, maybe to allow for the etymological explanation of the name as the ‘gate of the gods’.
Then he decides to create man, to serve the gods with offerings, so that they can be at leisure. The word used for man is lullu, meaning a first, primitive man. The same word is used about the savage Enkidu in the Gilgamesh epic. Since Qingu is found guilty of the war between the gods, his blood is used to create mankind. Here, it is unclear if Marduk or Ea creates mankind. Later in the text, Ea is specified as the creator of man. Finally, the gods praise Marduk, and give him fifty names that represent different aspects of his powers and sovereignty.
The text ends with instructions on how it should be passed on from generation to generation, and the command to worship Marduk, king of the gods.

ENUMA ELISH
The Babylonian Creation Myth

"The word used for man is lullu"

LULLU 33333 LULLU

"The word used for man is lullu"

 

-
-
-
-
-
LULLU
-
-
-
L
3
L
-
1
L
12
3
3
U
3
U
-
1
U
21
3
3
L
3
L
-
1
L
12
3
3
L
3
L
-
1
L
12
3
3
U
3
U
-
1
U
21
3
3
-
15
-
-
6
LULLU
78
15
15
-
1+5
-
-
-
-
7+8
1+5
1+5
-
6
-
-
6
LULLU
15
6
6
-
-
-
-
-
-
1+5
-
-
-
6
-
-
6
LULLU
6
6
6

 

 

The Living Years

Every generation blames the one before
And all of their frustrations, come beating on your door
I know that I'm a prisoner to all my Father held so dear
I know that I'm a hostage to all his hopes and fears
I just wish I could have told him in the living years

Oh crumpled bits of paper, filled with imperfect thought
Stilted conversations, I'm afraid that's all we've got
You say you just don't see it
He says it's perfect sense
You just can't get agreement in this present tense
We all talk a different language talking in defense

Chorus

Say it loud (Say it loud), say it clear (oh say it clear)
You can listen as well as you hear
It's too late (it's to late) when we die (oh when we die)
To admit we don't see eye to eye

So we open up a quarrel (open up a quarrel)
Between the present and the past
(the present and the past)
We only sacrifice the future (ooh)
It's the bitterness that lasts
So don't yield to the fortunes you sometimes see as fate
It may have a new perspective on a different day
And if you don't give up, and don't give in
You may just be ok

Chorus

Say it, say it loud, say it clear
You can listen as well as you hear (yeah yeah)
It's too late, when we die (when we die)
To admit we don't see eye to eye (yeah yeah)

(oooh)
I wasn't there that morning when my father passed away
I didn't get to tell him
All the things I had to say
I think I caught his spirit later that same year
I'm sure I heard his echo in my baby's new born tears
I just wish I could have told him in the living years

(Say it say it say it loud),
Chorus
Say it loud, say it clear
You can listen as well as you hear
It's too late when we die
To admit we don't see eye to eye

 

en.wikipedia.org/wiki/The_Living_Years_(song)

"The Living Years" is the title of a song written by Mike Rutherford and B. A. Robertson, and recorded by Rutherford's English rock band Mike + The Mechanics

http://www.youtube.com/watch?v=gUdiQWxps5E&feature=endscreen&NR=1

 

The Living Years

Every generation blames the one before
And all of their frustrations, come beating on your door
I know that I'm a prisoner to all my Mother held so dear
I know that I'm a hostage to all her hopes and fears
I just wish I could have told her in the living years

Oh crumpled bits of paper, filled with imperfect thought
Stilted conversations, I'm afraid that's all we've got
You say you just don't see it
She says it's perfect sense
You just can't get agreement in this present tense
We all talk a different language talking in defense

Chorus

Say it loud (Say it loud), say it clear (oh say it clear)
You can listen as well as you hear
It's too late (it's to late) when we die (oh when we die)
To admit we don't see eye to eye

So we open up a quarrel (open up a quarrel)
Between the present and the past
(the present and the past)
We only sacrifice the future (ooh)
It's the bitterness that lasts
So don't yield to the fortunes you sometimes see as fate
It may have a new perspective on a different day
And if you don't give up, and don't give in
You may just be ok

Chorus

Say it, say it loud, say it clear
You can listen as well as you hear (yeah yeah)
It's too late, when we die (when we die)
To admit we don't see eye to eye (yeah yeah)

(oooh)
I wasn't there that morning when my mother passed away
I didn't get to tell her
All the things I had to say
I think I caught her spirit later that same year
I'm sure I heard her echo in my baby's new born tears
I just wish I could have told her in the living years

(Say it say it say it loud),
Chorus
Say it loud, say it clear
You can listen as well as you hear
It's too late when we die
To admit we don't see eye to eye

 

 

A
=
1
-
1
A
1
1
1
M
=
4
-
10
MYSTERIOUS
164
47
2
V
=
4
-
5
VOICE
54
27
9
I
=
9
-
2
IN
23
14
5
T
=
2
-
3
THE
33
15
6
N
=
5
-
5
NIGHT
58
31
7
-
-
25
-
26
-
333
135
43
-
-
2+5
-
2+6
-
3+3+3
1+3+5
4+3
-
-
7
-
8
-
9
9
9

 

 

Sometimes the river flows but nothing breathes.
A train arrives but never leaves.
It's a shame.
Oh life - like love that walks out of the door,
Of being rich or being poor.
Such a shame.
But it's then, then that faith arrives
To make you feel at least alive.
And that's why you should keep on aiming high,
Just seek yourself and you will shine.

You've go to search for the hero inside yourself,
Search for the secrets you hide.
Search for the hero inside yourself
Until you find the key to your life.


In this life, long and hard though it may seem,
Live it as you'd live a dream.
Aim so high.
Just keep the flame of truth burning bright.
The missing treasure you must find
because you and only you alone
can build a bridge across the stream.
Weave your spell in life's rich tapestry -
Your passport to a feel supreme.

You've go to search for the hero inside yourself,
Search for the secrets you hide.
Search for the hero inside yourself
Until you find the key to your life.

Search inside yourself. (You've got to search)
Search inside yourself. (You've got to search)
Search inside yourself. (You've got to search)

You've go to search for the hero inside yourself,
Search for the secrets you hide.
Search for the hero inside yourself
Until you find the key to your life.

You've go to search for the hero inside yourself,
Search for the secrets you hide.
Search for the hero inside yourself
Until you find the key to your life.


You've got to.
(Search inside yourself)
You've got to.
(Search inside yourself)
You've got to.
(Search inside yourself)

Search.
---
"Search for the Hero" as written by Michale Pickering, Paul Heard
Lyrics © Universal Music Publishing Group, EMI Music Publishing

Read more at http://www.songmeanings.net/songs/view/3530822107858630184/#5dzeQjyXvrE0k8ei.99

 

 

Uploaded by ellybijvoet on 12 Jan 2008

JENNIFER RUSH - THE POWER OF LOVE (with lyrics)

The whispers in the morning
Of lovers sleeping tight
Are rolling by like thunder now
As I look in your eyes

I hold on to your body
And feel each move you make
Your voice is warm and tender
A love that I could not forsake

'Cause I am your lady
And you are my man
Whenever you reach for me
I'll do all that I can

Lost is how I'm feeling
Lying in your arms
When the world outside's too much to take
That all ends when I'm with you

Even though there may be times
It seems I'm far away
But never wonder where I am
'Cause I am always by your side

'Cause I am your lady
And you are my man
Whenever you reach for me
I'll do all that I can

We're heading for something
Somewhere I've never been
Sometimes I am frightened
But I'm ready to learn
'Bout of the power of love

The sound of your heart beating
Made it clear suddenly
The feeling that I can't go on
Is light years away

'Cause I am your lady
And you are my man
Whenever you reach for me
I'm gonna do all that I can

We're heading for something
Somewhere I've never been
Sometimes I am frightened
But I'm ready to learn
'Bout of the power of love

We're heading for something
Somewhere I've never been
Sometimes I am frightened
But I'm ready to learn
'Bout of the power of love
The power of love
The power of love
Sometimes I am frightened
But I'm ready to learn
'Bout of the power of love

 

 

collins Gem Dictionary of

THE BIBLE

Page 379

Matthew, Gospel According to St.

"Finally it has always to be remembered in reading Matthew, that this is written by a Christian Jew for Christian Jews, and that always in the Jewish mind there was the idea and the hope of 'The Day.' Those who read into Matthew the idea that the 'Day' has yet to come, should remember who wrote the Gospel and for whom

 

 

Matthew 24:36 "No one knows about that day or hour, not even the ...

bible.cc/matthew/24-36.htm

"But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. King James Bible (Cambridge Ed.) But of that day and ...

 

 

HOLY BIBLE

SCOFIELD REFERENCES

Matthew 24:36

But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

 

 

FATHER SHE IS FAT HER HERE HER FAT IS SHE FATHER

IS SHE FATHER PREGNANT IS SHE IS SHE WITH CHILD FATHER IS SHE FULL TO OVERFLOWING FATHER

IS SHE THAT FATHER O FATHER IS SHE THAT

O

THAT SHE IS O IS SHE THAT

WILL YOU SEND HER AWAY FATHER AWAY INTO NATURES ROAM FATHER WILL YOU SEND HER AWAY FATHER

O

DONT DO THAT FATHER DONT DO THAT O THAT DONT DO FATHER DONT DO THAT

THE MOVING FINGER WRIT NATURE RED IN TOOTH AND CLAW

THAT IS WHAT THE MOVING FINGER WRIT

 

 

SHE BIRTHS THE BRIMO THE BRIMO SHE BIRTHSI

HAVE HERE BY AND BY HERE HAVE HERE BY AND BY HAVE

THAT

BY AND BY

C ALL R ONE R ALL C

THE FEATHER FINE QUIVER OF THE SCALES THAT DELIVER

THAT THAT THAT

IS

THE LAW OF MAATIS AS IN GODS JUSTICE THAT VERDICTS I VOICE IN TRUTH SEE TREMBLES

 

 

The Four Quartets

Burnt Norton

T. S. Eliot

I

"Time present and time past
Are both perhaps present in time future
And time future contained in time past."

 

 

THE ART OF MEMORY

FRANCIS A. YATES 1979

THE OCCULT PHILOSOPHY IN THE ELIZABETHAN AGE

JOHN DEE AND THE FAERIE QUEENE

Page 120

"Aristotle in his Ethics defines justice of proportion, an idea which suggests proportion as an ethical quality.As John Dee noted in his Preface to Euclid of 1570: 'Aristotle in his Ethikes ... was fayne to fly to the perfection and power of numbers for proportions / Page 121 / arithmeticall and geometricall.26"

Page 222

EPILOGUE

IF I SAY PERADVENTURE THE DARKNESS SHALL COVER ME: THEN SHALL MY NIGHT BE TURNED TO DAY.

YEA THE DARKNESS IS NO DARKNESS WITH THEE, BUT THE NIGHT IS AS CLEAR AS THE DAY:

THE DARKNESS AND LIGHT TO THEE ARE BOTH ALIKE.

 

 

THE DIVINE INVASION

Phillip K. Dick 1981

Page 5

THE TIME YOU HAVE WAITED FOR HAS COME. THE WORK IS COMPLETE;

THE FINAL WORLD IS HERE. HE HAS BEEN TRANSPLANTED AND IS ALIVE.

- Mysterious voice in the night

 

 

http://en.wikipedia.org/wiki/Rishi

RISHI

ETYMOLOGY

The word's etymology is unknown. It has an Avestan cognate ərəšiš (Yasna 31.5) "an ecstatic" (see also Yurodivy, Vates). Monier-Williams tentatively suggests derivation from drś "to see"(1) and he also compares Old Irish arsan, "a sage, a man old in wisdom". Manfred Mayrhofer in his Etymological Dictionary prefers a connection to either (omitted) "pour, flow" (PIE) *h1ers), or to ras "yell".

In the Vedas, the word denotes a singer of sacred hymns, an inspired poet or sage, or any person who alone or with others invokes the deities in rhythmical speech or song of a sacred character. In particular, it refers to the authors of the hymns of the Rigveda, e.g. Kutsa, Atri, Rebha, Agastya,Kushika, Vasishtha, Vyashva. Later generations regarded the Rishis as patriarchal sages or saints, occupying the same position in India history as the heroes and patriarchs of other countries, constituting a peculiar class of beings in the early mythical system, as distinct from Asuras, Devas and mere mortal men.

Seven Rishis (the Saptarshi) are often mentioned in the Brahmanas and later works as typical representatives of the character and spirit of the pre-historic or mythical period; in Shatapatha Brahmana 14.5.2.6, their names are Gautama, Bharadvaja, Vishvamitra, Jamadagni, Vasishtha, Kashyapa, and Atri. In Mahabharata 12, on the other hand, Marici, Atri, Angiras, Pulaha, Kratu, Pulastya and Vasishtha. In addition to the Saptarshi, there are other classifications of sages. In descending order of precedence, they are Brahmarshi, Maharshi, Rajarshi.

In Vedic astronomy, the Saptarsh form the constellation of Ursa Major (e. g. RV 10.82.2; AV. 60.40.1. Metaphorically the Saptarsh may stand for the seven senses or the seven vital airs of the body.

"Seven Rishis (the Saptarsh) are often mentioned in the Brahmanas"

"In Vedic astronomy, the Saptarsh form the constellation of Ursa Major"

"Saptarsh may stand for the seven senses or the seven vital airs of the body"

 

 

MAGIC AND MYSTERY IN TIBET

Alexandra David Neel  1931

Page 204

Chapter 8

Psychic Phenomena in Tibet - How Tibetans Explain Them'

...The fascination exercised by Tibet as an abode of sages and magicians dates from a time long back. Even before the Buddha, Indians turned with devout awe to the Himalayas, and many were the extra-ordinary stories about the mysterious, cloud enshrouded northern country extending beyond their mighty snow peaks.    The Chinese also seem to have been impressed by the strangeness of Tibetan wilds. Amongst others, the legend of her great mystic philosopher Laotze relates that, at the end of his long career, the master riding an ox started for the mysterious land, crossed its borders and never returned. The same thing is sometimes told about Boddhidharma and some of his chinese disciples, followers of the Buddhist sect of meditation ( Ts'an sect).
   Even nowadays one may often meet Indian pilgrims on the paths that climb towards the passes through which one enters Tibet, drag-ging themselves along in a dream; hypnotized, it seems, by an overpowering vision. When asked the motive of their journey most of them can only answer that they wish to die on Tibetan ground. And too often the cold climate, the high altitude, fatigue and starva-tion help them to realize their wish.
    How can we explain this magnetic power in Tibet?
    There is no doubt that the reputation enjoyed by the 'Land of Snow' for being a country of wizards and magician, a ground on which miracles daily occur, is the main cause of its attraction over the majority of its worshippers. But now one may ask for what reason Tibet has been credited with being the chosen land of occult law and supernormal phenomena.
     Perhaps the most obvious case is that already mentioned, the extreme remoteness of the country, enclosed between formidable mountain ranges and immense deserts.  

/ Page 205

"... I do not think it is exaggerated to say that its landscapes surpass, in all respects, those imagined by the fanciful architects of gods'and demons worlds.
    No description can convey the least idea of the solemn majesty, the serene beauty, the awe- inspiring wilderness, the entrancing charm of the finest Tibetan scenes.  
     Often, when tramping across these solitary heights, one feels like an intruder. Unconsciously one slackens pace, lowers one's voice and words of apology for one's boldness come to the lips, ready to be uttered at the first sight of a legitimate superhuman master on whose ground one has trespassed.
     Common Tibetan villagers and herdsman, though born amidst such surroundings are strongly influenced by them. Translated by their primitive minds, their impressions take the form of these fantastic demigods and spirits of a hundred kinds with whom they have densely populated the solitude of Tibet, and whose whimsical de-meanour is the inexhaustible theme of a rich folk-lore
    On the other hand, just as the Chaldean shepherds of yore observ-ing the starry sky, on the shore of the Euphrates, laid the foundation of astronomy, so Tibetan anchorites and itinerant shamans have long pondered over the mysteries of their bewitching country and noted the phenomena which there found a favourable ground. Astrange art had its origin in their contemplations and many centuries ago, the magicians from the northern Transhimalayan land were already known and held in high repute in India"
"...It is certain that especially since the introduction of Buddhism, numbers of Indians, Nepalese, Chinese and other travellers have visited Tibet, seen its bewildering sites and heard about the supernormal powers with which its dubtobs are credited. Amongst them, a few have probably approached the lamas or Bonpos magicians and listened to the mystic doctrines of contemplative hermits. Their  

/ Page 206   /

travellers' tales, which inevitably grew and amplified as they were circulated, must have greatly contributed, together with the causes I have mentioned and other less apparent ones, to create around Tibet the glamorous atmosphere it now enjoys.
    Must we conclude that the renown of Tibet as the land in which prodigies flourish, is entirely based on delusion? This would be as great an error as the uncritical acceptance of all the native tales, or of those lately conceived by the fertile brains of some facetious West-erners.
    The best way is to be guided by the rather suprising opinion of the Tibetans themselves regarding miraculous events. None in Tibet deny that such events may take place, but no one regards them as miracles, according to the meaning of that term in the West, that is to say as supernatural events.
    Indeed, Tibetans do not recognize any supernatural agent the so-called wonders, they think are as natural as common daily events and depend on the clever handling of little-known laws and forces.
    All facts which, in other countries, are considered miraculousor, in any other way, ascribed to the arbitrary interference of beings be-longing to other worlds, are considered by Tibetan adepts of the secret lore 2 as psychic phenomena.
     In a general way, Tibetans distinguish two categories of psychic phenomena.
1.  The phenomena which are unconsciously produced either by one or by several individuals.
    In that case, the author - or authors - of the phenomenon acting unconsciously, it is obvious that he does not aim at a fixed result.
2   The phenomena produced consciously, with a view of bringing about a prescribed result. These are generally - but not always - the work of a single person.
That 'person' may be a man or may belong to any one of the six classes of sentient beings which lamaists acknowledge as existing in our world. 3  Whosoever be its author, the phenomenon is produced by the same process, in accordance with some natural laws: there is no miracle
     It may be of interest to remark here that Tibetans are staunch determinists. Each volition, they believe, is brought about by a num-ber of causes, of which some are near and others extremely remote.
     I shall not lay stress on that point which is outside the present subject. However the reader must bear in mind that, according to Tib-etans, each phenomenon, consciously or unconsciously generated, as  

/ Page 207  /

well as each of our bodily or mental actions, is the fruit of manifold combined causes.
     Amongst these causes, the first and more easily discernible ones are those which have arisen in the mind of the doer of the action, the conscious will of doing it. To these causes Tibetans assimilate those which, even unknown to the doer, have put into motion some forces which have led him to perform the action. Both kinds are styled gyu, 'immediate or principal cause.'
Then, come the outside-causes, not originating with the doer, which may have helped the accomplish-ment of the action. These are called kyen. 4
     The remote causes are often represented by their 'descendants'5 These 'descendants' are the present conditions which exist as the effects of bodily or mental actions which have been done in the past, but not necessarily, done by the doer of the present act himself.
     So, when concentration of thoughts is mentioned here below as the direct cause of a phenomenon, one must remember: first that according to Tibetan mystics, this concentration is not spontaneous, but determined; and secondly, that besides this direct apparent cause, there exist, in the background, a number of secondary causes which are equally necessary to bring about the phenomenon.
    The secret of the psychic training, as Tibetans conceive it, consists in developing a power of concentration of mind greatly surpassing even that of men who are, by nature the most gifted in this respect.
     Mystic masters affirm that by means of such concentration of mind, waves of energy are produced which can be used in certain ways. The term 'wave'is mine. I use it for clearness' sake and also because, as the reader will see, Tibetan mystics really mean some 'currents' or waves of force. However, they merely say shugs or tsal; that is to say, 'energy.' That energy, they believe, is produced every time that a physical or mental action takes place. -  Action of the mind, of the speech and of the body, according to the Buddhist classification. - The production of psychic phenomena depends upon the strength of that energy and the direction in which it is pointed.
1. An object can be charged by these waves. It then becomes some-thing resembling our electric accumulators and may give back in one way or another, the energy stored in it. For instance, it will increase the vitality of one who touches it, infuse him with courage, etc.       Practices grounded on this theory and aiming at beneficial results are current in Tibet. Numbers of lamas prepare pills, holy water, knotted scarves, charms printed on paper or cloth which are sup-   /  
 
Note 4.  As an instance, the seed is the rgyu of the plant. The soil and the various substances which exist in it, the water, air, sun, the gardener who has sown the seed, etc, are rkyen (pronounced gyu and kyen).
5.  In Tibetan rigs as an instance: the milk is present in the butter or cheese; the seed is present in the tree born from it. Tibetans freely use these illustra-tions
6.  Written rtsal
 
Charge this up to my account scribe said Zed Aliz . So the far yonder scribe did just that, being careful not to overcharge
 
Page 208  /

posed to impart strength and health, or to keep away accidents, evil spirits, robbers, bullets and so on.
     The lama must first purify himself by a proper diet and then con-centrate his thoughts on the object which he means to empower, in order to load it with wholesome influences. Several weeks or months are sometimes deemed necessary for that preparation. However, when it is only a question of charmed scarves, these are often knotted and consecrated in a few minutes.
2.   The energy which is communicated to an object, pours into it a kind of life.  That inanimate object becomes able to move and can perform certain actions at the command of its maker."    The ngagspas are said to resort to these practices, to hurt or kill without arousing any suspicion that they are responsible for the casualty.
   Here is an instance of the way in which the sorceror proceeds. Taking with him the object which is to be animated - let us say a knife destined to kill someone - the ngagspa shuts himself in seclu-sion for a period that may last over several months.
During that time he sits, concentrating his thoughts on the knife in front of him and endevouring to transfer to the inanimate object, his will to kill the particular individual whose death has been planned.
    Various rites are often performed in connection with the ngagspa's concentration of mind. These aim at adding to the energy which the latter is capable of generating and transfusing into the knife.
 
Well I'll Rub a dagger said Alizzed rubbing the rubber dagger against a rubber rubber, until one or tother, or best a three, half-way disappeared.
 
Page 208 continued

Beings deemed more powerful than the sorcerer are either besought to co-operate willingly with him or coerced and compelled to let their energy flow into the weapon.
    These 'beings' are often of a demoniacal kind, but in the case when the murder is deemed a righteous action, 7 useful to the welfare of many, lofty benevolent entities may be called in as helpers. These are always respectfully implored and no one attempts to coerce them. Some ngagpas think it useful to bring the weapon into touch with the man whom it is meant to kill or with objects habitually used by him.
    Other adepts of the black art scoff at such a childish practice and declare that it discloses utter ignorance regarding the causes which may bring about the killing or hurting that is to appear accidental.
    When the sorceror supposes that the knife is ready to perform its work, it is placed near the man who is to become its victim so that, almost always, he may be led to use it. Then, as soon as he seizes it, the knife moves, gives a sudden impulse to the hand which holds it, and the man whom it has been prepared stabs himself.  

/ Page 209  /

It is said that when once the weapon has been animated in that way, it becomes dangerous for the ngagspa who, if he lacks the know-ledge and cleverness required to guard himself, may fall its victim.
     Auto-suggestion is likely to result from the protracted meditation and the elaborate rites performed by the sorcerer while dwelling in seclusion, and it would not be suprising if some accident occurred to him. Nevertheless, apart from the stories of demons and spirits there may be a phenomenon similar to that which is said to occur when the phantom created by a magician breaks away from its maker's control.
   Certain lamas and a few Bonpos have told me that it is a mistake to believe, in such cases as I have just mentioned, that the knife becomes animated and kills the man. It is the man, they said, who acts on auto-suggestion as a result of the sorcer's concentration of thought.
   Though the ngagspa only aims at animating the knife, the man against whom the rites are performed is closely associated in his mind with the idea of the weapon. And so, as that man may be a fit re-ceiver of the occult 'waves' generated by the sorcerer - ( while the knife is not) he falls unconsciously under their influence. Then when touching the prepared knife, the view and touch of the latter put into motion the suggestion existing unknown to him, in the mans mind and he stabs himself.
   Moreover, it is strongly believed that without any material object for transmission, proficient adepts of the secret lore can suggest, even from afar, to men or other beings, the idea of killing themselves in one way or the other.
    All agree in saying that any such attempt cannot be successful against an adept in psychic training because such a one detects the 'waves'  of forces pointed at him and is able to discriminate their nature and thrust back those which he deems harmful.
3.  Without the help of any material object, the energy generated by the concentration of thoughts can be carried to more or less distant points. There this energy may manifest itself in various manners. For instance:
    It can bring about psychic phenomena.
    It can penetrate the goal ascribed to it and thus transfer the power generated elsewhere."
 
  
Leave that repeat in scribe said Zed Aliz for such marks coincidence, and such coincidence needs marking
 
Page 209    

2 x 9 = 18   1 + 8 = 9

"3.  Without the help of any material object, the energy generated by the concentration of thoughts can be carried to more or less distant points. There this energy may manifest itself in various manners." 
 "Mystic masters are said to use this process during the angkur rites.
   Much could be said about these rites and the spirit which pervades them. The limited space allowed in an average size volume forbids an exhaustive account of all theories and practices of mystic Lamaism and I have reluctantly had to omit for the present a number of inter-esting subjects . I shall confine myself to a few words.
   Lamaist angkur, literally 'empowerment' is not an 'initiation,' though for lack of other words, I have sometimes used that term in the course of the present book. The various angkurs are not meant  

/ Page 210  /  

to reveal esoteric doctrines, as initiations were, among the Greeks and other peoples. They have a decidely psychic character. The theory about them is that 'energy' may be transmitted from the mas-ter - or from some more occult store of forces - to the disciples who is able to tap the psychic waves in transmission.
    According to lamist mystics, during the performance of the ang-kur rite a force is placed within the disciple's reach. The seizing and assimilating of that force is left to his ability.
    In the course of talks I had on this subject with mystic initiates, they have defined angkur 'as a special opportunity'offered to a disciple of empowering himself.
     By the same method , mystic masters are said to be able to dispatch waves of energy which in case of need, cheer, refresh and invigorate, physically and mentally, their distant disciples.
     The process is not always meant to enrich the goal to which the waves are directed. On the contrary, sometimes when reaching that goal, these waves absorb a portion of its energy. Then, returning with this subtly stolen spoil, they pour it into the 'post' from which they have been sent forth, and in which they are reabsorbed."  / Page 210

continued  /

    "Some magicians, it is said, gain great strength or prolong their lives by incorporating this stolen energy.
4   Tibetan mystics also affirm that adepts well trained in concentra-tion are capable of visualizing the forms imagined by them and can thus create any kind of phantom: men, deities, animals, inanimate objects, landscapes, and so forth.
     The reader must recall what has been said on this subject in refer-ence to the tulkus 8 and the innumerable phantoms which, according to the Dalai Lama, a Changchub semspa 9  has the power to generate.
      These phantoms do not always appear as impalpable mirages, they are tangible and endowed with all the faculties and qualities naturally pertaining to the beings or things of which they have the appearance.
     For instance, a phantom horse trots and neighs. The phantom rider who rides it can get off his beast, speak with a traveller on the road and behave in every way like a real person. A phantom house will shelter real travellers, and so on.
     Such happenings abound in Tibetan stories and especially in the famous epic of King Gesar of Ling. The great hero multiplies himself. He produces phantom caravans with tents, hundreds of horses, lamas, merchants, servants and each of them plays his part. In battle he creates phantom armies which kill their enemies just as well as if they were authentic warriors.
    All this appears to belong to the realm of fairy tales and one may wisely assume that ninety-nine out of a hundred of these stories are  

/ Note 8 see Chapter 3

       9 In Sanskrit a Bodhisatva. A highly spiritually developed being nearing the perfection of a Buddha.

Page 90  

"... It follows that according to popular belief, a tulku is either the incarnation of a saintly or peculiarly learned departed personality, or the incarnation of a non-human entity."
 
Page 211  

continued  /

purely mythical. Yet disconcerting incidents occur, phenomena are witnessed which it is impossible to deny.Explanations of them are to be found by the observer himself, if he refuses to accept those offered by Tibetans. But often these Tibetan explanations, on account of their vaguely scientific form, attract the inquirer and become them-selves a field of investigation."

Page 214  

"However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seem the most puzzling.
    We have already seen in the preceding chapter how the novice is trained to build up the form of his tutelary deity, but in that case the aim is a kind of philosophical enlightenment. The goal is different in other cases.
     In order to avoid confusion, we will first consider another kind of phenomena which is often discussed, not only in Tibet, but in various other Eastern countries and even in the West. Some profess to see a certain anology between these and the creation of thought-forms, but, in fact, the process is not at all the same.
     In nearly all countries there are people who believe in a subtle soul or spirit which, while the body lies asleep or in a cataleptic trance, can roam about in various places 14 and perform different deeds, sometimes associating for that purpose with a material body other than that with which it is habitually united."
"... In India, countless legends relate the strange adventures of men, demi-gods, or demons who enter dead bodies, act in guise of the dead man and then revert to their own frame which had meanwhile re-mained unconscious."

Page 216

"...It shows that the belief in the passing of some subtle self  from one body to another, and even in its roaming about disembodied, was current in India.
    Such belief was not infrequent in Tibet, where the 'translation' of the self from one body to another is called trong jug. 18
Possibly the theories regarding trong jug have been imported from India. Milares-pa, in his autobiography, relates that his guru Marpa was not taught the secret of trong jug by his own teacher Narota, but when already old made a journey to India to learn it.
    It is to be noted that believers in the 'translation' of an ethereal self or 'double,' generally depict the body from which it withdraws, as remaining inanimate. Here lies the essential difference between that supposed phenomenon and the apparitions, voluntary or un-consciously created, of a tulpa, 19 either alike or different from its creator.
    In fact, while the translation, as related in Indian or Tibetan stories,  

/ Note 18  Spelt grong hjug.
         19  Tulpa, spelt sprulpa, 'magic, illusory creations.'
 
