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Evokation
  
 
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A

MAZE

IN

ZAZAZA ENTERS AZAZAZ

AZAZAZAZAZAZAZZAZAZAZAZAZAZA

ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ

THE

MAGICALALPHABET

ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA

12345678910111213141516171819202122232425262625242322212019181716151413121110987654321

 

 

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
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U
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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
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K
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M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
9
-
-
8
-
9
-
9

 

 

A

HISTORY OF GOD

Karen Armstrong 1993

The God of the Mystics

Page 250

"Perhaps the most famous of the early Jewish mystical texts is the fifth century Sefer Yezirah (The Book of Creation). There is no attempt to describe the creative process realistically; the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by combining the letters with the sacred numbers, rearranging them in endless configurations, the mystic weaned his mind away from the normal connotations of words."

 

Page 250

THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY THE ACCOUNT

IS UNASHAMEDLY SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE AS

THOUGH HE WERE WRITING A BOOK. BUT LANGUAGE HAS BEEN ENTIRELY TRANSFORMED AND THE

MESSAGE OF CREATION IS NO LONGER CLEAR EACH LETTER OF THE HEBREW ALPHABET IS GIVEN

A NUMERICAL VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS REARRANGING

THEM IN ENDLESS CONFIGURATIONS THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL

CONNOTATIONS OF WORDS

 

 

THE LIGHT IS RISING NOW RISING IS THE LIGHT

 

....

 

A
B
C
D
E
F
G
H
I
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
J
K
L
M
N
O
P
Q
R
10
11
12
13
14
15
16
17
18
1+0
1+1
1+2
1+3
1+4
1+5
1+6
1+7
1+8
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
S
T
U
V
W
X
Y
Z
I
19
20
21
22
23
24
25
26
9
1+9
2+0
2+1
2+2
2+3
2+4
2+5
2+6
ME
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
I
ME
I
ME
I
ME
I
ME
I
9
18
9
18
9
18
9
18
9
=
1+8
=
1+8
=
1+8
=
1+8
=
=
9
=
9
=
9
=
9
=
I
ME
I
ME
I
ME
I
ME
1
9
9
9
9
9
9
9
9
9
I
ME
I
ME
I
ME
I
ME
1

 

 

 

A
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X
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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
-
-
-
-
-
-
-
-
-
1+0
1+1
1+2
1+3
1+4
1+5
1+6
1+7
1+8
1+9
2+0
2+1
2+2
2+3
2+4
2+5
2+6
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
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
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X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
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
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
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M
N
O
P
Q
R
S
T
U
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W
X
Y
Z

 

 

 

LIGHT AND LIFE

Lars Olof Bjorn 1976

Page 197

"By writing the 26 letters of the alphabet in a certain order one may put down almost any message (this book 'is written with the same letters' as the Encyclopaedia Britannica and Winnie the Pooh, only the order of the letters differs). In the same way Nature is able to convey with her language how a cell and a whole organism is to be constructed and how it is to function. Nature has succeeded better than we humans; for the genetic code there is only one universal language which is the same in a man, a bean plant and a bacterium."

"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER

ONE MAY PUT DOWN ALMOST ANY MESSAGE"

 

 

"FOR THE GENETIC CODE THERE IS ONLY ONE UNIVERSAL LANGUAGE"

 

DNA AND DNA DNA AND DNA DNA AND DNA

DNA AND DNA DNA AND DNA DNA AND DNA

 

 

A QUEST FOR THE BEGINNING AND THE END

Graham Hancock 1995

Chapter 32

Speaking to the Unborn

Page 285

"It is understandable that a huge range of myths from all over the ancient world should describe geological catastrophes in graphic detail. Mankind survived the horror of the last Ice Age, and the most plausible source for our enduring traditions of flooding and freezing, massive volcanism and devastating earthquakes is in the tumultuous upheavals unleashed during the great meltdown of 15,000 to 8000 BC. The final retreat of the ice sheets, and the consequent 300-400 foot rise in global sea levels, took place only a few thousand years before the beginning of the historical period. It is therefore not surprising that all our early civilizations should have retained vivid memories of the vast cataclysms that had terrified their forefathers.
Much harder to explain is the peculiar but distinctive way the myths of cataclysm seem to bear the intelligent imprint of a guiding hand.l Indeed the degree of convergence between such ancient stories is frequently remarkable enough to raise the suspicion that they must all have been 'written' by the same 'author'.
Could that author have had anything to do with the wondrous deity, or superhuman, spoken of in so many of the myths we have reviewed, who appears immediately after the world has been shattered by a horrifying geological catastrophe and brings comfort and the gifts of civilization to the shocked and demoralized survivors?
White and bearded, Osiris is the Egyptian manifestation of this / Page 286 / universal figure, and it may not be an accident that one of the first acts he is remembered for in myth is the abolition of cannibalism among the primitive inhabitants of the Nile Valley.2 Viracocha, in South America, was said to have begun his civilizing mission immediately after a great flood; Quetzalcoatl, the discoverer of maize, brought the benefits of crops, mathematics, astronomy and a refined culture to Mexico after the Fourth Sun had been overwhelmed by a destroying deluge.
Could these strange myths contain a record of encounters between scattered palaeolithic tribes which survived the last Ice Age and an as yet unidentified high civilization which passed through the same epoch?
And could the myths be attempts to communicate?

A message in the bottle of time

'Of all the other stupendous inventions,' Galileo once remarked,

what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3

If the 'precessional message' identified by scholars like Santillana, von Dechend and Jane Sellers is indeed a deliberate attempt at communication by some lost civilization of antiquity, how come it wasn't just written down and left for us to find? Wouldn't that have been easier than encoding it in myths? Perhaps.
Nevertheless, suppose that whatever the message was written on got destroyed or worn away after many thousands of years? Or suppose that the language in which it was inscribed was later forgotten utterly (like the enigmatic Indus Valley script, which has been studied closely for more than half a century but has so far resisted all attempts at decoding)? It must be obvious that in such circumstances a written / Page 287 / legacy to the future would be of no value at all, because nobody would be able to make sense of it.
What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them - and the city of Teotihuacan may be the calling-card of a lost civilization written in the eternal language of mathematics.
Geodetic data, related to the exact positioning of fixed geographical points and to the shape and size of the earth, would also remain valid and recognizable for tens of thousands of years, and might be most conveniently expressed by means of cartography (or in the construction of giant geodetic monuments like the Great Pyramid of Egypt, as we shall see).
Another 'constant' in our solar system is the language of time: the great but regular intervals of time calibrated by the inch-worm creep of precessional motion. Now, or ten thousand years in the future, a message that prints out numbers like 72 or 2160 or 4320or 25,920 should be instantly intelligible to any civilization that has evolved a modest talent for mathematics and the ability to detect and measure the almost imperceptible reverse wobble that the sun appears to make along the ecliptic against the background of the fixed stars..."

"What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them"

"WRITTEN IN THE ETERNAL LANGUAGE OF MATHEMATICS"

 

 

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X
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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
-
-
-
-
-
-
-
-
-
1+0
1+1
1+2
1+3
1+4
1+5
1+6
1+7
1+8
1+9
2+0
2+1
2+2
2+3
2+4
2+5
2+6
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
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
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
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
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
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

 

 

THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY

THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE

AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED

THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF

THE

ALPHABET

IS

GIVEN

A

NUMERICAL

VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS

REARRANGING THEM IN ENDLESS CONFIGURATIONS

THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS

 

....

 

THE LIGHT IS RISING NOW RISING IS THE LIGHT

 

 

 

 

26
A
B
C
D
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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

 

 

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 = 351 = Z Y X W V U T S R Q P O N M L K J I H G F E D C B A

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 = 126 = Z Y X W V U T S R Q P O N M L K J I H G F E D C B A

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 = Z Y X W V U T S R Q P O N M L K J I H G F E D C B A

 

 

ABCDEFGH I JKLMNOPQ R STUVWXYZ = 351 = ZYXWVUTS R QPONMLKJ I HGFEDCBA

ABCDEFGH I JKLMNOPQ R STUVWXYZ = 126 = ZYXWVUTS R QPONMLKJ I HGFEDCBA

ABCDEFGH I JKLMNOPQ R STUVWXYZ = 9 = ZYXWVUTS R QPONMLKJ I HGFEDCBA

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
5
ADDED
18
18
9
-
-
-
-
-
-
-
-
-
9
T
=
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
8
-
A
=
1
-
3
ALL
25
7
7
-
-
-
-
-
-
-
7
-
-
M
=
4
-
5
MINUS
76
22
4
-
-
-
-
4
-
-
-
-
-
N
=
5
-
4
NONE
48
21
3
-
-
-
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
-
9
MULTIPLED
121
49
4
-
-
-
-
4
-
-
-
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
A
=
1
-
9
ABUNDANCE
65
29
2
-
-
2
-
-
-
-
-
-
-
-
-
35
-
57
First Total
995
266
59
-
1
2
3
8
5
6
14
8
18
-
-
3+5
-
5+7
Add to Reduce
9+9+5
2+6+6
5+9
-
-
-
-
-
-
-
1+4
-
1+8
-
-
8
-
12
Second Total
23
14
15
-
1
2
3
8
5
6
5
8
9
-
-
-
-
1+2
Reduce to Deduce
2+3
1+4
 1+5
-
-
-
-
-
-
-
-
-
-
-
-
8
-
3
Essence of Number
5
5
5
-
1
2
3
8
5
6
5
8
9

 

 

EVOLVE LOVE EVOLVE

LOVES SOLVE LOVES

EVOLVE LOVE EVOLVE

 

 

 

 

 

 

THE DEATH OF GODS IN ANCIENT EGYPT

Jane B. Sellars 1992

Page 204

"The overwhelming awe that accompanies the realization, of the measurable orderliness of the universe strikes modern man as well. Admiral Weiland E. Byrd, alone In the Antarctic for five months of polar darkness, wrote these phrases of intense feeling:

Here were the imponderable processes and forces of the cosmos, harmonious and soundless. Harmony, that was it! I could feel no doubt of oneness with the universe. The conviction came that the rhythm was too orderly, too harmonious, too perfect to be a product of blind chance - that, therefore there must be purpose in the whole and that man was part of that whole and not an accidental offshoot. It was a feeling that transcended reason; that went to the heart of man's despair and found it groundless. The universe was a cosmos, not a chaos; man was as rightfully a part of that cosmos as were the day and night.10

Returning to the account of the story of Osiris, son of Cronos god of' Measurable Time, Plutarch takes, pains to remind the reader of the original Egyptian year consisting of 360 days.

Phrases are used that prompt simple mental. calculations and an attention to numbers, for example, the 360-day year is described as being '12 months of 30 days each'. Then we are told that, Osiris leaves on a long journey, during which Seth, his evil brother, plots with 72 companions to slay Osiris: He also secretly obtained the measure of Osiris and made ready a chest in which to entrap him.

The, interesting thing about this part of the-account is that nowhere in the original texts of the Egyptians are we told that Seth, has 72 companions. We have already been encouraged to equate Osiris with the concept of measured time; his father being Cronos. It is also an observable fact that Cronos-Saturn has the longest sidereal period of the known planets at that time, an orbit. of 30 years. Saturn is absent from a specific constellation for that length of time.

A simple mathematical fact has been revealed to any that are even remotely sensitive to numbers: if you multiply 72 by 30, the years of Saturn's absence (and the mention of Osiris's absence prompts one to recall this other), the resulting product is 2,160: the number of years required, for one 30° shift, or a shift: through one complete sign of the zodiac. This number multplied by the / Page205 / 12 signs also gives 25,920. (And Plutarch has reminded us of 12)

If you multiply the unusual number 72 by 360, a number that Plutarch mentions several times, the product will be 25,920, again the number of years symbolizing the ultimate rebirth.

This 'Eternal Return' is the return of, say, Taurus to the position of marking the vernal equinox by 'riding in the solar bark with. Re' after having relinquished this honoured position to Aries, and subsequently to the to other zodiacal constellations.

Such a return after 25,920 years is indeed a revisit to a Golden Age, golden not only because of a remarkable symmetry In the heavens, but golden because it existed before the Egyptians experienced heaven's changeability.

But now to inform the reader of a fact he or she may already know. Hipparaus did: not really have the exact figures: he was a trifle off in his observations and calculations. In his published work, On the Displacement of the Solstitial and Equinoctial Signs, he gave figures of 45" to 46" a year, while the truer precessional lag along the ecliptic is about 50 seconds. The exact measurement for the lag, based on the correct annual lag of 50'274" is 1° in 71.6 years, or 360° in 25,776 years, only 144 years less than the figure of 25,920.

With Hipparchus's incorrect figures a 'Great Year' takes from 28,173.9 to 28,800 years, incorrect by a difference of from 2,397.9 years to 3,024.

Since Nicholas Copernicus (AD 1473-1543) has always been credited with giving the correct numbers (although Arabic astronomer Nasir al-Din Tusi,11 born AD 1201, is known to have fixed the Precession at 50°), we may correctly ask, and with justifiable astonishment 'Just whose information was Plutarch transmitting'

AN IMPORTANT POSTSCRIPT

Of course, using our own notational system, all the important numbers have digits that reduce to that amazing number 9 a number that has always delighted budding mathematician.

Page 206

Somewhere along the way, according to Robert Graves, 9 became the number of lunar wisdom.12

This number is found often in the mythologies of the world. the Viking god Odin hung for nine days and nights on the World Tree in order to acquire the secret of the runes, those magic symbols out of which writing and numbers grew. Only a terrible sacrifice would give away this secret, which conveyed upon its owner power and dominion over all, so Odin hung from his neck those long 9 days and nights over the 'bottomless abyss'. In the tree were 9 worlds, and another god was said to have been born of 9 mothers.

Robert Graves, in his White Goddess, Is intrigued by the seemingly recurring quality of the number 72 in early myth and ritual. Graves tells his reader that 72 is always connected with the number 5, which reflects, among other things, the five Celtic dialects that he was investigating. Of course, 5 x 72= 360, 360 x 72= 25,920. Five is also the number of the planets known to the ancient world, that is, Saturn, Jupiter, Mars, Venus Mercury.

Graves suggests a religious mystery bound up with two ancient Celtic 'Tree Alphabets' or cipher alphabets, which as genuine articles of Druidism were orally preserved and transmitted for centuries. He argues convincingly that the ancient poetry of Europe was ultimately based on what its composers believed to be magical principles, the rudiments of which formed a close religious secret for centuries. In time these were-garbled, discredited and forgotten.

Among the many signs of the transmission of special numbers he points out that the aggregate number of letter strokes for the complete 22-letter Ogham alphabet that he is studying is 72 and that this number is the multiple of 9, 'the number of lunar wisdom'. . . . he then mentions something about 'the seventy day season during which Venus moves successively from. maximum eastern elongation 'to inferior conjunction and maximum western elongation'.13

Page 207

"...Feniusa Farsa, Graves equates this hero with Dionysus. Farsa has 72 assistants who helped him master the 72 languages created at the confusion of Babel, the tower of which is said to be built of 9 different materials

We are also reminded of the miraculous translation into Greek of the Five Books of Moses that was done by 72 scholars working for 72 days, Although the symbol for the Septuagint is LXX, legend, according to the fictional letter of Aristeas, records 72. The translation was done for Ptolemy Philadelphus (c.250 BC), by Hellenistic Jews, possibly from Alexandra.14

Graves did not know why this number was necessary, but he points out that he understands Frazer's Golden Bough to be a book hinting that 'the secret involves the truth that the Christian dogma, and rituals, are the refinement of a great body of primitive beliefs, and that the only original element in Christianity- is the personality of Christ.15

Frances A. Yates, historian of Renaissance hermetisma tells, us the cabala had 72 angels through which the sephiroth (the powers of God) are believed to be approached, and further, she supplies the information that although the Cabala supplied a set of 48 conclusions purporting to confirm the Christian religion from the foundation of ancient wisdom, Pico Della Mirandola, a Renaissance magus, introduced instead 72, which were his 'own opinion' of the correct number. Yates writes, 'It is no accident there are seventy-two of Pico's Cabalist conclusions, for the conclusion shows that he knew something of the mystery of the Name of God with seventy-two letters.'16

In Hamlet's Mill de Santillana adds the facts that 432,000 is the number of syllables in the Rig-Veda, which when multiplied by the soss (60) gives 25,920" (The reader is forgiven for a bit of laughter at this point)

The Bible has not escaped his pursuit. A prominent Assyriologist of the last century insisted that the total of the years recounted mounted in Genesis for the lifetimes of patriarchs from the Flood also contained the needed secret numbers. (He showed that in the 1,656 years recounted in the Bible there are 86,400 7 day weeks, and dividing this number yields / Page 208 / 43,200.) In Indian yogic schools it is held that all living beings exhale and inhale 21,600 times a day, multiply this by 2 and again we have the necessary 432 digits.

Joseph Campbell discerns the secret in the date set for the coming of Patrick to Ireland. Myth-gives this date-as-the interesting number of AD.432.18

Whatever one may think-of some of these number coincidences, it becomes difficult to escape the suspicion that many signs (number and otherwise) - indicate that early man observed the results of the movement of Precession and that the - transmission of this information was considered of prime importance.

With the awareness of the phenomenon, observers would certainly have tried for its measure, and such an endeavour would have constituted the construction-of a 'Unified Field Theory' for nothing less than Creation itself. Once determined, it would have been information worthy of secrecy and worthy of the passing on to future adepts.

But one last word about mankind's romance with number coincidences.The antagonist in John Updike's novel, Roger's Version, is a computer hacker, who, convinced, that scientific evidence of God's existence is accumulating, endeavours to prove it by feeding -all the available scientific information. into a comuter. In his search for God 'breaking, through', he has become fascinated by certain numbers that have continually been cropping up. He explains them excitedly as 'the terms of Creation':

"...after a while I noticed that all over the sheet there seemed to hit these twenty-fours Jumping out at me. Two four; two, four. Planck time, for instance, divided by the radiation constant yields a figure near eight times ten again to the negative twenty-fourth, and the permittivity of free space, or electric constant, into the Bohr radius ekla almost exactly six times ten to the negative twenty-fourth. On positive side, the electromagnetic line-structure constant times Hubble radius - that is, the size of the universe as we now perceive it gives us something quite close to ten to the twenty-fourth, and the strong-force constant times the charge on the proton produces two point four times ten to the negative eighteenth, for another I began to circle twenty-four wherever it appeared on the Printout here' - he held it up his piece of stripped and striped wallpaper, decorated / Page 209 / with a number of scarlet circles - 'you can see it's more than random.'19
This inhabitant of the twentieth century is convinced that the striking occurrences of 2 and 4 reveal the sacred numbers by which God is speaking to us.

So much for any scorn directed to ancient man's fascination with number coincidences. That fascination is alive and well, Just a bit more incomprehensible"

 

 

NUMBER

9

THE SEARCH FOR THE SIGMA CODE

Cecil Balmond 1998

Cycles and Patterns

Page 165

Patterns

"The essence of mathematics is to look for patterns.

Our minds seem to be organised to search for relationships and sequences. We look for hidden orders.

These intuitions seem to be more important than the facts themselves, for there is always the thrill at finding something, a pattern, it is a discovery - what was unknown is now revealed. Imagine looking up at the stars and finding the zodiac!

Searching out patterns is a pure delight.

Suddenly the counters fall into place and a connection is found, not necessarily a geometric one, but a relationship between numbers, pictures of the mind, that were not obvious before. There is that excitement of finding order in something that was otherwise hidden.

And there is the knowledge that a huge unseen world lurks behind the facades we see of the numbers themselves."

 

 

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:..."

 

 

R
=
9
-
7
ROSETTA
98
26
8
S
=
1
-
5
STONE
73
19
1
-
-
10
-
12
Add to Reduce
171
45
9
-
-
1+0
-
1+2
Reduce to Deduce
1+7+1
4+5
-
-
-
1
-
3
Essence of Number
9
9
9

 

 

-
12
R
O
S
E
T
T
A
-
S
T
O
N
E
-
-
-
-
-
-
-
-
-
-
-
-
-
6
1
-
-
-
-
-
1
-
6
5
-
+
=
19
1+9
=
10
1+0
1
=
1
-
-
-
15
19
-
-
-
-
-
19
-
15
14
-
+
=
82
8+2
=
10
1+0
1
=
1
-
12
R
O
S
E
T
T
A
-
S
T
O
N
E
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
5
2
2
1
-
-
2
-
-
5
+
=
26
2+6
=
8
=
8
=
8
-
-
18
-
-
5
20
20
1
-
-
20
-
-
5
+
=
89
8+9
=
17
1+7
8
=
8
-
12
R
O
S
E
T
T
A
-
S
T
O
N
E
-
-
-
-
-
-
-
-
-
-
-
-
18
15
19
5
20
20
1
-
19
20
15
14
5
+
=
171
1+7+1
=
9
=
9
=
9
-
-
9
6
1
5
2
2
1
-
1
2
6
5
5
+
=
45
4+5
=
9
=
9
=
9
-
12
R
O
S
E
T
T
A
-
S
T
O
N
E
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
1
-
-
-
-
-
-
1
occurs
x
3
=
3
=
3
-
-
-
-
-
-
2
2
-
-
-
2
-
-
-
-
-
2
occurs
x
3
=
6
=
6
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
EIGHT
8
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
22
12
R
O
S
E
T
T
A
-
S
T
O
N
E
-
-
23
-
-
12
-
45
-
27
2+2
1+2
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2+3
-
-
1+2
-
4+5
-
2+7
4
3
R
O
S
E
T
T
A
-
S
T
O
N
E
-
-
5
-
-
3
-
9
-
9
-
-
9
6
1
5
2
2
1
-
1
2
6
5
5
-
-
-
-
-
-
-
-
-
-
4
3
R
O
S
E
T
T
A
-
S
T
O
N
E
-
-
5
-
-
3
-
9
-
9

 

 

12
R
O
S
E
T
T
A
-
S
T
O
N
E
-
-
-
-
-
-
-
-
-
-
-
-
6
1
-
-
-
-
-
1
-
6
5
-
+
=
19
1+9
=
10
1+0
1
=
1
-
-
15
19
-
-
-
-
-
19
-
15
14
-
+
=
82
8+2
=
10
1+0
1
=
1
12
R
O
S
E
T
T
A
-
S
T
O
N
E
-
-
-
-
-
-
-
-
-
-
-
9
-
-
5
2
2
1
-
-
2
-
-
5
+
=
26
2+6
=
8
=
8
=
8
-
18
-
-
5
20
20
1
-
-
20
-
-
5
+
=
89
8+9
=
17
1+7
8
=
8
12
R
O
S
E
T
T
A
-
S
T
O
N
E
-
-
-
-
-
-
-
-
-
-
-
18
15
19
5
20
20
1
-
19
20
15
14
5
+
=
171
1+7=1
=
9
=
9
=
9
-
9
6
1
5
2
2
1
-
1
2
6
5
5
+
=
45
4+5
=
9
=
9
=
9
12
R
O
S
E
T
T
A
-
S
T
O
N
E
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
1
-
-
-
-
-
-
1
occurs
x
3
=
3
=
3
-
-
-
-
-
2
2
-
-
-
2
-
-
-
-
-
2
occurs
x
3
=
6
=
6
-
-
-
-
5
-
-
-
-
-
-
-
5
5
-
-
5
occurs
x
3
=
15
1+5
6
-
-
6
-
-
-
-
-
-
-
-
6
-
-
-
-
6
occurs
x
2
=
12
1+2
3
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
12
R
O
S
E
T
T
A
-
S
T
O
N
E
-
-
23
-
-
12
-
45
-
27
1+2
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2+3
-
-
1+2
-
4+5
-
2+7
3
R
O
S
E
T
T
A
-
S
T
O
N
E
-
-
5
-
-
3
-
9
-
9
-
9
6
1
5
2
2
1
-
1
2
6
5
5
-
-
-
-
-
-
-
-
-
-
3
R
O
S
E
T
T
A
-
S
T
O
N
E
-
-
5
-
-
3
-
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
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
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

 

 

 

 

2
IS
28
10
1
9
UNIVERSAL
121
40
4
4
MIND
40
22
4
3
THE
33
15
6
4
MIND
40
22
4
2
OF
21
12
3
9
HUMANKIND
95
41
5
33
First Total
378
162
27
3+3
Add to Reduce
3+7+8
1+6+2
2+7
6
Second Total
18
9
9
-
Reduce to Deduce
1+8
-
-
6
Essence of Number
9
9
9

 

 

9
UNIVERSAL
121
40
4
4
MIND
40
22
4
2
IS
28
10
1
3
THE
33
15
6
4
MIND
40
22
4
2
OF
21
12
3
9
HUMANKIND
95
41
5
33
First Total
378
162
27
3+3
Add to Reduce
3+7+8
1+6+2
2+7
6
Second Total
18
9
9
-
Reduce to Deduce
1+8
-
-
6
Essence of Number
9
9
9

 

PLUTARCH

Plutarch; "On Isis and Osiris (De Iside et Osiride)" transl. by Frank Cole Babbitt, in Plutarch's Moralia, Vol. V, Loeb Classical Library, Harvard University

Plutarch; "On Isis and Osiris (De Iside et Osiride)

 

 

ISIS HORUS OSIRIS

THE

CHRISTOS OF SPIRIT THE SPIRIT OF CHRISTOS

 

 

1 Wormwood in the Bible; 2 Interpretations of Revelation 8:11 ... A number of Bible scholars consider the term Wormwood to be a purely symbolic ... en.wikipedia.org/wiki/Wormwood_(star)

 

Wormwood (star) From Wikipedia, the free encyclopedia Jump to: navigation, search

Wormwood, αψινθιον (apsinthion) in Greek, is a star, or angel,[1] that appears in the Biblical New Testament Book of Revelation.

 

[edit] Wormwood in the Bible although the word Wormwood appears several times in the Old Testament, translated from the Hebrew term לענה (la'anah), e.g., Deuteronomy 29:18 and Jeremiah 9:15, its only clear reference as a named entity occurs in the New Testament book of Revelation: "And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter." (Revelation 8:10, 11 - KJB).

Certain commentators have held that this "great star" represents one of several important figures in political or ecclesiastical history,[2] while other Bible dictionaries and commentaries view the term as a reference to a celestial being.

A Dictionary of The Holy Bible states, "the star called Wormwood seems to denote a mighty prince, or power of the air, the instrument, in its fall, of sore judgments on large numbers of the wicked."[3] Scofield Reference Notes draws a link between the term in Revelation and Isaiah 14:12,[4] which reads, "How you have fallen from heaven,O Lucifer , son of the morning! You have been cast down to the earth, you who once laid low the nations!" (King James Bible) KJB

 

HOW YOU HAVE FALLEN FROM EVEN O LUCIFER BRIGHT SON OF THE MORNING

 

 

THE DIVINE COMEDY

OF

DANTE ALIGHIERI (1265-1321)

THE FLORENTINE

CANTICA I

HELL

(L'INFERNO)

INTRODUCTION

Page 9

"Midway this way of life we're bound upon

I woke to find myself in a dark wood,

Where the right road was wholly lost and gone."

 

M
=
4
-
6
MIDWAY
75
30
3
T
=
2
-
4
THIS
56
20
2
W
=
5
-
3
WAY
49
13
4
O
=
6
-
2
OF
21
12
3
L
=
3
-
4
LIFE
32
23
5
W
=
5
-
4
WE'RE
51
24
6
B
=
2
-
5
BOUND
56
20
2
U
=
3
-
4
UPON
66
21
3
-
-
30
-
32
-
406
163
28
-
-
-
-
-
-
-
-
-
I
=
9
-
1
I
9
9
9
W
=
5
-
4
WOKE
54
18
9
T
=
2
-
2
TO
35
8
8
F
=
6
-
4
FIND
33
24
6
M
=
4
-
6
MYSELF
80
26
8
I
=
9
-
2
IN
23
14
5
A
=
1
-
1
A
1
1
1
D
=
4
-
4
DARK
34
16
7
W
=
5
-
4
WOOD
57
21
3
-
-
45
-
28
-
326
137
56
-
-
-
-
-
-
-
-
-
W
=
5
-
5
WHERE
59
32
5
T
=
2
-
3
THE
33
15
6
R
=
9
-
5
RIGHT
62
35
8
R
=
9
-
4
ROAD
38
20
2
W
=
5
-
3
WAS
43
7
7
W
=
5
-
6
WHOLLY
95
32
5
L
=
3
-
4
LOST
66
12
3
A
=
1
-
3
AND
19
10
1
G
=
7
-
4
GONE
41
23
5
-
-
46
-
37
-
456
186
42
-
-
-
-
-
-
-
-
-
-
-
121
-
97
First Total
1188
486
126
-
-
1+2+1
-
9+7
Add to Reduce
1+1+8+8
4+8+6
1+2+6
Q
-
4
-
16
Second Total
18
18
9
-
-
-
-
1+6
Reduce to Deduce
1+8
1+8
-
-
-
4
-
7
Essence of Number
9
9
9

 

 

THE DIVINE COMEDY

OF

DANTE ALIGHIERI (1265-1321)

THE FLORENTINE

CANTICA I

HELL

(L'INFERNO)

INTRODUCTION

Page 9

"Power failed high fantasy here; yet, swift to move

Even as a wheel moves equal, free from jars,

Already my heart and will were wheeled by love,

The Love that moves the sun and other stars."

 

 

THE LIGHT IS RISING RISING IS THE LIGHT

 

E
=
5
-
2
EX
11
2
2
U
=
3
-
6
UMBRIS
82
28
1
E
=
5
-
2
ET
25
7
7
I
=
9
-
10
IMAGINIBUS
104
50
5
I
=
9
-
2
IN
23
14
5
V
=
4
-
9
VERITATEM
113
41
5
-
-
35
-
31
First Total
358
142
25
-
-
3+5
-
3+1
Add to Reduce
3+5+8
1+4+2
2+5
-
-
8
-
4
Second Total
16
7
7
-
-
-
-
-
Reduce to Deduce
1+6
-
-
-
-
8
-
4
Essence of Number
7
7
7

 

 

O
=
6
-
3
OUT
56
11
2
O
=
6
-
2
OF
21
12
3
S
=
1
-
7
SHADOWS
89
26
8
A
=
1
-
3
AND
82
28
1
P
=
7
-
9
PHANTASMS
111
30
3
I
=
9
-
4
INTO
58
22
4
T
=
2
-
5
TRUTH
87
24
6
-
-
32
-
33
Add to Reduce
441
135
27
-
-
3+2
-
3+3
Reduce to Deduce
4+4+1
1+3+5
2+7
-
-
5
-
6
Essence of Number
9
9
9

 

 

G
=
7
-
3
GET
32
14
5
T
=
2
-
4
THEE
38
20
2
B
=
2
-
6
BEHIND
42
33
6
M
=
4
-
2
ME
18
9
9
S
=
1
-
5
SATAN
55
10
1
-
-
16
-
20
First Total
185
86
23
-
-
1+6
-
2+0
Add to Reduce
1+8+5
8+6
2+3
-
-
7
-
2
Second Total
14
14
5
-
-
-
-
-
Reduce to Deduce
1+4
1+4
-
-
-
7
-
2
Essence of Number
5
5
5

 

 

T
=
2
-
4
THOU
64
19
1
S
=
1
-
9
SAVOUREST
140
32
5
N
=
5
-
3
NOT
49
13
4
T
=
2
-
3
THE
33
15
6
T
=
2
-
6
THINGS
77
32
5
O
=
6
-
2
OF
21
12
3
G
=
7
-
3
GOD
26
17
8
-
-
25
-
30
First Total
410
140
32
-
-
2+5
-
3+0
Add to Reduce
1+8+5
1+4+0
3+2
-
-
7
-
2
Second Total
14
5
5
-
-
-
-
-
Reduce to Deduce
1+4
-
-
-
-
7
-
2
Essence of Number
5
5
5

 

 

G
=
7
-
3
GOD
26
17
8
O
=
6
-
2
OF
21
12
3
G
=
7
-
4
GOOD
41
23
5
-
-
20
4
9
First Total
88
52
16
-
-
2+0
-
-
Add to Reduce
8+8
5+2
1+6
Q
-
2
=
9
Second Total
16
7
7
-
-
-
-
-
Reduce to Deduce
1+6
-
-
-
-
2
-
9
Essence of Number
7
7
7

 

 

G
=
7
-
7
GODDESS
73
28
1
O
=
6
-
2
OF
21
12
3
G
=
7
-
8
GOODNESS
98
35
8
-
-
20
4
17
First Total
192
75
12
-
-
2+0
-
1+7
Add to Reduce
1+9+2
7+5
1+2
Q
-
2
=
2
Second Total
12
12
3
-
-
-
-
-
Reduce to Deduce
1+2
1+2
-
-
-
2
-
2
Essence of Number
3
3
3

 

 

G
=
7
-
3
GOD
26
17
8
G
=
7
-
7
GODDESS
73
28
1
-
-
14
4
10
First Total
99
45
16
-
-
1+4
-
1+0
Add to Reduce
9+9
4+5
1+6
Q
-
5
=
1
Second Total
18
9
9
-
-
-
-
-
Reduce to Deduce
1+8
-
-
-
-
5
-
1
Essence of Number
9
9
9

 

 


THE GODDESS SOPHIA AND THE GOD ATUM!

SOPHIA TALKS NUMBERS

SOPHIA 167891 SOPHIA 167891 SOPHIA



SOPHIA Google 21/02/2014
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Sophia (wisdom) - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Sophia_(wisdom)‎


Jump to Contemporary pagan Goddess worship - [edit]. Sophia is widely worshiped as a goddess of wisdom by gnostics and pagans today, including ...
‎Platonism - ‎Hebrew Bible and Jewish texts - ‎Christianity - ‎Gnosticism
Sophia (wisdom)

From Wikipedia, the free encyclopedia

"Sapientia" redirects here. For the asteroid, see 275 Sapientia.


Personification of wisdom (in Greek, "Σοφία" or "Sophia") at the Celsus Library in Ephesus, Turkey.
Sophia (Σοφíα, Greek for "wisdom") is a central idea in Hellenistic philosophy and religion, Platonism, Gnosticism, Orthodox Christianity, Esoteric Christianity, as well as Christian mysticism. Sophiology is a philosophical concept regarding wisdom, as well as a theological concept regarding the wisdom of the biblical God.

Sophia is honored as a goddess of wisdom by Gnostics, as well as by some Neopagan, New Age, and feminist-inspired Goddess spirituality groups. In Orthodox and Roman Catholic Christianity, Sophia, or rather Hagia Sophia (Holy Wisdom), is an expression of understanding for the second person of the Holy Trinity, (as in the dedication of the church of Hagia Sophia in Istanbul) as well as in the Old Testament, as seen in the Book of Proverbs 9:1, but not an angel or goddess.


