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A MAZE IN ZAZAZA ENTERS AZAZAZ AZAZAZAZAZAZAZZAZAZAZAZAZAZA ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ THE MAGICALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
BEYOND THE VEIL ANOTHER VEIL ANOTHER VEIL BEYOND
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
....
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. A message in the bottle of time 'Of all the other stupendous inventions,' Galileo once remarked, what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3 If the 'precessional message' identified by scholars like Santillana, von Dechend and Jane Sellers is indeed a deliberate attempt at communication by some lost civilization of antiquity, how come it wasn't just written down and left for us to find? Wouldn't that have been easier than encoding it in myths? Perhaps. "What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them" "WRITTEN IN THE ETERNAL LANGUAGE OF MATHEMATICS"
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
MARIO AND THE MAGICIANS THOMAS MANN 1875 - 1955 18 THE TABLES OF THE LAW Page 289 "...WITH A HANDFUL OF THESE SIGNS ALL THE WORDS OF ALL THE LANGUAGES OF ALL THE PEOPLE COULD, IF NEED BE, BE WRITTEN,..."
....
THE LIGHT IS RISING NOW RISING IS THE LIGHT
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
....
THE LIGHT IS RISING NOW RISING IS THE LIGHT
EVOLVE LOVE EVOLVE LOVE SOLVES LOVE 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 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."
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THE LIGHT IS RISING NOW RISING IS THE LIGHT
OF TIME AND STARS Arthur C. Clarke Page 205 The Sentinel "I can never look now at the Milky Way without wondering from which of those banked clouds of stars the emissaries are coming. If you will pardon so commonplace a simile, we have set off the fire alarm and have nothing to do but to wait. I do not think we will have to wait for long.
I CAN NEVER LOOK NOW AT THE MILKY WAY WITHOUT WONDERING FROM WHICH OF THOSE BANKED CLOUDS OF STARS THE EMISSARIES ARE COMING. IF YOU WILL PARDON SO COMMONPLACE A SIMILE, WE HAVE SET OFF THE FIRE ALARM AND HAVE NOTHING TO DO BUT TO WAIT. I DO NOT THINK WE WILL HAVE TO WAIT FOR LONG.
I CAN NEVER LOOK NOW AT THE MILKY WAY WITHOUT WONDERING FROM WHICH OF THOSE BANKED CLOUDS OF STARS THE EMISSARIES ARE COMING
IF YOU WILL PARDON SO COMMONPLACE A SIMILE, WE HAVE SET OFF THE FIRE ALARM AND HAVE NOTHING TO DO BUT TO WAIT.
I DO NOT THINK WE WILL HAVE TO WAIT FOR LONG
THE LOST LANGUAGE OF SYMBOLISM AN ENQUIRY INTO THE ORIGIN OF CERTAIN LETTERS, WORDS, NAMES, FAIRY-TALES, FOLK-LORE AND MYTHOLOGIES Harold Bayley 1912 "The Hebrew for man is ish and for woman isha." Page 300 "Each language, whether Sanscrit or Zulu, is like a palimpsest, which, if carefully handled, will disclose the original text beneath the superficial writing, and though that original text may be more difficult to recover in illiterate languages, yet it is there nevertheless. Every language, if properly summoned, will reveal to us the mind of the artist who framed it, from its earliest awakening to its latest dreams. Everyone will teach us the same lesson, the lesson on which the whole Science of Thought is based, that there is no language without reason, as there is no reason with.out language."1 An analysis of the several terms for man, soul, or spirit reveals the time-honoured belief that the human race emerged in its infancy from the Great Light, and that every human soul was a spark or fragment of the EverExistent Oversoul. The Egyptian for man was se, the German for soul is seele - cognate with Selah! - and meaning likewise the "Light of the Everlasting." The Dutch for soul is ziel, the fiery light of God, and the English soul was once presumably is ol, the essence or light of God.2 The Hebrew for man is ish and for woman isha. The Hebrew for man is ish and for woman isha THE HEBREW FOR MAN IS ISH AND FOR A WOMAN ISHA SELAH HALES
THE LOST LANGUAGE OF SYMBOLISM Harold Bayley 1912 Page 300 The Latin homo is OM, the Sun, as also is the French homme ; and dme, the French for soul, is apparently the Hindoo AUM. The ancient Mexicans traced their descent from an ancestor named Coxcox, i.e. ack ock se, ack ock se, the "Great Great Light, the Great Great Light." 8 The Teutons claim to have descended from TIU or TUISCO, an Aryan God of Light, and the name TUISCO may be restored into tu is ack O , the "brilliant light of the Great O." Page 300 Notes 1 Biographieses of Words, Intro.
King of Kings and Lord of Lords, Very God of Very God."
King of Kings and Lord of Lords, Very God of Very God."
King of Kings and Lord of Lords, Very God of Very God."
King of Kings and Lord of Lords, Very God of Very God."
King of Kings and Lord of Lords, Very God of Very God."
King of Kings and Lord of Lords, Very God of Very God."
National Symbols in France: The French Motto - "Liberty ... www.languedoc-france.info/06141203_motto.htm The motto of the French Republic is "Liberty, Equality, Fraternity" (Liberté, ... The notions of liberty, equality and fraternity were linked by Fénelon at the end of the 17th century, and the linkage became widespread during the Age of Enlightenment. ... of 1958: "La devise de la République est « Liberté, Égalité, Fraternité »." ...
Liberté, égalité, fraternité - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Liberté,_égalité,_fraternité Liberté, égalité, fraternité, French for "liberty, equality, fraternity", is the national motto of France and the Republic of Haiti, and is an example of a tripartite motto. Guichardin.[2] A British marine held prisoner on the French ship Le Marat in 1794 wrote home in letters published in 1796:[9] The republican spirit is inculcated not in songs only, for in every part of the ship I find emblems purposely displayed to awaken it. All the orders relating to the discipline of the crew are hung up, and prefaced by the words Liberté, Égalité, Fraternité, ou la Mort, written in capital letters.
THE MAGIC MOUNTAIN Thomas Mann 1875-1955 Page 466 "Had not the normal, since time was, lived on the achievements of the abnormal? Men consciously and voluntarily descended into disease and madness, in search of knowledge which, acquired by fanaticism, would lead back to health; after the possession and use of it had ceased to be conditioned by that heroic and abnormal act of sacrifice. That was the true death on the cross, the true Atonement."
THE TRUE DEATH ON THE CROSS THE TRUE AT ONE MENT
ATONEMENT
CRUCIFIXION
CRUCIFIED
BELOVED ISIS QUEEN OF THE NIGHT COME WEAVE THY WEB WITH RAPID LIGHT
Scofield References Page 1117 A.D. 30.Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, He cannot see the kingdom of God. St John Chapter 3 verse 3 3 + 3 3 x 3 6 x 9 54 5 + 4 9
IN SEARCH OF THE MIRACULOUS Fragments of an Unknown TeachingP.D.Oupensky 1878-1947 Page 217 'A man may be born, but in order to be born he must first die, and in order to die he must first awake.'
I ME MESSAGE Unless integral to quoted work. All arithmetical machinations, emphasis, comment, insertions subterfuge and insinuations Are those of the Zed Aliz Zed as recorded by the far yonder scribe.
THE LOST WORLDS OF 2001 Arthur C. Clarke 1972 Page179 "A long time ago," said Kaminski, "I came across a remark that I've never forgotten-though I can't remember who made it. 'Any sufficiently advanced technology is indistinguishable from magic.' That's what we're up against here. Our lasers and mesotrons and nuclear reactors and neutrino telescopes would have seemed pure magic to the best scientists of the nineteenth century. But they could have understood how they worked-more or less-if we were around to explain the theory to them." Page 189 "Any sufficiently advanced technology is indistinguishable from magic"
"ANY SUFFICIENTLY ADVANCED TECHNOLOGY IS INDISTINGUISHABLE FROM MAGIC"
GODS OF THE DAWN Peter Lemesurier 1997 "As Arthur C. Clarke's perceptive Third Law puts it: "Any sufficiently advanced technology is indistinguishable from magic."
THE SECRET HISTORY OF ANCIENT EGYPT Herbie Brennan 2000 "The British science fiction writer Arthur C. Clarke is said to have commented that "any sufficiently high technology is indistinguishable from magic"
THE BIBLE CODE Michael Drosnin 1997 Chapter Four THE SEALED BOOK Page 70 "The astronomer Carl Sagan once noted that if there was other intelligent life in the universe some of it would have certainly evolved far earlier than we did, and had thousands, or hundreds of thousands, or millions, or hundreds of millions of years to develop the advanced technology that we are only now beginning to develop. 'After billions of years of biological evolution - on their planet and ours - an alien civilization cannot be in technological lockstep with us,' wrote Sagan. 'There 'have been humans for more than twenty thousand centuries, but we've had radio only for about one century,' wrote Sagan. 'If alien civilizations are behind us, they're likely to be too far behind us to have radio. And if they're ahead of us, they're likely to be far ahead of us. Think of the technical advances on our world over just the last few centuries. What is for us technologically difficult or impossible, what might seem to us like magic, might for them be trivially easy.' The author of 2001, Arthur C. Clarke - who envisioned a mysterious black monolith that reappears at successive stages of human evolution, each time we are ready to be taken to a higher level - made a similar observation:
'Any sufficiently advanced technology is indistinguishable from magic.' Page 163 pages 69-75 "The astronomer Carl Sagan suggested that an advanced alien technology 'might seem to us like magic' in Pale Blue Dot (Random House, 1994), p. 352. The author of 2001, Arthur C. Clarke, made a similar observation: 'Any sufficiently advanced technology is indistinguishable from magic' (Profiles of the Future, Holt, Rinehart, and Winston, 1984). Paul Davies' imagined 'alien artifact' is described in his book Are We Alone? (Basic Books, 1995), p. 42. Stanley Kubrick, in his famous movie version of Clarke's 2001, showed a mysterious black monolith that seemed to reappear at successive stages of human evolution, each time we were ready to be taken to a higher level. When I told him about the Bible code, Kubrick's immediate reaction was, 'It's like the monolith in 2001.' " REACTION CREATION
FIRST CONTACT THE SEARCH FOR EXTRA TERRESTRIAL INTELLIGENCE Edited By Ben Bova and Byron Preiss 1990 SEIZING THE MOMENT A UNIQUE MOMENT IN HUMAN HISTORY Michael Michaud ANTHROPOCENTRISM GOOD-BYE Page 311 The most profound message from the aliens may never be spoken: We are not alone or unique. Contact would tell us that life and intelligence have evolved elsewhere in the Universe, and that they may be common by-products of cosmic evolution. Contact would tend to confirm the theory that life evolves chemically from inanimate matter, through universal processes, implying that there are other alien civilizations in addition to the one we had detected. We might see ourselves as just one example of biocosmic processes, one facet of the Universe becoming aware of itself. We would undergo a revolution in the way that we conceive our own position in the Universe; any remaining pretense of centrality or a special role, any belief that we are a chosen species would be dashed forever, completing the process begun by Copernicus four centuries ago. The revelation that we are not the most technologically advanced intelligent species could lead to a humbling deflation of our sense of self-importance. We might reclassify ourselves to a lower level of ability and worth. This leveling of our pretensions, this anti-hubris, could be intensified if we were confronted with alien technology beyond our understanding. "ANY SUFFICIENTLY ADVANCED TECHNOLOGY IS INDISTINGUISHABLE FROM MAGIC"
WHITE WITH E WITH WHITE BLACK B LACK OF LIGHT BE RAINBOW RA IN BOW IN RA RAINBOW
E MAGIC INTO IMAGE SEE
JOSEPH AND HIS BROTHERS Thomas Mann 1875 - 1955 MINERVA 1997 Page 968 "But we are speaking of two different things. My Majesty speaks of the fetters which the teaching puts upon the thoughts of God; yours refers to priestly statecraft, which divides teaching and knowledge. But Pharaoh would not be arrogant, and there is no greater arrogance than such a division. No, there is no arrogance in the world greater than that of dividing the children of our Father into initiate and uninitiate and teaching double words: all-knowingly for the masses, knowingly in the inner circle. No, we must speak what we know, and witness what we have seen. Pharaoh wants to do nothing but improve the teaching, even though it be made hard for him by the teaching."
JOSEPH AND HIS BROTHERS Thomas Mann 1875 - 1955 MINERVA 1997 Page 890 8 x 9 = 72 "In all there were two-and-seventy conspirators privy to the plot. It was a proper and a pregnant number, for there had been just seventy-two when red Set lured Usir into the chest. And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number. For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days; and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave. So where there is conspiracy anywhere in the world it is requisite and customary for the number of conspirators to be seventy-two. And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse."
Page 890 8 x 9 = 72 "In all there were two-and-seventy conspirators privy to the plot.
OSIRIS = 89 = OSIRIS OSIRIS = 35 = OSIRIS OSIRIS = 8 = OSIRIS 8 x 9 = 72 = 9 x 8
FINGERPRINTS OF THE GODS G Hancock 1995 Page 287 "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." "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"
WHAT ONE WOULD LOOK FOR THEREFORE WOULD BE A UNIVERSAL LANGUAGE THE KIND OF LANGUAGE COMPREHENSIBLE TO ANY TECHNOLOGICALLY ADVANCED SOCIETY IN ANY EPOCH SUCH LANGUAGES ARE FEW AND FAR BETWEEN BUT MATHEMATICS IS ONE OF THEM
I THE NINTH HIEROGLYPHIC
THE MAGICALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
THE UPSIDE DOWN OF THE DOWNSIDE UP ZXSONIHHINOSXZZXSONIHHINOSXZZXSONIHHINOSXZZXSONIHHINOSXZ 987654321999999999123456789 ZXSONIH987654321999999999123456789 HINOSXZ87654321999999999123456789 H I N O S X Z Z X S O N I H 8 9 14 15 19 26 26 19 15 14 9 8 H I N O S X Z Z X S O N I H 8 + 9 + 5 + 6 + 1 + 6 + 8
I I AM THAT THAT AM I ZAZAZAAZAZAZ THE DREAM OF THE RAINBOW COVENANT AZAZAZAZAZAZAZAZAZZAZAZAZAZAZAZAZAZA
WITH EPISODIC SENSE OF DE JAVU THE FAR YONDER SCRIBE AND OFT TIMES SHADOWED SUBSTANCES WATCHED IN FINE AMAZE THE ZED ALIZ ZED IN SWIFT REPEAT SCATTER THE SACRED NUMBERS AMONGST THE LETTERS OF THEIR PROGRESS AT THE THROW OF THE NINTH ARM WHEN IN CONJUNCTION SET THE FAR YONDER SCRIBE MADE RECORD OF THE FALL
LOVE DIVINE DIVINE LOVE 9 9 9 9 9 9 9 9 9 6 6 6 6 6 6 6 6 6 THAT LIGHT THAT THAT LOVE THAT THAT DIVINE LOVE LIGHT LOVE DIVINE THAT
ORACLE 973-eht-namuh-973 by sirjon77 » Tue Feb 14, 2012 7:36 pm Hannah, can you hear me? Wherever you are, look up, Hannah. The clouds are lifting. The sun is breaking through. We are coming out of the darkness into the light. We are coming into a new world, a kindlier world, where men will rise above their hate, their greed and brutality. Look up, Hannah. The soul of man has been given wings, and at last he is beginning to fly. He is flying into the rainbow - into the light of hope, into the future, the glorious future that belongs to you, to me, and to all of us. Look up, Hannah. Look up
http://www.youtube.com/watch?v=7WsR6CFlvHY
The Great Dictator (1940) "Look Up, Hannah" Anti-Fascist Democracy Speech Charlie Chaplin - Wikiquote en.wikiquote.org/wiki/Charlie_Chaplin 1.1 The Great Dictator (1940) .... Wherever you are, look up, Hannah. .... Quoted by many sites and blogs as "speech that Charlie Chaplin gave on his 70th ... The Great Dictator (1940)[edit] This is a story of a period between two World Wars — an interim in which insanity cut loose. Liberty took a nose dive, and humanity was kicked around somewhat. I don't want to rule or conquer anyone. I should like to help everyone, if possible, Jew, gentile, black man, white. We all want to help one another. Human beings are like that. We want to live by each other's happiness — not by each other's misery. Hannah, can you hear me? Wherever you are, look up, Hannah. The clouds are lifting. The sun is breaking through. We are coming out of the darkness into the light. We are coming into a new world, a kindlier world, where men will rise above their hate, their greed and brutality. Look up, Hannah. The soul of man has been given wings, and at last he is beginning to fly. He is flying into the rainbow...In which Chaplin plays the roles of "Adenoid Hynkel", the dictator of Tomania, and "A Jewish Barber" the hero of the taleThis is a story of a period between two World Wars — an interim in which insanity cut loose. Liberty took a nose dive, and humanity was kicked around somewhat. Opening placard Hynkel, the dictator, ruled the nation with an iron fist. Under the new emblem of the double cross, liberty was banished, free speech was suppressed and only the voice of Hynkel was heard. Narrator [Hynkel addressing the crowds, referring to his colleagues: clearly modelled upon Göring and Goebbels] The Barber's speech[edit] I'm sorry, but I don't want to be an emperor. That's not my business. I don't want to rule or conquer anyone. I should like to help everyone, if possible, Jew, gentile, black man, white. We all want to help one another. Human beings are like that. We want to live by each other's happiness — not by each other's misery. We don't want to hate and despise one another.
Hannah, can you hear me? Wherever you are, look up, Hannah. The clouds are lifting. The sun is breaking through. We are coming out of the darkness into the light. We are coming into a new world, a kindlier world, where men will rise above their hate, their greed and brutality. Look up, Hannah. The soul of man has been given wings, and at last he is beginning to fly. He is flying into the rainbow - into the light of hope, into the future, the glorious future that belongs to you, to me, and to all of us. Look up, Hannah. Look up
DOES GOD PLAY DICE
Does God play Dice? - Stephen Hawking Bohr v Einstein - Does God play dice? - BBC
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."
CHANCE, SKILL, AND LUCK The psychology of guessing and gambling John Cohen 1960 Page57 "The propounding of a riddle to an an opponent served a purpose similar to that of divination, for it provided him with an opportunity to demonstrate that the gods supported- him. The questioner held him bound until he found the solution, and once he had found it he was free. The riddle thus had a sacred significance. 10,11 Divination by lot or riddle was never merely a resort to meaningless chance. It was an appeal directed to supernatural powers, as when the Greek heroes cast lots to decide who would fight with Hector.12 Since it is impossible to predict the fall of a die or the result of casting lots the outcome must presumably be decided by divine intervention. The professional diviners in the market-places of China foretold the future by means of the same lots with which the people gambled. To this day playing cards are used for telling fortunes as well as for gambling, on the assumption that a supernatural force influences the shuffling of the cards and hence governs the result. Divination embodies the idea that the gods themselves govern the universe by gambling. The Ases of Scandinavian myths, like the Hindu Siva, god of a thousand names', determined the fate of mankind by throw-/Page 58/ing dice. So, two, in Homer's Illiad (Bookxv), Poseidon, Zeus and Hades divide the world between them by shaking lots, which by their special power could reveal the will of the gods.13 In the myth of Osiris, Rhea (Nut= the heaven) had five children born on the the five 'epagomenal' days of the year, after the 360th day. Hermes (Thoth) had won those days during a game of draughts with Selene (the moon).
DOES GOD PLAY DICE THE NEW MATHEMATICS OF CHAOS Ian Stewart 1989 Page 1 PROLOGUE CLOCKWORK OR CHAOS? "YOU BELIEVE IN A GOD WHO PLAYS DICE, AND I IN COMPLETE LAW AND ORDER." Albert Einstein, Letter to Max Born
The Death Of Forever A New Future for Human Consciousness Darryl Reanney (1995 Edition) Page 219 (It was this indeterminate character of quantum mechanics that caused Einstein to complain that God 'did not play dice with the world'.)
TWO HANDS OF GOD An Exploration of the Underlying Unity of all Things Alan Watts 1963 The Cosmic Dance Page 98 "In Puranic literature the Hindu gods, like those of the Greeks, disport themselves by descending to the human condition and allowing them selves to be carried away by human passions. This is perhaps a way of saying that at every level of /Page 98/ life- divine, human, or animal-the problem and predicament of life is the same; an eternal giving-in to the temptation of losing control of the situation, of trusting oneself to chance-the passion of the gambler. Hence the words of Krishna in the Bhagavad Gita " I am the gambling of the cheat."
DAILY MIRROR Tuesday November 25, 2008 Front Page By Bob Roberts, Political Editor "THE GAMBLER" "...ACES HIGH..." "...holding winning hand..." "...gamble..." Page 4 "...gamble..." "...gamble..." Page 5 "...gamble..."
DAILY MAIL Monday, November 24, 2008 Front Page By Michael Lea Political Correspondent "...GAMBLE ON YOUR FUTURE..." "...gamble..." Page 6 "...gamble..."
DAILY MAIL Friday, August 10, 2007 By James Chapman Deputy Political Editor Front Page "...GAMBLING..." "...gambling..." "...gambling..." "...gambling..." "...gambling..." Page 4 "Gambling our future" "...Gambling..." "...gambling..." "...gambling..." "...gambling..." "...gambling..." "...gambling..." "...gambling..." "...gambling..." "...Gambling..." "...gambling..." "...gambling..." "...gambling..." "...gambling..." "...gambling..." "...gamblers..." "...gambling..." Page 12/13 ".Lucan I should be so lucky" By Brian Masters Page 13 "What ingrediants are needed to ensure these stories endure? The tales must involve somebody famous, somebody rich, somebody notorious, somebody dead, or somebody about whom mystery can be endlessly invoked. If you can manage all these then you have a winner" "...gambled..."
