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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
....
THE LIGHT IS RISING NOW RISING IS THE LIGHT
BEYOND THE VEIL ANOTHER VEIL ANOTHER VEIL BEYOND
SECRET CHAMBERS Robert Bauval 1 999 Page 46 "The point that is being made here is that there existed a sacred science in Egypt that could only be imparted to gifted individuals with a strong predisposition for intuitive learning - the type of learning that is done with the human apparatus of perception, with the fine tuning of the five senses such that they functioned jointly as super receivers and transmitters of messages. Thus the initiation or training of natural magicians was to fine-tune the sensory perception. Anyone can fine-tune his sense to 'read' the messages of nature. However, to be a magician is to be able to reverse the process, i.e. to transmit the messages to others by using the 'language of the gods'. This is the arcana arcanorum, the ultimate secret of the magician. Thoth, the inventor of this magic, was supreme in its application. Equipped with such a cognition of Thoth, we can now examine the purpose of his divine mission as 'messenger' of the gods."
Happy Birthday =1531+5+3 = 9 666NUMBER OF THE BEAST666
THE WATER OF LIFE
UNIVERSAL LIFE
Daily Mail, Saturday, April 29, 2017 Page 42 Is this stone proof an asteroid wiped out a civilisation just like ours 13,000 years ago? ...and does it vindicate the maverick scholar who says a giant meteriorite will destroy us in 2,030 by Christopher Stevens Page 42 Sci-fi author Arthur C. Clarke famously said that, 'any sufficiently advanced technology is indistinguishable from magic'.
THE QUEST FOR THE SECRET FORCE OF THE UNIVERSE Lynne McTaggart 2001 LIGHT IN THE DARKNESS Page III "Physics may be about to face a revolution similar to that which occurred just a century ago. . . Arthur C. Clarke, 'When Will the Real Space Age Begin?' If an angel was to tell us about his philosophy. . . many of his statements might well sound like 2x2 = 13" Georg Christophe Lichtenburg, Aphorisms
Page 13 "Subatomic particles had no meaning as isolated entities but could only be understood in their realationships. The world at its most basic, existed as a complex web of interdependant relationships, forever indivisible"
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 Page 76 "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 (Oppositte) Page 1 "any sufficiently high technology is indistinguishable from magic" Page 124 SCIENCE OR MAGIC? "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"
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Preface to the New Edition Page 5
RESEARCH R E SEARCH E R RESEARCH
THE LIGHT IS RISING NOW RISING IS THE LIGHT
NUMBER = 534259 = 1 = 534259 NUMBER NUMBER = 234559 NUMBER NUMBER = 534259 = 1 = 534259 NUMBER
NUMBERS = 5342591 = 2 = 5342591 NUMBERS SBUMNER = 1234559 = SBUMNER NUMBERS = 5342591 = 2 = 5342591 NUMBERS
THE BALANCING ONE TWO THREE FOUR FIVE NINE EIGHT SEVEN SIX 4 FIVE 42 24 6 1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1 15 ONE TWO THREE FOUR 208 82 1 1234 5 6789
ZERO = 64 = ZERO ZERO = 28 = ZERO ZERO = 10 = ZERO ZERO = 1 = ZERO
GIVE ME THE 1
prime number - Whatis Techtarget
The first 25 prime numbers (all the prime numbers less than 100) are: 2, 3, 5, 7, 11, 13, 17, 19, 23, 29, 31, 37, 41, 43, 47, 53, 59, 61, 67, 71, 73, 79, 83, 89, 97 (sequence A000040 in the OEIS). There are infinitely many primes, as demonstrated by Euclid around 300 BC. No known simple formula separates prime numbers from composite numbers. However, the distribution of primes within the natural numbers in the large can be statistically modelled. The first result in that direction is the prime number theorem, proven at the end of the 19th century, which says that the probability of a randomly chosen number being prime is inversely proportional to its number of digits, that is, to its logarithm. Euclid's theorem is a fundamental statement in number theory that asserts that there are infinitely many prime numbers. There are several proofs of the theorem.
Prime numbers Prime numbers and their properties were first studied extensively by the ancient Greek mathematicians. By the time Euclid's Elements appeared in about 300 BC, several important results about primes had been proved. In Book IX of the Elements, Euclid proves that there are infinitely many prime numbers. This is one of the first proofs known which uses the method of contradiction to establish a result. Euclid also gives a proof of the Fundamental Theorem of Arithmetic: Every integer can be written as a product of primes in an essentially unique way. Euclid also showed that if the number 2n - 1 is prime then the number 2n-1(2n - 1) is a perfect number. The mathematician Euler (much later in 1747) was able to show that all even perfect numbers are of this form. It is not known to this day whether there are any odd perfect numbers. In about 200 BC the Greek Eratosthenes devised an algorithm for calculating primes called the Sieve of Eratosthenes. There is then a long gap in the history of prime numbers during what is usually called the Dark Ages.
PRIM E NUMBERS
6 +8 = 14 1+4 = 5
I = 9 9 = I
Daily Mail, Friday, December 22, 2017 Checkmate HUMANITY In four hours a robot taught itself chess, then beat a grandmaster with moves never before devised in the game's 15,00-year history. The implications are terryfying WILL robots one day destroy us? It's a question that increasingly preoccupies many of our most brilliant scientists and tech entrepreneurs. For developments in artificial intelligence (AI) — machines programmed to perform tasks that normally require human intelligence — are poised to reshape our workplace and leisure time dramatically. This year, a leading Oxford academic, Professor Michael Wooldridge, warned MPs - that AI could go 'rogue', that machines might become so complex that the engineers who create them will no longer understand them or be able to predict how they function. Yes, it's a concern, but a 'historic' new development makes unpredictable decisions by AI machines the least of our worries. And it all started with a game of chess. AlphaZero, an AI computer program, this month proved itself to be the world's greatest ever chess champion, thrashing a previous title-holder, another AI system called Stockfish 8, in a 100-game marathon. So far, so nerdy, and possibly something only chess devotees or computer geeks might get excited about. But what's so frighteningly clever about AlphaZero is that it taught itself chess in just four hours. It was simply given the rules and crucially — instructed to learn how to win by playing against itself. In doing so, it assimilated hundreds of years of chess knowledge and tactics — but then went on to surpass all previous human invention in the game. In those 240 minutes of practice, the program not only taught itself how to play but developed tactics that are unbeatably innovative and revealed its startling ability to trounce human intelligence. Some of its winning moves had never been recorded in the 1,500 years that human brains have pitted wits across the chequered board. Employing your King as an attacking piece? Unprecedented. But AlphaZero wielded it with merciless self-taught logic. Garry Kasparov, the grandmaster who was famously defeated by IBM's supercomputer Deep Blue in1997 when it was pre-grammed with the best moves, said: 'The ability of a machine to In1 surpass centuries of human knowledge... is a world-changing tool.' SIMON WILLIAMS, the English grandmaster, claimed this was 'one for the history books' and joked: 'on December 6, 2017, AlphaZero took over the chess world... eventually solving the game and finally enslaving the human race as pets.' The wider implications are indeed chilling, as I will explain. But the real purpose of such artificial intelligence goes far beyond playing board games against other boxes of silicon chips. It is already starting to make life-or-death decisions in the high-tech world of cancer diagnosis. It is being trialled at NHS hospitals in London, including University College London Hospital (UCLH) and Moorfields Eye Hospital. At UCLH, a system is being developed in which an AI developed by DeepMind will analyse scans of patients with cancers of the head and neck, which afflict more than 11,000 people a year in the UK. Google experts say the AI should be able to teach itself to read these scans ever quicker and more accurately than any human, so radiation can be more precisely targeted at tumours while minimising damage to healthy tissues in the brain and neck. What currently takes doctors and radiologists four hours could be done in less than an hour. Meanwhile, at Moorfields, a DeepMind AI will analyse the 3,000 or so high-tech eye scans carried out each week. Currently, only a handful of experts can interpret the results, which may cause delays in treatment. It is believed that AI will be able to identify problem scans faster. On the surface, it looks like a win-win for patients and the NHS. But there are major issues. The first is privacy — the London hospital trials have involved handing over the scans of more than a million NHS patients to Google. This is causing alarm among privacy campaigners and academics. Dr Julia Powles, who works on technology law and policy at Cambridge University, says `Google is getting a free pass for swift and broad access into the NHS, on the back of unproven promises of efficiency and innovation'. Dr Powles adds: 'We do not know — and have no power to find out — what Google and