Platonism[edit]

Plato, following his teacher, Socrates (and, it is likely, the older tradition of Pythagoras), understands philosophy as philo-sophia, or, literally, a friend of Wisdom. This understanding of philosophia permeates Plato's dialogues, especially the Republic. In that work, the leaders of the proposed utopia are to be philosopher kings: rulers who are friends of sophia or Wisdom.

Sophia is one of the four cardinal virtues in Plato's Protagoras.

The Pythian Oracle (Oracle of Delphi) reportedly answered the question of "who is the wisest man of Greece?" with "Socrates!" Socrates defends this verdict in his Apology to the effect that he, at least, knows that he knows nothing. As is evident in Plato's portrayals of Socrates, this does not mean Socrates' wisdom was the same as knowing nothing; but rather that his skepticism towards his own self-made constructions of knowledge left him free to receive true Wisdom as a spontaneous insight or inspiration. This contrasted with the attitude of contemporaneous Greek Sophists, who claimed to be wise and offered to teach wisdom for pay.

The Greek noun sophia is the translation of "wisdom"

 

 

-
6
S
O
P
H
I
A
-
-
-
-
-
-
-
-
-
-
1
6
-
8
9
-
+
=
24
2+4
=
6
=
6
-
-
19
15
-
8
9
-
+
=
51
5+1
=
6
=
6
-
6
S
O
P
H
I
A
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
1
+
=
8
-
=
8
=
8
-
-
-
-
16
-
-
1
+
=
17
1+7
=
17
1+7
8
-
6
S
O
P
H
I
A
-
-
-
-
-
-
-
-
-
-
19
15
16
8
9
1
+
=
68
6+8
=
14
1+4
5
-
-
1
6
7
8
9
1
+
=
32
3+2
=
5
-
5
-
6
S
O
P
H
I
A
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
1
occurs
x
2
=
2
2
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
3
-
-
--
-
-
-
-
-
-
3
THREE
3
-
-
-
4
-
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
5
-
-
-
-
-
-
-
-
-
5
FIVE
5
-
-
-
-
-
-
6
-
-
-
-
-
-
6
occurs
x
1
=
6
-
-
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
14
6
S
O
P
H
I
A
-
-
31
-
-
6
-
32
1+4
-
-
-
-
-
9
-
-
-
3+1
-
-
-
-
3+2
5
6
S
O
P
H
I
A
-
-
4
-
-
6
-
5
-
-
1
6
7
8
9
1
-
-
-
-
-
-
-
-
5
6
S
O
P
H
I
A
-
-
4
-
-
6
-
5

 

 

6
S
O
P
H
I
A
-
-
-
-
-
-
-
-
-
1
6
-
8
9
-
+
=
24
2+4
=
6
=
6
-
19
15
-
8
9
-
+
=
51
5+1
=
6
=
6
6
S
O
P
H
I
A
-
-
-
-
-
-
-
-
-
-
-
7
-
-
1
+
=
8
-
=
8
=
8
-
-
-
16
-
-
1
+
=
17
1+7
=
17
1+7
8
6
S
O
P
H
I
A
-
-
-
-
-
-
-
-
-
19
15
16
8
9
1
+
=
68
6+8
=
14
1+4
5
-
1
6
7
8
9
1
+
=
32
3+2
=
5
-
5
6
S
O
P
H
I
A
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
1
occurs
x
2
=
2
-
-
6
-
-
-
-
-
-
6
occurs
x
1
=
6
-
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
6
S
O
P
H
I
A
-
-
31
-
-
6
-
32
-
-
-
-
-
9
-
-
-
3+1
-
-
-
-
3+2
6
S
O
P
H
I
A
-
-
4
-
-
6
-
5
-
1
6
7
8
9
1
-
-
-
-
-
-
-
-
6
S
O
P
H
I
A
-
-
4
-
-
6
-
5

 

 

 

A
=
1
-
-
ATUM
-
-
-
-
-
-
-
1
A
1
1
1
-
-
-
-
1
T
20
2
2
-
-
-
-
1
U
21
3
3
-
-
-
-
1
M
13
4
4
A
=
1
-
4
ATUM
55
10
10
-
-
-
-
-
-
5+5
1+0
1+0
A
=
1
-
4
ATUM
10
1
1
-
-
-
-
-
-
1+0
-
-
A
=
1
-
4
ATUM
1
1
1

 



ATUM TALKS NUMBER

ATUM 1234 ATUM 1234 ATUM

ATUM Google 21/02/2014
About 2,110,000 results (0.24 seconds)

Atum - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Atum‎

In the Heliopolitan creation myth, Atum was considered to be the first god, having created himself, sitting ... The Complete Gods and Goddesses of Ancient Egypt.

Atum was the creator god in the Heliopolitan Ennead. The earliest record of Atum is the Pyramid Texts


The Gods of Ancient Egypt -- Atum - Tour Egypt

www.touregypt.net/godsofegypt/atum.htm‎


2 Jan 2001 - Atum. Other Names: Temu, Tem. Patron of: the sun, creation, rulership of the gods. Appearance: rarely human, usually depicted as a crown or ...

Patron of: the sun, creation, rulership of the gods.

Appearance: rarely human, usually depicted as a crown or as one of his many totem animals. He is sometimes depicted as a black bull carrying the sun disk between his horns.

Description: In the creation myths, Atum is the primal creator. He created himself (or arose out of nothing) and created the first gods, Shu and Tefnut, from his spittle. The Memphite creation myth puts him as the first creation of Ptah, who simply said his name and he came into being.

Atum was revered not only as the father of the gods but also as the father of the pharaohs. The title "Son of Atum" was included in the many titles of the king, even after the pharaohs styled themselves "Sons of Ra."

Worship: Worshipped widely throughout Egypt, with his cult center at Heliopolis.

Variants:


Ra-Atum/Atum-Ra
A composite deity with Ra. The primordial creative force combined with the ruler of the gods. In this form, Atum also symbolized the setting sun and its journey through the underworld to its rising in the east.

 

 

A
=
1
-
-
ATUM RA
-
-
-
-
-
-
-
-
ATUM
-
-
-
-
-
-
-
1
A
1
1
1
-
-
-
-
1
T
20
2
2
-
-
-
-
1
U
21
3
3
-
-
-
-
1
M
13
4
4
-
-
-
-
4
ATUM
55
10
10
A
=
1
-
-
ATUM RA
-
-
-
-
-
-
-
-
RA
-
-
-
-
-
-
-
1
R
18
9
9
-
-
-
-
1
A
1
1
1
-
-
-
-
4
RA
19
10
10
A
=
1
-
6
ATUM RA
74
20
20
-
-
-
-
-
-
7+4
2+0
2+0
A
=
1
-
6
ATUM RA
11
2
2
-
-
-
-
-
-
1+1
-
-
A
=
1
-
6
ATUM RA
2
2
2

 

 

-
6
A
T
U
M
-
R
A
-
-
-
-
-
--
-
-
-
-
1
2
3
4
-
9
1
+
=
20
2+0
=
2
-
2
-
`-
1
20
21
13
-
18
1
+
=
74
7+4
=
11
1+1
2
-
6
A
T
U
M
-
R
A
-
-
-
-
-
--
-
-
-
-
1
2
3
4
-
9
1
+
=
20
2+0
=
2
-
2
-
`-
1
20
21
13
-
18
1
+
=
74
7+4
=
11
1+1
2
-
6
A
T
U
M
-
R
A
-
-
-
-
-
--
-
-
-
`-
1
20
21
13
-
18
1
+
=
74
7+4
=
11
1+1
2
-
-
1
2
3
4
-
9
1
+
=
20
2+0
=
2
-
2
-
6
A
T
U
M
-
R
A
-T
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
-
-
1
occurs
x
2
=
2
-
-
-
2
-
-
-
-
-
-
-
2
occurs
x
1
=
2
-
-
-
-
3
-
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
5
-
-
-
-
-
-
-
-
-
-
5
FIVE
5
-
-
-
6
-
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
7
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
8
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
26
6
A
T
U
M
-
R
A
-
-
19
-
-
6
-
20
2+6
-
-
-
-
-
-
9
-
-
-
1+9
-
-
-
-
2+0
8
6
A
T
U
M
-
R
A
-
-
10
-
-
6
-
2
-
-
1
2
3
4
-
9
1
-
-
1+0
-
-
-
-
-
8
6
A
T
U
M
-
R
A
-
-
1
-
-
6
-
2

 

 

6
A
T
U
M
-
R
A
-
-
-
-
-
--
-
-
`-
1
20
21
13
-
18
1
+
=
74
7+4
=
11
1+1
2
-
1
2
3
4
-
9
1
+
=
20
2+0
=
2
-
2
6
A
T
U
M
-
R
A
-T
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
-
-
1
occurs
x
2
=
2
-
-
2
-
-
-
-
-
-
-
2
occurs
x
1
=
2
-
-
-
3
-
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
6
A
T
U
M
-
R
A
-
-
19
-
-
6
-
20
-
-
-
-
-
-
9
-
-
-
1+9
-
-
-
-
2+0
6
A
T
U
M
-
R
A
-
-
10
-
-
6
-
2
-
1
2
3
4
-
9
1
-
-
1+0
-
-
-
-
-
6
A
T
U
M
-
R
A
-
-
1
-
-
6
-
2

 

 

6
A
T
U
M
R
A
-
-
-
-
-
--
-
-
`-
1
20
21
13
18
1
+
=
74
7+4
=
11
1+1
2
-
1
2
3
4
9
1
+
=
20
2+0
=
2
-
2
6
A
T
U
M
R
A
-T
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
1
occurs
x
2
=
2
-
-
2
-
-
-
-
-
-
2
occurs
x
1
=
2
-
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
6
A
T
U
M
R
A
-
-
19
-
-
6
-
20
-
-
-
-
-
9
-
-
-
1+9
-
-
-
Q
2+0
6
A
T
U
M
R
A
-
-
10
-
-
6
-
2
-
1
2
3
4
9
1
-T
-
1+0
-
-
-
-
-
6
A
T
U
M
R
A
-
-
1
-
-
6
-
2

 

 

6
A
T
U
M
-
-
-
-
-
--
-
-
`-
1
20
21
13
+
=
55
5+5
=
10
1+0
1
-
1
2
3
4
+
=
10
1+0
=
1
-
1
6
A
T
U
M
-T
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
-
-
2
-
-
-
-
2
occurs
x
1
=
2
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
-
-
-
4
-
-
4
occurs
x
1
=
4
6
A
T
U
M
-
-
10
-
-
4
-
10
-
-
-
-
-
-
-
1+0
-
-
-
  
1+0
6
A
T
U
M
-
-
1
-
-
4
-
2

 

 

-
6
A
T
U
M
-
-
-
-
-
--
-
-
-
-
1
2
3
4
+
=
10
1+0
=
1
-
1
-
`-
1
20
21
13
+
=
55
5+5
=
10
1+0
1
-
6
A
T
U
M
-
-
-
-
-
--
-
-
-
-
1
2
3
4
+
=
10
1+0
=
1
-
1
-
`-
1
20
21
13
+
=
55
5+5
=
10
1+0
1
-
6
A
T
U
M
-
-
-
-
-
--
-
-
-
`-
1
20
21
13
+
=
55
5+5
=
10
1+0
1
-
-
1
2
3
4
+
=
10
1+0
=
1
-
1
-
6
A
T
U
M
-T
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
-
-
-
2
-
-
-
-
2
occurs
x
1
=
2
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
-
-
-
-
4
-
-
4
occurs
x
1
=
4
5
-
-
-
-
-
-
-
5
FIVE
5
-
-
-
6
-
-
-
-
-
-
-
6
SIX
6
-
-
-
7
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
8
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
9
-
-
-
-
-
-
-
9
NINE
9
-
-
-
35
6
A
T
U
M
-
-
10
-
-
4
-
10
3+5
-
-
-
-
-
-
-
1+0
-
-
-
Q
1+0
8
6
A
T
U
M
-
-
1
-
-
4
-
2
-
-
1
2
3
4
-
-
-
-
-
-
-
-
8
6
A
T
U
M
-
-
1
-
-
4
-
2

 

 

6
A
T
U
M
-
-
-
-
-
--
-
-
-
1
2
3
4
+
=
10
1+0
=
1
-
1
`-
1
20
21
13
+
=
55
5+5
=
10
1+0
1
6
A
T
U
M
-
-
-
-
-
--
-
-
-
1
2
3
4
+
=
10
1+0
=
1
-
1
`-
1
20
21
13
+
=
55
5+5
=
10
1+0
1
6
A
T
U
M
-
-
-
-
-
--
-
-
`-
1
20
21
13
+
=
55
5+5
=
10
1+0
1
-
1
2
3
4
+
=
10
1+0
=
1
-
1
6
A
T
U
M
-T
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
-
-
2
-
-
-
-
2
occurs
x
1
=
2
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
-
-
-
4
-
-
4
occurs
x
1
=
4
6
A
T
U
M
-
-
10
-
-
4
-
10
-
-
-
-
-
-
-
1+0
-
-
-
Q
1+0
6
A
T
U
M
-
-
1
-
-
4
-
2
-
1
2
3
4
-
-
-
-
-
-
-
-
6
A
T
U
M
-
-
1
-
-
4
-
2

 

 

A
T
U
M
-
R
A
-
A
R
-
M
U
T
A
1
20
21
13
-
18
1
-
1
18
-
13
21
20
1
1
2
3
4
-
9
1
-
1
9
-
4
3
2
1
A
T
U
M
-
R
A
-
A
R
-
M
U
T
A
1
-
-
-
-
-
1
-
1
-
-
-
-
-
1
-
2
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
3
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
4
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
9
-
-
-
9
-
-
-
-
-
A
T
U
M
-
R
A
-
A
R
-
M
U
T
A
1
2
3
4
-
9
1
-
1
9
-
4
3
2
1
A
T
U
M
-
R
A
-
A
R
-
M
U
T
A

 

 

A
T
U
M
R
A
-
A
R
M
U
T
A
1
20
21
13
18
1
-
1
18
13
21
20
1
1
2
3
4
9
1
-
1
9
4
3
2
1
A
T
U
M
R
A
-
A
R
M
U
T
A
-
-
-
-
9
-
-
-
9
-
-
-
-
-
-
-
4
-
-
-
-
-
4
-
-
-
-
-
3
-
-
-
-
-
-
-
3
-
-
-
2
-
-
-
-
-
-
-
-
-
2
-
1
-
-
-
-
1
-
1
-
-
-
-
1
A
T
U
M
R
A
-
A
R
M
U
T
A
1
2
3
4
9
1
-
1
9
4
3
2
1
A
T
U
M
R
A
-
A
R
M
U
T
A
1
2
3
4
9
1
-
1
9
4
3
2
1
A
T
U
M
R
A
-
A
R
M
U
T
A

 

 

A
T
U
M
-
M
U
T
A
1
20
21
13
-
13
21
20
1
1
2
3
4
-
4
3
2
1
A
T
U
M
-
M
U
T
A
-
-
-
4
-
4
-
-
-
-
-
3
-
-
-
3
-
-
-
2
-
-
-
-
-
2
-
1
-
-
-
-
-
-
-
1
A
T
U
M
-
M
U
T
A
1
20
21
13
-
13
21
20
1
1
2
3
4
-
4
3
2
1
A
T
U
M
-
M
U
T
A
1
2
3
4
-
4
3
2
1
A
T
U
M
-
M
U
T
A

 

 

A
T
U
M
M
U
T
A
1
20
21
13
13
21
20
1
1
2
3
4
4
3
2
1
A
T
U
M
M
U
T
A
-
-
-
4
4
-
-
-
-
-
3
-
-
3
-
-
-
2
-
-
-
-
2
-
1
-
-
-
-
-
-
1
A
T
U
M
M
U
T
A
1
2
3
4
4
3
2
1
A
T
U
M
M
U
T
A
1
2
3
4
4
3
2
1
1
20
21
13
13
21
20
1
A
T
U
M
M
U
T
A

 

 

ATUM

THE COMPLETE AND ALL CONTAINING ONE

 

A
=
1
-
4
ATUM
55
10
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
C
=
3
-
8
COMPLETE
89
35
8
A
=
1
-
3
AND
19
10
1
A
=
1
-
3
ALL
25
7
7
C
=
3
-
10
CONTAINING
106
52
7
O
=
6
-
3
ONE
34
16
7
-
-
16
-
30
Add to Reduce
306
135
36
-
-
1+6
-
3+0
Reduce to Deduce
3+0+6
1+3+5
3+6
-
-
7
-
3
Essence of Number
9
9
9

 

 

Ra - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Ra‎

Through Amun, or as Amun-Ra, he was also seen as the first being and the originator of the Ennead, consisting of Shu and Tefnut, Geb and Nut, Osiris, Set, Isis ...

 

 

A
=
1
-
-
AMUN RA
-
-
-
-
-
-
-
-
AMUN
-
-
-
-
-
-
-
1
A
1
1
1
-
-
-
-
1
M
13
4
4
-
-
-
-
1
U
21
3
3
-
-
-
-
1
N
14
5
5
-
-
-
-
4
AMUN
49
13
13
A
=
1
-
-
AMUN RA
-
-
-
-
-
-
-
-
RA
-
-
-
-
-
-
-
1
R
18
9
9
-
-
-
-
1
A
1
1
1
-
-
-
-
2
RA
19
10
10
A
=
1
-
6
AMUN RA
68
23
23
-
-
-
-
-
-
6+8
2+3
2+3
A
=
1
-
6
AMUN RA
14
5
5
-
-
-
-
-
-
1+4
-
-
A
=
1
-
6
AMUN RA
5
5
5

 

 

-
6
A
M
U
N
-
R
A
-
-
-
-
-
--
-
-
-
-
-
-
-
5
-
-
-
+
=
5
-
=
5
=
5
-
`-
-
-
-
14
-
-
-
+
=
14
1+4
=
14
1+4
5
-
6
A
M
U
N
-
R
A
-
-
-
-
-
--
-
-
-
-
1
4
3
-
-
9
1
+
=
9
9+0
=
9
=
9
-
`-
1
13
21
-
-
18
1
+
=
54
5+4
=
9
=
9
-
6
A
M
U
N
-
R
A
-
-
-
-
-
--
-
-
-
`-
1
13
21
14
-
18
1
+
=
68
6+8
=
14
1+4
5
-
-
1
4
3
5
-
9
1
+
=
23
2+3
=
5
=
5
-
6
A
M
U
N
-
R
A
-T
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
-
-
1
occurs
x
2
=
2
2
-
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
-
3
-
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
4
-
-
-
-
-
-
-
4
occurs
x
1
=
4
-
-
-
-
-
5
-
-
-
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
7
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
8
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
23
6
A
M
U
N
-
R
A
-
-
22
-
-
6
-
23
2+3
-
-
-
-
-
-
9
-
-
-
2+2
-
-
-
-
2+3
5
6
A
M
U
N
-
R
A
-
-
4
-
-
6
-
5
-
-
1
4
3
5
-
9
1
-
-
-
-
-
-
-
-
5
6
A
M
U
N
-
R
A
-
-
4
-
-
6
-
5

 

 

6
A
M
U
N
-
R
A
-
-
-
-
-
--
-
-
-
-
-
-
5
-
-
-
+
=
5
-
=
5
=
5
`-
-
-
-
14
-
-
-
+
=
14
1+4
=
14
1+4
5
6
A
M
U
N
-
R
A
-
-
-
-
-
--
-
-
-
1
4
3
-
-
9
1
+
=
9
9+0
=
9
=
9
`-
1
13
21
-
-
18
1
+
=
54
5+4
=
9
=
9
6
A
M
U
N
-
R
A
-
-
-
-
-
--
-
-
`-
1
13
21
14
-
18
1
+
=
68
6+8
=
14
1+4
5
-
1
4
3
5
-
9
1
+
=
23
2+3
=
5
=
5
6
A
M
U
N
-
R
A
-T
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
-
-
1
occurs
x
2
=
2
-
-
-
3
-
-
-
-
-
-
3
occurs
x
1
=
3
-
-
4
-
-
-
-
-
-
-
4
occurs
x
1
=
4
-
-
-
-
5
-
-
-
-
-
5
occurs
x
1
=
5
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
6
A
M
U
N
-
R
A
-
-
22
-
-
6
-
23
-
-
-
-
-
-
9
-
-
-
2+2
-
-
-
-
2+3
6
A
M
U
N
-
R
A
-
-
4
-
-
6
-
5
-
1
4
3
5
-
9
1
-
-
-
-
-
-
-
-
6
A
M
U
N
-
R
A
-
-
4
-
-
6
-
5

 

 

-
6
A
U
T
U
M
N
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
5
+
=
5
-
=
5
=
5
-
-
-
-
-
-
-
14
+
=
14
1+4
=
5
=
5
-
6
A
U
T
U
M
N
-
-
-
-
-
--
-
-
-
-
1
3
2
3
4
-
+
=
13
1+3
=
4
=
4
-
-
1
21
20
21
13
-
+
=
76
7+6
=
13
1+3
4
-
6
A
U
T
U
M
N
-
-
-
-
-
--
-
-
-
-
1
21
20
21
13
14
+
=
90
9+0
=
9
=
9
-
-
1
3
2
3
4
5
+
=
18
1+8
=
9
=
9
-
6
A
U
T
U
M
N
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
1
occurs
x
1
=
1
-
-
-
-
2
-
-
-
-
-
2
occurs
x
1
=
2
-
-
-
3
-
3
-
-
-
-
3
occurs
x
2
=
6
-
-
-
-
-
-
4
-
-
-
4
occurs
x
1
=
4
-
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
30
6
A
U
T
U
M
N
-
-
15
-
-
6
-
18
3+0
-
-
-
-
--
-
-
-
-
1+5
-
-
-
-
1+8
3
6
A
U
T
U
M
N
-
-
6
-
-
6
-
9

 

 

-
6
A
U
T
U
M
N
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
5
+
=
5
-
=
5
=
5
-
-
-
-
-
-
-
14
+
=
14
1+4
=
5
=
5
-
6
A
U
T
U
M
N
-
-
-
-
-
--
-
-
-
-
1
3
2
3
4
-
+
=
13
1+3
=
4
=
4
-
-
1
21
20
21
13
-
+
=
76
7+6
=
13
1+3
4
-
6
A
U
T
U
M
N
-
-
-
-
-
--
-
-
-
-
1
21
20
21
13
14
+
=
90
9+0
=
9
=
9
-
-
1
3
2
3
4
5
+
=
18
1+8
=
9
=
9
-
6
A
U
T
U
M
N
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
1
occurs
x
1
=
1
-
-
-
-
2
-
-
-
-
-
2
occurs
x
1
=
2
-
-
-
3
-
3
-
-
-
-
3
occurs
x
2
=
6
-
-
-
-
-
-
4
-
-
-
4
occurs
x
1
=
4
-
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
30
6
A
U
T
U
M
N
-
-
15
-
-
6
-
18
3+0
-
-
-
-
--
-
-
-
-
1+5
-
-
-
-
1+8
3
6
A
U
T
U
M
N
-
-
6
-
-
6
-
9

 

 

-
THE RAINBOW LIGHT
-
-
-
3
THE
33
15
6
7
RAINBOW
82
37
1
5
LIGHT
56
29
2
15
THE RAINBOW LIGHT
171
81
9
1+5
-
1+7+1
8+1
-
6
THE RAINBOW LIGHT
9
9
9

 

THIS IS THE SCENE OF THE SCENE UNSEEN

THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE

 

 

3
THE
33
15
6
4
MIND
40
22
4
2
OF
21
12
3
9
HUMANKIND
95
41
5
18
-
189
90
18
1+8
-
1+8+9
9+0
1+8
9
-
18
9
9
-
-
1+8
-
-
9
-
9
9
9

 

 

-
2
O
M
-
-
-
-
-
-
-
-
-
-
6
-
+
=
6
-
=
6
=
6
-
-
15
-
+
=
15
1+5
=
6
=
6
-
2
O
M
-
-
-
-
-
-
-
-
-
-
-
4
+
=
4
-
=
4
=
4
-
-
-
13
+
=
13
1+3
=
4
=
4
-
2
O
M
-
-
-
-
-
-
-
-
-
-
15
13
+
=
28
2+8
=
10
=
1
-
-
6
4
+
=
10
1+0
=
1
=
1
-
2
O
M
-
-
-
-
-
-
-
--
1
-
-
-
-
-
1
ONE
1
-
-
-
2
-
-
-
-
-
2
TWO
2
-
-
-
3
-
-
-
-
-
3
THREE
3
-
-
-
-
-
-
4
-
-
4
occurs
x
1
x
4
5
-
-
-
-
-
5
FIVE
5
-
-
-
-
-
6
-
-
-
6
occurs
x
1
x
6
7
-
-
-
-
-
7
SEVEN
7
-
-
-
8
-
-
-
-
-
8
EIGHT
8
-
-
-
9
-
-
-
-
-
9
NINE
9
-
-
-
35
2
O
M
-
-
10
-
-
2
-
10
3+5
-
6
4
-
-
1+0
-
-
-
-
1+0
8
2
O
M
-
-
1
-
-
2
-
1

 

 

2
O
M
-
-
-
-
-
-
-
-
-
6
-
+
=
6
-
=
6
=
6
-
15
-
+
=
15
1+5
=
6
=
6
2
O
M
-
-
-
-
-
-
-
-
-
-
4
+
=
4
-
=
4
=
4
-
-
13
+
=
13
1+3
=
4
=
4
2
O
M
-
-
-
-
-
-
-
-
-
15
13
+
=
28
2+8
=
10
=
1
-
6
4
+
=
10
1+0
=
1
=
1
2
O
M
-
-
-
-
-
-
-
--
-
-
4
-
-
4
occurs
x
1
x
4
-
6
-
-
-
6
occurs
x
1
x
6
2
O
M
-
-
10
-
-
2
-
10
-
6
4
-
-
1+0
-
-
-
-
1+0
2
O
M
-
-
1
-
-
2
-
1

 

 

-
3
A
U
M
-
-
-
-
-
-
-
-
-
-
1
3
4
+
=
8
-
=
8
=
8
-
`-
1
21
13
+
=
35
3+5
=
8
=
8
-
3
A
U
M
-
-
-
-
-
-
-
-
-
-
1
3
4
+
=
8
-
=
8
=
8
-
`-
1
21
13
+
=
35
3+5
=
8
=
8
-
3
A
U
M
-
-
-
-
-
-
-
-
-
`-
1
21
13
+
=
35
3+5
=
8
=
8
-
-
1
3
4
+
=
8
-
=
8
=
8
-
3
A
U
M
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
occurs
x
1
=
1
2
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
-
-
-
4
-
-
4
occurs
x
1
=
4
5
-
-
-
-
-
-
5
FIVE
5
-
-
-
6
-
-
-
-
-
-
6
SIX
6
-
-
-
7
-
-
-
-
-
-
7
SEVEN
7
-
-
-
8
-
-
-
-
-
-
8
EIGHT
8
-
-
-
9
-
-
-
-
-
-
9
NINE
9
-
-
-
37
3
A
U
M
-
-
8
-
-
3
8
3+7
-
1
3
4
-
-
-
-
-
-
-
10
3
A
U
M
-
--
8
-
-
3
8
1+0
-
1
3
4
-
-
-
-
-
-
-
1
3
A
U
M
-
--
8
-
-
3
8

 

 

3
A
U
M
-
-
-
-
-
-
-
-
-
1
3
4
+
=
8
-
=
8
=
8
`-
1
21
13
+
=
35
3+5
=
8
=
8
3
A
U
M
-
-
-
-
-
-
-
-
-
1
3
4
+
=
8
-
=
8
=
8
`-
1
21
13
+
=
35
3+5
=
8
=
8
3
A
U
M
-
-
-
-
-
-
-
-
`-
1
21
13
+
=
35
3+5
=
8
=
8
-
1
3
4
+
=
8
-
=
8
=
8
3
A
U
M
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
occurs
x
1
=
1
-
-
3
-
-
-
3
occurs
x
1
=
3
-
-
-
4
-
-
4
occurs
x
1
=
4
3
A
U
M
-
-
8
-
-
3
8
-
1
3
4
-
-
-
-
-
-
-
3
A
U
M
-
--
8
-
-
3
8
-
1
3
4
-
-
-
-
-
-
-
3
A
U
M
-
--
8
-
-
3
8

 

 

3
AUM
35
8
8
2
OM
28
10
1
5
-
63
18
9
-
-
6+3
1+8
-
5
-
9
9
9

 

 

-
5
O
M
-
A
U
M
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
+
=
6
-
=
6
=
6
-
-
15
-
-
-
-
-
+
=
15
1+5
=
6
=
6
-
-
O
M
-
A
U
M
-
-
-
-
-
--
-
-
-
-
-
4
-
1
3
4
+
=
12
1+2
=
3
=
3
-
-
-
13
-
1
21
13
+
=
48
4+8
=
12
1+2
3
-
3
O
M
-
A
U
M
-
-
-
-
-
--
-
-
-
`-
15
13
-
1
21
13
+
=
63
6+3
=
9
-
9
-
-
6
4
-
1
3
4
+
=
18
1+8
=
9
-
9
-
3
O
M
-
A
U
M
-
-
-
-
-
--
-
--
-
-
-
-
-
1
-
-
-
-
1
occurs
x
1
=
1
2
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
-
-
4
-
-
-
4
-
-
4
occurs
x
2
=
8
5
-
-
-
-
-
-
-
-
-
5
FIVE
5
-
-
-
-
-
6
-
-
-
-
-
-
-
6
occurs
x
1
=
6
7
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
8
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
--
9
-
-
-
-
-
-
-
-
-
9
NINE
9
-
-
-
31
3
O
M
-
A
U
M
-
-
14
-
-
5
-
18
3+1
-
6
4
-
1
3
4
-
-
1+4
-
-
-
-
1+8
4
3
O
M
-
A
U
M
-
-
5
-
-
5
-
9

 

 

5
O
M
-
A
U
M
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
+
=
6
-
=
6
=
6
-
15
-
-
-
-
-
+
=
15
1+5
=
6
=
6
-
O
M
-
A
U
M
-
-
-
-
-
--
-
-
-
-
4
-
1
3
4
+
=
12
1+2
=
3
=
3
-
-
13
-
1
21
13
+
=
48
4+8
=
12
1+2
3
3
O
M
-
A
U
M
-
-
-
-
-
--
-
-
`-
15
13
-
1
21
13
+
=
63
6+3
=
9
=
9
-
6
4
-
1
3
4
+
=
18
1+8
=
9
=
9
3
O
M
-
A
U
M
-
-
-
-
-
--
-
--
-
-
-
-
1
-
-
-
-
1
occurs
x
1
=
1
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
-
4
-
-
-
4
-
-
4
occurs
x
2
=
8
-
6
-
-
-
-
-
-
-
6
occurs
x
1
=
6
3
O
M
-
A
U
M
-
-
14
-
-
5
-
18
-
6
4
-
1
3
4
-
-
1+4
-
-
-
-
1+8
3
O
M
-
A
U
M
-
-
5
-
-
5
-
9

 

 

3
AUM
35
8
8
2
OM
28
10
1
5
-
63
18
9
-
-
6+3
1+8
-
5
-
9
9
9

 

 

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
OUROBOROS
-
-
-
-
-
-
-
-
-
-
-
-
-
O
=
6
-
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
U
=
3
-
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
R
=
9
-
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
O
=
6
-
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
B
=
2
-
1
B
2
2
2
-
-
2
-
-
-
-
-
-
-
O
=
6
-
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
R
=
9
-
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
O
=
6
-
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
S
=
1
-
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
-
-
51
-
9
OUROBOROS
138
57
48
-
1
2
3
4
5
24
7
8
18
-
-
5+1
-
-
-
1+3+8
3+5+1
7+2
-
-
-
-
-
-
2+4
-
-
1+8
-
-
6
-
9
OUROBOROS-
12
12
9
-
1
2
3
3
2
6
7
8
9
-
-
-
-
-
-
1+2
1+2
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
9
OUROBOROS-
3
3
9
-
1
2
3
3
2
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
I
=
9
-
2
IS
28
10
1
-
1
-
-
-
-
-
-
-
-
A
=
1
-
5
ALPHA
38
20
2
-
-
2
-
-
-
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
O
=
6
-
5
OMEGA
41
23
5
-
-
-
-
-
5
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
B
=
2
-
9
BEGINNING
81
54
9
-
-
-
-
-
-
-
-
-
9
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
E
=
5
-
3
END
23
14
5
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
???? ? ????
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
29
-
36
First Total
315
180
36
-
3
2
3
4
10
12
7
7
9
-
-
2+9
-
3+6
Add to Reduce
8+5+5
1+8+0
3+6
-
-
-
-
-
1+0
1+2
-
-
-
-
-
11
-
9
Second Total
18
9
9
-
3
2
3
4
1
3
7
7
9
-
-
1+1
-
-
Reduce to Deduce
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
9
Essence of Number
9
9
9
-
3
2
3
4
1
3
7
7
9

 

 

IS

ALPHA AND OMEGA THE BEGINNING AND THE END

315 - 180 - 36

?

 

YIN YANG 795-7157 YIN YANG

YIN YANG

795 7157

YIN YANG

YIN YANG YIN YANG

 

 

 

 

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Ouroboros - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Ouroboros‎

The Ouroboros or Uroboros (/jʊərɵˈbɒrəs/; /ɔːˈrɒbɔrəs/, from οὐροβόρος ὄφις tail-devouring snake) is an ancient symbol depicting a serpent or dragon ...
‎Endless knot - ‎Great Work - ‎Ouroboros (disambiguation) - ‎Tsuchinoko

Ouroboros

From Wikipedia, the free encyclopedia

For other uses, see Ouroboros (disambiguation).

Drawing by Theodoros Pelecanos, in the alchemical tract Synosius (1478).
The Ouroboros or Uroboros (/jʊərɵˈbɒrəs/; /ɔːˈrɒbɔrəs/, from οὐροβόρος ὄφις tail-devouring snake) is an ancient symbol depicting a serpent or dragon eating its own tail.

The Ouroboros often symbolize self-reflexivity or cyclicality, especially in the sense of something constantly re-creating itself, the eternal return, and other things such as the phoenix which operate in cycles that begin anew as soon as they end. It can also represent the idea of primordial unity related to something existing in or persisting from the beginning with such force or qualities it cannot be extinguished. While first emerging in Ancient Egypt, the Ouroboros has been important in religious and mythological symbolism, but has also been frequently used in alchemical illustrations, where it symbolizes the circular nature of the alchemist's opus. It is also often associated with Gnosticism, and Hermeticism.