PLAY UP PLAY UP AND PLAY THE GAME
ODDS AND EVENS
HEADS I WIN TAILS YOU LOSE
AGAINST THE GODS THE REMARKABLE STORY OF RISK Peter L. Bernstein Page 11 The Winds of the Greeks and the Role of the Dice "Human beings have always been infatuated with gambling because it puts us head to head against the fates, with no holds barred. We enter this daunting battle because we are convinced that we have a powerful ally: Lady Luck will interpose herself between us and the fates / Page 12 /(or the odds) to bring victory to our side." Page 50 "On the cast of one die"
GOD Alexander Waugh Page 162 Einstein's blunder. - When Einstein tried to refute quantum physics with his now famous dictum 'God does not play dice' He revealed his ignorance of scripture, for God does indeed play dice in the form of a game called urim and thummim. These flat stone dice are mentioned many times in the Hebrew Bible.
en.wikiquote.org/wiki/Albert_Einstein I, at any rate, am convinced that He does not throw dice. .... and the Poet, Einstein said: "As I have said so many times, God doesn't play dice with the world." A hundred times every day I remind myself that my inner and outer life are based on the labors of other men, living and dead, and that I must exert myself in order to give in the same measure as I have received and am still receiving... A new type of thinking is essential if mankind is to survive and move toward higher levels. From "Atomic Education Urged by Einstein", New York Times (25 May 1946), and later quoted in the article "The Real Problem is in the Hearts of Man" by Michael Amrine, from the New York Times Magazine (23 June 1946). A slightly modified version of the 23 June article was reprinted in Einstein on Peace by Otto Nathan and Heinz Norden (1960), and it was also reprinted in Einstein on Politics by David E. Rowe and Robert Schulmann (2007), p. 383. Letter of 1950, as quoted in The New York Times (29 March 1972) and The New York Post (28 November 1972). However, The New Quotable Einstein by Alice Calaprice (Princeton University Press, 2005: ISBN 0691120749), p. 206, has a different and presumably more accurate version of this letter, which she dates to February 12, 1950 and describes as "a letter to a distraught father who had lost his young son and had asked Einstein for some comforting words": A human being is a part of the whole, called by us "Universe," a part limited in time and space. He experiences himself, his thoughts and feelings as something separate from the rest—a kind of optical delusion of his consciousness. The striving to free oneself from this delusion is the one issue of true religion. Not to nourish it but to try to overcome it is the way to reach the attainable measure of peace of mind. I am enough of an artist to draw freely upon my imagination. Imagination is more important than knowledge. Knowledge is limited. Imagination encircles the world.
Quote by Albert Einstein: God does not play dice with the universe. www.goodreads.com/.../2669-god-does-not-play-dice-with-the-universe “God does not play dice with the universe.” ― Albert Einstein, The Born-Einstein Letters 1916-55
GOD Alexander Waugh 2002 Page 162 Einstein's blunder. - When Einstein tried to refute quantum physics with his now famous dictum 'God does not play dice' He revealed his ignorance of scripture, for God does indeed play dice in the form of a game called urim and thummim. These flat stone dice are mentioned many times in the Hebrew Bible. Although urim and thummim actually belonged to God (Ps.-Philo 47:2) they were jealously guarded by the high priest either in his ephod (an oracular pouch) or in a pocket by his chest. The exact manner in which urim and thummim was played has been lost to the mysteries of time, but it is thought they provided the same function as a coin when it is flipped for heads or tails.
ESOTERIC O SECRET I ESOTERIC ESOTERIC 6 SECRET 9 ESOTERIC ESOTERIC O SECRET I ESOTERIC
ESOTERIC I SECRET O ESOTERIC ESOTERIC 9 SECRET 6 ESOTERIC ESOTERIC O SECRET I ESOTERIC
THE HERMETICA THE LOST WISDOM OF THE PHARAOHS Timothy Freke & Peter Gandy To the Memory of Giordano Bruno 1548 - 1600 Mundus Nihil Pulcherrimum The World is a Beautiful Nothing Page 23 "Although we have used the familiar term 'God' in the explanatory notes which accompany each chapter, we have avoided this term in the text itself. Instead we have used 'Atum - one of the ancient Egyptian names for the Supreme One God."
Page 45 The Being of Atum "Atum is Primal Mind." Page 45 The Being of Atum Give me your whole awareness, and concentrate your thoughts, for Knowledge of Atum's Being requires deep insight, which comes only as a gift of grace. It is like a plunging torrent of water whose swiftness outstrips any man who strives to follow it, leaving behind not only the hearer, but even the teacher himself. To conceive of Atum is difficult. To define him is impossible. The imperfect and impermanent cannot easily apprehend the eternally perfected. Atum is whole and conconstant. In himself he is motionless, yet he is self-moving. He is immaculate, incorruptible and ever-lasting. He is the Supreme Absolute Reality. He is filled with ideas which are imperceptible to the senses, and with all-embracing Knowledge. Atum is Primal Mind. Page 46 He is too great to be called by the name 'Atum'. He is hidden, yet obvious everywhere. His Being is known through thought alone, yet we see his form before our eyes. He is bodiless, yet embodied in everything. There is nothing which he is not. He has no name, because all names are his name. He is the unity in all things, so we must know him by all names and call everything 'Atum'. He is the root and source of all. Everything has a source, except this source itself, which springs from nothing. Atum is complete like the number one, which remains itself whether multiplied or divided, and yet generates all numbers. Atum is the Whole which contains everything. He is One, not two. He is All, not many. The All is not many separate things, but the Oneness that subsumes the parts. The All and the One are identical. You think that things are many when you view them as separate, but when you see they all hang on the One, /Page 47/ and flow from the One, you will realise they are unitedlinked together, and connected by a chain of Being from the highest to the lowest, all subject to the will of Atum. The Cosmos is one as the sun is one, the moon is one and the Earth is one. Do you think there are many Gods? That's absurd - God is one. Atum alone is the Creator of all that is immortal, and all that is mutable. If that seems incredible, just consider yourself. You see, speak, hear, touch, taste, walk, think and breathe. It is not a different you who does these various things, but one being who does them all. To understand how Atum makes all things, consider a farmer sowing seeds;
here wheat - there barley, Just as the same man plants all these seeds, so Atum sows immortality in heaven and change on Earth. Throughout the Cosmos he disseminates Life and movementthe two great elements that comprise Atum and his creation, and so everything that is. Page 48 Atum is called 'Father' because he begets all things, and, from his example, the wise hold begetting children the most sacred pursuit of human life. Atum works with Nature, within the laws of Necessity, causing extinction and renewal, constantly creating creation to display his wisdom. Yet, the things that the eye can see are mere phantoms and illusions. Only those things invisible to the eye are real. Above all are the ideas of Beauty and Goodness. Just as the eye cannot see the Being of Atum, so it cannot see these great ideas. They are attributes of Atum alone, and are inseparable from him. They are so perfectly without blemish that Atum himself is in love with them. There is nothing which Atum lacks, so nothing that he desires. There is nothing that Atum can lose, so nothing can cause him grief. Atum is everything. Atum makes everything, and everything is a part of Atum. Atum, therefore, makes himself. This is Atum's glory - he is all-creative, and this creating is his very Being. It is impossible for him ever to stop creatingfor Atum can never cease to be. Page 49 Atum is everywhere. Mind cannot be enclosed, because everything exists within Mind. Nothing is so quick and powerful. Just look at your own experience. Imagine yourself in any foreign land, and quick as your intention you will be there! Think of the ocean - and there you are. You have not moved as things move, but you have travelled, nevertheless. Fly up into the heavens - you won't need wings! Nothing can obstruct you - not the burning heat of the sun, or the swirling planets. Pass on to the limits of creation. Do you want to break out beyond the boundaries of the Cosmos? For your mind, even that is possible. Can you sense what power you possess? If you can do all this, then what about your Creator? Try and understand that Atum is Mind. This is how he contains the Cosmos. All things are thoughts which the Creator thinks."
ATUM QUANTUM ATOM QUANTUM QUNATUM ATUM
myEtymology.com: Latin etymology of creatum www.myetymology.com/latin/creatum.htm Etymology of the Latin word creatum
Creatum 26 Aug 2009 – From Medieval Latin 105. ... Retrieved from "https:/ /coursewikis.fas.harvard.edu/ml105/Creatum" ... Latin Word Study Tool. ("Agamemnon", "Hom. ... creatum, noun sg supine neut nom. creatum, part pl perf pass masc gen poetic. creatum, part pl perf pass neut ... Latin-Croatian translation for creatum esse - online dictionary EUdict.com. 1000 Common Latin Words ... current path creo, creare, creavi, creatum >>.
THRICE-GREATEST HERMES Studies in Hellenistic Theosophy and Gnosis G. R. S. Mead 1906 THE VIRGIN OF THE WORLD Page 149 (All notes omitted) KNEPH - KAMEPHIS But who was Kamephis in the theology of the Egyptians? According to Reitzenstein, Kamephis or Kmephis, that is Kmeph, is equated by Egyptologists with Kneph, who, according to Plutarch,l (note omitted) was worshipped in the Thebaid as the ingenerable and immortal God. Kneph, however, as Sethe has shown,2 is one of the aliases of Ammon, who is the" bull [or husband] of his mother," the "creator who has created himself." Kneph is, moreover, the Good Daimon, as Philo of Byblus says.3 "If he open his eyes, he filleth all with light in his primaeval 4 land; and if he close them all is dark." 5
Thrice-Greatest Hermes, Vol. 3: I. Excerpts by Stobæus: Commentary - 12:48pm
Thrice-Greatest Hermes, Vol. 3, by G.R.S. Mead, [1906], at sacred-texts.com --------------------------------------------------------------------------------
COMMENTARY ARGUMENT 1. The “Virgin of the World” is a sacred sermon of initiation into the Hermes-lore, the first initiation, in which the tradition of the wisdom is handed on by the hierophant to the neophyte, by word of mouth. The instructor, or revealer, is the representative of Isis-Sophia, and speaks in her name, pouring forth for her beloved son, the new-born Horus, the first draught of p. 135 immortality, which is to purge away the poison of the mortal cup of forgetfulness and ignorance, and so raise him from the “dead.” This pouring-forth explains that the divine economy is perfect order, mystery transcending mystery,—each state of being, and each being, a mystery to those below that state. This order no mortal intellect can ever grasp; nay, in the far-off ages, when as yet there were no men, but only Gods, those essences that know no death, the first creation of the World-creator,—even these Gods, these mysteries to us, were in amazement at the glories of the greater mysteries which decked the Heaven with their unveiled transcendent beauty. Even these Gods did not know God as yet. 2. The Gods were immortal, but unknowing; they were intoxicated with Heaven’s beauty, amazed, nay awestruck, at the splendour of the mysteries of Heaven. Then came there forth another outpouring of the Father over all; He poured the Splendour of His Mind into their hearts and they began to know. 1 With this representation is blended a mythical historical tradition which suggests that all this was brought about for an “earth” on which our humanity had not as yet appeared, in far-off distant days when apparently our earth was not as now, ages ago, the purest Golden Age when there were Gods, not men. In that race of Gods, those of them in whom the ray was no low-burning spark, but a divine flame, were the instructors in the heavenly wisdom. 3. Of these was Hermes, a race or “being” rather p. 136 than an individual; these “Sons of Fire” left the record of their wisdom engraved on “stone” in symbol, in charge of others of the same race but less knowing than themselves; and so they ascended to Heaven. 4. Those that succeeded them had not the flame so bright within their hearts; they were of the same race, but younger souls—the Tat-race. Hermes could not hand on the direct knowledge to them, the “perfect sight” (θεωρία), and so recorded the wisdom in symbol and myth. Still later the Asclepius-race joined themselves to the Tat-souls. All this, however, took place many many ages ago, long even before the days of the men-gods Osiris and Isis; for the real wisdom of Hermes was so ancient that even Isis herself had had to search out the hidden records, and that too by means of the inner sight, when she herself had won the power to see, and the True Sun had risen for her mind. 5. But the strain of reconstructing the history of this far-distant past, as he conceived it to have been, is too much for the writer. He knows he is dealing with “myths,” with what Plutarch would have called the “doings of the daimones;” he knows that in reality these primæval “Books” of Hermes have no longer any physical existence, if indeed they ever had any; he knows that no matter what legends are told, or whatever the general priesthood may believe about ancient physical inscriptions of the primæval Hermes,—all this has passed away, and that the real wisdom of Hermes is engraved on the tablets of the æther, and not hidden in the shrines of earth. The “Books” are engraved in the “sacred symbols of the cosmic elements,” and hidden away hard by the “secrets of Osiris”—the mysteries of creative fire, the light that speaks in the heart. The true Books of p. 137 [paragraph continues] Hermes are hidden away in their own zones, the pure elements of the unseen world—the celestial Egypt. 6. This wisdom was held in safe keeping for the “souls” of men; it was a soul-gnosis, not a physical knowledge. Hereupon the writer begins the recital of his tradition 1 of the creation of the “souls” of men in their unfallen state, all of which is derived from the “Books of Hermes.” The soul-creation runs as follows: The Watchers 2 approach the Creator. The hour has struck for a new Cosmic Dawn, for a new Day. The time has come for Cosmos to awake after the Night. 3 The Creative Mind of the universe turns His attention, His thought, to a new phase of things, a new world-period. 7. God smiled, and His laughter thrilled through space, 4 and with His Word, called forth into the light the new dawn from out the primæval darkness of the new world-space. His first creation, transcendental or intelligible Nature, stood before Him, in all the marvel of her new beauty, the primal plērōma, or potential fullness, of the new universe or system, the ideal cosmos of our world, for there were many others,—the Gods who marvelled at the mystery. Straightway this Nature fell from one into three, herself and Toil and their fairest child Invention, to p. 138 whom God gave the gift of being, themselves producing ideal form alone. The first creation, then, was the bringing forth of potencies and types and ideas, to whom God gave the gift of being; it was as yet the world “above,” the primæval Heaven, in ultimate perfection, thus constituting the unchanging boundaries of the new universe that was to be. These things-that-are were filled with “mysteries,” not “breaths” or “lives,” for these were not as yet. 8. The next stage is the breathing of the spiritual (not the physical) breath of lives into the fairest blend of the primal elements that condition the world-area. This blend or soul-substance is called psychōsis. The primal elements were not our mixed earth, water, fire, and air, but “knowing fire” (perhaps “fire in itself,” as Hermes elsewhere calls it, or intelligible fire, perchance the “flower of fire” of the so-called “Chaldæan Oracles” 1) and unknowing air, if we may judge from the phrase (7): “Let heaven be filled with all things full, and air and æther [? = fire] too!” It is Heaven or the ideal world that is so filled; even earth-water was not yet manifested, much less earth and water. It seems, then, that these souls (souls corresponding above with the subsequent man-stage below) were a blend of the three: spirit, knowing fire, and unknowing air,—triads, yet a unity called psychōsis. 9. They were moreover all essentially equal, but differed according to some fixed law of numbering; they were also apparently definite in number, one soul perchance for every star, as with Plato, according to the law of similarity of less and greater, of within and without. 10. These souls, then, were “sacred (or typical) men,” p. 139 a creation prior to that of the “sacred animals”; their habitat was in Upper Nature, the “all-fairest station of the æther”—the celestial cosmos. 11. They were appointed to certain stations and to the task of keeping the “wheel revolving,”—that is, as we shall see, they were to fashion forms for birth and death, and so provide means of transmission for the life-currents ever circulating in the great sphere. This was their appointed task, the law imposed on them, as obedient children of the Great King, their sire. So long as they kept their appointed stations they were to live for ever in surroundings of bliss and beauty, in full contemplation of the glories of the greater universe, throned amid the stars. But if they disobeyed the law, bonds and punishment await them. 12. We next come to a further creation of souls—a subject somewhat difficult to follow. These souls are of an inferior grade to the preceding, for they are composed of the primal water and earth, of “water in itself” and “earth in itself” we must suppose, and not of the compound elements we now call by these names. These are the souls of certain “sacred animals” or lives, which bear the same relationship to the souls which “keep the wheel revolving” as animals do to man on earth. They are, however, not shaped like the animals on earth, nor possess even typical animal forms, but bear the forms of men, though they are not men. 13. Still was the divine “water-earth” substance unexhausted, and so the residue was handed over to “those souls that had gone in advance and had been summoned to the land of Gods,”—that is to say, those stations near the Gods, in highest æther, of which mention has just been made. These souls are, of course, the man-souls proper. Out of this residue these Builders were to fashion p. 140 animals, after the models the Creator gave them,—certain types of life, below the “man” type proper, ranged in due order corresponding to the “motions of the souls.” That is to say, there were various classes of Builders according to the types of animals which were to be copied. The Builders were to fashion the forms, the Creator was to breathe into them the life. 14. Thus these Builders fashioned the etheric doubles of birds, quadrupeds, fish and reptiles, and not their physical bodies, for as yet the earth was not solid. 15. And so the Builder-souls accomplished their task, and fashioned the primæval copies of the celestial types of animals. Proud of their work, they grew restive at the restraints placed upon them by the law of their stations, and overstepped the limits decreed by the Creator. 1 Whereupon the punishment is pronounced, and the Creator resolves to make the human frame, therein to imprison the disobedient souls. And here we learn incidentally that all of this p. 141 psychogenesis which has gone before was the direct teaching of Hermes to the writer; of no physical Hermes, however, but of that Hermes whose “Books” are hidden in the zones (5), of the Hermes whom the writer, as he would have us believe, came to know face to face only after his inner vision was opened, and he had gazed with all-seeing eyes “upon the mysteries of that new dawn” (4). 16. For the new and mysterious fabrication of the man-form, all the seven obedient Gods, to whom the man-souls are kin (17), are summoned by the chief of them, Hermes himself, the beloved son and messenger of the Supreme, “soul of My Soul, and holy mind of My own Mind.” 1 17. All of the seven promise to bestow the best they have on man. 18. The plasm out of which the man-form is to be modelled is the residue of the mixture out of which the Builders had already made the animal doubles. But the Builder of the man-frames was Hermes himself, who mixed the plasm with still more water. 19. Here the writer inserts a further piece of information concerning the source of his tradition. It is no longer as before what Hermes himself reveals to him in vision, but what the writer was told at a certain initiation called the “Black Rite.” This rite was presided over by Kamēphis, who is called the “earliest of all,” or perhaps more correctly the “most primæval of [us] all.” Kamēphis is thus conceived as the representative of a more ancient wisdom than that of Isis, and yet even he but hands on the tradition of Hermes. 2 20. The souls are “enfleshed,” and utter loud complaints. Apparently not all at first can speak articulately; most of them can only groan, or scream, p. 142 or hiss. The leading class of souls can, however, so far dominate the plasm as to speak articulately, and so one of their number utters a desperate appeal to Heaven. 21. They have now lost their celestial state, and Heaven is shut away from them; no longer can they see “without the light.” They are shut down into a “heart’s small compass”; the Sun of their being has become a light-spark only, hidden in the heart. This is, of course, the logos, the inmost reality in man. 22. The souls pray for some amelioration of their unhappy lot, and the conditions of the moral law are expounded to them. They who do rightly shall, on their body’s dissolution, reascend to Heaven and be at rest; they who do ill, shall work out their redemption under the law of metempsychosis, or change from body to body, from prison to prison. 23. Details of this metempsychosis are then given with special reference to the incarnations of the “more righteous,” who shall be kings, philosophers and prophets. Such souls apparently, for it is not expressly so stated, shall, in passing round the wheel of rebirth, when out of incarnation in a human body, have some sort of life with the souls of the leading types of animals, which are given as eagles, lions, dragons, and dolphins. Or, if we are unjustified in this speculation, such souls shall in their animal parts have intimate relation with the noblest types of animal essence (24). 25. There now comes upon the scene the mighty Intellect of the Earth, a veritable Erdgeist, in the form of Mōmus, who speaking out of affection for him (28), urges Hermes to increase ills and trials upon the souls of men, so that they shall not dare too much (25-27). And thereon Hermes sets in motion the instrument or engine of unerring fate and mechanical retribution (28, 29). p. 143 29. Now all these things took place at the dawn of earth-life, when all as yet was inert, as far as our now solid earth is concerned. We must then suppose that as yet our present phase of existence on earth had not yet been manifested; that all was as yet in a far subtler or more primitive state of existence, when earth was still all “a-tremble,” and had not yet hardened to its present state of solidity;—that is to say, that the man-plasm was in an etheric state (30). 31. The earth gradually hardens. Into the now more solid earth, the Creator and His obedient sons, the Gods who had not made revolt, poured forth the blessings of nature. This is described by the beautiful symbol of the hands of blessing, figured in Egypt as the sun-rays, each terminating in a hand for giving light and life. 1 The imprisoned souls, the kinsmen of the Gods obedient, continue their revolt; they are the leaders of mankind, of a mankind far weaker than themselves, a humanity, apparently evolved normally from the nature of things and as yet in its childhood. Instead of teaching them the lessons of love and wisdom, the Disobedient Ones use them for evil purposes, for war and conflict, for oppression and savagery. 32. Things go from bad to worse; the earth is befouled with the horrors of savage man, until in despair the pure elements complain to God. They pray that He will send a holy emanation of Himself to set things right (32-34). 35. Hereupon God sends forth the mystery of a new birth, a divine descent, or emanation, an avatāra, as the Aryan Hindu tradition would call it, a dual manifestation. 2 And so Osiris and Isis are born to help the p. 144 world, to recall men from savagery, and restore the moral order (35-37). It was they who were taught directly by Hermes (37) in all law and science and wisdom. Their mission meets with success, and the “world” is filled with a knowledge of the Path of Return. But before their ascension into Heaven they have a petition to make to the Father, that not only earth but also the surrounding spaces up to Heaven itself may be filled with a knowledge of the truth. Thus then they proceed to hymn the Sire and Monarch of all in a praise-giving which, unfortunately, Stobæus did not think fit to copy. -------------------------------------------------------------------------------- The original text of the “Virgin of the World” treatise is obviously broken only by the omission of the Hymn of Osiris and Isis, and Excerpt ii. follows otherwise immediately on Excerpt i. The subject is the birth of royal souls, taken up from the instruction given in K. K., 23, 24 above. 39. There are four chief spaces: (i) Invisible Heaven, inhabited by the Gods, with the Invisible Sun as lord of all; (ii) Æther, inhabited by the Stars, of which for us the Sun is leader; (iii) Air, in which dwell non-incarnate souls, ruled by the Moon, as watcher o’er the paths of genesis; (iv) Earth, inhabited by men and animals, and over men the immediate ruler is the Divine King of the time. 40. The king-soul is the last of the Gods but the first of men 1; he is, however, on earth a demigod only, for his true divinity is obscured. His soul, or ka, comes from a soul-plane superior to that of the rest of mankind. The ascending souls of normally evolving humanity are thought of, apparently, as describing ever widening p. 145 circles in their wheelings in and out of incarnation, rising, as they increase in virtue and knowledge, at the zenith of their ascent in the intermediate state, before they turn to descend again into rebirth, ever nearer to the limits of the sensible world and, the frontiers of Heaven. 41. But there is also another class of descending royal souls, who have only slightly transgressed, and therefore descend only as far as this grade of humanity. 42. For the royal or ruling soul is not only a warrior monarch; his sovereignty may be also shown in arts of peace. He may be a righteous judge, a musician or poet, a truth-lover or philosopher. The activities of these souls are not determined, as is the case with souls of lower grades,—that is, those souls which have fallen deeper into material existence,—by what Basilides would have called the “appendages” of the animal nature; they are determined by a fairer taxis, an escort of angels and daimones, who accompany them into birth. 43. The description of their manner of birth, however, is, unfortunately, lost to us, owing either to the hesitation of Stobæus to make it public, or to its being cut out by some subsequent copyist. 44. We are next told that sex is no essential characteristic of the soul. It is an “accident” of the body, but this body is not the physical, but the “aery” body, which air, however, is not a simple element, but already differentiated into four sub-elements. 1 45. Moreover the sight, or intelligence, of the soul also depends upon the purity of certain envelopes, which p. 146 are called “airs,”—“airs” apparently more subtle even than the aery body (45). 1 46. Next follows a naïve reason for the excellence of Egypt and the wisdom of the Egyptians (46-48). Here the writer seems to be no longer dependent directly on the Trismegistic tradition, but is inserting and expanding popular notions. 