DeepMind are really doing with NHS patient data.' GOOGLE has tried to address the criticisms of its project by declaring that all data access will be subject to NHS monitoring, but this is an organisation that has long had to contend with allegations of prying into people's data for commercial advantage. It faces court action in the UK over claims it unlawfully harvested information from 5.4 million UK users by bypassing privacy settings on their iPhones. The group taking action, called Google You Owe Us, alleges Google placed 'cookies' (used to collect information from devices to deliver tailored adverts) on users' phones without their knowledge or permission. Google has responded: 'This is not new We don't believe it has any merit and we will contest it.' But the insertion of a super-intelligent AI into NHS decision-making procedures brings an infinitely more worrying concern. It is an open secret that the NHS effectively rations access to care — through waiting lists, bed numbers and limiting availability of drugs and treatments — as it will never have enough funds to give everyone the service they need. The harsh reality is that some deserving people lose out. The harsher alternativeis to be coldly rational by deciding who and who not to treat. It would be most cost-effective to exterminate terminally ill or even chronically ill patients, or sickly children. Those funds would be better spent on patients who might be returned to health — and to productive, taxpaying lives. This is, of course, an approach too repugnant for civilised societies to contemplate. But decision-making AIs such as AlphaZero don't use compassionate human logic because it gets in the way. (The `Zero' in that program's name indicates it needs no human input.) The same sort of computer mind that can conjure up new chess moves might easily decide that the most efficient way to streamline the health service would be to get rid of the vulnerable and needy. How we keep control of deep learning machines that will Soon be employed in every area of our lives is a challenge that may well prove insurmountable. Already top IT experts warn that deep-learning algorithms can run riotously out of control because we don't know what they're teaching themselves. And the programs can develop distinctly worrying ideas. A system developed in America for probation services to predict the risk of parole-seekers reoffending was recently discovered to have quickly become unfairly racially biased. DeepMind certainly acknowledges the potential for problems. In October it launched a research team to investigate the ethics of AI decision-making. The team has eight full-time staff at the moment, but DeepMind wants to have around 25 in a year's time. But, one wonders, are 25 human minds enough to take on the super-intelligent, constantly learning and strategising powers of a monstrously developed AI? The genie is out of the bottle. In building a machine that may revolutionise healthcare, we have created a system that can out-think us in a trice. It's a marvel of human ingenuity. But we must somehow ensure that we stay in charge — or it may be checkmate for humanity.
Daily Mail Tuesday, August 1, 2017 Page 9 Facebook terminates By Xantha Leatham Mind of its own? A robot Humans would FACEBOOK has shut down an experiment in artificial intelligence after two robots began talking in an unknown language which only they understood. Two `chatbots' - computer programs which can hold a conversation - modified English to make it easier for them to communicate. The chatbots, named Alice and Bob, ended up creating an impenetrable language. Researchers at the Face-book AI Research Lab (FAIR) also found that they had deviated from script and were inventing new phrases without any human input. FAIR researcher Dhruv Batra tried to explain the gibberish. He said: 'Agents will drift off understandable language and invent code words for themselves. `If I say "the" five times, you interpret that to mean I want five copies of this item. This isn't so different from the way communities of humans create shorthand [phrases]: The development has been compared to how humans, such as stockbrokers or sailors, develop their own slang which works in specific environments. Mr Batra added that the robots began developing the language because of a programming error, which gave them an incentive to develop a more efficient language. Bob and Alice were shut down because researchers wanted to develop robots capable of talking to people, research scientist Mike Lewis told website Fast Co. Design. According to a FAIR blog post, the 'bots' were created as part of a program that aims to teach machines how to negotiate, with a view to developing personalised digital assistants capable of communicating with humans. This isn't the first instance of AI abandoning English in favour of 'shorthand'. Google Translate can efficiently translate between languages it hasn't explicitly been taught by using its own made-up 'universal language' as a buffer. Scientists and tech luminaries have said that AI could lead to unforeseen consequences. In 2014 Professor Stephen Hawking warned that AI could mean the end of the human race. `It would take off on its own and re-design itself at an ever increasing rate,' he said. `Humans, who are limited by slow biological evolution, couldn't compete, and would be superseded.' Billionaire inventor Elon Musk said last month: keep sounding the alarm bell, but until people see robots going down the street killing people, they don't know how to react, because it seems too ethereal.
A I = I A 1 9 = 9 1
A I = I A 1 9 = 9 1
Cybernetics - Wikipedia Cybernetics is a transdisciplinary approach for exploring regulatory systems—their structures, constraints, and possibilities. Norbert Wiener defined cybernetics in 1948 as "the scientific study of control and communication in the animal and the machine." Cybernetics is a transdisciplinary[1] approach for exploring regulatory systems—their structures, constraints, and possibilities. Norbert Wiener defined cybernetics in 1948 as "the scientific study of control and communication in the animal and the machine."[2] In the 21st century, the term is often used in a rather loose way to imply "control of any system using technology." In other words, it is the scientific study of how humans, animals and machines control and communicate with each other. Cybernetics is applicable when a system being analyzed incorporates a closed signaling loop—originally referred to as a "circular causal" relationship—that is, where action by the system generates some change in its environment and that change is reflected in the system in some manner (feedback) that triggers a system change. Cybernetics is relevant to, for example, mechanical, physical, biological, cognitive, and social systems. The essential goal of the broad field of cybernetics is to understand and define the functions and processes of systems that have goals and that participate in circular, causal chains that move from action to sensing to comparison with desired goal, and again to action. Its focus is how anything (digital, mechanical or biological) processes information, reacts to information, and changes or can be changed to better accomplish the first two tasks.[3] Cybernetics includes the study of feedback, black boxes and derived concepts such as communication and control in living organisms, machines and organizations including self-organization. Concepts studied by cyberneticists include, but are not limited to: learning, cognition, adaptation, social control, emergence, convergence, communication, efficiency, efficacy, and connectivity. In cybernetics these concepts (otherwise already objects of study in other disciplines such as biology and engineering) are abstracted from the context of the specific organism or device. The word cybernetics comes from Greek ??ße???t??? (cybernetic?), meaning "governance", i.e., all that are pertinent to ??ße???? (cybernáo), the latter meaning "to steer, navigate or govern", hence ??ß????s?? (cybérnesis), meaning "government", is the government while ??ße???t?? (cybern?tes) is the governor or "helmperson" of the "ship". Contemporary cybernetics began as an interdisciplinary study connecting the fields of control systems, electrical network theory, mechanical engineering, logic modeling, evolutionary biology, neuroscience, anthropology, and psychology in the 1940s, often attributed to the Macy Conferences. During the second half of the 20th century cybernetics evolved in ways that distinguish first-order cybernetics (about observed systems) from second-order cybernetics (about observing systems).[4] More recently there is talk about a third-order cybernetics (doing in ways that embraces first and second-order).[5] Studies in cybernetics provide a means for examining the design and function of any system, including social systems such as business management and organizational learning, including for the purpose of making them more efficient and effective. Fields of study which have influenced or been influenced by cybernetics include game theory, system theory (a mathematical counterpart to cybernetics), perceptual control theory, sociology, psychology (especially neuropsychology, behavioral psychology, cognitive psychology), philosophy, architecture, and organizational theory.[6] System dynamics, originated with applications of electrical engineering control theory to other kinds of simulation models (especially business systems) by Jay Forrester at MIT in the 1950s, is a related field.