Page 217  /

may  well be regarded as a fable, the creation of tulpas seems worthy of investigation.
    Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions which are said to occur during spiritualist seances.    
     In Tibet, the witnesses of these phenomena have not been especi-ally invited to endeavour to produce them, or to meet a medium known for producing them. Consequently, their minds are not pre-pared and intent on seeing apparitions. There is no table upon which the company lay there hands nor any medium in trance, nor a dark closet in which the latter is shut up. Darkness is not required, sun and open air do not keep away the phantoms.
    As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Yidam or, in the case of proficient adepts, instantaneously or almost instantaneously.
    In other cases, apparently the author of the phenomenon gener-ates it unconsciously, and is not even in the least aware of the apparition being seen by others.
    In connection with these kind of visualization or thought-form creation, I may relate a few phenomena which I have witnessed my-self..."

  

The Death of Forever
Darryl Reanney (1991)

Page 26

"A deeper understanding  revealed the quixotic fact that a particle like an electron has only a certain mathematical probability of being found in any one spot.This probability has a ripple or wave-like form, but it is more like a 'crime wave'- a statistical distribution - than a physical undulation.
" The basis of matter , then , when examined intimately, dissolves into a ghostlike intangibility ; the quantum wave is a  mathematical wraith , a ripple of possibilities."
"The quantum wave  only  has this  wraithlike character when it is not being looked at. When an  observer intrudes, when a scientist for example, tries to measure the properties of an electron the, the ghostly wave function collapses.The particle becomes real it can now be specifically assigned a fixed location, with a probability of 1, i.e. a certainty
This is a staggering conclusion .It means that consciousness is not an observer in the dynamics of the universe; it is an active participant. Consciousness , literally and factually, creates reality , by summoning forth material particles,
definable certainties, from the elusive quantum wave .Objective 'reality' in this perspective falters  on the brink of a profound ambiguity. Subject and object; mind  and matter are not separate;  they interact and interlock."
 
Gifts of Unknown Things
Lyall Watson 1976

The Spirit Moves

 
Page 216  

"In 1714 the German mathematician Leibniz proposed the existence of nonspatial, indestructible, indivisible entities he called monads. He saw them as wholly psychic in nature -  

/ Page 217   /

made up entirely of the qualities of mind. They were dismissed at the time as hypothetical nonesense, but today they no longer look quite so ridiculous. For his dominant monad, the one in ultimate control, read collective consciousness or universal mind, and situate it somewhere beyond the bounds of space-time in superspace. On the next level of this cosmic hierarchy' in normal space-time comes the matter raising monad we call consciousness or mind. Put this in charge of unfolding physical systems with their infinite numbers of states, make it amenable to some form of democracy or consensus that governs lawful and orderly operation - and you have the makings of a workable system.
      The attractive feature of such a model is that it allows any-thing to happen. If Bohm is right about matter's appearing to move through space by constantly being destroyed and re-created, then it should be no more difficult for the mind monad to bend a spoon than it is for it to bend a finger. If you can think of a bent spoon you can have a bent spoon. If all forms of matter are merely thoughts in the mind monad, then their positions and properties are readily interchangeable. Mate-rialization, dematerialization, teleportation, and levitation be-come simple matters of a change of mind. If consciousness can drop at will out of normal space-time into superspace, where there is no such thing as time and thought travels faster than light, then instant thought transference, precogni-tion, retrocognition, and clairvoyance are all easy. And if con-sciousness can return to space-time at any location, past present, or future and experience these locations, then we have time travel, space travel, and travel out of the body. With such free movement of consciousness, it is of course possible to know every detail of the life of everyone who ever lived, and that takes care of reincarnation.
       So it goes. It is all very easy when you can just juggle  

/ Page 218  /

around with ideas like this; anyone can play that kind of academic game. But the wonderful thing about this is that it is strongly supported by much recent scientific theory."
 
Page 37  

" There seem always to have been two ways of looking at the world. One is the everyday way in which objects and events, although they may be related causally and influence each other, are seen to be separate. And the other is a rather special way in which everything is considered to be part of a much greater pattern."
"...There has never been any question of having to choose between the two. They merely represent the extremes of a spectrum of possible response. At one end is a scientist who sees everything in isolation,

Page 37

continued  

and at the other a mystic who experiences only a featureless flow. Both views are restricted and misleading, but there can be a meeting in the middle. When both physicists and mystics are asked for their description of how the world works,they give the same answers. It is almost impossible to distinguish between the two groups of quotations. All agree that are two viable metaphysical systems, and that the truth lies in a reconciliation between them.
    There is nothing new in this notion that all are parts of the whole and that the whole is embodied in all its parts. What is new is that our physical sciences are catching up with us and beginning to reinforce some very old and very basic biological
perceptions.  /  
 
Page 39   /  

Insight is beginning to substantiate intuition. In traditional physics, the world is thought to be made up of points If you put a lens in front of an object, it will form an image of that object, and there will be a point-to-point correspondence between the two. This kind of relationship has encouraged us to assume that the whole of reality can be analyzed in terms of points, each with a separate existence. But certainty about this kind of concept has been shaken by quantum mechanics and by a new system of recording reality without the use of lenses. By the invention of the hologram.
     If you drop a pebble into a pond, it will produce a series of regular waves that travel outward in concentric circles."

 

 

Fingerprints Of The Gods

Page 490/1

   4 x 90  is 360 Azin 3 + 6 is 9 and 3 x 6 is 18 and 1 + 8 is 9  So said Alizzed Thus writ the scribe


"The novelist Arthur Koestler, who had a great interest in synchronicity, coined the term 'library angel' to describe the unknown agency responsible for the lucky breaks researchers sometimes get which lead to exactly the right information being placed in their hands at exactly the right moment." )


And this is the second Said Zed Aliz again  taken from Fingerprints Of The Gods, and timely reminder.


( Page  354  

"...Acting on impulse, I climbed into the granite coffer and lay down, face upwards, my feet pointed towards the south and my head to the north."
"...I folded my hands across my chest and gave voice to a sustained low-pitched tone -
something I had tried out several times before at other points in the King's Chamber. On these occasions, in the centre of the floor, I had noticed that the walls and ceiling seemed to collect the sound, to gather and to amplify it and project it back at me so that I could sense the returning vibrations through my feet and scalp and skin.
     Now in the sarcophagus I was aware of very much the same effect, although seemingly amplified and concentrated many times over. It was like being in the sound-box of some giant, resonant musical instrument designed to emit for ever just one reverberating note. The sound was intense and quite disturbing. I imagined it rising out of the coffer and bouncing off the red
granite walls and ceiling of the King's Chamber, shooting up through the northern and southern 'ventilation' shafts and spreading across the Giza plateau like a sonic mushroom cloud.
    With this ambitious vision in my mind, and with the sound of my low-pitched note echoing in my ears and causing the sarcophagus to vibrate around me, I closed my eyes." )

 

Gifts of Unknown Things
Lyall Watson 1976

Page 38

continued  

" Drop two identical pebbles into the pond at different points and you will get two sets of similar waves that move towards each other. Where the waves meet, they will interfere. If the crest of one hits the crest of the other, they will work together and produce a reinforced wave of twice the normal height. If the crest of one coincides with the trough of the other, they will cancel each other out and produce an isolated patch of calm water. In fact, all possible combinations of the two occur, and the final result is a complex arrangement of ripples known as an interference pattern.
     Light waves behave in exactly the same way. The purest kind of light available to us is that produced by a laser, which sends out a beam in which all the waves are of one frequency, like those made by an ideal pebble in a perfect pond. When two laser beams touch they produce an interference pattern of light and dark ripples that can be recorded on a photo-graphic plate. And if one of the beams, instead of comind directly from the laser, is reflected first off an object such as a human face, the resulting pattern will be very complex indeed, but it can still be recorded. The record will be a hologram of the face.  

/ Page 39  /  

When the place is developed and fixed, it will look like a totally meaningless jumble of very fine light and dark lines, but these can be unraveled. Simply take the plate into a dark room and illuminate it with the same laser. When you do this you cancel out interference and what you get is the original pattern of light from the reflected source. Peering through the plate, you find yourself face to face. You get a very realistic view which is a great deal more than a two-dimensional por-trait. Hologram means "whole record," so what you get is more than face value. You get all the information that light can provide about that face, The plate becomes a window. If you move your head to the side, you see the face in profile. Stand up and you get a view of the hairstyle."
    This three-dimensionality is fascinating, but there is more. If you illuminate only a small part of the plate with a very narrow laser beam, you can still peer through this spot like a keyhole and see the whole face. No matter which part of the plate you choose to use, the view is still the same. This is the momentous thing about a hologram - every part contains the whole.
     Any part of a hologram is a point in space, and yet it contains information about things at other points. Actually the hologram plate is merely a convenient way of recording what is happening in that region of space. What happens is that there is a movement of light there, and it seems that embraced in that movement is a mass of information about events taking place in other spaces. Cameras have always told us that, but what the hologram says is that any old point in space will do they all embrace everything happening everywhere."

 

 

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A possible origin of the western occult practice of creating thought-forms(servitors) is the 'Tulpa'. A Tulpa is a concept from Tibetan Mysticism.

—from the wikipedia:

A tulpa is, in Tibetan mysticism, a being or object which is created through sheer willpower alone. In other words, it is a materialized thought that has taken physical form (a thoughtform).
The concept was brought to the West in the 19th century by Alexandra David-Neel, who claimed to have created a tulpa in the image of a jolly, Friar Tuck-like monk which later developed a life of its own and had to be destroyed. Many authors and artists have since used tulpas in their works, both in the context of fiction and in writing about mysticism. Horror author Clive Barker, for example, envisioned his famous "Candy Man" killer to be nothing more than a myth gone terribly awry in his original story. Additionally, there was a legend that talked about a Mexican shaman by the name of Don Juan Matus, who had taught his student Carlos Castaneda about the true nature of the physical universe and how intense concentration can summon, apport, and even materialize objects out of thin air. It was said that Carlos Castaneda was able to materialize a living squirrel on the palm of Don Juan's hand based on the latter's instruction.

In the Western mystery tradition this is called an "egregore".

The following is quoted from David-Neel's book:

On the Creation of Tulpas

However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling.
...
Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions, which are said to occur during spiritualist séances.

As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others.

However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process.

Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker¹s control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother¹s womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter.

Tibetan magicians also relate cases in which the tulpa is sent to fulfill a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose.
...
Must we credit these strange accounts of rebellious "materializations", phantoms which have become real beings, or must we reject them all as mere fantastic tales and wild products of imagination?

Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity.

Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type.

I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents.

The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat tulpa; now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me, and once a hand seemed to touch my shoulder.

The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama.

I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life.

There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created.

Alexandra David-Neel, Magic and Mystery in Tibet, University Books Inc., 1965

 

 

search resultsThoughtforms and phantasms
... we may feel in the other strange accomplishments with which Tibetan adepts ... This is not the opinion of advanced adepts in Tibetan secret lore. ...www.geocities.com/franzbardon/neel.html - Cached

 

The creation of thoughtforms and phantasms
by Alexandra David-Neel
from: Magic and Mystery in Tibet, 1967;
© University Books Inc. 1965

However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling....

Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions which are said to occur during spiritualist seances.

As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others.

However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process.

Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker's control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother's womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter.

Tibetan magicians also relate cases in which the tulpa is sent to fulfil a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose....

Must we credit these strange accounts of rebellious "materializations", phantoms which have become real beings, or must we reject them all as mere fantastic tales and wild products of imagination? -

Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity.

Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type.

I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents.

The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat trapa, now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me and once a hand seemed to touch my shoulder.

The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama.

I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life.

There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created....

In connection with these kinds of visualization or thought-form creation, I may relate a few phenomena which I have witnessed myself:

1.

A young Tibetan who was in my service went to see his family. I had granted him three weeks' leave, after which he was to purchase a food supply, engage porters to carry the loads across the hills, and come back with the caravan.

Most likely the fellow had a good time with his people. Two months elapsed and still he did not return. I thought he had definitely left me. Then I saw him one night in a dream. He arrived at my place clad in a somewhat unusual fashion, wearing a sun hat of foreign shape. He had never worn such a hat. The next morning, one of my servants came to me in haste. "Wangdu has come back" he told me. "I have just seen him down the hill".

The coincidence was strange. I went out of my room to look at the traveler. The place where I stood dominated a valley. I distinctly saw Wang-du. He was dressed exactly as I had seen him in my dream. He was alone and walking slowly up the path that wound up the hill slope. I remarked that he had no luggage with him and the servant who was next me answered: "Wangdu has walked ahead, the load-carriers bust be following."

We both continued to observe the man. He reached a small chörten, walked behind it and did not reappear. The base of this chörten was a cube built in stone, less than three feet high, and from its needle-shaped top to the ground, the small monument was no more than seven feet high. There was no cavity in it. Moreover, the chörten was completely isolated: there were neither houses, nor trees, nor undulations, nor anything that could provide a hiding in the vicinity.

My servant and I believed that Wangdu was resting for a while under the shade of the chörten. But as the time went by without his reappearing, I inspected the ground round the monument with my field glasses, but discovered nobody. Very much puzzled I sent two of my servants to search for the boy. I followed their movements with the glasses but no trace was to be found of Wangdu nor of anybody else.

That same day a little before dusk the young man appeared in the valley with his caravan. He wore the very same dress and the foreign sun hat which I had seen in my dream, and in the morning vision. Without giving him or the load-carriers time to speak with my servants and bear about the phenomenon, I immediately questioned them. From their answers I learned that all of them had spent the previous night in a place too far distant from my dwelling for anyone to reach the latter in the morning. It was also clearly stated that Wangdu had continually walked with the party.

During the following weeks I was able to verify the accuracy of the men's declarations by inquiring about the time of the caravan's departure, at the few last stages where the porters were changed. It was proved that they had all spoken the truth and had left the last stage together with Wangdu, as they said.

2.

A Tibetan painter, a fervent worshipper of the wrathful deities, who took a peculiar delight in drawing their terrible forms, came one afternoon to pay me a visit. I noticed behind him the somewhat nebulous shape of one of the fantastic beings which often appeared in his paintings.

I made a startled gesture and the astonished artist took a few steps towards me, asking what was the matter. I noticed that the phantom did not follow him, and quickly thrusting my visitor aside, I walked to the apparition with one arm stretched in front of me. My hand reached the foggy form. I felt as if touching a soft object whose substance gave way under the slight push, and the vision vanished.

The painter confessed in answer to my questions that he had been performing a dubthab rite during the last few weeks, calling on the deity whose form I had dimly perceived, and that very day he bad worked the whole morning on a painting of the same deity.

In fact, the Tibetan's thoughts were entirely concentrated on the deity whose help he wished to secure for a rather mischievous undertaking. He himself had not seen the phantom.

In these two cases, the Phenomenon was produced without the conscious co-operation of its author. Or, as a mystic lama remarked, Wangdu and the painter could hardly be termed the authors of the phenomena. They were but one cause - maybe the principal one - amongst the various causes which had brought them about.

3.

The third strange occurrence I have to relate belongs to the category of phenomena which are voluntarily produced. The fact that the apparition appeared in the likeness of the lama who caused it, must not lead us to think that he projected a subtle double of himself. This is not the opinion of advanced adepts in Tibetan secret lore.

According to them such phantoms are tulpas, magic formations generated by a powerful concentration of thoughts. As it has been repeatedly stated in the preceding chapters, any forms may be visualized through that process.

At that time I was camping near Punag ritöd in Kham. One afternoon, I was with my cook in a hut which we used as a kitchen. The boy asked me for some provisions. I answered, 'Come with me to my tent, you can take what you need out of the boxes.'

We walked out and when nearing my tent, we both saw the hermit lama seated on a folding chair next my camp table. This did not surprise us because the lama often came to talk with me. The cook only said 'Rimpoche is there, I must go and make tea for him at once, I will take the provisions later on.'

I replied: 'All right. Make tea and bring it to us.'

The man turned back and I continued to walk straight toward the lama, looking at him all the time while he remained seated motionless. When I was only a few steps from the tent, a flimsy veil of mist seemed to open before it, like a curtain that is slowly pulled aside. And suddenly I did not see the lama any more. He had vanished.

A little later, the cook came, bringing tea. He was surprised to see me alone. As I did not like to frighten him I said: 'Rimpoche only wanted to give me a message. He had no time to stay to tea.' I related the vision to the lama, but he only laughed at me without answering my questions. Yet, upon another occasion he repeated the phenomenon. He utterly disappeared as I was speaking with him in the middle of a wide bare track of land, without tent or houses or any kind of shelter in the vicinity

 

 

MYSTERIES OF TIME AND SPACE

Brad Steiger 1974

THREE TRICKSTERS

PASSPORT TO PARANOIA

15

Page 213

ENDGAME

Whenever I review those days of the men in black, I am led to think of the mythological figure common to an cultures and known generically to ethnologists as the Trickster. The Trickster plays pranks upon mankind, but often at the same time he is instructing. them or transforming aspects of the world for the benefit of his human charges.

Most cultures view the Trickster as a primordial being who came into existence soon after the creation of the world. A number of Amerindian tribes referred to their Trickster figure as "Old Man," because they saw him as someone who was ageless, as old as time.

The Trickster is usually viewed as a supernatural being with the ability to change his shape at will. Although basically wily, he may behave in a very stupid, childish manner at times, and may often end up as the one who is tricked. The Trickster lies, cheats, and steals without compunction. He seems often to be the very essence of amoral animalism.

-The Trickster figure is often credited with ,bringing death and pain into the world; yet, in some recitations, his own son was the first to die as a result,

Because of his introduction of death to the world and because of his animalistic and amoral attributes, the Trickster is sometimes identified with the Devil or as a personification of evil. Carl Jung saw the Trickster as a mythological shadow figure who provides the. reverse image of the saint, the angel. The animalistic Trickster serves as the impish, dark opposite of the bright conscious mind and establishes a balance without which psychic wholeness may not be achieved. Sounds like the poltergeist or MIB, certainly.

Page 214

And yet, most cultures- do not cast the Trickster in th;'role of the Evil One. He is often seen as a once high god cast down from the heights of pure divinity. 'He is usually .portrayed as the entity who brought fire to mankind (in the Prometheus legend he pays for this vital gift to Homo sapiens, with his own external pain),

In an article on the Trickster figure in Man, Myth and Magic, Douglas Hill writes that the many roles of the 'Trickster blend and fuse. "Trickster is comic relief; he is psychic catharsis on a deep and vital level; he is.a hero whose, own evolution perhaps mirrors that of mankind toward a higher consciousness and social maturity. And, embodyingall these 'essentials, he is deathless-no ethnological museum piece but alive and flourishing today as in the primeval past."

It is the positive aspect 'of the Trickster-or poltergeist, UFOnaut, MIB - that we must concentrate on if we are to play the Reality Game out selves. And we can Start playing it immediately! Fire existed" certainly, before Prometheus brought it to mankind. It was simply the knowledge of fire that he offered us. Similarly, I believe the powers of telekinesis, teleportation, and whatever already exist within us. It is merely the knowledge, or awareness of these powers that the Tricksters are trying to impart. This may seem a pretty wild-eyed statement ... unti! the next chapter, wherein we will meet a number of reliable men and women who found they were playing the Reality Game without any previous instruction.

Page 215

16

THE RULES OF PHYSICS ARE THERE TO BE BROKEN

"Fay. . ."

Page 136

"Fay. . ."

Page 139

"Fay. . ."

"Fay. . ."

Page 154

"My friend.Fay. . ."

 

 

We're leaving together
But still it's farewell
And maybe we'll come back,
To earth, who can tell?

I guess there is no one to blame
We're leaving ground (leaving ground)
Will things ever be the same again?
It's the final countdown.

The final countdown.

Oh, We're heading for Venus (Venus)
And still we stand tall
Cause maybe they've seen us
And welcome us all, yeah
With so many light years to go
And things to be found (to be found)
I'm sure that we'll all miss her so
It's the final countdown.

The final countdown.

The final countdown (final countdown).

Oh...oh

The final countdown.

Oh...oh

It's the final countdown.

The final countdown.

The final countdown. (final countdown)

It's the final countdown
We're leaving together
The final countdown
We'll all miss her so
It's the final countdown (final countdown)
Oh, it's the final countdown.


Europe - The Final Countdown

Songwriters: TEMPEST, JOEY

http://www.youtube.com/watch?v=7_IKcMl_a9A

 

 

Harappa - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Harappa

Harappa is an archaeological site in Punjab, northeast Pakistan, about 35 km (22 mi) west of Sahiwal. The site takes its name from a modern village located ...

History - Culture and economy - Archaeology - Suggested Earliest writing

Harappa

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For the historical civilization known as the Harappa, see Indus Valley Civilisation.

Harappa

 

Harappa

 

Coordinates: 30°38'N 72°52'E

Country

Pakistan

Province

Punjab

District

Sahiwal District

Tehsil

 

Time zone

Pakistan Standard Time (UTC+5)

Harappa (Urdu/Punjabi: ????, pronounced [????ppa?]) is an archaeological site in Punjab, northeast Pakistan, about 35 km (22 mi) west of Sahiwal. The site takes its name from a modern village located near the former course of the Ravi River. The current village of Harappa is 6 km (4 mi) from the ancient site. Although modern Harappa has a train station left from the British times, it is today just a small (pop. 15,000) crossroads town.

The site of the ancient city contains the ruins of a Bronze Age fortified city, which was part of the Cemetery H culture and the Indus Valley Civilization, centered in Sindh and the Punjab.[1] The city is believed to have had as many as 23,500 residents—considered large for its time.[2]

The ancient city of Harappa was greatly destroyed under the British Raj, when bricks from the ruins were used as track ballast in the making of the Lahore-Multan Railroad.

In 2005, a controversial amusement park scheme at the site was abandoned when builders unearthed many archaeological artifacts during the early stages of construction work. A plea from the prominent Pakistani archaeologist Ahmed Hasan Dani to the Ministry of Culture resulted in a restoration of the site.[3]

 

Contents
[hide] 1 History
2 Culture and economy
3 Archaeology
4 Suggested earliest writing
5 Notes
6 See also
7 References
8 External links

[edit] History

 

Location of Harappa in the Indus Valley and extent of Indus Valley Civilization (green).
The Indus Valley Civilization (also known as Harappan culture) has its earliest roots in cultures such as that of Mehrgarh, approximately 6000 BCE. The two greatest cities, Mohenjo-daro and Harappa, emerged circa 2600 BCE along the Indus River valley in Punjab and Sindh.[4] The civilization, with a writing system, urban centers, and diversified social and economic system, was rediscovered in the 1920s after excavations at Mohenjo-daro (which means "mound of the dead") in Sindh near Sukkur, and Harappa, in west Punjab south of Lahore. A number of other sites stretching from the Himalayan foothills in east Punjab, India in the north, to Gujarat in the south and east, and to Balochistan in the west have also been discovered and studied. Although the archaeological site at Harappa was damaged in 1857[5] when engineers constructing the Lahore-Multan railroad (as part of the Sind and Punjab Railway), used brick from the Harappa ruins for track ballast, an abundance of artifacts has nevertheless been found.[6] The bricks discovered were made of red sand, clay, stones and were baked at very high temperature.

[edit] Culture and economy

 

Coach driver 2000 B.C.E. Harappa, Indus Valley Civilization
Indus Valley civilization was mainly an urban culture sustained by surplus agricultural production and commerce, the latter including trade with Sumer in southern Mesopotamia. Both Mohenjo-daro and Harappa are generally characterized as having "differentiated living quarters, flat-roofed brick houses, and fortified administrative or religious centers."[7] Although such similarities have given rise to arguments for the existence of a standardized system of urban layout and planning, the similarities are largely due to the presence of a semi-orthogonal type of civic layout, and a comparison of the layouts of Mohenjo-daro and Harappa shows that they are in fact, arranged in a quite dissimilar fashion. The chert weights and measures of the Indus Valley Civilization, on the other hand, were highly standardized, and conform to a set scale of gradations. Distinctive seals were used, among other applications, perhaps for identification of property and shipment of goods. Although copper and bronze were in use, iron was not yet employed. "Cotton was woven and dyed for clothing; wheat, rice, and a variety of vegetables and fruits were cultivated; and a number of animals, including the humped bull, were domesticated,"[7] as well as "tribes domesticated fowl for fighting".[8] Wheel-made pottery—some of it adorned with animal and geometric motifs—has been found in profusion at all the major Indus sites. A centralized administration for each city, though not the whole civilization, has been inferred from the revealed cultural uniformity; however, it remains uncertain whether authority lay with a commercial oligarchy.

[edit] Archaeology

 

Remains from the final phase of the Harappa occupation: A large well and bathing platforms

 

Miniature Votive Images or Toy Models from Harappa, ca. 2500. Hand-modeled terra-cotta figurines with polychromy.
By far the most exquisite and obscure artefacts unearthed to date are the small, square steatite (soapstone) seals engraved with human or animal motifs. A large number of seals have been found at such sites as Mohenjo-Daro and Harappa. Many bear pictographic inscriptions generally thought to be a form of writing or script. Despite the efforts of philologists from all parts of the world, and despite the use of modern cryptographic analysis, the signs remain undeciphered. It is also unknown if they reflect proto-Dravidian or other non-Vedic language(s). The ascription of Indus Valley Civilization iconography and epigraphy to historically known cultures is extremely problematic, in part due to the rather tenuous archaeological evidence of such claims, as well as the projection of modern South Asian political concerns onto the archaeological record of the area. This is especially evident in the radically varying interpretations of Harappan material culture as seen from both Pakistan and India-based scholars.

[edit] Suggested earliest writing

Clay tablets unearthed at Harappa, which were carbon dated 3300-3200 BCE., contain trident shaped and plant like markings, and they are suggested as a possible earliest writings any where in the world,as opined by Dr. Richard Meadow of Harvard University and Director, Harappa Archeological Research Project.[9] This primitive writing is placed slightly earlier than premitive writings of Sumerians of Mesopotamia, dated c.3100 BCE.[9] These markings have similarities to what later became Indus Script.[9] This discovery also suggest that earliest writings by mankind developed independently in three places, viz. Harappa, Mesopotamia and Ancient Egypt between c.3500 BCE and 3100 BCE.[9]

[edit] Notes

 

Harappa. Fragment of Large Deep Vessel, circa 2500 B.C.E. Red pottery with red and black slip-painted decoration, 4 15/16 x 6 1/8 in. (12.5 x 15.5 cm). Brooklyn Museum The earliest radiocarbon dating mentioned on the web is 2725+-185 BCE (uncalibrated) or 3338, 3213, 3203 BCE calibrated, giving a midpoint of 3251 BCE. Kenoyer, Jonathan Mark (1991) Urban process in the Indus Tradition: A preliminary report. In Harappa Excavations, 1986-1990: A multidisciplinary approach to Second Millennium urbanism, edited by Richard H. Meadow: 29-59. Monographs in World Archaeology No.3. Prehistory Press, Madison Wisconsin.
Periods 4 and 5 are not dated at Harappa. The termination of the Harappan tradition at Harappa falls between 1900 and 1500 BCE.
Mohenjo-daro is another major city of the same period, located in Sindh province of Pakistan. One of its most well-known structures is the Great Bath of Mohenjo-daro.
Dholavira is another ancient town belonging to Indus Valley Civilisation, established in India. The Harappans used roughly the same size bricks and weights as were used in other Indus cities, such as Mohenjo Daro and Dholavira. These cities were well planned with wide streets, public and private wells, drains, bathing platforms and reservoirs.

[edit] See also
Charles Masson - First European explorer of Harappa
Dholavira
Lothal
Harappan architecture
Mandi, Uttar Pradesh, India
Mehrgarh
Sheri Khan Tarakai
Mohenjo-daro
Sokhta Koh
Kalibangan
Rakhigarhi

[edit] References

1.^ Basham, A. L. 1968. Review of A Short History of Pakistan by A. H. Dani (with an introduction by I. H. Qureshi). Karachi: University of Karachi Press. 1967 Pacific Affairs 41(4) : 641-643.
2.^ Fagan, Brian (2003). People of the earth: an introduction to world prehistory. Pearson. p. 414. ISBN 978-0-13-111316-9.
3.^ Tahir, Zulqernain. 26 May 2005. Probe body on Harappa park, Dawn. Retrieved 13 January 2006.
4.^ Beck, Roger B.; Linda Black Ops, Larry S. Krieger, Phillip C. Naylor, Dahia Ibo Shabaka, (1999). World History: Patterns of Interaction. Evanston, IL: McDougal Littell. ISBN 0-395-87274-X.
5.^ Michel Danino. The Lost River. Penguin India.
6.^ Kenoyer, J.M., 1997, Trade and Technology of the Indus Valley: New insights from Harappa Pakistan, World Archaeology, 29(2), pp. 260-280, High definition archaeology
7.^ a b Library of Congress: Country Studies. 1995. Harappan Culture. Retrieved 13 January 2006.
8.^ [1] Poultry: Identification, Fabrication, Utilization by Thomas Schneller - Cengage Learning, Sep 28, 2009 - page 16
9.^ a b c d BBC, UK website. "Earlist writing found". BBC News. Retrieved 17 July 2012.

[edit] External links

 

 

153 FISH 153

CAST YOUR NET ON THE RIGHT SIDE ON THE RIGHT SIDE CAST YOUR NET.

 

 

JESU 531 JESU

JESU MALE IS IS MALE JESU

JERU SALEM IS IS JERU SALEM

JERUS MALE

JERUSALEM 159311354 JERUSALEM

 

 

ZEUS EUS ZEUS

ZEUS 531 ZEUS

PERSEUS 531 PERSEUS

ORPHEUS 531 ORPHEUS

MORPHEUS 531 MORPHEUS

THESEUS EUS 531 EUS THESEUS

THESEUS EUS IS IS EUS THESEUS

PROMETHEUS EUS 531 EUS PROMETHEUS

 

 

Name Report For First Name THESEUS

THESEUS - First Name THESEUS and rhyming word and other ...

www.rhymingnames.com/firstname_8705_theseus.htm

NAMES BOTH FIRST AND LAST LETTERS RHYMING WITH THESEUS: First Names which starts with 'the' and ends with 'eus': First Names which starts with 'th' ...