49. The remaining sections of the Excerpt are taken up with speculations as to the cause of delirium (49, 50), and Stobæus brings his extract to a conclusion apparently without allowing the writer to complete his exposition. SOURCES? The discussion as to the meaning of the title, which has so far been invariably translated “The Virgin of the World,” will come more appropriately later on. How much of the original treatise has been handed on to us by Stobæus we have no external means of deciding. Our two Extracts, however, plainly stand in immediate connection with each other, and the original text is broken only by the unfortunate omission of the Hymn of Osiris and Isis. The first Extract, moreover, is plainly not the beginning of the treatise, since it opens with words referring to what has gone before; while the second Extract ends in a very unsatisfactory manner in the middle of a subject. What we have, however, gives us some very interesting indications of how the writer regarded his sources,—whether written or oral, whether physical or psychic. He of course would have us take his treatise as a literary unity; and indeed the subject is so worked up that it is very difficult to discover what the literary p. 147 sources that lay before the writer may have been, for the story runs on straight enough in the same thought-mould and literary form, in spite of the insertion of somewhat contradictory statements concerning the sources of information. When, however, Reitzenstein (p. 136) expressly states that the creation-story shows indubitable traces of two older forms, and that this is not a matter of surprise, as we find two (or more precisely four) different introductions,—we are not able entirely to follow him. It is true that these introductory statements are apparently at variance, but on further consideration they appear to be not really self-contradictory. THE DIRECT VOICE AND THE BOOKS OF HERMES The main representation is that the teacher of Isis is Hermes, who saw the world-creation, that is, the creation of our earth-system, and the soul-making, with his own spiritual sight (2). Isis has obtained her knowledge in two ways: either from the sacred Books of Hermes (4, 5); or by the direct spiritual voice of the Master (15). The intention here is plainly to claim the authority of direct revelation, for even the Books are not physical. They have disappeared, if indeed they ever were physical, and can only be recovered from the tablets of unseen nature, by ascending to the zones (5) where they are hidden; and these zones are plainly the same as the soul-spaces mentioned in S. I. H., 8. At the same time there is mention of another tradition, which, though in later details purporting to be historic and physical, in its beginnings is involved in purely mythological and psychic considerations. When the first and most ancient Hermes ascended to Heaven, he left his Books in the charge of the Gods, his kinsmen, p. 148 in the zones, and not on earth (3). On earth there succeeded to this wisdom a younger race, beloved of Hermes, and personified as his son Tat. These were souls as yet too young to understand the true science face to face. They were apparently regarded as the Tat (Thoth) priesthood of our humanity, who were subsequently joined by wisdom-lovers of another line of tradition, the Imuth (Asclepius) brotherhood, who had their doctrine originally from Ptah. 1 This seems to hint at some ancient union of two traditions or schools of mystic science, perhaps from the Memphitic and Thebaic priesthoods respectively. 2 What, however, is clear is that the writer professes to set forth a higher and more direct teaching than either the received tradition of the Isiac mystery-cult or of the Tat-Asclepius school. This he does in the person of Isis as the face to face disciple of the most ancient Hermes, 3 thus showing us that in the Hermes-circles of the Theoretics, or those who had the direct sight, though the Isis mystery-teaching was considered a tradition of the wisdom, it was nevertheless held to be entirely subordinate to the illumination of the direct sight. p. 149 KAMEPHIS AND THE DARK MYSTERY In apparent contradiction to all this we have the following statement: “Now give good heed, son Horus, for thou art being told the mystic spectacle which Kamēphis, our forefather, was privileged to hear from Hermes, the record-writer of all deeds, and I from Kamēphis when he did honour me with the Black [Rite] that gives perfection” (19). 1 Here Reitzenstein (p. 137) professes to discover the conflation of two absolutely distinct traditions of (i) Kamephis, a later god and pupil of Hermes, and (ii) Kamephis, an older god and teacher of Isis; but in this I cannot follow him. It all depends on the meaning assigned to the words παρὰ τοῦ πάντων προγενεστέρου, which Reitzenstein regards as signifying “the most ancient of all [gods],” but which I translate as “the most ancient of [us] all.” I take it to mean simply that, according to the general Isis-tradition, the founder of its mysteries was stated to be Kamephis, but that the Isis-Hermes circles claimed that this Kamephis, though truly the most ancient figure in the Isis tradition proper, was nevertheless in his turn the pupil of the still more ancient Hermes. The grade of Kamephis was presumably represented in the mystery-cult by the arch-hierophant who presided at the degree called the “Dark Mystery” or “Black Rite.” It was a rite performed only for those p. 150 who were judged worthy of it (ἐτίμησεν) after long probation in lower degrees, something of a far more sacred character, apparently, than the instruction in the mysteries enacted in the light. I would suggest, therefore, that we have here a reference to the most esoteric institution of the Isiac tradition, the more precise nature of which we will consider later on; it is enough for the moment to connect it with certain objects or shows that were apparently made to appear in the dark. As Clement of Alexandria says in his famous commonplace book, called the Stromateis 1: “It is not without reason that in the mysteries of the Greeks, lustrations hold the first place, analogous to ablutions among the Barbarians [that is, non-Greeks]. After these come the lesser mysteries, which have some foundation of instruction and of preliminary preparation for what is to follow; and then the great mysteries, in which nothing remains to be learned of the universe, but only to contemplate and comprehend nature [herself] and the things [which are mystically shown to the initiated].” 2 p. 151 KNEPH-KAMEPHIS But who was Kamēphis in the theology of the Egyptians? According to Reitzenstein, Kamephis or Kmephis, that is Kmeph, is equated by Egyptologists with Kneph, who, according to Plutarch, 1 was worshipped in the Thebaid as the ingenerable and immortal God. Kneph, however, as Sethe has shown, 2 is one of the aliases of Ammon, who is the “bull [or husband] of his mother,” the “creator who has created himself.” Kneph is, moreover, the Good Daimon, as Philo of Byblus says. 3 He is the Sun-god and Heaven-god Ammon. “If he open his eyes, he filleth all with light in his primæval 4 land; and if he close them all is dark.” 5 Here we have Kneph-Ammon as the giver of light in darkness, and the opener of the eyes. Moreover, Porphyry 6 tells us that the Egyptians regarded Kneph as the demiurge or creator, and represented him in the form of a man, with skin of a blue-black tint, girt with a girdle, and holding p. 152 a sceptre, and wearing a crown of regal wings. This symbolism, says Porphyry, signified that he was the representative of the Logos or Reason, difficult to discover, hidden, 1 not manifest 2; it is he who gives light and also life 3; he is the King. The winged crown upon his head, he adds, signifies that he moves or energizes intellectually. Kamephis, then, stands in the Isis-tradition for the representative of Agathodaimon, the Logos-creator. He is, however, a later holder of this office, and has had it handed on to him by Hermes, or at any rate he is instructed in the Logos-wisdom by Hermes. HERMES I. AND HERMES II. In this connection it is instructive to refer to the account which Syncellus 4 tells us he took from the statement of Manetho. Manetho, says Syncellus, states in his Books, that he based his replies concerning the dynasties of Egypt to King Ptolemy on the monuments. “[These monuments], he [Manetho] tells us, were engraved in the sacred language, and in the characters of the sacred writing, by Thoth the First Hermes; after the Flood they were translated from the sacred language into the then common tongue, but [still written] in hieroglyphic characters, and stored away in books, by the Good Daimon’s son, the Second Hermes, the father of Tat, in the inner shrines of the temples of Egypt.” p. 153 Here we have a tradition, going back as far as Manetho, which I have shown, in Chapter V. of the “Prolegomena” on “Manetho, High Priest of Egypt,” cannot be so lightly disposed of as has been previously supposed,—dealing expressly with the Books of Hermes. This tradition, it is true, differs from the account given in our Sermon (3-5), where the writer says nothing expressly of a flood, but evidently wishes us to believe that the most ancient records of Hermes were magically hidden in the zones of the unseen world, and that the flood, if there was one, was a flood or lapse of time that had utterly removed these records from the earth. For him they no longer existed physically. Manetho’s account deals with another view of the matter. His tradition appears to be as follows. The oldest records were on stone monuments which had survived some great flood in Egypt. These records belonged to the period of the First Hermes, the Good Daimon par excellence, the priesthood, therefore, of the earliest antediluvian Egyptian civilization. After the flood they were translated from the most archaic language into ancient Egyptian, and preserved in book-form by the Second Hermes, the priesthood, presumably, of the most ancient civilization after the flood, who were in time succeeded by the Tat priesthood. That this tradition is elsewhere contradicted by the Isis-tradition proper, which in a somewhat similar genealogy places Isis at the very beginning prior even to Hermes I., 1 need not detain us, since each tradition would naturally claim the priority of those whom it regarded as its own special founders, and we are for the moment concerned only with the claims of the Hermes-school. p. 154 The main point of interest is that there was a tradition which explained the past on the hypothesis of periods of culture succeeding one another,—the oldest being supposed to have been the wisest and highest; the most archaic hieroglyphic language, which perhaps the priests of Manetho’s day could no longer fully understand, 1 was supposed to have been the tongue of the civilization before the Flood of Hermes I. It may even be that the remains of this tongue were preserved only in the magical invocations, as a thing most sacred, the “language of the gods.” The point of view, however, of the circle to which our writer belonged, was that the records of this most ancient civilization were no longer to be read even in the oldest inscriptions; they could only be recovered by spiritual sight. Into close relation with this, we must, I think, bring the statement made in § 37, that Osiris and Isis, though they themselves had learned all the secrets of the records of Hermes, nevertheless kept part of them secret, and engraved on stone only such as were adapted for the intelligence of “mortal men.” The Kamephis of the Isis-tradition, then, apparently stands for Kneph as Agathodaimon, that is for Hermes, but not for our Hermes I., 2 for he has no physical p. 155 contact with the Isis-tradition, but for Hermes II., who was taught by Hermes I. THE BLACK RITE But what is the precise meaning of the “black rite” at which Kamephis presides? I have already suggested the environment in which the general meaning may be sought, though I have not been able to produce any objective evidence of a precise nature. Reitzenstein (pp. 139 ff.), however, thinks he has discovered that evidence. His view is as follows: The key to the meaning, according to him, is to be found in the following line from a Magic Papyrus 1: “I invoke thee, Lady Isis, with whom the Good Daimon doth unite, 2 He who is Lord ἐν τῷ τελείῳ μέλανι.” Reitzenstein thinks that the Good Daimon here stands for Chnum, and works out (p. 140) a learned hypothesis that the “black” refers to a certain territory of black earth, between Syene and Takompso, the Dedocaschœnus, especially famed for its pottery, which was originally in the possession of the Isis priesthood, but was subsequently transferred to the priesthood of Chnum by King Dośer. Reitzenstein would thus, presumably, translate the latter half of the sentence as “the Good Daimon who is Lord in the perfect black [country],” and so make it refer to Chnum, though indeed he seems himself to feel the inadequacy of this explanation to cover the word “perfect” (p. 144). But this seems to me to take all the dignified meaning out of both our text and that of the Magic Papyrus, and to introduce p. 156 local geographical considerations which are plainly out of keeping with the context. It is far more natural to make the Agathodaimon of the Papyrus refer to Osiris; for indeed it is one of his most frequent designations. Moreover, it is precisely Osiris who is pre-eminently connected with the so-called “under world,” the unseen world, the “mysterious dark.” He is lord there, while Isis remains on earth; it is he who would most fitly give instructions on such matters, and indeed one of the ancient mystery-sayings was precisely, “Osiris is a dark God.” 1 “He who is Lord in the perfecting black,” might thus mean that Osiris, the masculine potency 2 of the soul, purified and perfected the man on the mysterious dark side of things, and completed the work which Isis, the feminine potency of the soul, had begun on him. That, in the highest mystery-circles, this was some stage of union of the man with the higher part of himself, may be deduced from the interesting citations made by Reitzenstein (pp. 142-144) from the later Alchemical Hermes-literature; it clearly refers to the mystic “sacred marriage,” 3 the intimate union of the soul with the logos, or divine ray. Much could be written on this subject, but it will be sufficient to append two passages of more than ordinary interest. The Jewish over-writer of the Naassene Document contends that the chief mystery of the Gnosis was but the consummation of the instruction given in the various mystery-institutions of the nations. The p. 157 [paragraph continues] Lesser Mysteries, he tells us, commenting on the text of the Pagan commentator, pertained to “fleshly generation,” whereas the Greater dealt with the new birth, or second birth, with regeneration, and not with genesis. And speaking of a certain mystery, he says: “For this is the Gate of Heaven, and this is the House of God, where the Good God 1 dwells alone, into which [House] no impure [man] shall come; but it is kept under watch for the spiritual alone; where when they come they must cast away their garments, and all become bridegrooms obtaining their true manhood through the Virginal Spirit. For such a man is the Virgin big with child, conceiving and bearing a Son, not psychic, not fleshly, but a blessed Æon of Æons.” 2 In the marvellous mystery-ritual of the new-found fragments of The Acts of John, lately discovered in a fourteenth century MS. in Vienna, disguised in hymn form, and hiding an almost inexhaustible mine of very early tradition, the “sacred marriage” is plainly suggested as one of the keys to part of the ritual. Compare, for instance, with the “casting away of their garments,” in the above-quoted passage of the Naassene writer, the following: “[The Disciple.] I would flee. [The Master.] I would [have thee] stay. [The Assistants.] Amen! [The Disciple.] I would be robed. [The Master.] And I would robe [thee]. [The Assistants.] Amen! [The Disciple.] I would be at-oned. p. 158 [The Master.] And I would at-one. [The Assistants.] Amen!” 1 BLACK LAND. But to return to the “mysterious black.” Plutarch tells us: “Moreover, they [the Egyptians] call Egypt, inasmuch as its soil is particularly black, as though it were the black of the eye, Chemia, and compare it with the heart,” 2—for, he adds, it is hot and moist, and set in the southern part of the inhabitable world, in the same way as the heart in the left side of a man. 3 Egypt, the “sacred land” par excellence, was called Chemia or Chem (Ḥem), Black-land, because of the nature of its dark loamy soil; it was, moreover, in symbolic phraseology the black of the eye, that is, the pupil of the earth-eye, the stars and planets being regarded as the eyes of the gods. 4 Egypt, then, was the eye and heart of the Earth; the Heavenly Nile poured its light-flood of wisdom through this dark of the eye, or made the land throb like a heart with the celestial life-currents. Nor is the above quotation an unsupported statement of Plutarch’s, for in an ancient text from Edfu, 5 we read: “Egypt (lit. the Black), which is so called after the eye of Osiris, for it is his pupil.” Ammon-Kneph, too, as we have seen, is black, or blue-black, signifying his hidden and mysterious p. 159 character; and in the above-quoted passage he is called “he who holds himself hidden in his eye,” or “he who veils himself in his pupil.” This pupil, then, concludes Reitzenstein (p. 145), is the “mysterious black.” Is this, then, the origin of this peculiar phrase? If so, it would be connected with seeing, the spiritual sight, the true Epopteia. THE PUPIL OF THE WORLD’S EYE But Isis, also, is the black earth, and, therefore, the pupil of the eye of Osiris, and, therefore, also of the Chnum or Ammon identified with Osiris at Syene. Isis, therefore, herself is the “Pupil of the World’s Eye”—the κόρη κόσμου. 1 Reitzenstein would, therefore, have it that the original type of our treatise looks back to a tradition which makes the mystery-goddess Isis the disciple and spouse of the mysterious Chnum or Ammon, or Kneph or Kamephis, as Agathodaimon; and, therefore, presumably, that the making of this Kamephis the disciple in his turn of Hermes is a later development of the tradition, when the Hermes-communities gained ascendancy in certain circles of the Isis-tradition. This is very probable; but dare we, with Reitzenstein, cast aside the “traditional” translation of κόρη κόσμου, as “Virgin of the World,” and prefix to our treatise as title the new version, “The Pupil of the Eye of the World”? It certainly sounds strange as a title to unaccustomed ears, and differs widely from any other titles of the Hermetic sermons known to us. But what does the “Virgin of the World” mean in connection with our treatise? Isis as the Virgin Mother is a p. 160 familiar idea to students of Egyptology 1; she is κατ᾽ ἐξοχὴν, the “World-Virgin.” THE SON OF THE VIRGIN And here it will be of interest to turn to a curious statement of Epiphanius 2; it is missing in all editions of this Father prior to that of Dindorf (Leipzig, 1859), which was based on the very early (tenth century) Codex Marcianus 125, all previous editions being printed from a severely censured and bowdlerized fourteenth century MS. Epiphanius is stating that the true birthday of the Christ is the Feast of Epiphany, “at a distance of thirteen days from the increase of the light [i.e. December 25]; for it needs must have been that this should be a figure of our Lord Jesus Christ Himself and of His twelve disciples, who make up the thirteen days of the increase of the Light.” The Feast of the Epiphany was a great day in Egypt, connected with the “Birth of the Æon,”—a phase of the “Birth of Horus.” For Epiphanius thus continues: “How many other things in the past and present support and bear witness to this proposition, I mean the birth of Christ! Indeed, the leaders of the idol-cults, 3 filled with wiles to deceive the idol-worshippers who believe in them, in many places keep highest festival on this same night of Epiphany [= the Manifestation to Light], so that they whose hopes are in error may not seek the truth. For instance, at p. 161 [paragraph continues] Alexandria, in the Koreion, 1 as it is called—an immense temple, that is to say the Precinct of the Virgin—after they have kept all-night vigil with songs and music, chanting to their idol, when the vigil is over, at cock-crow, they descend with lights into an underground crypt, and carry up a wooden image lying naked on a litter, with the seal of a cross made in gold on its forehead, and on either hand two similar seals, and on either knee two others, all five seals being similarly made in gold. And they carry round the image itself, circumambulating seven times the innermost temple, to the accompaniment of pipes, tabors and hymns, and with merry-making they carry it down again underground. And if they are asked the meaning of this mystery, they answer: ‘To-day at this hour the Maiden (Korē), that is, the Virgin, gave birth to the Æon.’” He further adds that at Petra, in Arabia, where, among other places, this mystery was also performed, the Son of the Virgin is called by a name meaning the “Alone-begotten of the Lord.” 2 Here, then, at Alexandria, in every probability the very environment of our treatise, we have a famous mystery-rite, solemnized in the Temple of the Virgin, who gives birth to a Son, the Æon. This, we shall not be rash in assuming, signifies not only the birth of the new year, but also still more profound mysteries, when we remember the words of the Naassene Document quoted above: “For such a man is the Virgin, big with child, conceiving and bearing a Son,—not psychic, not fleshly [nor, we may add, temporal], but p. 162 a blessed Æon of Æons”—that is, an Eternity of Eternities, an immortal God. We should also notice the crowing of the cock, which plays so important a part in the crucifixion-story in the Gospels, 1 and above all things the stigmata on the image, the symbols of a cosmic and human mystery. THE MYSTERY OF THE BIRTH OF HORUS In our own treatise the mysterious Birth of Horus is also referred to (35, 36) as follows. Isis has handed on the tradition of the Coming of Osiris, the Divine emanation, the descent of the efflux of the Supreme, and Horus asks: “How was it, mother, then, that Earth received God’s efflux?”—where Earth may well refer to the “Dark Earth,” a synonym of Isis herself. And Isis answers: “I may not tell the story of [this] birth; for it is not permitted to describe the origin of this descent, O Horus, [son] of mighty power, lest afterward the way of birth of the immortal Gods should be known unto men.” Here I think we have a clear reference to the mysterious “Birth of Horus,” the birth of the gods,—that is to say, of how a man becomes a god, becomes the most royal of all souls, gains the kingdom, or lordship over himself. This mystery was not yet to be revealed to the neophyte—Horus—and yet this Birth is suggested to Tat by Hermes—C. H., xiii. (xiv.) 2—when he says: “Wisdom that understands in silence [such is the matter and the womb from out which Man is born] and the True Good the Seed.” The womb is the mysterious Silence, the matter is p. 163 [paragraph continues] Wisdom, Isis herself, the seed is the Good, the Agathodaimon, Osiris. But in our treatise Horus has not yet reached to this high state; Isis, as the introductory words tell us, is pouring forth for him “the first draught of immortality” only, “which souls have custom to receive from gods”; he is being raised to the understanding of a daimon, but not as yet to that of a god. All of this, moreover, seems to have been part and parcel of the Isis mystery-tradition proper, for as Diodorus (i. 25), following Hecatæus, informs us, it was Isis who “discovered the philtre of immortality, by means of which, when her son Horus, who had been plotted against by the Titans, and found dead (νεκρόν) beneath the water, not only raised him to life (ἀναστῆσαι) by giving him life (ψυχήν), but also made him sharer in immortality.” Here we have evidence to show that in the mystery-myth Horus was regarded as the human soul, and that there were two interpretations of the mystery. It referred not only to the “rising from the dead” in another body, or return to life in another enfleshment, but also to a still higher mystery, whereby the consciousness of immortality was restored to the memory of the soul. The soul had been cast by the Titans, or the opposing powers of the subtle universe, into the deep waters of the Great Sea, the Ocean of Generation, or Celestial Nile, for as the mysterious informant of Cleombrotus told him, 1 these stories of Titans concerned daimons or souls proper, not bodies. 2 p. 164 From this death in the sea of matter, Isis, the Mother Soul, brings Horus repeatedly back to life, and finally bestows on him the knowledge of immortality, and so raises him from the “dead.” 1 This birth of the “true man” within, the logos, was and is for man the chief of all mysteries. In the Chapter on “The Popular Theurgic Hermes-Cult,” we have already, in elucidation of the sacramental formula, “Thou art I and I am thou,” quoted the agraphon from the Gospel of Eve concerning the Great Man and the Little Man or Dwarf, and lovers of the Aupaniṣhad literature of Hindu-Aryan theosophy need hardly be p. 165 reminded of “the ‘man,’ of the size of a thumb,” within, in the ether of the heart. 1 “ISHON” But what is of more immediate interest is that the same idea is to some extent found in the Old Covenant documents, especially in the Prophetical and Wisdom literature, which latter was strongly influenced by Hellenistic ideas. Ishon, which literally means “little man” or “dwarf,” 2 is in A.V. generally translated “apple of the eye.” 3 Thus we read in a purely literal sense, referring to weeping: “Let not the apple of thine eye cease” (Lam. ii. 18). It was, however, a common persuasion, that the intelligence or soul itself, not merely the reflection of the image of another person, resided in the eye, and was made manifest chiefly by the eye. Thus the “apple of the eye” was used as a synonym for a man’s most precious possession, the treasure-house as it were of the light of a man. p. 166 And so we read: “He [Yahweh] kept him [Israel] as the apple of his eye” (Ps. xvii. 8)—where ishon is in the Hebrew further glossed as the “daughter of the eye”; and again: “Thus saith the Lord of Hosts: . . . He that toucheth you toucheth the apple of his eye” (Zech. ii. 8). The “apple of the eye” (ishon) was, then, something of great value, something very precious, and, therefore, we read in the Wisdom-literature that the punishment of the man who curses his father and mother is that “his lamp shall be put out in obscure (ishon) darkness” (Prov. xx. 20)—that is, that he shall thus extinguish the lamp of his intelligence, or perhaps spiritual nature, “in the apple of his eye there will be darkness”; and this connects with a passage in the Psalms which shows traces of the same Wisdom-teaching. “In the hidden part 1 [of man] thou shalt make me to know wisdom” (Ps. li. 6). But the most striking passages are to be found in that pre-eminently Wisdom-chapter in the Proverbs-collection, where the true Israelite is warned to remain faithful to the Law (Torah), and to have no commerce with the “strange woman,” the “harlot”—that is, the “false doctrines” of the Gentiles. 2 “Keep my law as the apple of thine eye” (Prov. vii. 2), says the writer, speaking in the name of Yahweh, for he has seen the young and foolish being led astray by the “strange woman.” “He went the way to her house, in the twilight, in the evening; in the black (ishon) and dark night” (Prov. vii. 9). That is to say, p. 167 his lamp was put out; there was dark night in his eye, in that little man of his, which should be his true light-spark understanding the wisdom of Yahweh. Here, I think, we have additional evidence, that the idea, that the pupil of the eye was the seat of the spiritual intelligence in man, was widespread in Hellenistic circles. 