Carl Jung interpreted the Ouroboros as having an archetypal significance to the human psyche.[citation needed] The Jungian psychologist Erich Neumann writes of it as a representation of the pre-ego "dawn state", depicting the undifferentiated infancy experience of both mankind and the individual child.[1]

Contents [hide]
1 Historical representations 1.1 Antiquity 1.1.1 Egypt
1.1.2 Greece

1.2 Middle Ages
1.3 Alchemy 1.3.1 Chemistry

1.4 Kundalini Yoga
1.5 Non-western traditions

2 Figurative use
3 See also
4 References
5 Bibliography
6 External links

Historical representations[edit]

Antiquity[edit]

Egypt[edit]

Gnostic gem from Roman-era Egypt (1st century AD), with an ouroboros surrounding a scarab and voces magicae, characters representing magic words
The first known appearance of the ouroboros motif is in the Enigmatic Book of the Netherworld, an ancient Egyptian funerary text in KV62, the tomb of Tutankhamun, in the 14th century BC. The text concerns the actions of the god Ra and his union with Osiris in the underworld. In an illustration from this text, two serpents, holding their tails in their mouths, coil around the head and feet of an enormous god, who may represent the unified Ra-Osiris. Both serpents are manifestations of the deity Mehen, who in other funerary texts protects Ra in his underworld journey. The whole divine figure represents the beginning and the end of time.[2]

The ouroboros appears elsewhere in Egyptian sources, where, like many Egyptian serpent deities, it represents the formless disorder that surrounds the orderly world and is involved in that world's periodic renewal.[3] The symbol persisted in Egypt into Roman times, when it frequently appeared on magical talismans, sometimes in combination with other magical emblems.[4] The 4th-century AD Latin commentator Servius was aware of the Egyptian use of the symbol, noting that the image of a snake biting its tail represents the cyclical nature of the year.[5]

Greece[edit]

Plato described a self-eating, circular being as the first living thing—the universe as an immortal, mythologically constructed entity.

The living being had no need of eyes because there was nothing outside of him to be seen; nor of ears because there was nothing to be heard; and there was no surrounding atmosphere to be breathed; nor would there have been any use of organs by the help of which he might receive his food or get rid of what he had already digested, since there was nothing which went from him or came into him: for there was nothing beside him. Of design he created thus; his own waste providing his own food, and all that he did or suffered taking place in and by himself. For the Creator conceived that a being which was self-sufficient would be far more excellent than one which lacked anything; and, as he had no need to take anything or defend himself against any one, the Creator did not think it necessary to bestow upon him hands: nor had he any need of feet, nor of the whole apparatus of walking; but the movement suited to his spherical form which was designed by him, being of all the seven that which is most appropriate to mind and intelligence; and he was made to move in the same manner and on the same spot, within his own limits revolving in a circle. All the other six motions were taken away from him, and he was made not to partake of their deviations. And as this circular movement required no feet, the universe was created without legs and without feet.[6][7]

In Gnosticism, this serpent symbolized eternity and the soul of the world. The Gnostic text Pistis Sophia describes the disc of the sun as a 12-part dragon with his tail in his mouth.[8]

Middle Ages[edit]

Engraving by Lucas Jennis, in alchemical tract titled De Lapide Philosophico.
In Norse mythology, it appears as the serpent Jörmungandr, one of the three children of Loki and Angrboda, who grew so large that it could encircle the world and grasp its tail in its teeth. In the legends of Ragnar Lodbrok, such as Ragnarssona þáttr, the Geatish king Herraud gives a small lindworm as a gift to his daughter Þóra Town-Hart after which it grows into a large serpent which encircles the girl's bower and bites itself in the tail. The serpent is slain by Ragnar Lodbrok who marries Þóra. Ragnar later has a son with another woman named Kráka and this son is born with the image of a white snake in one eye. This snake encircled the iris and bit itself in the tail, and the son was named Sigurd Snake-in-the-Eye.[9]

Alchemy[edit]

Early alchemical ouroboros illustration. From the work of Cleopatra the Alchemist (Greco-Roman Egypt).
In alchemy, the Ouroboros is a sigil. Swiss psychologist Carl Jung saw the Ouroboros as an archetype and the basic mandala of alchemy. Jung also defined the relationship of the Ouroboros to alchemy:[10]

The alchemists, who in their own way knew more about the nature of the individuation process than we moderns do, expressed this paradox through the symbol of the Ouroboros, the snake that eats its own tail. The Ouroboros has been said to have a meaning of infinity or wholeness. In the age-old image of the Ouroboros lies the thought of devouring oneself and turning oneself into a circulatory process, for it was clear to the more astute alchemists that the prima materia of the art was man himself. The Ouroboros is a dramatic symbol for the integration and assimilation of the opposite, i.e. of the shadow. This 'feed-back' process is at the same time a symbol of immortality, since it is said of the Ouroboros that he slays himself and brings himself to life, fertilizes himself and gives birth to himself. He symbolizes the One, who proceeds from the clash of opposites, and he therefore constitutes the secret of the prima materia which [...] unquestionably stems from man's unconscious.

The famous Ouroboros drawing from the early alchemical text The Chrysopoeia of Cleopatra dating to 2nd century Alexandria encloses the words hen to pan, "one is the all". Its black and white halves represent the Gnostic duality of existence. As such, the Ouroboros could be interpreted as the Western equivalent of the Taoist Yin-Yang symbol.

The Chrysopoeia Ouroboros of Cleopatra the Alchemist is one of the oldest images of the Ouroboros to be linked with the legendary opus of the Alchemists, the Philosopher’s Stone.

As a symbol of the eternal unity of all things, the cycle of birth and death from which the alchemist sought release and liberation, it was familiar to the alchemist/physician Sir Thomas Browne. In his A Letter to a Friend, a medical treatise full of case-histories and witty speculations upon the human condition, he wrote of it:

[...] that the first day should make the last, that the Tail of the Snake should return into its Mouth precisely at that time, and they should wind up upon the day of their Nativity, is indeed a remarkable Coincidence,

Chemistry[edit]

Kekulé's proposal for the structure of benzene (1872)
August Kekulé described the eureka moment when he realized the structure of benzene:[11]

I was sitting, writing at my text-book; but the work did not progress; my thoughts were elsewhere. I turned my chair to the fire and dozed. Again the atoms were gamboling before my eyes. This time the smaller groups kept modestly in the background. My mental eye, rendered more acute by the repeated visions of the kind, could now distinguish larger structures of manifold conformation: long rows, sometimes more closely fitted together; all twining and twisting in snake-like motion. But look! What was that? One of the snakes had seized hold of its own tail, and the form whirled mockingly before my eyes. As if by a flash of lightning I awoke; and this time also I spent the rest of the night in working out the consequences of the hypothesis.

Kundalini Yoga[edit]

Ouroboros symbolism has been used to describe Kundalini energy. According to the second century Yoga Kundalini Upanishad, "The divine power, Kundalini, shines like the stem of a young lotus; like a snake, coiled round upon herself she holds her tail in her mouth and lies resting half asleep as the base of the body" (1.82). Another interpretation is that Kundalini equates to the entwined serpents of the caduceus, the entwined serpents representing medicine in the west or, esoterically, human DNA.

Non-western traditions[edit]

It is a common belief among indigenous people of the tropical lowlands of South America that waters at the edge of the world-disc are encircled by a snake, often an anaconda, biting its own tail.[12]

Figurative use[edit]

Seal of the Theosophical Society - Door decoration at Kazinczy Street 55, Budapest (Hungary).
The image of Ouroboros is used by Jadran Mimica in his analysis of the Yagwoia psychology and worldview. E.g. "this is the archetypal, cosmic tree of life^death whose structural determination is ouroboric because, like the serpent that eats its own tail, this tree grows in-through-and-out-of-itself, ad infinitum."[13]

See also[edit]


Caduceus
Endless knot
Ensō
Eternal return
Hoop snake
Jörmungandr
Serpent (symbolism)
Strange loop
Tsuchinoko
Armadillo Lizard

References[edit]

1.Neumann, Erich. (1995). The Origins and History of Consciousness. Bollington series XLII: Princeton University Press. Originally published in German in 1949.
2.Hornung, Erik. The Ancient Egyptian Books of the Afterlife. Cornell University Press, 1999. pp. 38, 77–78
3.Hornung, Erik. Conceptions of God in Egypt: The One and the Many. Cornell University Press, 2002. pp. 163–64.
4.Hornung 2002, p. 58.
5. Servius, note to Aeneid 5.85: "according to the Egyptians, before the invention of the alphabet the year was symbolized by a picture, a serpent biting its own tail, because it recurs on itself" (annus secundum Aegyptios indicabatur ante inventas litteras picto dracone caudam suam mordente, quia in se recurrit), as cited by Danuta Shanzer, A Philosophical and Literary Commentary on Martianus Capella's De Nuptiis Philologiae et Mercurii Book 1 (University of California Press, 1986), p. 159.
6. Plato,Timaeus, Jowett, Benjamin, trans, Hermetic
7.Plato, Timaeus, Perseus
8. Hornung 2002, p. 74.
9."Ouroboros". Crystalinks. Retrieved 2012-10-22.
10.Carl Jung, Collected Works, Vol. 14 para. 513
11.Read, John (1957). From Alchemy to Chemistry. ISBN 9780486286907. edit (Pages 179–180)
12.Roe, Peter (1986), The Cosmic Zygote, Rutgers University Press.
13.p.96 in "Womb = Tomb = House = Body: Yagwoia Experience of Blissful Self-dissolution". Proceedings of The Australian and New Zealand Society of Jungian Analysts: The Uses of Subjective Experience. Conference held in Melbourne, 20-21st October 2007. Published in 2008:82-98. http://www.anzsja.org.au/subjective_experience/UsesOfSubjectiveExperience.pdf

Bibliography[edit]
Bayley, Harold S (1909), New Light On the Renaissance, Kessinger.
Hornung, Erik (2002), The Secret Lore of Egypt: Its Impact on the West, Cornell University Press.

External links[edit]

Wikimedia Commons has media related to Ouroboros.

Categories: Ancient Egyptian symbols
Dragons
European legendary creatures
Legendary serpents
Mythological archetypes

Categories: Ancient Egyptian symbols
Dragons
European legendary creatures
Legendary serpents
Mythological archetypes

This page was last modified on 13 February 2014 at 06:11.

 

 

Ouroboros - Wikipedia, the free encyclopedia - 8:55am
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-
-
-
-
-
48
-
9
OUROBOROS
138
57
48
-
1
2
3
24
18
-
-
4+8
-
-
-
1+3+8
5+7
4+8
-
-
-
-
2+4
1+8
-
-
12
-
9
OUROBOROS
12
12
12
-
1
2
3
6
9
-
-
1+2
-
-
-
1+2
1+2
1+2
-
-
-
-
-
-
-
-
3
-
9
OUROBOROS
3
3
3
-
1
2
3
6
9

 

 

THE

OUROBOROS

THAT

SERPENT I PRESENT

 

 

3
THE
33
15
6
-
OUROBOROS
-
-
-
2
O+U
36
9
9
1
R
18
9
9
3
O+B+O
32
14
5
1
R
18
9
9
2
O+S
34
7
7
-
OUROBOROS
-
-
-
12
First Total
171
63
45
1+2
Add to Reduce
1+7+1
6+3
4+5
3
Second Total
9
9
9
-
Reduce to Deduce
-
-
-
3
Essence of Number
9
9
9

 

 

-
12
T
H
E
-T
O
U
R
O
B
O
R
O
S
-
-
-
-
-
--
-
-
-
-
-
-
-
8
-
-
6
-
-
6
-
6
-
6
1
+
=
33
3+3
=
6
=
6
=
6
-
-
-
8
-
--
15
-
-
15
-
15
-
15
19
+
=
87
8+7
=
15
1+5
6
=
6
-
12
T
H
E
-
O
U
R
O
B
O
R
O
S
-
-
-
-
-
--
-
-
-
-
-
-
2
-
5
-
-
3
9
-
2
-
9
-
-
+
=
30
3+0
=
3
=
3
=
3
-
`-
20
-
5
--
-
21
18
-
2
-
18
-
-
+
=
84
7+5
=
12
1+2
3
=
3
-
12
T
H
E
-
O
U
R
O
B
O
R
O
S
-
-
-
-
-
--
-
-
-
-
-
`-
20
8
5
-
15
21
18
15
2
15
18
15
19
+
=
171
1+7+1
=
9
=
9
=
9
-
-
2
8
5
-
6
3
9
6
2
6
9
6
1
+
=
63
6+3
=
9
=
9
=
9
-
12
T
H
E
-
O
U
R
O
B
O
R
O
S
-T
-T
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
=
1
-
-
2
-
-
-
-
-
-
-
2
-
-
-
-
--
--
2
occurs
x
2
=
4
=
4
-
--
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
=
3
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
-
--
--
5
occurs
x
1
=
5
=
5
-
--
-
-
-
-
6
-
-
6
-
6
-
6
-
-
-
6
occurs
x
4
=
24
2+4
6
7
--
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
-
9
-
-
-
9
-
-
-
-
9
occurs
x
2
=
18
1+8
9
11
12
T
H
E
-
O
U
R
O
B
O
R
O
S
-
-
34
-
-
12
-
63
-
36
1+1
1+2
-
-
-
-
6
-
-
6
-
6
-
6
-
-
-
3+4
-
-
1+2
-
6+3
-
3+6
2
3
T
H
E
-
O
U
R
O
B
O
R
O
S
-
-
7
-
-
3
-
9
-
9
-
-
2
8
5
-
6
3
9
6
2
6
9
6
1
-
-
-
-
-
-
-
-
-
-
2
3
T
H
E
-
O
U
R
O
B
O
R
O
S
-
-
7
-
-
3
-
9
-
9

 

 

12
T
H
E
-T
O
U
R
O
B
O
R
O
S
-
-
-
-
-
--
-
-
-
-
-
-
8
-
-
6
-
-
6
-
6
-
6
1
+
=
33
3+3
=
6
=
6
=
6
-
-
8
-
--
15
-
-
15
-
15
-
15
19
+
=
87
8+7
=
15
1+5
6
=
6
12
T
H
E
-
O
U
R
O
B
O
R
O
S
-
-
-
-
-
--
-
-
-
-
-
2
-
5
-
-
3
9
-
2
-
9
-
-
+
=
30
3+0
=
3
=
3
=
3
`-
20
-
5
--
-
21
18
-
2
-
18
-
-
+
=
84
7+5
=
12
1+2
3
=
3
12
T
H
E
-
O
U
R
O
B
O
R
O
S
-
-
-
-
-
--
-
-
-
-
`-
20
8
5
-
15
21
18
15
2
15
18
15
19
+
=
171
1+7+1
=
9
=
9
=
9
-
2
8
5
-
6
3
9
6
2
6
9
6
1
+
=
63
6+3
=
9
=
9
=
9
12
T
H
E
-
O
U
R
O
B
O
R
O
S
-T
-T
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
=
1
-
2
-
-
-
-
-
-
-
2
-
-
-
-
--
--
2
occurs
x
2
=
4
=
4
--
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
=
3
-
-
-
5
-
-
-
-
-
-
-
-
-
-
--
--
5
occurs
x
1
=
5
=
5
--
-
-
-
-
6
-
-
6
-
6
-
6
-
-
-
6
occurs
x
4
=
24
2+4
6
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
9
-
-
-
9
-
-
-
-
9
occurs
x
2
=
18
1+8
9
12
T
H
E
-
O
U
R
O
B
O
R
O
S
-
-
34
-
-
12
-
63
-
36
1+2
-
-
-
-
6
-
-
6
-
6
-
6
-
-
-
3+4
-
-
1+2
-
6+3
-
3+6
3
T
H
E
-
O
U
R
O
B
O
R
O
S
-
-
7
-
-
3
-
9
-
9
-
2
8
5
-
6
3
9
6
2
6
9
6
1
-
-
-
-
-
-
-
-
-
-
3
T
H
E
-
O
U
R
O
B
O
R
O
S
-
-
7
-
-
3
-
9
-
9

 

 

Spira Solaris and the Universal Ouroboros. Spira Solaris Archytas ... - 8:52am
"Ouroboros was and is the name for the Great World Serpent, ...... Pythagoras is often mentioned in Arabic philosophy and in gnomic literature. ... www.spirasolaris.ca/sbb4f.html - Cached - Similar

PART VI. SPIRA SOLARIS AND THE UNIVERSAL OUROBOROS

--------------------------------------------------------------------------------

A. THE OUROBOROS
In general, if not universal terms, the Ouroboros may be defined as a self-sustaining, tail-eating snake, but it is clear that there is far more to the matter than this, for the concept is almost global in its distribution and evidently has far deeper meanings in many cultures. In researching the ouroborus it soon became apparent that a number of people had not only concerned themselves with the topic, they had also placed their understanding of it on the Internet. The graphical representations and insights below are all from this rapidly expanding resource.

Fom left to right, the first Ouroboros is one of the better known examples, which according to the source (Chris McCoy) was from: "The Chrysopoeia ('Gold-Making') of Cleopatra during the Alexandrian Period. The enclosed words mean ' the all is one.'" The same source also explains that: "In the above drawing, from a book by an early Alchemist, Cleopatra, the black half symbolizes the Night, Earth, and the destructive force of nature, yin. the light half represents Day, Heaven, the generative, creative force, yang. Alchemically, the ouroboros is also used as a purifying glyph ...The 'tail-devourer' is the symbolization of concepts such as completion, perfection and totality, the endless round of existence, etc. It is usually represented as a worm or serpent with its tail in its mouth."
The second example and the following expansion on the topic is by Chris Aynesworth (The World Tree) "Of The Androgyne: The Serpent Ouroboros."

"Ouroboros was and is the name for the Great World Serpent, encircling the earth. The word 'Ouroboros' is really a term that describes a similar symbol which has been cross-pollinated from many different cultures. From "Ouroboros," there is the serpent or dragon gnawing at its own tail. The symbolic connotation from this owes to the returning cyclical nature of the seasons; the oscillations of the night sky; self-fecundation; disintegration and re-integration; truth and cognition complete; the Androgyne (see below); the primaeval waters; the potential before the spark of creation; the undifferentiated; the Totality; primordial unity; self-sufficiency, and the idea of the beginning and the end as being a continuous unending principle. It represents the conflict of life as well in that life comes out of life and death. 'My end is my beginning.' In a sense life feeds off itself, thus there are good and bad connotations which can be drawn. It is a single image with the entire actions of a life cycle - it begets, weds, impregnates, and slays itself, but in a cyclical sense, rather than linear. Thus, it fashions our lives to a totality more towards what it may REALLY be - a series of movements which repeat. "As Above, So Below" - we are born from nature, and we mirror it, because it is what man wholly is a part of.
Born from this symbolic notion, there are many different cultures which share this great dragon-serpent symbol (the serpent Jormungandr, from the myth of Yggdrasil, is just one). There are some cultures that see the image as not being beneficial, but evil - like Satan. These more specific re-interpretations will be spoken of later.
It is of interest to mention that a symbol such as that of the Ouroboros is something which Carl Jung refers to as an archetype; it seems to makes its way into our conscious mind time and time again in varying forms. The 19th century German chemist named Kekule dreamed of a snake with its tail in its mouth one day after dosing off. He had been researching the molecular structure of benzene, and was at a stop point in his work until after waking up he interpreted the dream to mean that the structure was a closed carbon ring. This was the breakthrough he needed.
There is another mention of the Ouroboros laying at the edge of "the sea which surrounds the world," called Pontus. The Ouroboros encircles the Universe; everything known and unknown is encompassed in its embracing coils, supporting and maintaining the earthly balance. It injects life into death and death into budding life. Its form suggests immobility with its locked jaws upon itself, yet at the same time it pushes the insistent message of perpetual movement through its twined coils. The first clues to this symbol go back as far as 1600-1700 BC in Egypt. Through the years the serpent moved on to the Phoenicians and the Greeks-who were what gave it the name "Ouroboros." The Greek translation means, "tail eater."
It has a strong relation to what is known as the Androgyne. The androgyne is the united male and female principles together. This is the prime primordial end to human endeavor, the reunion which births totality and creation. It is not unlike the idea of androgyny, which is a duality complete. "A return to wholeness."
The third is apparently an Aztec Ouroboros (with proportions that even Hermes would have found pleasing) originally from: Project Ouroborus at the University of Minnesota, which has a large and diverse selection of these impressive archtypes. The following commentary from this source links with what has already been said and also adds further points of interest:
This symbol appears principally among the Gnostics and is depicted as a dragon, snake or serpent biting its own tail. In the broadest sense, it is symbolic of time and the continuity of life. It sometimes bears the caption Hen to pan - 'The One, the All', as in the Codex Marcianus, for instance, of the 2nd century A.D. It has also been explained as the union between the chthonian principle as represented by the serpent and the celestial principal as signified by the bird (a synthesis which can also be applied to the dragon). Ruland contends this proves that it is a variant of the symbol for Mercury - the duplex god. In some versions of the Ouroboros, the body is half light and half dark, alluding in this way to the successive counterbalancing of opposing principls as illustrated in the Chinese Yin-Yang symbol for instance. Evola asserts that it represents the dissolution of the body, or the universal serpent which (to quote the Gnostic saying) 'passes through all things'. Poison, the viper and the universal solvent are all symbols of the undifferentiated-of the 'unchanging law' which moves through all things, linking them by a common bond. Both the dragon and the bull are symbolic antagonists of the solar hero. The Ouroboros biting its own tail is symbolic of self-fecundation, or the primitive idea of a self-sufficient Nature - a Nature, that is which, à la Nietzsche, continually returns, within a cyclic pattern, to its own beginning. There is a Venetian manuscript on alchemy which depicts the Ouroboros with its body half-black (symbolizing earth and night) and half-white (denoting heaven and light).
Continuing in the same locale and context, Solar Architect Dennis Holloway more than twenty years ago defined the Ouroboros as: ".. the ancient Greek mythical serpent that survived by devouring itself." He also linked the Ouroboros with the following quotation from Plato's Timæus:
"It had no need of eyes, for there was nothing outside it to be seen; nor of ears, for there was nothing outside to be heard. There was no surrounding air to be breathed, nor was it in need of any organ by which to supply itself with food or to get rid of it when digested. Nothing went out from or came into it anywhere, for there was nothing. Of design it was made thus, its own waste providing its own food, acting and being acted upon entirely with and by itself, because its designer considered that a being which was sufficient unto itself would be far more excellent than one which depended upon anything." from Timaeus, (33 -The Construction of the World)
The fourth ouroboros is from Alciato's Book of Emblems and the Memorial Web Library at Memorial University of Newfoundland. The latter source also provided the fifth example (Emblem 2.40) and the following amplification:
Emblem 2.40 from George Wither's A Collection of Emblemes, Ancient and Moderne (London, 1635), page 102. A demanding poem to read on a screen. The plate was engraved by Crispin de Passe and son, and was first used in Gabriel Rollenhagen's Nucleus emblematum selectissimorum, quae Itali vulgo impresas vocant ... (Arnhem and Utrecht, 1611-13). The Greek running around the picture (aionion kai proskairon) means something like "timeless, and timely." In a later emblem (3.23) Wither explains further the snake swallowing its tail (ouroboros):
Old Sages by the Figure of the Snake
Encircled thus) did oft expression make
Of Annual-Revolutions; and of things,
Which wheele about in everlasting-rings;
There ending, where they first of all begun ..
... These Roundells, help to shew the Mystery
of that immense and blest Eternitie,
From whence the CREATURE sprung, and into whom
It shall again, with full perfection come ...
The sixth, a more ornate dragon-like example, is one of twelve emblems discussed in detail by Adam Mclean in terms of psychological and alchemical symbolism. (A Threefold Alchemical Journey Through the Book of Lambspring). As Mclean leads up to the latter example, he explains that:
The first layer of five emblems deal with the different facets of polarities in our inner world.
The second emblem shows a different aspect to polarities in the fight between the inner dragon and an armed knight (a St George figure) in the Forest of the Soul. In this emblem there is a sense that the polarities must struggle to overcome each other.
Next in Emblem 3 we have the beautiful picture of the meeting in a clearing in the forest of a magnificent Stag and a graceful Unicorn. The Stag as a symbol is often associated with the Sun and the Unicorn is usually linked with the Moon. These polarities are to be coupled together through the alchemist's work.
Next, in Emblem 4, the polarities are seen in their manifestation as masculine and feminine, pictured here in the meeting of Lion and Lioness. We note how they raise their opposite paws (Lion - right, Lioness - left) mirroring the posture of the Stag and Unicorn in the previous emblem.
The fifth emblem, which completes this part of the sequence shows the wild Wolf and the tamed Dog fighting for supremacy. These polarities are further linked in the verse with the directions West (Dog) and East (Wolf). Thus we can see that the first five emblems show us different ways in which the polarities appear in our inner world. The dynamically opposed though balanced way of the two fishes, the battling of the Dragon and Knight elements, or Wolf and Dog, and the meeting and relationship indicated in the Stag-Unicorn and Lion-Lioness emblems.
The next five emblems seem to indicate different ways in which we must inwardly work to unite these polarities in our beings.
Emblem 6 is a clear statement of the Ouroborus, the serpent dragon that siezes its own tail and unites these polarities in forming its circle in the Soul.
The next example (7 and 8) and following description:
"The symbol Ouroboros, a snake or dragon biting its own tail, engraved on a bronze receptacle from the Chou dynasty, China about 1200 B.C. The Ouroboros symbolizes the continuity of life, and intimates that each ending in a perpetual renewal corresponds to a new beginning. A suitable symbol for the life cycle philosophy"
were made available on the Internet by the Swedish Engineering concern ivf/ep (The Symbol Ouroboros.) while another representation of the ouroborus serves as the logo of the J.R. Ritman Library (Bibliotheca Philosophica Hermetica Site) in the Netherlands.
These are but a few representations of the Ouroboros; there are many others, some more ornate, some less, and many in more complex configurations, especially in the alchemical context. Moreover, as Jack Lindsay explains in The Origins of Alchemy in Græco-Roman Egypt, (1970, pp.267-268):1

Ideas about the Ouroboros found their way into the literary world, e.g., in Artemidoros and Acrobius. The former, in his dream-book, remarks that 'the dragon also signifies Time because it is long and undulant.' The latter declares the two-headed Roman god Janus is the world:
'that is, the heavens, and his name Janus comes from eundo [by going] since the world always goes rolling on itself in its globe-form ... So the Phoenicians have represented it in their temples as a dragon curled in a circle and devouring its tail, to denote the way in which the world feeds on itself and returns on itself ...

"It is also clear that it's the Sun honoured under the name of Mercurius [Hermes] according to the cadeuceus that the Egyptians have consecrated to the god in the figure of the Two Serpents, male and female, interlaced. Their upper extremities bend round together, and, embracing one another, form a circle, while the tails, after forming a knot, come together at the haft of the caduceus and are provided with wings that start off at this point.
Even more interesting is the passage that ends the second book of Claudian's poem, On the Consulship of Stilicho. Claudian came from Egypt and his imagery shows the Egyptian idea of the night-journey of the sun through the cave or tunnel in the earth. But the introduction of the Ouroboros in association with Natura (Physis), the various metals, and the Aged Seer strongly suggests one of the alchemic visions of revelation or initiation:

Far off, unknown, beyond the range of thought,
scarce reached by gods, the years' rough haggard mother,
stands a primeval Cave in whose vast breast,
is Time's cradle and womb. A Serpent encloses,
the Cave, consuming all things with slow power,
and green scales always glinting. Its mouth devours,
the backbent tail as with mute motion it traces,
its beginning. At the entrance Nature sits,
the threshold-guardian, aged and yet lovely,
and round her gather and flit on every side
Spirits. A Venerable Man writes down
immutable laws. He fixes the number of stars
in every constellation, makes some of them move and others hang at rest.
So all things live or die by predetermined laws...
When the Sun rested on the cave's wide threshold,
Nature ran in her might to meet him; the Old Man bent
grey hairs to the proud rays. Of its own accord
the admantine door swung open, revealing
the huge interior, displaying the House
the Secrets of Time. Here in appointed places
the Ages dwell, with varying Metals marking
their aspect. Those of brass are there upheaped,
there stiff the iron, there the silver gleaming;
shy of earth-contacts, in a distinguished section,
is set the flock of golden years."
From the above descriptions and the widespread occurrence of this Jungian archtype in both time and place it is also apparent that the Ouroboros embraces cyclic regeneration, rebirth, and the very foundations of life itself.

--------------------------------------------------------------------------------

B. SPIRA SOLARIS, ALCHEMY, AND EGYPT
The antiquity, complexity, and the wider presence of the Ouroboros in mythological contexts is discussed further in the following passage (Towards a Taxonomy of the Pure Ones Parallels within Gnosticism, Graeco-Roman Mythology and Hermeticism by Frater IAM, Magister Templi of the Ordo Rosae Crucis, 1994):
The next aeon, usually called the Aeon of Jupiter or Zeus, was created from Chronos and rebelled against it. The Greek Myth tells us that Chronos feared that his children would one day rebel as he had rebelled against his father, so he ate them. This could correspond to a will to stop the descent into matter by closing himself into an Ouroboros, the snake biting its own tail and incidentally also a symbol for the death/rebirth so intimately linked with Time. But this was broken by the stone Abadir (also called Baetylus) given to him by Rhea (who could in fact have been Ialdabaoth!), which he devoured instead of his son, who eventually defeated him. It is interesting to speculate if this stone is not the original archetype of the Holy Grail (which has been alternately described as a cup, a stonelight by different mystics) or the Philosophers Stone, which has the ability to open up the Ouroboros or close it". [emphasis supplied]

Here the speculation concerning the Ouroboros extends to embrace the philosopher's Stone, with the intriguing suggestion that the two are in a special relationship, one that points again to the subject of Alchemy.
In Section IV we have already examined the inter-related natures of the periods, distances and velocities pertaining to the Phi-series period spiral and the manner in which the outer and inner regions may be considered to feed back on one another. We have also touched upon the similar type of feedback inherent in the inverse-velocity phenomena evident in the modern Solar System and briefly considered the complications that arise from periodic variations in planetary motion in Section III. But there are additional themes running throughout all this with strong religious and biological undertones that link the whole with the Sun and its undoubted influence on life as we understand it. But to what exact degree such complexities and consequences were known and understood in the earlier period and the Middle Ages has still to be fully assessed. It would seem that great pains were taken to ensure that it was passed on, hence the multiplicity of methods, keys and approaches adopted - so much so, in fact that partial confusion may well have been an inevitable consequence. To this problem must also be added the waxing and waning of empires, changing religious beliefs, and the consequences of the Dark and Middle Ages. Perhaps it was originally intended that all roads should indeed lead to Rome - a location unfortunately rendered untenable by Roman degeneration and excesses which forced the disastrous relocation to Constantinople. In any event it would seem that it was not until the Middle Ages that the matter resurfaced, perhaps not entirely intact, but sufficiently coherent enough for its understanding among those who avidly studied the writings of the ancients. The resurgence of "Alchemy" in the Middle Ages on the other hand may have had both ancient origins and modern insights. Here again, Thomas Taylor supplies the linkage and incidentally the humour:2
They say, therefore, conformably to Cephalus, that the rich have many consolations.... if you are willing also, it may be said, that gold and silver, and each of the metals, as likewise other things, grow on earth, from the celestial Gods, and from an effluxion thence derived. It is said, therefore that gold pertains to the Sun, silver to the Moon, lead to Saturn, and iron to Mars. Hence these are generated from thence. But they subsist in the earth,. and not in the celestial Gods who emit the effluxions. For they do not receive anything from material natures." [Commentaries of Proclus on the Timæus of Plato, Book I, p. 36. (emphasis supplied)]
The references linking gold with the Sun, silver to the Moon, lead to Saturn, and iron to Mars are all clearly alchemical, even for those with only a passing knowledge of the subject. In more detail, however, it seems that one could present an argument that there was always more than the unlikely transformation of base metals into physical gold at stake here. In fact, a sound mathematical case can undoubtedly be made from extant writings that it was predominantly the "Golden" Section itself - the phi-based mean period of Mars and also the mean velocity of Mercury - in something akin to our present astronomical context that was always under consideration (e.g., mathematical transformations involving the black "lead" of Saturn, the "Tin" of Jupiter, the synodic "Oil" of "Antimony" and parameters pertaining to Mercury, Venus and Mars as discussed below). From this viewpoint, if "The Great Work" of the Alchemists was indeed essentially the preservation of a complex corpus of knowledge concerning the Sun and the structure of the Solar System, then the description is both apt and well-merited. And it is also a far more fitting and reasonable occupation for highly regarded scholars such as Francis Bacon, Robert Boyle and Sir Isaac Newton who (among others) became involved in this seemingly dubious enterprise.
It is not the intention here to discuss the multifarious aspects of Alchemy in detail, the subject is simply too vast and too complex for the present discourse. But to give some idea just how complex the matter can become, consider the following line of inquiry and where it ultimately leads, i.e., it is relevant to note that the erudite Thomas Taylor's comments concerning the construction of the universe in Plato's Timæus (33b) have some similarity with helpful (but equally cryptic) remarks provided near the end of an alchemical work (ca.1600 A.D.) entitled: The Twelve Keys of Basil Valentine. Thus Thomas Taylor states:3

It is well observed here by Proclus that, the whole universe being luminous, it is most lucid according to its external superficies, and full of divine splendour... But of this luminous subsistence smoothness is a symbol. Why, therefore, are the extremities of the universe smooth? We reply, That it may be harmoniously adapted to supermundane lights, through similitude to them. Smoothness, therefore, is significant of extreme aptitude, through which the universe is able to receive the illuminations proceeding from intellect and soul; just as mirrors, by their smoothness, receive the representations of things. Proclus further observes that a mirror was assumed by ancient theologists as a symbol of the aptitude of the universe to be filled with intellectual illumination. Hence, says he, they say that Vulcan made a mirror for Bacchus, into which the God, looking and beholding the image of himself, proceeded into the whole divisible fabrication. And you may say that the smoothness of the external surface of the universe, which is mentioned by Plato, reminds us of the above-mentioned catoptric apparatus." [emphasis supplied]
while "Basil Valentine" adds in The Twelve Keys :
As a parting kindness to you, I am constrained to add that the spirit may also be extracted from black Saturn and benevolent Jupiter. When it has been reduced to a sweet oil, we have a means of robbing the common liquid quicksilver of its vivacity, or rendering it firm and solid, as is also set forth in my book. [emphasis supplied]
The similarity lies in the mirroring of numeric values associated with the extremal locations of the planets Mercury and Saturn, i.e., the phi-series mean velocity for the synodic difference cycle between Jupiter and Saturn provides the value of 0.3819660112 which also occurs as the mean distance of Mercury and again as the mean synodic period between the latter and Venus (see Table 5a in Part IV for the complete relationship).
To understand the above it is necessary to recognize that the first astronomical parameters normally obtained from the observation of the planets and major luminaries are the periods of revolution. Subject to further observation and refinement, a planetary model and estimates for both the mean distances and the mean velocities may (or may not) follow. In the second context we are dealing with material that post-dates both the heliocentric model of Copernicus and the publication of Kepler's Harmonic Law (1618). We also know from the fundamental synodic period relationship given in Section Two that the intermediate mean synodic period (or mean lap time) for adjacent co-orbital bodies is obtained from the product of the mean sidereal periods divided by their difference. From the Phi-series mean periods for Jupiter and Saturn of 11.090169944 and 29.034441854 years respectively we therefore obtain an intermediate mean synodic period of: 17.944271910 years. The resulting period, the Harmonic Law (exponent = 2/3) and the velocity variant (exponent = -1/3) respectively produce a corresponding mean distance of 6.854101966 A.U and a mean relative velocity of 0.3819660112, the latter as noted above. Table 1 below provides the numeric data and a simple cipher that connects the "Period-Distance-Velocity" and "Soul-Body-Spirit" triads in the present context.