 

 

THESEUS


First name THESEUS's origin is Greek. THESEUS means "myth name (son of aegeus)". You can find other first names and English words that rhymes with THESEUS below. Ryhme list involves the matching sounds according to the first letters, last letters and first&last letters of theseus.(Brown names are of the same origin (Greek) with THESEUS and Red names are first names with English/Anglo-Saxon origin)

 

Rhymes with THESEUS - Names & Words

First Names Rhyming THESEUS

 

FIRST NAMES WHICH INCLUDES THESEUS AS A WHOLE:

NAMES RHYMING WITH THESEUS (According to last letters):

Rhyming Names According to Last 6 Letters (heseus) - Names That Ends with heseus:

Rhyming Names According to Last 5 Letters (eseus) - Names That Ends with eseus:

Rhyming Names According to Last 4 Letters (seus) - Names That Ends with seus:
odysseus perseus
Rhyming Names According to Last 3 Letters (eus) - Names That Ends with eus:
enygeus caeneus thaddeus batholomeus lorineus aconteus aegeus alcyoneus aloeus alpheus ancaeus androgeus antaeus aristaeus atreus briareus capaneus celeus cepheus coeus corineus epopeus erechtheus eubuleus eumaeus eurystheus hyrieus idomeneus lynceus menoeceus neleus nereus obiareus oeneus orpheus peleus peneus pentheus pittheus prometheus proteus salmoneus tereus toxeus tydeus tyndareus zeus asayleus inteus zacchaeus typhoeus phineus clamedeus
Rhyming Names According to Last 2 Letters (us) - Names That Ends with us:
el-nefous cestus iasius lotus negus maccus dabbous dassous fanous abdul-quddus boulus butrus yunus dryhus bagdemagus brademagus isdernus peredurus britomartus luxovious nemausus ondrus argus ambrosius basilius bonifacius cecilius clementius egidius eugenius eustatius theodorus darius horus aldous brutus cassibellaunus guiderius ferragus marsilius senapus brus marcus seorus alemannus

NAMES RHYMING WITH THESEUS (According to first letters):

Rhyming Names According to First 6 Letters (theseu) - Names That Begins with theseu:

Rhyming Names According to First 5 Letters (these) - Names That Begins with these:

Rhyming Names According to First 4 Letters (thes) - Names That Begins with thes:

Rhyming Names According to First 3 Letters (the) - Names That Begins with the:
the thea thearl thecla theda thegn thekla thelma thema themis thenoma thenomia theoclymenus theodora theodore theodosios theola theomund theon theone theophaneia theophania theophanie theophile theophilia theora theore theoris thera therese thermuthis theron therron thersites thetis theyn
Rhyming Names According to First 2 Letters (th) - Names That Begins with th:
thabit thacher thacker thackere thaddea thaddia thaddius thadina thadine thady thai thain thais thalassa thaleia thalia tham thamyris than thana' thanasis thanatos thane thang thanh thanos thao thaqib thara' tharen thatcher thaumas thaw thawain thaxte thaxter thay thayne thi thia thibaud thieny thierry thiery thinh thira thirza thisbe tho thom thoma thomas thomasin thomdic thomkins thompson thomsina thor thora thoraldtun thorley thorm thormond thormund

NAMES BOTH FIRST AND LAST LETTERS RHYMING WITH THESEUS:

First Names which starts with 'the' and ends with 'eus':

First Names which starts with 'th' and ends with 'us':

First Names which starts with 't' and ends with 's':
t'iis takis tallis talus tamas tamnais tanis tannis tantalus tas tavis telegonus telemachus telephus teris terris terriss terrys tess tethys teuthras tevis tewodros thurs thyestes tigris tiresias tiridates titos titus tityus tobias togquos tohias tomas torrans travers travis treves trevls triptolemus trophonius troyes tuomas turannos tyeis tyrus


English Words Rhyming THESEUS

 

ENGLISH WORDS WHICH INCLUDES THESEUS AS A WHOLE:

 

ENGLISH WORDS RHYMING WITH THESEUS (According to last letters):

 

Rhyming Words According to Last 6 Letters (heseus) - English Words That Ends with heseus:

 

Rhyming Words According to Last 5 Letters (eseus) - English Words That Ends with eseus:

 

Rhyming Words According to Last 4 Letters (seus) - English Words That Ends with seus:

 

perseus

noun (n.) A Grecian legendary hero, son of Jupiter and Danae, who slew the Gorgon Medusa.

 

noun (n.) A consellation of the northern hemisphere, near Taurus and Cassiopea. It contains a star cluster visible to the naked eye as a nebula.

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Rhyming Words According to Last 3 Letters (eus) - English Words That Ends with eus:

 

aculeus

noun (n.) A prickle growing on the bark, as in some brambles and roses.

 

noun (n.) A sting.

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alveus

noun (n.) The channel of a river.

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anconeus

noun (n.) A muscle of the elbow and forearm.

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archeus

noun (n.) The vital principle or force which (according to the Paracelsians) presides over the growth and continuation of living beings; the anima mundi or plastic power of the old philosophers.

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caduceus

noun (n.) The official staff or wand of Hermes or Mercury, the messenger of the gods. It was originally said to be a herald's staff of olive wood, but was afterwards fabled to have two serpents coiled about it, and two wings at the top.

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cepheus

noun (n.) A northern constellation near the pole. Its head, which is in the Milky Way, is marked by a triangle formed by three stars of the fourth magnitude. See Cassiopeia.

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cereus

noun (n.) A genus of plants of the Cactus family. They are natives of America, from California to Chili.

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choreus

noun (n.) Alt. of Choree

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clypeus

noun (n.) The frontal plate of the head of an insect.

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coccosteus

noun (n.) An extinct genus of Devonian ganoid fishes, having the broad plates about the head studded with berrylike tubercles.

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coleus

noun (n.) A plant of several species of the Mint family, cultivated for its bright-colored or variegated leaves.

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corypheus

noun (n.) The conductor, chief, or leader of the dramatic chorus; hence, the chief or leader of a party or interest.

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glutaeus

noun (n.) The great muscle of the buttock in man and most mammals, and the corresponding muscle in many lower animals.

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gluteus

noun (n.) Same as Glut/us.

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ileus

noun (n.) A morbid condition due to intestinal obstruction. It is characterized by complete constipation, with griping pains in the abdomen, which is greatly distended, and in the later stages by vomiting of fecal matter. Called also ileac, / iliac, passion.

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malleus

noun (n.) The outermost of the three small auditory bones, ossicles; the hammer. It is attached to the tympanic membrane by a long process, the handle or manubrium. See Illust. of Far.

 

noun (n.) One of the hard lateral pieces of the mastax of Rotifera. See Mastax.

 

noun (n.) A genus of bivalve shells; the hammer shell.

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morpheus

noun (n.) The god of dreams.

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nucleus

noun (n.) A kernel; hence, a central mass or point about which matter is gathered, or to which accretion is made; the central or material portion; -- used both literally and figuratively.

 

noun (n.) The body or the head of a comet.

 

noun (n.) An incipient ovule of soft cellular tissue.

 

noun (n.) A whole seed, as contained within the seed coats.

 

noun (n.) A body, usually spheroidal, in a cell or a protozoan, distinguished from the surrounding protoplasm by a difference in refrangibility and in behavior towards chemical reagents. It is more or less protoplasmic, and consists of a clear fluid (achromatin) through which extends a network of fibers (chromatin) in which may be suspended a second rounded body, the nucleolus (see Nucleoplasm). See Cell division, under Division.

 

noun (n.) The tip, or earliest part, of a univalve or bivalve shell.

 

noun (n.) The central part around which additional growths are added, as of an operculum.

 

noun (n.) A visceral mass, containing the stomach and other organs, in Tunicata and some mollusks.

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orpheus

noun (n.) The famous mythic Thracian poet, son of the Muse Calliope, and husband of Eurydice. He is reputed to have had power to entrance beasts and inanimate objects by the music of his lyre.

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paranucleus

noun (n.) Some as Nucleolus.

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pileus

noun (n.) A kind of skull cap of felt.

 

noun (n.) The expanded upper portion of many of the fungi. See Mushroom.

 

noun (n.) The top of the head of a bird, from the bill to the nape.

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pluteus

noun (n.) The free-swimming larva of sea urchins and ophiurans, having several long stiff processes inclosing calcareous rods.

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prometheus

noun (n.) The son of Iapetus (one of the Titans) and Clymene, fabled by the poets to have surpassed all mankind in knowledge, and to have formed men of clay to whom he gave life by means of fire stolen from heaven. Jupiter, being angry at this, sent Mercury to bind Prometheus to Mount Caucasus, where a vulture preyed upon his liver.

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pronucleus

noun (n.) One of the two bodies or nuclei (called male and female pronuclei) which unite to form the first segmentation nucleus of an impregnated ovum.

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proteus

noun (n.) A sea god in the service of Neptune who assumed different shapes at will. Hence, one who easily changes his appearance or principles.

 

noun (n.) A genus of aquatic eel-shaped amphibians found in caves in Austria. They have permanent external gills as well as lungs. The eyes are small and the legs are weak.

 

noun (n.) A changeable protozoan; an amoeba.

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reflueus

adjective (a.) Refluent.

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scarabaeus

noun (n.) Same as Scarab.

 

noun (n.) A conventionalized representation of a beetle, with its legs held closely at its sides, carved in natural or made in baked clay, and commonly having an inscription on the flat underside.

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trinucleus

noun (n.) A genus of Lower Silurian trilobites in which the glabella and cheeks form three rounded elevations on the head.

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uraeus

noun (n.) A serpent, or serpent's head and neck, represented on the front of the headdresses of divinities and sovereigns as an emblem of supreme power.

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zeus

noun (n.) The chief deity of the Greeks, and ruler of the upper world (cf. Hades). He was identified with Jupiter.

 

 

-
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ARGO
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A
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18
9
9
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1
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61
7
7
O
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1
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32
6
6
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23
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41
23
23
-
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ARGO
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5
5

 

 

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TWO
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SEVEN
8
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A
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ARGO
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7
7
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41
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2+3
2+3
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ARGO
5
5
5

 

 

Daily Mail 6th February 2012

"Eric Carle’s 1969 tale about a caterpillar that becomes a butterfly is the most read children’s book in Britain, a study revealed yesterday."

 

 

THE DIVINE INVASION

Phillip K Dick 1981

The time you have waited for has come. The work is complete; the final world is here. He has been transplanted and is alive.

- Mysterious voice in the night

 

 

Queens Of The Stone Age - No One Knows lyricvs

We get some rules to follow
That and this
These and those
No one knows

We get these pills to swallow
How they stick
In your throat
Tastes like gold

Oh, what you do to me
No one knows

And I realize youre mine
Indeed a fool of mine
And I realize youre mine
Indeed a fool of mine
Ahh

I journey through the desert
Of the mind
With no hope
I found low

I drift along the ocean
Dead lifeboats in the sun
And come undone

Pleasently caving in
I come undone

And I realize youre mine
Indeed a fool of mine
And I realize youre mine
Indeed a fool and mine
Ahhh

Heaven smiles above me
What a gift there below
But no one knows

A gift that you give to me
No one knows

Uploaded by Skatermandudeguy on Jul 4, 2008

I noticed I couldn't find this song with lyrics so..... here you go.

 

 

THAT THAT THAT

ISISISISIS

THAT THAT THAT

 

 

ISTHAT THAT THAT IS

OSIRIS SO IRIS IRIS SO OSIRIS

OSIRIS SO 9991 IS 9991 IS SO OSIRIS

OSIRIS SO IRIS IRIS SO OSIRIS

IS THAT THAT THAT IS

 

 

THAT THAT THAT

OSIRIS SO IR IS IR IS SO OSIRIS

OSIRIS SO 99 IS IS 99 SO OSIRIS

THAT THAT THAT

 

 

HURRAH FOR RAH FOR RAH HURRAH

HORUS OF HOURS IS ARRIVEDIS HOURS OF HORUS

THE LIGHT IS NOW STRUCK NOW STRUCK IS THE LIGHT

AMEN GODS NAME I MEAN I MEAN I NAME GODS AMEN

 

 

I C 3 C I

MAGI THE MAGIC C MAGIC THE MAGI

IS MAGIC 41793 MAGIC IS

MAGIC 393 MAGIC

IS MAGIC 41793 MAGIC IS

MAGI THE MAGIC C MAGIC THE MAGI

 

 

I C 5 C I

IS REAL 9 LEAR IS

N 5 N

LEAR N 5 REAL 5 N LEARN

 

 

HERES A LAUGH

HA HA HA

HERES ANOTHER HERES

A

WITCHS LAUGH

EH EH EH

WHICH WHICH

R

YOU

 

 

EVIL IS IS EVIL

LIVES HUMAN LIVES

R

U

ONE

?

 

 

THAT THAT THAT IS IS THAT THAT THAT

SWORD OF WORDS

GODS AND GODDESSES GO DO GOOD O GOOD DO GO GODDESSES AND GOD

LOVE EVOLVE LOVE GODS LOVE EVOLVE LOVE

 

 

WHAT IS GOOD IS WHAT

5 IS GOOD IS 5

IS CREATORS BALANCING CREATORS IS

1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1

IS CREATORS BALANCING CREATORS IS

 

 

I

THAT

AM

THAT I THAT IS ME THAT I THAT UC I CU THAT I THAT I THAT ME

THAT I THAT

I

ME A ME

U C ME A ME C U

THAT U C I ME I ME I C U THAT

THAT O THAT

 

 

GODS IS GODS

LAW OF MAAT IS IS MAAT OF LAW

REAL REALITY REVEALED REALITY REAL

GODS PERFECT BALANCING PERFECT GODS

BALANCING ALWAYS BALANCING

 

 

LIVING IS THAT LAW KAMAS LAW OF CAUSE AND EFFECT

BOUMD TO THE WHEEL ART THOU ART BOUNDTO THE WHEEL

THAT HOLY TEMPERING OF YE IMMORTAL GODS AND GODDESSES OF RENEWAL

SO NAMED IS HUMAN LIFE HUMAN IS NAMED SO

AMEN THAT NAME

I

ME

UNTO AND INTO FORM INTO AND UNTO

SO CALLED IS HUMAN LIFE HUMAN IS CALLED SO

IS NOT A TO Z NOT Z TO A IS

IS CIRCLAR IS GODS O GODS IS CIRCULAR IS

THAT FROM WHICH OUGHT IS ISSUED IS THAT TO WHICH U SHALL RETURN

FULFILL THINE OBLIGATION TO THE IMMUTABLE CREATORS LAW OF KARMA THAT IS THY JOURNEY

THEN WILL YOU KNOW ME AND I YOU FOR WE ARE ONE

PERFECT CREATORS ALWAYS CREATORS PERFECT

THOU ART UNIVERSAL MIND UNIVERSAL ART THOU

DISMEMBER TO REMEMBER MIND GODS MIND REMEMBER TO DISMEMBER

 

 

I

ME

THAT I THAT

ME THAT I THAT ME

THAT ISISISISISISIS THAT

 

 

MINDS CREATIVE INTELLIGENCE

THAT THAT THAT

ISISIS

MIND OF MIN MADE MANIFEST WITHIN THE LIVING PHANTASMAGORIA OF MAYA

IS THAT THAT THAT IS

THAT ILLNESS THAT BORN OF REALITIES LIVING ILLUSION

DREAM TIME OF MAYA RAINBOW CONSORT OF LORD YAMA

 

 

GOD IS IS GOD

DIVINE THOUGHT DIVINE

ISISISIS THAT IS THAT IS THAT ISISISIS

LIFE IS IS LIFE

 

 

THE

PATH OF PTAH

 

 

I

ME

THAT

HEART OF HEARTS

I

BELIEVE HELP THOU MINE UNBELIEF

O

NAMUH

YOU

ARE GOING ON

A

JOURNEY A VERY SPECIAL JOURNEY

DO HAVE A PLEASANT JOURNEY DO

 

 

IN

THE

BEGINNING

WAS THE WORD AND THE WORD WAS

WITH

GOD AND THE WORD WAS GOD

THE

SAME WAS IN THE BEGINNING WITH

GOD ALL THINGS WERE MADE BY GOD AND WITHOUT GOD

WAS

NOT

ANYTHING

MADE THAT WAS MADE

IN

GOD

WAS LIFE AND THE LIFE WAS

THE

LIGHT

OF

HUMANKIND

AND THE

LIGHT

SHINETH IN THE DARKNESS AND THE DARKNESS COMPREHENDED IT NOT

 

 

I

AM

ALPHA AND OMEGA

THE BEGINNING AND THE END THE FIRST AND THE LAST

I

AM

THE ROOT AND THE OFFSPRING

OF

DAVID

AND

THE BRIGHT AND MORNING STAR

AND

THE SPIRIT AND THE BRIDE SAY COME

AND

LET THEM THAT HEARETH SAY COME

AND

LET THEM THAT IS ATHIRST COME

AND

WHOSOEVER WILL LET THEM TAKE THE WATER OF LIFE FREELY

 

 

THE CHRISTOS THE

CHRIST

 

CHRISTOS SEE HERE IS THE CHRISTOS

 

OSIRIS

 

 

words and music by eden ahbez

Nature Boy

Nat King Cole

There was a boy
A very strange enchanted boy
They say he wandered very far, very far
Over land and sea
A little shy and sad of eye
But very wise was he

And then one day
A magic day he passed my way
And while we spoke of many things
Fools and kings
This he said to me
"the greatest thing you’ll ever learn
Is just to love and be loved in return"

"the greatest thing you’ll ever learn
Is just to love and be loved in return"

 

 

LOVE EVOLVE LOVE LOVE EVOLVE

LO VE EV OL VE LO VE LO VE EV OL VE

36 45 54 63 45 36 45 36 45 54 63 45

LO VE EV OL VE LO VE LO VE EV OL VE

LOVE EVOLVE LOVE LOVE EVOLVE

 

 

LOVE EVOLVE LOVE LOVE EVOLVE

LO VE EV OL VE LO VE LO VE EV OL VE

9 9 9 9 9 9 9 9 9 9 9 9

LO VE EV OL VE LO VE LO VE EV OL VE

LOVE EVOLVE LOVE LOVE EVOLVE

 

 

-
-
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2
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ADDED
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18
9
-
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-
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9
T
=
2
-
2
TO
35
8
8
-
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8
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A
=
1
-
3
ALL
25
7
7
-
-
-
-
-
-
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7
-
-
M
=
4
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5
MINUS
76
22
4
-
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4
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N
=
5
-
4
NONE
48
21
3
-
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-
3
-
-
-
-
-
-
S
=
1
-
6
SHARED
55
28
1
-
1
-
-
-
-
-
-
-
-
B
=
2
-
2
BY
27
9
9
-
-
-
-
-
-
-
-
-
9
E
=
5
-
10
EVERYTHING
133
61
7
-
-
-
-
-
-
-
7
-
-
M
=
4
-
10
MULTIPLED
121
49
4
-
-
-
-
4
-
-
-
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
A
=
1
-
9
ABUNDANCE
65
29
2
-
-
2
-
-
-
-
-
-
-
-
-
35
-
58
First Total
995
266
59
-
1
2
3
8
5
6
14
8
18
-
-
3+5
-
5+8
Add to Reduce
9+9+5
2+6+6
5+9
-
-
-
-
-
-
-
1+4
-
1+8
-
-
8
-
13
Second Total
23
14
14
-
1
2
3
8
5
6
5
8
9
-
-
-
-
1+3
Reduce to Deduce
2+3
1+4
1+4
-
-
-
-
-
-
-
-
-
-
-
-
8
-
4
Essence of Number
5
5
5
-
1
2
3
8
5
6
5
8
9

 

 

I

SAY

YOU CAN UNDERSTAND IT THAT IT UNDERSTAND CAN YOU

UNDERSTAND IT UNDERSTAND

WHAT

?

GODS DIVINE EVERLASTINGNESSGODSEVERLASTINGNESS DIVINE GODS

 

 

THE SPLENDOUR THAT WAS EGYPT

Margaret A. Murray 1951

Page 164
.
"The underlying basic religion and the three great challenges in creed and ritual affected one another. New ideas of God and of the relation between God and man were evolved by the clash or combination of the varying forms of religion, and this growth from a primitive and savage cult to the highest religious ideals can be best studied in the worship and ritual of Osiris.-
The cult of Osiris is also the most important of all the Egyptian cults because it belonged to all classes from the highest to the lowest. It is perhaps the most perfect example of that belief which is found in so many countries, viz. that God is incarnate in man, which belief is usually accompanied by the rite of killing the Divine Man.
The chosen man is almost invariably the king. In him dwells the Spirit of God, and he thus becomes God Incarnate. The indwelling Spirit is that of the Creator, the Giver of Life, and to the Incarnate God was therefore ascribed the power to give fertility to his people and land. In the eyes of his subjects the king was actually God.'" The appeal of such a belief is obvious, God Himself living and moving among His people, visible to their eyes, a man amongst men but at the same time possessing the mystic and mighty power of God. With this belief there went another belief, which to the primitive mind was the logical corollary. The Spirit was not necessarily im-mortal, any more than the body in which it was incarnate; nor was it exempt from the failure of the bodily powers which come with age. If the Divine Man grew old and became weaker, the Spirit within him also grew weaker; if the Divine Man died a natural death or was accidentally killed, the Spirit shared the same fate. If the Creator Spirit, the Force of reproduction, were dead, what.could happen to the worshippers but death and destruction: they themselves and all their belongings were doomed. To prevent so disastrous a fate, some means had to be devised for removing the Spirit from its ageing home and housing it in a younger, stronger body. The only way by which the Divine Spirit could be removed was by the death of the man in whom it was incarnate; and as he could not be allowed to die a natural death, he had to be killed. This had to be done with every kind of precaution, every kind of religious ceremony, for it was equivalent to killing a god. It follows then that while the king was young and active he was sacrosanct, not a finger might be raised against him, and his subjects, literally his worshippers, were ready to die in his defence; but when he showed any sign of age and his time had come, not.a finger could be raised to save him.
In many countries the Divine King was allowed to reign for a term of years only, usually seven or nine or multiples of those numbers.
* See Wainwright, The Sky Religion in Egypt.

 

KILLS THE DIVINE? CULL THE DIVINE

I

DONT THINK SO HAVE ANOTHER THINK COMING!

 

 

 

A

DOUBLE

CROSS CRUCIFIXION CROSS

ACROSS THAT CROSS O THAT CROSS ACROSS

THOUGHT DIVINE CONSCIENCE 9 9 CONSCIENCE DIVINE THOUGHT

BEAUTIFUL DREAMER COME UNTO ME UNTO ME COME DREAMER BEAUTIFUL

I HAD BEEN DYING TO KNOW ALL MY LIFE DYING TO KNOW ALL MY LIFE I HAD

ASTRIDE THE WIDE OF THE GREAT DIVIDE THE WIDE OF THE GREAT DIVIDE ASTRIDE

NOUGHTS O SOUGHT O THOUGHT O OUGHTS O OUGHTS O THOUGHT O SOUGHT O NOUGHTS

 

 

I

ME

THAT EGO THAT

SELFLESS DEATH IS THAT IS IS THAT IS DEATH SELFLESS

 

 

K
=
5
-
-
KILLS
-
-
-
-
-
-
-
2
K+S
30
12
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
K
=
2
Q
5
KILLS
54
18
9
-
-
-
-
-
-
5+4
3+4
-
K
=
2
Q
5
KILLS
9
9
9
-
-
-
-
-
-
-
-
-
-
-
-
Q
-
-
-
-
-
C
=
5
-
-
CULL
-
-
-
-
-
-
-
2
C
3
3
3
-
-
-
-
2
U
21
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
K
=
5
Q
4
CULL
79
34
34
-
-
-
-
-
-
7+9
3+4
3+4
N
=
5
Q
9
CULL
79
34
34
-
-
-
-
-
-
-
-
-
-
-
-
Q
-
-
-
-
-
C
=
3
-
-
CELL
-
-
-
-
-
-
-
1
C
3
3
3
-
-
-
-
1
E
5
5
5
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
C
=
3
Q
4
CELL
32
14
14
-
-
-
-
-
-
3+2
3+4
3+4
C
=
3
Q
4
CELL
5
5
34
-
-
-
-
-
-
-
-
-
-
-
-
Q
-
-
-
-
-
C
=
5
-
-
FOURTEEN
-
-
-
-
-
-
-
1
F
6
6
6
-
-
-
-
2
O+U
36
9
9
-
-
-
-
1
R
18
9
9
-
-
-
-
1
T
20
2
2
-
-
-
-
1
E
5
5
5
-
-
-
-
1
E
5
5
5
-
-
-
-
1
N
14
5
5
F
=
6
Q
8
FOURTEEN
104
41
41
-
-
-
-
-
-
1+0+4
1+4
1+4
F
=
6
Q
8
FOURTEEN
5
5
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1 + 44
5
5
5
-
-
-
-
-
-
-
-
-
F
=
6
Q
8
FOURTEEN
104
41
41

 

 

THE AGE OF FABLE

Thomas Bullfinch

1994

Page 360

Myth of Osiris and Isis

Osiris and Isis were at one time induced to descend to the earth to bestow gifts and blessings on its inhabitants. Isis showed them first the use of wheat and barley, and Osiris made the instruments of agri- culture and taught men the use of them, as well as how to harness the ox to the plough. He then gave men laws, the institution of marriage, a civil organiza- tion, and taught them how to worship the gods. After he had thus made the valley of the Nile a happy country, he assembled a host with which he went to bestow his blessings upon the rest of the world. He conquered the nations everywhere, but not with weapons, only with music and eloquence. His brother Typhon saw this, and filled with envy and malice sought during his absence to usurp his throne. But Isis, who held the reins of government, frustrated his plans. Still more embittered, he now resolved to kill his brother. This he did in the following manner: Having organized a conspiracy of seventy - two members, he went with them to the feast which was celebrated in honour of the king's return. He then caused a box or chest to be brought in, which had been made to fit exactly the size of Osiris, and declared,that he would give that chest of precious wood to whoso-ever could get into it. The rest tried in vain, but no sooner was Osiris in it than Typhon and his companions closed the lid and flung the chest into the Nile. When Isis heard of the cruel murder she wept and mourned, and then with her hair shorn, clothed in black and beating her breast, she sought diligently for the body of her husband. In this search she was materially assisted by Anubis, the son of Osiris and Nephthys. They sought in vain for some time; for Page361/ when the chest, carried by the waves to the shores of Byblos, had become entangled in the reeds that grew at the edge of the water, the divine power that dwelt in the body of Osiris imparted such strength to the shrub that it grew into a mighty tree, enclosing in its trunk the coffin of the god. This tree with its sacred deposit was shortly after felled, and erected as a column in the palace of the king of Phrenicia. But at length, by the aid of Anubis and the sacred birds, Isis ascer-tained these facts, and then went to the royal city. There she offered herself at the palace as a servant, and, being admitted, threw off her disguise and appeared as the goddess, surrounded with thunder and lightning. Striking the column with her wand, she caused it to split open and give up the sacred coffin. This she seized and returned with it, and concealed it .in the depth of a forest, but Typhon discovered it, and cutting the body into fourteen pieces scattered them hither and thither. After a tedious search Isis found thirteen pieces, the fishes of the Nile having eaten the other. This she replaced by an imitation of sycamore wood, and buried the body at Philoe, which became ever after the great burying-place of the nation, and the spot to which pilgrimages were made from all parts of the country. A temple of surpassing magnificence was also erected there in honour of the god, and at every place where one of his limbs had been found minor temples and tombs were built to commemorate the event. Osiris became after that the tutelar deity of the Egyptians. His soul was supposed always to inhabit the body of the bull Apis, and at his death to transfer itself to his successor.

 

72 x 14 = 1008 1 + 8 = 9

72 x 13 = 936

13 + 14 = 27

 

SYCAMORE 99 36 9 9 36 99 SYCAMORE

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann

1875 - 1955

Page 890

8 x 9 x 0 = 72 = 0 x 9 x 8

"In all there were two-and-seventy conspirators privy to the plot. It was a proper and a pregnant number, for there had been just sev-enty-two when red Set lured Usir into the chest. And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number. For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days; and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave. So where there is conspiracy anywhere in the world it is requisite and custom-ary for the number of conspirators to be seventy-two. And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse."

 

 

REMEMBERING

OSIRIS

Tom Hare

Page185 /6

THREE, TWO, ONE, ZERO

O noble ones in the presence of Lord Atum,
Here am I, come before you,
Fear me, in accordance with what you know.
It is I whom the Sole Lord created before there were yet two things in this land,
When he sent forth his sole eye,
When he was alone, going forth from his own mouth,

When his million ka were there, protection for his retinue,
When he spoke with one who comes to being with him, over whom he rules,
When he took Hu upon his speech.
It is I who am the very son of Who-Bore-All, born before he had a mother,

And I am under the protection of the command of the Sole Lord,
It is I who give life to the Ennead,
It is I who act howsoever I like, father of gods, lofty of standard,
who make the gods effective in accordance with the charge of Who-Bore- All,
August god who eats and speaks with his mouth.
I am fallen silent,
I have bowed down,
I am come shod, a Bulls of the Sky,
I am seated, a Bulls of Nut, in this my dignity, Greatest of Lord of Kas, Heritor of Atum,
I have come.
I take my throne.
I gather unto me my dignity.
All is mine, since before you came to being, Gods.
Go down upon your haunches.
I am Magic.