1 But even so, can we translate κόρη κόσμου as the “Apple of the World-Eye”? It is true that Isis is the instrument or organ of conveying the hidden wisdom to Horus, and that it is eventually Hermes or the Logos who is the true light itself, which shines through her, the pupil of Egypt’s eye, 2 out of that mysterious darkness, in which she found herself, when she received illumination at the hands of Kamephis; but is this sufficient justification for rejecting the traditional translation of the title, and adopting a new version? On the whole I am inclined to think, that though the new rendering may at first sight appear somewhat strained, nevertheless in proportion as we become more familiarized with the idea and remember the thought-environment of the time, we may venture so to translate it. Isis, then, is the “Apple or Pupil of the Eye of Osiris.” On earth the “mysterious black” is Egypt p. 168 herself, the wisdom-land. Isis is the mysterious wisdom of Egypt, but in our treatise she is even more than this, for she is that wisdom but now truly illumined by the direct sight, the new dawn of the Trismegistic discipline of which she speaks (4). To a Greek, however, the word κόρη would combine and not distinguish the two meanings of the title over which we have been labouring; but even as logos meant both “word” and “reason,” so korē would mean both “virgin” and “pupil of the eye”; but as it is impossible to translate it in English by one word, we have followed the traditional rendering. THE SIXTY SOUL-REGIONS We now turn to a few of the most important points which require more detailed treatment than the space of a footnote can accommodate. There are, of course, many other points that could be elaborated, but if that were done, the present work would run into volumes. The number of degrees into which the soul-stuff (psychōsis) is divided, is given as three, and as sixty (10). If this statement stood by itself we should have been somewhat considerably puzzled to have known what to make of it, even when we remembered the mystic statement that 60 is par excellence the number of the soul, and that he who can unriddle the enigma will know its nature. Fortunately, however, if we turn to S. I. H., 6 (Ex. xxvii.), we find that according to this tradition the soul-regions also were divided into 60 spaces, presumably corresponding to the types of souls. They were in 4 main divisions and 60 special spaces, with no overlapping (7). These spaces were also called zones, firmaments or layers. We are further told (6) that the lowest division, that p. 169 is the one nearest to the earth, consists of 4 spaces; the second, of 8; the third, of 16; and the fourth, of 32. And still further (7), that there were besides the 4 main divisions 12 intervallic ones. This introduces an element of uncertainty, for, as far as I am aware, we have no objective information which can enable us to determine how the intervallic divisions were located in the mind of the writer; speculation is rash, but a scheme has suggested itself to me, and I append it with all reservation. First of all we have 4 main divisions or planes, separated from one another by 3 determinations of some sort, for the whole ordering pertains to the Air proper, and perhaps the 4 states of Air were regarded as earthy, watery, aery, and fiery Air. The 3 determinations may perhaps have been regarded as corresponding to the three main grades or florescences of the soul-stuff, which were apparently of a superior substance. Each division of the 4 may further have been regarded as divided off by three intervallic determinations; so that we should have 3 such intervals in the lowest division, subdividing it into 4 spaces of 1 space each; 3 in the second, subdividing it into 4 spaces of 2 spaces each; 3 in the third, subdividing it into 4 spaces of 4 spaces each; and 3 in the fourth, subdividing it into 4 spaces of 8 spaces each. The sum of these intervals would thus be 12. PLUTARCH’S YOGIN In this connection, however, I cannot refrain from appending a pleasant story told by Plutarch. 1 p. 170 The speaker is Cleombrotus, a Lacedæmonian gentleman and man of means, who was a great traveller, and a greedy collector of information of all sorts to form the basis of a philosophical religion. He had spent much time in Egypt, and had also been a voyage beyond the Red Sea. On his travels Cleombrotus had heard of a philosopher-recluse, who lived in complete retirement, except once a year when he was seen by “the folk round the Red Sea”; then it was that a certain divine inspiration came upon him, and he came forth and “prophesied” to the nobles and royal scribes who used to flock to hear him. With great difficulty, and only after the expenditure of much money, Cleombrotus discovered the hermitage of this recluse, and was granted a courteous reception. Our old philosopher was the handsomest man Cleombrotus had ever met, deeply versed in the knowledge of plants, and a great linguist. With Cleombrotus, however, he spoke Doric, and almost in verse, and “as he spake perfume filled the place from the sweetness of his breath.” His knowledge of the various mystery-cults was profound, and his intimate acquaintance with the unseen world remarkable; he explained many things to Cleombrotus, and especially the nature of the daimones, and the important part they played as factors in any satisfactory interpretation of ancient mythology, seeing that most of the great myths referred to the doings of the daimones and not of mortals. Cleombrotus, however, has told his story merely as an introduction to the quotation of a scrap of information let fall by the old philosopher concerning the plurality of worlds 1; thus, then, he continues: p. 171 “THE PLAIN OF TRUTH” “He told me that the number of worlds was neither infinite, nor one, nor five, but that there were 183 of them, arranged in the figure of a triangle of which each side contained 60, and of the remaining 3 one set at each angle. And those on the sides touch each other, revolving steadily as in a choral dance. And the area of the triangle is the Common Hearth of all, and is called the ‘Plain of Truth,’ 1 in which the logoi and ideas and paradigms of all things which have been, and which shall be, lie immovable; and the Æon [or Eternity] being round them [sc. the ideas], time flows down upon the worlds like a stream. And the sight and contemplation (θέαν) of these things is possible for the souls of men only once in ten thousand years, should they have lived a virtuous life. And the highest of our initiations here below is only the dream of that true vision and initiation 2; and the discourses [sc. delivered in the mystic rites] have been carefully devised to awaken the memory of the sublime things above, or else are to no purpose.” p. 172 This statement I am inclined to regard as one of the most distinct pronouncements on the nature of the higher mysteries which has been preserved to us from antiquity, and the locus classicus and point of departure for any really fruitful discussion of the true nature of the philosophic mysteries, and yet I have never seen it referred to in this connection. Our old philosopher was well acquainted with the Egyptian mystery-tradition, for Cleombrotus obtained information from him concerning the esoteric significance of Typhon and Osiris, and what I have quoted above falls naturally into place in the scheme of ideas of the tradition preserved in the treatise which we are discussing. 1 It, indeed, pertains to a higher side of the matter, for it purports to be the highest theoria of all, and possible for the souls even of the most righteous only at long periods of time. Of course the representation is symbolical. The triangle is no triangle; it is the “plain of truth,” the “hearth of the universe.” The triangle, then, pertained to the plane of Fire proper and not Air. Still, the ordering of the “worlds” is similar to that of our soul spaces. The triangle is shut off from the manifested world by the Æon; it is out of space and time proper. Time flows down from it. The worlds proper are 3 worlds or cosmoi, each divided into 60 subordinate cosmoi, in choral dance, or orderly harmonious movement of one to the other. Our soul-spaces, then, may have been regarded as some reflection of these supernal conditions. One is almost tempted to turn the plane triangle p. 173 into a solid figure, a tetrahedron, 1 and imagine the idea of a world or wheel, at each of the four angles, and to speculate on the Wheels of Ezekiel, the prototype of the Mercabah or Heavenly Chariot of Kabalism, the Throne of Truth of the Supreme, but I will not try the patience of my readers any further, for doubtless most of them will have cried already: Hold, enough! THE BOUNDARIES OF THE NUMBERS WHICH PREEXIST IN THE SOUL Perhaps, however, it would be as well, before dismissing the subject, to consider very briefly what Plato, following Pythagoras, 2 has to say concerning the “boundaries” of all numbers which pre-exist in the soul. These soul-numbers are 1, 2, 3, 4, 8, 9, 27 (the combination of the two Pythagorean series 1, 2, 4, 8 and 1, 3, 9, 27), or 1, 2, 3, 2², 2³, 3², 3³. Of these numbers 1, 2, 3 are apportioned to the World-Soul itself, in its intellectual or spiritual aspect, and signify its abiding in (1), its proceeding from (2), and its returning to itself (3); this with regard to primary natures. But in addition, intermediate subtle natures or souls are “providentially” ordered in their evolution and involution, by the World-Soul; they proceed according to the power of the fourth term (4 or 2²), “which possesses generative powers,” and return according to that of the fifth (9 or 3²), “which reduces them to one.” Finally also solid or gross natures are also “providentially” ordered in their procession according to 8 (2³), and in their conversion according to 27 (3³). 3 p. 174 From all of which we get the following scheme of circular progression and conversion of the soul, the various main stages through which it passes: With this compare the “Chaldæan Oracle” (ap. Psellus, 19): “Do not soil the spirit, nor turn the plane into the solid”—μὴ πνεῦμα μολύνῃς μῦτε βαθύνῃς τὸ ἐπίπεδον (ed. Cory, Or. clii., p. 270); where the four stages correspond to the point, line, plane, and solid. It is also to be remembered that since x0 = 1, 20 = 1 and 30 = l. That these are the boundary numbers of the soul, according to Pythagoreo-Platonic tradition, is of interest, but how this can in any way be made to agree with the ordering of the soul-spaces in our treatise is a puzzle. That by adding these numbers together (1 + 2 + 3 + 4 + 8 + 9 + 27) we get 54, and by farther adding the numbers of the World-Soul proper (1 + 2 + 3) we get 6, and so total out the whole sum of the phases to 60, savours somewhat of “fudging,” as we used to call it at school. It is by no means convincing, for we are here combining particulars with universals as though they were of equal dignity; still the ancients frequently resort to such combinations. That, however, there is something more than learned trifling in these numbers of Plato may be seen by the brilliant study of Adam on the “nuptial number” of Plato, 1 which was based upon the properties of the p. 175 [paragraph continues] “Pythagorean triangle,” a right-angled triangle to the containing sides of which the values of 3 and 4 were given, the value of its hypothenuse being consequently 5; and 3 × 4 × 5 = 60. The numbers 3, 4, 5, together with the series 1, 2, 4, 8, and 1, 3, 9, 27, were the numerical sequences which supplied those “canons of proportion” with which the Pythagoreans and Platonists chiefly busied themselves. Still, as far as I can see, this does not throw any clear light on the ordering of the soul spaces as given in our treatise, and we are therefore tempted to connect it with the tradition of the mysterious 60’s of Cleombrotus. But what that choral dance was which ordered the subordinate cosmoi into 60’s, and whether they proceeded by stages which might correspond to 3’s and 4’s and 5’s, we have, as far as I am aware, no data on which to base an argument. It may, however, have been connected with Babylonian ideas; the 3 may have been regarded as “falling into” 4, so making 12, and this stage in its turn have been regarded as “falling into” 5, and so making 60. THE MYSTERIOUS CYLINDER It is to be noticed, however, that before the souls revolted, the Demiurge “appointed for them limits and reservations 1 in the height of Upper Nature, that they might keep the cylinder a-whirl in proper order and economy” (11). They were, then, confined to certain orderings and spaces. But what is the mysterious “cylinder” which they were to keep revolving? So far I have come across nothing that throws any p. 176 direct light on the subject. However, Proclus 1 says that Porphyry stated that among the Egyptians the letter χ, surrounded by a circle, symbolized the mundane soul. It is curious that Porphyry should have referred this idea to the Egyptians, when he must have known that Plato, to whom Porphyry looked as the corypheus of all philosophy, had treated of the significance of the symbol X (in Greek χ) in perhaps the most discussed passage of the Timæus (36B). 2 This letter symbolized the mutual relation of the axes and equators of the sphere of the “same” (the “fixed stars”) and the sphere of the “other” (the “seven planetary spheres”). Porphyry, however, may have believed that Plato, or Pythagoras, got the idea in the first place from Egypt—the common persuasion of his school. This enigma of Plato is described as follows by Jowett in his Introduction to the Timæus 3: “The universe revolves round a centre once in twenty-four hours, but the orbits of the fixed stars take a different direction from that of the planets. The outer and the inner sphere cross one another and meet again at a point opposite to that of their first contact; the first moving in a circle from left to right along the side of a parallelogram which is supposed to be inscribed in it, the second also moving in a circle along the diagonal of the same parallelogram from right to left 4; or, in p. 177 other words, the first describing the path of the equator, the second, the path of the ecliptic.” We should thus, just as the Egyptians, according to Porphyry, symbolized it, represent the conception by the figure of a circle with two diameters suggesting respectively the equator and the ecliptic. But what is the rectangular figure to which Jowett refers, but which he does not further describe? The circles are spheres; and, therefore, the rectangular figure must be a solid figure inscribed in the sphere “of the same.” If we now set the circle revolving parallel to the longer sides of the figure, this “parallelogram” will trace out a cylinder, while the seven spheres of the “other,” the “souls” of the “planets,” moving parallel to one of the diagonals of our figure, and in an opposite direction to the sphere of the “same,” will, by their mutual difference of rates of motion, cause their “bodies” (the souls surrounding the bodies) to trace out spiral orbits. All this in itself, I confess, seems very far-fetched, and I should have thrown my notes on the subject into the waste-paper basket, but for the following consideration: Basil of Cæsarea, in his Hexæmeron, or Homilies on p. 178 the Six Days of Creation, declared it “a matter of no interest to us whether the earth is a sphere or a cylinder or a disk, or concave in the middle like a fan.” 1 The cylinder-idea, then, was a favourite theory with regard to the earth-shape in the time of Basil, that is the fourth century. This cylinder-idea, however, I am inclined to think was very ancient. In the domain of Greek speculation we first meet with it in what little is known of the system of Anaximander of Miletus, the successor of Thales. Anaximander is reported to have believed that “the earth is a heavenly body, controlled by no other power, and keeping its position because it is the same distance from all things; the form of it is curved, cylindrical, like a stone column; it has two faces; one of these is the ground beneath our feet, and the other is opposite to it.” 2 And again: “That the earth is a cylinder in form, and that its depth is one-third of its breadth.” 3 Now I have never been able to persuade myself that the earliest philosophers of Greece “invented” the ideas ascribed to them. They stood on the borderland of mythology and mysticism, and, in every probability, took their ideas from ancient traditions. p. 179 [paragraph continues] Anaximander himself was in every probability indirectly, for all we know even directly, influenced by Egyptian and Chaldæan notions; indeed, who can any longer doubt in the light of the Cnossus excavations?” 1 Anaximander is thus said to have regarded the earth-cylinder as fixed, whereas in our treatise the cylinder is not the earth and is not fixed; it is, on the contrary, a celestial cylinder and in constant motion. Can it, then, possibly be that this cylinder notion was associated with some Babylonian idea, and had its source in that country par excellence of cylinders? In Babylonia, moreover, the cylinder-shape was frequently used for seals, fashioned like a small roller, so that the characters or symbols engraved on them could be impressed on soft substance, such as wax. Further, the Babylonian and Egyptian civilizations were, as we know, closely associated, and pre-eminently so in the matter of sigils and seals. In the Coptic-Gnostic works, translated from Greek originals, and indubitably mainly of Egyptian origin, the idea of “characters,” “seals,” and “sigils,” as types impressed on matter, is a commonplace. Can our cylinder, then, have some connection with the circle of animal types, or types of life, of which so much is said in our treatise? The souls of the supernal man class would then have had the task of keeping this cylinder in motion, so that thereby the various types were continually impressed on the plasms in the sphere of generation, or ever-becoming—the wheel of genesis? This may be so, for in P. S. A., 19, we read: “The air, moreover, is the engine, or machine, through which p. 180 all things are made . . . mortal from mortal things and things like these.” So also in K. K., 28, Hermes says: “And I will skillfully devise an instrument, mysterious, possessed of power of sight that cannot err . . . an instrument that binds together all that’s done.” Here again we have the same idea, all connected with the notion of Fate or Heimarmene; the instrument of Hermes is the Kārmic Wheel, by which cause and effect are linked together, and that too with a moral purpose. 1 Finally, in connection with our cylinder, we may compare the Âryan Hindu myth of the “Churning of the Ocean,” in the Viṣhṇu Purāṇa. The churning-staff or Pillar was the heaven-mountain, round which was coiled the cosmic serpent, to serve as rope for twirling it. The rope was held at either end by the Devas and Asuras, or gods and dæmons. There is also a mystic symbol in India which probably connects with a similar range of ideas. It is two superimposed triangles (⧖), with their apices touching, and round the centre a serpent is twined,—a somewhat curious resemblance to our X and cylinder-idea. And so much for this puzzling symbol. THE EAGLE, LION, DRAGON AND DOLPHIN We now pass to the four leading types of animals, connected with souls of the highest rank—namely, the eagle, lion, dragon, and dolphin (24, 25)—which it may be of interest to compare with the symbolism of some of the degrees of the Mithriac Mysteries. 2 p. 181 [paragraph continues] In one of the preliminary degrees of the rite, we are informed, some of the mystæ imitated the voices of birds, others the roaring of lions. 1 All of this was interpreted by the initiates as having reference to transmigration or metempsychosis. Thus Porphyry 2 tells us that in the Mysteries of Mithras they called the mystæ by the names of different animals, so symbolizing man’s common lower nature with that of the irrational animals. Thus, for instance, they called some of the men “lions,” and some of the women “lionesses,” some were called “ravens,” while the “fathers,” the highest grade, were called “hawks” and “eagles.” The “ravens” were the lowest grade; those of the “lion” grade were apparently previously invested with the disguises and masks of a series of animal forms before they received the lion shape. Porphyry tells us, further, that Pallas, who had, prior to Porphyry’s day, written an excellent treatise on the Mithriaca, now unfortunately lost, asserts that all this was vulgarly believed to refer to the zodiac, but that in truth it symbolized a mystery of the human soul, which is invested with animal natures of various kinds, 3 p. 182 according to the tradition of the Magi. Thus they call the sun (and therefore those corresponding to this nature) a bull, a lion, a dragon, and a hawk. It is further to be remembered that Appuleius, 1 in describing the robe with which he was invested after his initiation into the Mysteries of Isis, tells us that he was enthroned as the sun, robed in twelve sacramental stoles or garments; these garments were of linen with beautiful paintings upon them, so that from every side “you might see that I was remarkable by the animals which were painted round my vestment in various colours.” This dress, he says, was called the “Olympic Stole.” MOMUS Finally, it may perhaps be of service to make the reader a little better acquainted with Momus. Among the Greeks Momus was the personification of the spirit of fault-finding. Hesiod, in his Theogony (214), places him among the second generation of the children of Night, together with the Fates. From the Cypria 2 of Stasimus, 3 we learn that, when Zeus, in answer to Earth’s prayer to relieve her of her overpopulation of impious mankind, 4 first sent the Theban War, and on this proving insufficient, bethought him of annihilating the human race by thunderbolts (fire) and floods (water), Momus advises the Father of gods and men to marry the goddess Thetis to a mortal, so that a beautiful daughter (Aphrodite-Helen) might be born to p. 183 them, and so mankind, Greeks and Barbarians, on her account be involved in internecine strife—namely, the Trojan War. Further, the Scholiast on Il., i. 5, avers that it was Momus whom Homer meant to represent by the “will” or “counsel” of Zeus. Sophocles, moreover, wrote a Satyric drama called “Momus,” 1 and so also Achæus. 2 Both Plato 3 and Aristotle 4 refer to Momus. Callimachus, the chief librarian of the Alexandrian Library, from 260-240 B.C., in his Ætia, 5 pilloried his critic and former pupil Apollonius Rhodius as Momus. Momus, moreover, was a favourite figure with the Sophists and Rhetoricians, especially of the second century A.D. In Æl. Aristides, 6 Momus, as he could find no fault with Aphrodite herself, found fault with her shoe. 7 Lucian makes Aphrodite vow to oppose Momus tooth and nail, 8 and makes Momus find fault with even the greatest works of the gods, such as the house of Athene, the bull of Zeus, and the men of Hephæstus,—the last because the god-smith had not put windows in their breasts so that their hearts might be seen. 9 And, interestingly enough in connection with our treatise, Lucian, in one of his witty sketches, 10 makes p. 184 [paragraph continues] Momus one of the persons of the dialogue with Zeus and Hermes. Momus finds fault because Bacchus is reckoned among the gods, and is commanded by Zeus to refrain from making ridicule of Hercules and Asclepius. The popular figure of Momus was that of a feeble old man, 1—a very different representation from the grandiose Intelligence of our treatise, a true Lucifer. Some representations give his one sharp tooth, and others wings. The story runs that Zeus finally banished him from Olympus for his fault-finding. 2 The Onomastica Vaticana 3 connects Momus with Mammon; but this side-issue need not detain us. 4 THE MYSTIC GEOGRAPHY OF SACRED LANDS With regard to the symbolic figure of the Earth of §§ 46-48 of the second K. K. Extract, and the persuasion that Egypt was the heart or centre thereof, we may append two quotations on the subject from widely different standpoints. The first is from Dr Andrew D. White’s recent volumes 5: “Every great people of antiquity, as a rule, regarded its own central city or most holy place as necessarily the centre of the earth. “The Chaldeans held that their ‘holy house of the gods’ was the centre. The Egyptians sketched the world under the form of a human figure, in which Egypt was the heart, and the centre of it Thebes. For the Assyrians, it was Babylon; for the Hindus, it was Mount Meru; for the Greeks, so far as the civilized p. 185 world was concerned, Olympus or the temple of Delphi; for the modern Mohammedans, it is Mecca and its sacred stone; the Chinese, to this day, speak of their empire as the ‘middle kingdom.’ It was in accordance, then, with a simple tendency of human thought that the Jews believed the centre of the world to be Jerusalem. “The book of Ezekiel speaks of Jerusalem as in the middle of the earth, and all other parts of the world as set around the holy city. Throughout the ‘ages of faith’ this was very generally accepted as a direct revelation from the Almighty regarding the earth’s form. St Jerome, the greatest authority of the early Church upon the Bible, declared, on the strength of this utterance of the prophet, that Jerusalem could be nowhere but at the earth’s centre; in the ninth century Archbishop Kabanus Maurus reiterated the same argument; in the eleventh century Hugh of St Victor gave to the doctrine another scriptural demonstration; and Pope Urban, in his great sermon at Clermont urging the Franks to the crusade, declared, ‘Jerusalem is the middle point of the earth’; in the thirteenth century an ecclesiastical writer much in vogue, the monk Cæsarius of Heisterbach, declared, ‘As the heart in the midst of the body, so is Jerusalem situated in the midst of our inhabited earth,’—‘so it was that Christ was crucified at the centre of the earth.’ Dante accepted this view of Jerusalem as a certainty, wedding it to immortal verse; and in the pious book of travels ascribed to Sir John Mandeville, so widely read in the Middle Ages, it is declared that Jerusalem is at the centre of the world, and that a spear standing erect at the Holy Sepulchre casts no shadow at the equinox. “Ezekiel’s statement thus became the standard of orthodoxy to early map-makers. The map of the world at Hereford Cathedral, the maps of Andrea Bianco, p. 186 [paragraph continues] Marino Sanuto, and a multitude of others fixed this view in men’s minds, and doubtless discouraged during many generations any scientific statements tending to unbalance this geographical centre revealed in Scripture.” So much for the righteous indignation of modern physical science; now for cryptology and mysticism. M. W. Blackden, in a recent article on “The Mysteries and the ‘Book of the Dead,’” writes as follows 1: “One other key there is . . . without which it is useless to approach The Book of the Dead with the idea of discussing any of those gems of wisdom for which old Egypt was so famous. . . . The knowledge of its existence is no recent discovery: it is simply that ancient nations such as the Egyptians, Chaldees, and Jews, had a system of symbolic geography. . . . “The Jewish and Egyptian priestly caste endeavoured to map out their lands in accordance with their symbols of spiritual things, so far as the physical features would permit. This symbolism of mountain, city, plain, desert, and river extended from the various parts and furniture of the Lodge, to use Masonic phraseology, up to the spiritual anatomy, as it were, of both macrocosm and microcosm. “Thus in the Jewish Scriptures it is not difficult to distinguish, in the prophetic battles of the nations that were to rage round about Jerusalem, the same symbolism as we have more directly expressed in a little old book called The Siege of Mansoul, the author of which was the John Bunyan of The Pilgrim’s Progress, a man who could well grasp the excellence of geographical symbolism. “I cannot, of course, here enter at length into the geographical symbols of Egypt, it would take too long; but as I have given Jerusalem as a symbol, I may say p. 187 further that Jerusalem as a symbol corresponds to the Egyptian On, or Heliopolis, and so astronomically to the centre of the world and of the universe, and in the microcosm to the spiritual Heart of Man. 1 “But there is one difference between the Hebrew and Egyptian city; for whereas the actual Jerusalem corresponds among the Hebrew prophets to that Jerusalem that now is, and is in bondage with her children, Heliopolis corresponded among the Egyptian priesthood to that city which was to come, the Heavenly City, the New Heart, that should be given to redeemed mankind.” Here then we have a thesis that deserves a volume to itself; and so I leave it to him who has a mind to undertake the labour.