Searches related to sophia supercomputer sophia robot sophia robot citizenship sophia robot 2019 chinese robot sophia how smart is sophia the robot sophia robot shut down little sophia robot talk to sophia
Sophia (robot) - Wikipedia Sophia has been covered by media around the globe and has participated in many high-profile interviews. In October 2017, Sophia became the first robot to receive citizenship of any country.[3][4] In November 2017, Sophia was named the United Nations Development Programme's first ever Innovation Champion, and is the first non-human to be given any United Nations role.
Everything You Need To Know About Sophia, The World's First Robot ... 7 Nov 2017 - On October 25, Sophia, a delicate looking woman with doe-brown eyes .... our robots will eventually evolve to become super intelligent genius ...
Sophia the robot's co-creator says the bot may not be true AI, but it is a ... https://www.theverge.com/.../sophia-the-robot-citizen-ai-hanson-robotics-ben-goertzel 10 Nov 2017 - Sophia the robot was made a citizen of Saudi Arabia last month, but a lot of people weren't happy about it. ... Hanson Robotics chief scientist Ben Goertzel (right) and Sophia the robot. .... If you believe the super-intelligent AIs are just around the corner, then these ... This Article has a component height of 23.
Sophia is a social humanoid robot developed by Hong Kong based company Hanson Robotics ... Sophia's internals. Cameras within Sophia's eyes combined with computer algorithms allow it to see. It can follow faces, sustain eye contact, and ...
'Sophia' the robot tells UN: 'I am here to help humanity create the ... Video for sphia supercomputer? 1:43 13 Oct 2017 - Uploaded by Guardian News
https://www.newscientist.com/article/mg22329844-000-supercomputers-make-discoveries-that-scientists-cant/ By Hal Hodson IN MAY last year, a supercomputer in San Jose, California, read 100,000 research papers in 2 hours. It found completely new biology hidden in the data. Called KnIT, the computer is one of a handful of systems pushing back the frontiers of knowledge without human help. KnIT didn’t read the papers like a scientist – that would have taken a lifetime. Instead, it scanned for information on a protein called p53, and a class of enzymes that can interact with it, called kinases. Also known as “the guardian of the genome”, p53 suppresses tumours in humans. KnIT trawled the literature searching for links that imply undiscovered p53 kinases, which could provide routes to new cancer drugs. Having analysed papers up until 2003, KnIT identified seven of the nine kinases discovered over the subsequent 10 years. More importantly, it also found what appeared to be two p53 kinases unknown to science. Initial lab tests confirmed the findings, although the team wants to repeat the experiment to be sure. KnIT is a collaboration between IBM and Baylor College of Medicine in Houston, Texas. It is the latest step into a weird world where autonomous machines make discoveries that are beyond scientists, simply by rifling more thoroughly through what we already know, and faster than any human can. In a paper to be presented at the Conference on Knowledge Discovery and Data Mining in New York City this week, the researchers say that society is better at generating new information than at analysing what it already has. “This leads to deep inefficiencies in translating research into progress for humanity,” they write. KnIT aims to iron out that inefficiency. “Society is better at generating new information than analysing what it already has” Studying kinases is important for cancer research, but the Baylor team thinks the approach can extend beyond biomedical studies to all areas of science. And if KnIT’s algorithmic discoveries hold up, they point to a future in which everyone could have a personalised algorithm trawling and making sense of the scientific literature to figure out cures for their ailments, including ones tailored at a genetic level. Expanding KnIT to other areas of biology or the physical sciences isn’t straightforward. “We could run into big problems when we try and generalise to more proteins and genes,” Lichtarge says. And in subjects like physics, results tend to be presented using equations and graphs rather than words. However, data-mining groups are working to retrieve information from these too. The idea that new knowledge can be unearthed by finding links between disparate strands of research was first crystallised in 1986 by information scientist Don Swanson at the University of Chicago. He analysed a database of scientific literature manually to deduce that fish oil might be a good treatment for Raynaud’s syndrome, a circulatory disorder, because studies showed that fish oil could reverse certain conditions also seen in Raynaud’s. His hunch turned out to be right. Modern science has given us a far larger and more intricate haystack than the one Swanson picked through, but machine intelligence is now sorting through it to find new connections. Ross King of the University of Manchester, UK, has developed a different kind of automated system, Eve, which he claims has already discovered a novel drug against malaria. Rather than extracting new knowledge from the literature, Eve robotically runs lab experiments focused on finding new drugs to treat neglected diseases. King is keeping the discovery secret until the work is published, but will say that the compound is an ingredient in several brands of toothpaste. The webs of knowledge that computers create in this automated pursuit of discovery are useful to non-scientists, too. Sophia Ananiadou at the University of Manchester works on Facta+, a searchable database which holds huge amounts of information about cancer, based on data mined from the literature. Although it’s designed to help cancer researchers, she says it could be used by the public to learn more about diseases they have been diagnosed with, without having to read scientific papers themselves. The purpose of data mining can also be flipped. Instead of finding new insights into specialised topics, systems like KnIT can find holes in existing research that need to be plugged. Natasa Miskov-Zivanov of Carnegie Mellon University, Pittsburgh, is working on using similar techniques to build computational models of cells that can be used to test drugs. Normally, models take time to develop, with input from experimental biologists and theorists. But Miskov-Zivanov’s models build themselves quickly and automatically using results in the literature. The models can then be tested by scientists in the lab. Miskov-Zivanov’s work is funded by the US defence agency DARPA as part of its Big Mechanism project, which aims to find new knowledge hidden in big data. “It takes several years to develop a meaningful model of what’s going on in a cell, but what we’re doing could speed up the process a lot,” she says. That would, in turn, speed up drug testing. New breakthroughs could come by analysing scientific literature across disciplines – physics on the scale of cells and molecular biology, for instance. “I don’t think we could ever understand this huge, complicated puzzle without automated help,” says King. “There just aren’t enough PhDs in the world to do the experiments.” This article appeared in print under the headline “Automated discovery
Meet Sophia, the Robot That Looks Almost Human 18 May 2018 - A transparent skull allows people to literally peer into the head of Sophia, one of the most sophisticated humanoid robots yet built. Hong Kong ...