 

"O noble ones in the presence of Lord Atum, Here am I, come before you,"

"O noble ones in the presence of Lord 1234, Here am 9, come before 7,"

Page185 /6 Chapter 4

THREE, TWO, ONE, ZERO

O noble ones in the presence of Lord 1234,
Here am 9, come before you,
Fear me, in accordance with what you know.
It is 9 whom the Sole Lord created before there were yet two things in this land,
When he sent forth his sole eye,
When he was alone, going forth from his own mouth,

When his million ka were there, protection for his retinue,
When he spoke with one who comes to being with him, over whom he rules,
When he took Hu upon his speech.
It is 9 who am the very son of Who-Bore-All, born before he had a mother,

And 9 am under the protection of the command of the Sole Lord,
It is 9 who give life to the Ennead,
It is 9 who act howsoever 9 like, father of gods, lofty of standard,
who make the gods effective in accordance with the charge of Who-Bore-All,
August god who eats and speaks with his mouth.
9 am fallen silent,
9 have bowed down,
9 am come shod, a Bulls of the Sky,
9 am seated, a Bulls of Nut, in this my dignity, Greatest of Lord of Kas, Heritor of 1234,
9 have come.
9 take my throne.
9 gather unto me my dignity.
All is mine, since before you came to being, Gods.
Go down upon your haunches.
9 am Magic.

 

 

RE = 18+5 = 23 2+3 = 5 = 2+3 23 = 5+18 = RE

RE = 9+5 = 14 1+4 = 5 = 1+4 14 = 5+9 = RE

 

 

ENNEAD 555514 ENNEAD

ENNEAD 55555 ENNEAD

ENNEAD 555514 ENNEAD

 

-
ENNEAD
-
-
-
1
E
5
5
5
1
N
14
5
5
1
N
14
5
5
1
E
5
5
5
2
A+D
5
5
5
6
ENNEAD
43
25
25
-
-
4+3
2+5
2+5
6
ENNEAD
7
7
7

 

 

LOOK AT THE 5'S LOOK AT THE5'S LOOK AT THE 5'S THE5'S THE 5'S

 

 

-
TATENEN
-
-
-
3
T+A+T
41
5
5
1
E
5
5
5
1
N
14
5
5
1
E
5
5
5
1
N
14
5
5
7
TATENEN
79
25
25
-
-
7+9
2+5
2+5
7
TATENEN
16
7
7
-
-
1+6
-
-
7
TATENEN
7
7
7

 

 

TATENEN

T+A+T

2+1+2 = 5 = 2+1+2

5+5+5+5

TATENEN

TATENEN 55555 TATENEN

 

 

Tatenen - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Tatenen -
Tatenen (also Ta-tenen, Tatjenen, Tathenen, Tanen, Tenen, Tanenu, and Tanuu) was the god of the primordial mound in Egyptian Mythology. ...

TatenenFrom Wikipedia, the free encyclopediaJump to: navigation, search
Tatenen (also Ta-tenen, Tatjenen, Tathenen, Tanen, Tenen, Tanenu, and Tanuu) was the god of the primordial mound in Egyptian Mythology. His name means risen land[1] or exalted earth,[2] as well as referring to the silt of the Nile. As a primeval chthonic deity,[3] Tatenen was identified with creation. He was an androgynous protector of nature from the Memphis area, then known as "Men-nefer".

Tatenen represented the Earth and was born in the moment it rose from the watery chaos,[1] analogous to the primeval mound of the benben and mastaba and the later pyramids. He was seen as the source of "food and viands,divine offers, all good things",[4] as his realms were the deep regions beneath the earth "from which everything emerges", specifically including plants, vegetables, and minerals.[3] His father was the creator god Khnum, who made him on his potter's wheel of Nile mud at the moment of creation of Earth.[5] This fortuity granted him the titles of both "creator and mother who gave birth to all gods" and "father of all the gods".[1][6] He also personified Egypt (due to his associations with rebirth and the Nile) and was an aspect of the earth-god Geb, as a source of artistic inspiration,[7] as well as assisting the dead in their journey to the afterlife.[8]

He is first attested in the Coffin Texts, where his name appears as Tanenu or Tanuu, 'the inert land', a name which characterizes him as a god of the primeval condition of the earth. Middle Kingdom texts provide the first examples of the form Tatenen.[3]

With a staff Tatenen repelled the evil serpent Apep from the Primeval Mound. He also had a magical mace dedicated to the falcon, venerated as "The Great White of the Earth Creator".[9] In one interpretation, Tatenen brought the Djed-pillars of stability to the country,[9] although this is more commonly attributed to Ptah.

[edit] Ptah-TatenenBoth Tatenen and Ptah were Memphite gods. Tatenen was the more ancient god, combined in the Old Kingdom with Ptah as Ptah-Tatenen, in their capacity as creator gods.[2] By the Nineteenth dynasty Ptah-Tatenen is his sole form, and he is worshiped as royal creator god. Ptah-Tatenen can be seen as father of the Ogdoad of Hermopolis, the eight gods who themselves embody the primeval elements from before creation.[3]

[edit] PortrayalTatenen's ambiguous portrayal is a result of the ancient nature of the period he was worshipped in, as well as the subsequent confusion when he was merged with Ptah. He was always in human form, usually seated with a pharonic beard, wearing either an Atef-crown (as Ptah-Sokar) or, more commonly, a pair of ram's horns surmounted by a sun disk and two tall feathers.[3] As Tanenu or Tanuu, obviously a chthonic deity, he carried two snakes on his head.[3] He was both feminine and masculine, a consequence of his status as a primeval, creator deity.[1] Some depictions show Tatenen with a green complexion (face and arms), as he had connections to fertility and a chthonic association with plants.[2]

[edit] References1.^ a b c d Tatenen. Retrieved 2009-10-21.
2.^ a b c The Egyptian Gods. Retrieved 2008-10-21.
3.^ a b c d e f Tatenen Retrieved 2009-10-21.
4.^ C. J. Bleeker. Historia Religionum I: Religions of the Past, p.68
5.^ M. Lichtheim: Ancient Egyptian Literature, Vol.3, p.113
6.^ J. H. Breasted: Ancient Records of Egypt, Part Three, § 411
7.^ J. H. Breasted: Ancient Records of Egypt, Part Two, § 91
8.^ Carol Andrews: The Ancient Egyptian Book of the Dead, spell 180
9.^ a b Intersexed and Androgynous Deities in Religion or Mythology. Retrieved 2009-10-21.

 

 

THE GARDEN OF THE GOLDEN FLOWER

THE JOURNEY TO SPIRITUAL FULFILLMENT

Longfield Beatty

1939

Page 203

"I think that is about as far as we dare go, though additional correspondences certainly present specious credentials. But we have all the essentials and can afford to ignore the rest, even including Anubis, the "Opener of the Way," whose nature completely eludes me. Actually we only require the human equation, No.4 on the Table; and so we can leave generalities in favour of the familiar territory of the Hero. The road is plain enough, indeed the composite Osiris / Horus bears nearly all the symbols of the Christ. As in the case of Hercules) / Page 204 / it is as well to use a tabulation, chiefly so as to preserve the sense of distinct attributes.

The Symbols of Osiris / Horus.
1. Horus is conceived of the Spirit (Ra) as well as by human Father (Osiris) and a marvellous Mother (Isis). The Father is a King.

2.. The birth of the Child is miraculous. According to Plutarch the event took place out of time. His version describes Nut as giving birth to Osiris (who is here the Hero-child) on a day made beyond the year. To make this day, light had been "won" from Ra by Silene (Moon). At the time of the birth a voice was heard proclaiming: "The Lord of all the earth is born."

In a less abstract account the Child (now Horus) is conceived from the dead body of Osiris, which had been reintegrated by Isis and vivified by Thoth.

3. The Child (Horus) becomes a Warrior. He seizes the diadem from his Mother's head (overcoming the Mother. . . gaining power over matter). He is in constant battle with the enemy of his Divine Father, though destined to ultimate victory .

4. The Warrior-King (Osiris) is betrayed by Set, whose followers nail him down in a wonderful chest of wood which thus becomes his coffin. The chest is set adrift and is eventually washed ashore in a foreign land. There a tree grew round the chest, completely enclosing it. The tree, which was evidently of peculiar merit (Tree of Life) was taken to the palace of the queen of / Page 205 / the land, Atenais, who may be Istar . . . that Asiatic Mother whose most popular attribute was the annual slaughter of her lover. Indeed, it might well have been the womb (or palace) of the Destroyer which enclosed the Hero (incest), for the Destroyer is an aspect of Isis 1 in her capacity of Dual Mother. It is not surprising, therefore, that Isis found the magical tree and brought it back to Byblos in Egypt where it was at one time worshipped. It was there, presumably, that the Tree of Death became the Tree of Birth and Osiris rose from the dead to become co-equal with Ra.

5. The very important myth of the dismemberment of Osiris should be considered apart from the points just dealt with, since it represents a cosmic rather than a mystical allegory. As I see it, the scattering of the Father's members over the Earth is equivalent to the diffusion of conscious-ness, which has been recognised as the descent of Spirit into Matter. The time when the diffusion is greatest is clearly at the bottom of the descent (" fall "). Thereafter the ascent proceeds through Matter until the Triple Christ is born of a human mother; so that it might be said that the Mother reintegrated the Father so that from him she might bear the Son. The point is the most difficult one which we have yet had to consider, and I have not attempted to treat it fully, partly on that account, and partly because it is not essential to the argument. The implications of the myth in our own terms will / Page 206 / be found a few pages hence under the symbols of Midsummer (q.v.). 1 Nepthys.

From the career of the Hero as it has just been outlined, it is obvious that the peak of the whole system is that of the resurrection, necessarily an abstract and therefore difficult concept. Perhaps for that reason there is a great deal of confusion in the rituals, though beneath trivialities and inconsistencies there is a certain amount of truth which cannot be hidden. After all, it is really of no consequence if whole mountains of falsehood are found in the course of the search for truth. All falsehood together cannot stand in the way of a very little truth. That the Mysteries of Osiris, which formed in their entirety a most elaborate drama, should have included much that is primitive and gross is only to be expected, as Budge himself says:

". . . There was not the smallest action on the part of any member of the men and women who acted the Osiris Drama, and not a sentence in the liturgy which did not refer to some historical happening of vital significance to the follower of Osiris. Many of these happenings dated from the dawn of the cult of Osiris, and the Egyptians of the Dynastic period, not knowing exactly what they were, followed tradition blindly.

(Op. cit., 515.)

With that qualification, I can confidently refer the reader to the standard sources, and for the sake of encouragement will give two quotations the like of which for sheer power in the terms of their faith are scarcely to be matched even in Christianity. . . . Yet, in a real sense, this is Christianity. The first citation is from the Papyrus of Nekht (Brit. Mus. 10471) and is taken from Shorter (op. cit., p. 65)

Page 207

" ADORATION OF RA

by

the

SCRIBE

and

Royal Commander

NEKHT

"He saith, Homage to thee who art brilliant'and mighty

When thou hast dawned in the horizon of the sky there is praise of thee in the mouth of all people. Thou art become beautiful and young as a Disc in the hand of thy Mother. Dawn thou in every place, thy heart being enlarged forever!

"The divinities of the Two Lands come to thee bowing down, they give praise at thy shining forth. Thou dawnest in the horizon of the sky, thou brightenest the Two Lands with Malachite.

"Thou art the Divine Youth. the Heir of Eternity. who begat himself and brought himself forth, King of this land. ruler of the Tuat. Chief of the Districts of the Other World who came forth from the Water. who emerged from Nun. who reared himself and made splendid his children I

"Living God. Lord of Love I All folk live when thou shinest. dawning as King of the Gods. 0 Lord of the Sky. Lord of the Earth. King of Truth. Lord of Eternity. Ruler of Everlasting. Sovereign of all the Gods. Living God who made Eternity. who created the sky and established himself therein!

"The

NINE

are in jubilation at thy shining forth. the earth is in joy at beholding thy beams. the people come forth rejoicing to behold thy beauty every day."

And the next quotation is "relayed" from Budge (op. cit.. p. 52.1). having come from Papyrus No. 10188 (Brit. Mus.). There have been some omissions in order to reinforce as much as possible the particular aspect of it which is our immediate concern. To this end also notes have been added to certain passages of particular importance"

 

 

AGAIN THE WORLD LISTENS TO THAT LOUD AMEN OF THE SISTERS


"THE LAMENT OF THE SISTERS

ISIS

and

NEPTHYS

over the dead

OSIRIS

"Beautiful Youth, come to thy exalted house at once: we see thee not.

"Hail, beautiful boy, come to thy house, draw nigh after thy separation from us

"Beautiful Youth, Pilot of Time, who groweth except at this hour.

"Holy image of his Father, mysterious essence proceeding from Tem.

"The Lord! How much more wonderful is he than his

Father, the first-born son of the womb of his mother.

"Come back to us in thy actual form; we will embrace

thee. Depart not from us, thou Beautiful Face, dearly beloved

one, the image of Tem, Master of Love.

"Come thou in peace, our Lord, we would see thee.

"Great Mighty One among the Gods, the road that thou

travellest cannot be described.

"The Babe, the Child at morn and at eve, except when

thou encirclest the heavens and the earth with thy bodily form.

"Come, thou Babe, growing young when setting, our

Lord, we would see thee.

"Come in peace, Great Babe of His Father, thou art

established in thy house.

"Whilst thou travellest thou art hymned by us, and

life springeth up for us out of thy nothingness. O our Lord,

come in peace, let us see thee.

"Hail Beautiful Boy, come to thy exalted house.; let thy

back be to thy house. The Gods are upon their thrones.

Hail ! come in peace, King.

"Babe! How lovely it is to see thee! Come, come to us,

O Great One, glorify our love.

"O ye gods who are in Heaven.

O ye gods who are in the Tuat.

O ye gods who are in the Abyss.

O ye gods who are in the service of the Deep.

We follow the Lord, the Lord, of Love!"

 

 

THE GARDEN OF THE GOLDEN FLOWER

THE JOURNEY TO SPIRITUAL FULFILMENT

Longfield Beatty 1939

Page 285

"Common language derives from a common source in which is the harmony of all contradictions and the mean- / Page 286 / ing of all symbols. We have tried to demonstrate some of the intellectual fruit of such symbols, chiefly in regard to the individual; but the highest flights of language are fitted for the cosmic rather than the mystic allegory. The sublimation which from Stone made Fire, from Water, Wine, from Behemoth, Christ the King, carries humanity out of the depths of mortality into a " new heaven and a new earth."

"And he shewed me a river of water of life clear as crystal '.- proceeding out of the throne of God and of the Lamb. In the midst of the street of it and on either side of the river was there the Tree of Life. . . . And the leaves of the Tree were for the healing of nations." (Rev. xxii, 1-2.)

But why do the nations require healing and what is the nature of their wound?

"And I stood upon the sand of the sea and saw a beast rise up out of the sea, having upon his heads the name of blasphemy. . . . And power was given him over all kindreds, and tongues, and nations.
cc And all that dwell in the earth shall worship him. . . . And no man might buy and sell save he had the mark, or the name of the beast or the number of his name. And his number is 666."
(Rev. xiii).

For the individual there is a certain "dark night," and for humanity also. The night is hideous with tempest, earthquake, terrible beasts, and fire. But after these is heard a voice, there is found a treasure, and the Golden Flower blooms in the Purple Hall of the City of Jade.
At this time also the Knight of the Quest crosses th glass drawbridge of the Castle of Souls, and is conducted to the Hall of Roses in which the Rich King Fisher and / Page287 / his company are healed by eucharistic magic and the asking of the Question.
All these ideas, however, are included in one, just as the intricate pantheon of Egypt is implicit in the One. For at the end of the night dawns the day" Omega" .
when the Unity itself is known.
" They shall not hurt nor destroy in all my holy mountain: and the earth shall be full of the glory of the Lord as the waters cover the sea."

" Then the eyes of the blind shall be opened,
And the ears of the deaf shall be unstopped,
Then shall the lame man leap as an hart,
And the tongue of the dumb sing. . . .
And an highway shall be there, and a way,
And it shall be called the Way of Holiness;
The unclean shall not pass over it ;
But it shall be for those, the wayfaring men. . . ." (Isaiah.)

In that day man recognises his Father at full stature:
Thou art Ra-Herakhty, the Divine Youth, Heir of Eternity, who begat himself and brought forth himself, King of this land, ruler of the Tuat, chief of the districts of the Other World, who came forth from the water, who emerged from Nun, who reared himself and made splendid his children."
(Papyrus of Nekht, Brit. Mus., No. 10471.)
There is no longer Father and Son but undivided Unity, so that Man proclaims not only the identity of his God, but his own identity also:

" I am the God Atum, I who alone was.
I am the God Re at his first splendour.
I am the great God, self-created, God of Gods,
To whom no other God compares." /Page 288 /

I was yesterday and know to-morrow; the battle-ground of Gods was made when I spoke. . . .
My impurity is driven. away, and the sin which was in me is overcome.
I go on my way to where I wash my head in the sea of the righteous.
I arrive at this land of the glorified and enter through the splendid portal.
Thou, who standest before me, stretch out to me thy hands. It is I, I am become one of thee.
Daily I am together with my Father Atum."
(ERMAN: Aegypten, p. 4°9.)
Quoted more fully on p. 100.
To this tremendous recognition there is a response:
"And let the Spirit and the Bride say, Come.
And let him that heareth say, Come.
And let him that is athirst come.
And whosoever will, let him take of the waters of life freely." (Rev.)

 

 

THE LIFE OF JESUS

An assessment through modern historical evidence

Marcello Craveri 1966

Page 411

After the Resurrection

The dogma of the Resurrection marks the beginning of real Christianity: not the revelation preached by Jesus, which, in essence, was nothing but the enlargement and perfection of the traditional Jewish religion, but rather the cult of the person of Jesus; drawing ever closer to the cults of soteriological deities of, the type worshiped in the Greco-Oriental mysteries: a god who is incarnated, who suffers for humanity's sake, and who returns to Olympus.113

The Resurrection story itself, therefore, has been enriched littIe by little with new features that represent a further developinent of this process of adaptation. Such, for instance, is the tradition that Jesus was resurrected on the third day after his burial. Precisely the same interval is claimed for the ritual cycle in the cults of Orpheus, Osiris, Attis, etc. Such too is the belief that Jesus descended into hell in order to carry salvation to the saints and patriarchs of the Old Testament, just as pagan religion imagined?, that Dionysus had gone down into the lower world to bring back; his mother, Semele; that Orpheus had taken the same journey to rescue his lost Eurydice; that Theseus and Pirithous had don as much to return Persephone to the living.

The first account of the descent of Jesus into hell did appear until the fourth century, when a precise doctrine formulated on the Trinity (using the Nicene symbol). 'How was inactivity of the Divine Logos to be explained during the which his body remained intact in the grave and before ascended to the Father's glory? The doctrine of an extra-terrestrial kingdom, which was also affirmed at this period, appropriate pretext for filling the gap.114 To give the legend greater credibility, the. Church published an apocryphal attributed to Simon Peter, which purported-to guarantee veracity of the story. 115

The choice of Sunday as the day of Resurrection, on the other hand, came from an adaptation of the cult of the sun-god, which when Christianity began to spread, was virtually the religion of the Roman Empire. The deity, whose highest title KUPlOC; (Kurios), or Dominus, had a special day dedicated as "the Lord's day" (dies dominica), which the Christians assimilated as the day of their god. They immediately perceived and accepted the analogy between the gloriously resurrected Christ and the rising sun, and its attributes are frequently /Page412/ transferred to Christ in the writings ofthe early Christians, Even when the author of the Gospel of Mark undertook to depict the Resurrection of Jesus with the detail that the tomb was found opened, he synchronised this discovery with the dawn of the third day after the fatal. Friday : that is, with the sunrise on Sunday.116 The survival of the day's Italian name, domenica, is as indicative of its origin in the solar cult as are its names in English (Sunday) and in German (Sonntag).

Ascension of Jesus into heaven at the instant of his Resurrection also has its parallels in the beliefs of other, religions, those of Uranian origin. It is logical that when a god is identified.with heaven, his acquisition of divinity should become a rite of ascension. In the Middle Ages, this concept was materialized in the image of a ladder that rose out of sight into the infinity of the heavenly vault.117

The Church teaches (this time in contrast with Paul) -that Jesus ascended into.heaven in his physical body, It is useless even.to attempt discusionof the impossibility of such a phenomenon. The theologians reply by fallingback on the supernatural and miraculous essenceof the matter. In any case, it is a ridiculous miracle in the light of the Copernican discoveries that have demonstrated there is no sky above an earth. that stands in the center of the universe, but that the earth hangs in infinite space among innumerable other heavenly bodies and that any geographical delimitation of the sky itself is impossible.

Obviously, the Ascension of Jesus into heaven can be accepted only as a myth: morally it represents his severance fromthe human condition and hence symbolizes the purification of the soul that is released from corporeal materiality; theologically it represents the of reunion of Jesus the Savior with God in order to intercede for his believers.118

The second Adam

The doctrine of Jesus, as an expiatory victim which Paul introduced even though it attached itself (in a way that satisfied even the JewishChristians) to the Biblical tradition, endowed the redeeming mission of Jesus with a universal character far superior to the ethnic-social quality given to it by the Apostles.Paul's, argument, to the extent that it is possible to reconstruct it from his Epistles, is this: God, as the first chapters of Genesis relate, Adam and Eve immortal.and blessed, but when they ate of /Page 413/ the fruit of the tree of knowlege of good and evil them and all their descendants of the gift.of immortality. As by one man [Adam] sin entered into the world, and death by sin,"A Paul wrote, "and so death passed upon all men, for that all have sinned."119 Later it was to be debated whether the final proposition of this passage, which in Greek reads: (Greek text omitted) should not rather be interpreted (as it' fact the Vulgate translates it) to mean "in quo omnes peccaverunt.; " imputing the responsibility for the fault (original sin) to Adam alone, who despoiled mankind of divine benevolence. This modification in interpretation, however, does not alter Paul's thought of the condemnation to death and sin that has burdened humanity since Adam.

It should hardly be necessary to point out how impossible it is for modern man to look on death as a punishment for his own sins, or, worse, for those committed by his ancestors,120 since he knows very well that death is a physiological phenomenon common to all living things, including those of the vegetable kingdom unrelated to guilt. But his aspiration to a state of perfect bliss and innocence (paradise on earth) and his recognition of his 0 limitations are parts of man's eternal anxiety" caught as he .i between his reality as a finite being and his indomitable tendency toward the absolute. 121

Here, then, is the new solution which - Paul says122 - has always: eluded everyone and which he at last has been able to grasp and to reveal to the world: after an interval of forbearance, during which he allowed man's sins to accumulate, God selected Jesus as the "propitiator" (Greek text omitted) through whom he could. finally give proof of his own justice and his own mercy, forgiving mankind and restoring to it the lost gifts of immortality and bliss.l23 The similarity of the two events (condemnation and salvation alike through the work of one man) is such that Jesus can be called the second Adam: as the first plunged humanity into sin and' death, so the second has ransomed it. It does then become clear. that if the loss of immortality was the punishment inflicted by God on sinful man through Adam, the restitution of that immortality will be the reward of men reconciled with God through the virtue of Jesus - only of these, of course; for those who persist' in wickedness there will be "indignation and wrath."124 In fact, Paul tells us the chronological sequence of this marvelous event: /Page 114/ first ("the first fruit") is Jesus; then, with the Parousia, it will be the turn of all the Christians, and immediately afterward the world will end in the destruction of the wicked. Then every hostile force, including death,125 will be wiped out, our earthly bodies will be dissolved, and we shall "be clothed upon with our house which is from heaven"'126 - in other words, we shall be resurrected in spiritual bodies, incorruptible and eternal.127

To define his concept of man's "reconciliation" with God, Paul employs the terminology also used by the mysteriological cults: Paul employs the trminology (Greek text omitted) (lutron), which in the Greek of the time meant the ransom that had to be paid to "redeem" a prisoner or a slave.128 and (Greek text omitted) (apolutrosisis), "release by means of ransom. "This latter word was translated into Latin as redemptio (whence the English "redemption"), which, etymologically, is the same as "purchase." In analogy to what was taught by the mystery cults, for Paul, too, the death of Jesus the Savior was' 'the ransom price" paid for the faithful. .

The identification of Jesus with God (which, as has been observed, was a development accomplished in the fourth century) was to make only slight alterations in Paul's doctrine of "vicarious sacrifice." In the Middle Ages, Anselm of Canterbury was to formulate the doctrine of "satisfaction," which the Church approved. Anselm declared in his Cur Deus homo? that man owes God total obedience. Thus transgressors (and all men since Adam are transgressors) deprive God of a part of what is due to him. To avoid the inevitable punishment of their faults, they should "satisfy"(satisfacerer: restore the losses that they have imposed on God. But how is this to be done? Since all the good that can be done is owed to God, nothing is gained by undoing a wrong once committed. Only a perfect being (and hence personally exempted from the penalty of falling under divine wrath), who agrees to be punished for the sins of other men, can satisfy God. This perfect being - given the fact that man is sinful 'by nature - can be no other than God himself. Therefore, he has agreed to be incarnated, to offer himself, to suffer, and to die for others.

Thus we enter the truly staggering vicious circle of a god who punishes himself in order to be able to forgive the men and women who have offended him!

 

 

Page 408

"Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen."99

THE SPLENDOUR THAT WAS EGYPT

Margaret A. Murray 1963

Revised Edition

Page 162 (images omitted)

"Pyramids were built in groups (pl xlvii.) The group of nine pyramids at Gizeh is the most celebrated, partly because they have always been easily accessible to visitors to Egypt and partly because being a group they appear important."

 

Eucharist - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Eucharist

The Eucharist also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ...

Eucharist
From Wikipedia, the free encyclopedia

Jump to: navigation, search

For Eucharistic liturgies, see Christian liturgy.

"Most Precious Blood" redirects here. For other uses, see Most Precious Blood (disambiguation).

For other uses, see Eucharist (disambiguation).

The institution of the Eucharist has been a key theme in the depictions of the Last Supper in Christian art,[1] as in this 19th century Bouveret painting.

Part of the series on
Communion

also known as
"The Eucharist", "The Lord's Supper",
"Divine Liturgy", or "Blessed Sacrament"

Theology
Real Presence
Transubstantiation
Transignification
Sacramental Union
Memorialism
Consubstantiation
Impanation
Consecration
Words of Institution
Theologies contrasted
Anglican Eucharistic theology
Eucharist (Catholic Church)
Eucharist (Lutheran Church)
Divine Liturgy (Orthodox Church)

Important theologians
Paul · Aquinas
Luther · Calvin
Chrysostom · Augustine
Zwingli · Basil of Caesarea

Related Articles
Christianity
Sacramental bread
Christianity and alcohol
Catholic Historic Roots
Closed and Open Table
Divine Liturgy
Eucharistic adoration
Eucharistic discipline
First Communion
Infant Communion
Mass · Sacrament
Sanctification


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The Eucharist ( /ˈjuːkərɪst/), also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ordinance. It is re-enacted in accordance with Jesus' instruction at the Last Supper as recorded in several books of the New Testament, that his followers do in remembrance of Him as when he gave his disciples bread, saying, "This is my body", and gave them wine, saying, "This is my blood".[2][3]

There are different interpretations of the significance of the Eucharist, but according to the Encyclopædia Britannica "there is more of a consensus among Christians about the meaning of the Eucharist than would appear from the confessional debates over the sacramental presence, the effects of the Eucharist, and the proper auspices under which it may be celebrated."[2]

The word Eucharist may refer not only to the rite but also to the consecrated bread (leavened or unleavened) and wine (or unfermented grape juice in some Protestant denominations), used in the rite.[4] In this sense, communicants may speak of "receiving the Eucharist", as well as "celebrating the Eucharist"

 

EUCHARIST CHRIST EUCHARIST

 

E U A 531 = 9 = 531 EUA

A U E 135 = 9 = 135 AUE

U A E 315 = 9 = 315 U A E

A E U 153 = 9 = 153 AEU

 

 

CHRIST

U A CHRIST E CHRIST A U

YOU R A CHRIST A CHRIST R U

EACH R A CHRIST A CHRIST R U

EUCHARIST CHRIST EUCHARIST

 

 

The Prophet

Kahil Gibran 1923

Page 85

" 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"

 

 

THE SUPERGODS

Maurice M Cotterell 1997

"So, the clues all point to a numerical matrix the conclusion of which culminates in 9 9 9 9 9. Taking 9 each of the Maya cycles and also 9 of the 260-day Maya years we arrive at the message of the Temple of Inscriptions: 1,366,560.
The sceptic might argue that 'if we looked hard enough then all of these numbers could have been found somewhere'. The point is, firstly, that we have not looked very hard at all, and secondly, you will be hard pressed to duplicate this matrix using other references inside the pyramid. The only exception might be the 2 figurines and the 22 steps mentioned ear-lier. But, like the beads we shall account for these in due course. Finally, another clue to the matrix can be found on the outside of the steps of the pyramid which supports our analysis (see Appendix one vi).
And this is only the beginning because now we embark upon a journey inside the mind of man, through the triangular door and into the Amazing Lid of Palenque..."

 

 

THE ELEMENTS OF THE GODDESS

Caitlin Mathews

WE ARE ENTERING THE TIME OF THE NINE-POINTED STAR THE STAR OF MAKING REAL UPON EARTH THE GOLDEN DREAM OF PEACE THAT LIVES WITHIN US

BROOKE MEDICINE EAGLE

Page 72

"THE WAY OF THE DELIVERER IS THAT OF BONDAGE-BREAKER WHATEVER IS TRAPPED DENIED FREEDOM OF MOVEMENT THE DELIVERER PERSONALLY SETS FREE HER METHOD OF LIBERATION IS TO GO TO THE ROOTS OF THE BLOCKAGE AND LITERALLY BLAST IT FREE IN THIS THE DELIVERER BEARS A STRONG RESEMBLANCE TO THE SHAPER OF ALL WHO IS WILLING TO BE BROKEN INTO PIECES

THE SYMBOLIC IMAGE OF THIS TRANSFORMATION IS THAT OF THE BUTTERFLY EMERGING FROM THE CHRYSALIS FROM APPARENT DEATH AND DESTRUCTION ARISES A NEW FORM OF LIFE SO ARE WE BORNE OF THE DELIVERER RESHAPED AND TRANSFORMED TO LIVE MORE EFFECTIVELY WITHIN OUR CHOSEN FIELD OF OPERATION

Page 38

THIS ENNEAD OF ASPECTS IS ENDLESSLY ADAPTABLE FOR IT IS MADE UP OF NINE THE MOST DJUSTABLE AND YET ESSENTIALLY UNCHANGING NUMBER HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE 54 72 108 THEY ALWAYS ADD UP TO NINE"

"HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE

54 72 108

THEY ALWAYS ADD UP TO NINE"

 

 

Sirius - Wikipedia, the free encyclopedia
en.wikipedia.org/wiki/Sirius
Sirius is the brightest star in the night sky. With a visual apparent magnitude of -1.46, it is almost twice as bright as Canopus, the next brightest star. The name ...