-------------------------------------------------------------------------------- Footnotes 137:1 Or rather apocalypse; see § 15: “As Hermes says when he speaks unto me.” 137:2 Cf. the Egregores of The Book of Enoch; see Charles’ Translation (Oxford; 1893), Index, under “Watchers.” 137:3 The new Manvantara following a periodical Pralaya, to use the terms of Indo-Aryan tradition. 137:4 The creation is figured in one Egyptian tradition as the bursting forth of the Creator into seven peals of laughter,—a sevenfold “Ha!” 138:1 Cf. the “florescence” of § 10. 140:1 Cf. the same idea as expressed by Basilides (ap. Hipp., Philos., vii. 27), but in reversed order, when, speaking of the consummation of the world-process, and the final ascension of the “Sonship” with all its experience gained from union with matter, he says of the remaining souls, which have not reached the dignity of the Sonship, that the Great Ignorance shall come upon them for a space. “Thus all the souls of this state of existence, whose nature is to remain immortal in this state of existence alone, remain without knowledge of anything different from or better than this state; nor shall there be any rumour or knowledge of things superior in higher states, in order that the lower souls may not suffer pain by striving after impossible objects, just as though it were fish longing to feed on the mountains with sheep, for such a desire would end in their destruction. All things are indestructible if they remain in their proper condition, but subject to destruction if they desire to overleap and transgress their natural limits” (F. F. F., p. 270). 141:1 Cf. Cyril, C. Jul., i. 35; Frag. xvi. 141:2 Cf. §§ 29 and 37. 143:1 Cf. Hermes-Prayer, iii. 3. 143:2 This is of special interest as showing how the Egyptian tradition, in this pre-eminent above all others, did not limit the manifestation to the male sex alone. 144:1 Cf. C. H., xviii. 8 ff. 145:1 The “spirituous” or “aery” body, or vehicle, is composed of the sub-elements, but in it is a predominance of the sub-element “air,” just as in the physical there is a predominance of “earth.”—Philoponus, Proœm. in Aristot. de Anima; see my Orpheus (London, 1896), “The Subtle Body,” pp. 276-281. Cf. also S. I. H., 15, 20. 146:1 Compare this with the prāṇa’s of Indian theosophy; see C. H., x. (xi.) 13, Comment. 148:1 Cf. Diog. Laert., Proœm., i.: “The Egyptians say that Hephæstus (Ptah) was the son of Neilus (the Nile), and that he was the originator of philosophy, of that philosophy whose leaders are priests and prophets”—that is to say, a mystic philosophy of revelation. 148:2 Thus Suidas (s.v. “Ptah”) says that Ptah was the Hephæstus of the Memphite priesthood, and tells us that there was a proverbial saying current among them: “Ptah hath spoken unto thee.” This reminds us of our text: “As Hermes says when he speaks unto me.” 148:3 The type of Isis as utterer of “sacred sermons,” describing herself as daughter or disciple of Hermes, is old, and goes back demonstrably to Ptolemaic times. R. 136, n. 4; 137, n. 1. 149:1 ὁπότ᾽ ἐμὲ καὶ τῷ τελείῳ μέλανι ἐτίμησεν. This has hitherto been always supposed by the philological mind simply to refer to the mysteries of ink or writing, and that too without any humorous intent, but in all portentous solemnity. We must imagine, then, presumably, that it refers to the schooldays of Isis, when she was first taught the Egyptian equivalents for pothooks and hangers. This absurdity is repeated even by Meineke. 150:1 The more correct title of this work should be “Gnostic Jottings (or Notes) according to the True Philosophy,” as Clement states himself and as has been well remarked by Hort in his Ante-Nicene Fathers, p. 87 (London, 1895). 150:2 Op. cit., v. 11. Sopater (Dist. Quæst., p. 123, ed. Walz) speaks of these as “figures” (σχήματα), the same expression which Proclus (In Plat. Rep., p. 380) employs in speaking of the appearances which the Gods assume in their manifestations; Plato (Phædr., p. 250) calls them “blessed apparitions,” or beatific visions” (εὐδαίμονα φάσματα); the author of the Epinomis (p. 986) describes them as “what is most beautiful to see in the world”; these are the “mystic sights” or “wonders” (μυστικὰ θεάματα) of Dion Chrysostom (Orat., xii., p. 387, ed. Reiske); the “holy appearances” (ἅγια φαντάσματα) and “sacred shows” (ἱερὰ δεικνύμενα) of Plutarch (Wyttenbach, Fragm., vi. 1, t. v., p. 722, and De Profect. Virtut. Sent., p. 81, ed. Reiske); the “ineffable apparitions” (ἄρρητα φάσματα) of Aristides (Orat., xix. p. 416, ed. Dindorf); the “divine apparitions” (θεῖα φάσματα) of Himerius (Eclog., xxxii., p. 304, ed. Wernsdorf),—those sublime sights the memory of which was said to accompany the souls of the righteous into the after-life, and when they returned to birth. Cf. Lenormant (F.) on “The Eleusinian Mysteries” in The Contemporary Review (Sept. 1880), p. 416, who, however, thinks that these famous philosophers and writers bankrupted their adjectives merely for the mechanical figures and stage-devices of the lower degrees. See my “Notes on the Eleusinian Mysteries” in The Theosophical Review (April, May, June, 1898), vol. xxii., p. 156. 151:1 De Is. et Os., xxi. 151:2 Berl phil. Wochenschr. (1896), p. 1528; R. 137, n. 3. 151:3 R. 133, n. 2. 151:4 προτογόνῳ—cf. the προγενεστέρου πάντων above. 151:5 Epeius, ap. Eusebius, Præp. Ev., i. 10, p. 41 D. 151:6 Ap. Euseb., Præp., iii. 11, 45, p. 115. 152:1 Cf. the epithet “utterly hidden” found in the “Words (Logoi) of Ammon,” referred to by Justin Martyr, Cohort., xxxviii., and the note thereon in “Fragments from the Fathers.” 152:2 Typified by the dark-coloured body. 152:3 ζωοποιός—typified, presumably, by the girdle (the symbol of the woman) and the staff (the symbol of the man). 152:4 Chron., xl. (ed. Dind., i. 72). 153:1 Varro, De Gente Pop. Rom., ap. Augustine, De Civ. Dei, xviii. 3, 8; R. 139, n. 3. 154:1 It is said that with regard to ancient archaic texts which are still extant, modern Egyptology is able to translate them with greater accuracy than the priests of Manetho’s day; but this one may be allowed to question, unless the ancient texts are capable solely of a physical interpretation. 154:2 The Hermes, presumably, who was fabled to be the son of the Nile, not the physical Nile, but the Heaven Ocean, the Great Green, the Soul of Cosmos, and whom, we are told, the Egyptians would never speak of publicly, but, presumably, only within the circles of initiation. This Nile may be in one sense the Flood that hid the Books of Hermes in its depths or zones; but equally so the son of Nile may be the first Hermes after the Flood. 155:1 Wessley, Denkschr. d. k. Akad. (1893), p. 37, l. 500. 155:2 So R., though this is a meaning to which the lexicons give no support; the verb generally meaning “to defer” or “assent to.” 156:1 Compare also the mystery ritual in The Acts of John: “I am thy God, not that of the betrayer” (F. F. F., p. 434). 156:2 As the Gnostic Marcus would have called it. 156:3 On this ἱερός γάμος or γάμος πνευματικός, see Lobeck (C. A.), Aglaophamus (Königsberg, 1829), 608, 649, 651. 157:1 That is, the Agathodaimon. 157:2 That is, the “Birth of Horus.” Hippolytus, Philos., v. 8 (ed. Dunk, and Schneid, pp. 164, 166, ll. 86-94). see “Myth of Man in the Mysteries,” § 28. The last clause is the gloss of the later Christian over-writer. 158:1 The text is to be found in James (M. R.), Apocrypha Anecdota, ii. (Cambridge, 1897), in Texts and Studies; F. F. F., pp. 432, 433. 158:2 De Is. et Os., xxxiii. 158:3 Cf. this with K. K., 47, where Egypt is said to occupy the position of the heart of the earth. 158:4 Cf. K. K., 20: “Ye brilliant stars, eyes of the gods.” 158:5 Cited by Ebers, “Die Körperteile in Altägyptischen,” Abh. d. k. bayr. Akad. (1897), p. 111, where other references are given. 159:1 Compare also the Naassene document, § 8, in the “Myth of Man” chapter of the Prolegomena, where Isis is called “the seven-robed and black-mantled goddess.” 160:1 Cf. “Isis, the Queen of Heaven, whose most ancient and distinctive title was the Virgin Mother.” Marsham Adams (F.), The Book of the Master, or the Egyptian Doctrine of the Light born of the Virgin Mother (London, 1898), p. 63. 160:2 Hær., li. 22. 160:3 And pre-eminently, therefore, for Epiphanius, the Egyptians. 161:1 That is, the Temple of Korē. This can hardly be the Temple of Persephonē, as Dindorf (iii. 729) suggests, but rather the Temple of Isis. 161:2 Cf. D. J. L., pp. 407 ff. 162:1 Though some have conjectured that the “cock” was the popular name for the Temple-watchman who called the hours. 163:1 See below, where the story is given from Plutarch’s Moralia. 163:2 Compare The Book of the Dead, lxxviii. 31, 32; Budge’s Trans. (London, 1901), ii. 255: “I shall come forth . . . into the House of Isis, the divine lady. I shall behold sacred things which are hidden, and I shall be led on to the secret and holy things, even as they have granted unto me to see the birth of the Great God. Horus hath made me to be a spiritual body through his soul, [and I see what is therein].” Compare the last sentence with C. H., i. 7, and xi. (xii.) 6, where the pupil “sees” by means of the soul of his Master. 164:1 This passage, I believe, affords us an objective point of departure for the reconsideration of C. W. Leadbeater’s statement, in his Christian Creed (London, 1898), p, 45, that “Pontius Pilate” is a pseudo-historical gloss for πόντος πιλητός, the “dense sea” of “matter,” into which the soul is plunged. See for a discussion of this hypothesis D. T. L., pp. 423 ff. In connection with this a colleague has supplied me with an exceedingly interesting note from Texts and Studies, iv. 2, Coptic Apocryphal Gospels, p. 177, Frag. 4. The Sahidic text is found in Rendiconti della R. Accademia dei Lincei, vol. iii., sem. 2, pp. 381-384 (Frammenti Copti, Nota Via), by Ignazio Guidi (1887). The legend runs that the Devil taking “the form of a fisherman,” goes fishing, and is met by Jesus as He was coming down from the Mount with His disciples. The Devil announces that “he who catcheth fish here, he is the Master. It is not a wonder to catch fish in the waters, the wonder is in this desert, to catch fish therein.” They then have a trial of skill, but the MS. unfortunately breaks off before the result is told. It is in this Fragment that the following remarkable sentence occurs: “Now as Pilate was saying these things before the authorities of Tiberius, the king, Herod, could not refrain from setting Pilate at naught, saying, ‘Thou art a Galilæan foreign Egyptian Pontus.’” The literal translation from the Coptic runs: “Thou art a Pontus Galilæan foreign Egyptian.” 165:1 Compare, for instance, Kaṭhopaniṣhad, Sec. ii., Pt. ii., iv. 11, 12: “The Man, of the size of a thumb, resides in the midst, within in the self, of the past and the future the lord; from him a man hath no desire to hide. This verily is That. “The Man, of the size of a thumb, like flame free from smoke, of past and of future the lord, the same is to-day, to-morrow the same will he be. This verily is That.”—Mead and Chaṭṭopādhyāya’s Trans. (London, 1896), i. 68, 69. Here “to-day” and “to-morrow” are said by some to refer to different incarnations; the “Man” (puruṣha) being the potential Self, destined finally to become, or grow into the stature of, the Great Self (Maha-puruṣha). 165:2 See the article, “Theosophic Light on Bible Shadows,” in The Theosophical Review (Nov. 1904), xxxv. 230, 231. 165:3 The minute image of a person reflected in the pupil of the eye of another may to some extent account for the popular belief underlying this identification. 166:1 The same idea which we found above in connection with Ammon. 166:2 To go “a-whoring” after strange gods and strange doctrines was the graphic figure invariably employed by Hebrew orthodoxy; “to commit fornication” not unfrequently echoes the same idea in the New Testament. 167:1 For the latest study on the subject, see Monseur (E.), “L’Âme Pupilline,” Rev. de l’Hist. des Relig. (Jan. and Feb. 1905), who discusses the significance in primitive religion of the reflected image to be seen in the pupil of the eye. This “little man” of the eye was taken to be its soul, and to control all its functions. 167:2 Cf., for the idea in the mind of the ancients, Tim. 45 B: “So much of the fire as would not burn, but gave a gentle light, they formed into a substance akin to the light of every-day life; and the pure fire which is within us and related thereto they made to flow through the eyes in a stream smooth and dense, compressing the whole eye, and especially the centre part, so that it kept out everything of a coarser nature, and allowed to pass only this pure element.” 169:1 De Defectu Oraculorum, xxi., xxii. (42lA-422C), ed. G. N. Bernardakis (Leipzig, 1891), iii. 97-101. See my paper, “Plutarch’s Yogī,” in The Theosophical Review (Dec. 1891), ix. 295-297. 170:1 In this referring to the passage in the Timæus, (55 C D), which runs: “Now, he who, duly reflecting on all this, enquires whether the worlds are to be regarded as indefinite or definite in number, will be of opinion that the notion of their indefiniteness is characteristic of a sadly indefinite and ignorant mind. He, however, who raises the question whether they are to be truly regarded as one or five, takes up a more reasonable position” (Jowett’s Trans., 3rd ed., iii. 475, 476). 171:1 Cf. S. I. H., 3: “Now as I chance myself to be as though initiate into the nature that transcendeth death, and that my feet have crossed the Plain of Truth”; and K. K., 22: “The Monarch came, and sitting on the Throne of Truth made answer to their prayers.” The locus classicus is, of course, Plato, Phædrus, 248 B. 171:2 Cf. K. K., 37: “’Tis they who, taught by Hermes that the things below have been disposed by God to be in sympathy with things above, established on the earth the sacred rites o’er which the mysteries in heaven preside.” 172:1 Our difficulty, however, is that Plutarch, in the words of one of his characters, rejects the idea of this numbering being in any way Egyptian, and ascribes it to a certain Petron of Himera in Sicily,—thereby suggesting a probable Pythagorean connection. 173:1 See the section, “Some Outlines of Æonology,” F. F. F., pp. 311-335. 173:2 See my Orpheus (London, 1896), pp. 255-262. 173:3 Cf. Taylor (T.), “Introd. to Timæus,” Works of Plato (London, 1804), p. 442. 174:1 Rep., viii. 545C-547A. See Adam (J.), The Nuptial Number of Plato: Its Solution and Significance (London, 1891). 175:1 Which may have been regarded as the prototypes of the soul-spaces. 176:1 Comment. in Plat. Tim., 216C; ed. C. E. C. Schneider (Vratislaviæ, 1847), p. 250. 176:2 A passage which Proclus, op. cit., 213A (ed. Sch., p. 152) further explains by means of the “harmonic canon” or ruler. 176:3 Jowett (B.), Dialogues of Plato (3rd ed., Oxford, 1892), iii. 403. 176:4 Cf. text 36C: “The motion of the same he carried round by the side to the right, and the motion of the diverse diagonally to the left,”—that is the side of the rectangular figure supposed to be inscribed in the circle of the “same,” and diagonally, across the rectangular figure from corner to corner; and 38D, 39A: “Now, when all the stars which were necessary to the creation of time [i.e. the spheres of the sun, moon, and five planets] had attained a motion suitable to them, and had become living creatures, having bodies fastened by vital chains, and learned their appointed task, moving in the motion of the diverse, which is diagonal, and passes through, and is governed by the motion of the same, they revolved, some in a larger and some in a lesser orbit. . . . The motion of the same made them turn all in a spiral.” With these instruments of “time,” surrounded by the sphere of the same, compare the idea of time flowing down on the worlds, from the Æon, in the story of Cleombrotus. 178:1 So quoted in Andrew Dickson White’s History of the Warfare of Science with Theology in Christendom (New York, 1898), i. 92. Dr White, unfortunately, does not give the exact reference. The “fan” is, of course, the winnowing fan, a broad basket into which the corn mixed with chaff was received after threshing, and was then thrown up into the wind, so as to disperse the chaff and leave the grain. 178:2 Alexander of Aphrodisias, Comment. on Aristotle in Meteor., 91r (vol. i., 268 I d); Diels, Doxographi Græci (Berlin, 1879), p. 478. Cf. Aëtius, De Placitis Reliquiæ, iii. 10 (Diels, 579). 178:3 Plutarch, Strom., 2 (Diels, 579). See Fairbanks (A.), The First Philosophers of Greece (London, 1898), pp. 13, 14. 179:1 Delitzsch also, in his Babel und Bibel, states that the great debt of early Greece to Assyria will be made clear in a forthcoming work of German scholarship. 180:1 I have also got a stray reference, “κύλινδρος, Plut., 2, 682 C, Xylander’s pages,” but I have not been able to verify this. 180:2 See Cumont (F.), Textes et Monuments figurés relat. aux Mystères de Mithra (Bruxelles, 1899), i. 315. 181:1 Ps. Augustine, Quæstt. Vet. et Nov. Test. (Migne, P. L., tom, xxxiv. col. 2214 f.). 181:2 De Abstinentia, iv. 16 (ed. Nauck, p. 253). 181:3 Cf. Clement of Alexandria on the Basilidian theory of “appendages,” remembering that the School of Basilides was strongly tinctured with Egyptian ideas. “The Basilidians are accustomed to give the name of appendages (or accretions) to the passions. These essences, they say, have a certain substantial existence, and are attached to the rational soul, owing to a certain turmoil and primitive confusion. On to this nucleus other bastard and alien natures of the essence grow, such as those of the wolf, ape, lion, goat, etc. . . . And not only do human souls thus intimately associate themselves with the impulses and impressions of irrational animals, but they even initiate the movements and beauties of plants, because they likewise bear the characteristics of plants appended to them. Nay, there are also certain characteristics [of minerals] shown by habits, such as the hardness of adamant” (F. F. F., p. 276). 182:1 Metamorphoses, Book xi. 182:2 Which Pindar and Herodotus ascribed to Homer himself. 182:3 See Frag. I. from the Scholion on Hom., Il., i. 5 ff. 182:4 See K. K., 34. 183:1 Frag. 369-374B (ed. Dind.); the context of which some believe to be found in Lucian’s Hermotimus, 20. 183:2 Frag. 29, from the Scholion on Aristophanes, Pax, 357. 183:3 Rep., vi. 487A: “Nor would even Momus find fault with this.” 183:4 De Partt. Animal., iii. 2. 183:5 And also at the end of his Hymn to Apollo, ii. 112; also Epigram. Frag., 70. 183:6 Or., 49; ed. Jebb, p. 497. 183:7 Cf. Julian, Ep. ad Dionys. 183:8 Dial. Deor., xx. 2. 183:9 Hermot., xx.; cf. Nig., xxxii.; Dial. Deor., ix.; Ver. Hist., ii. 3; Bab. Fab., lix.; and Jup. Trag., xxii. 183:10 Deor. Consil, iv. 184:1 Philostratus, Ep. 21. 184:2 For the above and other references, see Trümpel’s art. “Momus,” in Roscher’s Lexicon. 184:3 Lug., 194, 59. 184:4 See Nestle’s art. “Mammon,” in Cheyne’s Encyclopædia Biblica. 184:5 Op. supra cit., i. 98, 99. 186:1 The Theosophical Review (July, 1902), vol. xxx. pp. 406, 407. 187:1 “There is an old map of the world in the British Museum which demonstrates both these significations. See also Mappa Mundi, ‘Ebsdorf,’ 1284, and that in Hereford Cathedral made by Richard of Haldingham, one of the Prebends, 1290-1310.”