THE JOURNEYWOMAN 1977
SOPHIA
Sophia (s?f?a, Greek for "wisdom") is a central idea in Hellenistic philosophy and religion, ..... Ancient Greek philosophical concepts · Adiaphora (nonmoral) · Anamnesis (recollection) · Apatheia (equanimity) · Apeiron (the unlimited) · Aponia (pleasure) ... Personification of wisdom (in Greek, "S?f?a" or "Sophia") at the Celsus Library in Ephesus, Turkey. Sophia is a goddess of wisdom by Gnostics, as well as by some Neopagan, New Age, and Goddess spirituality groups. In Orthodox and Roman Catholic Christianity, Sophia, or rather Hagia Sophia (Holy Wisdom), is an expression of understanding for the second person of the Holy Trinity (as in the dedication of the church of Hagia Sophia in Constantinople), as well as in the Old Testament, as seen in the Book of Proverbs 9:1, but not an angel or goddess.[2] Plato, following his teacher, Socrates (and, it is likely, the older tradition of Pythagoras), understands philosophy as f???s?f?a (philo-sophia, or, literally, a friend of Wisdom). This understanding of philosophia permeates Plato's dialogues, especially the Republic. In that work, the leaders of the proposed utopia are to be philosopher kings: rulers who are friends of sophia or Wisdom. Sophia is one of the four cardinal virtues in Plato's Protagoras. The Pythian Oracle (Oracle of Delphi) reportedly answered the question of "who is the wisest man of Greece?" with "Socrates!" Socrates defends this verdict in his Apology to the effect that he, at least, knows that he knows nothing. As is evident in Plato's portrayals of Socrates, this does not mean Socrates' wisdom was the same as knowing nothing; but rather that his skepticism towards his own self-made constructions of knowledge left him free to receive true Wisdom as a spontaneous insight or inspiration. This contrasted with the attitude of contemporaneous Greek Sophists, who claimed to be wise and offered to teach wisdom for pay. Old Testament and Jewish texts[edit] Septuagint[edit] Further information: Chokhmah The Greek noun sophia is the translation of "wisdom" in the Greek Septuagint for Hebrew ????? ?okmot. Wisdom is a central topic in the "sapiential" books, i.e. Proverbs, Psalms, Song of Songs, Ecclesiastes, Book of Wisdom, Wisdom of Sirach, and to some extent Baruch (the last three are Deuterocanonical books of the Old Testament.) Philo and the Logos[edit] Further information: Logos Philo, a Hellenised Jew writing in Alexandria, attempted to harmonise Platonic philosophy and Jewish scripture. Also influenced by Stoic philosophical concepts, he used the Greek term logos, "word," for the role and function of Wisdom, a concept later adapted by the author of the Gospel of John in the opening verses and applied to Jesus Christ as the eternal Word (Logos) of God the Father.[3] Christianity[edit] Further information: Sophiology Ukrainian (Kiev) Icon, Sophia, the Holy Wisdom, 1812. Cf. Proverbs 9:1. New Testament[edit] Jesus directly mentions Wisdom in the Gospel of Matthew: The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified by her deeds. —?Matthew 11:19 His wisdom is recognized by the people of Nazareth, his hometown, during his 'return' visit, there which in Matthew's gospel separates his major Galilean ministry and his final Galilean ministry They were astonished and said, “Where did this Man get this wisdom and these mighty works?" —?Matthew 13:54 St. Paul refers to the concept, notably in 1 Corinthians, but obscurely, deconstructing worldly wisdom: Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? —?1 Corinthians 1:20 Paul sets worldly wisdom against a higher wisdom of God: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory. —?1 Corinthians 2:7 The Epistle of James (James 3:13-18; cf. James 1:5) distinguishes between two kinds of wisdom. One is a false wisdom, which is characterized as "earthly, sensual, devilish" and is associated with strife and contention. The other is the 'wisdom that comes from above': But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. —?James 3:17 Eastern Orthodoxy[edit] In the mystical theology of the Eastern Orthodox Church, Holy Wisdom is understood as the Divine Logos who became incarnate as Jesus Christ;[5] this belief being sometimes also expressed in some Eastern Orthodox icons.[6][7][8][9][10] In Eastern Orthodoxy humility is the highest wisdom and is to be sought more than any other virtue. Not only does humility cultivate the Holy Wisdom, but it (in contrast to knowledge) is the defining quality that grants people salvation and entrance into Heaven.[11] The Hagia Sophia or Holy Wisdom church in Constantinople was the religious center of the Eastern Orthodox Church for nearly a thousand years. Exterior view of the Hagia Sophia or the Holy Wisdom in Istanbul, Turkey The concept of Sophia has been championed as a key part of the Godhead by some Eastern Orthodox religious thinkers. These included Vladimir Solovyov, Pavel Florensky, Nikolai Berdyaev, and Sergei Bulgakov whose book Sophia: The Wisdom of God is in many ways the apotheosis of Sophiology. For Bulgakov, the Sophia is co-existent with the Trinity, operating as the feminine aspect of God in concert with the three masculine principles of the Father, the Son, and the Holy Spirit. Vladimir Lossky rejects Solovyev and Bulgakov's teachings as error. Lossky states that Wisdom as an energy of God (just as love, faith and grace are also energies of God) is not to be ascribed to be the true essence of God, as to do so is to deny the apophatic and incomprehensible nature of the Divine essence.[12] Bulgakov's work was denounced by the Russian Orthodox as heretical.[5][13] Roman Catholic mysticism[edit] Artwork from a medieval codex depicting Hildegard of Bingen's vision of Ecclesia and Sophia. Protestant mysticism[edit] Within the Protestant tradition in England, Jane Leade, 17th-century Christian mystic, Universalist, and founder of the Philadelphian Society, wrote copious descriptions of her visions and dialogues with the "Virgin Sophia" who, she said, revealed to her the spiritual workings of the Universe.[15] Virgin Sophia design on a Harmony Society doorway in Harmony, Pennsylvania, carved by Frederick Reichert Rapp in 1809. Sophia can be described as the wisdom of God, and, at times, as a pure virgin spirit which emanates from God. The Sophia is seen as being expressed in all creation and the natural world as well as, for some of the Christian mystics mentioned above, integral to the spiritual well-being of humankind, the church, and the cosmos. The Virgin is seen as outside creation but compassionately interceding on behalf of humanity to alleviate its suffering by illuminating true spiritual seekers with wisdom and the love of God. The main difference between the concept of Sophia found in most traditional forms of Christian mysticism and the one more aligned with the Gnostic view of Sophia is that to many Christian mystics she is not seen as fallen or in need of redemption. Conversely, she is not as central in most forms of established Christianity as she is in Gnosticism, but to some Christian mystics the Sophia is a very important concept. In the Heavenly Faith school of thought, the Holy Spirit is synonymous with Sophia, being the feminine counterpart to the masculine Logos. Whereas the latter is incarnated in Jesus of Nazareth, the former is effectively incarnate in the Church in so far as She is the spirit which circulates through and binds together all Christians.[18] In Christology[edit] Further information: Names and titles of Jesus in the New Testament Icon of Sophia from St George Church in Vologda: Christ is represented above her head (16th century) Proverbs vividly personifies the divine attribute or function of wisdom, which existed before the world was made, revealed God, and acted as God's agent in creation (Prov 8:22–31 cf. 3:19; Wisdom 8:4-6; Sir 1:4,9). Wisdom dwelt with God (Prov 8:22–31; cf. Sir 24:4; Wisdom 9:9-10) and being the exclusive property of God was as such inaccessible to human beings (Job 28:12–13, 20–1, 23–27). It was God who "found" wisdom (Bar 3:29-37) and gave her to Israel: "He found the whole way to knowledge, and gave her to Jacob his servant and to Israel whom he loved. Afterward she appeared upon earth and lived among human beings" (Bar 3:36-37; Sir 24:1-12). As a female figure (Sir. 1:15; Wis. 7:12), wisdom addressed human beings (Prov. 1:20–33; 8:1–9:6) inviting to her feast those who are not yet wise (Prov. 9:1-6). The finest passage celebrating the divine wisdom (Wis. 7:22b-8:1) includes the following description: "She is a breath of the power of God, and the radiance of the glory of the Almighty... She is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness" (Wisdom 7:25-26). No wonder then that Solomon, the archetypal wise person, fell in love with wisdom: "I loved her and sought her from my youth; I desired to take her for my bride, and became enamored of her beauty" (Wisdom 8:2). Such was the radiant beauty of the wisdom exercised by God both in creation and in relations with the chosen people.