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Sirius
From Wikipedia, the free encyclopedia
"Sirius B" redirects here. For other uses of Sirius B, see Sirius B (disambiguation). For other uses of Sirius, see Sirius (disambiguation).
Sirius A / B
The position of Sirius (circled).

Observation data
Epoch J2000.0 Equinox J2000.0 (ICRS)
Constellation
Canis Major

Pronunciation

/'s?ri?s/[1]

Right ascension

06h 45m 08.9173s[2][note 1]

Declination
-16° 42' 58.017?[2][note 1]
Apparent magnitude (V)
-1.47 (A)[2] / 8.30 (B)[3]
Characteristics
Spectral type
A1V (A)[2] / DA2 (B)[3]
U-B color index

-0.05 (A)[4] / -1.04 (B)[3]

B-V color index

0.01 (A)[2] / -0.03 (B)[3]
Astrometry

Radial velocity (Rv)

-7.6[2] km/s
Proper motion (µ)

RA: -546.05[2][note 1] mas/yr
Dec.: -1223.14[2][note 1] mas/yr

Parallax (p)

379.21 ± 1.58[2][5] mas
Distance

8.60 ± 0.04 ly
(2.64 ± 0.01 pc)

Absolute magnitude (MV)

1.42 (A)[note 2] / 11.18 (B)[3]

Orbit[6]

Companion

a CMa B
Period (P)

50.090 ± 0.055 yr

Semimajor axis (a)

7.50 ± 0.04"
Eccentricity (e)
0.5923 ± 0.0019
Inclination (i)
136.53 ± 0.43°
Longitude of the node (O)
44.57 ± 0.44°
Periastron epoch (T)
1894.130 ± 0.015
Argument of periastron (?)
(secondary)

147.27 ± 0.54°
Details
a CMa A

Mass
2.02[7] M?

Radius

1.711[7] R?

Luminosity
25.4[7] L?
Surface gravity (log g)
4.33[8]

Temperature
9,940[8] K

Metallicity [Fe/H]
0.50[9] dex
Rotation
16 km/s[10]

Age

2–3 × 108[7] years
a CMa B
Mass
0.978[7] M?
Radius
0.0084 ± 3%[11] R?

Luminosity
0.026[note 3] L?

Surface gravity (log g)
8.57[11]

Temperature
25,200[7] K
Other designations

System: Dog Star, Aschere, Canicula, Al Shira, Sothis,[12] Alhabor,[13] Mrgavyadha, Lubdhaka,[14] Tenrosei,[15] a Canis Majoris (a CMa), 9 Canis Majoris (9 CMa), HD 48915, HR 2491, BD -16°1591, GCTP 1577.00 A/B, GJ 244 A/B, LHS 219, ADS 5423, LTT 2638, HIP 32349.
B: EGGR 49, WD 0642-166.[2][16][17]

Sirius is the brightest star in the night sky. With a visual apparent magnitude of -1.46, it is almost twice as bright as Canopus, the next brightest star. The name "Sirius" is derived from the Ancient Greek: Se????? Seirios ("glowing" or "scorcher"). The star has the Bayer designation Alpha Canis Majoris (a CMa). What the naked eye perceives as a single star is actually a binary star system, consisting of a white main sequence star of spectral type A1V, termed Sirius A, and a faint white dwarf companion of spectral type DA2, called Sirius B. The distance separating Sirius A from its companion varies between 8.1 and 31.5 AU.[18]

Sirius appears bright because of both its intrinsic luminosity and its proximity to Earth. At a distance of 2.6 parsecs (8.6 ly), as determined by the Hipparcos astrometry satellite,[5][19][20] the Sirius system is one of Earth's near neighbors; for Northern-hemisphere observers between 30 degrees and 73 degrees of latitude (including almost all of Europe and North America), it is the closest star (after the Sun) that can be seen with a naked eye. Sirius is gradually moving closer to the Solar System, so it will slightly increase in brightness over the next 60,000 years. After that time its distance will begin to recede, but it will continue to be the brightest star in the Earth's sky for the next 210,000 years.[21]

Sirius A is about twice as massive as the Sun and has an absolute visual magnitude of 1.42. It is 25 times more luminous than the Sun[7] but has a significantly lower luminosity than other bright stars such as Canopus or Rigel. The system is between 200 and 300 million years old.[7] It was originally composed of two bright bluish stars. The more massive of these, Sirius B, consumed its resources and became a red giant before shedding its outer layers and collapsing into its current state as a white dwarf around 120 million years ago.[7]

Sirius is also known colloquially as the "Dog Star", reflecting its prominence in its constellation, Canis Major (Greater Dog).[12] The heliacal rising of Sirius marked the flooding of the Nile in Ancient Egypt and the "dog days" of summer for the ancient Greeks, while to the Polynesians it marked winter and was an important star for navigation around the Pacific Ocean.

Contents
[hide] 1 Observational history 1.1 Kinematics
1.2 Discovery of a companion
1.3 Red controversy

2 Visibility
3 System 3.1 Sirius A
3.2 Sirius B
3.3 Sirius star cluster

4 Etymology and cultural significance 4.1 Dogon
4.2 Serer religion
4.3 Modern legacy

5 See also
6 Notes
7 References 7.1 Cited texts

8 External links

[edit] Observational history

Hieroglyph of
Sirius/Sopdet

Sirius, known in ancient Egypt as Sopdet (Greek: S???? = Sothis), is recorded in the earliest astronomical records. During the era of the Middle Kingdom, Egyptians based their calendar on the heliacal rising of Sirius, namely the day it becomes visible just before sunrise after moving far enough away from the glare of the Sun. This occurred just before the annual flooding of the Nile and the summer solstice,[22] after a 70-day absence from the skies.[23] The hieroglyph for Sothis features a star and a triangle. Sothis was identified with the great goddess Isis, who formed a part of a triad with her husband Osiris and their son Horus, while the 70-day period symbolised the passing of Isis and Osiris through the duat (Egyptian underworld).[23]

The ancient Greeks observed that the appearance of Sirius heralded the hot and dry summer, and feared that it caused plants to wilt, men to weaken, and women to become aroused.[24] Due to its brightness, Sirius would have been noted to twinkle more in the unsettled weather conditions of early summer. To Greek observers, this signified certain emanations which caused its malignant influence. Anyone suffering its effects was said to be astroboletos (?st??ß???t??) or "star-struck". It was described as "burning" or "flaming" in literature.[25] The season following the star's appearance came to be known as the Dog Days of summer.[26] The inhabitants of the island of Ceos in the Aegean Sea would offer sacrifices to Sirius and Zeus to bring cooling breezes, and would await the reappearance of the star in summer. If it rose clear, it would portend good fortune; if it was misty or faint then it foretold (or emanated) pestilence. Coins retrieved from the island from the 3rd century BC feature dogs or stars with emanating rays, highlighting Sirius' importance.[25] The Romans celebrated the heliacal setting of Sirius around April 25, sacrificing a dog, along with incense, wine, and a sheep, to the goddess Robigo so that the star's emanations would not cause wheat rust on wheat crops that year.[27]

Ptolemy of Alexandria mapped the stars in Books VII and VIII of his Almagest, in which he used Sirius as the location for the globe's central meridian. He curiously depicted it as one of six red-coloured stars (see the Red controversy section below). The other five are class M and K stars, such as Arcturus and Betelgeuse.[28]

Bright stars were important to the ancient Polynesians for navigation between the many islands and atolls of the Pacific Ocean. Low on the horizon, they acted as stellar compasses to assist mariners in charting courses to particular destinations. They also served as latitude markers; the declination of Sirius matches the latitude of the archipelago of Fiji at 17°S and thus passes directly over the islands each night.[29] Sirius served as the body of a "Great Bird" constellation called Manu, with Canopus as the southern wingtip and Procyon the northern wingtip, which divided the Polynesian night sky into two hemispheres.[30] Just as the appearance of Sirius in the morning sky marked summer in Greece, so it marked the chilly onset of winter for the Maori, whose name Takurua described both the star and the season. Its culmination at the winter solstice was marked by celebration in Hawaii, where it was known as Ka'ulua, "Queen of Heaven". Many other Polynesian names have been recorded, including Tau-ua in the Marquesas Islands, Rehua in New Zealand, Aa and Hoku-Kauopae in Hawaii,[31] and Ta'urua-fau-papa "Festivity of original high chiefs" and Ta'urua-e-hiti-i-te-tara-te-feiai "Festivity who rises with prayers and religious ceremonies" in Tahiti.[32].

The indigenous Boorong people of northwestern Victoria named Sirius as Warepil.[33]

[edit] Kinematics

In 1718, Edmond Halley discovered the proper motion of the hitherto presumed "fixed" stars[34] after comparing contemporary astrometric measurements with those given in Ptolemy's Almagest. The bright stars Aldebaran, Arcturus and Sirius were noted to have moved significantly, the last of which having progressed 30 arc minutes (about the diameter of the moon) southwards in 1,800 years.[35]

In 1868, Sirius became the first star to have its velocity measured. Sir William Huggins examined the spectrum of this star and observed a noticeable red shift. He concluded that Sirius was receding from the Solar System at about 40 km/s.[36][37] Compared to the modern value of -7.6 km/s,[2] this both was an overestimate and had the wrong sign; the minus means it is approaching the Sun. However, it is notable for introducing the study of celestial radial velocities.

[edit] Discovery of a companion

A simulated image of Sirius A and B using Celestia
In 1844 the German astronomer Friedrich Bessel deduced from changes in the proper motion of Sirius that it had an unseen companion.[38] Nearly two decades later, on January 31, 1862, American telescope-maker and astronomer Alvan Graham Clark first observed the faint companion, which is now called Sirius B, or affectionately "the Pup".[39] This happened during testing of an 18.5-inch (470 mm) aperture great refractor telescope for Dearborn Observatory, which was the largest refracting telescope lens in existence at the time, and the largest telescope in America.[40]

The visible star is now sometimes known as Sirius A. Since 1894, some apparent orbital irregularities in the Sirius system have been observed, suggesting a third very small companion star, but this has never been definitely confirmed. The best fit to the data indicates a six-year orbit around Sirius A and a mass of only 0.06 solar masses. This star would be five to ten magnitudes fainter than the white dwarf Sirius B, which would account for the difficulty of observing it.[41] Observations published in 2008 were unable to detect either a third star or a planet. An apparent "third star" observed in the 1920s is now confirmed as a background object.[42]

In 1915, Walter Sydney Adams, using a 60-inch (1.5 m) reflector at Mount Wilson Observatory, observed the spectrum of Sirius B and determined that it was a faint whitish star.[43] This led astronomers to conclude that it was a white dwarf, the second to be discovered.[44] The diameter of Sirius A was first measured by Robert Hanbury Brown and Richard Q. Twiss in 1959 at Jodrell Bank using their stellar intensity interferometer.[45] In 2005, using the Hubble Space Telescope, astronomers determined that Sirius B has nearly the diameter of the Earth, 12,000 kilometers (7,500 mi), with a mass that is 98% of the Sun.[46][47][48][49]

[edit] Red controversy

Around 150 AD, the Greek astronomer of the Roman period Claudius Ptolemy described Sirius as reddish, along with five other stars, Betelgeuse, Antares, Aldebaran, Arcturus and Pollux, all of which are clearly of orange or red hue.[50] The discrepancy was first noted by amateur astronomer Thomas Barker, squire of Lyndon Hall in Rutland, who prepared a paper and spoke at a meeting of the Royal Society in London in 1760.[51] The existence of other stars changing in brightness gave credence to the idea that some may change in colour too; Sir John Herschel noted this in 1839, possibly influenced by witnessing Eta Carinae two years earlier.[52] Thomas Jefferson Jackson See resurrected discussion on red Sirius with the publication of several papers in 1892, and a final summary in 1926.[53] He cited not only Ptolemy but also the poet Aratus, the orator Cicero, and general Germanicus as colouring the star red, though acknowledging that none of the latter three authors were astronomers, the last two merely translating Aratus' poem Phaenomena.[54] Seneca, too, had described Sirius as being of a deeper red colour than Mars.[55] However, not all ancient observers saw Sirius as red. The 1st century AD poet Marcus Manilius described it as "sea-blue", as did the 4th century Avienus.[56] It is the standard star for the color white in ancient China, and multiple records from the 2nd century BC up to the 7th century AD all describe Sirius as white in hue.[57][58]

In 1985, German astronomers Wolfhard Schlosser and Werner Bergmann published an account of an 8th century Lombardic manuscript, which contains De cursu stellarum ratio by St. Gregory of Tours. The Latin text taught readers how to determine the times of nighttime prayers from positions of the stars, and Sirius is described within as rubeola — "reddish". The authors proposed this was further evidence Sirius B had been a red giant at the time.[59] However, other scholars replied that it was likely St. Gregory had been referring to Arcturus instead.[60][61]

The possibility that stellar evolution of either Sirius A or Sirius B could be responsible for this discrepancy has been rejected by astronomers on the grounds that the timescale of thousands of years is too short and that there is no sign of the nebulosity in the system that would be expected had such a change taken place.[55] An interaction with a third star, to date undiscovered, has also been proposed as a possibility for a red appearance.[62] Alternative explanations are either that the description as red is a poetic metaphor for ill fortune, or that the dramatic scintillations of the star when it was observed rising left the viewer with the impression that it was red. To the naked eye, it often appears to be flashing with red, white and blue hues when near the horizon.[55]

[edit] Visibility

The image of Sirius A and Sirius B taken by the Hubble Space Telescope. The white dwarf can be seen to the lower left.[63] The diffraction spikes and concentric rings are instrumental effects.
With an apparent magnitude of -1.46, Sirius is the brightest star in the night sky, almost twice the brightness of the second brightest star, Canopus.[64] However, it is not as bright as the Moon, Venus, or Jupiter. At times, Mercury and Mars are also brighter than Sirius.[65] Sirius can be seen from almost every inhabited region of the Earth's surface, with only those north of 73 degrees unable to see it. However, it does not rise very high when viewed from some northern cities, reaching only 13° above the horizon from Saint Petersburg.[66] Sirius, along with Procyon and Betelgeuse, forms one of the three vertices of the Winter Triangle to observers in the Northern Hemisphere.[67] Due to its declination of roughly -17°,[2] Sirius is a circumpolar star from latitudes south of 73° S. From the Southern Hemisphere in early July, Sirius can be seen in both the evening where it sets after the Sun, and in the morning where it rises before the Sun.[68] Due to precession (and slightly proper motion), Sirius will move further south. From AD 9000 Sirius won't be visible anymore from northern and central Europe and in AD 14000 (when Vega is close to the North Pole) its declination will be -67º and thus will be circumpolar throughout South Africa and in most parts of Australia.

Sirius can even be observed in daylight with the naked eye under the right conditions. Ideally, the sky should be very clear, with the observer at a high altitude, the star passing overhead, and the Sun low down on the horizon.[69] These observing conditions are more easily met in the southern hemisphere, due to the southerly declination of Sirius.

The orbital motion of the Sirius binary system brings the two stars to a minimum angular separation of 3 arcseconds and a maximum of 11 arcseconds. At the closest approach, it is an observational challenge to distinguish the white dwarf from its more luminous companion, requiring a telescope with at least 300 mm (12 in) aperture and excellent seeing conditions. A periastron occurred in 1994[note 4] and the pair have since been moving apart, making them easier to separate with a telescope.[70]

At a distance of 2.6 parsecs (8.6 ly), the Sirius system contains two of the eight nearest stars to the Solar System[71] and is the fifth closest stellar system to ours.[71] This proximity is the main reason for its brightness, as with other near stars such as Alpha Centauri and in stark contrast to distant, highly luminous supergiants such as Canopus, Rigel or Betelgeuse.[72] However, it is still around 25 times more luminous than the Sun.[7] The closest large neighbouring star to Sirius is Procyon, 1.61 parsecs (5.24 ly) away.[73] The Voyager 2 spacecraft, launched in 1977 to study the four Jovian planets in the Solar System, is expected to pass within 4.3 light-years (1.3 pc) of Sirius in approximately 296,000 years.[74]

[edit] System

A Chandra X-ray Observatory image of the Sirius star system, where the spike-like pattern is due to the support structure for the transmission grating. The bright source is Sirius B. Credit: NASA/SAO/CXC.
Sirius is a binary star system consisting of two white stars orbiting each other with a separation of about 20 astronomical units (3.0×109 km; 1.9×109 mi)[note 5] (roughly the distance between the Sun and Uranus) and a period of 50.1 years. The brighter component, termed Sirius A, is a main-sequence star of spectral type A1V, with an estimated surface temperature of 9,940 K.[8] Its companion, Sirius B, is a star that has already evolved off the main sequence and become a white dwarf. Currently 10,000 times less luminous in the visual spectrum, Sirius B was once the more massive of the two.[75] The age of the system has been estimated at around 230 million years. Early in its lifespan it was thought to have been two bluish white stars orbiting each other in an elliptical orbit every 9.1 years.[75] The system emits a higher than expected level of infrared radiation, as measured by IRAS space-based observatory. This may be an indication of dust in the system, and is considered somewhat unusual for a binary star.[73][76] The Chandra X-ray Observatory image shows Sirius B outshining its bright partner as it is a brighter X-ray source.[77]

[edit] Sirius A

An artist's impression of Sirius A and Sirius B. Sirius A is the larger of the two stars.
Sirius A has a mass double that of the Sun.[7][78] The radius of this star has been measured by an astronomical interferometer, giving an estimated angular diameter of 5.936±0.016 mas. The projected rotational velocity is a relatively low 16 km/s,[10] which does not produce any significant flattening of its disk.[79] This is at marked variance with the similar-sized Vega, which rotates at a much faster 274 km/s and bulges prominently around its equator.[80] A weak magnetic field has been detected on the surface of Sirius A.[81]

Stellar models suggest that the star formed during the collapsing of a molecular cloud, and that after 10 million years, its internal energy generation was derived entirely from nuclear reactions. The core became convective and utilized the CNO cycle for energy generation.[79] It is predicted that Sirius A will have completely exhausted the store of hydrogen at its core within a billion (109) years of its formation. At this point it will pass through a red giant stage, then settle down to become a white dwarf.

Sirius A is classed as an Am star because the spectrum shows deep metallic absorption lines,[82] indicating an enhancement in elements heavier than helium, such as iron.[73][79] When compared to the Sun, the proportion of iron in the atmosphere of Sirius A relative to hydrogen is given by ,[9] which is equivalent to 100.5, meaning it has 316% of the proportion of iron in the Sun's atmosphere. The high surface content of metallic elements is unlikely to be true of the entire star, rather the iron-peak and heavy metals are radiatively levitated towards the surface.[79]

[edit] Sirius B

The orbit of Sirius B around A as seen from Earth (slanted ellipse) and as seen face-on (wide horizontal ellipse).
With a mass nearly equal to the Sun's, Sirius B is one of the more massive white dwarfs known (0.98 solar masses[83]); it is almost double the 0.5–0.6 solar-mass average. Yet that same mass is packed into a volume roughly equal to the Earth's.[83] The current surface temperature is 25,200 K.[7] However, since there is no internal heat source, Sirius B will steadily cool as the remaining heat is radiated into space over a period of more than two billion years.[84]

A white dwarf forms only after the star has evolved from the main sequence and then passed through a red giant stage. This occurred when Sirius B was less than half its current age, around 120 million years ago. The original star had an estimated 5 solar masses[7] and was a B-type star (roughly B4-5)[85][86] when it still was on the main sequence. While it passed through the red giant stage, Sirius B may have enriched the metallicity of its companion.

This star is primarily composed of a carbon–oxygen mixture that was generated by helium fusion in the progenitor star.[7] This is overlaid by an envelope of lighter elements, with the materials segregated by mass because of the high surface gravity.[87] Hence the outer atmosphere of Sirius B is now almost pure hydrogen—the element with the lowest mass—and no other elements are seen in this star's spectrum.[88]

[edit] Sirius star cluster

In 1909, Ejnar Hertzsprung was the first to suggest that Sirius was a member of the Ursa Major Moving Group, based on his observations of the system's movements across the sky. The Ursa Major Group is a set of 220 stars that share a common motion through space and were once formed as members of an open cluster, which has since become gravitationally unbound.[89] However, analyses in 2003 and 2005 found Sirius's membership in the group to be questionable: the Ursa Major Group has an estimated age of 500±100 million years, while Sirius, with metallicity similar to the Sun's, has an age that is only half this, making it too young to belong to the group.[7][90][91] Sirius may instead be a member of the proposed Sirius Supercluster, along with other scattered stars such as Beta Aurigae, Alpha Coronae Borealis, Beta Crateris, Beta Eridani and Beta Serpentis.[92] This is one of three large clusters located within 500 light-years (150 pc) of the Sun. The other two are the Hyades and the Pleiades, and each of these clusters consists of hundreds of stars.[93]

[edit] Etymology and cultural significance

See also: Winter triangle

The most commonly used proper name of this star comes from the Latin Sirius, from the Ancient Greek Se????? (Seirios, "glowing" or "scorcher"),[94] although the Greek word itself may have been imported from elsewhere before the Archaic period,[95] one authority suggesting a link with the Egyptian god Osiris.[96] The name's earliest recorded use dates from the 7th century BC in Hesiod's poetic work Works and Days.[95] Sirius has over 50 other designations and names attached to it.[64] In Geoffrey Chaucer's essay Treatise on the Astrolabe, it bears the name Alhabor, and is depicted by a hound's head. This name is widely used on medieval astrolabes from Western Europe.[13] In Sanskrit it is known as Mrgavyadha "deer hunter", or Lubdhaka "hunter". As Mrgavyadha, the star represents Rudra (Shiva).[97][98] The star is referred as Makarajyoti in Malayalam and has religious significance to the pilgrim center Sabarimala.[citation needed] In Scandinavia, the star has been known as Lokabrenna ("burning done by Loki", or "Loki's torch").[99] In the astrology of the Middle Ages, Sirius was a Behenian fixed star,[100] associated with beryl and juniper. Its astrological symbol was listed by Heinrich Cornelius Agrippa.[101]

Many cultures have historically attached special significance to Sirius, particularly in relation to dogs. Indeed, it is often colloquially called the "Dog Star" as the brightest star of Canis Major, the "Great Dog" constellation.

It was classically depicted as Orion's dog. The Ancient Greeks thought that Sirius's emanations could affect dogs adversely, making them behave abnormally during the "dog days," the hottest days of the summer. The Romans knew these days as dies caniculares, and the star Sirius was called Canicula, "little dog." The excessive panting of dogs in hot weather was thought to place them at risk of desiccation and disease. In extreme cases, a foaming dog might have rabies, which could infect and kill humans whom they had bitten.[25] Homer, in the Iliad, describes the approach of Achilles toward Troy in these words:

Sirius rises late in the dark, liquid sky
On summer nights, star of stars,
Orion's Dog they call it, brightest
Of all, but an evil portent, bringing heat
And fevers to suffering humanity.[102]

In Iranian mythology, especially in Persian mythology and in Zoroastrianism, the ancient religion of Persia, Sirius appears as Tishtrya and is revered as a divinity. Beside passages in the sacred texts of the Avesta, the Avestan language Tishtrya followed by the version Tir in Middle and New Persian is also depicted in the Persian epic Shahnameh of Ferdowsi. Due to the concept of the yazatas, powers which are "worthy of worship", Tishtrya is a divinity of rain and fertility and an antagonist of apaosha, the demon of drought. In this struggle, Tishtrya is beautifully depicted as a white horse.[103][104][105][106]

In Chinese astronomy the star is known as the star of the "celestial wolf" (Chinese and Japanese: ??; ; Chinese romanization: Tianláng; Japanese romanization: Tenro;[107] in the Mansion of Jing (??). Farther afield, many nations among the indigenous peoples of North America also associated Sirius with canines; the Seri and Tohono O'odham of the southwest note the star as a dog that follows mountain sheep, while the Blackfoot called it "Dog-face". The Cherokee paired Sirius with Antares as a dog-star guardian of either end of the "Path of Souls". The Pawnee of Nebraska had several associations; the Wolf (Skidi) tribe knew it as the "Wolf Star", while other branches knew it as the "Coyote Star". Further north, the Alaskan Inuit of the Bering Strait called it "Moon Dog".[108]

Several cultures also associated the star with a bow and arrows. The Ancient Chinese visualized a large bow and arrow across the southern sky, formed by the constellations of Puppis and Canis Major. In this, the arrow tip is pointed at the wolf Sirius. A similar association is depicted at the Temple of Hathor in Dendera, where the goddess Satet has drawn her arrow at Hathor (Sirius). Known as "Tir", the star was portrayed as the arrow itself in later Persian culture.[109]

Sirius is mentioned in Surah, An-Najm ("The Star"), of the Qur'an, where it is given the name ?????????? (transliteration: aš-ši‘ra or ash-shira; the leader).[110] The verse is: "??????? ???? ????? ??????????", "That He is the Lord of Sirius (the Mighty Star)." (An-Najm:49)[111] Ibn Kathir said in his commentary "Ibn 'Abbas, Mujahid, Qatada and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship."[112] The alternate name Aschere, used by Johann Bayer, is derived from this.[12]

In Theosophy, it is believed the Seven Stars of the Pleiades transmit the spiritual energy of the Seven Rays from the Galactic Logos to the Seven Stars of the Great Bear, then to Sirius. From there is it sent via the Sun to the god of Earth (Sanat Kumara), and finally through the seven Masters of the Seven Rays to the human race.[113]

[edit] Dogon

See also: Nommo

The Dogon people are an ethnic group in Mali, West Africa, reported to have traditional astronomical knowledge about Sirius that would normally be considered impossible without the use of telescopes. According to Marcel Griaule's books Conversations with Ogotemmêli and The Pale Fox they knew about the fifty-year orbital period of Sirius and its companion prior to western astronomers. They also refer to a third star accompanying Sirius A and B. Robert Temple's 1976 book The Sirius Mystery, credits them with knowledge of the four Galilean moons of Jupiter and the rings of Saturn. This has been the subject of controversy and speculation. According to a 1978 Skeptical Inquirer article it is possibly the result of cultural contamination.[114] Some have suggested the contaminators to have been the ethnographers themselves.[115][116] Others see this explanation as being too simplistic.[117]

Yoonir, symbol of the Universe in Serer religion.[118][119]
[edit] Serer religion

Main articles: Serer religion and Saltigue

In the religion of the Serer people of Senegal, the Gambia and Mauritania, Sirius is called Yoonir from the Serer language (and some of the Cangin language speakers, who are all ethnically Serers). The star Sirius is one of the most important and sacred stars in Serer religious cosmology and symbolism. The Serer high priests and priestesses, (Saltigues, the hereditary "rain priests"[120]) chart Yoonir in order to forecast rain fall and enable Serer farmers to start planting seeds. In Serer religious cosmology, it is the symbol of the universe.[118][119]

[edit] Modern legacy

See also: Sirius in fiction

Sirius is frequently a subject used in science fiction and related popular culture,[121] and even the subject of poetry.[122] Sirius is featured on the coat of arms of Macquarie University, and is the name of its alumnae journal.[123] The name of the North American satellite radio company, Satellite CD Radio, Inc., was changed to Sirius Satellite Radio in November 1999, being named after "the brightest star in the night sky".[124] Composer Karlheinz Stockhausen has been claimed to have said on several occasions that he came from a planet in the Sirius system.[125][126] Astronomer Noah Brosch has speculated that the name of the character Sirius Black from the Harry Potter stories might have been inspired by "Sirius B", and notes that the wizard has the ability to transform into a dog.[122] In the BBC Doctor Who series, the Doctor reveals the star actually consists of two smaller ones.