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Sothic cycle - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Sothic_cycle The Sothic year is the length of time for the star Sirius/Sothis to visually return to the same position in relation to the sun. Star years measured in this way vary ... Sirius, known in ancient Egypt as Sopdet (Greek: Σῶθις = Sothis), is recorded in the earliest astronomical records. During the era of the Middle Kingdom, ...
Sirius (star) -- Encyclopedia Britannica - Britannica.com www.britannica.com/EBchecked/topic/546598/Sirius Sirius was known as Sothis to the ancient Egyptians, who were aware that it made its first heliacal rising (i.e., rose just before sunrise) of the year at about the ...
Sirius - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Sirius Sirius is the brightest star in the night sky. With a visual apparent magnitude of −1.46, it is almost twice as bright as Canopus, the next brightest star. The name ...
Sirius is the brightest star in the night sky. With a visual apparent magnitude of −1.46, it is almost twice as bright as Canopus, the next brightest star. The name "Sirius" is derived from the Ancient Greek: Σείριος Seirios ("glowing" or "scorcher"). The star has the Bayer designation Alpha Canis Majoris (α CMa). What the naked eye perceives as a single star is actually a binary star system, consisting of a white main-sequence star of spectral type A1V, termed Sirius A, and a faint white dwarf companion of spectral type DA2, called Sirius B. The distance separating Sirius A from its companion varies between 8.1 and 31.5 AU.[18] Sirius appears bright because of both its intrinsic luminosity and its proximity to Earth. At a distance of 2.6 parsecs (8.6 ly), as determined by the Hipparcos astrometry satellite,[5][19][20] the Sirius system is one of Earth's near neighbors; for Northern-hemisphere observers between 30 degrees and 73 degrees of latitude (including almost all of Europe and North America), it is the closest star (after the Sun) that can be seen with the naked eye. Sirius is gradually moving closer to the Solar System, so it will slightly increase in brightness over the next 60,000 years. After that time its distance will begin to recede, but it will continue to be the brightest star in the Earth's sky for the next 210,000 years.[21] Sirius A is about twice as massive as the Sun and has an absolute visual magnitude of 1.42. It is 25 times more luminous than the Sun[7] but has a significantly lower luminosity than other bright stars such as Canopus or Rigel. The system is between 200 and 300 million years old.[7] It was originally composed of two bright bluish stars. The more massive of these, Sirius B, consumed its resources and became a red giant before shedding its outer layers and collapsing into its current state as a white dwarf around 120 million years ago.[7] Sirius is also known colloquially as the "Dog Star", reflecting its prominence in its constellation, Canis Major (Greater Dog).[12] The heliacal rising of Sirius marked the flooding of the Nile in Ancient Egypt and the "dog days" of summer for the ancient Greeks, while to the Polynesians it marked winter and was an important star for navigation around the Pacific Ocean
GOD IS MAAT IS
GOD IS MAAT IS
THE KINGDOM OF GOD
THE ILLUSIONIST Anita Mason 1983
THE WHITE GODDESS A historical grammar of poetic myth by Robert Graves 1948 Chapter 27 POSTCRIPT 1960 Page 490 Chains of more-than-coincidence occur so often in my life that, if I am forbidden to call them supernatural hauntings, let me call them a habit. Not that I like the word `supernatural'; I find these happenings natural enough, though superlatively unscientific. Being in love does not, and should not, blind the poet to the cruel side of woman's nature — and many Muse poems are written in helpless attestation of this by men whose love is no longer returned:
THE WHITE GODDESS A historical grammar of poetic myth by Robert Graves 1948 Chapter 15 Page 121 THE SEVEN PILLARS The Nile is called Ogygian by Aecschylus, and Eeustathius the Byzantine grammarian says that Ogygia was the earliest name for Egypt.
THE WHITE GODDESS A historical grammar of poetic myth by Robert Graves 1948 Chapter 27 POSTCRIPT 1960 Page 121 Since solving this grand conundrum I realize that I misread the riddle: 'I was chief overseer of the work of The Tower of Nimrod', though I gave the correct answer. It refers to a passage in The Hearings of the Scholars, where 'The Work of the Tower of Nimrod' is explained as the linguistic carried on there (See Chapter Thirteen) by Feniusa Farsa and his seventy-two assistants. the tower is said to be built of nine different materials:
I WAS CHIEF OVERSEER OF THE WORK OF THE TOWER OF NIMROD
Topical Bible: Hadadezer - Bible Hub biblehub.com/topical/h/hadadezer.htm Hadad is help; called also Hadarezer, Adod is his help, the king of Zobah. Hanun, the king of the Ammonites, hired among others the army of Hadadezer to ... 2 Samuel 8:3 Moreover, David defeated Hadadezer son of ...
biblehub.com/2_samuel/8-3.htm David also destroyed the forces of Hadadezer son of Rehob, king of Zobah, when Hadadezer marched out to strengthen his control along the Euphrates River.
Hadadezer bar Rehob - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Hadadezer_bar_Rehob Hadadezer ("Hadad helps") the son of Rehob (Heb. Hadadezer ben Rehob; Aram
CHRISTIAN MUSLIM DIALOGUE H.M. Baagil May 99 Page 12 II Samuel 8:9-10
Ahaziah of Judah - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Ahaziah_of_Judah This entry is not about King Ahaziah of Israel. Ahaziah of Judah 1] or Jehoahaz (2 Chronicles 21:17; 25:23), was a king of Judah, and the son of Jehoram and ...
SHRI KRISHNA SHRI KRISHNA KRISHNA SHRI SAPTARSHI RISH SAPTARSHI
BELOVED ISIS QUEEN OF THE NIGHT COME WEAVE THY WEB WITH RAPID LIGHT
I I 9 I ME 9 ME EGO 9 EGO CONSCIENCE 9 CONSCIENCE 12345678 9 87654321
GODS AND SPACEMEN IN THE ANCIENT EAST W. Raymond Drake 1968 New evidence on the unexplained mysteries of civilization in the ancient East Page 124 "it is said that in the ancient Egyptian language OS-IRIDE meant 'mouth of the iris'168 or 'the voice of the light..."
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.'
Page 278 "ONE-EYE, TWO-EYES, THREE-EYES" "According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH,
THE HOLY BIBLE Scofield References Hosea Chapter 2 Page 922/923 16 And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
And it shall be at that day, saith the LORD, that thou shalt call me Ishi;
FULL MOON 108-36-9-36-108 MOON FULL
THE BALANCING ONE TWO THREE FOUR FIVE NINE EIGHT SEVEN SIX
1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1
1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1
THE NEW VIEW OVER ATLANTIS John Michell 1983 Page 150 "A series of clues to the composition of the final pyramidion at the very apex of the Pyramid begins with an observation in A.E. Berriman's Historical Metrology on the antiquity of the British or Imperial inch. There are a number of old Egyptian weights in the British Museum, and others from Greece and Babylon, whose standard of reference has proved to be the cubic inch of gold. Were it not for the common but inappropriate use of metric units in publishing details of antique weights, that feature would be more generally recognized. Five is the number chiefly associated with the pyramid form; which has five faces and five corners,
PYRAMID = 86 = PYRAMID PYRAMID = 41 = PYRAMID PYRAMID = 5 = PYRAMID Five is the number chiefly associated with the pyramid form; which has five faces and five corners,
LOOK AT THE 5FIVES LOOK AT THE 5FIVES LOOK AT THE 5FIVES THE 5FIVES THE 5FIVES
Y RAM MARY MARY Y RAM
PYRE FIRE PYRE
PYRE AMIDST THE STONE
THE WHITE GODDESS A historical grammar of poetic myth by Robert Graves 1948 Page 337 Chapter 18 THE BULL FOOTED GOD "Isis is an onomatopoeic Asianic word, Ish-Ish, meaning 'She who weeps',"
THE LOST LANGUAGE OF SYMBOLISM AN ENQUIRY INTO THE ORIGIN OF CERTAIN LETTERS, WORDS, NAMES, FAIRY-TALES, FOLK-LORE AND MYTHOLOGIES Harold Bayley 1912 "The Hebrew for man is ish and for woman isha." Page 300 "Each language, whether Sanscrit or Zulu, is like a palimpsest, which, if carefully handled, will disclose the original text beneath the superficial writing, and though that original text may be more difficult to recover in illiterate languages, yet it is there nevertheless. Every language, if properly summoned, will reveal to us the mind of the artist who framed it, from its earliest awakening to its latest dreams. Everyone will teach us the same lesson, the lesson on which the whole Science of Thought is based, that there is no language without reason, as there is no reason with.out language."1 An analysis of the several terms for man, soul, or spirit reveals the time-honoured belief that the human race emerged in its infancy from the Great Light, and that every human soul was a spark or fragment of the EverExistent Oversoul. The Egyptian for man was se, the German for soul is seele - cognate with Selah! - and meaning likewise the "Light of the Everlasting." The Dutch for soul is ziel, the fiery light of God, and the English soul was once presumably is ol, the essence or light of God.2 The Hebrew for man is ish and for woman isha.
THE HOLY BIBLE Scofield References Hosea Chapter 2 Page 922/923 16 And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
AND IT SHALL BE AT THAT DAY SAITH THE LORD THAT THOU SHALT CALL ME ISHI
RISHI 9 9 RISHI
I ME I SAY ISIS SAY I I SAY OSIRIS SAY I I SAY CHRIST SAY I I SAY KRISHNA SAY I I SAY RISHI ISHI ISHI RISHI SAY I I SAY VISHNU SHIVA SHIVA VISHNU SAY I ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SON
WISDOM OF THE EAST by Hari Prasad Shastri 1948 Page 8 "There is no such word in Sanscrita as 'Creation' applied to the universe. The Sanscrita word for Creation is Shristi, which means 'projection' Creation means to bring something into being out /Page 9/ of nothing, to create, as a novelist creates a character. There was no Miranda, for example, until Shakespeare created her. Similarly the ancient Indians (this term is innacurately used as there was no India at that time). who were our ancestors long, long ago. used a word for creation that means 'projection'
BELOVED ISIS QUEEN OF THE NIGHT COME WEAVE THY WEB WITH RAPID LIGHT
I, Isis, am all that hath been, that is or shall be. I, who made light from my feathers, the wind from my wings, no mortal man ever hath me unveiled! – Until now. — (inscribed on Isis temple in Sais)
Secret Teachings of All Ages: Isis, the Virgin of the World www.sacred-texts.com/eso/sta/sta10.htm This is the Isis of Sais, famous for the inscription concerning her which appeared on the front of her temple in that city: ""I, Isis, am all that has been, that is or shall ... Isis, the Virgin of the World IT is especially fitting that a study of Hermetic symbolism should begin with a discussion of the symbols and attributes of the Saitic Isis. This is the Isis of Sais, famous for the inscription concerning her which appeared on the front of her temple in that city: "I, Isis, am all that has been, that is or shall be; no mortal Man hath ever me unveiled." Plutarch affirms that many ancient authors believed this goddess to be the daughter of Hermes; others held the opinion that she was the child of Prometheus. Both of these demigods were noted for their divine wisdom. It is not improbable that her kinship to them is merely allegorical. Plutarch translates the name Isis to mean wisdom. Godfrey Higgins, in his Anacalypsis, derives the name of Isis from the Hebrew ישע, Iso, and the Greek ζωω, to save. Some authorities, however, for example, Richard Payne Knight (as stated in his Symbolical Language of Ancient Art and Mythology), believe the word to be of Northern extraction, possibly Scandinavian or Gothic. In these languages the name is pronounced Isa, meaning ice, or water in its most passive, crystallized, negative state. This Egyptian deity under many names appears as the principle of natural fecundity among nearly all the religions of the ancient world. She was known as the goddess with ten thousand appellations and was metamorphosed by Christianity into the Virgin Mary, for Isis, although she gave birth to all living things--chief among them the Sun--still remained a virgin, according to the legendary accounts. Apuleius in the eleventh book of The Golden Ass ascribes to the goddess the following statement concerning her powers and attributes: "Behold, * *, I, moved by thy prayers, am present with thee; I, who am Nature, the parent of things, the queen of all the elements, the primordial progeny of ages, the supreme of Divinities, the sovereign of the spirits of the dead, the first of the celestials, and the uniform resemblance of Gods and Goddesses. I, who rule by my nod the luminous summits of the heavens, the salubrious breezes of the sea, and the deplorable silences of the realms beneath, and whose one divinity the whole orb of the earth venerates under a manifold form, by different rites and a variety of appellations. Hence the primogenial Phrygians call me Pessinuntica, the mother of the Gods, the Attic Aborigines, Cecropian Minerva; the floating Cyprians, Paphian Venus; the arrow-bearing Cretans, Diana Dictynna; the three-tongued Sicilians, Stygian Proserpine; and the Eleusinians, the ancient Goddess Ceres. Some also call me Juno, others Bellona, others Hecate, and others Rhamnusia. And those who are illuminated by the incipient rays of that divinity the Sun, when he rises, viz. the Ethiopians, the Arii, and the Egyptians skilled in ancient learning, worshipping me by ceremonies perfectly appropriate, call me by my true name, Queen Isis." "I, Isis, am all that has been, that is or shall be; no mortal Man hath ever me unveiled."
YEA THOUGH I WALK THROUGH THE VALLEY OF THE SHADOW OF DEATH I WILL FEAR NO EVIL FOR THOU ART WITH ME
I SAY YOU CAN YOU REMEMBER THOSE BLUE REMEMBERED HILLS ? I CAN
Did Spaceman Colonise the Earth ? Robin Collyns 1924 Page 85 The following exerpts are from the Book of the Dead; all these papyrus sheets are kept in the British Museum. The Papyrus of Nebseni, No 9900, sheet 6, states: 'The white (or shining eye of Horus cometh. The brilliant eye of Horus cometh. It cometh in peace. . .'
THE HOURS OF HORUS THE HORUS OF HOURS
SHAMANIC WISDOM IN THE PYRAMID TEXTS THE MYSTICAL TRADITION OF ANCIENT EGYPT Jeremy Naydler 2005 The Sarcophagus Chamber Texts Page 198 "Then come fourteen utterances, each preceded by the formula "Osiris Unas, take the Eye of Horus," followed by the name of the particular offering presented-cake, bread, beer, and so on (utts. 83-96)."
Page 198 "Then come fourteen utterances, each preceded by the formula "Osiris Unas, take the Eye of Horus," followed by the name of the particular offering presented-cake, bread, beer, and so on (utts. 83-96)."
OSIRIS UNAS TAKE THE EYE OF HORUS OSIRIS UNAS A SUN A UNAS OSIRIS
THE MASK OF TIME THE MYSTERY FACTOR IN TIME SLIPS, PRECOGNITION AND HINDSIGHT Joan Forman 1978 Page 44 "The dream-time is a mythic state - not a heaven or paradise in the sense in which Christians conceive of it but a recollection of a heroic time long past but still intensely "remembered" - in the sense that beauty is "remembered", not with the mind but with the awakened imagination." "The usual idea of time is irrevelant to this concept, for the Aborigine believes that spirits of his clan pre - exist in definite sites in the country and wait for incarnation. After death they will return to these spiritual homes, possibly to be re- / Page 45 / incarnated at some future time. So for the aboriginal's spirit - whatever he means by that term - there is no time past, present, future, only a continuous process of movement and rest, like that of a tide on an empty shore. Page 45 continues "The living Aboriginal believes he has access to the dream-time through certain sacred objects or totems, and through his private dreams which can reveal to him what has happened, is happening and will happen. The dream-time therefore, is an area of time (chronological time)-suspension where the three common divisions of it are co-existent. Personal dreams in sleep bear out this view, since here clock-time refuses to operate, and the dreamer may find himself in the past, present and future all at once." "The dream-time of the Aborigine is truly a sacred life of the spirit, sustaining and enlightening physical life, much as prayer once did in the Western world. It is not suprising that the First Australian is a contemplative, a man whose belief is in "being", and whose need to replenish his depleted spirit leads him back to an ideal which he believes not to be remote, like the Western idea of Paradise ,but ever present restorative. To him to 'turn but a stoneand start a wing means precisely that. Natural objects partake of the dream-time as much as he does himself. His spiritual life is all around him and he is fortunate enough never to have been divorced from it by time and space." We "civilised" people have long since lost the ability to find our ancient innocence so easily. The natural man in us is obliged to survive in what little space is left after the industrial, the social, the political and the commercial man have taken their share. He is forced to live almost without sustenance - an arid, choked existence with little to satisfy the inner need which is as old as his unconscious and a great deal older than his aquired civilisation. It's small wonder that the dreamer, the idealist, the worshipper in mankind are dying. Starvation kills. The intuitive qualities in human nature have been despised for so long that they are well on the way to atrophy. Human consciousness as exemplified by the logical and intellectual qualities, on the other hand, has / Page 46 / been handsomely encouraged - but developed out of balance with the older deeper - hidden layers of being, so that now to be rational is regarded as to be whole, and somehow elevated, superior. It is not seen for the lopsided curiosity it is. The purely rational condition resembles one of the stages of development of a butterfly. In pupa the creature may seem complete in itself; may seem so as long as one is unaware of the final metamorphosis. 'When half - gods go, the gods arrive,' "
ALICE'S ADVENTURES IN WONDERLAND Lewis Carroll 1865
Page 42 "THE Caterpillar and Alice looked at each other for some time in silence: at last the Caterpillar took the hookah out of its mouth, and addressed her in a languid, sleepy voice.
REINCARNATION THE SECOND CHANCE 1974 Page 151 Once Chuang Tzu dreamed that he was a butterfly. He did not know that he had ever been anything but a butterfly and was content to hover from flower to flower. Suddenly he woke and found to his astonishment that he was Chuang Tzu. But it was hard to be sure whether he was really Chou and had only dreamt that he was a butterfly, or he was really a butterfly and was only dreaming that he was Chou.
IN THIS WORLD BUT NOT OF IT
IN SEARCH OF THE MIRACULOUS Fragments of an Unknown Teaching P. D. Oupensky 1878 - 1947 Page 217 'A man may be born, but in order to be born he must first die, and in order to die he must first awake.' Gurdjieff
FROM CATERPILLAR INTO BUTTERFLY THE WORLD OF NATURE J. P. Vanden Eeckhoudt 1960 Page 90 THE "butterflies and moths whose life history we have studied are an insignificantly small sample of the hundred thousand or so species known throughout the world. They range in infinite variety from the great GEOMETER of Brazil, with its wing span of nearly thirteen inches, to tiny, clothes moths with a span of only about a tenth of an inch. We find the simplest shapes and patterns and the most fantastic; a riot of gaudy colours and the dowdiest of greys and browns. Fascinating as they are, the perfect insects are often equalled or even outdone in beauty and strangeness by the caterpillars, and sometimes by the chrysalises." Page 43 "Great numbers of butterflies appear when the weather is good; they flutter everywhere, plundering the flowers, sunning themselves on bushes, on tree-trunks, on the ground. But no Small Tortoise-shells are to be seen. Those that were out in the spring are dead, and the larvae from their eggs have not yet completed their transformation; they are still in the chrysalis state. Beneath their hardened skin a complete remodelling of their organs is in progress, and two weeks at least are necessary for its completion. Then one last moult will release the perfect insect. Page 22 "The growth of caterpillars is not a continuous process. Their skin does not stretch much, and rapidly becomes too tight for them as they grow. So the caterpillars periodically leave their skin, as people give up clothes which no longer fit them, and emerge in a new skin, which has all this time been forming underneath the old one, and which allows them scope for further growth. When this in turn becomes too tight, it is cast aside in favour of a third, and so on." MOULT 81 81 MOULT MOULT 18 18 MOULT
DAILY MAIL Thursday, October 17. 2013 Jaya Narain Page 29 "Sue Lightup said her progress was like 'a butterfly coming out of a chrysalis.'..."