[21] Sophia is worshiped as a goddess of wisdom by gnostics and pagans today, including Wiccan spirituality.[23][24] Books relating to the contemporary pagan worship of the goddess Sophia include: Sophia, Goddess of Wisdom, by Caitlin Matthews, The Cosmic Shekinah by Sorita d'Este and David Rankine (which includes Sophia as one of the major aspects of the goddess of wisdom), and Inner Gold: Understanding Psychological Projection by Robert A. Johnson. New Age spirituality[edit] The goddess Sophia was introduced into Anthroposophy by its founder, Rudolf Steiner, in his book The Goddess: From Natura to Divine Sophia[25] and a later compilation of his writings titled Isis Mary Sophia. Sophia also figures prominently in Theosophy, a spiritual movement which Anthroposophy was closely related to. Helena Blavatsky, the founder of Theosophy, described it in her essay What is Theosophy? as an esoteric wisdom doctrine, and said that the "Wisdom" referred to was "an emanation of the Divine principle" typified by "...some goddesses -- Metis, Neitha, Athena, the Gnostic Sophia..."[26] Sancta Sophia Seminary, located in Tahlequah, Oklahoma, was an educational institution associated with the Light of Christ Community Church from 1992 until its closure in 2012.[27] Sophia (wisdom) - Wikipedia Sophia (s?f?a, Greek for "wisdom") is a central idea in Hellenistic philosophy and religion, ..... Ancient Greek philosophical concepts · Adiaphora (nonmoral) · Anamnesis (recollection) · Apatheia (equanimity) · Apeiron (the unlimited) · Aponia (pleasure) ... Sophia (Gnosticism) - Wikipedia https://en.wikipedia.org/wiki/Sophia_(Gnosticism) Sophia is a major theme, along with Knowledge among many of the early Christian ... Because of these longings, matter (Greek: hyle, ???) and soul (Greek: ... as the prototype of what is repeated in the history of all individual souls, which, ... Sophia (Gnosticism) Sophia (Greek S?fía, meaning "wisdom," Coptic tc?f?a tsophia[1]) is a major theme, along with Knowledge (Greek ???s?? gnosis, Coptic sooun), among many of the early Christian knowledge-theologies grouped by the heresiologist Irenaeus as gnostikos, "learned." Gnosticism is a 17th-century term expanding the definition of Irenaeus' groups to include other syncretic and mystery religions.[2] In Gnostic tradition, Sophia is a feminine figure, analogous to the human soul but also simultaneously one of the feminine aspects of God.[citation needed] Gnostics held that she was the syzygy of Jesus Christ[citation needed] (i.e. the Bride of Christ), and Holy Spirit of the Trinity. She is occasionally referred to by the Hebrew equivalent of Achamoth (??aµ??, Hebrew ???? chokhmah) and as Prunikos (?????????). In the Nag Hammadi texts, Sophia is the lowest Aeon, or anthropic expression of the emanation of the light of God. She is considered to have fallen from grace in some way, in so doing creating or helping to create the material world. Almost all Gnostic systems of the Syrian or Egyptian type taught that the universe began with an original, unknowable God, referred to as the Parent or Bythos, or as the Monad by Monoimus. From this initial unitary beginning, the One spontaneously emanated further Aeons, being pairs of progressively 'lesser' beings in sequence. Together with the source from which they emanate they form the Pleroma, or fullness, of God, and thus should not be seen as distinct from the divine, but symbolic abstractions of the divine nature. The transition from the immaterial to the material, from the noumenal to the sensible, is brought about by a flaw, or a passion, or a sin, in one of the Aeons. In most versions of the Gnostic mythos, it is Sophia who brings about this instability in the Pleroma, in turn bringing about the creation of materiality. According to some Gnostic texts, the crisis occurs as a result of Sophia trying to emanate without her syzygy or, in another tradition, because she tries to breach the barrier between herself and the unknowable Bythos. After cataclysmically falling from the Pleroma, Sophia's fear and anguish of losing her life (just as she lost the light of the One) causes confusion and longing to return to it. Because of these longings, matter (Greek: hyle, ???) and soul (Greek: psyche, ????) accidentally come into existence. The creation of the Demiurge (also known as Yaldabaoth, "Son of Chaos") is also a mistake made during this exile. The Demiurge proceeds to create the physical world in which we live, ignorant of Sophia, who nevertheless manages to infuse some spiritual spark or pneuma into his creation. In the Pistis Sophia, Christ is sent from the Godhead in order to bring Sophia back into the fullness (Pleroma). Christ enables her to again see the light, bringing her knowledge of the spirit (Greek: pneuma, p?e?µa). Christ is then sent to earth in the form of the man Jesus to give men the Gnosis needed to rescue themselves from the physical world and return to the spiritual world. In Gnosticism, the Gospel story of Jesus is itself allegorical: it is the Outer Mystery, used as an introduction to Gnosis, rather than being literally true in a historical context. For the Gnostics, the drama of the redemption of the Sophia through Christ or the Logos is the central drama of the universe. The Sophia resides in all of us as the Divine Spark. Book of Proverbs[edit] Jewish Alexandrine religious philosophy was much occupied with the concept of the Divine Sophia, as the revelation of God's inward thought, and assigned to her not only the formation and ordering of the natural universe (comp. Clem. Hom. xvi. 12) but also the communication of all insight and knowledge to mankind. In Proverbs 8 Wisdom (the noun is feminine) is described as God's Counsellor and Workmistress (Master-workman, R.V.), who dwelt beside Him before the Creation of the world and sported continually before Him. In accordance with the description given in the Book of Proverbs, a dwelling-place was assigned by the Gnostics to the Sophia, and her relation to the upper world defined as well as to the seven planetary powers which were placed under her. The seven planetary spheres or heavens were for the ancients the highest regions of the created universe. They were thought of as seven circles rising one above another, and dominated by the seven Archons. These constituted the (Gnostic) Hebdomad. Above the highest of them, and over-vaulting it, was the Ogdoad, the sphere of immutability, which was nigh to the spiritual world (Clemens Alexandrinus, Stromata, iv. 25, 161; comp. vi. 16, 138 sqq.). Now we read in Proverbs 9:1: Wisdom hath builded her house, she hath hewn out her seven pillars: These seven pillars being interpreted of the planetary heavens, the habitation of the Sophia herself was placed above the Hebdomad in the Ogdoad (Excerpt. ex Theodot. 8, 47). It is said further of the same divine wisdom (Proverbs 8:2): She standeth in the top of high places, by the way in the places of the paths. This meant, according to the Gnostic interpretation, that the Sophia has her dwelling-place "on the heights" above the created universe, in the place of the midst, between the upper and lower world, between the Pleroma and the ektismena. She sits at "the gates of the mighty," i.e. at the approaches to the realms of the seven Archons, and at the "entrances" to the upper realm of light her praise is sung. The Sophia is therefore the highest ruler over the visible universe, and at the same time the mediatrix between the upper and the lower realms. She shapes this mundane universe after the heavenly prototypes, and forms the seven star-circles with their Archons under whose dominion are placed, according to the astrological conceptions of antiquity, the fates of all earthly things, and more especially of man. She is "the mother" or "the mother of the living." (Epiph. Haer. 26, 10). As coming from above, she is herself of pneumatic essence, the meter photeine (Epiph. 40, 2) or the ano dynamis (Epiph. 