POSITION Planet/Synodic Phi N PERIOD "SOUL" DISTANCE "BODY" VELOCITY "SPIRIT"
MERCURY - 3 0.23606797 0.38196601 1.618033988
Synodic/(Oil) - 2 0.38196601 0.52644113 1.378240772
VENUS/Copper - 1 0.61803398 0.72556263 1.173984996
Synodic/Earth 0 1 1 1
MARS/Iron 1 1.61803398 1.37824077 0.851799642
(Asteriod Belt)

JUPITER/Tin 5 11.0901699 4.97308025 0.448422366
Syn./Antimony 6 17.9442719 6.85410196 0.381966011
SATURN/Lead 7 29.0344418 9.44660278 0.325358511

Table 1. The Phi-Series Planetary Framework, Mercury through Mars, and Jupiter
to Saturn. Unity provides the frame of reference, "Gold" = Phi = 1.6180339887499

In keeping with the hint provided by Thomas Taylor and Proclus ("Vulcan made a mirror for Bacchus, into which the God, looking and beholding the image of himself, proceeded into the whole divisible fabrication"), if one is aware that the mean period of Mercury is approximately 0.24 years and that Phi - 3 is 0.23606774 (years) the Harmonic Law yields the mean distance for Mercury from: (Phi- 3) 2/3 = Phi - 2 with the mean velocity similarly obtained from (Phi - 3) - 1/3 = Phi.1 This is perhaps looking at the matter in reverse (the mirror image, if you wish); one could also proceed forward from Table 1 to obtain both the harmonic law and the velocity variants from another direction altogether, but either way the reference to mirrors appears to be singularly appropriate as well as helpful. In passing one might also note that the mirror analogy includes the equality between the mean period ("Soul") of Mercury and the mean velocity ("spirit") of the next outer planet, Uranus; i.e., a mean sidereal period of 0.2360679774 Years in the first instance and a mean orbital velocity (relative to unity) of 0.2360679774 in the second. Unlikely, perhaps, but not entirely improbable, for in spite of its relatively recent discovery (by William Herschel in 1781), as Jeffrey K. Wagner observed in Introduction to the Solar System (Holt, Rinehart and Winston, Orlando, 1991:334) "Uranus is just bright enough to be visible to the naked eye, and it is surprising that it escaped detection for so long. Even a sharp eyed ancient Greek astronomer could have spotted it... 4

Those who balk at the inclusion of planetary velocities in the above context in general might wish to consider Thomas Taylor's translation of the commentary by Proclus on "The Construction of the World Soul" (Book III: The TIMÆUS OF PLATO): 5

He first took one part from the whole. In the next place he took away the double of this.
And after this, a third part, which was sequialter indeed of the second, but triple of the first. [Timæus, 35b:]
We have observed, that it is not proper to understand what is here said by Plato, mathematically, but physically, or philosophically. For the essence of the soul, does not consist of mathematical numbers and ratios, but all these numbers and ratios, adumbrate its truly existing essence, and the demiurgic and vivific divisions in it. But of what things the mathematical ratios are images, and how they develop the essence of the soul of the universe, it is not easy for those to assign, who do not look to the conceptions of Plato. But this is manifest from the discord of the interpreters; and the opposition of the modern to the more ancient expositors, evinces the difficulty of this theory. For some of them think fit to refer to the seven spheres, the first seven terms, to which we have assumed as analogous the numbers that exhibit the whole diagram. But others refer them to the distances of the spheres from the center of the earth, in which place they arrange the monad. Others again, refer them to the motions of the spheres. [Others the magnitudes of the stars. And others adapt them to the velocities of the celestial orbs.] But others, refer them to other such like explanations. Their interpretations, however, are attended with many difficulties, and among the rest with this, that they are discordant with the observations of recent astronomers, and to the demonstrations given by them. To which it may also be added that Plato nowhere defines, either the magnitude, or the distance, or the swiftness, or the motion of the stars; but admitting that one star is greater than another, he does not add how much, and after what manner, it is greater. And that the thing proposed by him to be discussed in this part is psychogony, and not cosmogony {hereafter follows a discussion of various interpretations, etc,}. [Vol II, Book III, pp. 89-90; emphases supplied].
The part that refers to "magnitudes" and "velocities" (included by Thomas Taylor in square brackets) is from the obscure writings of Nicholæus Leonicus Thomæus.
The triadic sets: Period/Distance/Velocity and Soul/Body/Spirit represent a specialized application of what appears to have been a wider comprehension of the nature of the Soul. Proclus, for example, tells us [The Commentaries of Proclus on the Timeus of Plato, transl. Thomas Taylor, Kessinger Books, Kila, pp.115-118; the emphases are also Thomas Taylor's]: 6

... we may say, that a line is adapted to the soul. For intellect indeed, though some should give it motion, yet it has this energy intransitive. For it surveys at once the whole of the intelligible, having an eternal life, and energizing about the same things, in the same nature, according to the same. But soul possesses a transitive energy. For at different times, it applies itself to different forms, and this is true even of the soul of the universe. For, as Plato says in the Phaedrus, it is the peculiarity of soul to energize through time. But every transitive motion is a line. For it has whence and whither, and the rectilinear, and one thing for the beginning, and another for the end. So that in this respect we refer a line to psychical life.
... In what is said, therefore, about the admixture of the soul, and also in what is said concerning numbers and middles, Plato unfolds the being itself of the soul, and shows how it is one and many, what progression it has, and what regressions both to superior natures, and to itself; how it produces and converts things posterior to itself; how it fills ratios, and binds together the whole world. But in what he says concerning the right line and circles, he delivers to us the vital and intellectual peculiarity of the soul, and indicates how it participates of the life in intellect, and how it is converted to itself, so far as it is self-vital and self-moved.
...In short therefore, the essence of the soul, being a whole and consisting of parts, is harmonized number. But its life is rectilinear, and is uniform and biformed.. And its intellect is dianetic and doxastic. For there are in it being, life, and intellect. Or rather prior to the gnostic, perceiving that the vital powers are in themselves at one and the same time transitive, and self-motive, we must say, that the right line adumbrates the transitive, but the circle, the self-motive nature of these powers. For they are moved from themselves to themselves. Hence Timeus delivering to us in what is here said, the vital motion by itself alone, assumes the rectilinear, and the circular motion, but in what follows unfolds the gnostic motions of the circles; the soul now becoming self-motive, in consequence of the whole of it moving itself. If therefore, we now admit that the right lines are lives, and these essential; on which account also, the Demiurgus made the composition of the soul itself to be rectilinear, as possessing life by its very existence;--if we admit this, then we must say, that the circle manifests what the quality is of the form of this life, viz. that it is self-moved, beginning from, and returning to itself; and that it is not like the life of irrational natures, tending to externals as it were in a right line, as never being able to converge to itself, and as having an appetite directed to other things placed externally to itself. For the self-motive nature is moved from itself to itself, sees itself, and is present with itself. Hence also, such a form of life as this is circular. For in a circle, the same thing is the end and the beginning, in the same manner as in that which is converted to, begins from, and ends in itself. The right line therefore and the circle of the soul, are without interval; the former being the image of life [simply], but the latter of life converting to itself, and not absolutely of all life. For both these may be surveyed in souls; the right line indeed, according to the transitions of appetites; but the circle according to a circumduction from the same thing to the same. And this Socrates knowing, says in the Phaedrus, that souls are carried round in a circle, revolving under intelligibles as objects of desire, being at different times happily affected by different things, and returning from the same objects to the same. Why therefore, should we any longer fear those skillful Peripatetics who ask us, what kind of line Plato here assumes ? Is it physical line ? But this would be absurd: for this is the end of bodies. Is it then a mathematical line ? But this is not self-motive, and is not essence: Plato however says, that the soul is an essence, and is separate from bodies. We say therefore, that they in vain make these inquiries. For long before this, we have not ceased asserting that this line is essential. And prior to us Xenocrates calls a line of this kind indivisible. For it would be ridiculous in any one to think that there is an indivisible magnitude. It is evident however, that Xenocrates thought it requisite to call the essential reason of a line an indivisible line. But Plato, for the sake of concealment, employed mathematical names, as veils of the truth of things, in the same manner as theologists employed fables, and the Pythagoreans symbols. For it is possible in images to survey paradigms, and through the former to pass to the latter. Against such men however, as these Peripatetics, who are contentious, no arguments are sufficient. But let us return to the words of Plato, and direct our attention to each of them.
Since therefore, the soul is one, is divided according to its parts, and is both one and many, Plato denominates it this, as being one, but all, as being multitude, and composition, as both; which also shows that the essence of it differs both from things discrete, and things continuous. For these are without communion with each other. But the soul is one, and at the same time multitude, and is discrete, and continued. Since however the psychical reasons are biformed; for the soul is of an ambiguous nature, and has two faces, conformably to its paradigm, so that it intellectually perceives the impartible essence through the circle of the same, but contains and connects the partible essence, through the circle of the different; --hence Plato calls it double. But because it has the same reasons or ratios, above and beneath, and not as some fancy, the duple ratios here, but the triple there, on this account, he delivers it to us divided according to length. For this division alone, preserves every where the same ratios. But the scission itself exhibits demiurgic section, which is appropriate to the Demiurgus. For the duad is seated by him, and is refulgent with intellectual sections, as some one of the Gods says. Moreover, the words "middle to middle" indicate perhaps, that the division and contact of things intangible, are adapted to the psychical middle: for they subsist in a middle way. For in intellect also there is division, because there is difference, but it subsists primarily, and as it were occultly, and indivisibly. In sensibles likewise there is division, but according to an ultimate distribution into parts. Hence also the union in these is obscure and evanescent. But in the soul both have a middle subsistence, in a way adapted to it. And if indeed Plato had spoken concerning intellect and soul, he would have said, that the Demiurgus applied the.first to the middle, and if about body and soul, that he applied the middle to the last. But since he teaches us concerning the psychical duad, lie says that the Demiurgus applied middle to middle. Perhaps too, he says this, because the contact of the soul is properly of a middle nature. For the last part of the dianoetic. and the summit of the doxastic power, form tile media of all tile psychical composition. But these are conjoined to each other, and conformably to these, one union is produced of these two lives. For in every order of beings, the bases of first are united to the summits of secondary natures. The figure X however, produced by this application, has a great affinity to the universe, and also to the soul. And as Porphyry relates, a character of this kind, vis. X, surrounded by a circle, is with the Egyptians a symbol of the mundane soul. For perhaps it signifies, through the right lines indeed, the biformed progression of the soul, but through the circle its uniform life, and regression according to an intellectual circle. We must not however conceive, that Plato thought a divine essence could be discovered through these things. For the truth of real beings cannot, as some fancy, be known from characters, positions, and vocal emissions. But these are after another manner symbols of divine natures. For as a certain motion, so likewise a certain figure. and colour, are symbols of this kind, as the initiators into mysteries say. For different characters and also different signatures are adapted to different Gods; just as the present character is adapted to the soul. For the complication of the right lines indicates the union of a biformed life. For a right line itself also, is a symbol of a life which flows from on high. In order however, that we may not, omitting the things themselves, be too busily employed about. the theory of the character, Plato adds "as it were," indicating that this is assumed as a veil, and for the sake of concealment, thus endeavouring to invest with figure the unfigured nature of the soul.
Returning to the relative simplicity of the triadic sets in question, with respect to both inferior planets (Mercury and Venus), Earth, and Mars it should be noted that the mean velocity (or "Spirit") of Mercury is itself the "Golden Ratio" Phi = 1.6180339887499 while the inverse (0.61803989 ) represents the mean period of revolution of Venus. Lastly, Phi (1.618033989) is in turn the mean period of revolution of Mars. These special inter-relationships are stated (albeit cryptically) in further alchemical works, i.e., The philosophical canons of Paracelus in the 17th Century Sloane Ms 3506, and An hundred aphorisms containing the whole body of magic, in Sloane Ms 1321 (both transcribed by Adam Mclean). In the first, bearing in mind the relationship between the two triadic sets, "Gold," Mars, and Mercury, we find the following aphorisms:
12. The sulphur of Mars is the best, and this joined with the sulphur of gold makes a medicine.
14. Nature makes and generates minerals by degrees, also out of one root are generated all metals till the end of all which is gold.
39. The Sulphur is the soul, but the Mercury is the matter.
49. They who take the Sulphur of Venus are cheated.
56. The Mercury receives the form of gold by the mediation of the spirit.
57. Gold resolved into Mercury is spirit and soul.
145. The highest secret of all is to know that Mercury is both matter and Menstruum, and that the Mercury of perfect bodies is the form.
152. The greatest arcanum of the work, is the physical dissolution into Mercury, and reduction into Mercury.
Aphorism 14 is undoubtedly correct as far as the Phi-series planetary framework is concerned since all the mean parameters (periods, distances and velocities) may be consistantly expressed as fractional exponents of Phi as shown earlier in Table 5a. Moreover, in so much as the period/soul of Venus is both Phi -1 and the reciprocal of Phi Aphorism 49 also quite appropriate. Aphorism 56 is correct. Aphorism 57 provides a succinct summation of the relationship between the velocity/spirit of Mercury and the period/soul of Mars as shown in Table 1.
The second reference is divided into three parts with the first concerned with "Twelve conclusions upon the Nature of the Soul ". Statements 1 through 11 are from this source; the remainder are from additional sections:

1. The whole world is animated with the first supreme and intellectual Soul possessing in itself the seminary reasons of all things, which proceeding from the brightness of the ideas of the first Intellect are as it were the instrument by which this great body is governed and are the links of the golden chain of providence.
2. While the operations of the Soul are terminated or bounded, the body is generated or produced out of the power of the Soul, and is diversely formed according to the imagination thereof, hence it hath the denominating power over the body which it could not have except the body did fully and wholly depend upon it.
3. In this production whilst the Soul fashions to itself a body, there is some third thing the mean between them both by which the Soul is now inwardly joined to the body, and by which the operation of all natural things are dispensed, and this is called the Vital Spirit.
9. This Spirit is somewhere or rather every where found as it were free from the body, and he that knows how to join it with a body agreeably, possesses a treasure better than all the riches of the world.
11. The organs by which this Spirit works are the qualities of things, which merely and purely considered are able to do no more than the eyes can see without life, as being nothing else but modification of the matter of the body.
15. Neither Souls nor pure Spirits, nor Intelligences can work upon bodies but by means of this Spirit, for two extremes cannot be joined without a mean ...
18. In generation the Spirit is mixed with the body, and directs the intent of Nature to its end.
64. By natural application it is done when the Spirit of one body is implanted in another, by means of those things which are apt to intercept the Spirit, and to communicate it to another, and they are known by the signature, and by the ancients called amatoria or such things as love one another. [emphases supplied]
Before returning to "antimony," it is clear from Table 1 that "Gold" ( Phi,1.6180339887499), the mean velocity of Mercury, and the mean period/soul of Mars ("iron") are identical. This relationship may well have provided the basis for the allegorical "War of the Knights" by Johann Sternhals (1595) concerning the resolution of the "conflict," i.e.,.

"The Lord Chief Justice pronounced sentence to the quarreling and disputing metals, introduced in this Allegory by Sternhals as so many Knights. The Judge's name was Mercury."
Mercury says to Gold:
'Whilst Thou, O Gold, as plaintiff against Iron, appeal to me concerning thy nobility and nature, and as I am well acquainted with thy origin but am likewise no stranger to the nature, property, and operation of the defendant Iron, I can, for the sake of truth and justice, not omit to declare that you have both boasted of great things, which none of you separately can verify. Thou, Gold, knowest well if I Mercury do not deal kindly with thee and unite with thee in perpetual love and harmony, that thy power over the diseased Knights (the inferior metals) is nothing! Thou hast mentioned my perfect knowledge of thy exalted state amongst the Knights. Thou hast spoken rightly, because thy nature and power proceed from mine (from the Sophic or animated Mercury). Thy nature must be retrograded and converted into mine, if thou meanest ever to be of any service to the diseased poor knights.'
'Thou, Defendant, O Iron, knowest well that I do perfectly understand thy nature and complexion Thou canst much less than Gold effect anything useful without my assistance; and I, Mercury, am a declared enemy to thy external dirty appearance and thy dirty works. Therefore, I complain justly against you both!'
'Yet, from a motive of special goodness and friendship towards my fellow-creatures, I will never refuse to grant to thee, O Iron, a power to procure riches, and I have often given thee that power, as thou well knowest when thou and I did sweat in our hot bath and dried ourselves afterwards. Recollect then what friendship and services we rendered to Lady Luna, which we are able to do again, if we please. Which, however, thou canst not do without my assistance. I must further tell you both (Iron and Gold) that you stand both in need of my counsel and help, whilst I can do with very little of your assistance.'
'Thou, Gold, hast said that thou art the true Stone, about which the Philosophers contest. Dost thou not know that there are greater, nobler, and more powerful subjects than thee? and all other metals containing the four elements as well as they do. Dost thou not know that there is a mother of all metals and their greatest substance? All things have been subdued unto man! and thou haughty Gold do not elevate thyself too much, as there are creatures of God far above thee in power and virtue!'
'I then,' continued the supreme Lord, Mercury, 'unite you both, Iron and Gold, with a perpetual union.'
'Thou, Gold, shalt henceforth not vex nor despise Iron, but I order thee to make good use of its noble beautiful red flowers (when a crocus Mars is sublimated with Sal Ammoniac, it ascends in beautiful red flowers - this must be repeated three or four times) which Iron has got in his garden for the sake of multiplying thy active power. Thou shalt unite with Iron in friendship.'
'And thou, Iron! I order thee to accept and make use of the sweet heaven or ferment of Gold for thy good and nourishment.'
And thus they departed, united in friendship to be of use to all that knew them. [ Sigismund Backstrom's embedded notes are omitted for clarity]
With respect to alchemical "metals" in general, "Antimony" also looms large - a "metal" that in fact attracted Isaac Newton's attention (see: Newton And Flamel On Star Regulus Of Antimony And Iron Part 1, by Mark House and also the numeric relationship between "Iron" and "Antimony" in the Biblical Aesch-Mezareph). In such contexts it would appear that there were two types of "Antimony," the first (in the positional and also the numerical sense) between the "Iron" of Mars and the "Tin" of Jupiter, and the second ("Saturnine Antimony") similarly positioned between the "Tin" of Jupiter and the "Lead" of Saturn, i.e., the Jupiter-Saturn synodic cycle, or as Basil Valenttine informs the reader in his Triumphal Chariot of Antimony: "By our Art it (antimony) can also become an oil." The Secret Book of Artephius notes also that: "Antimony is a mineral participating of saturnine parts, and has in all respects the nature thereof. This saturnine antimony agrees with sol, and contains in itself argent vive, in which no metal is swallowed up, except gold, and gold is truly swallowed up by this antimonial argent vive..." The same source later states that: "... there is a double substance of argentum vivum, the one from antimony, and the other from mercury sublimated, it does give a double weight and substance of fixed argent vive, and also augments therein the native color, weight, substance and tincture thereof." Moreover, Betty Jo Teeter Dobbs, in The foundations of Newton's Alchemy (1975) discusses the occurrence of a special symbol introduced by Isaac Newton in some of his later alchemical writings that may have some bearing on our present discussion. After tentatively assigning the name "quintessentia" to the symbol in question Dobbs explains that: 7
Some pages of the manuscript seem to identify the quintessence with antimony (presumably the ore), but another renders the symbol ...as "Bism,." probably meaning an ore of bismuth. Either of these designations would at least make it appear to have been a concrete substance to Newton, yet elsewhere in the same manuscript he defined the quintessence as a "corporeal spirit" and a "spiritual body" and the "condensed spirit of the world."(The foundations of Newton's Alchemy, Cambridge University Press, Cambridge, 1975:165)
Table 1 shows that the "Spirit" of "Saturnine Antimony" (the mean velocity of the Saturn-Jupiter synodic cycel) is equal to the "body" (mean distance) of Mercury and it also follows that this parameter may in turn be reduced from the "Spirit" (mean velocity) of Mercury, itself the golden ratio, etc. On a more general but nevertheless ourobotic level, Roger Bacon's Tract on the Tincture and Oil of Antimony also contains the following aside:

"The Philosophers, when they have thus prepared our Antimonium in secret, have remarked how its outermost nature and power has collapsed into its interior, and its interior thrown out and has now become an oil that lies hidden in its innermost and depth, well prepared and ready." [emphasis supplied].

Those who feel that "Antimony" in this context is more reasonably construed in terms of metallurgy, chemistry, or medicine might wish to consider the following words of caution expressed by Basil Valentine in The Triumphal Chariot of Antimony:
Many Anatomists have subjected Antimony to all manner of singular torments and excruciating processes, which it is difficult either to believe or to describe. Their studies have led to no result, because they did not seek the true soul of Antimony, and, therefore, did not soon find that fictitious soul of which they were in search their path being obscured with black colours which rendered invisible what they desired to see. Antimony, like Mercury, is comparable to a circle, without beginning or end, composed of all colours; and the more is always found in it, the more diligent and prudent the search which is made. One man's life is too short to discover all these mysteries. [emphasis supplied]
The latter writer also provides an additional cautionary remark in The Twelve Keys along with the following expansion:
Know that our seed is produced in the following way. A celestial influence descends from above, by the decree and ordinance of God, and mingles with the astral proper ties. When this union has taken place, the two bring forth a third namely, an earth-like substance, which is the principle of our seed, of its first source, so that it can shew an ancestry, and from which three the elements, such as water, air, and earth, take their origin. These elements work underground in the form of fire, and there produce what Hermes, and all who have preceded me, call the three first principles, viz., the internal soul, the impalpable spirit, and visible bodies, beyond which we can find no earlier beginning of our Magistery. In the course of time these three unite, and are changed through the action of fire into a palpable substance, viz., quicksilver, sulphur, and salt. If these three substances be mixed, they are hardened and coagulated into a perfect body, which represents the seed chosen and appointed by the Creator. This is a most important and certain truth. If the metallic soul, the metallic spirit, and the metallic form of body be present, there will also be metallic quicksilver, metallic sulphur, and metallic salt, which together make up the perfect metallic body. If you cannot perceive what you ought to understand herein, you should not devote yourself to the study of philosophy. [emphasis supplied]
Moreover, the relationships between Antimony, Mars, Venus and Mercury are also stated in alchemical Aphorisms 117 and 119 below (source: 153 Chymical Aphorisms, ca.1680):
Aph. 111. And among Minerals there is none found which can perfect the colour of pale Gold, and facilitate its Flux, and render it more penetrating, but Antimony only.
Aph. 112. Therefore that appeareth to be the only Mineral, of which, and by which, the said Mercury may be obtained.
Aph. 113. For, seeing that Antimony cannot communicate more Tincture to Gold, than the natural perfection of Gold requireth
Aph. 114. And Gold, as hath been already said, ought to be more perfectly Tinged by the Mercury of philosophers.
Aph. 115. This Mercury cannot be had of Antimony alone;
Aph. 116. But by it, as a Medium, from other imperfect Metallick Bodies, which abound with the Tincture of Gold;
Aph. 117. Of which sort there are found only two, to wit, Mars and Venus.
Aph. 118. Whence we conclude, That of Antimony, and by its help, of Mars also, and Venus, our Royal Menstruum is to be elicited, by the work of Art and Nature.
Aph. 119. Antimony, Mars and Venus, consist of Sulphur and Mercury. [italics supplied]
Numerically, in this and similar contexts, it would therefore appear that "soul" can be equated with the mean period of revolution, "body" with the mean distance, and "spirit" with the mean velocity; for as The Book of Krates says, 'Know that copper, just like a man, has a spirit and a body' (Jack Lindsay, p.113) while in the writings of Kleopatra it is also stated that: "...the body and the soul and the spirit were all united in love and had become one: in which unity and the mystery has been concealed." (Lindsay, p.259).8
This representation appears to be one of a number of triadic keys and much further analysis will be required to clarify them all. Moreover, matters do not necessarily become simpler as as result, e.g., the symbolism also expands to include (among other things) animals of the land, denizens of the sea, and birds of the air, etc (see: Animal Symbolism in the Alchemical Tradition and The Birds in Alchemy by Adam McLean).
In case it is assumed that "alchemy" can be completely deciphered from the above information alone, it is necessary to point out that the significance of the Moon has been omitted here and the various terms and names associated with the subject are still as confusingly intermingled as the names of the Heroes and Gods of the ancient Greeks. For example, in an Arab MS called The Twelve Chapters by Ostanes the Philosopher on the Philosopher's Stone we find that: 9

"The style of the Twelve Chapters shows that it derives from the period when alchemic ideas were set out in elaborate rhetorical fashion, with much antithesis and heaping-up of synonyms. But the essential ideas are much earlier; and as the points are strongly and clearly made, we may cite some more passages that seek to stress the paradoxical nature of the secret. Needless to say, the Aristotle here cited is an apocryphal figure:
'I have heard Aristotle say: 'Why do these seekers turn away from the stone? It is however well known thing, characterised, existent, possible,'
"I replied, 'What are its qualities? Where is it found? What is its possibility?
He told me. 'I'll characterise it by telling you it's like lightning on a dark night. How can one fail to recognise something white showing up against a black background? The separation isn't painful for anyone accustomed to distance. Night cannot be dubious for him who owns two eyes.' [emphasis supplied]
"Another Sage has said: 'I've lived now forty years and I've never spent a single day without seeing the Stone day and night so well that I was fearing nobody could help seeing it too. I then used yet more enigmatic expressions than those I'd used at first and I have increased the obscurity of the phrases out of fear that their sense was already too plain.'
'Know then that the authors in their books have used a great number of words to denote the Stone. I'm going to mention the easiest ones. Leaving aside the majority of such words and choosing those which are, as far as I know, the ones best known in the world. It is called:
Lion, dragon, serpent, viper, scorpion, water,
fire, torrent, congealed or dissolved [body], vinegar,
salt, dog, Hermes, mercury, jackal, page,
serving-maid, gazelle, courser, wolf, panther, monkey,
sulphur, arsenic, tutty, foam of silver, iron,
copper, lead, tin, silver, gold, talc,
tulac, tirac, tarc, dumb man, oppressor, submitted[being]
magnet, fat, spirit, soul, oil, collyrium,
urine, bone, vein, Saturn,Barkis[Balti=Venus?],
Mars, Sun, Moon.' [emphasis supplied]
From a somewhat wider viewpoint there is also the following description of the "Stone" provided in another alchemical treatise, The Glory of the World, (ca.1620):
I have called it by various names, but the simplest is perhaps that of "Hyle," or first principle of all things. It is also denominated the One Stone of the Philosophers, composed of hostile elements, the Stone of the Sun. the Stone of the Metals, the runaway slave, the aeriform Stone, the Thirnian Stone, Magnesia, the corporeal Stone, the Stone of the jewel, the Stone of the free, the golden Stone, the fountain of earthly things, Xelis, or Silex (flint), Xidar, or Radix (root), Atrop, or Porta (gate). By these and many other names it is called, yet it is only one.
Next, it is worth repeating here Jack Linday's assessment of the Ouroborus in alchemical contexts:10
In the symbolism of Kleopatra and the alchemists in general, then, the Ouroboros was used to represent the All, which was One, in its aspect of Time: that is, as a system in a ceaseless development, yet revealing a comprehensive structure which could be defined in the triadic formula. (The Origins of Alchemy in Graeco-Roman Egypt, 1970:265.)
Lastly, although the inter-relationships between the mean planetary periods, mean distances and mean velocities have been discussed here largely in tabular form, there are rare references to the spiral configuration and further allusions to the Ouroborus in other alchemical works. In a very small selection from: The Hermetic Arcanum, ca.1623 ("The Secret Work of the Hermetic Philosophy, The work of an anonymous author, penes nos unda tagi") for example, we find the following information: 11
61. The extremes of the Stone are natural Argent vive and perfect Elixir: the middle parts which lie between, by help whereof the work goes on, are of three sorts; for they either belong unto matter, or operations, or demonstrative signs: the whole work is perfected by these extremes and means.
63. The operative means (which are also called the Keys of theWork) are four: the first is Solution or Liquefaction; the second is Ablution; the third Reduction; the fourth Fixation. By Liquefaction bodiescreate the Jupiter of Saturn, which is done by the conversion of the Body into Spirit. The Office of Reduction is to restore the soul to the stone exanimated, and to nourish it with dew and spiritual milk, until it shall attain unto perfect strength. In both these latter operations the Dragon rageth against himself, and by devouring his tail, doth wholly exhaust himself, and at length is turned into the Stone. Lastly, the operation of the Fixation fixeth both the White and the Red Sulphurs upon their fixed body, by the mediation of the spiritual tincture; it decocteth the Leaven or Ferment by degrees ripeneth things unripe, and sweeteneth the bitter. In fine by penetrating and tincturing the flowing Elixir it generateth, perfecteth, and lastly, raiseth it up to the height of sublimity. return into their first form, things concocted are made raw again and the combination between the position and negative is effected, from whence the Crow is generated lastly the Stone is divided into four confused elements, which happeneth by the retrogradation of the Luminaries. The Ablution teacheth how to make the Crow white, and to
83. The Circulation of the Elements is performed by a double Whorl, by the greater or extended and the less or contracted. The Whorl extended fixeth all the Elements of the Earth, and its circle is not finished unless the work of Sulphur be perfected. The revolution of the minor Whorl is terminated by the extraction and preparation of every Element. Now in this Whorl there are three Circles placed, which always and variously move the Matter, by an Erratic and Intricate Motion, and do often (seven times at least) drive about every Element, in order succeeding one another, and so agreeable, that if one shall be wanting the labour of the rest is made void. These Circulations are Nature's Instruments, whereby the Elements are prepared. Let the Philosopher therefore consider the progress of Nature in the Physical Tract, more fully described for this very end. [emphases supplied
The above discussion began with a relatively limited inquiry concerning "Antimony" and as a consequence it skimmed over colors, properties, animal symbolism, medicinal aspects, alchemical "recipes," and wider issues associated with religious beliefs and origins. But even though the subject is to some extent shrouded by secrecy it can nevertheless still be examined in terms of methodology and mathematics rather than numerology or mysticism. Such analysis is undoubtedly hindered by the proliferation of names, the many allegories, and the diversity of methods employed; for one last example, see the erudite H. P. Blavatsky's minor Kabbalistic excursion into the numbers of the "Dove," the "Raven," and the approximation Pi = 355/113 in "The Mystery of Blackness," The Secret Doctrine (2-12). - a work that is dated in some respects yet timeless in another:
Fortunately, in spite of many complications, the Great Work of the Alchemists appears to be a continuing process. There is in fact a wealth of Alchemical material now available, especially on the Internet, thanks largely to the massive presence of the Alchemy Web Site. organised by Adam McLean, the Bibliotheca Philosphica Hermetica in Holland, and works such as The Pythagorean Pentacle and The Rotation of the Elements by John Opsopaus - the latter replete with three-dimensional spiral, the ouroboros and an initial quotation by the alchemist George Ripley (1490) of some significance:

"When thou hast made the quadrangle round, Then is all the secret found ..."