THE ELEMENTS OF THE GODDESS Caitlin Mathews 1997 WE ARE ENTERING THE TIME OF THE NINE-POINTED STAR THE STAR OF MAKING REAL UPON EARTH THE GOLDEN DREAM OF PEACE THAT LIVES WITHIN US BROOKE MEDICINE EAGLE Page 72 "THE WAY OF THE DELIVERER IS THAT OF BONDAGE-BREAKER WHATEVER IS TRAPPED DENIED FREEDOM OF MOVEMENT THE DELIVERER PERSONALLY SETS FREE HER METHOD OF LIBERATION IS TO GO TO THE ROOTS OF THE BLOCKAGE AND LITERALLY BLAST IT FREE IN THIS THE DELIVERER BEARS A STRONG RESEMBLANCE TO THE SHAPER OF ALL WHO IS WILLING TO BE BROKEN INTO PIECES THE SYMBOLIC IMAGE OF THIS TRANSFORMATION IS THAT OF THE BUTTERFLY EMERGING FROM THE CHRYSALIS FROM APPARENT DEATH AND DESTRUCTION ARISES A NEW FORM OF LIFE SO ARE WE BORNE OF THE DELIVERER RESHAPED AND TRANSFORMED TO LIVE MORE EFFECTIVELY WITHIN OUR CHOSEN FIELD OF OPERATION Page 38 THIS ENNEAD OF ASPECTS IS ENDLESSLY ADAPTABLE FOR IT IS MADE UP OF NINE THE MOST AJUSTABLE AND YET ESSENTIALLY UNCHANGING NUMBER HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE 54 72 108 THEY ALWAYS ADD UP TO NINE"
"HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE 54 72 108 THEY ALWAYS ADD UP TO NINE"
TIMES LITERARY SUPPLEMENT January 17, 2008 Chrysalis Muriel Spark: introduced by Mick Imlah. Muriel Spark (1918–2004) was one of the most admired and successful novelists in English in the second half of the twentieth century, author of The Prime of Miss Jean Brodie (1961), based on her own experience of school in Edinburgh, The Girls of Slender Means (1963) and others. But it was in poetry that she first made her name. From 1947–49 she was editor of the journal Poetry Review and her collection The Fanfarlo (1952) preceded her first published fiction. One of the poems in that book, "Chrysalis" was published in the TLS in June 1951
Chrysalis We found it on a bunch of grapes and put it Early in the cold spring we said "See this! There was the broken shell with what was once Not strange, that the pretty creature formalized Muriel Spark (1951)
DAILY MAIL Thursday, April 6, 2006 Jonathan Cainer GEMINI May 22 -June 22 CATERPILLARS, when they form cocoons, do not succumb to any sudden doubts.They do not wonder why it is necessary to lock themselves away for a while. They do not consider that it might be unhealthy to retreat so far: Nor, when they finally emerge as blazing, beautiful butterflies, do they stop to-wonder whether life might have been better back in the-old days without wings. You are going through a profound transformation. Absolutely nothing is wrong with this."
DAILY MAIL Friday, September 6. 2013 ANSWERS TO CORRESPONDENTS Anyone for silkworms? Page 66 "QUESTION Does anyone know if silkworms are edible? ANYONE who has visited the Donghuamen night market or Wangfujing food street in Beijing will have seen all sorts of weird and wonderful foodstuffs:..." "There are a wide variety of insects for sale, from deep-fried crickets (which taste slightly fishy) to golden centipede, and silkworms (Bombyx mori). In fact they are the silkworm pupae, the intermediate stage between caterpillar and moth. During this stage, the caterpillar wraps itself inside the silk cocoon which is such a valuable commodity...."
MEDITATIONS FOR EVERY DAY Father Andrew 1934 MONDAY IN EASTER WEEK RISEN INDEED 'The Lord is risen indeed.'-S. LUKE xxiv. 34 Page 136 SAINT JOHN tells us in his Gospel that, when he and Peter went speeding down to the sepulchre of our Lord and entered in, he ' saw and believed.' What was it that brought conviction to John? He saw something in the way the grave-clothes were disposed which brought absolute conviction to him of our Lord's Resurrection. If he had just seen the graveclothes put on one side, surely he would have thought, as the women thought, that the body of our Lord had been taken from the tomb, but there was something about them which he says brought conviction to him.
MAN'S UNKNOWN JOURNEY Staveley Bulford 1941 An introduction and contribution to the study of subjects essential to a new revelation - The Evolution of the Mind and Consciousness - in the journey of Mankind towards Perfection on and beyond the Earth Page 190/191 "Words are inadequate to express the multitude of patterns of both Harmony and Discord portrayed by Thought, and the reader who may be unfamiliar with such a possibility as Thought power, must feel somewhat like a cocoon being told that some day he will be a butterfly himself and fly around from / flower to to flower that even at the present moment he, the cocoon, possesses all the essentials for that almost inconceivable manifestation."
Encyclopedia Of Ancient And Forbidden Knowledge Zolar 1988 Edition Page 39 KABBALISTIC WISDOM There is no death; there is no destruction. All is but change and transformation-first the caterpillar, then the chrysalis, then the mighty mind, and at last a noble Soul."
THE DEATH OF FOREVER A NEW FUTURE FOR HUMAN CONSCIOUSNESS 1991 Page 266 "We should create new rites of passage to celebrate the phases of the human life cycle, rituals for birth, for the transit into adolescence, and above all, for dying.
IN THE END IT CAN ALL BE SAID SO SIMPLY TIME AND SELF ARE OUTGROWN HUSKS WHICH CONSCIOUSNESS WILL ONE DAY DISCARD JUST AS A BUTTERFLY ABANDONS ITS CHRYSALIS TO FLY TOWARDS THE SUN
THE LION PATH YOU CAN TAKE IT WITH YOU A Manual of the Short Path to Regeneration for our times by Musaios Page 33 It is time to examine the regenerative process - the way out of our limited state of body and awareness - a state that was thought of in this doctrine as "larval" to that which would ensue, just as the effectively one - dimensional or linear caterpillar has the hidden ability to spin a self - made cocoon - tomb and then turn into a pupal case, with future wings already outlined on it - a stage that can again metamorphose into the winged imago or mature form that emerges from the shell of the tomb - egg of the cocoon and flies aloft into the sky.
THE LION PATH YOU CAN TAKE IT WITH YOU A Manual of the Short Path to Regeneration for our times by Musaios Page 137 "A winged and wondrous child will whirl a whole world into being . . . That child alone shall fly the abyss and reach the Second Sun. . . ."
THE AGELESS WAY OF THE GODDESS Charles Muses Divine Pregnancy and Higher Birth in Ancient Egypt and China Though both are related to it, the point of shamanism is really not ecstasy, "archaic" or otherwise, or even "healing," but rather the development of communication with a community of higher than human beings and a modus operandi for attaining an eventual transmutation to more exalted states and powers. Those whom that goal does not attract, authentic shamanism does not address. The point is theurgy, literally a divine working (theo+urg). More specifically, the oldest preserved theurgic teachings of the Sacred Way Home (see the chart, fig. 1) — those of ancient Egypt and China — tell of a goddess-inspired, transcendent "pregnancy." One that takes place within our still mysterious brain and body (of either sex) (1) leading to the attainment, even during lifetime on earth, of a higher body concealed until the physical death of the former one and far more endowed with energy and capability than the bio-molecular body in which it forms, as within a womb or a chrysalid or pupal shell, symbolized in ancient Egypt as the enswathed mummy in its case.
It is an embryology of metamorphosis that is here involved, stemming from the premise that we are larval forms — a premise very startling to a largely agnostic and indeed rather ignorant culture, knowledgeable really only in the technology of external manipulations upon matter. We know next to nothing of how living bodies organize themselves from within and have their ultimate controls in regions of more than what ordinary quinto-sensory awareness is capable of grasping. Some Bad News The current global technological civilization is increasingly showing itself to be inimical to all life-forms except perhaps the most hardy of sewer and wharf rats, other assorted parasites, and those few bacterial prodigies that can survive even in highly radioactive waste. Yet aside from its bio-phobic or life-destroying aspect, the prevalent world society is the first widespread culture in history to be committed to conditioning its members to accepting — without any rational basis, much less evidence — that there is (1) no scheme of things other than the molecular one in which we live on earth, and (2) no higher than human intelligence and ability, and hence (3) that individualized personality and living form cease with the physical dissolution of the molecular body. These unproven and, in fact, quite scientifically dubious dogmas are then made the basis of our educational system, leading at once to both a jungle-law society and, in other aspects, to an essentially hopeless and comfortless collectivism which ultimately reduces all individual suffering and learning to meaninglessness. Since only love in some form gives meaning to life, the power of love is also finally denied in the shabby and shoddy creed of hopelessness being foisted upon us by patterns of paranoid power-seeking that, by and large, tend to seize control of world society in the dark ages of the latter twentieth century. It is no accident that, contrasted with a 2½ percent rise of general suicide in the United States over the last decade, there was a 44 percent rise in the suicide rate for the age group of fourteen to nineteen-year-olds, about eighteen times as many: our children are being systematically deprived of hope by a system fast losing the perennial ideals. The voices of the comparatively few leaders of integrity left are voices mostly crying in a growing wilderness of poisoned ecology and psychopathological social systems motivated by tyranny or short-term greed and the increasing fear, panic, and aggression that inevitably accompany such a degraded set of values. To cite one of these voices: "There is a very real possibility that man —through ignorance or indifference or both — is irreversibly altering the ability of our atmosphere to support life." These are not the words of some minor prophet of doom, but the sober, considered conclusions of the chairman of the U.S. congressional committee on the environment, reporting in June 1986 and cited in Newsweek magazine. The Good News But most of us now no longer need to be convinced of these trends. We are aware of them only too acutely. We don't need to hear any more bad news. We do want to hear about hope and where we can look for it. This chapter is concerned with that hope. As Joseph Conrad once wrote, the last hope of mankind will contain some almost unimaginably good news, though based on ideas well-nigh unutterable in terms of ordinary ways of thinking. (2) That hope stretches far back in recorded history and concerns what may be called higher transformation. In brief, the present life-forms, and notably human beings, must be regarded as larval forms whose destiny it is to transform themselves into higher ones capable of living under very different conditions and of exercising powers which would seem quite extraordinary to us in our present state. That is the message of the "Crucible" (fig. 1).(omitted) FIG. 1. (omitted) The Crucible of World Religions and Their Convergence on the Way Home: Distillation of the Essential Central Sacredness. This mandalic-maze-circuit diagram is well-nigh self-explanatory — designed to show in one view the interrelations of the search for the Divine through the religions of human history, both in their institutionalized and more esoteric forms. Depending on one's inherited cultural background and individual tendencies — and the two might not be in phase — one follows a path in the crucible. For some, whole lifetimes could be spent just on the fringes of the wheel. Others reach one of the spokes. Some again may even gain access to the first central area in which the particular cultural origin of a religion becomes irrelevant in that numinous nimbus. Beyond the door within that nimbus is the meaning of the whole crucible and its gestational process: the essential distillation at its core, where one begins to undertake the far journey home — the Lion Path in ancient Egypt. The preparation and technique for that path, which transforms one as one treads it, exist in fragmentary form in the old human records. But those instructions, that operational method, are always available in great clarity to those who again reach that place of accessibility in awareness. Then one can start the heroic quest described in these lines from an obscure poet, Kyril Demys, three decades ago (who also wrote "Song of the Far Journey"). The doors are many for a winged and wondrous child Anyone who has ever raised caterpillars of, say, the lovely giant moths like lo, Cecropia, Luna, or Prometheus knows that the caterpillar does not at all fear its ineluctable metamorphosis, when the larva sheds its skin and becomes the quasi-entombed, cocooned pupal form deprived of almost all exterior mobility except to twist and turn its abdomen. So when author Richard Bach wrote that the caterpillar looks on its pupation as "death," he wrote too superficially, without having well observed a forming or hatching chrysalis. The truth is far more interesting. The caterpillar shows by all its behavior, so intense at the cocoon-spinning or chrysalis-forming time, that its entire being is focused and intent upon this change — life itself for the caterpillar and not death at all. From a ravenous and mobile feeder, it now becomes very quiet, fasting and renouncing all food. Then it commences a new and excited round of activity in weaving its cocoon around itself, ending with a hard-varnished core-shell in which it leaves an almost imperceptible air pore. Here it finally discards its caterpillar skin, and the pupal case with wings, tongue, and antennae outlined on it appears. Although there is no outer activity, there is now intense activity within the pupa, called a chrysalis in the case of butterflies because of its often golden (Greek chrysos, "gold") appearance. Inside the pupal form, all the caterpillar's internal organs now become transformed. Reproductive organs and new digestive organs are formed, as well as new organs of locomotion, notably two pairs of gorgeously colored wings. Note well that there is an increase and not a decrease of individuation in this process, and each winged adult is a specifically individual creature of distinct color, pattern, and sex. The imago, as it is called, is more, not less, individually organically differentiated than the caterpillar. So this metamorphic transformation, an actually higher embryology, leads to both greater powers (for example, of sexuality and flight) and to greater individualization. The Secret Within the Brain The caterpillar is so intensely active about ensuring its own disappearance for the very good reason that it innately realizes it is preparing a greater and richer life for itself, made possible through a group of neuro-secretory glands connected with the caterpillar's central ganglion or tiny brain. This new life is an individual outcome for each caterpillar — the very opposite of merging into some engulfing collectivity. Tomb-transcending is nothing if not individual, and as I once wrote of tathagatahood in Mahayana Buddhism: "Salvation, though it have universal results, has by necessity particular achievement. (3) Similarly, the ancient theurgic doctrine taught that in the dim and mysterious recesses of each human brain are lodged the control centers for transducing a higher metamorphic process in that individual, of which the butterfly, wonderful as it is, is but a crude and imperfect analogue. Those who do not come to activate this process during their physical lifetimes have no choice but to enter the postmortem or inter-incarnational state as the "caterpillars" they were here. That state is called the Duat in ancient Egyptian, corresponding to the Bardo of Tibetan shamanistic Buddhism and the intermediate states of ancient Chinese shamanism that came to be Taoism. For those who did not begin the metamorphic process before dissolution of their physical bodies, this intermediate state would be dreamlike: lovely or nightmarish depending on the person's development and stature as a human being. But if the transformational process were initiated before molecular dissolution, then the intermediate state could continue the process and the "hatching" might take place in the Duat or Bardo state, thus avoiding the necessity for further entries of the individual into relatively crude molecular bodies such as we on earth have, wonderful as they are for this stage. The acquisition of a higher body by an individual meant also, by that very token, the possibility of communicating with beings already so endowed. (4) The entrance into this higher community and fellowship is one of the principal causes for celebration in the Ancient Egyptian liturgy of the sacred transformative process — sacred because it conferred so much beyond ordinary ken. (5) Higher Rites of Passage On folio 237 of the great Codex Manesso (dated about 1425) now at the university library of Heidelberg, there is a magnificent depiction of Liechtenstein's renowned thirteenth-century troubadour Ulrich bearing on his helmet an image of the Goddess in her form of Minne, who presided over chivalric love. Her name has a fascinating etymology, linked to the Indo-European root men — English, "mind") as the seat of consciousness — the same that the Ancient Egyptian and Old Chinese called "the heart." Her form, preserved by Ulrich's late medieval chronicler, wields a down-pointing arrow in the right hand, and the left arm holds aloft a flaming torch, (6) for she is Mistress of both death and life in that order. She is Mut, Great Mother of Death, and also Isis/Sothis, whose love makes possible the higher birth of Horus from the inert Osiris. As Ta-Urt, ruling the Great Dipper (in Egyptian called "the skin of Set" or the physical body destined for dissolution), she governs the dismemberment and recycling of that temporary vehicle until enough experience has been garnered to go on to a nondeath-interrupted mode of life. This is the deep reason why all great love, from Tristan and lseut (= Isolde) to the Central Asiatic Na-Khi love-death pacts reported by botanist-ethnographer Joseph E. Rock, is so deeply linked to death as a rite of passage. In the old Celtic traditions preserved in the early Breton/Gaulish romances of the twelfth century, love characteristically triumphed through death itself. (7) The Goddess was always there, as that prince of troubadours, Dante Alighieri, (8) depicted in his too-soon departed and beloved Beatrice, who became his divine protectress during the cosmic shamanic journey he unforgettably describes in La Divina Commedia, culminating in her Universal Love: "But yet the Will rolls onward like a wheel in even motion, by the Love impelled that moves the Sun in heaven and all the Stars." The goal in this life was to balance heaven and earth (incidentally, a very Chinese function for man). As the Swabian troubadour Meister Vridank (fl. 1200) wrote in his Instruction in Discrimination (Bescheidenheit), "Who God and World can encompass, there is a blessed one indeed." In profound ways the society of the twelfth and thirteenth centuries was the pinnacle of Western civilization, teaching, as it did, an apotheosis through love. The present society, however, — forcing people more and more to think only of physical survival and material support, — naturally tends to block the perception of supra-biological fact and our participation in such a higher process. There is then the sheer dulling effect of leaving no time for such considerations in a person's daily life, whereas in the anciently taught theurgic societies such truths and participation in them were the central core and point of human life. The blocking tendency must be combated. It is simply not true that our higher heritage will be just as active if we concern ourselves with our material existence alone. On the contrary, it will not be activated unless concern with it reflects consistently in a corresponding self-attunement with it in our behavior. Our actual creed is inescapably made manifest in how we behave, regardless of what anyone may verbally profess. The Price & the Process So the principal price to be paid for development leading to a higher body and life is the price every imminently pupating caterpillar pays: principal and regular dedication to that process and project. But if a caterpillar's metamorphic glands are tied off or blocked, it will simply live out its life as a caterpillar and never change. Thus, many human beings will not choose to activate themselves transformationally. But those who do and will, will inspire and help the rest, just as even our material, technological civilization rests upon the inventions, dedication, and genius of a comparative handful. The average Bardo experience is passionate and dreamlike, releasing the full force of a Freudian type of unconscious. In fact, never having read Sophocles' Oedipus Rex or Electra and also incredibly anticipating Freud, the great Tibetan commentator Drashi Namjal wrote that one who will be born as a man already begins in the Bardo realm to hate his future father and love his mother:(9) mutatis mutandi for one who will be born a woman. (10) The powerful unconscious drives released with full impact in the Bardo must sooner or later be dealt with and sublimed, there or here (in the alchemical sense).
THE LION PATH YOU CAN TAKE IT WITH YOU A Manual of the Short Path to Regeneration for our times by Musaios Page 33 6. THE PROCESS OF REGENERATION It is time to examine the regenerative process—the way out of our limited state of body and awareness—a state that was thought of in this doctrine as "larval" to that which would ensue, just as the effectively one-dimensional or linear caterpillar has the hidden ability to spin a self-made cocoon-tomb and then turn into a pupal case, with future wings already outlined on it—a stage that can again metamorphose into the winged imago or mature form that emerges from the shell of the tomb-egg of the cocoon and flies aloft into the sky. Then all the caterpillar's characteristic organs are dissolved * and changed into others and new organs are added over a course of remarkable transformations lasting several weeks. The Egyptian name for this transforming power is Khepera, the winged scarab. Note Page 33 *Caterpillars have a similar gland without whose hormone, ecdysterone, their metamorphoses cannot take place. That remarkable fact of recondite biology was learned only in the latter twentieth century. Cf. Sections 12, 18. Page 34 note* Technically termed histolysis.
Page 34 The Egyptian name for this transforming power is Khepera, the winged scarab.
HOLOMETAMORPHIC 171-81-9
THE FULCANELLI Kenneth Rayner Johnson 1980 THE ULTIMATE MYSTERY Page 263 'For the Philosopher, death is simply a transformation like that of the caterpillar into butterfly, which links the material plane to the divine. It is the earthly door opened to the heavens, the link between nature and divinity; it is the chain which joins those who yet live to those who have passed on. And if human evolution, in its physical sense, can of its own will dispose of the past and present, then in its turn it is death alone which belongs to the future. FINIS SED INCEPTIO EST
I THAT AM THAT TIME EMIT
I MEET METEMPSYCHOSIS
.....
THE LIGHT IS RISING NOW RISING IS THE LIGHT
RAMESSES Egypt's Greatest Pharaoh Joyce Tyldesley 2000 Page xxvi "The Egyptians wrote their hieroglyphic texts without vowels, using consonants not found in our modern alphabet. In consequence, although we can read and understand the ancient writings we cannot be certain of the correct pronunciation of any word or name. This explains why different authors refer to the same individual by seemingly different names. Ramesses II, for example, variously appears in print as Ramesses, Ramses, Ramesse and Remeses while Queen Nefertari occasionally occurs as Nofretari. Throughout this book the most simple, and widely accepted version of each proper name has been used with Ramesses preferred to the increasingly popular Ramses as the former most accurately represents the original Egyptian name. I follow current convention in using the words king and pharaoh interchangeably." Page 1 1 Introducing Ramesses "Some of Egypt's kings and queens have emerged from the obscurity of the tomb in sudden and spectacular fashion. The decoding of hieroglyphics, a tantalizing mystery until 1822, revealed the unexpected existence of the two aberrant New Kingdom pharaohs Hatchepsut and Akhenaten. The 1912 recovery of a magnificent portrait head from the ruined city of Amarna brought the beautiful Queen Nefertiti back to life, Above all, the unparalleled 1922 discovery of a virtually intact royal tomb in the Valley of the Kings allowed the hitherto insignificant boy-king Tutankha-men to triumph over death. Ramesses II, however, has never been in need of such a renaissance. Over the three millennia that have passed since his reign, his name - albeit in a distorted form - has never been forgotten. Page 34 A NEW BEGINNING: LIFE BEFORE RAMESSES "Quietly and effectively, Horemheb laid the foundations for a renewed Egyptian prosperity whilst systematically erasing all trace of the unorthodox Amama period. This is generally regarded as an impersonal, political cleansing rather than a frenzied hate campaign; we have little evidence to suggest that Horemheb bore a personal grudge against Akhenaten and his god, although the dismantling and subsequent reconstruction, upside-down and mutilated, of Queen Nefertiti' s Theban Ben-ben temple within his own Karnak gateway hints at more complex feelings towards his sister-in-law. Could Horemheb's apparent dislike of Nefertiti have stemmed from his bad relationship with her daughter Ankhesenamen? Ultimately, however, Horemheb was too closely identified with the economic and military decline which ended the 18th Dynasty to escape entirely from the Amama shadow. Manetho chose to classify Horemheb, whom he knew as Oros, as the last king of the ailing 18th Dynasty and it was Horemheb's protege and successor, Ramesses I, a man with no personal links with the Amarna period, who was to be celebrated as the founder of the 19th.