Sirius is one of the 27 stars on the flag of Brazil, where it represents the state of Mato Grosso.[127]

Seven ships of Great Britain's Royal Navy have been called HMS Sirius since the 18th century, with the first being the flagship of the First Fleet to Australia in 1788.[128] The Royal Australian Navy subsequently named a vessel HMAS Sirius in honor of the flagship.[129] American vessels include the USNS Sirius as well as a monoplane model—the Lockheed Sirius, the first of which was flown by Charles Lindbergh.[130] The name was also adopted by Mitsubishi Motors for the Mitsubishi Sirius engine in 1980.[131]

[edit] See also

Star portal

List of brightest stars
List of nearest stars
Sothic cycle

[edit] Notes

1.^ a b c d Astrometric data, mirrored by SIMBAD from the Hipparcos catalogue, pertains to the center of mass of the Sirius system. See §2.3.4, Volume 1, The Hipparcos and Tycho Catalogues, European Space Agency, 1997, and the entry for Sirius in the Hipparcos catalogue (CDS ID I/239.)
2.^ For apparent magnitude m and parallax p, the absolute magnitude Mv of Sirius A is given by: See: Tayler, Roger John (1994). The Stars: Their Structure and Evolution. Cambridge University Press. p. 16. ISBN 0-521-45885-4.
3.^ Bolometric luminosity of Sirius B calculated from L=4pR2sTeff4. (This simplifies to Ls=(Rs)^2*(Ts)^4, where Ls, Rs and Ts are Luminosity, Radius and Temperature all relative to solar values) See: Tayler, Roger John (1994). The Stars: Their Structure and Evolution. Cambridge University Press. p. 16. ISBN 0-521-45885-4.
4.^ Two full 50.09-year orbits following the periastron epoch of 1894.13 gives a date of 1994.31.
5.^ 1 light year = 63,241 AU; semi-major axis = distance × tan(subtended angle) = 8.6 × 63,241 × tan(7.56?) = 19.9 A.U., approximately

[edit] References

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50.^ (Holberg 2007, p. 157)
51.^ Ceragioli, R. C. (1995). "The Debate Concerning 'Red' Sirius". Journal for the History of Astronomy 26 (3): 187–226. Bibcode 1995JHA....26..187C.
52.^ (Holberg 2007, p. 158)
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55.^ a b c Whittet, D. C. B. (1999). "A physical interpretation of the 'red Sirius' anomaly". Monthly Notices of the Royal Astronomical Society 310 (2): 355–359. Bibcode 1999MNRAS.310..355W. doi:10.1046/j.1365-8711.1999.02975.x.
56.^ (Holberg 2007, p. 163)
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59.^ Schlosser, W.; Bergmann, W. (November 1985). "An early-medieval account on the red colour of Sirius and its astrophysical implications". Nature 318 (318): 45–46. Bibcode 1985Natur.318...45S. doi:10.1038/318045a0.
60.^ McCluskey, S. C. (January 1987). "The colour of Sirius in the sixth century". Nature 318 (325): 87. Bibcode 1987Natur.325...87M. doi:10.1038/325087a0.
61.^ van Gent, R. H. (January 1987). "The colour of Sirius in the sixth century". Nature 318 (325): 87–89. Bibcode 1987Natur.325...87V. doi:10.1038/325087b0.
62.^ Kuchner, Marc J.; Brown, Michael E. (2000). "A Search for Exozodiacal Dust and Faint Companions Near Sirius, Procyon, and Altair with the NICMOS Coronagraph". Publications of the Astronomical Society of the Pacific 112 (772): 827–832. arXiv:astro-ph/0002043. Bibcode 2000PASP..112..827K. doi:10.1086/316581.
63.^ "The Dog Star, Sirius, and its Tiny Companion". Hubble News Desk. 2005-12-13. Retrieved 2006-08-04.
64.^ a b (Holberg 2007, p. xi)
65.^ Espenak, Fred. "Mars Ephemeris". Twelve Year Planetary Ephemeris: 1995–2006, NASA Reference Publication 1349.
66.^ (Holberg 2007, p. 82)
67.^ Darling, David. "Winter Triangle". The Internet Encyclopedia of Science. Retrieved 2007-10-20.
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69.^ Henshaw, C. (1984). "On the Visibility of Sirius in Daylight". Journal of the British Astronomical Association 94 (5): 221–222. Bibcode 1984JBAA...94..221H.
70.^ Mullaney, James (March 2008). "Orion's Splendid Double Stars: Pretty Doubles in Orion's Vicinity". Sky & Telescope. Retrieved 2008-02-01.
71.^ a b Henry, Todd J. (2006-07-01). "The One Hundred Nearest Star Systems". RECONS. Retrieved 2006-08-04.
72.^ "The Brightest Stars". Royal Astronomical Society of New Zealand. Retrieved 2007-12-14.
73.^ a b c "Sirius 2". SolStation. Retrieved 2006-08-04.
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75.^ a b (Holberg 2007, p. 214)
76.^ Backman, D. E. (June 30 – July 11, 1986). "IRAS observations of nearby main sequence stars and modeling of excess infrared emission". Proceedings, 6th Topical Meetings and Workshop on Cosmic Dust and Space Debris. Toulouse, France: COSPAR and IAF. Bibcode 1986AdSpR...6...43B. ISSN 0273-1177.
77.^ Brosch, p. 126.
78.^ Bragança, Pedro (2003-07-15). "The 10 Brightest Stars". SPACE.com. Archived from the original on 2009-06-16. Retrieved 2006-08-04.
79.^ a b c d Kervella, P.; Thevenin, F.; Morel, P.; Borde, P.; Di Folco, E. (2003). "The interferometric diameter and internal structure of Sirius A". Astronomy and Astrophysics 407 (2): 681–688. arXiv:astro-ph/0306604. Bibcode 2003A&A...408..681K. doi:10.1051/0004-6361:20030994.
80.^ Aufdenberg, J.P.; Ridgway, S.T. et al. (2006). "First results from the CHARA Array: VII. Long-Baseline Interferometric Measurements of Vega Consistent with a Pole-On, Rapidly Rotating Star?" (PDF). Astrophysical Journal 645 (1): 664–675. arXiv:astro-ph/0603327. Bibcode 2006ApJ...645..664A. doi:10.1086/504149. Retrieved 2007-11-09.
81.^ Petit, P.; et al. (August 2011). "Detection of a weak surface magnetic field on Sirius A: are all tepid stars magnetic ?". Astronomy and Astrophysics 532: L13. arXiv:1106.5363. Bibcode 2011A&A...532L..13P. doi:10.1051/0004-6361/201117573.
82.^ Aurière, M.; et al. (November 2010). "No detection of large-scale magnetic fields at the surfaces of Am and HgMn stars". Astronomy and Astrophysics 523: A40. arXiv:1008.3086. Bibcode 2010A&A...523A..40A. doi:10.1051/0004-6361/201014848.
83.^ a b "Astronomers Use Hubble to "Weigh" Dog Star's Companion". University of Leicester. 2005-12-01. Retrieved 2009-12-13.
84.^ Imamura, James N. (1995-10-02). "Cooling of White Dwarfs". University of Oregon. Archived from the original on December 15, 2006. Retrieved 2007-01-03.
85.^ Siess, Lionel (2000). "Computation of Isochrones". Institut d'Astronomie et d'Astrophysique, Université libre de Bruxelles. Retrieved 2007-03-24.[dead link]
86.^ Palla, Francesco (May 16–20, 2005). "Stellar evolution before the ZAMS". Proceedings of the international Astronomical Union 227. Italy: Cambridge University Press. pp. 196–205. Bibcode 976IAUS...73...75P.
87.^ Koester, D.; Chanmugam, G. (1990). "Physics of white dwarf stars". Reports on Progress in Physics 53 (7): 837–915. Bibcode 1990RPPh...53..837K. doi:10.1088/0034-4885/53/7/001.
88.^ Holberg, J. B.; Barstow; Burleigh; Kruk; Hubeny; Koester; Barstow, M. A.; Burleigh, M. R.; Kruk, J. W.; Hubeny, I.; Koester, D. (2004). "FUSE observations of Sirius B". Bulletin of the American Astronomical Society 36: 1514. Bibcode 2004AAS...20510303H.
89.^ Frommert, Hartmut; Kronberg, Christine (April 26, 2003). "The Ursa Major Moving Cluster, Collinder 285". SEDS. Retrieved 2007-11-22.
90.^ King, Jeremy R.; Villarreal, Adam R.; Soderblom, David R.; Gulliver, Austin F.; Adelman, Saul J. (2003). "Stellar Kinematic Groups. II. A Reexamination of the Membership, Activity, and Age of the Ursa Major Group". Astronomical Journal 125 (4): 1980–2017. Bibcode 2003AJ....125.1980K. doi:10.1086/368241.
91.^ Croswell, Ken (July 27, 2005). "The life and times of Sirius B". Astronomy, online. Retrieved 2007-10-19.
92.^ Eggen, Olin J. (1992). "The Sirius supercluster in the FK5". Astronomical Journal 104 (4): 1493–1504. Bibcode 1992AJ....104.1493E. doi:10.1086/116334.
93.^ Olano, C. A. (2001). "The Origin of the Local System of Gas and Stars". The Astronomical Journal 121 (1): 295–308. Bibcode 2001AJ....121..295O. doi:10.1086/318011.
94.^ Liddell, Henry G.; Scott, Robert (1980). Greek-English Lexicon (Abridged ed.). Oxford: Oxford University Press. ISBN 0-19-910207-4.
95.^ a b (Holberg 2007, pp. 15–16)
96.^ Brosch, p. 21.
97.^ Kak, Subhash. "Indic ideas in the Greco-Roman world". IndiaStar Review of Books. Retrieved 2010-07-23.
98.^ "Shri Shri Shiva Mahadeva".
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102.^ Homer (1997). Iliad. Trans. Stanley Lombardo. Indianapolis: Hackett. ISBN 978-0-87220-352-5. 22.33–37.
103.^ Doostkhah, Jalil (1996). Avesta. Kohantarin Sorodhaye Iranian. Tehran: Morvarid Publications. ISBN 964-6026-17-6.
104.^ West, E. W. (1895-1910). Pahlavi Texts. Routledge Curzon, 2004. ISBN 0-7007-1544-4.
105.^ Razi, Hashem (2002). Encyclopaedia of Ancient Iran. Tehran: Sokhan Publications. ISBN 964-372-027-6.
106.^ Ferdowsi, A.. Shahnameh e Ferdowsi. Bank Melli Iran Publications, 2003. ISBN 964-93135-3-2.
107.^ (Holberg 2007, p. 22)
108.^ (Holberg 2007, p. 23)
109.^ (Holberg 2007, p. 24)
110.^ Staff (2007). "Sirius". Britannica Online Encyclopedia. Retrieved 2007-09-10.
111.^ "An-Najm (The Star), Surah 53". Translations of the Qur'an. University of Southern California, Center for Muslim-Jewish Engagement. 2007. Retrieved 2009-08-08.
112.^ "Tafsir Ibn Kathir". 2012-07-09.
113.^ Baker, Douglas (1977). The Seven Rays: Key to the Mysteries. Wellingborough, Herts.: Aquarian Press. ISBN 0-87728-377-X.
114.^ Ridpath, Ian (1978). "Investigating the Sirius "Mystery"". Committee for Skeptical Inquiry. Archived from the original on 2003-02-17. Retrieved 2007-06-26.
115.^ de Montellano, Bernard R. Ortiz. "The Dogon Revisited". Retrieved 2007-10-13.
116.^ Coppens, Philip. "Dogon Shame". Retrieved 2007-10-13.
117.^ Apter, Andrew (1999). "Griaule's Legacy: Rethinking "la parole claire" in Dogon Studies" (PDF). Cahiers d'Études africaines 45 (1): 95–129. Retrieved 2008-04-16.
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119.^ a b Clémentine Faïk-Nzuji Madiya, Canadian Museum of Civilization, Canadian Centre for Folk Culture Studies, International Centre for African Language, Literature and Tradition (Louvain, Belgium). ISBN 0-660-15965-1. pp 5, 27, 115
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122.^ a b Brosch, p. 33.
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[edit] Cited texts
Brosch, Noah (2008). Sirius Matters. Springer. ISBN 1-4020-8318-1
Holberg, J.B. (2007). Sirius: Brightest Diamond in the Night Sky. Chichester, UK: Praxis Publishing. ISBN 0-387-48941-X

[edit] External links

Look up dog days in Wiktionary, the free dictionary.

Wikimedia Commons has media related to: Sirius

Professor Kaler's webpage on Sirius
Astronomy Picture of the Day of Sirius B in x-ray
Discussion on Dogon issue
Sirius time
Barker, Tho.; Stukeley, W. (1760). "Remarks on the Mutations of the Stars". Philosophical Transactions 51 (0): 498–504. doi:10.1098/rstl.1759.0049. JSTOR 105393.

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Nearest star systems

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Stars of Canis Major

Coordinates: 06h 45m 08.9173s, -16° 42' 58.017?

Categories: Bayer objects
Binary stars
Canis Major (constellation)
Flamsteed objects
Henry Draper Catalogue objects
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HR objects
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Daily Mail

Monday February 23, 2009

ANSWERS TO CORRESPONDENTS

Compiled by Charles Legge

Page 57

QUESTION Are the three stars that make up Orion's belt a similar distance from the Earth or do they just appear that way?

ORION, the giant huntsman of Greek mythology whom Zeus placed among the stars as the constellation, has three stars of apparently similar brightness and colour (bluish-white) in his belt, given the Arabic names (from left to right) Alnitak, Alnilam and Mintaka.

In fact, Alnitak is 800 light years away from us, Alnilam 1,300 light years and Mintaka 900 light years. They appear in a straight line only in our line of sight.
Despite this, the three stars appear to be closely associated. Each is a luminous, hot supergiant having luminosities at least 100,000 times that of the Sun, and surface temperatures exceeding 25,000c (our Sun is 5,500c).

It's believed the three stars, and several other equally hot and luminous stars in the constellation Orion, were formed together as a close cluster. The passage of time has seen them drift apart.

Such luminous stars use up hydrogen at a prodigious rate so they're only a few million years old and have no more than a few million years to live before blowing themselves up in a supernova explosion.

These timescales are short in astronomical terms. Our Sun, with its far lower luminosity and lower fuel consumption, has shone for five billion years and is expected to shine steadily for the same amount of time before it, too, dies, in a much more sedate fashion than a supernova explosion.

The five billion years that our Sun has been around has meant that life has had time to develop on one of its planets — Earth.
It seems most unlikely that any hypopthetical planet around a star in Orion's belt could have developed sort of life when the history of the star, from birth to death, is only a few million years.

Norman Wallace, Sutton Coldfield, W Mids.

 

ENTERS THE NETERS

 

NETERS 81 ENTERS

ENTERS 27 NETERS

NETERS 9 ENTERS

 

 

The elements of egyptian wisdom

naomi ozaniec 1994

Page 101

7 · THE RITES FOR THE DEAD - NETER XERT

The mummies of ancient Egypt are living symbols of the transformative process of living and dying.
Normandie Ellis, Return to Egypt

Everyone is familiar with the egyptian mummy. The word is derived from the Persian word 'moumia' meaning bitumen. A degree of desiccation naturally occurred in the hot dry sands. This simple observation was refined from the earliest primitive burials through time into the high skill of the embalmer's art. From ordinary and uninspiring beginnings, circular pits and preserved bodies, came the magnificant rock­cut tombs and the lavish cult of the dead.
We who bury our dead quickly and with little ceremony find it difficult to comprehend the motives of a people who bestowed stich care on the dead. Contemporary funeral liturgy expresses our belief in the resurrection and the life to come. Individually we seem very uncertain about such matters. We hope for a resurrection, so we abandon the body quickly. The life of the body has finished. The Egyptians believed in the after-life but they could not abandon the body. It too was divine.
We cannot begin to comprehend the Egyptian cult of the / Page 102 / dead until we establish the Egyptian view of life. The funeral customs of a nation always reflect its philosophical stance. It is in the rites for the dead that we may assess the value placed on the living. The Egyptian cult of the dead shows us complexity, beauty and total commitment towards the life to come.

The Egyptians recognized a level of complexity in the human being that eludes our generally materialistic and rational outlook. We might grudgingly concede a polarity between body and soul, attributing the former to earthly existence and the latter to a heavenly existence. However even this simple duality exhausts the metaphysical vocabulary of a secularized society. By contrast the Egyptians held a complex metaphysical system. The divine and the human were reconciled in flesh.
At the most material level the Egyptians conceived of the aufu. the flesh body. This composed and integrated all other more subtle bodies. The divine was believed to be present in matter. The corporeal remains were referred to as the khat. This alone was without consciousness. The shadow -or shade was referred to as khabit. The sahu was the body of gold. At the mental and emotional realms, the Egyptians - described sekhem the will, ren the name and ab the heart, .e seat of conscience. At spiritual levels we find the ka, ,6 animating spirit, the ba, the immortal soul and khu, the ivine intelligence. This hierarchy of being, from the physical to thespiritual, is not unlike that found in other metaphysical systems such as Qabalah.
The complexity takes us right into the burial chamber, the ho-use of gold, where it was customary to place sarcopha­gus within sarcophagus, vehicle within vehicle. The mum­mified body of Thtankhamun, Strong-Bull-fitting-of-created-
forms, Dynamic-of-Laws, Who-Calms-the-Two-Lands, Who­Propitiates-all-the-Gods, was laid in three coffins, a sarcopha­gus and four shrines.

The tomb of Tutankhamun gives us a glimpse of a splen­dour and glory beyond our imagining. This boy-king was an insignificant ruler, a pharaoh in the making; who was buried in a tomb originally prepared for another. His death was / /Page 103 / untimely, his funeral was unexpected. We can only imagine what glories tomb robbers have taken for ever. Yet in the tomb of a minor pharaoh we find exquisite beauty and craftsmanship beyond compare. This single complete tomb has shown us more than we could ever have hoped for. Here Tutankhamun rested within successive shrines, surrounded by the beautiful artefacts from everyday life and the symbols and images which promised resurrection.
Four shrines embraced the king's sarcophagus; each articu­lated the Egyptian belief in the life to come, through the sacred language of symbol and funerary text. Winged discs, symbols of liberation and rebirth, decorated the roof of the outermost shrine along with royal birds, the vulture and the falcon. The tet knot of Isis and the djed pillar of Osiris spoke of resurrection and well-being. Extracts from the Chapters of Coming Forth by Day were designed to empower the deceased. Underworld guardians were depicted to represent the forthcoming journey and its trials. The great funerary god­desses Isis and Nephthys stretched their wings in protective embrace.
These themes were continued upon the sarcophagus. Its roof showed a winged sun, a border of tet knots and djed pillars were inscribed around the base, the four protective goddesses Isis, Nephthys, Selkis and Neith stood in high relief, their wings outstretched to encompass the sides.
It is recorded that a gasp went up from the crowd of assem­bled dignitaries as the two sheets of covering linen were rolled back to reveal the outer coffin. Here was the face of Egypt in death. The coffin of cypress wood was modelled in relief with a thin layer of gesso overlaid with gold foil. Yet this was not the last resting place but only the first of three. The second coffin lay under floral offerings and proved to be even more magnificent than the first. It was inlaid with opaque glass to simulate carnelian, lapis lazuli and turquoise. The king held the crook and flail and wore the uraeus serpent crown along with the nemes head-dress, the traditional blue and gold striped headclotll. The third coffin was covered in a red linen shroud folded three times. The breast had been decorated with a collar of blue glass beads and various leaves and flowers. As / Page 104 / the mummy itself was unwrapped 150 pieces of jewellery were revealed. These were fashioned and positioned according to the Chapters of Coming Forth by Day. Here were the ritual symbols, the scarab, the serpent, the falcon and the vulture in a glorious evocation of the transformation from the human to the divine.

The gold mask of the pharaoh is arguably the most beautiful artefact in the world. The many contents of this tomb, its magical items and personal effects, its royal regalia and ritual jewellery are not the trappings of morbidity but a celebration of life. There is no doubt that the Egyptians -envisaged an after-life. In truth the physical life and the after-life were seen as a continuous thread unbroken at death. The tomb is a testament to the wholeness of life. It contains the familiar symbols of life in dazzling combination. In death the Egyptians show us beauty beyond compare. In death we see the total commitment to life. Nothing that had known life was dispensed ungraciously. Two tiny foetuses who never knew the fullness of life were placed in the tomb, each in a tiny mummy case. If the funeral rites of a society truly offer a reflected image what might future generations learn about the times in which we live?

In the Treasury was a second gilded shrine standing on a sled. This was the canopic shrine which contained the internal organs of the king. This elaborate and beautiful sirrine with its protective goddesses has the inescapable air or a hallowed piece of work - even the individual organs were hallowed.

 

TUTANKHAMUN 144 TUTANKHAMUN

TUTANKHAMUN 36 TUTANKHAMUN

TUTANKHAMUN 9TUTANKHAMUN

 

 

Osarseph - Wikipedia, the free encyclopedia
en.wikipedia.org/wiki/Osarseph

/'o?z?r?s?f/) or Osarsiph ( play /'o?z?r?s?f/) is a legendary figure of Ancient Egypt who has been equated with Moses. His story was recounted by the ...

Osarseph

From Wikipedia, the free encyclopedia

Osarseph ( /'o?z?r?s?f/) or Osarsiph ( /'o?z?r?s?f/) is a legendary figure of Ancient Egypt who has been equated with Moses. His story was recounted by the Ptolemaic Egyptian historian Manetho in his Aigyptiaca (first half of the 3rd century BC); Manetho's work is lost, but the 1st century AD Jewish historian Josephus quotes extensively from it.

The story depicts Osarseph as a renegade Egyptian priest who leads an army of lepers and other unclean people against a pharaoh named Amenophis;[disambiguation needed] the pharaoh is driven out of the country and the leper-army, in alliance with the Hyksos (whose story is also told by Manetho) ravage Egypt, committing many sacrileges against the gods, before Amenophis returns and expels them. Towards the end of the story Osarseph changes his name to Moses.[1]

Also much debated is the question of what, if any, historical reality might lie behind the Osarseph story. The story has been linked with anti-Jewish propaganda of the 2nd and 1st centuries BCE as an inversion of the Exodus story, but an influential study by Egyptologist Jan Assmann has suggested that no single historical incident or person lies behind the legend, and that it represents instead a conflation of several historical traumas, notably the religious reforms of Ahkenaton (Amenophis IV).[2]

Story

Josephus's Against Apion[3] gives two long quotations from Manetho's Aigyptiaca.[4] The first is Manetho's account of the expulsion of the Hyksos (the name is given by Manetho) and their settlement in Judea, where they found the city of Jerusalem. Josephus then draws the conclusion that Manetho's Hyksos were the Jews of the Exodus, although Manetho himself makes no such connection.[5]

The second, set some two hundred years later, tells the story of Osarseph. According to Josephus, Manetho described Osarseph as a tyrannical high priest of Osiris at Heliopolis. Pharaoh Amenophis had a desire to see the gods, but in order to do so he first had to cleanse Egypt of lepers and other polluted people, setting 80,000 of them to work in the stone quarries, and then confining them to Avaris, the former Hyksos capital in the Eastern Delta. There Osarseph became their leader and ordered them to give up the worship of the gods and eat the meat of the holy animals. The Osarsephites then invited the Hyksos back into Egypt, and together with their new allies drove Amenophis and his son Ramses into exile in Nubia and instituted a 13-year reign of religious oppression: towns and temples were devastated, the images of the gods destroyed, the sanctuaries turned into kitchens and the sacred animals roasted over fires, until eventually Amenophis and Rameses returned to expel the lepers and the Hyksos and restore the old Egyptian religion. Towards the end of the story Manetho reports that Osarseph took the name "Moses".[6]

[edit] Interpretations

Three interpretations have been proposed for the story: the first, as a memory of the Amarna period; the second, as a memory of the Hyksos; and the third, as an anti-Jewish propaganda. Each explanation has evidence to support it: the name of the pharaoh, Amenophis, and the religious character of the conflict fit the Amarna reform of Egyptian religion; the name of Avaris and possibly the name Osarseph fit the Hyksos period; and the overall plot is an apparent inversion of the Jewish story of the Exodus casting the Jews in a bad light. No one theory, however, can explain all the elements. An influential proposition by Egyptologist Jan Assmann[7] suggests that the story has no single origin but rather combines numerous historical experiences, notably the Amarna and Hyksos periods, into a folk memory.[8] (An alternative theory that identifies Osarseph as the historical figure of Chancellor Bay, identified as Irsu, an alleged Syrian usurper of the Egyptian throne after the Nineteenth Dynasty died out, is generally rejected;[9] a theory that Osarseph's name is based on the biblical Joseph, as a combination of Osiris and Joseph, remains open but unproven.)[10] It has also been suggested that Osarseph, may be a memory of Irsu, the self made man castigated in the Harris Papyrus.

Some modern scholars have suggested that the Osarseph story, or at least the point at which Osarseph changes his name to Moses, is a later alteration to Manetho's original history made in the 1st century BCE, a time when anti-Jewish sentiment was running high in Egypt; without this, Manetho's history has no mention of the Jews at all. If the story is an original part of Manetho's history of Egypt, as many other scholars believe, the question arises of where he would have heard it, as the Greek Septuagint translation of the Hebrew Torah (i.e., the Exodus narrative) had not been made when he was writing. It is therefore supposed that he had an oral (Jewish) informant, or possibly an otherwise unknown pre-Septuagint translation.[11]

[edit] See also
Joseph and His Brothers
Judaism and ancient Egyptian religion

[edit] References

1.^ Shmuel Safrai, Shemuel Safrai, M. Stern, (eds), "The Jewish people in the first century" (Van Gorcum Fortress Press, 1976) p.1113
2.^ Jan Assmann, Andrew Jenkins, "The mind of Egypt: history and meaning in the time of the Pharaohs" p.227
3.^ Translation of "Against Apion"
4.^ Jan Assmann, "Moses the Egyptian: The Memory of Egypt in Western Monotheism" (First Harvard University Press, 1997)p.30
5.^ Arthur J. Droge, Josephus Between Greeks and Barbarians, in Louis H. Feldman and John R. Levison (eds), "Josephus' Contra Apionem: studies in its character and context..." (Brill, 1996) p.135-6, and fn.14 on p.136
6.^ Shmuel Safrai, Shemuel Safrai, M. Stern, (eds), "The Jewish people in the first century" (Van Gorcum Fortress Press, 1976) p.1113
7.^ Jan Assmann, "Moses the Egyptian: The Memory of Egypt in Western Monotheism" (First Harvard University Press, 1997)
8.^ Jan Assmann, Andrew Jenkins, "The mind of Egypt: history and meaning in the time of the Pharaohs" p.227
9.^ Rainer Albertz, Bob Becking, "Yahwism after the exile: perspectives on Israelite religion in the Persian era", pp.71-71
10.^ Louis H. Feldman, "Josephus's interpretation of the Bible", (University of California Press, 1998) p.342 fn.14
11.^ John Granger Cook, "The interpretation of the Old Testament in Greco-Roman paganism", pp.6-11

Categories: Ancient Egyptian priests
Moses

This page was last modified on 6 August 2012 at 20:05.

 

 

Myths of the World: The Tale of Osarsiph
mythsoftheworld.blogspot.com/2011/10/tale-of-osarsiph.html
1 Oct 2011 – The story of Osarsiph is an excerpt of an account written by the Egyptian historian Manetho. Manetho equates Osarsiph with Moses, the great ...

The Tale of Osarsiph

Adapted from William Whiston's 1737 translation of Flavius Josephus's Against Apion. The story of Osarsiph is an excerpt of an account written by the Egyptian historian Manetho. Manetho equates Osarsiph with Moses, the great law-giver of Jewish history, a claim which Josephus vehemently denies.

There once lived a king of Egypt whose name was Amenophis. This king desired to become a spectator of the gods, as had Orus, a previous king, also desired before him. He communicated that desire to his namesake Amenophis, who was the son of Papis, and one who seemed to possess wisdom and the knowledge of future events.

Amenophis told the king that he might see the gods if he cleared the whole country of lepers and other impure people. The king was pleased with this advice, and gathered all those who had bodily defects out of Egypt. These people numbered eighty thousand, and he sent them to the quarries on the east side of the Nile, to put them to work and separate them from the rest of the Egyptians.

Some of the learned priests were afflicted with leprosy, and Amenophis, the wise man and prophet, was afraid that the gods would be angry at the violence done to these priests. He foresaw that certain people would come to the assistance of the captives, and would conquer Egypt, ruling for thirteen years. He feared to tell the king, so he wrote down his prophecy, then slew himself.

After the captives had labored in the quarries for a long time, the people requested the king set aside for their habitation and protection the city of Avaris, which was then left desolate from the Hyksos, a request which he granted. When these men had taken possession of the city, the found the place fit for a revolt. They appointed one of the priests of Heliopolis, use name was Osarsiph, to be their ruler, and they took oaths that they would be obedient to him in all things.

Osarsiph made a law that they should not worship the Egyptian gods, nor abstain from eating any of their sacred animals. He ordered them to rebuild the walls about their city, and make themselves ready for a war with Amenophis. Osarsiph and the other leprous priests sent ambassadors to the shepherds in Jerusalem, informing them of his own affairs and the state of those with him. He desired that they would come to his assistance in their war against Egypt, and promised to bring them back to their ancient city Avaris. He promised to provide for the multitude of their people and protect and fight for them as occasion should require, subduing the country to their rule. The shepherds were pleased with his message and came with two hundred thousand men to Avaris.

Amenophis was informed of the invasion, and assembled the multitude of the Egyptians. He called for the sacred animals to brought to him, and charged the priests to hide the images of their gods with the utmost care. He also sent his son Sethos, who was also named Ramesses after Amenophis's father Rhampses, being but five years old, to a friend of his. He then brought an army of three hundred thousand of the most warlike Egyptians against the enemy, but did not engage. The army returned back and came to Memphis, where Amenophis took Apis and the other sacred animals and marched into Ethiopia.

The king of Ethiopia was under an obligation to Amenophis, and took care of the multitude that was with him, supplying all that was necessary for the food of the men. He allotted cities and villages for the Egyptian exiles and sent and army of Ethiopians to guard the borders of Egypt. After thirteen years, Amenophis returned from Ethiopia with a great army, and his son Ahampses also brought a great army. They joined battle with the shepherds and polluted people, slaying a great many of them, and pursued them to the bounds of Syria.

 

 

Have Canadian archaeologists unearthed one of the Exodus mysteries ...

www.abovetopsecret.com/forum/thread104328/pg1

2 posts - 2 authors - 12 Oct 2004
The first is about Osarsiph and the enslaved Jews. ... For 113 years, the descendents of Osarsiph: kings; Beon, Apachnas, Apophis and Assis, ...

 

Heliopolis og Egypt
alvidk.tripod.com/id46.html
Manetho records that Osarsiph - Moses then told the " impure people " to stop ... Manrtho tells us that Osarsiph - Moses belonged to an elite religious group ...
Osarsiph
forums.atenism.net/profile/689618/
Akhetaten Fellowship is dedicated to the revival of the religion Atenism as a worldwide faith.


VI. Exodus - katapi BIBLE RESOURCE PAGES
www.katapi.org.uk/BAndS/ChVI.htm
This Osarsiph thereupon changed his name to Moses [!], and enacted a ... and Osarsiph-Moses ruled over the whole land of Egypt for fourteen years. Finally the ...