--------------------------------------------------------------------------------
E G Y P T
For our present purposes, however, it is necessary to again consider origins and the links between Ancient Greece, Mesopotamia and Egypt. The source in this case is "Alchemy in Islamic Times" by Prof. Hamed Abdel-reheem Ead (University of Cairo Giza-Egypt and director of Science Heritage Center). A partial listing from this source is given below with emphasis on those of the Greek school already discussed; additional emphasis on the Egyptian contribution appears necessary to put the matter in its proper historical perspective before proceeding further.
"Pythagoras (Fithaghurus)
Pythagoras is often mentioned in Arabic philosophy and in gnomic literature. Jaldaki calls him al-muallim al-awwal because he acquired the science from hermetic texts. Jabir refers to him as an alchemic author and speaks of Ta'ifat Fthaghurus, the school of Pythagoras , and of his book Kitab almusahhahat (Book of Adjustments). Other quotations refer to Pythagoras's theory of numbers. Tughra'i mentions him several times and refers to his treatise about 'natural numbers'. The fragments of texts which are attributed to him could have come either from Turba philosophorum, where he is among the participants, or from other texts.
Socrates
Socrates is considered not only as a wise man but also as an alchemist. Jabir calls him 'the father and mother of all philosophers' and considers him as the prototype of the real chemist. From Socrates to Jabir, there is a continuous tradition which attributes entire treatises to him. Jabir affirms that Socrates was opposed to the writing down of alchemic knowledge to avoid its exposition to the ignorance of the masses. Most references to Socrates refer to his arithmetical speculations (theory of the balance) and also to artificial generation.
Plato (Aflatun)
Olympiodorus already (at the end of the sixth century) considered Plato as an alchemist and Ibn al-Nadlm mentions him in the list of alchemists. Butrus al-Ilmlml mentions an alchemic device called, hammam Aflatun (Plato's bath). Among the books attributed to him by the Arabs we can mention the Summa Platonis of which we only have the Latin version. There is a commentary to this book - the Kitab al-Rawabi' - whose Arabic text was edited by Badawi and whose Latin translation is known by the name Liber quartorum. The contents of this work are mainly alchemic but it contains also information on geometry, physiology and astrology. The ancient authors cited are Plato, Aristotle, Ptolemy, Hipparchus, Proclus, the Sophists, Ostanes, Hermes, Asclepius and Hippocrates....
Aristotle (Aristu)
Aristotle is considered as an alchemist author not so much because of his fourth book Meteorologica but because of his reputation as an all-round scholar. He wrote a book on alchemy for his disciple Alexander. In 618, by order of Heraclius, the book was translated into Syriac by the monk Jean, and the Bishop of Nisibis, Eliyya bar Shinaya, made sure of its orthodoxy. Finally Abdishu' bar Brika, Bishop of Sinjar, and later of Nisibis, made a commentary on it in Syriac of which there still exists an Arabic translation. The text contains an introduction in which Abdlshu reports the legendary history of the text followed by a Ietter from Alexander to Aristotle where the former poses questions to which the latter responds. This dialogue is called sahifat kanz Allah al-akbar (Epistle of the Great Treasure of God). it includes three chapters: (1) About the great principles of alchemy; (2) Alchemic operations; (3) The elixir. Pythagoras, Democritus, Asclepiades, Hermes, Plato, Ostanes and Balmas are mentioned in the text....
Bolos the Democritean of Mendes
Bolos the Democritean lived in the second century before Christ. The work of this scholar is varied: alchemy, astrology, medicine.... the school of Bolos brings to the Egyptian technique a philosophical reasoning which will open the way to the science of the Great Work. 'Once again', says Festugiere, 'we see the union of the Greek spirit and the Oriental art.' The art exists, from ancient times; the goldsmiths of Egypt work metals, stones and purple... About the same time alchemy was practiced in most Egyptian towns. This first alchemy is a mixture of hermetic or Gnostic elements and old Greek philosophy: Heraclitus, Empedocles and their speculations about the four elements, Parmenides with his theory on the unity of the whole, the Platonic cosmogony of Timaeus. [emphasis supplied]
Zosimus
The most famous character of this time is Zosimus of Panopolis (Akhmim, in Upper Egypt). He probably lived at the end of the third and beginning of the fourth century...Zosimus can be placed at the end of an evolution in alchemy. With Bolos, it became philosophical; with Zosimus it becomes a mystical religion where the idea of salvation is predominant. In fact, the period which separates Bolos the Democritean from Zosimus saw intense alchemic activity. Vastly different elements - Egyptian magic, Greek philosophy, neo-Platonism, Babylonian astrology, Christian theology, pagan mythology - can be found in Zosimus' texts. He is full of gnostic and hermetic books, he knows the Jewish speculations about the Old Testament. He gives to alchemy a religious character which will remain forever, at least in its traditional course, since with the Arab alchemists it will retain its concrete technical character before meeting the Ismaeli gnostic speculations.
Zosimus and his contemporaries who collected their predecessors' traditions insist on their connection with the Egypt of the Pharaohs or with the Persia of Zoroastra and Ostanes. We can find texts under the name of Agathodaimon compared with Hermes....
This Greek-Egyptian alchemy survived in Alexandria for several centuries. From here it will go to Constantinople, where several recensions of the 'collection of Greek alchemists' were compiled, and to the Arabs when they conquered Egypt in the seventh century.
Hermes and Hermetic literature
According to Ibn al-Nadlm (351, 19) Arab alchemists considered the Babylonian Hermes as the first one to have mentioned the art of alchemy. Exiled by his countrymen, he came to Egypt where he became king. He wrote a certain number of books on alchemy and was equally interested in the study of the hidden forces of nature." [emphases and italics supplied]
Further information concerning the roles played by Bolos, Zosimos and especially Hermes may be found in Jack Lindsay's The Origins of Alchemy in Graeco-Roman Egypt [1970], who informs the reader, among other things, that:12
Zosimos looked to Hermes as the originator of the notion of the alchemic process as triadic. 'The present [chemical] composition, once set in movement, leaves the state of monad in order to constitute itself as a triad by driving out the mercury. Constituted as a monad that overflows as a triad, it is a continuum; but in return, constituted as a triad with three separated elements, it constitutes the world by the providence of the First Author, Cause and Demiurge of Creation, who henceforth is called Trismegistos in the sense that he has envisaged what he produced, and what produces it, under a triadic mode.' This important statement deepens the triadic concept by applying it directly to the moment of change, in which simultaneously there occur an act of union and an act of expulsion, of negation. This pattern is not a chance product, it is something that has only a limited application; it is the creative or formative pattern of all process. The alchemist is re-enacting the role of the demiurge.
At which point we arrive back at the Triad and to some extent the Oracles to take up the occurrence of the universal constant phi, this time its underlying importance in the construction of major monuments in Ancient Egypt - a topic treated at length by R.A.Schwaller de Lubicz [1891-1962] with respect to the construction the Temple of Luxor (Le Temple de l'Homme).13 The latter's "symbolist" interpretations were subsequently championed by John Anthony West and made generally available by West's 1978 publication Serpent in the Sky. Because of the significance of Phi in both these works West gave considerable space to the topic, and in addition suggested that:14
Perhaps the greatest single achievement within Schwaller de Lubricz's reinterpretation is the solution of the ultimate meaning of the Golden Section - a problem that has occupied many of the greatest thinkers and artists of history. When this significance is divulged, the reader may well be puzzled as to why so apparently elementary an explanation should have remained a mystery so long. Yet the fact is that the solution eluded the genius of Leonardo and of Kepler, of a number of brilliant modern biologists, and a host of astute artists and researchers in aesthetics. The answer to the mystery's amazing persistence can only lie in the fact that the cause of number, the Primordal Scission, was never grasped. Yet it is known that phi controls the proportions of innumerable living organisms, that the spiral of the 'spiral galaxy" is a phi spiral, that the orbits of the planets of our solar system are in complex phi relationships to each other, and that the proportions of Gothic cathedrals and Greek temples are commanded by phi. Though long before Swaller de Lubicz's work a number of scholars had noted phi proportions in the pyramids and other Egyptian remains, only in the past few years has this been acknowledged by Egyptologists. Even now, attempts are made to show how the Egyptians might have used the Golden Section without actually realizing they were doing so. But the fact is that the Egyptians knew and used phi from the earliest dynasties - as well as the so-called Fibonacci numbers that devolve from phi. Evidently the Egyptians - and builders of the Greek temples and Gothic cathedrals and to a certain extent the painters and Neoplatonists of the Renaissance - also knew the significance of phi and the manner in which to employ it effectively; knowledge which they either deliberately kept secrect or which was later inadvertently lost. Even those modern artists who have been intrigued by phi and attempted to use it (Mondrian and le Corbusier, for example) did not understand its meaning and met with but partial success. [emphasis added]
Le Corbusier in fact made use of the phi-series itself in his blue and red series as Kappraff [1991] has explained in some detail.15 Moreover, from what has been discussed so far, it would appear that a case can indeed be made for the statement that: "the orbits of the planets of our solar system are in complex phi relationships to each other," although this does not seem to be a current or universal understanding, to say the least.
In the final analysis, the present work - unavoidably condensed - cannot in fact claim to be a distinct discovery per se, nor can it constitute restoration of lost wisdom if the latter was never truly lost. What is supplied here is a beginning and a partial integration of a complex corpus of information that may have ramifications yet to be recognized. The same may also be said regarding the background part played throughout the ages by those who elected to preserve and pass the information on. Only they know their true roles in all of this; perhaps the rest of us never will.

As for the role of Ancient Egypt, consider again (or refer to Part B of the previous Section) Kepler's "frank confession" in the Harmonies of the World published in the year 1618:16

The very nature of things, in order to reveal herself to mankind, was at work in the different interpreters of different ages, and the finger of God-to use the Hebrew expression; and here, in the minds of two men, who had wholly given themselves up to the contemplation of nature, there was the same conception as to the configuration of the world, although neither had been the others guide in taking this route. But now since the first light eight months ago, since broad day three months ago, and since the sun of my wonderful speculation has shone fully a very few days ago: nothing holds me back. I am free to give myself up to the sacred madness, I am free to taunt mortals with the frank confession that I am stealing the golden vessels of the Egyptians, in order to build a temple for my God, far from the territory of Egypt. If you pardon me, I shall rejoice; if you are enraged, I shall bear up. The die is cast, and I am writing the book-whether to be read by my contemporaries or by posterity matters not. Let it await its reader for a hundred years, if God Himself has been ready for His contemplator for six thousand years.
Lux e Tenebris
Almost four centuries have elapsed since Kepler wrote his frank confession and moving epilogue. Although much work remains, perhaps the time has now come for the "Golden Vessels of the Egyptians" to be repatriated and their place in the scheme of things acknowledged, along with the sacrifices of all those who laboured to preserve them through the intervening centuries of darkness.

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REFERENCES

Lindsay, Jack. The origins of Alchemy in Graeco-Roman Egypt, Ebenezer Baylis & Son, Trinity Press London 1970.
Taylor, Thomas, Commentaries of Proclus on the Timæus of Plato, Book I. Kessinger Books, Kila. p.36.

Taylor, Thomas, T. PLATO: The Timæus and The Critias, Bollingen Series, Pantheon Books, Washington 1944:118.
Wagner, Jeffrey K. Introduction to the Solar System, Holt, Rinehart and Winston, Orlando 1991.
Taylor, Thomas, Commentaries of Proclus on the Timæus of Plato, Vol II, Book III. pp. 89-90.

The Commentaries of Proclus on the Timeus of Plato, transl. Thomas Taylor, Kessinger Books, Kila, pp.115-118.
Dobbs, Betty Jo Teeter.The foundations of Newton's Alchemy, Cambridge University Press, Cambridge, 1975:165.
Lindsay, Jack, The Origins of Alchemy in Græco-Roman Egypt, Ebenezer Baylis & Son, Trinity Press, London, 1970:259.
ibid., pp.144-145.

ibid., p.265.

The Hermetic Arcanum
Lindsay, Jack, The Origins of Alchemy in Græco-Roman Egypt, Ebenezer Baylis & Son, Trinity Press London 1970:177.
de Lubicz, Schwaller, Le Temple de l'Homme, Translated by Robert and Deborah Lawlor, Autumn Books 2000.
West, J. A., Serpent in the Sky, Quest Books, Theosophical Publishing House, Wheaton. 1993:61-62.
Kappraff, J. CONNECTIONS: The Geometric Bridge between Art and Science, McGraw-Hill, New York 1991:21-25.
Kepler, Johannes. Harmonies of the World, Great Books of the Modern World 16, Robert Maynard Hutchins, Editor in Chief. William Benton, Chicago 1952.
Copyright © 1997. John N. Harris, M.A.(CMNS). Last Updated on February 22, 2004.

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The Uroboros - the Singularity above and below - Kheper

www.kheper.net/topics/archetypes/uroboros.htm‎

20 Jul 1998 - The diagram at the left shows the famous Ouroboros from the early Alchemical text The Chrysopoeia of Cleopatra (2nd century c.e. Alexandria

The Ouroboros
The worm, snake, serpent or dragon biting or swallowing its own tail is a powerful symbol of infinity, and also of universal nature, of completion, perfection and totality, the endless round of embodied existence, the union of the chthonic with the celestial. Parallels abound - the figure-8 symbol of infinity (quite possibly derived from the uroboros), the Chinese yin-yang symbol, the Buddhist wheel of Life, etc.

Ouroboros The Serpent biting its own tail appears in New Kingdom Egypt (1600 years b.c.e.). It was taken up by the Phonecians and then to the Greeks, who called it the Ouroboros (or uroboros), which means tail-devouror. They considered it the Great World Serpent encircling the earth, associated with the world-ocean. Ouroboros became an important Gnostic symbol, later taken up by Western Alchemy. The diagram at the left shows the famous Ouroboros from the early Alchemical text The Chrysopoeia of Cleopatra (2nd century c.e. Alexandria). The enclosed words read hen to pan - 'The One, the All', or "the all is one." The black and white halves represent the polarity of existence

 

 

T
=
2
-
3
THE
33
15
6
C
=
3
-
11
CHRYSOPOEIA
134
62
8
O
=
6
-
2
OF
21
12
3
C
=
3
-
9
CLEOPATRA
91
37
1
-
-
14
-
25
First Total
279
126
18
-
-
1+4
-
2+5
Add to Reduce
2+7+9
1+2+6
1+8
-
-
5
-
7
Second Total
18
9
9
-
-
-
-
-
Reduce to Deduce
1+8
-
-
-
-
5
-
7
Essence of Number
9
9
9

 

 

Category: Imortality - Wattpad

www.wattpad.com/28318725-the-supernatural-encyclopedia-ouroboros-...‎

18 Nov 2013 - The famous Ouroboros drawing from the early alchemical text The Chrysopoeia of Cleopatra dating to 2nd century Alexandria encloses the ...

 

 

T
=
2
-
3
THE
33
15
6
T
=
2
-
13
TRANSMUTATION
185
50
5
O
=
6
-
2
OF
21
12
3
B
=
2
-
4
BASE
27
9
9
M
=
4
-
6
METALS
70
16
7
I
=
9
-
4
INTO
58
22
4
G
=
7
-
4
GOLD
38
20
2
-
-
32
-
36
Add to Reduce
432
144
36
-
-
3+2
-
3+6
Reduce to Deduce
4+3+2
1+4+4
3+6
-
-
5
-
9
Essence of Number
9
9
9

 

 

Ouroboros, the snake that eats its own tail - Ancient Worlds

www.ancientsites.com/aw/post/1237892‎

\"The Ancient Egyptian Books of the Afterlife,\" translated by David Lorton, 1999 p 78) The Ouroboros in ALCHEMY The \"Chrysopoeia of Cleopatra\" In alchemy, ...

 

Ouroboros, the snake that eats its own tail - Ancient Worlds

www.ancientsites.com/aw/post/1237892‎

\"The Ancient Egyptian Books of the Afterlife,\" translated by David Lorton, 1999 p 78) The Ouroboros in ALCHEMY The \"Chrysopoeia of Cleopatra\" In alchemy, ...

 

 

A

SERPENT I PRESENT

 

 

METRO

Free 01.12.09

The snake that ate itself

By Tariq Tahir

Page 3

Serpent sees rival. Serpent tries to eat rival. Serpent is in bother...

"IT MUST have seemed like the perfect opportunity for Reggie the hungry King snake.

When confronted by a .free lunch, it was natural for him to want a bite. But the greedy reptile was literally chasing his own tail.

Reggie's owner found him with a mouthful of himself, and headed straight for the vets. Little did he know that Reggie was close to digesting himself. Removing his tail required patience and skill because the snake's teeth face inward.

'Its teeth were acting like a ratchet,' said vet Bob Reynolds, from Faygate, West Sussex.

'If a snake like this one is kept in a space that is too small. then there is always a temptation for it to lunge at its own tail. They can't spread themselves out and think there tails aew another snake.'

Reggie was close to being put down because his tail was nearly in his stomach, where it would have begun being

 

 

9
OUROBOROS
138
48
4
9
OURABORUS
130
40
4
10
PYTHAGORAS
130
49
4
6
PYTHIA
79
34
7
6
PYTHON
98
35
8
7
PYTHONS
117
36
9
5
EGYPT
73
28
1
8
EGYPTIAN
97
43
7

 

EGYPT 57772 EGYPT

5+2 = 7 - 7 = 5+2

EGYPT 57772 EGYPT

 

10
PYTHAGORAS
130
49
4
-
-
-
-
-
-
-
-
-
-
10
PYTHAGORAS
130
49
4
5
EGYPT
73
28
1
1
E
5
5
5
4
PYTG
68
23
5
5
EGYPT
73
28
1

 

 

 

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

 

 

-
-
-
-
CIRCLE
-
-
-
-
-
-
1
C
3
3
3
-
-
-
1
I
9
9
9
-
-
-
1
R
18
9
9
-
-
-
1
C
3
3
3
-
-
-
1
L
12
3
3
-
-
-
1
E
5
5
5
C
=
3
6
CIRCLE
50
32
32
-
-
-
-
-
5+0
3+2
3+2
C
=
3
6
CIRCLE
5
5
5

 

1234 5 6789 9876 5 4321

 

-
-
-
-
CIRCLE
-
-
-
-
-
-
5
CIRCL
45
27
9
-
-
-
1
E
5
5
5
C
=
3
6
CIRCLE
50
32
32
-
-
-
-
-
5+0
3+2
3+2
C
=
3
6
CIRCLE
5
5
5

 

 

-
6
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
+
=
9
-
=
9
=
9
=
9
-
-
-
9
-
-
-
-
+
=
9
-
=
9
=
9
=
9
-
6
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
-
3
-
9
3
3
5
+
=
23
2+3
=
5
=
5
=
5
-
-
3
-
18
3
12
5
+
=
32
3+2
=
5
=
5
=
5
-
6
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
-
3
9
18
3
12
5
+
=
50
5+0
=
5
=
5
=
5
-
-
3
9
9
3
3
5
+
=
32
3+2
=
5
=
5
=
5
-
6
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
1
ONE
1
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
-
3
-
-
3
3
-
-
-
3
occurs
x
3
=
9
=
9
4
-
-
-
-
-
-
-
-
-
4
FOUR
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
=
5
6
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
9
9
-
-
-
-
-
9
occurs
x
2
=
18
1+8
9
28
6
C
I
R
C
L
E
-
-
17
-
-
6
-
32
-
23
2+8
-
-
9
9
-
-
-
-
-
1+7
-
-
-
-
3+2
-
2+3
10
6
C
I
R
C
L
E
-
-
8
-
-
6
-
5
-
5
1+0
-
3
9
9
3
3
5
-
-
-
-
-
-
-
-
-
-
1
6
C
I
R
C
L
E
-
-
8
-
-
6
-
5
-
5

 

 

6
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
+
=
9
-
=
9
=
9
=
9
-
-
9
-
-
-
-
+
=
9
-
=
9
=
9
=
9
6
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
3
-
9
3
3
5
+
=
23
2+3
=
5
=
5
=
5
-
3
-
18
3
12
5
+
=
32
3+2
=
5
=
5
=
5
6
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
3
9
18
3
12
5
+
=
50
5+0
=
5
=
5
=
5
-
3
9
9
3
3
5
+
=
32
3+2
=
5
=
5
=
5
6
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
3
-
-
3
3
-
-
-
3
occurs
x
3
=
9
=
9
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
=
5
-
-
9
9
-
-
-
-
-
9
occurs
x
2
=
18
1+8
9
6
C
I
R
C
L
E
-
-
17
-
-
6
-
32
-
23
-
-
9
9
-
-
-
-
-
1+7
-
-
-
-
3+2
-
2+3
6
C
I
R
C
L
E
-
-
8
-
-
6
-
5
-
5
-
3
9
9
3
3
5
-
-
-
-
-
-
-
-
-
-
6
C
I
R
C
L
E
-
-
8
-
-
6
-
5
-
5

 

 

1234 5 6789 9876 5 4321

 

 

O
=
6
3
ONE
34
16
7
T
=
2
3
TWO
58
13
4
T
=
2
5
THREE
56
29
2
F
=
6
4
FOUR
60
24
6
F
+
6
4
FIVE
42
24
6
S
=
1
3
SIX
52
16
7
S
=
1
5
SEVEN
65
20
2
E
=
5
5
EIGHT
49
31
4
N
=
5
4
NINE
42
24
6
-
-
39
36
-
458
197
44
-
-
3+9
3+6
-
4+5+8
1+9+7
4+4
-
-
12
9
-
17
17
8
-
-
1+2
-
-
-
-
-
-
-
3
9
-
8
8
8

 

 

Z
=
8
-
4
ZERO
64
28
1
O
=
6
-
3
ONE
34
16
7
T
=
2
-
3
TWO
56
29
2
T
=
2
-
5
THREE
52
16
7
F
=
6
-
4
FOUR
60
24
6
F
=
6
-
4
FIVE
65
20
2
S
=
1
-
3
SIX
42
24
6
S
=
1
-
5
SEVEN
58
13
4
E
=
5
-
5
EIGHT
49
31
4
N
=
5
-
4
NINE
42
24
6
-
-
42
-
40
-
522
225
45
-
-
4+2
-
-
-
5+2+2
2+2+5
4+5
-
-
6
-
9
-
9
9
9

 

 

O
=
6
-
3
ONE
34
16
7
T
=
2
-
3
TWO
56
29
2
T
=
2
-
5
THREE
52
16
7
F
=
6
-
4
FOUR
60
24
6
F
=
6
-
4
FIVE
65
20
2
S
=
1
-
3
SIX
42
24
6
S
=
1
-
5
SEVEN
58
13
4
E
=
5
-
5
EIGHT
49
31
4
N
=
5
-
4
NINE
42
24
6
-
-
34
-
36
-
458
197
44
-
-
3+4
-
3+6
-
4+5+8
1+9+7
4+4
-
-
7
4
9
-
17
17
8
-
-
-
-
-
-
1+7
1+7
-
-
-
7
-
9
-
8
8
8

 

 

NUMBER

9

THE SEARCH FOR THE SIGMA CODE

Cecil Balmond 1998

Page 32

5

To Sorcerers and Magicians number FIVE is the most powerful - five is the mark of the pentacle, a five pointed star drawn by extending the sides of a Pentagon. Five surely is in the possession of the occult. And the Pentagon is the geometric figure in which the golden ratio of classical art and architecture is found most.

 

 

THE

BALANCING

ONE TWO THREE FOUR

FIVE

NINE EIGHT SEVEN SIX

 

 

O
=
15
-
3
ONE
34
16
7
-
1
T
=
20
-
3
TWO
58
13
4
-
2
T
=
20
-
5
THREE
56
29
2
-
3
F
=
6
-
4
FOUR
60
24
6
-
4
-
-
61
-
15
Add
208
82
19
-
10
-
-
6+1
-
1+5
Reduce
2+0+8
8+2
1+9
-
1+0
-
-
7
-
6
Deduce
10
10
10
-
1
-
-
-
-
-
Produce
1+0
1+0
1+0
-
-
-
-
7
-
6
Essence
1
1
1
-
1

 

 

N
=
14
-
4
NINE
42
24
6
-
9
E
=
5
-
5
EIGHT
49
31
4
-
8
S
=
19
-
5
SEVEN
65
20
2
-
7
S
=
19
-
3
SIX
52
16
7
-
6
-
-
57
-
17
Add
208
91
19
-
30
-
-
5+7
-
1+7
Reduce
2+0+8
9+1
1+9
-
3+0
-
-
12
-
8
Deduce
10
10
10
-
3
-
-
1+2
-
-
Produce
1+0
1+0
1+0
-
-
-
-
3
-
8
Essence
1
1
1
-
3

 

 

4
FIVE
42
24
6

 

1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1

 

15
ONE TWO THREE FOUR
208
82
1
4
FIVE
42
24
6
17
NINE EIGHT SEVEN SIX
208
91
1

 

 

3
ONE
34
16
7
-
3
SIX
52
16
7
3
TWO
58
13
4
-
5
SEVEN
65
20
2
5
THREE
56
29
2
-
5
EIGHT
49
31
4
4
FOUR
60
24
6
-
4
NINE
42
24
6
15
Add
208
82
19
-
17
Add
208
91
19
1+5
Reduce
2+0+8
8+2
1+9
-
1+7
Reduce
2+0+8
9+1
1+9
6
Deduce
10
10
10
-
8
Deduce
10
10
10
-
Produce
1+0
1+0
1+0
-
-
Produce
1+0
1+0
1+0
6
Essence
1
1
1
-
8
Essence
1
1
1

 

 

G
=
7
-
3
GOD
26
17
8
-
-
S
=
1
-
5
SATAN
55
10
1
-
-
-
-
8
-
8
-
81
27
9
-
9
-
-
-
-
-
-
-
-
-
-
-
M
=
4
-
4
MIND
40
22
4
-
-
M
=
4
-
6
MATTER
77
23
5
-
-
-
-
8
-
10
-
117
90
9
-
9
-
-
-
-
-
-
-
-
-
-
-
N
=
5
-
8
NEGATIVE
83
38
2
-
-
P
=
7
-
8
POSITIVE
115
43
7
-
-
-
-
12
-
16
-
198
81
9
-
9
-
-
-
-
-
-
-
-
-
-
-
L
=
3
-
5
LIGHT
56
29
2
-
-
D
=
4
-
4
DARK
34
16
7
-
-
-
-
7
-
9
-
90
45
9
-
9

 

 

G
=
7
-
4
GOOD
41
23
5
-
-
A
=
1
-
3
AND
19
10
1
-
-
E
=
5
-
4
EVIL
48
21
3
-
-
-
-
13
-
11
-
108
54
9
-
9
-
-
-
-
-
-
-
-
-
-
-
R
=
9
-
5
RIGHT
62
35
8
-
-
A
=
1
-
3
AND
19
10
1
-
-
W
=
5
-
5
WRONG
77
32
5
-
-
-
-
14
-
13
-
158
77
14
-
5

 

 

H
=
8
-
6
HEAVEN
55
28
1
A
=
1
-
3
AND
19
10
1
H
=
8
-
4
HELL
37
19
1
-
-
17
4
13
First Total
111
57
3
-
-
1+7
-
1+3
Add to Reduce
1+1+1
5+7
-
-
-
8
-
4
Second Total
3
12
3
-
-
-
-
-
Reduce to Deduce
-
1+2
-
--
-
8
-
4
Essence of Number
3
3
3

 

 

N
=
5
-
7
NUMBERS
92
29
2
A
=
1
-
3
AND
19
10
1
L
=
3
-
9
LANGUAGES
87
33
6
S
-
9
4
19
Add to Reduce
198
72
9
-
-
-
-
1+9
Reduce to Deduce
1+9+8
7+2
-
S
-
9
4
10
Add to Reduce
18
9
9
-
-
-
-
1+0
Reduce to Deduce
1+8
-
-
-
-
9
-
1
Essence of Number
9
9
9

 

 

 

 

O
=
6
-
6
OSIRIS
89
35
8
I
=
9
-
4
ISIS
56
20
2
I
=
9
-
4
IRIS
55
28
1
O
=
6
-
6
SIRIUS
95
32
5
I
=
9
-
4
ORION
71
35
8

 

 

O
=
6
-
6
OSIRIS
89
35
8
I
=
9
-
4
ISIS
56
20
2
I
=
9
-
4
ORION
71
35
8
S
-
9
4
19
Add to Reduce
198
72
9
-
-
-
-
1+9
Reduce to Deduce
1+9+8
7+2
-
S
-
9
4
10
Add to Reduce
18
9
9
-
-
-
-
1+0
Reduce to Deduce
1+8
-
-
-
-
9
-
1
Essence of Number
9
9
9

 

 

O
=
6
-
6
OSIRIS
89
35
8
I
=
9
-
4
ISIS
56
20
2
S
=
1
-
6
SIRIUS
95
32
5
-
-
16
-
16
First Total
240
87
15
-
-
1+6
-
1+6
Add to Reduce
2+4+0
8+7
1+5
Q
-
7
-
7
Second Total
6
15
6
-
-
-
-
-
Reduce to Deduce
-
1+5
-
-
-
7
5
7
Essence of Number
6
6
6

 

 

10
ISIS OSIRIS
-
-
-
1
I
9
9
9
1
S
19
10
1
1
I
9
9
9
3
S+O+S
53
26
8
1
I
9
9
9
1
R
18
9
9
1
I
9
9
9
1
S
19
10
1
10
OSIRIS ISIS
-
-
-

 

 

10
ISIS OSIRIS
-
-
-
-
I
9
9
9
R
S
19
10
1
-
I
9
9
9
-
S
19
10
1
-
O
15
6
6
-
S
19
10
1
1
I
9
9
9
1
R
18
9
9
1
I
9
9
9
-
S
19
10
1
10
OSIRIS ISIS
-
-
-

 

 

-8
ISIS OSIRIS
-
-
-
1
I
9
9
9
1
S
19
10
1
1
I
9
9
9
7
SOSIRIS
108
36
9
10
ISIS OSIRIS
-
-
-

 

 

-8
ISIS OSIRIS
-
-
-
3
I+S+I
37
28
1
7
SOSIRIS
108
36
9
10
ISIS OSIRIS
-
-
-

 

S

Y+M+B+O+L+I+S+M

 

-8
ISIS OSIRIS
-
-
-
3
I+S+I
37
28
1
7
S+O+S+I+R+I+S
108
36
9
10
ISIS OSIRIS
145
55
10
1+0
-`
1+4+5
5+5
1+0
1
ISIS OSIRIS
10
10
1
-
-`
1+0
1+0
-
1
ISIS OSIRIS
1
1
1

 

 

-
-
-
-
-
ISIS
-
-
-
I
=
9
-
1
I
9
9
9
S
=
1
-
1
S
19
10
1
I
=
9
-
1
I
9
9
9
S
=
1
-
1
S
19
10
1
-
-
20
-
4
ISIS
56
38
20
-
-
2+0
-
-
-
5+6
3+8
2+0
-
-
2
-
4
ISIS
11
11
2
-
-
-
-
-
-
1+1
1+1
-
-
-
2
-
4
ISIS
2
2
2

 

 

-
SHRISTI
-
-
-
2
SH
27
18
9
1
R
18
9
9
1
I
9
9
9
2
ST
39
12
2
1
I
9
9
9
7
SHRISTI
102
32
14
-
-
7+7
3+2
1+4
7
SHRISTI
14
5
5

 

"There is no such word in Sanscrita as 'Creation' applied to the universe.

The Sanscrita word for Creation is Shristi, which means 'projection'

 

 

4
GODS
45
18
9
6
SPIRIT
91
37
1
4
ISIS
89
35
8
6
OSIRIS
89
35
8
6
VISHNU
93
30
3
5
SHIVA
59
59
4
7
KRISHNA
80
35
3
7
SHRISTI
102
39
3
5
RISHI
63
36
9
4
ISHI
45
27
9
6
CHRIST
77
32
5

 

 

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'

 

 

THE LOST LANGUAGE OF SYMBOLISM

Harold Bayley 1912

Page 278

""According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH, was Egyptian for Light-Light."

 

 

S
=
1
-
2
SO
34
7
7
I
=
9
-
4
IRIS
55
28
1
O
=
6
-
6
OSIRIS
89
35
8
I
=
9
-
4
ISIS
56
20
2
I
=
9
-
2
IS
28
17
1
-
-
34
-
18
First Total
262
100
19
-
-
3+4
-
1+8
Add to Reduce
2+6+2
1+0+0
1+9
Q
-
7
-
9
Second Total
10
1
10
-
-
-
-
-
Reduce to Deduce
1+0
-
1+0
-
-
7
5
9
Essence of Number
1
1
1

 

 

H
=
8
-
-
HORUS
-
-
-
-
-
-
-
2
H+O
23
23
5
-
-
-
-
1
R
18
9
9
-
-
-
-
2
U+S
40
13
4
H
=
8
-
5
HORUS
81
45
18
-
-
-
-
-
-
8+1
4+5
1+8
H
=
8
-
5
HORUS
9
9
9

 

 

-
-
-
-
-
ISIS
-
-
-
I
=
9
-
1
I
9
9
9
S
=
1
-
1
S
19
10
1
I
=
9
-
1
I
9
9
9
S
=
1
-
1
S
19
10
1
-
-
20
-
4
ISIS
56
38
20
-
-
2+0
-
-
-
5+6
3+8
2+0
-
-
2
-
4
ISIS
11
11
2
-
-
-
-
-
-
1+1
1+1
-
-
-
2
-
4
ISIS
2
2
2

 

 

O
=
6
-
-
OSIRIS
-
-
-
-
-
-
-
3
SOS
53
26
8
-
-
-
-
1
I
9
9
9
-
-
-
-
1
R
18
9
9
-
-
-
-
1
I
9
9
9
O
=
6
-
6
OSIRIS
89
53
35
-
-
-
-
-
-
8+9
5+3
3+5
O
=
6
-
6
OSIRIS
17
8
8
-
-
-
-
-
-
1+7
-
-
O
=
6
-
6
OSIRIS
8
8
8

 

 

T
=
5
-
3
THE
33
15
6
G
=
7
-
3
GOD
26
17
8
S
=
1
-
4
STAR
58
13
4
-
-
13
4
10
Add to Reduce
117
45
18
-
-
1+3
-
1+0
Reduce to Deduce
1+1+7
4+5
1+8
Q
-
4
-
1
Essence of Number
9
9
9

 

 

T
=
5
-
3
THE
33
15
6
S
=
1
-
4
STAR
58
13
4
G
=
7
-
3
GOD
26
17
8
-
-
13
4
10
Add to Reduce
117
45
18
-
-
1+3
-
1+0
Reduce to Deduce
1+1+7
4+5
1+8
Q
-
4
-
1
Essence of Number
9
9
9

 

 

T
=
5
-
3
THE
33
15
6
G
=
7
-
3
DOG
26
17
8
S
=
1
-
4
STAR
58
13
4
-
-
13
4
10
Add to Reduce
117
45
18
-
-
1+3
-
1+0
Reduce to Deduce
1+1+7
4+5
1+8
Q
-
4
-
1
Essence of Number
9
9
9

 

 

W
=
5
-
4
WHEN
50
23
5
Y
=
7
-
3
YOU
61
16
7
W
=
5
-
4
WISH
59
23
5
U
=
3
-
4
UPON
66
21
3
A
=
1
-
1
A
1
1
1
S
=
1
-
4
STAR
58
13
4
-
-
22
-
20
-
295
97
25
-
-
-
-
-
-
-
-
-
M
=
4
-
5
MAKES
49
13
4
N
=
5
-
2
NO
29
11
2
D
=
4
-
10
DIFFERENCE
75
57
3
W
=
5
-
3
WHO
46
19
1
Y
=
7
-
3
YOU
61
16
7
A
=
1
-
3
ARE
24
15
6
-
-
26
-
26
-
284
131
23
-
-
-
-
-
-
-
-
-
S
-
48
4
46
First Total
579
228
48
-
-
4+8
-
4+6
Add to Reduce
5+7+9
2+2+8
4+8
S
-
12
4
10
Second Total
21
12
12
-
-
1+2
-
1+0
Reduce to Deduce
2+1
1+2
1+2
-
-
3
-
1
Essence of Number
3
3
3

 

ENTERS THE NETERS

 

G
=
7
-
4
GONE
41
23
5
W
=
5
-
4
WEST
67
13
4
S
-
9
4
8
Add to Reduce
108
36
9
-
-
-
-
-
Reduce to Deduce
1+0+8
7+2
-
S
-
9
4
8
Essence of Number
9
9
9

 

 

 

 

10
PYTHAGORAS
130
49
4
9
OURABORUS
130
40
4

 

 

JUST SIX NUMBERS

THE DEEP FORCES THAT SHAPE THE UNIVERSE

Martin Rees 1999

Page 7

"Lengths spanning sixty powers of ten are depicted in the ouraborus,"

Page 8

FIGURE 1.1 (omitted)

"The ouraborus, There are links between the microworld of particles, nuclei and atoms (left) and the cosmos (right)"

Page 161

"A theme of this book has been the intimate links between the microworld and the cosmos symbolized by the ouraborus"

 

 

Solar Plexus; snake swallowing its own tail 11 posts - 4 authors - Last post: 19 Feb 2005
The ouraborous is the flow of a kind of kundalini which bypasses the heart. Kundalini is the Luciferic initiation. ...
www.astralpulse.com/.../metaphoric_phenomenon-t16782.0.html;... - Cached - Similar

The ouraborous is the flow of a kind of kundalini which bypasses the heart. Kundalini is the Luciferic initiation.