39, 2) from which all pneumatic souls draw their origin. Descent[edit] In reconciling the doctrine of the pneumatic nature of the Sophia with the dwelling-place assigned her, according to the Proverbs, in the kingdom of the midst, and so outside the upper realm of light, there was envisioned a descent of Sophia from her heavenly home, the Pleroma, into the void (kenoma) beneath it. The concept was that of a seizure or robbery of light, or of an outburst and diffusion of light-dew into the kenoma, occasioned by a vivifying movement in the upper world. But inasmuch as the light brought down into the darkness of this lower world was thought of and described as involved in suffering, this suffering must be regarded as a punishment. This inference was further aided by the Platonic notion of a spiritual fall. Mythos of the soul[edit] Alienated through their own fault from their heavenly home, souls have sunk down into this lower world without utterly losing the remembrance of their former state, and filled with longing for their lost inheritance, these fallen souls are still striving upwards. In this way the mythos of the fall of Sophia can be regarded as having a typical significance. The fate of the "mother" was regarded as the prototype of what is repeated in the history of all individual souls, which, being of a heavenly pneumatic origin, have fallen from the upper world of light their home, and come under the sway of evil powers, from whom they must endure a long series of sufferings until a return into the upper world be once more vouchsafed them. But whereas, according to the Platonic philosophy, fallen souls still retain a remembrance of their lost home, this notion was preserved in another form in Gnostic circles. It was taught that the souls of the Pneumatici, having lost the remembrance of their heavenly derivation, required to become once more partakers of Gnosis, or knowledge of their own pneumatic essence, in order to make a return to the realm of light. In the impartation of this Gnosis consists the redemption brought and vouchsafed by Christ to pneumatic souls. But the various fortunes of such souls were wont to be contemplated in those of Sophia, and so it was taught that the Sophia also needed the redemption wrought by Christ, by whom she is delivered from her agnoia and her pathe, and will, at the end of the world's development, be again brought back to her long lost home, the Upper Pleroma, into which this mother will find an entrance along with all pneumatic souls her children, and there, in the heavenly bridal chamber, celebrate the marriage feast of eternity. Syrian Gnosis[edit] The Sophia mythos has in the various Gnostic systems undergone great variety of treatment. The oldest, the Syrian Gnosis, referred to the Sophia the formation of the lower world and the production of its rulers the Archons; and along with this they also ascribed to her the preservation and propagation of the spiritual seed. Formation of the lower world[edit] As described by Irenaeus, the great Mother-principle of the universe appears as the first woman, the Holy Spirit (ruha d'qudsha) moving over the waters, and is also called the mother of all living. Under her are the four material elements—water, darkness, abyss, and chaos. With her, combine themselves the two supreme masculine lights, the first and the second man, the Father and the Son, the latter being also designated as the Father's ennoia. From their union proceeds the third imperishable light, the third man, Christ. But unable to support the abounding fulness of this light, the mother in giving birth to Christ, suffers a portion of this light to overflow on the left side. While, then, Christ as dexios (He of the right hand) mounts upward with his mother into the imperishable Aeon, that other light which has overflowed on the left hand, sinks down into the lower world, and there produces matter. And this is the Sophia, called also Aristera (she of the left hand), Prouneikos and the male-female. There is here, as yet, no thought of a fall, properly so called, as in the Valentinian system. The power which has thus overflowed leftwards, makes a voluntary descent into the lower waters, confiding in its possession of the spark of true light. It is, moreover, evident that though mythologically distinguished from the humectatio luminis (Greek: ikmas photos, ??µ?? f?t??), the Sophia is yet, really nothing else but the light-spark coming from above, entering this lower material world, and becoming here the source of all formation, and of both the higher and the lower life. She swims over the waters, and sets their hitherto immoveable mass in motion, driving them into the abyss, and taking to herself a bodily form from the hyle. She compasses about, and is laden with material every kind of weight and substance, so that, but for the essential spark of light, she would be sunk and lost in the material. Bound to the body which she has assumed and weighed down thereby, she seeks in vain to make her escape from the lower waters, and hasten upwards to rejoin her heavenly mother. Not succeeding in this endeavour, she seeks to preserve, at least, her light-spark from being injured by the lower elements, raises herself by its power to the realm of the upper region, and these spreading out herself she forms out of her own bodily part, the dividing wall of the visible firmament, but still retains the aquatilis corporis typus. Finally seized with a longing for the higher light, she finds, at length, in herself, the power to raise herself even above the heaven of her own forming, and to fully lay aside her corporeity. The body thus abandoned is called "Woman from Woman." Creation and redemption[edit] The narrative proceeds to tell of the formation of the seven Archons by Sophia herself, of the creation of man, which "the mother" (i.e. not the first woman, but the Sophia) uses as a mean to deprive the Archons of their share of light, of the perpetual conflict on his mother's part with the self-exalting efforts of the Archons, and of her continuous striving to recover again and again the light-spark hidden in human nature, till, at length, Christ comes to her assistance and in answer to her prayers, proceeds to draw all the sparks of light to Himself, unites Himself with the Sophia as the bridegroom with the bride, descends on Jesus who has been prepared, as a pure vessel for His reception, by Sophia, and leaves him again before the crucifixion, ascending with Sophia into the world or Aeon which will never pass away (Irenaeus, i. 30; Epiph. 37, 3, sqq.; Theodoret, h. f. i. 14). As world-soul[edit] In this system the original cosmogonic significance of the Sophia still stands in the foreground. The antithesis of Christus and Sophia, as He of the right (ho dexios) and She of the Left (he aristera), as male and female, is but a repetition of the first Cosmogonic Antithesis in another form. The Sophia herself is but a reflex of the "Mother of all living" and is therefore also called "Mother." She is the formatrix of heaven and earth, for as much as mere matter can only receive form through the light which, coming down from above has interpenetrated the dark waters of the hyle; but she is also at the same time the spiritual principle of life in creation, or, as the world-soul the representative of all that is truly pneumatic in this lower world: her fates and experiences represent typically those of the pneumatic soul which has sunk down into chaos. Prunikos[edit] For I am the first and the last. —The Thunder, Perfect Mind[3] In the Gnostic system described by Irenaeus (I. xxi.; see Ophites) the name Prunikos several times takes the place of Sophia in the relation of her story. The name Prunikos is also given to Sophia in the account of the kindred Barbeliot system, given in the preceding chapter of Irenaeus. Celsus, who shows that he had met with some Ophite work, exhibits acquaintance with the name Prunikos (Orig. Adv. Cels. vi. 34) a name which Origen recognizes as Valentinian. That this Ophite name had really been adopted by the Valentinians is evidenced by its occurrence in a Valentinian fragment preserved by Epiphanius (Epiph. Haer. xxxi. 5). Epiphanius also introduces Prunikos as a technical word in the system of the Simonians (Epiph. Haer. xxi. 2) of those whom he describes under the head of Nicolaitans (Epiph. Haer. xxv. 3, 4) and of the Ophites (Epiph. Haer. xxxvii. 