Page 2 "Ramesses III was followed by his son, Ramesses IV, another Ramesses a wannabe', and then by a further six called Ramesses, a jumbled mixture of fathers sons, uncles and nephews all descended from Ramesses III :and all 'attempting to emulate the great Ramesses II" Page 2 " Meanwhile the cult of the divine RAMESSES as a living god, continued to flourish."
Ramesses - Wikipedia, the free encyclopedia Ramesses also commonly spelled Rameses or Ramses is the name conventionally given in English transliteration to 11 Egyptian pharaohs of the later New ... Ramesses From Wikipedia, the free encyclopedia Ramesses Ramesses (/ˈræməsiːz/) — also commonly spelled Rameses or Ramses (/ˈræmsiːz/) — is the name conventionally given in English transliteration to 11 Egyptian pharaohs of the later New Kingdom period. The name Ramesses means "Ra [is] the one who gave birth [to] him". Variants of the name include Ramose and Paramessu; these various spellings could be used to refer to the same person.[1]
THE RISE AND FALL OF ANCIENT EGYPT The History of a Civilisation from 3000 BC to Cleopatra Toby Wilkinson 2010 King of Kings Page 331 Nowhere is Ramesses's taste for the theatrical and self-reverential better demonstrated than in the 'Temple of Ramesses-beloved of /Amun' (modern Abu Simbel) in lLower Nubia.
Page 88 "The LUXOR TEMPLE, dedicated to AMEN in th form of the ithyphallic god MIN"
THE RISE AND FALL OF ANCIENT EGYPT The History of a Civilisation from 3000 BC to Cleopatra Toby Wilkinson 2010 Page XIV EARLY DYNASTIC PERIOD 2950-2575 Unification of Egypt Narmer
R NAME R
R NAME R
R NAME R
Menes From Wikipedia, the free encyclopedia This article is about the Pharaoh. For the H. P. Lovecraft character, see The Cats of Ulthar. For the Macedonian general, see Menes of Pella. For the Romanian village of Miniş, called Ménes in Hungarian, see Ghioroc. Menes Africanus: Mênês Pharaoh Successor Menes (/ˈmiːniːz/; Egyptian: Mnj, probably pronounced */maˈnij/;[5] Ancient Greek: Μήνης;[4] Arabic: مينا) was an ancient Egyptian pharaoh of the early dynastic period, credited by classical tradition with having united Upper and Lower Egypt, and as the founder of the first dynasty (Dynasty I).[6] The identity of Menes is the subject of ongoing debate, although mainstream Egyptological consensus identifies Menes with the protodynastic pharaoh Narmer[1][2][3] (most likely) or first dynasty Hor-Aha.[7] Both pharaohs are credited with the unification of Egypt, to different degrees by various authorities. The commonly used Menes derives from Manetho, an Egyptian historian and priest who lived during the Ptolemaic period. Manetho used the name in the form Μήνης (transliterated: Mênês).[4][8] An alternative Greek form, Μιν (transliterated: Min), was cited by the 5th-century BCE historian Herodotus,[9] a variant no longer considered the result of contamination from the name of the god Min.[10] The Egyptian form, Meni, is taken from the Turin and Abydos king lists (dated Dynasty XIX). The name, Menes, means "He who endures", which, Edwards (1971) suggests, may have been coined as "a mere descriptive epithet denoting a semi-legendary hero [...] whose name had been lost".[4] Rather than a particular person, the name may conceal collectively the protodynastic pharaohs Ka, Scorpion and Narmer.[4] §Narmer and Menes[edit] Main article: Narmer The almost complete absence of any mention of Menes in the archaeological record,[4] and the comparative wealth of evidence of Narmer, a protodynastic figure credited by posterity and in the archaeological record with a firm claim[2] to the unification of Upper and Lower Egypt, has given rise to a theory identifying Menes with Narmer. The chief archaeological reference to Menes is an ivory label from Naqada which shows the royal Horus-name Aha (the pharaoh Hor-Aha) next to a building, within which is the royal nebty-name mn,[11] generally taken to be Menes.[4][a] From this, various theories on the nature of the building (a funerary booth or a shrine), the meaning of the word mn (a name or the verb endures) and the relationship between Hor-Aha and Menes (as one person or as successive pharaohs) have arisen.[1] The Turin and Abydos king lists, generally accepted to be correct,[1] list the nebty-names of the pharaohs, not their Horus-names,[2] and are vital to the potential reconciliation of the various records: the nebty-names of the king lists, the Horus-names of the archaeological record and the number of pharaohs in Dynasty I according to Manetho and other historical sources.[2] Petrie first attempted this task,[2] associating Iti with Djer as the third pharaoh of Dynasty I, Teti (Turin) (or another Iti (Abydos)) with Hor-Aha as second pharaoh, and Menes (a nebty-name) with Narmer (a Horus-name) as first pharaoh of Dynasty I.[1][2] Lloyd (1994) finds this succession "extremely probable",[2] and Cervelló-Autuori (2003) categorically states that "Menes is Narmer and the First Dynasty begins with him".[3] However, Seidlmayer (2004) states that it is "a fairly safe inference" that Menes was Hor-Aha.[7] §Dates[edit] Egyptologists, archaeologists and scholars from the 19th century have proposed different dates for the era of Menes, or the date of the first dynasty:[12][b] Modern consensus dates the era of Menes or the start of the first dynasty between c. 3100–3050 BC; some academic literature uses c. 3000 BC.[13] §History[edit] By 500 BC mythical and exaggerated claims had made Menes a cultural hero, and most of what is known of him comes from a much later time.[14] Ancient tradition ascribed to Menes the honor of having united Upper and Lower Egypt into a single kingdom,[15] and becoming the first pharaoh of Dynasty I.[16] However, his name does not appear on extant pieces of the Royal Annals (Cairo Stone and Palermo Stone), which is a now-fragmentary king's list that was carved onto a stela during the Fifth dynasty. He typically appears in later sources as the first human ruler of Egypt, directly inheriting the throne from the god Horus.[17] He also appears in other, much later, king's lists, always as the first human pharaoh of Egypt. Menes also appears in demotic novels of the Graeco-Roman Period, demonstrating that, even that late, he was regarded as important figure.[18] Menes was seen as a founding figure for much of the history of Ancient Egypt, similar to Romulus in Ancient Rome.[19] Manetho records that Menes "led the army across the frontier and won great glory".[8][16] §Capital[edit] Manetho associates the city of Thinis with the first dynasties (Dynasty I and Dynasty II) and, in particular, Menes, a "Thinite" or native of Thinis.[8][16] Herodotus contradicts Manetho in stating that Menes founded the city of Memphis as his capital[20] after diverting the course of the River Nile through the construction of a dyke.[21] Manetho ascribes the building of Memphis to Menes' son, Athothis,[16] and calls no pharaohs earlier than Dynasty III "Memphite".[22] Herodotus and Manetho's stories of the foundation of Memphis are probably later inventions: in 2012 a relief mentioning the visit of Memphis by Iry-Hor --a predynastic ruler of Upper Egypt reigning before Namer-- was discovered in Sinai, indicating that the city was already in existence in the early 32nd century BC.[23] §Cultural influence[edit] Diodorus Siculus stated that Menes had introduced the worship of the gods and the practice of sacrifice[24] as well as a more elegant and luxurious style of living.[24] For this latter invention, Menes' memory was dishonoured by the Dynasty XXIV pharaoh Tefnakht, and Plutarch mentions a pillar at Thebes on which was inscribed an imprecation against Menes as the introducer of luxury.[24] In Pliny's account, Menes was credited with being the inventor of writing in Egypt. §Crocodile episode[edit] Diodorus Siculus recorded a story of Menes,[25] related by the priests of the crocodile-god Sobek at Crocodilopolis, in which the pharaoh Menes, attacked by his own dogs while out hunting,[26] fled across Lake Moeris on the back of a crocodile and, in thanks, founded the city of Crocodilopolis.[26][27] Faber (1816), taking the word campsa to mean either crocodile or ark and preferring the latter, identifies Menes with Noah and the entire story as a deluge myth.[28] Edwards (1974) states that "the legend, which is obviously filled with anachronisms, is patently devoid of historical value",[27] but Maspero (1910), while acknowledging the possibility that traditions relating to other kings may have become mixed up with this story, dismisses the suggestions of some commentators[24] that the story should be transferred to the Dynasty XII pharaoh Amenemhat III and sees no reason to doubt that Diodorus did not correctly record a tradition of Menes.[26] §Death[edit] According to Manetho, Menes reigned for 62 years and was killed by a hippopotamus.[8][16]
Menes | biography - king of Egypt | Encyclopedia Britannica www.britannica.com/EBchecked/topic/374923/Menes Menes, also spelled Mena, Meni, or Min (flourished c. 2925 bce), first king of unified Egypt, who, according to ancient tradition, joined Upper and Lower Egypt in ...
THE MIND OF MIN
THE RISE AND FALL OF ANCIENT EGYPT The History of a Civilisation from 3000 BC to Cleopatra Toby Wilkinson 2010 END OF INNOCENCE (2175-1541 BC) PARADISE POSTPONED
O shabti, detailed to (serve) me ... if I am summoned or if I am detailed to do any work which is to be done in the afterlife ... you shall detail yourself to me every time, (whether) for maintaining the fields, irrigating the banks or ferrying sand from east to west. 'Look, here I am', you shall say.' Truth will out When a man remains after passing away, His deeds are set alongside him . . . He who reaches (the next life) without wrongdoings Will exist there like a god . . . 3 In this scheme of things, virtue was no longer enough: it had to be accompanied by freedom from vice. In inscriptions of the period, the boastfulness and bombast typical of Old Kingdom autobiographies are joined for the first time by notes of doubt and defensiveness. A man might enumerate his many qualities and achievements but also take pains to state 'I never spoke a falsehood against any living person'.4 The 'negative confession', a declaration not to have committed a prescribed list of wrongful acts, became an essential component of the judgement process. Do not stand up against me Do not witness against me, Do not oppose me in the tribunal, Do not incline against me ... 7 Page 158 158
Page 156 “Vindication before the divine tribunal required more, however, than a mere denial of wrong doing. It involved a fundamental assessment of a person's true worth, a weighing of their good and bad deeds in order to arrive at a balanced judgement of their character. Only those who passed this 'calculation of differences' were deemed fit to join Osiris and live for ever. On his stela from Abdju, the Eleventh Dynasty general Intef confidently proclaims that 'his voice is true in the calculation of differences'. In other words, he has been justified and found worthy of resurrection as a transfigured spirit.” 'his voice is true in the calculation of differences'
HIS VOICE IS TRUE IN THE CALCULATION OF DIFFERENCES
THE ROOTS OF COINCIDENCE Arthur Koestler 1972 Page 88 "Euclidian geometries, invented by earlier mathematicians more or less as a game, provided the basis for his relativistic cosmology Another great physicist whose thoughts moved in a similar direction was Wolfgang Pauli. At the end of the 1932 conference on nuclear physics in Copenhagen the participants, as was their custom on these occasions, performed a skit full of that quantum humour of which we have already had a few samples. In that particular year they produced a parody of Goethe's Faust, in which Wolfgang Pauli was cast in the role of Mephistopheles; his Gretchen was the neutrino, whose existence Pauli had predicted, but which had not yet been discovered.
MEPHISTOPHELES (to Faust): Beware, beware, of Reason and of Science Man's highest powers, unholy in alliance. You'll let yourself, through dazzling witchcraft yield To weird temptations of the quantum field. Enter Gretchen; she sings to Faust. Melody: "Gretchen at the Spinning Wheel" by Schubert. GRETCHEN: My rest-mass is zero My charge is the same You are my hero Neutrino's my name."
DOCTOR FAUSTUS Thomas Mann 1933
THE MASTER AND MARGARITA Mikhail Bulgakov 1977 Edition Page 352 "Don Quixote or a Faust, or , devil take me, a dead Souls! Eh?" Page 360 'You and I speak different languages as usual,' "Spirit of evil" Page 399 "He became pope in 999 under the name of Sylvester II"
THE MASTER AND MARGARITA Mikhail Bulgakov 1977 Edition BOOK ONE 'who are you, then?' 'I am part of that power which eternally will evil and eternally works good.' GOETHE
BALANCING ALWAYS IS IS ALWAYS BALANCING
ONE TWO THREE FOUR 5 SIX SEVEN EIGHT NINE NINE EIGHT SEVEN SIX 5 FOUR THREE TWO ONE
ALWAYS BALANCING IS IS BALANCING ALWAYS
GO DO GOOD GOD AND GODDESS ISISIS GODDESS AND GOD GOOD DO GO GODDESS AND GOD GO DO GOOD ISISIS GOOD DO GO GOD AND GODDESS
PERFECT CREATIVITY DIVINE THOUGHT GODS THOUGHT DIVINE CREATIVITY PERFECT
THE MASTER AND MARGARITA Mikhail Bulgakov 1977 Edition THE EXTRACTION OF THE MASTER CHAPTER 24 Page 276 "the cat" "the cat" "The cat" Page 277 "the cat" "the cat" "the cat" "the cat" "the cat" "the cat" "History will judge"
THE NINE LIVES OF A CAT OF NINE LIVES
THE MASTER AND MARGARITA Mikhail Bulgakov 1977 Edition koroviev's stunts CHAPTER 9 Page 99 "no. 50" "five" "five" "five" "five" Page 250 'For someone well aquainted with the fifth dimension," "fifth dimension," "fifth dimension," "You must agree that that makes five"" Page 251 "five" "fifth dimension," "fifth dimension," "to business, to business,"
THE MASTER AND MARGARITA Mikhail Bulgakov 1977 Edition BOOK ONE 'who are you, then?' 'I am part of that power which eternally will evil and eternally works good.' GOETHE
EVIL LIVE EVIL DEVIL LIVED DEVIL
Daily Mail, Wednesday, January, 7 ,2015 Page 45 ANSWERS TO CORRESPONDENTS QUESTION Was Dr Faustus based on a real person? THE legend of Faust, a scholar who sells his soul to the Devil to gain infinite knowledge, youth and the pleasures of the flesh, is loosely woven around various medieval alchemists. But the name itself comes from a real source, Dr Johann Georg Faust, a German magician who lived around 1480 to 1540. Faust was probably born in Knittlinger in Wurttemberg, and his activities are first mentioned in a 1507 letter from German polymath Johannes Trithemius to astrologer Johannes Virdung. In it he warned of the nefarious practices of a magician styling himself `Georgius Sabellicus, Faustus, fon,s necromanticorum, astrologus, magus secundus, etc'. According to Trithemius, in Selnhausen and Wurzburg, Sabellicus had blasphemously boasted that he could reproduce all the miracles of Christ. Some sources say Faust gained a degree in divinity from Heidelberg University in 1509, others that he gained a degree in magic (an accepted degree at the time) at Krakow. He next appears at Erfurt University in Central Germany. In 1513, German humanist Konrad Mutianus Rufus (1470-1526) recounts an encounter with a Georgius Faustus, Helmitheus Heidelbergensis (`demigod of Heidelberg'), having overheard him in an Erfurt inn boasting,that he could conjure up Homer's heroes for his students. On February 23, 1520, Faust was in Bamberg casting a horoscope for the bishop and the town, for which he received ten gulden. But he was banished from Ingolstadt in 1528 and, according to an unflattering note made by the junior mayor of the city to 'deny free passage to the great necromancer and sodomite Doctor Faustus', ejected from Nuremberg in 1532. Later records give a more positive view. Physician Philipp Begardi of Worms writing in his Index Sanitatis in 1539, says Faust is `highly renowned for his great skill, not alone in medicine, but also in chiromancy, necromancy, physiognomy, visions in crystal and the like other arts.' Faust Opera version: The Damnation Of Faust His body is said to have been found in a `grievously mutilated' state and his clerical and scholarly enemies claimed the Devil had come to collect his servant. Theologian Johann Gast, in his Sermons Conviviales (1558), wrote: 'The wretch came to an end in a terrible manner; for the Devil strangled him. His dead body lay constantly on its face on the bier, although it had been turned five times upwards' Faust's posthumous fame is derived from the Faustbuch, the collected tales of medieval magicians such as Merlin, Albertus Magnus and Roger Bacon, anonymously published in 1587. The Faustbuch was translated throughout Europe and an English translation (1592) inspired Christopher Marlowe's play The Tragicall History Dr Faustus (published in 1604, 11 years after Marlowe's death) and later Goethe's play Faust, which was published in two parts between 1803 and 1833, firmly cementing the legend in the public iniagmation. Andrew C. Browning, Guildford, Surrey.
Daily Mail, Thursday, January, 22 ,2015 Page 64 ANSWERS TO CORRESPONDENTS QUESTION Was Dr Faustus based on a real persons? FURTHER to the earlier answer, the Faust theme, and Mephistopheles in particular, held a fascination for the composers of the Romantic era: on the latter, we have Boito's opera Mefistofele (1868), Liszt's Four Mephisto Waltzes based on two Faust episodes by the Austrian aristocratic poet Nikolaus Lenau, the first waltz — like number two, originally written for orchestra — being the most popular, and Liszt's Faust Symphony (1854-5'7). In German-speaking countries, Gounod's opera Faust (1859) is known as Margarethe, the tragic figure of Marguerite in the French version. She was immortalised in Schubert's first successful lied Gretchen am Spinnrade (Gretchen at the spinning wheel) op.2, composed in 1814 when the composer was aged just 17. Berlioz composed his legende dramatique, The Damnation Of Faust, for four solo voices, full seven-part chorus, large children's chorus and orchestra and it was first performed in 1846. For the violinists- among Faust fans there is a Fantasy for violin and piano by Spanish virtuoso Pablo de Sarasate, of Zigeunerweisen fame. E. Felix Schoendorfer, Stoke Poges, Bucks.
MAN AND THE STARS CONTACT AND COMMUNICATION WITH OTHER INTELLIGENCE THE MYSTERIOUS SIGNALS FROM OUTER SPACE Duncan Lunan 1974 'A. The ''Foreseedble'' Mission Witness this new-made World, another Heaven
LIFE OUT THEIR THE TRUTH OF - AND SEARCH FOR - EXTRATERRESTRIAL LIFE Michael White 1998 Page 97 "The first venue for Phoenix was / Page 98 / Australia, where astronomers used the Parkes 64-metre antenna and the Mopra 22-metre antenna, both in New South Wales. Because Australia was the first site, a very high proportion of the stars in the targeted group were those seen only in the Southern Hemisphere, including 650 G-Dwarf stars. In 1996, the system was taken back to the National Radio Astronomy Observatory in West Virginia, where a 40-metre dish was used to follow through the next stage of the search. The project is currently established at the largest radio telescope in the world - the 305-metre Arcibo radio telescope in Puerto Rico. Page 99 notes • For more than twenty-five years, astronomers have been observing sudden bursts of energy from a variety of different locations in the cosmos. They detect these bursts, which are thought to be the result of the most powerful explosions ever witnessed, by following a left-over trace of gamma rays (a form of electromagnetic radiation) that reach the Earth. There are literally hundreds of theories that attempt to explain these bursts, including the notion that they could be the result of the activities of some super-civilisation. Recently, one such burst was carefully monitored and found to have come from an explosion so powerful that in ten minutes the source produced more energy than the total output of our Sun during its lifetime. Astronomers are actively chasing the source and the cause of this phenomenon and hope to solve the mystery after one more sustained observation of the effect. The trouble is, no one knows when or where the next one will be.
REALITY FORBIDDEN Phillip E. High 1967 Page 180 " IN THE bright light where he had been resting, Welt sprang to his feet. I do nothing. My purpose is to dispense technical information, irrespective of who asks it and, again, irrespective of the ends to which that information is put." Page 184 "We also have over a million Imnunes," said Gilliad angrily "A million enemies af the people"
JOURNEY = 108 36 9 36 108 = JOURNEY
JUST SIX NUMBERS Martin Rees 1 OUR COSMIC HABITAT 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'
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
EIGHTEEN+THIRTYSIX = 9 9 = EIGHTEEN+THIRTYSIX GOD WITH US 1836 US WITH GOD
CHEIRO'S BOOK OF NUMBERS Circa 1926 Page106 The question has been asked again and again, Is there some means of knowing when the moment has come to take the tide at the flood?
THE QUESTION HAS BEEN ASKED AGAIN AND AGAIN IS THERE SOME MEANS OF KNOWING WHEN THE MOMENT HAS COME TO TAKE THE TIDE AT THE FLOOD
YOU ARE GOING ON A JOURNEY A VERY SPECIAL JOURNEY DO HAVE A PLEASANT JOURNEY DO
WHITHER GOEST THOU 221-86-14-5 5-14-86-221 THOU GOEST WHITHER
FIRST CONTACT
Extraterrestrial Intelligence SETI (Search for Extraterrestrial Intelligence) and the Consequences:. Futurological Reflections on the Confrontation of Mankind with an. Extraterrestrial ... [This draft of a revised article is made available courtesy of Dr. Michael Schetsche for the
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 Proclaimers-Oh Jean-Lyrics Lyrics I'd never been lucky 'Cause even with ones But Jean, oh, Jean The first time I met you The third time I saw you Oh, Jean, oh, Jean I love her, I love her, I love her I want you forever For your soul and body 'Cause Jean, oh Jean I love her, I love her, I love her Oh, Jean, oh, Jean I love her, I love her, I love her Artist https://www.youtube.com/watch?v=rrS1H4uCV9A
WOW We're all alone on the stage tonight Ooh yeah, you're amazing Wow, wow, wow, wow, wow, wow When the actor reaches his death Ooh yeah, you're amazing Wow, wow, wow, wow, wow, wow We're all alone on the stage tonight Kate Bush - Wow Lyrics
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