 

 

K
=
2
-
-
KUNDALINI
-
-
-
-
-
-
-
1
K
11
2
2
-
-
-
-
1
U
21
3
3
-
-
-
-
1
N
14
5
5
-
-
-
-
1
D
4
4
4
-
-
-
-
1
A
1
1
1
-
-
-
-
1
L
12
3
3
-
-
-
-
1
I
9
9
9
-
-
-
-
1
N
14
5
5
-
-
-
-
1
I
9
9
9
K
=
2
-
9
KUNDALINI
95
41
41
-
-
-
-
-
-
5+0
4+1
4+1
K
=
2
-
9
KUNDALINI
5
5
5
-
-
-
-
-
-
-
-
-
K
=
2
-
9
KUNDALINI
5
5
5

 

 

THE

OURABORUS PYTHAGORAS OURABORUS

THAT

SERPENT I PRESENT

 

 

3
THE
33
15
6
-
OURABORUS
-
-
-
2
O+U
36
9
9
1
R
18
9
9
3
A+B+O
18
9
9
1
R
18
9
9
2
U+S
40
13
4
-
OURABORUS
-
-
-
12
First Total
163
64
46
1+2
Add to Reduce
1+6+3
6+4
4+6
3
Second Total
10
10
10
-
Reduce to Deduce
1+0
1+0
1+0
3
Essence of Number
1
1
1

 

 

-
OURABORUS
-
-
-
2
O+U
36
9
9
1
R
18
9
9
3
A+B+O
18
9
9
1
R
18
9
9
2
U+S
40
13
4
9
OURABORUS
130
49
40
-
-
1+3+0
4+9
9
OURABORUS
4
13
4
-
-
1+3
-
9
OURABORUS
4
4
4

 

 

OUROBOROS

 

 

YIN YANG 795-7157 YIN YANG

YIN YANG

795 7157

YIN YANG

YIN YANG YIN YANG

 

 

 

 

OUT OF ZERO COMETH ONE

 

 

THIS

RE SERPENT I RE PRESENT

THIS

 

 

T
=
2
-
4
THIS
56
20
2
S
=
1
-
7
SERPENT
97
34
7
I
=
9
-
1
I
9
9
9
P
=
7
-
7
PRESENT
97
34
7
T
=
2
-
4
THIS
56
20
2
-
-
21
-
23
Add to Reduce
315
117
27
-
-
2+1
-
2+3
Reduce to Deduce
1+4+4
1+1+7
2+7
-
-
3
-
5
Essence of Number
9
9
9

 

 

AND DNA AND DNA AND DNA AND DNA AND DNA AND DNA AND DNA AND DNA AND DNA

145 451145 451145 451145 451145 145 451145 451145 451145 451145

AND DNA AND DNA AND DNA AND DNA AND DNA AND DNA AND DNA AND DNA AND DNA

 

 

-
-
-
-
-
DOUBLE HELIX
-
-
-
-
-
-
-
-
DOUBLE
-
-
-
D
=
4
-
1
D
4
4
4
O
=
6
-
1
O
6
6
6
U
=
3
-
1
U
3
3
3
B
=
2
-
1
B
2
2
2
L
=
3
-
1
L
3
3
3
E
=
5
-
1
E
5
7
7
-
-
23
-
6
DOUBLE
59
23
23
-
-
-
-
-
DOUBLE HELIX
-
-
-
-
-
-
-
-
HELIX
-
-
-
H
=
8
-
1
H
8
8
8
E
=
5
-
1
E
5
5
5
L
=
3
-
1
L
3
3
3
I
=
9
-
1
I
9
9
9
X
=
6
-
1
X
6
6
6
-
-
31
-
5
HELIX
58
31
31
-
-
54
-
11
DOUBLE HELIX
117
54
18
-
-
5+4
-
1+1
-
1+1+7
5+4
1+8
-
-
9
-
2
DOUBLE HELIX
9
9
9
-
-
-
-
-
-
-
-
-
-
-
9
-
2
DOUBLE HELIX
9
9
9

 

 

-
-
-
-
-
DOUBLE HELIX
-
-
-
D
=
4
-
6
DOUBLE
59
23
5
H
=
8
-
5
HELIX
58
31
4
-
-
12
-
11
DOUBLE HELIX
117
54
9
-
-
1+2
-
1+1
-
1+1+7
5+4
-
-
-
3
-
2
DOUBLE HELIX
9
9
9
-
-
-
-
-
-
-
-
-
-
-
3
-
2
DOUBLE HELIX
9
9
9

 

 

C
=
3
-
-
CONSCIOUSNESS
-
-
-
-
-
-
-
2
C+O
18
9
9
-
-
-
-
3
N+S+C
36
18
9
-
-
-
-
1
I
9
9
9
-
-
-
-
2
O+U
36
18
9
-
-
-
-
1
S
19
10
1
-
-
-
-
2
N+E
19
10
1
-
-
-
-
1
S
19
10
1
-
-
-
-
1
S
19
10
1
C
=
3
-
13
CONSCIOUSNESS
175
49
40
-
-
-
-
1+3
-
1+7+5
4+9
4+0
C
=
3
-
4
CONSCIOUSNESS
13
13
4
-
-
-
-
-
-
1+3
1+3
-
C
=
3
-
4
CONSCIOUSNESS
4
4
4

 

 

C
=
3
-
-
CONSCIOUSNESS
-
-
-
-
-
-
-
2
C+O
18
9
9
-
-
-
-
3
N+S+C
36
18
9
-
-
-
-
1
I
9
9
9
-
-
-
-
2
O+U
36
18
9
-
-
-
-
1
S
19
10
1
-
-
-
-
2
N+E
19
10
1
-
-
-
-
1
S
19
10
1
-
-
-
-
1
S
19
10
1
C
=
3
-
13
CONSCIOUSNESS
175
49
40
-
-
-
-
1+3
-
1+7+5
4+9
4+0
C
=
3
-
4
CONSCIOUSNESS
13
13
4
-
-
-
-
-
-
1+3
1+3
-
C
=
3
-
4
CONSCIOUSNESS
4
4
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
C
=
3
-
13
CONSCIOUSNESS
4
4
4
I
=
9
-
1
IS
19
10
1
-
  
12
-
14
-
23
14
5
-
  
1+2
-
1+4
-
2+3
1+4
-
-
  
3
-
4
-
5
5
5

 

 

S
=
1
-
4
SELF
42
15
6
E
=
5
-
1
E
5
5
5
F
=
6
-
5
FEELS
47
20
2
-
-
12
-
10
-
94
40
13
-
-
1+2
-
1+0
-
9+4
4+0
1+3
-
-
3
-
1
-
13
4
4
-
-
-
-
-
-
1+3
-
-
-
-
3
-
1
-
4
4
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
F
=
6
-
-
FEELS
47
20
2
-
-
-
-
3
SEE
29
11
2
-
-
-
-
2
F+L
18
9
9
F
=
6
-
5
FEELS
94
40
13
-
-
-
-
-
-
9+4
4+0
1+3
F
=
6
-
5
FEELS
13
4
4
-
-
-
-
-
-
1+3
-
-
F
=
6
-
5
FEELS
4
4
4

 

 

C
=
3
-
8
CREATORS
99
36
9
R
=
9
-
8
REACTORS
99
36
9
-
-
12
-
16
First Total
198
72
18
-
-
1+2
-
1+6
Add to Reduce
1+9+8
7+2
1+8
-
-
3
-
7
Second Total
18
9
9
-
-
-
-
-
Reduce to Deduce
1+8
-
-
-
-
3
-
7
Essence of Number
9
9
9

 

 

 

 

-
-
-
-
-
YIN YANG
-
-
-
-
-
-
-
-
YIN
-
-
-
Y
=
7
-
1
Y
25
7
7
I
=
9
-
1
I
9
9
9
N
=
5
-
1
N
14
5
5
-
-
21
-
3
YIN
48
21
21
-
-
-
-
-
YIN YANG
-
-
-
-
-
-
-
-
YANG
-
-
-
Y
=
7
-
1
Y
25
7
7
A
=
1
-
1
A
1
1
1
N
=
5
-
1
N
14
5
5
G
=
7
-
1
G
7
7
7
-
-
20
-
4
YANG
47
20
20
-
-
41
-
7
YIN YANG
95
54
18
-
-
4+1
-
-
-
9+5
5+4
1+8
-
-
5
-
7
YIN YANG
14
9
9
-
-
-
-
-
-
1+4
-
-
-
-
5
-
7
YIN YANG
5
9
9

 

 

YIN YANG YIN YANG

YIN YANG 795-7157 YIN YANG

YIN YANG

795 7157

YIN YANG

YIN YANG YIN YANG

 

 

Yin and yang

From Wikipedia, the free encyclopedia

YIN-YANG
For information about (and other uses of) the symbol ☯, see Taijitu and Taiji (philosophy).

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

Part of a series on

Taoism

Taijitu

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v· t· e

In Chinese philosophy, the concept of yin-yang (simplified Chinese: 阴阳; traditional Chinese: 陰陽; pinyin: yīnyáng), which is often called "yin and yang",[1][2][3][4] is used to describe how seemingly opposite or contrary forces are interconnected and interdependent in the natural world; and, how they give rise to each other as they interrelate to one another. Many natural dualities (such as light and dark, high and low, hot and cold, fire and water, life and death, and so on) are thought of as physical manifestations of the yin-yang concept. The concept lies at the origins of many branches of classical Chinese science and philosophy, as well as being a primary guideline of traditional Chinese medicine,[5] and a central principle of different forms of Chinese martial arts and exercise, such as baguazhang, taijiquan (t'ai chi), and qigong (Chi Kung) and of course I Ching.

Yin and yang can be thought of as complementary (instead of opposing) forces interacting to form a dynamic system in which the whole is greater than the parts. Everything has both yin and yang aspects, (for instance shadow cannot exist without light). Either of the two major aspects may manifest more strongly in a particular object, depending on the criterion of the observation.

In Taoist metaphysics, good-bad distinctions and other dichotomous moral judgments are perceptual, not real; so, yin-yang is an indivisible whole. In the ethics of Confucianism on the other hand, most notably in the philosophy of Dong Zhongshu, (c. 2nd century BC) a moral dimension is attached to the yin-yang idea.[6]

The concept of yin and yang is often symbolized by various forms of the Taijitu symbol, for which it is probably best known in Western cultures.

Contents [hide]
1 Nature
2 Toponymy
3 Symbolism and importance 3.1 I Ching
3.2 Taijitu
3.3 Taijiquan

4 See also
5 References
6 External links

Nature[edit]

In Daoist philosophy, dark and light, yin and yang, arrive in the Dàodéjīng (道德經) at chapter 42.[7] It becomes sensible from an initial quiescence or emptiness (wuji, sometimes symbolized by an empty circle), and continues moving until quiescence is reached again. For instance, dropping a stone in a calm pool of water will simultaneously raise waves and lower troughs between them, and[citation needed] this alternation of high and low points in the water will radiate outward until the movement dissipates and the pool is calm once more. Yin and yang thus are always opposite and equal qualities. Further, whenever one quality reaches its peak, it will naturally begin to transform into the opposite quality: for example, grain that reaches its full height in summer (fully yang) will produce seeds and die back in winter (fully yin) in an endless cycle.

It is impossible to talk about yin or yang without some reference to the opposite, since yin and yang are bound together as parts of a mutual whole (for example, there cannot be the bottom of the foot without the top). A way to illustrate this idea is[citation needed] to postulate the notion of a race with only men or only women; this race would disappear in a single generation. Yet, men and women together create new generations that allow the race they mutually create (and mutually come from) to survive. The interaction of the two gives birth to things.[8] Yin and yang transform each other: like an undertow in the ocean, every advance is complemented by a retreat, and every rise transforms into a fall. Thus, a seed will sprout from the earth and grow upwards towards the sky—an intrinsically yang movement. Then, when it reaches its full potential height, it will fall. Also, the growth of the top seeks light, while roots grow in darkness.

Toponymy[edit]

Many places in China, such as Luoyang, contain the word yang, and a few, such as Huayin, contain the word yin. This is a very old way to assign place names.

Classically, when used in place names, yang refers to the "sunny side." The word 太陽 (simplified 太阳), tàiyáng, refers to the sun, and literally means "great yang." In the northern hemisphere, sunlight comes predominantly from the south, and so the south face of a mountain (or the north face of a river valley) will get more direct sunlight. Therefore, yang means a place is on the south slope of a mountain (or on the north bank of a river valley). For example, Luoyang is on the north bank of the Luo River valley.

In the same way, yin would be the opposite, the "shady side." Yin means that a place is on the north slope of a mountain (or on the south bank of a river). For example, Huayin is on the north slope of Mount Hua.

Symbolism and importance[edit]

Yin is the black side with the white dot on it, and yang is the white side with the black dot on it. The relationship between yin and yang is often described in terms of sunlight playing over a mountain and a valley. Yin (literally the 'shady place' or 'north slope') is the dark area occluded by the mountain's bulk, while yang (literally the 'sunny place' or 'south slope') is the brightly lit portion. As the sun moves across the sky, yin and yang gradually trade places with each other, revealing what was obscured and obscuring what was revealed.

Yin is characterized as slow, soft, yielding, diffuse, cold, wet, and passive; and is associated with water, earth, the moon, femininity and nighttime.

Yang, by contrast, is fast, hard, solid, focused, hot, dry, and aggressive; and is associated with fire, sky, the sun, masculinity and daytime.[9]

Yin and yang applies to the human body. In traditional Chinese medicine good health is directly related to the balance between yin and yang qualities within oneself.[10] If yin and yang become unbalanced, one of the qualities is considered deficient or has vacuity.

I Ching[edit]

In the I Ching, yin and yang are represented by broken and solid lines: yin is broken (⚋) and yang is solid (⚊). These are then combined into trigrams, which are more yang or more yin depending on the number of broken and solid lines (e.g., ☰ is heavily yang, while ☷ is heavily yin), and trigrams are combined into hexagrams (e.g. ䷕ and ䷟). The relative positions and numbers of yin and yang lines within the trigrams determines the meaning of a trigram, and in hexagrams the upper trigram is considered yang with respect to the lower trigram, allowing complex depictions of interrelations.

Taijitu[edit]

Main article: Taijitu

The principle of yin and yang is represented in Taoism by the Taijitu (literally "diagram of the supreme ultimate"). The term is commonly used to mean the simple "divided circle" form, but may refer to any of several schematic diagrams representing these principles. Similar symbols have also appeared in other cultures, such as in Celtic art and Roman shield markings.[11][12][13]

Yin and yang - Wikipedia, the free encyclopedia
en.wikipedia.org/wiki/Yin_and_yang‎

In Chinese philosophy, the concept of yin-yang (simplified Chinese: 阴阳; traditional Chinese: 陰陽; pinyin: yīnyáng), which is often called "yin and yang", is used ...
‎Taijitu - ‎Chinese philosophy - ‎Aesthetic Realism - ‎Wuji

Taijiquan[edit]

Taijiquan, a form of martial art, is often described as the principles of yin and yang applied to the human body and an animal body. Wu Jianquan, a famous Chinese martial arts teacher, described Taijiquan as follows:

Various people have offered different explanations for the name Taijiquan. Some have said: – 'In terms of self-cultivation, one must train from a state of movement towards a state of stillness. Taiji comes about through the balance of yin and yang. In terms of the art of attack and defense then, in the context of the changes of full and empty, one is constantly internally latent, not outwardly expressive, as if the yin and yang of Taiji have not yet divided apart.' Others say: 'Every movement of Taijiquan is based on circles, just like the shape of a Taijitu. Therefore, it is called Taijiquan.

— Wu Jianquan, The International Magazine of T’ai Chi Ch’uan[14]

See also[edit]

Portal icon Taoism portal

Aesthetic Realism
Dichotomy
Duality
Endless knot
Five elements
Flag of South Korea
Fu Xi
Gankyil
Golden Mean
Huangdi Neijing
I Ching
Iota Geminorum
Niels Bohr with his coat of arms
Ouroboros
Purusha Prakriti

Qi
Taegeuk
T'ai chi ch'uan
Tao Te Ching
Traditional Chinese medicine
Triple yin yang[disambiguation needed]
Zhuangzi

References[edit]

1.^ Deng Yu et al，Nature with Math Physics Yin Yang, Journal of Mathematical Medicine, 1999年。
2.^ Deng Yu et al， 阴阳的科学本质及数理化建构，Chinese Journal of basic medicine in traditional chinese medicine 1998,2:59-61.
3.^ Deng Yu, Zhu Shuanli, Xu Peng et al，New Translator with Characteristic of Wu xing Yin Yang，Chinese Journal of Integrative Medicine，2000, 20　(12)
4.^ Deng Yu et al，TCM Fractal Sets中医分形集，Journal of Mathematical Medicine，1999，12（3），264-265
5.^ Porkert (1974). The Theoretical Foundations of Chinese Medicine. MIT Press. ISBN 0-262-16058-7.
6.^ Taylor Latener, Rodney Leon (2005). The Illustrated Encyclopedia of Confucianism, Vol. 2. New York: Rosen Publishing Group. p. 869. ISBN 978-0-8239-4079-0.
7.^ Muller, Charles. "Daode Jing". Retrieved 2012-09-04.
8.^ iep.utm.edu
9.^ Osgood, Charles E. "From Yang and Yin to and or but." Language 49.2 (1973): 380–412 . JSTOR. 16 November 2008, jstor.org
10.^ Li CL. A brief outline of Chinese medical history with particular reference to acupuncture. Perspect Biol Med. 1974 Autumn;18(1):132-43.
11.^ Giovanni Monastra: "The "Yin–Yang" among the Insignia of the Roman Empire?," "Sophia," Vol. 6, No. 2 (2000)
12.^ Late Roman Shield Patterns. Notitia Dignitatum: Magister Peditum
13.^ Helmut Nickel: "The Dragon and the Pearl," Metropolitan Museum Journal, Vol. 26 (1991), p. 146, Fn. 5
14.^ Woolidge, Doug (June 1997). T’AI CHI The International Magazine of T’ai Chi Ch’uan Vol. 21 No. 3. Wayfarer Publications. ISSN 0730-1049.

 

3
YIN
48
21
3
4
YANG
47
20
2

 

 

-
7
Y
I
N
-
Y
A
N
G
-
-
-
-
-
-
-
-
-
-
-
-
-
9
5
-
-
-
5
-
+
=
19
1+9
=
10
1+0
1
=
1
-
-
-
9
14
-
-
-
14
-
+
=
37
3+7
=
10
1+0
1
=
1
-
7
Y
I
N
-
Y
A
N
G
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
7
1
-
7
+
=
22
2+2
=
4
=
4
=
4
-
-
25
-
-
-
25
1
-
7
+
=
58
5+8
=
13
1+3
4
=
4
-
7
Y
I
N
-
Y
A
N
G
-
-
-
-
-
-
-
-
-
-
-
-
25
9
14
-
25
1
14
7
+
=
95
9+5
=
14
1+4
5
=
5
-
-
7
9
5
-
7
1
5
7
+
=
41
4+1
=
5
=
5
=
5
-
7
Y
I
N
-
Y
A
N
G
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
occurs
x
1
=
1
=
1
2
-
-
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
-
-
-
-
5
-
-
-
5
-
-
-
5
occurs
x
2
=
10
1+0
1
6
-
-
-
-
-
-
-
-
-
-
-
6
SIX
-
-
-
-
-
-
-
-
7
-
-
-
7
-
-
7
-
-
7
occurs
x
3
=
21
2+1
3
8
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
23
7
Y
I
N
-
Y
A
N
G
-
-
22
-
-
7
-
41
-
14
2+3
-
7
-
-
-
7
-
-
7
-
-
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Yinyang (Yin-yang) [Internet Encyclopedia of Philosophy]

www.iep.utm.edu/yinyang/‎

by RR Wang - ‎2006 - ‎Cited by 2 - ‎Related articles
Yinyang (yin-yang) is one of the dominant concepts shared by different schools throughout the history of Chinese philosophy. Just as with many other Chinese ...

Yinyang (Yin-yang)

Yinyang (yin-yang) is one of the dominant concepts shared by different schools throughout the history of Chinese philosophy. Just as with many other Chinese philosophical notions, the influences of yinyang are easy to observe, but its conceptual meanings are hard to define. Despite the differences in the interpretation, application, and appropriation of yinyang, three basic themes underlie nearly all deployments of the concept in Chinese philosophy: (1) yinyang as the coherent fabric of nature and mind, exhibited in all existence, (2) yinyang as jiao (interaction) between the waxing and waning of the cosmic and human realms, and (3) yinyang as a process of harmonization ensuring a constant, dynamic balance of all things. As the Zhuangzi (Chuang-tzu) claims, “Yin in its highest form is freezing while yang in its highest form is boiling. The chilliness comes from heaven while the warmness comes from the earth. The interaction of these two establishes he (harmony), so it gives birth to things. Perhaps this is the law of everything yet there is no form being seen.”(Zhuangzi, Chapter 21). In none of these conceptions of yinyang is there a valuational hierarchy, as if yin could be abstracted from yang (or vice versa), regarded as superior or considered metaphysically separated and distinct. Instead, yinyang is emblematic of valuational equality rooted in the unified, dynamic, and harmonized structure of the cosmos. As such, it has served as a heuristic mechanism for formulating a coherent view of the world throughout Chinese intellectual and religious history.
1.Origins of the Terms Yin and Yang
2.The Yinyang School
3.Yinyang as Qi (Vital Energy)
4.Yinyang as Xingzi (Concrete Substance)
5.The Yinyang Symbol
6.References and Further Reading

1. Origins of the Terms Yin and Yang

The earliest Chinese characters for yin and yang are found in inscriptions made on “oracle bones” (skeletal remains of various animals used in ancient Chinese divination practices at least as early as the 14th century BCE). In these inscriptions, yin and yang simply are descriptions of natural phenomena such as weather conditions, especially the movement of the sun. There is sunlight during the day (yang) and a lack of sunlight at night (yin). According to the earliest comprehensive dictionary of Chinese characters (ca. 100 CE), Xu Shen’s Shuowen jiezi (Explaining Single-component Graphs and Analyzing Compound Characters), yin refers to “a closed door, darkness and the south bank of a river and the north side of a mountain.” Yang refers to “height, brightness and the south side of a mountain.” These meanings of yin and yang originated in the daily life experience of the early Chinese. Peasants depended on sunlight for lighting and their daily life routines. When the sun came out, they would go to the field to work; when the sun went down, they would return home to rest. This sun-based daily pattern evidently led to a conceptual claim: yang is movement (dong) and yin is rest (jing). In their earliest usages, yin and yang existed independently and were not connected. The first written record of using these two characters together appears in a verse from the Shijing (Book of Songs): “Viewing the scenery at a hill, looking for yinyang.” This indicates that yang is the sunny side and yin is the shady side of hill. This effect of the sun exists at the same time over the hill.

2. The Yinyang School

According to Sima Tan (Ssu-ma Tan, ca. 110 BCE), there existed a school of teaching during the “Spring and Autumn” (770-481 BCE) and “Warring States” (403-221 BCE) periods that bore the name of yinyang. He lists this yinyang school alongside five others (Confucian, Mohist, Legalist, Fatalist, and Daoist) and defines its theory as “the investigation of the shu [art] of yin and yang.” According to him, this school focused on omens of luck and explored the patterns of the four seasons. In other words, the yinyang school was concerned with methods of divination or astronomy (disciplines that were not distinct from one another in early China, as elsewhere in the ancient world) and the calendrical arts (which entailed study of the four seasons, eight locations, twelve du [measures] and twenty-four shijie [time periods]). Just as the Confucians (rujia) arose from the ranks of rushi (“scholar-gentlemen”) who excelled at ritual and music, those of the yingyang school came from the fangshi (“recipe-gentlemen”) who specialized in various numerological disciplines known as shushu (“number-arts”). These shushu included tianwen (astronomy), lipu (calendar-keeping), wuxing (“five phases” correlative theory), zhuguai (tortoise-shell divination), zazha (fortune-telling) and xingfa (face-reading). The Han dynasty chronicle Shiji (Records of the Historian) lists Zou Yan (305-240 BCE) as a representative of the yinyang school who possessed a profound knowledge of the theory of yinyang and wrote about a hundred thousand words on it. However, none of his works have survived.

By the Han dynasty (202 BCE-220 CE), yinyang was associated with wuxing (“five phases”) correlative cosmology. According to the “Great Plan” chapter of the Shujing (Classic of Documents), wuxing refers to material substances that have certain functional attributes: water is said to soak and descend; fire is said to blaze and ascend; wood is said to curve or be straight; metal is said to obey and change; earth is said to take seeds and give crops. Wuxing is used as a set of numerological classifiers and explains the configuration of change on various scales. The so-called yinyang wuxing teaching – an “early Chinese attempt in the direction of working out metaphysics and a cosmology” (Chan 1963: 245) – was a fusion of these two conceptual schemes applied to astronomy and the mantic arts.

3. Yinyang as Qi (Vital Energy)

The most enduring interpretation of yinyang in Chinese thought is related to the concept of qi (ch’i, vital energy). According to this interpretation, yin and yang are seen as qi (in both yin and yang forms) operating in the universe. In the “Duke Shao” chapter of the Zuozhuan (The Book of History), yin and yang are first defined as two of six heavenly qi:

There are six heavenly influences [qi] which descend and produce the five tastes, go forth in the five colours, and are verified in the five notes; but when they are in excess, they produce the six diseases. Those six influences are denominated the yin, the yang, wind, rain, obscurity, and brightness. In their separation, they form the four seasons; in their order, they form the five (elementary) terms. When any of them is in excess, they ensure calamity. An excess of the yin leads to diseases of cold; of the yang, to diseases of heat. (Legge 1994: 580).

Here, yin and yang are the qi of the universe. These qi flow within the natural as well as the human worlds. They are the basic fabric of existence:

Heaven and earth have their regular ways, and men like these for their pattern, imitating the brilliant bodies of Heaven, and according with the natural diversities of the Earth. (Heaven and Earth) produce the six atmospheric conditions [qi], and make use of the five material elements. Those conditions (and elements) become the five tastes, are manifested in the five colours, and displayed in the five notes. When they are in excess, there ensue obscurity and confusion, and people lose their (proper) nature… There were mildness and gentleness kindness and harmony, in imitation of the producing and nourishing action of Heaven. There are love and hatred, pleasure and anger, grief and joy, produced by the six atmosphere conditions [qi]. Therefore (the sage kings) carefully imitated these relations and analogies (in forming ceremonies), to regulate those six impulses…When there is no failure in the joy and grief, we have a state in harmony with the nature of Heaven and Earth, which consequently can endure long. ( Legge 1994: 708).

Thus qi, a force arising from the interplay between yin and yang, becomes a context in which yinyang is seated and functions. Yinyang as qi provides an explanation of the beginning of the universe and serves as a building block of the Chinese intellectual tradition. In many earlier texts, one may observe how yinyang generates a philosophical perspective on heaven, earth and human beings. Chapter 42 of the Laozi says that “everything is embedded in yin and embraces yang; through chong qi [vital energy] it reaches he [harmony].” It is through yinyang’s function as qi and the interaction between them that everything comes into existence. Zhuangzi also speaks about the “qi of yin and yang”: “When the qi of yin and yang are not in harmony, and cold and heat come in untimely ways, all things will be harmed.” (Zhuangzi ch. 31) On the other hand, “when the two have successful intercourse and achieve harmony, all things will be produced.” (Zhuangzi ch. 21)

The interpretation of yinyang as qi conceives yinyang as a dynamic and natural form of flowing energy, a complementary in the primordial potency of the universe. The Huainanzi offers more detailed explanation of the cosmological process of yin and yang:

When heaven and earth were formed, they divided into yin and yang. Yang is generated [sheng] from yin and yin is generated from yang. Yin and yang mutually alternate which makes four fields [wei, “celestial circles”] penetrate. Sometimes there is life, sometimes there is death, that brings the myriad things to completion. (ch. 2)

This process also explains the beginning of human life. When qi moved, the clear and light rose to be heaven and the muddy and heavy fell to become earth. When these two qi interacted and attained the stage of harmony (he), human life began. This shows that everything is made from the same materials and difference relies on the interaction.

Qi also takes on various forms and is convertible from one form to another with order and pattern. The concept of yinyang supplies a unitary vision of heaven, earth and human beings and makes the world intelligible in terms of a resonance between human beings and the universe. The Guoyu (Discourses of the States) describes how earthquakes took place at the confluence of the Jing, Wei, and Lou rivers during the second year of Duke You of the western Zhou dynasty. A certain Boyang Fu claims that the Zhou empire is doomed to collapse, explaining that

The qi of heaven and earth can’t lose its order. If its order vanishes people will be disoriented. Yang was stuck and could not get out, yin was suppressed and could not evaporate, so an earthquake was inevitable. Now the earthquakes around the three rivers are due to yang losing its place and yin being pressed down. Yang is forsaken under yin so the source of rivers has been blocked. If the foundation of rivers is blocked the country will definitely collapse. This is because of the fact that the flowing water and flourishing land are necessities for the people’s lives. If the water and land cannot sustain the people’s living conditions, the country will inevitably fall. (Discourse of the States 1994: 22).

Not only does this ¬yinyang-flavored explanation claim to illuminate natural phenomena, it also implies that there is an intrinsic relationship between natural events and political systems. Human beings, especially political leaders, must align their virtuous actions with the morally-oriented universe. If they follow and harmonize with (shun) the order and patterns of the universe, they will be rewarded with prosperity and flourishing, but if they go against and conflict with (ni) it, they will be punished with disasters and destruction. Whether one engages in shun or ni depends upon whether yin and yang are in a state of balance. Thus, yinyang provides a heuristic outlook for human understanding as well as ethical guidance for achieving harmony in action. As chapter 8 of the Huainanzi claims:

Yinyang embodies the harmony of heaven and earth, manifests the forms of myriad things, contains qi to transform the things and completes various kinds of things; yinyang extends and penetrates to the deepest level; begins in emptiness then becomes full and moves in boundless lands.

4. Yinyang as Xingzi (Concrete Substance)

Yinyang also has been understood as some concrete substance (xingzhi), according to which yixing and yangxing define everything in the universe. In the Yijing (I-Ching, The Book of Changes), yinyang is presented as xingzhi. Yang was identified with the sun and yin with the moon:

Heaven and earth correlate with vast and profound; four seasons correlate with change and continuity [biantong]; the significance of yin and yang correlate with sun and moon; the highest excellence [zhide] correlates the goodness of easy and simple.(Sishu wujing 1990: 197)

The Guanzi, an important work of the Huang-Lao school, discusses this view along the same lines: “The sun is in charge of yang, the moon is in charge of yin, the stars are in charge of harmony [he].” (Guanzi 2000: 151). This xingzhi interpretation materializes the concept of yinyang in some concrete contexts and shows that the universe is orderly, moral and gendered. The pattern of the world is written in a gendered language. Yinyang is something one can see, feel, and grasp through the senses. For example, in the Liji (Book of Ritual), music represents the he (harmony) of heaven and earth, while li (ritual) represents the order of heaven and earth: “Music is coming from yang, ritual is coming from yin. The harmony of yinyang receives the myriad things.” (Sishu wujing 1990: 525) In the human world, male as yang should be cultivated, otherwise the day will suffer; female as yin should be cultivated too, otherwise the moon will be affected.

According to Dong Zhongshu, (195-115 BCE), both Tian (heaven) and human beings have yinyang. Therefore, there is an intrinsic connection between tian and human beings through the movement of yin and yang. Yinyang is an essential vehicle for interactions between heaven and human beings: “The qi of yinyang moves heaven above as well as in human beings. When it is among human beings it is displayed itself as like, dislike, happy and mad, when it is in heaven it is seen as warm, chilly, cold and hot.” (Dong Zhongshu 1996: 436) In Dong’s cosmological vision, the whole universe is a giant yinyang. One of many examples of this vision is Dong’s proposal to control floods and prevent droughts by proper human interaction. In chapter 74 (“Seeking the Rain”) of his Luxuriant Gems of the Spring and Autumn, Dong asserts that a spring drought indicates too much yang and not enough yin. So one should “open yin and close yang” (1996: 432) He suggests that the government should have the south gate closed, which is in the direction of yang. Men, embodying yang, should remain in seclusion. Women, embodying yin, should appear in public. He even requests all married couples to copulate (ouchu) to secure more yinyang intercourse. It is also important during this time to make women happy. (1996: 436) In chapter 75 (“Stopping the Rain”), Dong alleges that the flood proves there is too much yin so one should “open yang and close yin” (1996: 438). The north gate, the direction of yin, should be wide open. Women should go into concealment and men should be visible. Officers in the city should send their wives to the countryside in order to make sure that yin will not conquer yang. Derk Bodde defines this practice as a “sexual sympathetic magic.” (Bodde 1981: 373)

Finally, yinyang also plays a pivotal role in traditional Chinese thought about health and the human body. The early medical text known as the Huangdi neijing (The Yellow Emperor’s Classic of Internal Medicine) provides a detailed account of physiological functions and pathological changes in the body and guidance for diagnosis and treatment in terms of yinyang. Five zang (organs) — the kidneys, liver, heart, spleen and lungs — are classified as yin. They control the storage of vital substance and qi. Six fu (organs) — the gallbladder, stomach, small and large intestines, urinary bladder and triple burner (referring to three parts of the body cavity: the upper burner, which houses the heart and lungs; the middle burner, which houses the spleen and stomach; and the lower burner, which houses the kidney, urinary bladder and small and large intestines) — are yang and control the transport and digestion of food. The storage is a yin function, and the transport and transformation of substance is a yang function. But the zang and fu organs can be further subdivided into yin and yang. The activity or function of each organ is its yang aspect, while its substance is its yin aspect. Yin should flow smoothly and yang should vivify steadily. They regulate themselves so as to maintain equilibrium. Yin and yang do not exist in isolation but are in a dynamic state in which they interact and fashion the complicated and intricate system of the human body.

5. The Yinyang Symbol

There is no a clear and definite way to determine the exact date of origin or the person who created the popular yinyang symbol. No one has ever claimed specific ownership of this popular image. However, there is a rich textual and visual history leading to its creation. Inspired by a primeval vision of cosmic harmony, Chinese thinkers have sought to codify this order in various intellectual constructions. Whether to formulate this underlying pattern through words and concepts or numbers and visual images has been debated since the Han dynasty. The question first surfaced in the interpretation of the Yijing. The Yijing is constructed around sixty-four hexagrams (gua), each of which is made of six parallel broken or unbroken line segments (yao). Each of the sixty-four hexagrams has a unique designation; its image (xiang) refers to a particular natural object and conveys the meaning of human events and activities. The Yijing thus has generated a special way to decipher the universe. It mainly incorporates three elements: xiang (images), shu (numbers), and li (meanings). They act as the mediators between heavenly cosmic phenomena and earthly human everyday life. From the Han dynasty through the Ming and Qing dynasties (1368-1912 CE), there was a consistent tension between two schools of thought: the school of xiangshu (images and numbers) and the school of yili (meanings and reasoning). At issue between them is how best to interpret the classics, particularly the Yijing. The question often was posed as: “Am I interpreting the six classics or are the six classics interpreting me?”