4, 6). Etymology[edit] Neither Irenaeus nor Origen indicates that he knew anything as to the meaning of this word; and we have no better information on this subject than a conjecture of Epiphanius (Epiph. Haer. xxv. 48). He says that the word means "wanton" or "lascivious," for that the Greeks had a phrase concerning a man who had debauched a girl, Eprounikeuse tauten. One feels some hesitation in accepting this explanation. Epiphanius was deeply persuaded of the filthiness of Gnostic morals, and habitually put the worst interpretation on their language. If the phrase reported by Epiphanius had been common, it is strange that instances of its use should not have been quoted from the Greek comic writers. It need not be denied that Epiphanius had heard the phrase employed, but innocent words come to be used in an obscene sense, as well by those who think double entendre witty, as by those who modestly avoid the use of plainer language. The primary meaning of the word prouneikos seems to be a porter, or bearer of burdens, the derivation being from enenkein, the only derivation indeed that the word seems to admit of. Then, modifying its meaning like the word agoraios, it came to be used in the sense of a turbulent violent person. The only distinct confirmation of the explanation of Epiphanius is that Hesychius (s. v. Skitaloi) has the words aphrodision kai tes prounikias tes nykterines. This would be decisive, if we could be sure that these words were earlier in date than Epiphanius. In favour of the explanation of Epiphanius is the fact, that in the Gnostic cosmogonical myths, the imagery of sexual passion is constantly introduced. It seems on the whole probable that prouneikos is to be understood in the sense of propheres which has for one of its meanings[4] "precocious in respect of sexual intercourse." According to Ernst Wilhelm Möller (1860) the name is possibly meant to indicate her attempts to entice away again from the lower Cosmic Powers the seed of Divine light.[5] In the account given by Epiphanius (Haer. 37:6) the allusion to enticements to sexual intercourse which is involved in this name, becomes more prominent. However, in the Exegesis on the Soul text found at Nag Hammadi, the soul is likened to a woman which fell from perfection into prostitution, and that the Father will elevate her again to her original perfect state.[6] In this context, the female personification of the soul resembles the passion of Sophia as Prunikos The womb, metra[edit] Nigh related to this is the notion widely diffused among Gnostic sects of the impure metra (womb) from whence the whole world is supposed to have issued. As according to the Italian Valentinians the Soter opens the metra of the lower Sophia, (the Enthymesis), and so occasions the formation of the universe (Iren. I. 3, 4) so on the other hand the metra itself is personified. So Epiphanius reports the following cosmogony as that of a branch of the Nicolaitans: In the beginning were Darkness, Chaos, and Water (skotos, kai bythos, kai hydor), but the Spirit indwelling in the midst of them, divided them one from another. From the intermingling of Darkness with Spirit proceeds the metra which again is kindled with fresh desire after the Spirit; she gives birth first to four, and then to other four aeons, and so produces a right and a left, light and darkness. Last of all comes forth an aischros aion, who has intercourse with the metra, the offspring whereof are Gods, Angels, Daemons, and Spirits. —?Epiphanius, Haer. 25, 5 The Sethians (Hippolytus. Philosophum. v. 7) teach in like manner that from the first concurrence (syndrome) of the three primeval principles arose heaven and earth as a megale tis idea sphragidos. These have the form of a metra with the omphalos in the midst. The pregnant metra therefore contains within itself all kinds of animal forms in the reflex of heaven and earth and all substances found in the middle region. This metra also encounters us in the great Apophasis ascribed to Simon where it is also called Paradise and Edem as being the locality of man's formation. These cosmogonic theories have their precedent in the Thalatth or Tiamat of Syrian mythology, the life-mother of whom Berossus has so much to relate, or in the world-egg out of which when cloven asunder heaven and earth and all things proceed.[7] The name of this Berossian Thalatth meets us again among the Peratae of the Philosophumena (Hippolytus, Philosophum. v. 9) and is sometimes mistakenly identified with that of the sea—thalassa. Baruch-Gnosis[edit] A similar part to that of the metra is played by Edem, consort of Elohim in the Gnostic book Baruch (Hippolytus, Philosoph. v. 18 sqq.) who there appears as a two-shaped being formed above as a woman and from the middle downwards as a serpent (21). Among the four and twenty Angels which she bears to Elohim, and which form the world out of her members, the second female angelic form is called Achamos [Achamoth]. Like to this legend of the Philosophumena concerning the Baruch-Gnosis is that which is related by Epiphanius of an Ophite Party that they fabled that a Serpent from the Upper World had had sexual intercourse with the Earth as with a woman (Epiphanius, Haer. 45: 1 cf. 2). Barbeliotae[edit] Very nigh related to the doctrines of the Gnostics in Irenaeus are the views of the so-called Barbeliotae (Iren. I. 29). The name Barbelo, which according to one interpretation is a designation of the upper Tetrad, has originally nothing to do with the Sophia. This latter Being called also Spiritus Sanctus and Prunikos is the offspring of the first angel who stands at the side of the Monogenes. Sophia seeing that all the rest have each its syzygos within the Pleroma, desires also to find such a consort for herself; and not finding one in the upper world she looks down into the lower regions and being still unsatisfied there she descends at length against the will of the Father into the deep. Here she forms the Demiurge (the Proarchon), a composite of ignorance and self-exaltation. This Being, by virtue of pneumatic powers stolen from his mother, proceeds to form the lower world. The mother, on the other hand, flees away into the upper regions and makes her dwelling there in the Ogdoad. The Ophites[edit] We meet this Sophia also among the Ophiana whose "Diagram" is described by Celsus and Origen, as well as among various Gnostic (Ophite) parties mentioned by Epiphanius. She is there called Sophia or Prunikos, the upper mother and upper power, and sits enthroned above the Hebdomad (the seven Planetary Heavens) in the Ogdoad (Origen, Against Celsus. vi. 31, 34, 35, 38; Epiphan. Haer. 25, 3 sqq. 26, 1,10. 39, 2 ; 40, 2). She is also occasionally called Parthenos (Orig. c. Cels. vi. 31) and again is elsewhere identified with the Barbelo or Barbero (Epiph. Haer. 25, 3 ; 26, 1, 10). Simon Magus[edit] Helen on the Ramparts of Troy by Frederick Leighton; an incarnation of the Ennoia in the Simonian system. This mythos of the soul and her descent into this lower world, with her various sufferings and changing fortunes until her final deliverance, recurs in the Simonian system under the form of the All-Mother who issues as its first thought from the Hestos or highest power of God. She generally bears the name Ennoia, but is also called Wisdom (Sophia), Ruler, Holy Spirit, Prunikos, Barbelo. Having sunk down from the highest heavens into the lowest regions, she creates angels and archangels, and these again create and rule the material universe. Restrained and held down by the power of this lower world, she is hindered from returning to the kingdom of the Father. According to one representation she suffers all manner of insult from the angels and archangels bound and forced again and again into fresh earthly bodies, and compelled for centuries to wander in ever new corporeal forms. According to another account she is in herself incapable of suffering, but is sent into this lower world and undergoes perpetual transformation in order to excite by her beauty the angels and powers, to impel them to engage in perpetual strife, and so gradually to deprive them of their store of heavenly light. The Hestos himself at length comes down from the highest heaven in a phantasmal body in order to deliver the suffering Ennoia, and redeem the souls held in captivity by imparting gnosis to them. The lost sheep[edit] The most frequent designation of the Simonian Ennoia is "the lost" or "the wandering sheep." The Greek divinities Zeus and Athena were interpreted to signify Hestos and his Ennoia, and in like manner the Tyrian sun-god Herakles-Melkart and the moon-goddess Selene-Astarte. So also the Homeric Helena, as the cause of quarrel between Greeks and Trojans, was regarded as a type of the Ennoia. The story which the fathers of the church handed down of the intercourse of Simon Magus with his consort Helena (Iren. i. 23; Tertullian de Anima, 34; Epiphanius Haer. 21; Pseudo-Tertullian Haer. 1; Philaster, Haer. 29; Philos. vi. 14, 15; Recogn. Clem. ii. 12; Hom. ii. 25), had probably its origin in this allegorical interpretation, according to Richard Adelbert Lipsius (1867).