 

 

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Nectanebo I

From Wikipedia, the free encyclopedia

Nectanabo I

Stela of Nectanebo I

Pharaoh of Egypt Reign 380–362 BC, 30th Dynasty

Predecessor Nefaarud II

Successor Teos

Nectanebo I - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Nectanebo_I

Nectanabo (or more properly Nekhtnebef) was a pharaoh of the Thirtieth dynasty of Egypt. In 380 BC, Nectanebo deposed and killed Nefaarud II, starting the last...

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Nectanabo (or more properly Nekhtnebef) was a pharaoh of the Thirtieth dynasty of Egypt.

In 380 BC, Nectanebo deposed and killed Nefaarud II, starting the last dynasty of Egyptian kings. He seems to have spent much of his reign defending his kingdom from Persian reconquest with the occasional help of troops from Athens or Sparta.

Sphinx of Nectanebo I at the entrance of the Luxor temple
He is also known as a great builder who erected many monuments and temples throughout his long and stable 18-year reign. Nectanebo I restored numerous dilapidated temples throughout Egypt and erected a small kiosk on the sacred island of Philae which would become one of the most important religious sites in Ancient Egypt.[1] This was the first phase of the temple of Isis at Philae; he also built at Elkab, Memphis and the Delta sites of Saft el-Hinna and Tanis.[2] He also significantly erected a stela before a pylon of Ramesses II at Hermopolis.[3] He also built the first pylon in the temple of Karnak. From about 365 BC, Nectanebo was a co-regent with his son Teos, who succeeded him. When he died in 362 BC, Teos succeeded his father on the throne for two short years.

 

 

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en.wikipedia.org/wiki/Nectanebo_II

Nectanebo II (Manetho's transcription of Egyptian Nakhthorheb (Nḫht-Ḥr-Ḥbyt, "Strong is Horus of Hebit"), ruled in 360—342 BC) was the third and last pharaoh ...

Nectanebo II

From Wikipedia, the free encyclopedia

Nectanebo II

Nakhthorheb

Head of Nectanebo II, Museum of Fine Arts of Lyon

Pharaoh of Egypt

Reign

360–342 BC[b], 30th Dynasty

Predecessor

Teos

Successor

Artaxerxes III

Royal titulary[show]

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Father

Tjahepimu

Nectanebo II (Manetho's transcription of Egyptian Nakhthorheb[1][a] (Nḫht-Ḥr-Ḥbyt, "Strong is Horus of Hebit"[2]), ruled in 360—342 BC[b]) was the third and last pharaoh of the Thirtieth dynasty, as well as the last native ruler of Ancient Egypt.[3] Under Nectanebo II, Egypt prospered. During his reign, the Egyptian artists delivered a specific style that left a distinctive mark on the relief sculpture of the Ptolemaic era.[4] Like his indirect predecessor Nectanebo I, Nectanebo II showed enthusiasm for nearly every Egyptian cult and more than a hundred Egyptian sites bear evidence of his attentions.[5] Nectanebo II, however, undertook more constructions and restorations than Nectanebo I, commencing in particular the enormous temple of Isis (Iseum).

For several years, Nectanebo II was successful in keeping Egypt safe from the Achaemenid Empire.[6] Betrayed by his former servant Mentor of Rhodes, however, Nectanebo II was ultimately defeated by the combined Persian-Greek forces in the 343 BC Battle of Pelusium. In 342 BC, the Persians occupied Memphis and the rest of Egypt, incorporating the country back into the Achaemenid Empire. Nectanebo fled south and preserved his power for some time; his subsequent fate is unknown.

 

 

MAGIC AND MYSTERY IN TIBET

Alexandra David Neel  1931

Page 204

Chapter 8

Psychic Phenomena in Tibet - How Tibetans Explain Them'

"...The fascination exercised by Tibet as an abode of sages and magici-ans dates from a time long back. Even before the Buddha, Indians turned with devout awe to the Himalayas, and many were the extra-ordinary stories about the mysterious, cloud enshrouded northern country extending beyond their mighty snow peaks.    The Chinese also seem to have been impressed by the strangeness of Tibetan wilds. Amongst others, the legend of her great mystic philosopher Laotze relates that, at the end of his long career, the master riding an ox started for the mysterious land, crossed its borders and never returned. The same thing is sometimes told about Boddhidharma and some of his chinese disciples, followers of the Buddhist sect of meditation ( Ts'an sect).
   Even nowadays one may often meet Indian pilgrims on the paths that climb towards the passes through which one enters Tibet, drag-ging themselves along in a dream; hypnotized, it seems, by an overpowering vision. When asked the motive of their journey most of them can only answer that they wish to die on Tibetan ground. And too often the cold climate, the high altitude, fatigue and starva-tion help them to realize their wish.
    How can we explain this magnetic power in Tibet?
    There is no doubt that the reputation enjoyed by the 'Land of Snow' for being a country of wizards and magician, a ground on which miracles daily occur, is the main cause of its attraction over the majority of its worshippers. But now one may ask for what reason Tibet has been credited with being the chosen land of occult law and supernormal phenomena.
     Perhaps the most obvious case is that already mentioned, the extreme remoteness of the country, enclosed between formidable mountain ranges and immense deserts.  

/ Page 205

"... I do not think it is exaggerated to say that its landscapes surpass, in all respects, those imagined by the fanciful architects of gods'and demons worlds.
    No description can convey the least idea of the solemn majesty, the serene beauty, the awe- inspiring wilderness, the entrancing charm of the finest Tibetan scenes.  
     Often, when tramping across these solitary heights, one feels like an intruder. Unconsciously one slackens pace, lowers one's voice and words of apology for one's boldness come to the lips, ready to be uttered at the first sight of a legitimate superhuman master on whose ground one has trespassed.
     Common Tibetan villagers and herdsman, though born amidst such surroundings are strongly influenced by them. Translated by their primitive minds, their impressions take the form of these fantastic demigods and spirits of a hundred kinds with whom they have densely populated the solitude of Tibet, and whose whimsical de-meanour is the inexhaustible theme of a rich folk-lore
    On the other hand, just as the Chaldean shepherds of yore observ-ing the starry sky, on the shore of the Euphrates, laid the foundation of astronomy, so Tibetan anchorites and itinerant shamans have long pondered over the mysteries of their bewitching country and noted the phenomena which there found a favourable ground. Astrange art had its origin in their contemplations and many centuries ago, the magicians from the northern Transhimalayan land were already known and held in high repute in India"
"...It is certain that especially since the introduction of Buddhism, numbers of Indians, Nepalese, Chinese and other travellers have visi-ted Tibet, seen its bewildering sites and heard about the supernormal powers with which its dubtobs are credited. Amongst them, a few have probably approached the lamas or Bonpos magicians and listened to the mystic doctrines of contemplative hermits. Their / Page 206 / travellers' tales, which inevitably grew and amplified as they were circulated, must have greatly contributed, together with the causes I have mentioned and other less apparent ones, to create around Tibet the glamorous atmosphere it now enjoys.
    Must we conclude that the renown of Tibet as the land in which prodigies flourish, is entirely based on delusion? This would be as great an error as the uncritical acceptance of all the native tales, or of those lately conceived by the fertile brains of some facetious West-erners.
    The best way is to be guided by the rather suprising opinion of the Tibetans themselves regarding miraculous events. None in Tibet deny that such events may take place, but no one regards them as miracles, according to the meaning of that term in the West, that is to say as supernatural events.
    Indeed, Tibetans do not recognize any supernatural agent the so-called wonders, they think are as natural as common daily events and depend on the clever handling of little-known laws and forces.
    All facts which, in other countries, are considered miraculousor, in any other way, ascribed to the arbitrary interference of beings be-longing to other worlds, are considered by Tibetan adepts of the secret lore 2 as psychic phenomena.
     In a general way, Tibetans distinguish two categories of psychic phenomena.
1.  The phenomena which are unconsciously produced either by one or by several individuals.
    In that case, the author - or authors - of the phenomenon acting unconsciously, it is obvious that he does not aim at a fixed result.
2   The phenomena produced consciously, with a view of bringing about a prescribed result. These are generally - but not always - the work of a single person.
That 'person' may be a man or may belong to any one of the six classes of sentient beings which lamaists acknowledge as existing in our world. 3  Whosoever be its author, the phenomenon is produced by the same process, in accordance with some natural laws: there is no miracle
     It may be of interest to remark here that Tibetans are staunch determinists. Each volition, they believe, is brought about by a num-ber of causes, of which some are near and others extremely remote.
     I shall not lay stress on that point which is outside the present sub-ject. However the reader must bear in mind that, according to Tib-etans, each phenomenon, consciously or unconsciously generated, as  / Page 207  / well as each of our bodily or mental actions, is the fruit of manifold combined causes.
     Amongst these causes, the first and more easily discernible ones are those which have arisen in the mind of the doer of the action, the conscious will of doing it. To these causes Tibetans assimilate those which, even unknown to the doer, have put into motion some forces which have led him to perform the action. Both kinds are styled gyu, 'immediate or principal cause.'
Then, come the outside-causes, not originating with the doer, which may have helped the accomplish-ment of the action. These are called kyen. 4
     The remote causes are often represented by their 'descendants'5 These 'descendants' are the present conditions which exist as the effects of bodily or mental actions which have been done in the past, but not necessarily, done by the doer of the present act himself.
     So, when concentration of thoughts is mentioned here below as the direct cause of a phenomenon, one must remember: first that according to Tibetan mystics, this concentration is not spontaneous, but determined; and secondly, that besides this direct apparent cause, there exist, in the background, a number of secondary causes which are equally necessary to bring about the phenomenon.
    The secret of the psychic training, as Tibetans conceive it, consists in developing a power of concentration of mind greatly surpassing even that of men who are, by nature the most gifted in this respect.
     Mystic masters affirm that by means of such concentration of mind, waves of energy are produced which can be used in certain ways. The term 'wave'is mine. I use it for clearness' sake and also because, as the reader will see, Tibetan mystics really mean some 'currents' or waves of force. However, they merely say shugs or tsal; that is to say, 'energy.' That energy, they believe, is produced every time that a physical or mental action takes place. -  Action of the mind, of the speech and of the body, according to the Buddhist classification. - The production of psychic phenomena depends upon the strength of that energy and the direction in which it is pointed.
1. An object can be chargedby these waves. It then becomes some-thing resembling our electric accumulators and may give back in one way or another, the energy stored in it. For instance, it will increase the vitality of one who touches it, infuse him with courage, etc.       Practices grounded on this theory and aiming at beneficial results are current in Tibet. Numbers of lamas prepare pills, holy water, knotted scarves, charms printed on paper or cloth which are sup- / Page 208 /posed to impart strength and health, or to keep away accidents, evil spirits, robbers, bullets and so on.
     The lama must first purify himself by a proper diet and then con-centrate his thoughts on the object which he means to empower, in order to load it with wholesome influences. Several weeks or months are sometimes deemed necessary for that preparation. However, when it is only a question of charmed scarves, these are often knotted and consecrated in a few minutes.
2.   The energy which is communicated to an object, pours into it a kind of life.  That inanimate object becomes able to move and can perform certain actions at the command of its maker."    The ngagspas are said to resort to these practices, to hurt or kill without arousing any suspicion that they are responsible for the casualty.
   Here is an instance of the way in which the sorceror proceeds. Taking with him the object which is to be animated - let us say a knife destined to kill someone - the ngagspa shuts himself in seclu-sion for a period that may last over several months.
During that time he sits, concentrating his thoughts on the knife in front of him and endevouring to transfer to the inanimate object, his will to kill the particular individual whose death has been planned.
    Various rites are often performed in connection with the ngagspa's concentration of mind. These aim at adding to the energy which the latter is capable of generating and transfusing into the knife.

Page 208

Beings deemed more powerful than the sorcerer are either besought to co-operate willingly with him or coerced and compelled to let their energy flow into the weapon.
    These 'beings' are often of a demoniacal kind, but in the case when the murder is deemed a righteous action, 7 useful to the welfare of many, lofty benevolent entities may be called in as helpers. These are always respectfully implored and no one attempts to coerce them. Some ngagpas think it useful to bring the weapon into touch with the man whom it is meant to kill or with objects habitually used by him.
    Other adepts of the black art scoff at such a childish practice and declare that it discloses utter ignorance regarding the causes which may bring about the killing or hurting that is to appear accidental.
    When the sorceror supposes that the knife is ready to perform its work, it is placed near the man who is to become its victim so that, almost always, he may be led to use it. Then, as soon as he seizes it, the knife moves, gives a sudden impulse to the hand which holds it, and the man whom it has been prepared stabs himself. /

Page 209

It is said that when once the weapon has been animated in that way, it becomes dangerous for the ngagspa who, if he lacks the know-ledge and cleverness required to guard himself, may fall its victim.
     Auto-suggestion is likely to result from the protracted meditation and the elaborate rites performed by the sorcerer while dwelling in seclusion, and it would not be suprising if some accident occurred to him. Nevertheless, apart from the stories of demons and spirits there may be a phenomenon similar to that which is said to occur when the phantom created by a magician breaks away from its maker's control.
   Certain lamas and a few Bonpos have told me that it is a mistake to believe, in such cases as I have just mentioned, that the knife becomes animated and kills the man. It is the man, they said, who acts on auto-suggestion as a result of the sorcer's concentration of thought.
   Though the ngagspa only aims at animating the knife, the man against whom the rites are performed is closely associated in his mind with the idea of the weapon. And so, as that man may be a fit re-ceiver of the occult 'waves' generated by the sorcerer - ( while the knife is not) he falls unconsciously under their influence. Then when touching the prepared knife, the view and touch of the latter put into motion the suggestion existing unknown to him, in the mans mind and he stabs himself.
   Moreover, it is strongly believed that without any material object for transmission, proficient adepts of the secret lore can suggest, even from afar, to men or other beings, the idea of killing themselves in one way or the other.
    All agree in saying that any such attempt cannot be successful against an adept in psychic training because such a one detects the 'waves'  of forces pointed at him and is able to discriminate their nature and thrust back those which he deems harmful.
3.  Without the help of any material object, the energy generated by the concentration of thoughts can be carried to more or less distant points. There this energy may manifest itself in various manners. For instance:
    It can bring about psychic phenomena.
    It can penetrate the goal ascribed to it and thus transfer the power generated elsewhere.

Mystic masters are said to use this process during the angkur rites.
   Much could be said about these rites and the spirit which pervades them. The limited space allowed in an average size volume forbids an exhaustive account of all theories and practices of mystic Lamaism and I have reluctantly had to omit for the present a number of inter-esting subjects . I shall confine myself to a few words.
   Lamaist angkur, literally 'empowerment' is not an 'initiation,' though for lack of other words, I have sometimes used that term in the course of the present book. The various angkurs are not meant  / Page 210  / to reveal esoteric doctrines, as initiations were, among the Greeks and other peoples. They have a decidely psychic character. The theory about them is that 'energy' may be transmitted from the mas-ter - or from some more occult store of forces - to the disciples who is able to tap the psychic waves in transmission.
    According to lamist mystics, during the performance of the ang-kur rite a force is placed within the disciple's reach. The seizing and assimilating of that force is left to his ability.
    In the course of talks I had on this subject with mystic initiates, they have defined angkur 'as a special opportunity'offered to a disciple of empowering himself.
     By the same method , mystic masters are said to be able to dispatch waves of energy which in case of need, cheer, refresh and invigorate, physically and mentally, their distant disciples.
     The process is not always meant to enrich the goal to which the waves are directed. On the contrary, sometimes when reaching that goal, these waves absorb a portion of its energy. Then, returning with this subtly stolen spoil, they pour it into the 'post' from which they have been sent forth, and in which they are reabsorbed."  

    "Some magicians, it is said, gain great strength or prolong their lives by incorporating this stolen energy.
4   Tibetan mystics also affirm that adepts well trained in concentra-tion are capable of visualizing the forms imagined by them and can thus create any kind of phantom: men, deities, animals, inanimate objects, landscapes, and so forth.
     The reader must recall what has been said on this subject in refer-ence to the tulkus 8 and the innumerable phantoms which, according to the Dalai Lama, a Changchub semspa 9  has the power to generate.
      These phantoms do not always appear as impalpable mirages, they are tangible and endowed with all the faculties and qualities naturally pertaining to the beings or things of which they have the appearance.
     For instance, a phantom horse trots and neighs. The phantom rider who rides it can get off his beast, speak with a traveller on the road and behave in every way like a real person. A phantom house will shelter real travellers, and so on.
     Such happenings abound in Tibetan stories and especially in the famous epic of King Gesar of Ling. The great hero multiplies himself. He produces phantom caravans with tents, hundreds of horses, lamas, merchants, servants and each of them plays his part. In battle he creates phantom armies which kill their enemies just as well as if they were authentic warriors.
    All this appears to belong to the realm of fairy tales and one may wisely assume that ninety-nine out of a hundred of these stories are  

/ Note 8 see Chapter 3

       9 In Sanskrit a Bodhisatva. A highly spiritually developed being nearing the perfection of a Buddha.

Page 90  

"... It follows that according to popular belief, a tulkuis either the incarnation of a saintly or peculiarly learned departed personality, or the incarnation of a non-human entity."
 
Page 211  

continued  /

purely mythical. Yet disconcerting incidents occur, phenomena are witnessed which it is impossible to deny.Explanations of them are to be found by the observer himself, if he refuses to accept those offered by Tibetans. But often these Tibetan explanations, on account of their vaguely scientific form, attract the inquirer and become them-selves a field of investigation."

Page 214  

"However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seem the most puzzling.
    We have already seen in the preceding chapter how the novice is trained to build up the form of his tutelary deity, but in that case the aim is a kind of philosophical enlightenment. The goal is different in other cases.
     In order to avoid confusion, we will first consider another kind of phenomena which is often discussed, not only in Tibet, but in various other Eastern countries and even in the West. Some profess to see a certain anology between these and the creation of thought-forms, but, in fact, the process is not at all the same.
     In nearly all countries there are people who believe in a subtle soul or spirit which, while the body lies asleep or in a cataleptic trance, can roam about in various places 14 and perform different deeds, sometimes associating for that purpose with a material body other than that with which it is habitually united."
"... In India, countless legends relate the strange adventures of men, demi-gods, or demons who enter dead bodies, act in guise of the dead man and then revert to their own frame which had meanwhile re-mained unconscious."

Page 216

"...It shows that the belief in the passing of some subtle self  from one body to another, and even in its roaming about disembodied, was current in India.
    Such belief was not infrequent in Tibet, where the 'translation' of the self from one body to another is called trong jug. 18
Possibly the theories regarding trong jug have been imported from India. Milares-pa, in his autobiography, relates that his guru Marpa was not taught the secret of trong jug by his own teacher Narota, but when already old made a journey to India to learn it.
    It is to be noted that believers in the 'translation' of an ethereal self or 'double,' generally depict the body from which it withdraws, as remaining inanimate. Here lies the essential difference between that supposed phenomenon and the apparitions, voluntary or un-consciously created, of a tulpa, 19 either alike or different from its creator.
    In fact, while the translation, as related in Indian or Tibetan stories,  

/ Note 18  Spelt grong hjug.
         19  Tulpa, spelt sprulpa, 'magic, illusory creations.'
 
Page 217  /

may  well be regarded as a fable, the creation of tulpas seems worthy of investigation.
    Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions which are said to occur during spiritualist seances.    
     In Tibet, the witnesses of these phenomena have not been especi-ally invited to endeavour to produce them, or to meet a medium known for producing them. Consequently, their minds are not pre-pared and intent on seeing apparitions. There is no table upon which the company lay there hands nor any medium in trance, nor a dark closet in which the latter is shut up. Darkness is not required, sun and open air do not keep away the phantoms.
    As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Yidam or, in the case of proficient adepts, instantaneously or almost instantaneously.
    In other cases, apparently the author of the phenomenon gener-ates it unconsciously, and is not even in the least aware of the apparition being seen by others.
    In connection with these kind of visualization or thought-form creation, I may relate a few phenomena which I have witnessed my-self..."

Page 208 
 
Note 4.  As an instance, the seed is the rgyu of the plant. The soil and the various substances which exist in it, the water, air, sun, the gardener who has sown the seed, etc, are rkyen (pronounced gyu and kyen).
5.  In Tibetan rigs as an instance: the milk is present in the butter or cheese; the seed is present in the tree born from it. Tibetans freely use these illustra-tions
6.  Written rtsal 
   

 

The Death of Forever
Darryl Reanney (1991)

Page 26

"A deeper understanding  revealed the quixotic fact that a particle like an electron has only a certain mathematical probability of being found in any one spot.This probability has a ripple or wave-like form, but it is more like a 'crime wave'- a statistical distribution - than a physical undulation.
" The basis of matter , then , when examined intimately, dissolves into a ghostlike intangibility ; the quantum wave is a  mathematical wraith , a ripple of possibilities."
"The quantum wave  only  has this  wraithlike character when it is not being looked at. When an  observer intrudes, when a scientist for example, tries to measure the properties of an electron the, the ghostly wave function collapses.The particle becomes real it can now be specifically assigned a fixed location, with a probability of 1, i.e. a certainty
This is a staggering conclusion .It means that consciousness is not an observer in the dynamics of the universe; it is an active participant. Consciousness , literally and factually, creates reality , by summoning forth material particles,
definable certainties, from the elusive quantum wave .Objective 'reality' in this perspective falters  on the brink of a profound ambiguity. Subject and object; mind  and matter are not separate;  they interact and interlock."
 
Gifts of Unknown Things
Lyall Watson 1976

The Spirit Moves

 
Page 216  

"In 1714 the German mathematician Leibniz proposed the existence of nonspatial, indestructible, indivisible entities he called monads. He saw them as wholly psychic in nature -  

/ Page 217   /

made up entirely of the qualities of mind. They were dismissed at the time as hypothetical nonesense, but today they no longer look quite so ridiculous. For his dominant monad, the one in ultimate control, read collective consciousness or universal mind, and situate it somewhere beyond the bounds of space-time in superspace. On the next level of this cosmic hierarchy' in normal space-time comes the matter raising monad we call consciousness or mind. Put this in charge of unfolding physical systems with their infinite numbers of states, make it amenable to some form of democracy or consensus that governs lawful and orderly operation - and you have the makings of a workable system.
      The attractive feature of such a model is that it allows any-thing to happen. If Bohm is right about matter's appearing to move through space by constantly being destroyed and re-created, then it should be no more difficult for the mind monad to bend a spoon than it is for it to bend a finger. If you can think of a bent spoon you can have a bent spoon. If all forms of matter are merely thoughts in the mind monad, then their positions and properties are readily interchangeable. Mate-rialization, dematerialization, teleportation, and levitation be-come simple matters of a change of mind. If consciousness can drop at will out of normal space-time into superspace, where there is no such thing as time and thought travels faster than light, then instant thought transference, precogni-tion, retrocognition, and clairvoyance are all easy. And if con-sciousness can return to space-time at any location, past present, or future and experience these locations, then we have time travel, space travel, and travel out of the body. With such free movement of consciousness, it is of course possible to know every detail of the life of everyone who ever lived, and that takes care of reincarnation.
       So it goes. It is all very easy when you can just juggle  

/ Page 218  /

around with ideas like this; anyone can play that kind of academic game. But the wonderful thing about this is that it is strongly supported by much recent scientific theory."
 
Page 37  

" There seem always to have been two ways of looking at the world. One is the everyday way in which objects and events, although they may be related causally and influence each other, are seen to be separate. And the other is a rather special way in which everything is considered to be part of a much greater pattern."
"...There has never been any question of having to choose between the two. They merely represent the extremes of a spectrum of possible response. At one end is a scientist who sees everything in isolation,,and at the other a mystic who experiences only a featureless flow. Both views are restricted and misleading, but there can be a meeting in the middle. When both physicists and mystics are asked for their description of how the world works,they give the same answers. It is almost impossible to distinguish between the two groups of quotations. All agree that are two viable metaphysical systems, and that the truth lies in a reconciliation between them.
    There is nothing new in this notion that all are parts of the whole and that the whole is embodied in all its parts. What is new is that our physical sciences are catching up with us and beginning to reinforce some very old and very basic biological
perceptions.

Page 39

Insight is beginning to substantiate intuition. In traditional physics, the world is thought to be made up of points If you put a lens in front of an object, it will form an image of that object, and there will be a point-to-point correspondence between the two. This kind of relationship has encouraged us to assume that the whole of reality can be analyzed in terms of points, each with a separate existence. But certainty about this kind of concept has been shaken by quantum mechanics and by a new system of recording reality without the use of lenses. By the invention of the hologram.
     If you drop a pebble into a pond, it will produce a series of regular waves that travel outward in concentric circles."

 

Fingerprints Of The Gods

Page 490/


"The novelist Arthur Koestler, who had a great interest in synchronicity, coined the term 'library angel' to describe the unknown agency responsible for the lucky breaks researchers sometimes get which lead to exactly the right information being placed in their hands at exactly the right moment." )

( Page  354  

"...Acting on impulse, I climbed into the granite coffer and lay down, face upwards, my feet pointed towards the south and my head to the north."
"...I folded my hands across my chest and gave voice to a sustained low-pitched tone -
something I had tried out several times before at other points in the King's Chamber. On these occasions, in the centre of the floor, I had noticed that the walls and ceiling seemed to collect the sound, to gather and to amplify it and project it back at me so that I could sense the returning vibrations through my feet and scalp and skin.
     Now in the sarcophagus I was aware of very much the same effect, although seemingly amplified and concentrated many times over. It was like being in the sound-box of some giant, resonant musical instrument designed to emit for ever just one reverberating note. The sound was intense and quite disturbing. I imagined it rising out of the coffer and bouncing off the red
granite walls and ceiling of the King's Chamber, shooting up through the northern and southern 'ventilation' shafts and spreading across the Giza plateau like a sonic mushroom cloud.
    With this ambitious vision in my mind, and with the sound of my low-pitched note echoing in my ears and causing the sarcophagus to vibrate around me, I closed my eyes." )

 

 

Gifts of Unknown Things
Lyall Watson 1976

Page 38

continued  

" Drop two identical pebbles into the pond at different points and you will get two sets of similar waves that move towards each other. Where the waves meet, they will interfere. If the crest of one hits the crest of the other, they will work together and produce a reinforced wave of twice the normal height. If the crest of one coincides with the trough of the other, they will cancel each other out and produce an isolated patch of calm water. In fact, all possible combinations of the two occur, and the final result is a complex arrangement of ripples known as an interference pattern.
     Light waves behave in exactly the same way. The purest kind of light available to us is that produced by a laser, which sends out a beam in which all the waves are of one frequency, like those made by an ideal pebble in a perfect pond. When two laser beams touch they produce an interference pattern of light and dark ripples that can be recorded on a photo-graphic plate. And if one of the beams, instead of comind directly from the laser, is reflected first off an object such as a human face, the resulting pattern will be very complex indeed, but it can still be recorded. The record will be a hologram of the face.  

/ Page 39  /  

When the place is developed and fixed, it will look like a totally meaningless jumble of very fine light and dark lines, but these can be unraveled. Simply take the plate into a dark room and illuminate it with the same laser. When you do this you cancel out interference and what you get is the original pattern of light from the reflected source. Peering through the plate, you find yourself face to face. You get a very realistic view which is a great deal more than a two-dimensional por-trait. Hologram means "whole record," so what you get is more than face value. You get all the information that light can provide about that face, The plate becomes a window. If you move your head to the side, you see the face in profile. Stand up and you get a view of the hairstyle."
    This three-dimensionality is fascinating, but there is more. If you illuminate only a small part of the plate with a very narrow laser beam, you can still peer through this spot like a keyhole and see the whole face. No matter which part of the plate you choose to use, the view is still the same. This is the momentous thing about a hologram - every part contains the whole.
     Any part of a hologram is a point in space, and yet it contains information about things at other points. Actually the hologram plate is merely a convenient way of recording what is happening in that region of space. What happens is that there is a movement of light there, and it seems that embraced in that movement is a mass of information about events taking place in other spaces. Cameras have always told us that, but what the hologram says is that any old point in space will do they all embrace everything happening everywhere."

 

 

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A possible origin of the western occult practice of creating thought-forms(servitors) is the 'Tulpa'. A Tulpa is a concept from Tibetan Mysticism.

—from the wikipedia:

A tulpa is, in Tibetan mysticism, a being or object which is created through sheer willpower alone. In other words, it is a materialized thought that has taken physical form (a thoughtform).
The concept was brought to the West in the 19th century by Alexandra David-Neel, who claimed to have created a tulpa in the image of a jolly, Friar Tuck-like monk which later developed a life of its own and had to be destroyed. Many authors and artists have since used tulpas in their works, both in the context of fiction and in writing about mysticism. Horror author Clive Barker, for example, envisioned his famous "Candy Man" killer to be nothing more than a myth gone terribly awry in his original story. Additionally, there was a legend that talked about a Mexican shaman by the name of Don Juan Matus, who had taught his student Carlos Castaneda about the true nature of the physical universe and how intense concentration can summon, apport, and even materialize objects out of thin air. It was said that Carlos Castaneda was able to materialize a living squirrel on the palm of Don Juan's hand based on the latter's instruction.

In the Western mystery tradition this is called an "egregore".

The following is quoted from David-Neel's book:

On the Creation of Tulpas

However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling.
...
Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions, which are said to occur during spiritualist séances.

As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others.

However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process.

Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker¹s control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother¹s womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter.

Tibetan magicians also relate cases in which the tulpa is sent to fulfill a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose.
...
Must we credit these strange accounts of rebellious "materializations", phantoms which have become real beings, or must we reject them all as mere fantastic tales and wild products of imagination?

Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity.

Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type.

I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents.

The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat tulpa; now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me, and once a hand seemed to touch my shoulder.

The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama.

I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life.

There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created.