For the school of Xiangshu the way to interpret the classics is to produce a figurative and numerological representation of the universe through xiang (images) and shu (numbers). It held that xiangshu are indispensable structures expressing the Way of heaven, earth and human being. Thus the school of Xiangshu takes the position that “I interpret the classics” by means of the images and numbers. The emphasis is on the appreciation of classics. The school of Yili, on the other hand, focuses on an exploration of the meanings of the classics on the basis of one’s own reconstruction. In other word, the school of Yili treats all classics as supporting evidence for their own ideas and theories. The emphasis is more on idiosyncratic new theories rather than the explanation of the classics. In what follows, our inquiry focuses on the legacy of the Xiangshu school.

The most common effort of the Xiangshu school was to draw tu (diagrams). Generations of intellectuals labored on the formulation and creation of numerous tu. Tu often delineate structure, place, and numbers through black and white lines. They are not aesthetic objects but rather serve as a means of articulating the fundamental patterns that govern phenomena in the universe. Tu are universes in microcosm and demonstrate obedience to definite norms or rules. During the Song dynasty (960-1279 CE), the Daoist monk Chen Tuan (906-989 CE) made an important contribution to this tradition by drawing a few tu in order to elucidate the Yijing. Though none of his tu were directly passed down, he is considered the forerunner of the school of tushu (diagrams and writings). It is said that he left behind three tu; since his death, attempting to discover these tu has become a popular scholarly pursuit. After Chen Tuan, three trends in making tu emerged, exemplified by the work of three Neo-Confucian thinkers: the Hetu (Diagram of River) and Luoshu (Chart of Luo) ascribed to Liu Mu (1011-1064 CE), the Xiantian tu (Diagram of Preceding Heaven) credited to Shao Yong (1011-1077 CE), and the Taijitu (Diagram of the Great Ultimate) attributed to Zhou Dunyi (1017-1073 CE). These three trends eventually led to the creation of the first yinyang symbol by Zhao Huiqian (1351-1395 CE), entitled Tiandi Zhiran Hetu (Heaven and Earth’s Natural Diagram of the River) and pictured above at the head of this entry.

6. References and Further Reading
Bennett, Steven J. “Patterns of the Sky and the Earth: A Chinese Science of Applied Cosmology.” Chinese Science (March 1978) 3: 1-26.
Chan, Wing-tsit, ed. A Source Book in Chinese Philosophy. Princeton, NJ: Princeton University Press, 1963.
Bodde, Derk. Essays on Chinese Civilization. Princeton, NJ: Princeton University Press, 1981.
Dong, Zhongshu. Luxuriant Gems of the Spring and Autumn. Ed. Su Xing. Beijing: Chinese Press, 1996.
Fung, Yu-lan. A Short History of Chinese Philosophy. Trans. Derk Bodde. New York: The Free Press, 1997.
Graham, A.C. Yin-Yang and the Nature of Correlative Thinking. Singapore: The Institute of East Asian Philosophies, 1986.
Guanzi. Ed. Guan Bo. Beijing: Hua Xia Press, 2000.
Guoyu (Discourse of the States). Eds. Wu Guoyi, Hu Guowen and Li Xiaolu. Shanghai: Guji Press, 1994.
Huainanzi. Ed. Liu An. Xi’an: Sanqing Press, 1998.
Henderson, John B. The Development and Decline of Chinese Cosmology. New York: Columbia University Press, 1984.
Inoue, Satoshi. Xianqin Yinyang Wuxing (Pre-Qin Yinyang and Five Phases). Hubei: Education Press, 1997.
Kohn, Livia. “Ying and Yang: The Natural Dimension of Evil.” In Philosophies of Nature: The Human Dimension, eds. Robert S. Cohen and Alfred I. Tauber (New York: Kluwer Academic Publishers, 1997), 91-106.
Legge, James. The Chinese Classics: The Ch’un Ts’ew, with Tso Chuen. Taipei: SMC Publishing Inc., 1994.
Li, Shen and Guo Yu, eds. The Complete Selection of Diagrams of Zhouyi. Shanghai: China Eastern Normal University Press, 2004.
Makeham, John. Transmitters and Creators: Chinese Commentators and Commentaries on the Analects. Harvard East Asian Monographs, no. 228. Cambridge, MA: Harvard University Press, 2003.
Needham, Joseph. Science and Civilization in China. Cambridge: Cambridge University Press, 1956.
Porkert, Manfred. The Theoretical Foundations of Chinese Medicine: Systems of Correspondence. Cambridge, MA: MIT Press, 1974.
Puett, Michael J. To Become a God: Cosmology, Sacrifice and Self-Divination in Early China. Cambridge: Harvard University Press, 2002.
Roth, Harold D. Original Tao: Inward Training (Nei-yeh) and the Foundations of Taoist Mysticism. New York: Columbia University Press, 1999.
Rubin, Vitaly A. “The Concepts of Wu-Hsing and Yin-Yang,” Journal of Chinese Philosophy 9 (1982): 131-157.
Sishu wujing (Four Books and Five Classics). China: Yuling Press, 1990.
Yabuuti, Kiyosi. “Chinese Astronomy: Development and Limiting Factors.” In Chinese Science: Explorations of an Ancient Tradition, eds. Shigeru Nakayama and Nathan Sivin (Cambridge, MA: MIT Press, 1973), 91-103.
Yang, Xuepeng. Yinyang Qi yu Bianliang (Yinyang Qi and Changes). Beijing: Chinese Science Press, 1993.
Yates, Robin D.S. Five Lost Classics: Tao, Huang-Lao, and Yin-yang in Han China. New York: Ballantine Books, 1997.
Zhuangzi. Ed. Chen Guying. Beijing: Chinese Press, 1983.

Author Information

Robin R. Wang
Email: rwang@lmu.edu
Loyola Marymount University
Categories: Chinese Philosophy

 

Now is the winter of our discontent - The Phrase Finder

www.phrases.org.uk › Phrase Dictionary - Meanings and Origins‎

Now is the winter of our discontent, made glorious summer by this sun of York was coined by Shakespeare and put into print in Richard III, 1594. The 'sun of ...

 

 

Richard III: Entire Play - The Complete Works of William Shakespeare

shakespeare.mit.edu/richardiii/full.html‎

Now is the winter of our discontent. Made glorious summer by this sun of York; And all the clouds that lour'd upon our house. In the deep bosom of the ocean ...

The Life and Death of Richard the Third
Shakespeare homepage | Richard III | Entire play

ACT I

SCENE I. London. A street.

Enter GLOUCESTER, solus
GLOUCESTER
Now is the winter of our discontent
Made glorious summer by this sun of York;

 

NOW IS THE WINTER OF OUR DISCONTENT

MADE GLORIOUS SUMMER BY THIS SUN OF YORK

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
N
=
5
-
3
NOW
52
16
7
-
-
-
-
-
-
-
7
-
-
I
=
9
-
2
IS
28
10
1
-
1
-
-
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
W
=
5
-
6
WINTER
89
35
8
-
-
-
-
-
-
-
-
8
-
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
O
=
6
-
3
OUR
54
18
9
-
-
-
-
-
-
-
-
-
9
D
=
4
-
10
DISCONTENT
123
42
6
-
-
-
-
-
-
6
-
-
-
-
-
37
-
29
-
400
148
40
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
M
=
4
-
4
MADE
23
14
5
-
-
-
-
-
5
-
-
-
-
G
=
7
-
8
GLORIOUS
116
44
8
-
-
-
-
-
-
-
-
8
-
S
=
1
-
6
SUMMER
89
26
8
-
-
-
-
-
-
-
-
8
-
B
=
2
-
2
BY
27
9
9
-
-
-
-
-
-
-
-
-
9
T
=
2
-
4
THIS
56
20
2
-
-
2
-
-
-
-
-
-
-
S
=
1
-
3
SUN
54
18
9
-
-
-
-
-
-
-
-
-
9
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
Y
=
7
-
4
YORK
69
24
6
-
-
-
-
-
-
6
-
-
-
-
-
17
-
33
-
455
167
50
-
1
2
6
4
5
18
7
24
27
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1+8
-
2+4
2+7
-
-
54
-
62
First Total
855
315
90
-
1
2
6
4
5
9
7
6
9
-
-
5+4
-
6+2
Add to Reduce
8+5+5
3+1+5
9+0
-
-
-
-
-
-
-
-
-
-
-
-
12
-
8
Second Total
18
9
9
-
1
2
6
4
5
9
7
6
9
-
-
-
-
-
Reduce to Deduce
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
8
Essence of Number
9
9
9
-
1
2
6
4
5
9
7
6
9

 

 

 

 

 

 

 

 

 

 

 

 

 

I
=
9
-
-
INRI
-
-
-
-
-
-
-
1
I
9
9
9
-
-
-
-
1
N
14
5
5
-
-
-
-
1
R
18
9
9
-
-
-
-
1
I
9
9
9
I
=
9
-
4
INRI
50
32
32
-
-
-
-
-
-
5+0
3+2
3+2
I
=
9
-
4
INRI
5
5
5
-
-
-
-
-
-
1+7
-
-
I
=
9
-
4
INRI
5
5
5

 

 

INRI 9599 INRI

 

 

Jesus, King of the Jews - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Jesus,_King_of_the_Jews‎

The acronym INRI (Latin: Iēsus Nazarēnus, Rēx Iūdaeōrum) represents the Latin inscription which in English reads as "Jesus the Nazarene, King of the Jews" ...
‎Use in the Nativity - ‎Use in the Passion - ‎King of the Jews vs King of Israel
Jesus, King of the Jews

The acronym INRI represents the Latin inscription IESVS NAZARENVS REX IVDÆORVM (Iesus Nazarenus, Rex Iudaeorum), in English reads as "Jesus the Nazarene, King of the Jews".[13] John 19:20 states that this was written in three languages: Hebrew, Latin and Greek and was put on the cross of Jesus.[4] The Greek version reads ΙΝΒΙ.[4]

Devotional enthusiasm greeted the discovery by Cardinal Pedro González de Mendoza in 1492 of what was acclaimed as the actual tablet, said to have been brought to Rome by Saint Helena, mother of Emperor Constantine.[14]

Western and Eastern Christianity[edit]

In the Western Church, most crucifixes and many depictions of the crucifixion of Jesus include a plaque or parchment placed above his head, called a titulus, or title, bearing only the Latin letters INRI, occasionally carved directly into the cross and usually just above the head of Jesus. In the Eastern Church "King of Glory" (τῆς Δόξης, tês Dóxēs) may be used.[4][15]

Jesus, crowned with thorns in a purple robe as the King of the Jews, being mocked and beaten during his Passion, depicted by van Baburen, 1623.
In the New Testament, Jesus is referred to as the King of the Jews, both at the beginning of his life and at the end. In the Koine Greek of the New Testament, e.g. in John 19:3 this is written Basileus ton Ioudaion (βασιλεὺς τῶν Ἰουδαίων).[1]

Both uses of the title lead to dramatic results in the New Testament accounts. In the account of the Nativity of Jesus in the Gospel of Matthew, the wise men (i.e. Magi) who come from the east call Jesus the "King of the Jews", causing King Herod to order the Massacre of the Innocents. Towards the end of the accounts of all four Canonical Gospels, in the narrative of the Passion of Jesus, the use of the "King of the Jews" title leads to charges against Jesus that result in his Crucifixion.[2][3]

The acronym INRI (Latin: Iēsus Nazarēnus, Rēx Iūdaeōrum) represents the Latin inscription which in English reads as "Jesus the Nazarene, King of the Jews" and John 19:20 states that this was written in three languages—Hebrew, Latin, and Greek—during the crucifixion of Jesus. The Greek version reads ΙΝΒΙ, representing Ἰησοῦς ὁ Ναζωραῖος ὁ Bασιλεὺς τῶν Ἰουδαίων.[4]

In the New Testament, the "King of the Jews” title is used only by the gentiles, namely by the Magi, Pontius Pilate, and the Roman soldiers. In contrast, the Jewish leaders use the designation "King of Israel".[2] The phrase has also been translated King of the Judeans (see Ioudaioi).

 

 

INRI (disambiguation) - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/INRI_(disambiguation)‎

INRI may refer to: INRI or I.N.R.I., Latin acronym meaning "Jesus of Nazareth King of the Jews", often used in a Christian context. Iron Nails Ran In, interpretation .

 

 

INRI

https://www.princeton.edu/~achaney/tmve/wiki100k/docs/INRI.html‎

INRI is an acronym of the Latin inscription IESVS·NAZARENVS·REX·IVDÆORVM (Iesus Nazarenus, Rex Iudaeorum), which translates to English as "Jesus the ...

INRI

related topics
{god, call, give}
{language, word, form}
{group, member, jewish}
{law, state, case}
{church, century, christian}
{style, bgcolor, rowspan}
{village, small, smallsup}
{son, year, death}

INRI is an acronym of the Latin inscription IESVS·NAZARENVS·REX·IVDÆORVM (Iesus Nazarenus, Rex Iudaeorum), which translates to English as "Jesus the Nazarene (Galilean), King of the Jews (Judeans)". The Greek equivalent of this phrase, Ἰησοῦς ὁ Ναζωραῖος ὁ βασιλεὺς τῶν Ἰουδαίων (Iesous ho Nazoraios ho Basileus ton Ioudaion), appears in the New Testament of the Christian Bible in the Gospel of John (19:19). Each of the other accounts of Jesus' death has a slightly different version for the inscription on Jesus' cross: Matthew (27:37), "This is Jesus, the King of the Jews"; Mark (15:26), "The King of the Jews"; and Luke (23:38), "This is the King of the Jews." John and Luke state it was written in Hebrew, Greek, and Latin, while Matthew and Mark describe it as the charge for crucifying Jesus. Luke states that it was a statement hung above Jesus's head. Since John's form is the most complete it is the one that is usually found on depictions of the Crucifixion of Jesus.

In the Gospel of John (19:19-20), the inscription is explained:

And Pontius Pilate wrote a title, and put it on the cross. And the writing was JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. (King James Version)

According to all four Gospels, Pilate challenged Jesus to deny that he was the "King of the Jews" and Jesus did not deny the accusation.[1]

According to John, the chief priests asked Pilate to change the inscription so that it did not say "the King of the Jews", but rather, "This man said he was the King of the Jews", but Pilate refused to change it, saying, "What I have written, I have written". (John 19:20-22

 

 

CRUCIFIXION

393396965

CRUCIFIXION

 

 

I
=
9
-
-
INRI
-
-
-
-
-
-
-
1
I
9
9
9
-
-
-
-
1
N
14
5
5
-
-
-
-
1
R
18
9
9
-
-
-
-
1
I
9
9
9
I
=
9
-
4
INRI
50
32
32
-
-
-
-
-
-
5+0
3+2
3+2
I
=
9
-
4
INRI
5
5
5
-
-
-
-
-
-
1+7
-
-
I
=
9
-
4
INRI
5
5
5

 

 

-
4
I
N
R
I
-
-
-
-
-
-
-
-
-
-
-
-
9
5
-
9
+
=
23
2+3
=
5
=
5
=
5
-
-
9
14
-
9
+
=
32
3+2
=
5
=
5
=
5
-
4
I
N
R
I
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
+
=
9
-
=
9
=
9
=
9
-
-
-
-
18
-
+
=
18
1+8
=
9
=
9
=
9
-
4
I
N
R
I
-
-
-
-
-
-
-
-
-
-
-
-
9
14
18
9
+
=
50
5+0
=
5
=
5
=
5
-
-
9
5
9
9
+
=
32
3+2
=
5
=
5
=
5
-
4
I
N
R
I
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
1
ONE
1
-
-
-
-
-
2
-
-
-
-
-
-
-
2
TWO
2
--
-
-
-
-
3
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
4
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
-
-
-
5
-
-
-
-
5
occurs
x
1
=
5
=
5
6
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
7
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
9
-
9
9
-
-
9
occurs
x
3
=
27
2+7
9
31
4
I
N
R
I
-
-
14
-
-
4
-
32
-
14
3+1
-
9
-
9
9
-
-
1+4
-
-
-
-
3+2
-
1+4
4
4
I
N
R
I
-
-
5
-
-
4
-
5
-
5
-
-
9
5
9
9
-
-
-
-
-
--
-
-
-
-
4
4
I
N
R
I
-
-
5
-
-
4
-
5
-
5

 

 

4
I
N
R
I
-
-
-
-
-
-
-
-
-
-
-
9
5
-
9
+
=
23
2+3
=
5
=
5
=
5
-
9
14
-
9
+
=
32
3+2
=
5
=
5
=
5
4
I
N
R
I
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
+
=
9
-
=
9
=
9
=
9
-
-
-
18
-
+
=
18
1+8
=
9
=
9
=
9
4
I
N
R
I
-
-
-
-
-
-
-
-
-
-
-
9
14
18
9
+
=
50
5+0
=
5
=
5
=
5
-
9
5
9
9
+
=
32
3+2
=
5
=
5
=
5
4
I
N
R
I
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
5
occurs
x
1
=
5
=
5
-
9
-
9
9
-
-
9
occurs
x
3
=
27
2+7
9
4
I
N
R
I
-
-
14
-
-
4
-
32
-
14
-
9
-
9
9
-
-
1+4
-
-
-
-
3+2
-
1+4
4
I
N
R
I
-
-
5
-
-
4
-
5
-
5
-
9
5
9
9
-
-
-
-
-
--
-
-
-
-
4
I
N
R
I
-
-
5
-
-
4
-
5
-
5

 

 

And Pontius Pilate wrote a title, and put it on the cross. And the writing was JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. (King James Version)

According to all four Gospels, Pilate challenged Jesus to deny that he was the "King of the Jews" and Jesus did not deny the accusation.[1]

According to John, the chief priests asked Pilate to change the inscription so that it did not say "the King of the Jews", but rather, "This man said he was the King of the Jews", but Pilate refused to change it, saying, "What I have written, I have written". (John 19:20-22)

 

CRUCIFIXION

393396965

CRUCIFIXION

 

 

-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
W
=
5
-
4
WHAT
52
16
7
-
-
-
-
-
-
-
7
-
-
2
-
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
3
-
H
=
8
-
4
HAVE
36
18
9
-
-
-
-
-
-
-
-
-
9
4
-
W
=
5
-
7
WRITTEN
109
37
1
-
1
-
-
-
-
-
-
-
-
5
-
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
6
-
H
=
8
-
4
HAVE
36
18
9
-
-
-
-
-
-
-
-
-
9
7
-
W
=
5
-
7
WRITTEN
109
37
1
-
1
-
-
-
-
-
-
-
-
28
-
-
-
49
-
28
First Total
360
144
45
-
2
2
3
4
5
6
7
8
36
2+8
-
-
-
4+9
-
2+8
Add to Reduce
3+6+0
1+9+7
4+5
-
-
-
-
-
-
-
-
-
3+6
10
-
-
-
13
4
10
Second Total
9
9
9
-
2
2
3
4
5
6
7
8
9
1+0
-
-
-
1+3
-
1+0
Reduce to Deduce
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
4
-
1
Essence of Number
9
9
9
-
2
2
3
4
5
6
7
8
9

 

 

-
-
-
-
-
-
-
-
-
-
-
-
1
7
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
W
=
5
-
4
WHAT
52
16
7
-
-
7
-
2
-
I
=
9
-
1
I
9
9
9
-
-
-
9
3
-
H
=
8
-
4
HAVE
36
18
9
-
-
-
9
4
-
W
=
5
-
7
WRITTEN
109
37
1
-
1
-
-
5
-
I
=
9
-
1
I
9
9
9
-
-
-
9
6
-
H
=
8
-
4
HAVE
36
18
9
-
-
-
9
7
-
W
=
5
-
7
WRITTEN
109
37
1
-
1
-
-
28
-
-
-
49
-
28
First Total
360
144
45
-
2
7
36
2+8
-
-
-
4+9
-
2+8
Add to Reduce
3+6+0
1+9+7
4+5
-
-
-
3+6
10
-
-
-
13
4
10
Second Total
9
9
9
-
2
7
9
1+0
-
-
-
1+3
-
1+0
Reduce to Deduce
-
-
-
-
-
-
-
1
-
-
-
4
-
1
Essence of Number
9
9
9
-
2
7
9

 

 

-
7
W
H
A
T
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
9
-
8
-
-
-
-
-
-
9
-
-
-
5
-
9
-
8
-
-
-
-
-
-
9
-
-
-
5
+
=
19
1+9
=
10
1+0
1
=
1
-
-
-
8
-
-
-
9
-
8
-
-
-
-
-
-
9
-
-
-
14
-
9
-
8
-
-
-
-
-
-
9
-
-
-
14
+
=
37
3+7
=
10
1+0
1
=
1
-
7
W
H
A
T
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
-
-
-
-
-
-
-
-
-
-
-
5
-
1
2
-
-
-
-
1
4
5
-
5
9
-
2
2
5
-
-
-
-
-
1
4
5
-
5
9
-
2
2
5
-
+
=
22
2+2
=
4
=
4
=
4
-
-
23
-
1
20
-
-
-
-
1
22
5
-
23
18
-
20
20
5
-
-
-
-
-
1
22
5
-
23
18
-
20
20
5
-
+
=
58
5+8
=
13
1+3
4
=
4
-
7
W
H
A
T
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
-
-
-
-
-
-
-
-
-
-
-
23
8
1
20
-
9
-
8
1
22
5
-
23
18
9
20
20
5
14
-
9
-
8
1
22
5
-
23
18
9
20
20
5
14
+
=
360
3+6+0
=
9
=
9
=
9
-
-
5
8
1
2
-
9
-
8
1
4
5
-
5
9
9
2
2
5
5
-
9
-
8
1
4
5
-
5
9
9
2
2
5
5
+
=
144
1+4+4
=
9
=
9
=
9
-
7
W
H
A
T
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
3
=
3
=
3
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
2
2
-
-
-
-
-
-
-
-
-
-
-
-
-
2
2
-
-
-
-
2
occurs
x
5
=
10
1+0
1
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
4
occurs
x
2
=
8
=
8
-
-
5
-
-
-
-
-
-
-
-
-
5
-
5
-
-
-
-
5
5
-
-
-
-
-
-
5
-
5
-
-
-
-
5
5
-
-
5
occurs
x
9
=
45
4+5
9
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
SEVEN
6
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
SIX
7
-
-
-
-
-
-
-
-
8
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
3
=
24
2+4
6
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
9
9
-
-
-
-
-
9
-
-
-
-
-
-
-
9
9
-
-
-
-
-
-
9
occurs
x
6
=
54
5+4
9
16
28
W
H
A
T
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
-
29
-
-
28
-
144
-
36
1+6
2+8
5
-
-
-
-
-
-
-
-
-
5
-
5
-
-
-
-
5
5
-
-
-
-
-
-
5
-
5
-
-
-
-
5
5
-
-
2+9
-
-
2+8
-
1+4+4
-
3+6
7
10
W
H
A
T
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
-
11
-
-
10
-
5
-
9
-
1+0
5
8
1
2
-
9
-
8
1
4
5
-
5
9
9
2
2
5
5
-
9
-
8
1
4
5
-
5
9
9
2
2
5
5
-
-
1+1
-
-
1+0
-
-
-
-
7
1
W
H
A
T
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
-
2
-
-
1
-
5
-
9

 

 

7
W
H
A
T
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
9
-
8
-
-
-
-
-
-
9
-
-
-
5
-
9
-
8
-
-
-
-
-
-
9
-
-
-
5
+
=
19
1+9
=
10
1+0
1
=
1
-
-
8
-
-
-
9
-
8
-
-
-
-
-
-
9
-
-
-
14
-
9
-
8
-
-
-
-
-
-
9
-
-
-
14
+
=
37
3+7
=
10
1+0
1
=
1
7
W
H
A
T
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
-
-
-
-
-
-
-
-
-
-
5
-
1
2
-
-
-
-
1
4
5
-
5
9
-
2
2
5
-
-
-
-
-
1
4
5
-
5
9
-
2
2
5
-
+
=
22
2+2
=
4
=
4
=
4
-
23
-
1
20
-
-
-
-
1
22
5
-
23
18
-
20
20
5
-
-
-
-
-
1
22
5
-
23
18
-
20
20
5
-
+
=
58
5+8
=
13
1+3
4
=
4
7
W
H
A
T
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
-
-
-
-
-
-
-
-
-
-
23
8
1
20
-
9
-
8
1
22
5
-
23
18
9
20
20
5
14
-
9
-
8
1
22
5
-
23
18
9
20
20
5
14
+
=
360
3+6+0
=
9
=
9
=
9
-
5
8
1
2
-
9
-
8
1
4
5
-
5
9
9
2
2
5
5
-
9
-
8
1
4
5
-
5
9
9
2
2
5
5
+
=
144
1+4+4
=
9
=
9
=
9
7
W
H
A
T
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
3
=
3
=
3
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
2
2
-
-
-
-
-
-
-
-
-
-
-
-
-
2
2
-
-
-
-
2
occurs
x
5
=
10
1+0
1
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
4
occurs
x
2
=
8
=
8
-
5
-
-
-
-
-
-
-
-
-
5
-
5
-
-
-
-
5
5
-
-
-
-
-
-
5
-
5
-
-
-
-
5
5
-
-
5
occurs
x
9
=
45
4+5
9
-
-
8
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
3
=
24
2+4
6
-
-
-
-
-
-
9
-
-
-
-
-
-
-
9
9
-
-
-
-
-
9
-
-
-
-
-
-
-
9
9
-
-
-
-
-
-
9
occurs
x
6
=
54
5+4
9
28
W
H
A
T
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
-
29
-
-
28
-
144
-
36
2+8
5
-
-
-
-
-
-
-
-
-
5
-
5
-
-
-
-
5
5
-
-
-
-
-
-
5
-
5
-
-
-
-
5
5
-
-
2+9
-
-
2+8
-
1+4+4
-
3+6
10
W
H
A
T
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
-
11
-
-
10
-
5
-
9
1+0
5
8
1
2
-
9
-
8
1
4
5
-
5
9
9
2
2
5
5
-
9
-
8
1
4
5
-
5
9
9
2
2
5
5
-
-
1+1
-
-
1+0
-
-
-
-
1
W
H
A
T
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
I
-
H
A
V
E
-
W
R
I
T
T
E
N
-
-
2
-
-
1
-
5
-
9

 

 

the spirit is willing but the flesh is weak - Wiktionary

en.wiktionary.org/wiki/the_spirit_is_willing_but_the_flesh_is_weak‎

the spirit is willing but the flesh is weak ... (proverbs) For much as one wishes to achieve something, the frailties of the human body often make it impossible.

the spirit is willing but the flesh is weak

1 English 1.1 Etymology
1.2 Proverb 1.2.1 Translations

English[edit]

Etymology[edit]

From The Bible account of Jesus' last night in Gethsemane. Matthew Ch.26:41. Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

Proverb[edit]

the spirit is willing but the flesh is weak
1.(proverbs) For much as one wishes to achieve something, the frailties of the human body often make it impossible.

 

 

-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
2
-
S
=
9
-
6
SPIRIT
91
37
1
-
1
-
-
-
-
-
-
-
-
3
-
I
=
9
-
2
IS
28
10
1
-
1
-
-
-
-
-
-
-
-
4
-
W
=
5
-
7
WILLING
86
41
5
-
-
-
-
-
5
-
-
-
-
5
-
B
=
2
-
3
BUT
43
7
7
-
-
-
-
-
-
-
7
-
-
6
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
7
-
F
=
6
-
5
FLESH
50
23
5
-
-
-
-
-
5
-
-
-
-
8
-
I
=
9
-
2
IS
28
10
1
-
1
-
-
-
-
-
-
-
-
9
-
W
=
5
-
4
WEAK
40
13
4
-
-
-
-
4
-
-
-
-
-
45
-
-
-
49
-
35
First Total
432
171
45
-
3
2
3
4
10
12
7
8
9
4+5
-
-
-
4+9
-
3+5
Add to Reduce
4+3+2
1+7+7
4+5
-
-
-
-
-
1+0
1+2
-
-
-
9
-
-
-
13
4
8
Second Total
9
9
9
-
3
2
3
4
1
3
7
8
9
-
-
-
-
1+3
-
-
Reduce to Deduce
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
4
-
8
Essence of Number
9
9
9
-
3
2
3
4
1
3
7
8
9

 

 

THE VOYAGE OF THE DAWNTREADER

C. S. Lewis 1952

Page 155

CHAPTER FOURTEEN

THE BEGINNING OF THE END OF THE WORLD

SLOWLY the door opened again and out there came a figure as tall and straight as the girl's but not so slender. It carried no light but light seemed to come from it. As it came nearer, Lucy saw that it was like an old man. His silver beard came down to his bare feet in front and his silver hair hung down to his heels behind and his robe appeared to be made from the fleece of silver sheep. He looked so mild and grave that once more all the travellers rose to their feet and stood in silence.
But the old man came on without speaking to the travellers and stood on the other side of the table opposite to his daughter. Then both of them held up their arms before / Page 156 / them and turned to face the east. In that position they began to sing. I wish I could write down the song, but no one who was present could remember it. Lucy said after­wards that it was high, almost shrill, but very beautiful, "A cold kind of song, an early morning kind of song." And as they sang, the grey clouds lifted from the eastern sky and the white patches grew bigger and bigger till it was all white, and the sea began to shine like silver. And long afterwards (but those two sang all the time) the east began to turn red and at last, unclouded, the sun came up out of the sea and its long level ray shot down the length of the table on the gold and silver and on the Stone Knife.
Once or twice before, the Narnians had wondered whether the sun at its rising did not look bigger in these seas than it had looked at home. This time they were certain. There was no mistaking it. And the brightness of its ray on the dew and on the table was far beyond any morning brightness they had ever seen. And as Edmund said afterwards, "Though lots of things happened on that trip which sound more exciting, that moment was really the most exciting." For now they knew that they had truly come to the beginning of the End of the World.
Then something seemed to be flying at them out of the very centre of the rising sun: but of course one couldn't look steadily in that direction to make sure.But presently the air became full of voices - voices which took up the same song that the Lady and her Father were singing, but in far wilder tones and in a language which no one knew. And soon after that the owners of these voices could be seen. They were birds, large and white, and they came by hundreds and thousands and alighted on everything; on the grass, and the pavement, on the table, on your shoulders, your hands, and your head, till it looked as if heavy snow had fallen. For, like snow, they not only made / Page 157 / everything white but blurred and blunted all shapes. But Lucy, looking out from between the wings of the birds that covered her, saw one bird fly to the Old Man with something in its beak that looked like a little fruit, unless it was a little live coal, which it might have been, for it was too bright to look at. And the bird laid it in the Old Man's mouth.
Then the birds stopped their singing and appeared to be very busy about the table. When they rose from it again everything on the table that could be eaten or drunk had disappeared. These birds rose from their meal in their thousands and hundreds and carried away all the things that could not be eaten or drunk, such as bones, rinds, and shells, and took their flight back to the rising sun. But now, because they were not singing, the whir of their wings seemed to set the whole air a-tremble. And there was the table pecked clean and empty, and the three old Lords of Narnia still fast asleep.
Now at last the Old Man turned to the travellers and bade them welcome.
"Sir," said Caspian, "will you tell us how to undo the enchantment which holds these three Narnian Lords asleep. "
"I will gladly tell you that, my son," said the Old Man. "To break this enchantment you must sail to the World's End, or as near as you can come to it, and you must come back having left at least one of your company behind."
"And what must happen to that one?" asked Reepicheep. "He must go on into the utter east and never return into the world." "That is my heart's desire," said Reepicheep.
"And are we near the World's End now, Sir?" asked Caspian. "Have you any knowledge of the seas and lands further east than this?" / Page 158 / "I saw them long ago," said the Old Man, "but it was from a great height. I cannot tell you such things as sailors need to know. "
"Do you mean you were flying in the air?" Eustace blurted out.
"I was a long way above the air, my son," replied the Old Man. "I am Ramandu. But I see that you stare at one another and have not heard this name. And no wonder, for the days when Iwas a star had ceased long before any of you knew this world, and all the constellations have changed. "
"Golly," said Edmund under his breath. "He's a retired star. " .
"Aren't you a star any longer?" asked Lucy.
"I am a star at rest, my daughter," answered Ramandu.

Page 159

"When I set for the last time, decrepit and old beyond all that you can reckon, I was carried to this island. I am not so old now as I was then. Every morning a bird brings me a fire-berry from the valleys in the Sun, and each fire-berry takes away a little of my age. And when I have become as young as the child that was born yesterday, then I shall take my rising again (for we are at earth's eastern rim) and once more tread the great dance."
"In our world," said Eustace, "a star is a huge ball of flaming gas. "
"Even in your world, my son, that is not what a star is but only what it is made of. And in this world you have already met a star: for I think you have been with Coriakin. "
"Is he a retired star, too?" said Lucy.
"Well, not quite the same," said Ramandu. "It was not quite as a rest that he was set to govern the Duffers. You might call it a punishment. He might have shone for thousands of years more in the southern winter sky if all had gone well. "
"What did he do, Sir?" asked Caspian.
"My son," said Ramandu, "it is not for you, a son of Adam, to know what faults a star can commit. But come, we waste time in such talk. Are you yet resolved? Will you sail further east and come again, leaving one to return no more, and so break the enchantment? Or will you sail westward?"
"Surely, Sire," said Reepicheep, "there is no question about that? It is very plainly part of our quest to rescue these three lords from enchantment"
"I think the same, Reepicheep," replied Caspian. "And even if it were not so, it would break my heart not to go as near the World's End as the Dawn Treader will take us. But I am thinking of the crew. They signed on to seek the / Page 160 / seven lords, not to reach the rim of the Earth. If we sail east from here we sail to find the edge, the utter east. And no one knows how far it is. They're brave fellows, but I see signs that some of them are weary of the voyage and long to have our prow pointing to Narnia again. I don't think I should take them further without their knowledge and consent. And then there's the poor Lord Rhoop. He's a broken man. "
"My son," said the star, "it would be no use, even though you wished it, to sail for the World's End with men unwilling or men deceived. That is not how great unenchantments are achieved. They must know where they go and why. But who is this broken man you speak of?"
Caspian told Ramandu the story of Rhoop.
"I can give him what he needs most," said Ramandu. "In this island there is sleep without stint or measure, and sleep in which no faintest footfall of a dream was ever heard. Let him sit beside these other three and drink oblivion till your return."
"Oh, do let's do that, Caspian," said Lucy. "I'm sure it's just what he would love."
At that moment they were interrupted by the sound of many feet and voices: Drinian and the rest of the ship's company were approaching. They halted in surprise when they saw Ramandu and his daughter; and then, because these were obviously great people, every man uncovered his head. Some sailors eyed the empty dishes and flagons on the table with regret.
"My lord," said the King to Drinian, "pray send two men back to the Dawn Treader with a message to the Lord Rhoop. Tell him that the last of his old shipmates are here asleep - a sleep without dreams - and that he can share it."

When this had been done, Caspian told the rest to sit down and laid the whole situation before them. When he / Page 161 / had finished there was a long silence and some whispering until presently the Master Bowman got to his feet, and said:
"What some of us have been wanting to ask for a long time, your Majesty, is how we're ever to get home when we do turn, whether we turn here or somewhere else. It's been west and north-west winds all the way, barring an occa­sional calm. And if that doesn't change, I'd like to know what hopes we have of seeing Narnia again. There's not much chance of supplies lasting while we row all that way."
"That's landsman's talk," said Drinian. "There's always a prevailing west wind in these seas all through the late summer, and it always changes after the New Year. We'll have plenty of wind for sailing westward; more than we shall like from all accounts."
"That's true, Master," said an old sailor who was a Galmian by birth. "You get some ugly weather rolling up from the east in January and February. And by your leave, Sire, if I was in command of this ship I'd say to winter here and begin the voyage home in March. "
"What'd you eat while you were wintering here?" asked Eustace.
"This table," said Ramandu, "will be filled with a king's feast every day at sunset."
"Now you're talking!" said several sailors.
"Your Majesties and gentlemen and ladies all," said Rynelf, "there's just one thing I want to say. There's not one of us chaps as was pressed on this journey. We're volunteers. And there's some here that are looking very hard at that table and thnking about king's feasts who were talking very loud about adventures on the day we sailed from Cair Paravel, and swearing they wouldn't come home till we'd found the end of the world."

 

 

THE VOYAGE OF THE DAWNTREADER

C. S. Lewis 1952

CHAPTER FOURTEEN

THE BEGINNING OF THE END OF THE WORLD

Page 160

"My lord," said the King to Drinian, "pray send two men back to the Dawn Treader with a message to the Lord Rhoop. Tell him that the last of his old shipmates are here asleep - a sleep without dreams - and that he can share it."

 

 

THE VOYAGE OF THE DAWNTREADER

C. S. Lewis 1952

Page 155

CHAPTER FOURTEEN

THE BEGINNING OF THE END OF THE WORLD

But Lucy, looking out from between the wings of the birds that covered her, saw one bird fly to the Old Man with something in its beak that looked like a little fruit, unless it was a little live coal, which it might have been, for it was too bright to look at. And the bird laid it in the Old Man's mouth.

 

Page 159

"When I set for the last time, decrepit and old beyond all that you can reckon, I was carried to this island. I am not so old now as I was then. Every morning a bird brings me a fire-berry from the valleys in the Sun, and each fire-berry takes away a little of my age. And when I have become as young as the child that was born yesterday, then I shall take my rising again (for we are at earth's eastern rim) and once more tread the great dance."

 

 

THE RIVER GOD 

Wilbur Smith 1993

Page 47

"If I had known then how close my words would turn out to being the truth, I think I should have placed a live coal on my tongue before I spoke them."

 

 

HOLY BIBLE

Scofield References

Page 922

ISAIAH

C 6 V 6

 

6

Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar:

7

And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

 

 

GREAT PHILOSOPHIES OF THE EAST

E. W. F. Tomlin 1952

Page 159

"Like the conpilers of the Old Testament: the editors of the Rig-Veda anthology were,careful to preserve intact material beloning to different epochs, We are thus able to trace the development of the early Aryan, religious consciousness , just as a reading of early and later parts of the Bible affords us an enlarged conception of the nature of the Hebrew Yahve. There is wisdom in this refusal on the part of priestly guardians to suppress the primitive elements of their faith; for these are better kept well before the eye than allowed to fester, as the result of exision, in that uneasy corner to be found in the most devout conscience. Some of the vedic hymns are merely satirical, such as that addressed 'To Frogs', which is considered to be a satire on the priesthood; or straightforward vers de societe- such as that on the 'The Gambler', of whose ('dice dearer than soma') it is said:

Downward they roll, and then spring quickly upward, and handless, force

The man with hands to serve them.

Cast on the board, like lumps of magic charcoal, though cold themselves, they burn

The heart to ashes."

 

 

Daily Mail

Tuesday, April 14, 2009

Page 11

Hand of God

Eye in the sky: The Helix nebula

By Dan Newlin;

(Image omitted)

WE'VE already seen pictures of his eye ... now we have the first image of the hand of God.
The ghostly blue cloud seems to form an outstretched thumb and fingers grasping a burning lump of coal. This astonishing image was taken by Nasa's Chandra X-ray observatory, which is orbiting 360 miles above the Earth's surface.
It recalls those of the Helix planetary nebula, whose blue centre surrounded by white clouds earned it the nickname 'the eye of God'.
The hand was created when a star exploded in a supernova, creating a rapidly-spinning 12-mile-wide star called a pulsar, which is deep inside the white blob at the hand's wrist.
The pulsar is spewing out enormous amounts of electromagnetic energy, creating a dust and gas cloud so wide that it would take a light beam 150 years to cross from side to side.
The red disc is a separate cloud of gas. The fingers are thought to have been created as the energy passed from the pulsar to this gas cloud.
Nasa scientists estimate the moment depicted here actually happened 17,000 years ago. it has taken since then for the X-rays, travelling at 670million mph, to reach Earth.

 

 

 

BBC Sport - Rugby League - Super League results

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100+ items - BBC Sport rugbyleague ... Rugby league results.

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Bradford Bulls 18 - 36 Castleford Tigers Full time

 

 

HARMONIC 288

Bruce Cathie 1977

THE MEASURE OF LIGHT

Page 95

"The search for this particular value was a lengthy one and the clue that led me finally to a possible solution was a study of the construction of the Grand Gallery. The height of the Gallery was the first indication that it was not just an elaborate access passage. Previous measurements made by scientific investigators pointed to some interesting possibilities."

Page 95

"The value that I calculated for length was extremely close to that of the one published in Davidson and Aldersmith's book, their value being 1836 inches,"

Page 95/97

"A search of my physics books revealed that 1836 was the closest approximation the scientists have calculated to the mass / ratio of the positive hydrogen ion, i.e. the proton, to the electron."

 

 

JUST SIX NUMBERS

Martin Rees

1

999

OUR COSMIC HABITAT I

PLANETS STARS AND LIFE

Page 24

"A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence'"

Page 24 / 25

"A manifestly artificial signal- even if it were as boring as lists of prime numbers, or the digits of 'pi' - would imply that 'intelligence' wasn't unique to the Earth and had evolved elsewhere. The nearest potential sites are so far away that signals would take many years in transit. For this reason alone, transmission would be primarily one-way. There would be time to send a measured response, but no scope for quick repartee!

Any remote beings who could communicate with us would have some concepts of mathematics and logic that paralleled our own. And they would also share a knowledge of the basic particles and forces that govern our universe. Their habitat may be very different (and the biosphere even more different) from ours here on Earth; but they, and their planet, would be made of atoms just like those on Earth. For them, as for us, the most important particles would be protons and electrons: one electron orbiting a proton makes a hydrogen atom, and electric currents and radio transmitters involve streams of electrons. A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' able and motivated to transmit radio signals. All the basic forces and natural laws would be the same. Indeed, this uniformity - without which our universe would be a far more baffling place - seems to extend to the remotest galaxies that astronomers can study. (Later chapters in this book will, however, speculate about other 'universes', forever beyond range of our telescopes, where different laws may prevail.)

Clearly, alien beings wouldn't use metres, kilograms or seconds. But we could exchange information about the ratios of two masses (such as thc ratio of proton and electron masses) or of two lengths, which are 'pure numbers' that don't depend on what units are used: the statement that one rod is ten times as long as another is true (or false) whether we measure lengths / in feet or metres or some alien units"

 

"A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence'"

 

 

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 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 'The Virgin 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.'..."

 

A
=
1
-
5
ALIVE
49
22
4
D
=
4
-
4
DEAD
14
14
5
-
-
5
-
9
Add to Reduce
63
36
9
-
-
-
-
-
Reduce to Deduce
6+3
3+6
-
-
-
5
-
9
Essence of Number
9
9
9

 

 

G
=
7
-
4
GONE
41
23
5
W
=
5
-
4
WEST
67
13
4
S
-
9
4
8
Add to Reduce
108
36
9
-
-
-
-
-
Reduce to Deduce
1+0+8
7+2
-
S
-
9
4
8
Essence of Number
9
9
9

 

 

THE EGYPT CODE

Robert Bauval 2006

Page 10

"...Osiris was known in early dynastic times under the title Khentiamentiu: 'Foremost of the Westerners' (i.e. the dead)."11

 

 

O
=
6
-
2
OSIRIS
89
35
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
F
=
6
-
8
FOREMOST
111
39
3
O
=
6
-
2
OF
21
12
3
T
=
2
-
3
THE
33
15
6
W
=
5
-
10
WESTERNERS
146
47
2
-
-
19
-
23
First Total
311
113
14
-
-
1+9
-
2+3
Add to Reduce
3+1+1
1+1+3
1+4
-
-
10
-
5
Second Total
5
5
5
-
-
1+0
-
-
Reduce to Deduce
-
-
-
-
-
1
-
5
Essence of Number
5
5
5

 

 

FOR E MOST

OF

THE

WESTERNERS

 

 

F
=
6
-
3
FOR
39
21
3
M
=
4
-
4
MOST
67
13
4
O
=
6
-
2
OF
21
12
3
T
=
2
-
3
THE
33
15
6
W
=
5
-
10
WESTERNERS
146
47
2
-
-
23
-
22
First Total
306
108
18
-
-
2+3
-
2+2
Add to Reduce
3+0+6
1+0+8
1+8
-
-
5
-
4
Second Total
9
9
9
-
-
-
-
-
Reduce to Deduce
-
-
-
-
-
5
-
4
Essence of Number
9
9
9

 

 

FOR MOST

OF

THE

WESTERNERS

 

 

F
=
6
-
3
FOR
3
21
39
M
=
4
-
4
MOST
4
13
67
O
=
6
-
2
OF
3
12
21
T
=
2
-
3
THE
6
15
33
W
=
5
-
10
WESTERNERS
2
47
146
-
-
23
-
22
First Total
18
108
306
-
-
2+3
-
2+2
Add to Reduce
1+8
1+0+8
3+0+6
-
-
5
-
4
Second Total
9
9
9
-
-
-
-
-
Reduce to Deduce
-
-
-
-
-
5
-
4
Essence of Number
9
9
9

 

 

3
THE
-
-
-
6
FAMILY
-
-
-
-
T
20
2
2
-
H
8
8
8
-
E
5
5
5
-
THE
-
-
-
-
F
6
6
6
-
A
1
1
1
-
M
13
4
4
-
I
9
9
9
-
L
12
3
3
-
Y
25
7
7
-
FAMILY
-
-
-
9
Add to Reduce
99
45
45
-
Reduce to Deduce
9+9
4+5
4+5
9
Essence of Number
18
9
9

 

 

9
9
T
H
E
-
F
A
M
I
L
Y
-
-
-
-
-
--
-
-
-
-
-
8
-
-
-
-
-
9
-
-
+
=
17
1+7
=
8
=
8
-
-
-
8
-
-
-
-
-
9
-
-
+
=
17
1+7
=
8
=
8
9
9
T
H
E
-
F
A
M
I
L
Y
-
-
-
-
-
--
-
-
-
-
2
-
5
-
6
1
4
9
3
7
+
=
28
2+8
=
10
1+0
1
-
-
20
-
5
-
6
1
13
9
12
25
+
=
82
8+2
=
10
1+0
1
9
9
T
H
E
-
F
A
M
I
L
Y
-
-
-
-
-
--
-
-
-
-
20
8
5
-
6
1
13
9
12
25
+
=
99
9+9
=
18
1+8
9
-
-
2
8
5
-
6
1
4
9
3
7
+
=
45
4+5
=
9
-
9
9
9
T
H
E
-
F
A
M
I
L
Y
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
1
-
-
-
-
-
-
1
occurs
x
1
=
1
2
-
2
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
3
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
4
-
-
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
5
-
-
-
5
-
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
6
-
-
-
-
-
-
-
6
occurs
x
1
=
6
7
-
-
-
-
-
-
-
-
-
-
7
-
-
7
occurs
x
1
=
7
8
-
-
8
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
9
-
-
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
45
9
T
H
E
-
F
A
M
I
L
Y
-
-
45
-
-
9
-
45
4+5
-
-
-
-
-
-
-
-
9
-
-
-
-
4+5
-
-
-
-
4+5
9
9
T
H
E
-
F
A
M
I
L
Y
-
-
9
-
-
9
-
9
-
-
2
8
5
-
6
1
4
9
3
7
-
-
-
-
-
--
-
-
9
9
T
H
E
-
F
A
M
I
L
Y
-
-
9
-
-
9
-
9

 

 

9
9
T
H
E
F
A
M
I
L
Y
-
-
-
-
-
--
-
-
-
-
-
8
-
-
-
-
9
-
-
+
=
17
1+7
=
8
=
8
-
-
-
8
-
-
-
-
9
-
-
+
=
17
1+7
=
8
=
8
9
9
T
H
E
F
A
M
I
L
Y
-
-
-
-
-
--
-
-
-
-
2
-
5
6
1
4
9
3
7
+
=
28
2+8
=
10
1+0
1
-
-
20
-
5
6
1
13
9
12
25
+
=
82
8+2
=
10
1+0
1
9
9
T
H
E
F
A
M
I
L
Y
-
-
-
-
-
--
-
-
-
-
20
8
5
6
1
13
9
12
25
+
=
99
9+9
=
18
1+8
9
-
-
2
8
5
6
1
4
9
3
7
+
=
45
4+5
=
9
-
9
9
9
T
H
E
F
A
M
I
L
Y
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
-
-
-
-
-
-
1
occurs
x
1
=
1
2
-
2
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
3
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
4
-
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
5
-
-
-
5
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
6
-
-
-
-
6
-
-
-
-
-
-
-
6
occurs
x
1
=
6
7
-
-
-
-
-
-
-
-
-
7
-
-
7
occurs
x
1
=
7
8
-
-
8
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
9
-
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
45
9
T
H
E
F
A
M
I
L
Y
-
-
45
-
-
9
-
45
4+5
-
-
-
-
-
-
-
9
-
-
-
-
4+5
-
-
-
-
4+5
9
9
T
H
E
F
A
M
I
L
Y
-
-
9
-
-
9
-
9
-
-
2
8
5
6
1
4
9
3
7
-
-
-
-
-
--
-
-
9
9
T
H
E
F
A
M
I
L
Y
-
-
9
-
-
9
-
9

 

 

3
THE
-
-
-
6
FAMILY
-
-
-
-
A
1
1
1
-
T
20
2
2
-
L
12
3
3
-
M
13
4
4
-
E
5
5
5
-
F
6
6
6
-
Y
25
7
7
-
H
8
8
8
-
I
9
9
9
3
THE
-
-
-
-
FAMILY
-
-
-
9
Add to Reduce
99
45
45
-
Reduce to Deduce
9+9
4+5
4+5
9
Essence of Number
18
9
9

 

 

 

 

 

 

1
-
R
=
9
6
RE ATUM
78
24
6
-
1
2
-
S
=
1
3
SHU
48
12
3
-
2
3
-
T
=
2
6
TEFNUT
86
23
5
-
3
4
-
G
=
7
3
GEB
14
14
5
-
4
5
-
N
=
5
3
NUT
55
10
1
-
5
6
-
O
=
6
6
OSIRIS
89
35
8
-
6
7
-
I
=
9
4
ISIS
56
20
2
-
7
8
-
S
=
1
3
SET
44
8
8
-
8
9
-
N
=
5
8
NEPHTHYS
115
43
7
-
9
45
-
-
-
45
42
First Total
585
189
45
-
45
4+5
-
-
-
4+5
4+2
Add to Reduce
5+8+5
1+8+9
4+5
-
4+5
9
-
-
-
9
6
Second Total
18
18
9
-
9
-
-
-
-
-
-
Reduce to Deduce
1+8
1+8
-
-
-
9
-
-
-
9
6
Essence of Number
9
9
9
-
9

 

 

3
THE
33
15
6
5
ENNEA
39
21
3
8
Add to Reduce
72
36
9
-
Reduce to Deduce
7+2
3+6
-
8
Essence of Number
9
9
9

 

 

-
-
-
-
8
THE ENNEA
72
36
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
R
=
9
-
2
RA
19
10
1
A
=
1
-
4
ATUM
55
10
1
S
=
1
-
3
SHU
48
12
3
T
=
2
-
6
TEFNUT
86
23
5
G
=
7
-
3
GEB
14
14
5
N
=
5
-
3
NUT
55
10
1
O
=
6
-
6
OSIRIS
89
35
8
I
=
9
-
4
ISIS
56
20
2
S
=
1
-
3
SET
44
8
8
N
=
5
-
8
NEPHTHYS
115
43
7
46
-
-
-
42
-
581
221
41
4+6
-
-
-
4+2
-
5+8+1
2+2+1
4+1
10
-
-
-
6
-
14
5
5
1+0
-
-
-
-
-
1+4
-
-
1
-
-
-
6
TO
5
5
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
ATUM
55
10
1
-
-
-
-
3
SHU
48
12
3
-
-
-
-
6
TEFNUT
86
23
5
-
-
-
-
13
-
189
45
9
-
-
-
-
1+3
-
1+8+9
4+5
-
-
-
-
-
4
-
18
9
9
-
-
-
-
-
-
1+8
-
-
-
-
-
-
4
-
9
9
9

 

 

-
-
-
-
8
THE ENNEA
72
36
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
R
=
9
-
2
RE
23
14
5
A
=
1
-
4
ATUM
55
10
1
S
=
1
-
3
SHU
48
12
3
T
=
2
-
6
TEFNUT
86
23
5
G
=
7
-
3
GEB
14
14
5
N
=
5
-
3
NUT
55
10
1
O
=
6
-
6
OSIRIS
89
35
8
I
=
9
-
4
ISIS
56
20
2
S
=
1
-
3
SET
44
8
8
N
=
5
-
8
NEPHTHYS
115
43
7
46
-
-
-
42
-
585
225
45
4+6
-
-
-
4+2
-
5+8+5
2+2+5
4+5
10
-
-
-
6
-
18
9
9
1+0
-
-
-
-
-
1+8
-
-
1
-
-
-
6
TO
9
9
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
ATUM
55
10
1
-
-
-
-
3
SHU
48
12
3
-
-
-
-
6
TEFNUT
86
23
5
-
-
-
-
13
-
189
45
9
-
-
-
-
1+3
-
1+8+9
4+5
-
-
-
-
-
4
-
18
9
9
-
-
-
-
-
-
1+8
-
-
-
-
-
-
4
-
9
9
9

 

 

1
-
R
=
9
6
RE ATUM
78
24
6
-
1
2
-
S
=
1
3
SHU
48
12
3
-
2
3
-
T
=
2
6
TEFNUT
86
23
5
-
3
4
-
G
=
7
3
GEB
14
14
5
-
4
5
-
N
=
5
3
NUT
55
10
1
-
5
6
-
O
=
6
6
OSIRIS
89
35
8
-
6
7
-
I
=
9
4
ISIS
56
20
2
-
7
8
-
S
=
1
3
SET
44
8
8
-
8
9
-
N
=
5
8
NEPHTHYS
115
43
7
-
9
45
-
-
-
45
42
First Total
585
189
45
-
45
4+5
-
-
-
4+5
4+2
Add to Reduce
5+8+5
1+8+9
4+5
-
4+5
9
-
-
-
9
6
Second Total
18
18
9
-
9
-
-
-
-
-
-
Reduce to Deduce
1+8
1+8
-
-
-
9
-
-
-
9
6
Essence of Number
9
9
9
-
9

 

 

THE

LIVING GODS ENERGIES GODS LIVING

DIVINE THOUGHT THOUGHT DIVINE

THE

CREATORS

R LIGHT PERFECT CREATORS I ME I ME I CREATORS PERFECT LIGHT R

 

 

GOD WITH US AND US WITH GOD

 

 

3
GOD
26
17
8
4
WITH
60
24
6
2
US
40
4
4
9
Add to Reduce
126
45
18
-
Reduce to Deduce
1+2+6
4+5
1+8
9
Essence of Number
9
9
9

 

 

-
9
G
O
D
-
W
I
T
H
-
U
S
-
-
-
-
-
--
-
-
24
-
-
6
-
-
-
9
-
8
-
-
1
+
=
24
2+4
=
6
=
6
51
-
-
15
-
-
-
9
-
8
-
-
19
+
=
51
5+1
=
6
=
6
-
9
G
O
D
-
W
I
T
H
-
U
S
-
-
-
-
-
-
-
-
21
-
7
-
4
-
5
-
2
-
-
3
-
+
=
21
2+1
=
3
=
3
75
-
7
-
4
-
23
-
20
-
-`
21
-
+
=
75
7+5
=
12
1+2
3
-
9
G
O
D
-
W
I
T
H
-
U
S
-
-
-
-
-
--
-
-
126
-
7
15
4
-
23
9
20
8
-
21
19
+
=
126
1+2+6
=
9
-
9
45
-
7
6
4
-
5
9
2
8
-
3
1
+
=
45
4+5
=
9
-
9
-
9
G
O
D
-
W
I
T
H
-
U
S
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
2
-
-
-
-
-
-
-
2
-
-
-
-
-
-
2
occurs
x
1
=
2
3
-
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
4
-
-
-
4
-
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
5
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
6
--
-
6
-
-
-
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
7
-
7
-
-
-
-
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
8
-
-
-
-
-
-
-
-
8
-
-
-
-
-
8
occurs
x
1
=
8
9
-
-
-
-
-
-
9
-
-
-
-
-
-
-
9
occurs
x
1
=
9
45
9
G
O
D
-
W
I
T
H
-
U
S
-
-
45
-
-
9
-
45
4+5
-
-
-
-
-
-
9
-
-
-
-
-
-
-
4+5
-
-
-
-
4+5
9
9
G
O
D
-
W
I
T
H
-
U
S
-
-
9
-
-
9
-
9
-
-
7
6
4
-
5
9
2
8
-
3
1
-
-
-
-
-
-
-
-
9
9
G
O
D
-
W
I
T
H
-
U
S
-
-
9
-
-
9
-
9

 

 

-
9
G
O
D
W
I
T
H
U
S
-
-
-
-
-
--
-
-
24
-
-
6
-
-
9
-
8
-
1
+
=
24
2+4
=
6
=
6
51
-
-
15
-
-
9
-
8
-
19
+
=
51
5+1
=
6
=
6
-
9
G
O
D
W
I
T
H
U
S
-
-
-
-
-
-
-
-
21
-
7
-
4
5
-
2
-
3
-
+
=
21
2+1
=
3
=
3
75
-
7
-
4
23
-
20
-
21
-
+
=
75
7+5
=
12
1+2
3
-
9
G
O
D
W
I
T
H
U
S
-
-
-
-
-
--
-
-
126
-
7
15
4
23
9
20
8
21
19
+
=
126
1+2+6
=
9
-
9
45
-
7
6
4
5
9
2
8
3
1
+
=
45
4+5
=
9
-
9
-
9
G
O
D
W
I
T
H
U
S
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
1
=
1
2
-
-
-
-
-
-
2
-
-
-
-
-
2
occurs
x
1
=
2
3
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
4
-
-
-
4
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
5
-
-
-
-
5
-
-
-
-
-
-
-
5
occurs
x
1
=
5
6
--
-
6
-
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
7
-
7
-
-
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
8
-
-
-
-
-
-
-
8
-
-
-
-
8
occurs
x
1
=
8
9
-
-
-
-
-
9
-
-
-
-
-
-
9
occurs
x
1
=
9
45
9
G
O
D
W
I
T
H
U
S
-
-
45
-
-
9
-
45
4+5
-
-
-
-
-
9
-
-
-
-
-
-
4+5
-
-
-
-
4+5
9
9
G
O
D
W
I
T
H
U
S
-
-
9
-
-
9
-
9
-
-
7
6
4
5
9
2
8
3
1
-
-
-
-
-
-
-
-
9
9
G
O
D
W
I
T
H
U
S
-
-
9
-
-
9
-
9

 

 

4
GODS
45
18
9
1
I
9
9
9
5
VOICE
54
27
9
10
Add to Reduce
108
54
27
1+0
Reduce to Deduce
1+0+8
5+4
2+7
1
Essence of Number
9
9
9

 

 

THE

PROPHET

Kahil Gibran

Page 82/83/84/85/86

"If these be vague words, then seek not to clear them.

Vague and nebulous is the beginning of all things, but not their end,

And I would have you remember me as a beginning.

Life, and all that lives, is conceived in the mist and not in the crystal.

And who knows but a crystal is mist in decay

This would I have you remember in remembering me:

That which seems most feeble and bewildered in you is the strongest and most determined.

Is it not your breath that has erected and hardened the structure of your bones?

And is it not a dream which none of you remember having dreamt, that builded your city and fashioned all there is in it?

Could you but see the tides of that breath you would cease to see all else,

And if you could hear the whispering of the dream you would hear no other sound.

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.'

 

 

A LITTLE WHILE A MOMENT OF REST UPON THE WIND AND ANOTHER WOMAN SHALL BEAR ME

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
L
=
3
-
6
LITTLE
78
24
6
-
-
-
-
-
-
6
-
-
-
W
=
5
-
5
WHILE
57
30
3
-
-
-
3
-
-
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
M
=
4
-
6
MOMENT
80
26
8
-
-
-
-
-
-
-
-
8
-
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
R
=
9
-
4
REST
62
17
8
-
-
-
-
-
-
-
-
8
-
U
=
3
-
4
UPON
66
21
3
-
-
-
3
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
W
=
5
-
4
WIND
50
23
5
-
-
-
-
-
5
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
A
=
1
-
7
ANOTHER
81
36
9
-
-
-
-
-
-
-
-
-
9
W
=
5
-
5
WOMAN
66
21
3
-
-
-
3
-
-
-
-
-
-
S
=
1
-
5
SHALL
52
16
7
-
-
-
-
-
-
-
7
-
-
B
=
2
-
4
BEAR
26
17
8
-
-
-
-
-
-
-
-
8
-
M
=
4
-
2
ME
18
9
9
-
-
-
-
-
-
-
-
-
9
-
-
53
-
62
First Total
711
279
81
-
3
2
12
4
5
12
7
24
18
-
-
5+3
-
6+2
Add to Reduce
7+1+1
2+7+9
8+1
-
-
-
1+2
-
-
1+2
-
2+4
1+8
-
-
8
-
8
Second Total
9
18
9
-
3
2
3
4
5
3
7
6
9
-
-
-
-
1+3
Reduce to Deduce
-
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
8
Essence of Number
9
9
9
-
3
2
3
4
5
3
7
6
9

 

 

 

 

 

 

 

 

I

AM

THE ROOT AND THE OFFSPRING OF DAVID AND THE BRIGHT AND MORNING STAR

 

 

I
=
9
-
1
I
9
9
9
A
=
1
-
2
AM
14
5
5
T
=
2
-
3
THE
33
15
6
R
=
9
-
4
ROOT
68
23
5
A
=
1
-
3
AND
19
10
1
T
=
2
-
3
THE
33
15
6
O
=
6
-
9
OFFSPRING
110
56
2
O
=
6
-
2
OF
21
12
3
D
=
4
-
5
DAVID
40
22
4
A
=
1
-
3
AND
19
10
1
T
=
2
-
3
THE
33
15
6
B
=
2
-
6
BRIGHT
64
37
1
A
=
1
-
3
AND
19
10
1
M
=
4
-
7
MORNING
90
45
9
S
=
1
-
4
STAR
58
13
4
-
-
51
-
58
First Total
630
297
63
-
-
5+1
-
5+8
Add to Reduce
6+3+0
2+9+7
6+3
Q
-
6
Q
13
Second Total
9
18
9
-
-
-
-
1+3
Reduce to Deduce
-
1+8
-
-
-
6
-
4
Essence of Number
9
9
9

 

 

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

 

8
QUO VADIS
108
36
9
6
VOX POP
108
36
9
11
SORROW
108
36
9
8
INSTINCT
108
36
9
11
DESCENDANTS
108
36
9
8
STARTING
108
36
9
9
NARRATIVE
108
36
9
9
SEQUENCES
108
36
9
9
COMPLETES
108
36
9
9
AMBIGUOUS
108
36
9
7
JOURNEY
108
36
9

 

 

KEEPER OF GENESIS

A QUEST FOR THE HIDDEN LEGACY OF MANKIND

Robert Bauval Graham Hancock 1996

Page 254

"...Is there in any sense an interstellar Rosetta Stone?

We believe there is a common language that all technical civilizations, no matter how different, must have.

That common language is science and mathematics.

The laws of Nature are the same everywhere:..."

 

 

THE LURE AND ROMANCE OF ALCHEMY.

A history of the secret link between magic and science

1990
C. J. S.Thompson

Page# 31 / 32

note 1 Julius Ruska ,Tabula Smaragdini 1926

"THE EMERALD TABLE OF HERMES: "

"True it is, without falsehood certain most true.That which is
above is like to that which is below, and that which is below is like
to that which is above, to accomplish the miracles of one thing.
And as in all things whereby contemplation of one, so in all things
arose from this one thing by a single act of adoption.
The father thereof is the Sun the mother the Moon.
The wind carried it in its womb,the earth is the source thereof.
It is the father of all works throughout the world.
The power thereof is perfect.
If it be cast on to earth, it will separate the element of earth
from that of fire, the subtle from the gross.
With great sagacity it doth ascend gently from earth to heaven.
Again it doth descend to earth and uniteth in itself from
things superior and things inferior.
Thus thou wilt possess the brightness of the world, and all
obscurity will fly far from thee.
This thing is the strong fortitude of all strength, for it over-
cometh every subtle thing and doth penetrate every solid substance.
Thus was this world created.
Hence will there be marvellous adaptations achieved of which
the manner is this.
For this reason I am called Hermes Trismegistus because I hold
three parts of the wisdom of the whole world.
That which I had to say about the operation of Sol is completed."

 

 

Freiheit - Keeping The Dream Alive lyrics. From the Original Motion Picture ... In my fantasy I remember their faces The hopes we had were much too high ... www.lyricsmode.com/lyrics/f/freiheit/keeping_the_dream_alive.html


Tonight the rain is falling
Full of memories of people and places
And while the past is calling
In my fantasy I remember their faces

The hopes we had were much too high
Way out of reach but we have to try
The game will never be over
Because we're keeping the dream alive

I hear myself recalling
Things you said to me
The night it all started
And still the rain is falling
Makes me feel the way
I felt when we parted

The hopes we had were much too high
Way out of reach but we have to try
No need to hide no need to run
'Cause all the answers come one by one
The game will never be over
Because we're keeping the dream alive

I need you
I love you

The game will never be over
Because we're keeping the dream alive

The hopes we had were much too high
Way out of reach but we have to try
No need to hide no need to run
'Cause all the answers come one by one

The hopes we had were much too high
Way out of reach but we have to try
No need to hide no need to run
'Cause all the answers come one by one

The game will never be over
Because we're keeping the dream alive

The game will never be over
Because we're keeping the dream alive

The game will never be over

Mmm mmm mmm mmm mmm mmm mmm mmm mmm.

 

 

 

I

SAY

IS THIS THE OTHER SIDE OF THE GREAT DIVIDE

?

NO ITS OVER THERE

I

HAVE JUST BEEN OVER THERE AND THEY SAID IT WAS OVER HERE

 

 

Did Spacemen Colonise the Earth?

Robin Collyns 1974

Page 206

"FINIS"

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1924

THE THUNDERBOLT

Page 715

"There is our friend, there is Hans Castorp! We recognize him at a distance, by the little beard he assumed 'while sitting at the " bad" Russian table. Like all the others, he is wet through and glowing. He is running, his feet heavy with mould, the bayonet swinging in his, hand. Look! He treads on the hand of a fallen comrade; with his hobnailed boot he treads the hand deep into the slimy, branch-strewn ground. But it is he. What, singing? As one sings, unaware, staring stark ahead, yes, thus. he spends his hurrying breath, to sing half soundlessly:

"And loving words I've carven
Upon its branches fair-"

He stumbles, No, he has flung himself down, a hell-hound is coming howling, a huge explosive shell, a disgusting sugar-loaf from the infernal regions. He lies with his face in the cool mire, legs. sprawled out, feet twisted, heels turned down. The product of a perverted science, laden with death, slopes earthward thirty paces in front of him and buries its nose in the ground; explodes inside there, with hideous expense of power, and raises up a fountain high as a house, of mud, fire, iron, molten metal, scattered fragments of humanity. Where it fell, two youths had lain, friends who in their need flung themselves down together - now they are scattered, commingled and gone.
Shame of our shadow-safety! Away! No more!-But our friend? Was he hit? He thought so, for the moment. A great clod of earth struck him on the shin, it hurt, but he smiles at it. Up he gets, and staggers on, limping on his earth-bound feet, all unconsciously singing:

"Its waving branches whiispered
A message in my ear -"

and thus, in the tumult, in the rain, in the dusk, vanishes out of our sight.
Farewell, honest Hans Castorp, farewell, Life's delicate child!
Your tale is told. We have told it to the end, and it was neither short nor long, but hermetic. We have told it for its own sake, not for yours, for you were simple. But after all, it was your story, it befell you, you must have more in you than we thought; we will not disclaim the pedagogic weakness we conceived for / Page 716 / you in the telling; which could even lead us to press a finger delicately to our eyes at the thought that we shall see you no more, hear you no more for ever.
Farewell - and if thou livest or diest! Thy prospects are poor. The desperate dance, in which thy fortunes are caught up, will last yet many a sinful year; we should not care to set a high stake on thy life by the time it ends. We even confess that it is without great concern we leave the question open. Adventures of the flesh and in the spirit, while enhancing thy simplicity, granted thee to know in the spirit what in the flesh thou scarcely couldst have done. Moments there were, when out of death, and the rebellion of the flesh, there came to thee, as thou tookest stock of thyself, a dream of love. Out of this universal feast of death, out of this extremity of fever, kindling. the rain-washed evening sky to a fiery glow, may it be that Love one day shall mount?

FINIS OPERIS

 
 
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