Alexandra David-Neel, Magic and Mystery in Tibet, University Books Inc., 1965

 

 

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... we may feel in the other strange accomplishments with which Tibetan adepts ... This is not the opinion of advanced adepts in Tibetan secret lore. ...www.geocities.com/franzbardon/neel.html - Cached

 

The creation of thoughtforms and phantasms
by Alexandra David-Neel
from: Magic and Mystery in Tibet, 1967;
© University Books Inc. 1965

However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling....

Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions which are said to occur during spiritualist seances.

As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others.

However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process.

Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker's control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother's womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter.

Tibetan magicians also relate cases in which the tulpa is sent to fulfil a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose....

Must we credit these strange accounts of rebellious "materializations", phantoms which have become real beings, or must we reject them all as mere fantastic tales and wild products of imagination? -

Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity.

Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type.

I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents.

The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat trapa, now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me and once a hand seemed to touch my shoulder.

The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama.

I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life.

There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created....

In connection with these kinds of visualization or thought-form creation, I may relate a few phenomena which I have witnessed myself:

1.

A young Tibetan who was in my service went to see his family. I had granted him three weeks' leave, after which he was to purchase a food supply, engage porters to carry the loads across the hills, and come back with the caravan.

Most likely the fellow had a good time with his people. Two months elapsed and still he did not return. I thought he had definitely left me. Then I saw him one night in a dream. He arrived at my place clad in a somewhat unusual fashion, wearing a sun hat of foreign shape. He had never worn such a hat. The next morning, one of my servants came to me in haste. "Wangdu has come back" he told me. "I have just seen him down the hill".

The coincidence was strange. I went out of my room to look at the traveler. The place where I stood dominated a valley. I distinctly saw Wang-du. He was dressed exactly as I had seen him in my dream. He was alone and walking slowly up the path that wound up the hill slope. I remarked that he had no luggage with him and the servant who was next me answered: "Wangdu has walked ahead, the load-carriers bust be following."

We both continued to observe the man. He reached a small chörten, walked behind it and did not reappear. The base of this chörten was a cube built in stone, less than three feet high, and from its needle-shaped top to the ground, the small monument was no more than seven feet high. There was no cavity in it. Moreover, the chörten was completely isolated: there were neither houses, nor trees, nor undulations, nor anything that could provide a hiding in the vicinity.

My servant and I believed that Wangdu was resting for a while under the shade of the chörten. But as the time went by without his reappearing, I inspected the ground round the monument with my field glasses, but discovered nobody. Very much puzzled I sent two of my servants to search for the boy. I followed their movements with the glasses but no trace was to be found of Wangdu nor of anybody else.

That same day a little before dusk the young man appeared in the valley with his caravan. He wore the very same dress and the foreign sun hat which I had seen in my dream, and in the morning vision. Without giving him or the load-carriers time to speak with my servants and bear about the phenomenon, I immediately questioned them. From their answers I learned that all of them had spent the previous night in a place too far distant from my dwelling for anyone to reach the latter in the morning. It was also clearly stated that Wangdu had continually walked with the party.

During the following weeks I was able to verify the accuracy of the men's declarations by inquiring about the time of the caravan's departure, at the few last stages where the porters were changed. It was proved that they had all spoken the truth and had left the last stage together with Wangdu, as they said.

2.

A Tibetan painter, a fervent worshipper of the wrathful deities, who took a peculiar delight in drawing their terrible forms, came one afternoon to pay me a visit. I noticed behind him the somewhat nebulous shape of one of the fantastic beings which often appeared in his paintings.

I made a startled gesture and the astonished artist took a few steps towards me, asking what was the matter. I noticed that the phantom did not follow him, and quickly thrusting my visitor aside, I walked to the apparition with one arm stretched in front of me. My hand reached the foggy form. I felt as if touching a soft object whose substance gave way under the slight push, and the vision vanished.

The painter confessed in answer to my questions that he had been performing a dubthab rite during the last few weeks, calling on the deity whose form I had dimly perceived, and that very day he bad worked the whole morning on a painting of the same deity.

In fact, the Tibetan's thoughts were entirely concentrated on the deity whose help he wished to secure for a rather mischievous undertaking. He himself had not seen the phantom.

In these two cases, the Phenomenon was produced without the conscious co-operation of its author. Or, as a mystic lama remarked, Wangdu and the painter could hardly be termed the authors of the phenomena. They were but one cause - maybe the principal one - amongst the various causes which had brought them about.

3.

The third strange occurrence I have to relate belongs to the category of phenomena which are voluntarily produced. The fact that the apparition appeared in the likeness of the lama who caused it, must not lead us to think that he projected a subtle double of himself. This is not the opinion of advanced adepts in Tibetan secret lore.

According to them such phantoms are tulpas, magic formations generated by a powerful concentration of thoughts. As it has been repeatedly stated in the preceding chapters, any forms may be visualized through that process.

At that time I was camping near Punag ritöd in Kham. One afternoon, I was with my cook in a hut which we used as a kitchen. The boy asked me for some provisions. I answered, 'Come with me to my tent, you can take what you need out of the boxes.'

We walked out and when nearing my tent, we both saw the hermit lama seated on a folding chair next my camp table. This did not surprise us because the lama often came to talk with me. The cook only said 'Rimpoche is there, I must go and make tea for him at once, I will take the provisions later on.'

I replied: 'All right. Make tea and bring it to us.'

The man turned back and I continued to walk straight toward the lama, looking at him all the time while he remained seated motionless. When I was only a few steps from the tent, a flimsy veil of mist seemed to open before it, like a curtain that is slowly pulled aside. And suddenly I did not see the lama any more. He had vanished.

A little later, the cook came, bringing tea. He was surprised to see me alone. As I did not like to frighten him I said: 'Rimpoche only wanted to give me a message. He had no time to stay to tea.' I related the vision to the lama, but he only laughed at me without answering my questions. Yet, upon another occasion he repeated the phenomenon. He utterly disappeared as I was speaking with him in the middle of a wide bare track of land, without tent or houses or any kind of shelter in the vicinity.

 

 

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:..."

 

 

 

Thrice-Greatest Hermes, Vol. 3: I. Excerpts by Stobæus: Commentary - 12:48pm
According to Reitzenstein, Kamephis or Kmephis, that is Kmeph, is equated by Egyptologists with Kneph, who, according to Plutarch, I was worshipped in the ...
www.sacred-texts.com/gno/th3/th328.htm - Cached

 

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

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[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

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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,”

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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

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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

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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,

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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).

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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

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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.

 

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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

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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

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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

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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,

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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.

 

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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

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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

 

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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

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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.”

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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.

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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

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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

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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

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[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.

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[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

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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

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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

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[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

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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

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[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

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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

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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.

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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,

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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

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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

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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

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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:

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“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.”

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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

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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

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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

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[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

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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

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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

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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.

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[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

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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

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[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

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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

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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

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[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

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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,

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[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

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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.

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Footnotes
135:1 The arising of the knowledge of God among the Gods, and the gradual descent of this knowledge down to man, reminds us somewhat of the method of the descent of the “Gospel” in the system of Basilides.

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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HERMES
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-
-
2
H+E
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13
4
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R
18
9
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2
M+E
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9
9
1
S
19
10
1
6
HERMES
68
32
23
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-
6+8
3+2
2+3
6
HERMES
14
5
5
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1+4
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-
6
HERMES
5
5
5

 

 

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9
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M
E
S
-
-
-
-
-
-
-
-
-
-
-
-
-
5
9
4
5
-
+
=
23
2+3
=
5
=
5
=
5
-
-
-
5
18
13
5
-
+
=
41
4+1
=
5
=
5
=
5
-
6
H
E
R
M
E
S
-
-
-
-
-
-
-
-
-
-
-
-
8
5
18
13
5
19
+
=
68
6+8
=
14
1+4
5
=
5
-
-
8
5
9
4
5
1
+
=
32
3+2
=
5
=
5
=
5
-
6
H
E
R
M
E
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
=
1
2
-
-
-
-
-
-
-
-
-
2
TWO
2
--
-
-
-
-
3
-
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-`
4
occurs
x
1
=
4
=
4
-
-
-
5
-
-
5
-
-
-
5
occurs
x
2
=
10
1+0
1
6
-
-
-
-
-
-
-
-
-
6
SIX
6
--
-
-
-
-
7
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
9
-
-
-
-
-
9
occurs
x
1
=
9
=
9
18
6
H
E
R
M
E
S
-
-
27
-
-
6
-
32
-
23
1+8
-
-
-
9
-
-
-
-
-
2+7
-
-
-
-
3+2
-
2+3
9
6
H
E
R
M
E
S
-
-
9
-
-
6
-
5
-
5
-
-
8
5
9
4
5
1
-
-
-
-
-
-
-
-
-
-
9
6
H
E
R
M
E
S
-
-
9
-
-
6
-
5
-
5

 

 

6
H
E
R
M
E
S
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
1
+
=
9
-
=
9
=
9
=
9
-
8
-
-
-
-
19
+
=
27
2+7
=
9
=
9
=
9
6
H
E
R
M
E
S
-
-
-
-
-
-
-
-
-
-
-
-
5
9
4
5
-
+
=
23
2+3
=
5
=
5
=
5
-
-
5
18
13
5
-
+
=
41
4+1
=
5
=
5
=
5
6
H
E
R
M
E
S
-
-
-
-
-
-
-
-
-
-
-
8
5
18
13
5
19
+
=
68
6+8
=
14
1+4
5
=
5
-
8
5
9
4
5
1
+
=
32
3+2
=
5
=
5
=
5
6
H
E
R
M
E
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
=
1
-
-
-
-
4
-
-
-
-`
4
occurs
x
1
=
4
=
4
-
-
5
-
-
5
-
-
-
5
occurs
x
2
=
10
1+0
1
-
8
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
9
-
-
-
-
-
9
occurs
x
1
=
9
=
9
6
H
E
R
M
E
S
-
-
27
-
-
6
-
32
-
23
-
-
-
9
-
-
-
-
-
2+7
-
-
-
-
3+2
-
2+3
6
H
E
R
M
E
S
-
-
9
-
-
6
-
5
-
5
-
8
5
9
4
5
1
-
-
-
-
-
-
-
-
-
-
6
H
E
R
M
E
S
-
-
9
-
-
6
-
5
-
5

 

 

H
=
8
6
HERMES
68
32
5
T
=
2
3
THE
33
15
6
T
=
2
6
THRICE
63
36
9
G
=
7
8
GREATEST
95
32
5
-
-
19
23
First Total
259
115
25
-
-
1+9
2+3
Add to Reduce
2+5+9
1+1+5
2+5
Q
-
10
5
Second Total
16
7
7
-
-
1+0
-
Reduce to Deduce
1+6
-
-
-
-
1
5
Essence of Number
7
7
7

 

 

H
=
8
6
HERMES
68
32
5
T
=
2
6
THRICE
63
36
9
G
=
7
8
GREATEST
95
32
5
-
-
17
20
First Total
226
100
19
-
-
1+7
 2+0
Add to Reduce
2+2+6
1+0+0
1+9
Q
-
8
2
Second Total
10
1
10
-
-
-
-
Reduce to Deduce
1+0
-
1+0
-
-
8
2
Essence of Number
1
1
1

 

 

-
20
H
E
R
M
E
S
-
T
H
R
I
C
E
-
G
R
E
A
T
E
S
T
-
-
-
-
-
--
-
-
-
-
-
-
8
-
-
-
-
1
-
-
8
-
9
-
-
-
-
-
-
-
-
-
1
-
+
=
27
2+7
=
9
=
9
=
9
-
-
8
-
-
-
-
19
-
-
8
-
9
-
-
-
-
-
-
-
-
-
19
-
+
=
63
6+3
=
9
=
9
=
9
-
20
H
E
R
M
E
S
-
T
H
R
I
C
E
-
G
R
E
A
T
E
S
T
-
-
-
-
-
-
-
-
-
-
-
-
-
5
9
4
5
-
-
2
-
9
-
3
5
-
7
9
5
1
2
5
-
2
+
=
73
7+3
=
10
1+0
1
=
1
-
-
-
5
18
13
5
-
-
20
-
18
-
3
5
-
7
18
5
1
20
5
-
20
+
=
163
1+6+3
=
10
1+0
1
=
1
-
20
H
E
R
M
E
S
--
T
H
R
I
C
E
--
G
R
E
A
T
E
S
T
-
-
-
-
-
-
-
-
-
-
-
-
8
5
18
13
5
19
-
20
8
18
9
3
5
-
7
18
5
1
20
5
19
20
+
=
226
2+2+6
=
10
1+0
1
=
1
-
-
8
5
9
4
5
1
-
2
8
9
9
3
5
-
7
9
5
1
2
5
1
2
+
=
100
1+0+0
=
1
=
1
=
1
-
20
H
E
R
M
E
S
-
T
H
R
I
C
E
-
G
R
E
A
T
E
S
T
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
-
-
-
1
occurs
x
3
=
3
=
3
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
2
-
-
2
-
-
2
occurs
x
3
=
6
=
6
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-`
4
occurs
x
1
=
4
=
4
-
-
-
5
-
-
5
-
-
-
-
-
-
-
5
-
-
-
5
-
-
5
-
-
-
-
5
occurs
x
5
=
25
2+5
7
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
8
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
2
=
16
1+6
7
-
-
-
-
9
-
-
-
-
-
-
9
9
-
-
-
-
9
-
-
-
-
-
-
-
-
9
occurs
x
4
=
36
3+6
9
6
20
H
E
R
M
E
S
-
T
H
R
I
C
E
-
G
R
E
A
T
E
S
T
-
-
39
-
-
20
-
100
-
46
-
-
-
5
-
-
5
-
-
-
-
-
-
-
5
-
-
-
5
-
-
5
-
-
-
-
3+9
-
-
2+0
-
1+0+0
-
4+6
6
20
H
E
R
M
E
S
-
T
H
R
I
C
E
-
G
R
E
A
T
E
S
T
-
-
12
-
-
2
-
1
-
10
-
-
8
5
9
4
5
1
-
2
8
9
9
3
5
-
7
9
5
1
2
5
1
2
-
-
1+2
-
-
-
-
-
-
1+0
6
20
H
E
R
M
E
S
-
T
H
R
I
C
E
-
G
R
E
A
T
E
S
T
-
-
3
-
-
2
-
1
-
1

 

 

6
HERMES
68
32
5
12
TRISMEGISTUS
179
53
8
18
First Total
247
85
13
1+8
Add to Reduce
2+4+7
8+5
1+3
9
Second Total
13
13
4
-
Reduce to Deduce
1+3
1+3
-
9
Essence of Number
4
4
4

 

 

-
18
H
E
R
M
E
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
1
-
-
-
9
1
-
-
-
9
1
-
-
1
+
=
30
3+0
=
3
=
3
=
3
-
-
8
-
-
-
-
19
-
-
-
9
19
-
-
-
9
19
-
-
19
+
=
102
1+0+2
=
3
=
3
=
3
-
18
H
E
R
M
E
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
-
-
5
9
4
5
-
-`
2
9
-
-
4
5
7
-
-
2
3
-
+
=
55
5+5
=
10
1+0
1
=
1
-
-
-
5
18
13
5
-
-
20
18
-
-
13
5
7
-
-
20
21
-
+
=
145
1+4+5
=
10
1+0
1
=
1
-
18
H
E
R
M
E
S
--
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
-
8
5
18
13
5
19
-
20
18
9
19
13
5
7
9
19
20
21
19
+
=
247
2+4+7
=
13
1+3
4
=
4
-
-
8
5
9
4
5
1
-
2
9
9
1
4
5
7
9
1
2
3
1
+
=
85
8+5
=
13
1+3
4
=
4
-
18
H
E
R
M
E
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
1
-
-
1
-
-
1
occurs
x
4
=
4
=
4
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
2
=
4
=
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
4
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
2
=
8
=
8
-
-
-
5
-
-
5
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
occurs
x
3
=
15
1+5
6
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
9
-
-
-
-
-
9
9
-
-
-
-
9
-
-
-
-
-
-
9
occurs
x
4
=
36
3+6
9
6
18
H
E
R
M
E
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
39
-
-
18
-
85
-
49
-
1+8
-
-
9
-
-
-
-
-
9
9
-
-
-
-
9
-
-
-
-
-
-
3+9
-
-
1+8
-
8+5
-
4+9
6
9
H
E
R
M
E
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
12
-
-
9
-
13
-
13
-
-
8
5
9
4
5
1
-
2
9
9
1
4
5
7
9
1
2
3
1
-
-
1+2
-
-
-
-
1+3
-
1+3
6
9
H
E
R
M
E
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
3
-
-
9
-
4
-
4

 

 

M
=
4
-
9
MERCURIUS
127
46
1
T
=
2
-
12
TRISMEGISTUS
179
53
8
-
-
6
-
21
First Total
306
99
9
-
-
1+8
-
2+1
Add to Reduce
3+0+6
9+9
-
-
-
6
-
3
Second Total
9
18
9
-
-
-
-
-
Reduce to Deduce
1+3
1+8
-
-
-
6
-
9
Essence of Number
4
9
9

 

 

-
21
M
E
R
C
U
R
I
U
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
1
-
-
-
9
1
-
-
-
9
1
-
-
1
+
=
31
3+1
=
4
=
4
=
4
-
-
-
-
-
-
-
-
9
-
19
-
-
-
9
19
-
-
-
9
19
-
-
19
+
=
103
1+0+3
=
4
=
4
=
4
-
21
M
E
R
C
U
R
I
U
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
-
4
5
9
3
3
9
-
3
-
-`
2
9
-
-
4
5
7
-
-
2
3
-
+
=
68
6+8
=
14
1+4
5
=
5
-
-
13
5
18
3
21
18
-
21
-
-
20
18
-
-
13
5
7
-
-
20
21
-
+
=
203
2+0+3
=
5
=
5
=
5
-
21
M
E
R
C
U
R
I
U
S
--
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
-
13
5
18
3
21
18
9
21
19
-
20
18
9
19
13
5
7
9
19
20
21
19
+
=
306
3+0+6
=
9
=
9
=
9
-
-
4
5
9
3
3
9
9
3
1
-
2
9
9
1
4
5
7
9
1
2
3
1
+
=
99
9+9
=
9
=
9
=
9
-
21
M
E
R
C
U
R
I
U
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
1
-
-
1
-
-
1
occurs
x
4
=
4
=
4
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
2
=
4
=
4
-
-
-
-
-
3
3
-
-
3
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
4
=
12
1+2
3
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
2
=
8
=
8
-
-
-
5
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
-
9
-
-
9
9
-
-
-
-
9
9
-
-
-
-
9
-
-
-
-
-
-
9
occurs
x
6
=
54
5+4
9
14
21
M
E
R
C
U
R
I
U
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
39
-
-
21
-
99
-
36
1+4
2+1
-
-
9
-
-
9
9
-
-
-
-
9
9
-
-
-
-
9
-
-
-
-
-
-
3+9
-
-
2+1
-
9+9
-
3+6
5
3
M
E
R
C
U
R
I
U
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
12
-
-
3
-
18
-
9
-
-
4
5
9
3
3
9
9
3
1
-
2
9
9
1
4
5
7
9
1
2
3
1
-
-
1+2
-
-
-
-
1+8
-
-
5
3
M
E
R
C
U
R
I
U
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
3
-
-
3
-
9
-
9

 

 

21
M
E
R
C
U
R
I
U
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
1
-
-
-
9
1
-
-
-
9
1
-
-
1
+
=
31
3+1
=
4
=
4
=
4
-
-
-
-
-
-
-
9
-
19
-
-
-
9
19
-
-
-
9
19
-
-
19
+
=
103
1+0+3
=
4
=
4
=
4
21
M
E
R
C
U
R
I
U
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
4
5
9
3
3
9
-
3
-
-`
2
9
-
-
4
5
7
-
-
2
3
-
+
=
68
6+8
=
14
1+4
5
=
5
-
13
5
18
3
21
18
-
21
-
-
20
18
-
-
13
5
7
-
-
20
21
-
+
=
203
2+0+3
=
5
=
5
=
5
21
M
E
R
C
U
R
I
U
S
--
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
13
5
18
3
21
18
9
21
19
-
20
18
9
19
13
5
7
9
19
20
21
19
+
=
306
3+0+6
=
9
=
9
=
9
-
4
5
9
3
3
9
9
3
1
-
2
9
9
1
4
5
7
9
1
2
3
1
+
=
99
9+9
=
9
=
9
=
9
21
M
E
R
C
U
R
I
U
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
1
-
-
1
-
-
1
occurs
x
4
=
4
=
4
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
2
=
4
=
4
-
-
-
-
3
3
-
-
3
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
4
=
12
1+2
3
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
2
=
8
=
8
-
-
5
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
-
9
-
-
9
9
-
-
-
-
9
9
-
-
-
-
9
-
-
-
-
-
-
9
occurs
x
6
=
54
5+4
9
21
M
E
R
C
U
R
I
U
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
39
-
-
21
-
99
-
36
2+1
-
-
9
-
-
9
9
-
-
-
-
9
9
-
-
-
-
9
-
-
-
-
-
-
3+9
-
-
2+1
-
9+9
-
3+6
3
M
E
R
C
U
R
I
U
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
12
-
-
3
-
18
-
9
-
4
5
9
3
3
9
9
3
1
-
2
9
9
1
4
5
7
9
1
2
3
1
-
-
1+2
-
-
-
-
1+8
-
-
3
M
E
R
C
U
R
I
U
S
-
T
R
I
S
M
E
G
I
S
T
U
S
-
-
3
-
-
3
-
9
-
9

 

 

21
M
E
R
C
U
R
I
U
S
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
1
-
-
9
1
-
-
-
9
1
-
-
1
+
=
31
3+1
=
4
=
4
=
4
-
-
-
-
-
-
-
9
-
19
-
-
9
19
-
-
-
9
19
-
-
19
+
=
103
1+0+3
=
4
=
4
=
4
21
M
E
R
C
U
R
I
U
S
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
4
5
9
3
3
9
-
3
-
2
9
-
-
4
5
7
-
-
2
3
-
+
=
68
6+8
=
14
1+4
5
=
5
-
13
5
18
3
21
18
-
21
-
20
18
-
-
13
5
7
-
-
20
21
-
+
=
203
2+0+3
=
5
=
5
=
5
21
M
E
R
C
U
R
I
U
S
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
13
5
18
3
21
18
9
21
19
20
18
9
19
13
5
7
9
19
20
21
19
+
=
306
3+0+6
=
9
=
9
=
9
-
4
5
9
3
3
9
9
3
1
2
9
9
1
4
5
7
9
1
2
3
1
+
=
99
9+9
=
9
=
9
=
9
21
M
E
R
C
U
R
I
U
S
T
R
I
S
M
E
G
I
S
T
U
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
-
-
-
1
-
-
1
-
-
1
occurs
x
4
=
4
=
4
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
2
=
4
=
4
-
-
-
-
3
3
-
-
3
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
4
=
12
1+2
3
-
4
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
2
=
8
=
8
-
-
5
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
-
9
-
-
9
9
-
-
-
9
9
-
-
-
-
9
-
-
-
-
-
-
9
occurs
x
6
=
54
5+4
9
21
M
E
R
C
U
R
I
U
S
T
R
I
S
M
E
G
I
S
T
U
S
-
-
39
-
-
21
-
99
-
36
2+1
-
-
9
-
-
9
9
-
-
-
9
9
-
-
-
-
9
-
-
-
-
-
-
3+9
-
-
2+1
-
9+9
-
3+6
3
M
E
R
C
U
R
I
U
S
T
R
I
S
M
E
G
I
S
T
U
S
-
-
12
-
-
3
-
18
-
9
-
4
5
9
3
3
9
9
3
1
2
9
9
1
4
5
7
9
1
2
3
1
-
-
1+2
-
-
-
-
1+8
-
-
3
M
E
R
C
U
R
I
U
S
T
R
I
S
M
E
G
I
S
T
U
S
-
-
3
-
-
3
-
9
-
9

 

 

THE WINDMILLS OF YOUR MIND

Round,
Like a circle in a spiral
Like a wheel within a wheel,
Never ending or beginning,
On an ever-spinning reel
Like a snowball down a mountain,
Or a carnival balloon
Like a carousel that's turning
Running rings around the moon
Like a clock whose hands are sweeping
Past the minutes on its face
And the world is like an apple
Spinning silently in space
Like the circles that you find
In the windmills of your mind!

Like a tunnel that you follow
To a tunnel of its own
Down a hollow to a cavern
Where the sun has never shone
Like a door that keeps revolving
In a half-forgotten dream
Like the ripples from a pebble
Someone tosses in a stream.
Like a clock whose hands are sweeping
Past the minutes on its face
And the world is like an apple
Spinning silently in space
Like the circles that you find
In the windmills of your mind!

Keys that jingle in your pocket
Words that jangle in your head
Why did summer go so quickly?
Was it something that I said?
Lovers walk along a shore
And leave their footprints in the sand
Was the sound of distant drumming
Just the fingers of your hand?
Pictures hanging in a hallway
or the fragment of a song,
half-remembered names and faces
but to whom do they belong?
When you knew that it was over
Were you suddenly aware
That the autumn leaves were turning
To the colour of her hair?

Like a circle in a spiral
Like a wheel within a wheel
Never ending or beginning
On an ever-spinning reel
As the images unwind
Like the circles that you find
In the windmills of your mind

 

 

R
=
9
-
5
ROUND
72
27
9
L
=
3
-
4
LIKE
37
19
1
A
=
1
-
1
A
1
1
1
C
=
3
-
6
CIRCLE
50
32
5
I
=
9
-
2
IN
23
14
5
A
=
1
-
1
A
1
1
1
S
=
1
-
6
SPIRAL
75
30
3
L
=
3
-
4
LIKE
37
19
1
A
=
1
-
1
A
1
1
1
W
=
5
-
5
WHEEL
53
26
8
W
=
5
-
6
WITHIN
83
38
2
A
=
1
-
1
A
1
1
1
W
=
5
-
5
WHEEL
53
26
8
   
47
  
47
  
487
235
46
-
-
-
-
-
-
-
-
-
N
=
5
-
5
NEVER
64
28
1
E
=
5
-
6
ENDING
53
35
8
O
=
6
-
2
OR
33
15
6
B
=
2
-
9
BEGINNING
81
54
9
O
=
6
-
2
ON
29
11
2
A
=
1
-
2
AN
15
6
6
E
=
5
-
4
EVER
50
23
5
S
=
1
-
8
SPINNING
102
48
3
R
=
9
-
4
REEL
40
22
4
   
40
  
42
  
467
242
44
-
-
-
-
-
-
-
-
-
A
=
1
-
2
AS
20
2
2
T
=
2
-
3
THE
33
15
6
I
=
9
-
6
IMAGES
54
27
9
U
=
3
-
6
UNWIND
85
31
4
L
=
3
-
4
LIKE
37
19
1
T
=
2
-
3
THE
33
15
6
C
=
3
-
7
CIRCLES
69
33
6
T
=
2
-
4
THAT
49
13
4
Y
=
7
-
3
YOU
61
16
7
F
=
6
-
4
FIND
33
24
6
I
=
9
-
2
IN
23
14
5
T
=
2
-
3
THE
33
15
6
W
=
5
-
9
WINDMILLS
115
43
7
O
=
6
-
2
OF
21
12
3
Y
=
7
-
4
YOUR
79
25
7
M
=
4
-
4
MIND
40
22
4
-
-
71
-
66
-
785
326
83
-
-
-
-
-
-
-
-
-
-
-
158
-
155
First Total
1739
803
173
-
-
1+5+8
-
1+5+5
Add to Reduce
1+7+3+9
8+0+3
1+7+3
-
-
14
-
11
Second Total
20
11
11
-
-
1+4
-
1+1
Reduce to Deduce
2+0
1+1
1+1
-
-
5
-
2
Essence of Number
2
2
2

 

 

CHEIRO'S BOOK OF NUMBERS

Circa 1926

Page106
"Shakespeare, that Prince of Philosophers, whose thoughts will adorn English literature for all time, laid down the well-known axiom: There is a tide in the affairs of men which if taken at the flood, leads on to fortune." 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?
My answer to this question is that the Great Architect of the Universe in His Infinite Wisdom so created all things in such harmony of design that He endowed the human mind with some part of that omnipotent knowledge which is the attribute of the Divine Mind as the Creator of all.

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

 

 

T
=
2
  
3
THE
33
15
6
Q
=
8
-
8
QUESTION
120
39
3
H
=
8
-
3
HAS
28
10
1
B
=
2
-
4
BEEN
26
17
8
A
=
1
-
5
ASKED
40
13
4
A
=
1
-
5
AGAIN
32
23
5
A
=
1
-
3
AND
19
10
1
A
=
1
-
5
AGAIN
32
23
5
I
=
9
-
2
IS
28
10
1
T
=
2
-
5
THERE
56
29
2
S
=
1
-
4
SOME
52
16
7
M
=
4
-
5
MEANS
52
16
7
O
=
6
-
2
OF
21
12
3
K
=
2
-
7
KNOWING
93
39
3
W
=
5
  
4
WHEN
50
23
5
T
=
2
-
3
THE
33
15
6
M
=
4
-
6
MOMENT
80
26
8
H
=
8
-
3
HAS
28
10
1
C
=
3
-
4
COME
36
18
9
T
=
2
-
2
TO
35
8
8
T
=
2
-
4
TAKE
37
10
1
T
=
2
-
3
THE
33
15
6
T
=
2
-
4
TIDE
38
20
2
A
=
1
-
2
AT
21
3
3
T
=
2
-
3
THE
33
15
6
F
=
6
-
5
FLOOD
52
25
7
B
-
87
-
104
First Total
1108
460
118
-
-
8+7
-
1+0+4
Add to Reduce
1+1+0+8
4+6+0
1+1+8
-
-
15
-
5
Second Total
10
10
10
-
-
1+5
-
-
Reduce to Deduce
1+0
1+0
1+0
-
-
6
-
5
Essence of Number
1
1
1

 

 

YOU ARE GOING ON A JOURNEY A VERY SPECIAL JOURNEY DO HAVE A PLEASANT JOURNEY DO

 

 

 

 

 

 

 

 
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