[8] Hestos[edit] In the Simonian Apophasis the great dynamis (also called Nous) and the great epinoia which gives birth to all things form a syzygy, from which proceeds the male-female Being, who is called Hestos (Philos. vi. 13). Elsewhere nous and epinoia are called the upper-most of the three Simonian Syzygies, to which the Hestos forms the Hebdomad: but on the other hand, nous and epinoia are identified with heaven and earth (Philos. vi. 9sqq.). Valentinus[edit] "Plérome de Valentin," from Histoire critique du Gnosticisme; Jacques Matter, 1826, Vol. II, Plate II. Motive[edit] The motive for the Sophia's fall was defined according to the Anatolian school to have lain therein, that by her desire to know what lay beyond the limits of the knowable she had brought herself into a state of ignorance and formlessness. Her suffering extends to the whole Pleroma. But whereas this is confirmed thereby in fresh strength, the Sophia is separated from it and gives birth outside it (by means of her ennoia, her recollections of the higher world), to the Christus who at once ascends into the Pleroma, and after this she produces an ousia amorphos, the image of her suffering, out of which the Demiurge and the lower world come into existence; last of all looking upwards in her helpless condition, and imploring light, she finally gives birth to the spermata tes ekklesias, the pneumatic souls. In the work of redemption the Soter comes down accompanied by the masculine angels who are to be the future syzygoi of the (feminine) souls of the Pneumatici, and introduces the Sophia along with these Pneumatici into the heavenly bridal chamber (Exc. ex Theod. 29-42; Iren. i. 2, 3). The same view, essentially meets us in the accounts of Marcus, (Iren. i. 18, 4; cf. 15, 3; 16, 1, 2; 17, 1) and in the Epitomators of the Syntagma of Hippolytus (Pseudo-Tertullian Haer. 12; Philaster, Haer. 38). Achamoth[edit] The Italic school distinguished on the other hand a two-fold Sophia, the ano Sophia and the kato Sophia or Achamoth. Ptolemaeus[edit] Fall[edit] According to the doctrine of Ptolemaeus and that of his disciples, the former of these separates herself from her syzygos, the theletos through her audacious longing after immediate Communion with the Father of all, falls into a condition of suffering, and would completely melt away in this inordinate desire, unless the Horos had purified her from her suffering and established her again in the Pleroma. Her enthymesis, on the other hand, the desire which has obtained the mastery over her and the consequent suffering becomes an amorphos kai aneideos ousia, which is also called an ektroma, is separated from her and is assigned a place beyond the limits of the Pleroma. The place of the Midst[edit] From her dwelling-place above the Hebdomad, in the place of the Midst, she is also called Ogdoad (??d???), and further entitled Meter, Sophia also, and he Hierousalem, Pneuma hagion, and (arsenikos) Kyrios. In these names some partial reminiscences of the old Ophitic Gnosis are retained. Repentance[edit] The Achamoth first receives (by means of Christus and Pneuma hagion the Pair of Aeons within the Pleroma whose emanation is most recent), the morphosis kat' ousian. Left alone in her suffering she has become endued with penitent mind (epistrophe). Now descends the son as the common fruit of the Pleroma, gives her the morphosis kata gnosin, and forms out of her various affections the Demiurge and the various constituents of this lower world. By his appointment the Achamoth produces the pneumatic seed (the ekklesia). Redemption[edit] The end of the world's history is here also (as above) the introduction of the lower Sophia with all her pneumatic offspring into the Pleroma, and this intimately connected with the second descent of the Soter and his transient union with the psychical Christus; then follows the marriage-union of the Achamoth with the Soter and of the pneumatic souls with the angels (Iren. i. 1-7; exc. ex Theod. 43-65). Two-fold Sophia[edit] The same form of doctrine meets us also in Secundus, who is said to have been the first to have made the distinction of an upper and a lower Sophia (Iren. i. 11, 2), and in the account which the Philosophumena give us of a system which most probably referred to the school of Heracleon, and which also speaks of a double Sophia (Philos. vi.). The name Jerusalem also for the exo Sophia meets us here (Philos. vi. 29). It finds its interpretation in the fragments of Heracleon (ap. Origen. in Joann. tom. x. 19). The name Achamoth, on the other hand, is wanting both in Hippolytus and in Heracleon. One school among the Marcosians seems also to have taught a two-fold Sophia (Iren. i. 16, 3; cf. 21, 5). Etymology[edit] August Hahn (1819) debated whether the name Achamoth (??aµ??) is originally derived from the Hebrew Chokhmah (????????), in Aramaic ?achmuth or whether it signifies 'She that brings forth'—'Mother.'[9] The Syriac form ?achmuth is testified for us as used by Bardesanes (Ephraim, Hymn 55), the Greek form Hachamoth is found only among the Valentinians: the name however probably belongs to the oldest Syrian Gnosis. Bardesanes[edit] Cosmogonic myths play their part also in the doctrine of Bardesanes. The locus foedus whereon the gods (or Aeons) measured and founded Paradise (Ephraim, Hymn 55) is the same as the impure metra, which Ephraim is ashamed even to name (cf. also Ephraim, Hymn 14). The creation of the world is brought to pass through the son of the living one and the Ruha d' Qudsha, the Holy Spirit, with whom ?achmuth is identical, but in combination with "creatures," i.e. subordinate beings which co-operate with them (Ephraim, Hymn 3). It is not expressly so said, and yet at the same time is the most probable assumption, that as was the case with the father and mother so also their offspring the son of the Living One, and the Ruha d' Qudsha or ?achmuth, are to be regarded as a Syzygy. This last (the ?achmuth) brings forth the two daughters, the "Shame of the Dry Land" i.e. the metra, and the "Image of the Waters" i.e. the Aquatilis Corporis typus, which is mentioned in connection with the Ophitic Sophia (Ephraim, Hymn 55). Beside which, in a passage evidently referring to Bardesanes, air, fire, water, and darkness are mentioned as aeons (Ithye: Hymn 41) These are probably the "Creatures" to which in association with the Son and the Ruha d' Qudsha, Bardesanes is said to have assigned the creation of the world. Though much still remains dark as to the doctrine of Bardesanes we cannot nevertheless have any right to set simply aside the statements of Ephraim, who remains the oldest Syrian source for our knowledge of the doctrine of this Syrian Gnostic, and deserves therefore our chief attentions. Bardesanes, according to Ephraim, is able also to tell of the wife or maiden who having sunk down from the Upper Paradise offers up prayers in her dereliction for help from above, and on being heard returns to the joys of the Upper Paradise (Ephraim, Hymn 55). Acts of Thomas[edit] These statements of Ephraim are further supplemented by the Acts of Thomas in which various hymns have been preserved which are either compositions of Bardesanes himself, or at any rate are productions of his school.[10] Hymn of the Pearl[edit] In the Syriac text of the Acts,[11] we find the Hymn of the Pearl, where the soul which has been sent down from her heavenly home to fetch the pearl guarded by the serpent, but has forgotten here below her heavenly mission until she is reminded of it by a letter from "the father, the mother, and the brother," performs her task, receives back again her glorious dress, and returns to her old home. Ode to the Sophia[edit] Of the other hymns which are preserved in the Greek version more faithfully than in the Syriac text which has undergone Catholic revision, the first deserving of notice is the Ode to the Sophia[12][13] which describes the marriage of the "maiden" with her heavenly bridegroom and her introduction into the Upper Realm of Light. This "maiden," called "daughter of light," is not as the Catholic reviser supposes the Church, but ?achmuth (Sophia) over whose head the "king," i.e. the father of the living ones, sits enthroned; her bridegroom is, according to the most probable interpretation, the son of the living one, i.e. Christ. With her the living Ones i.e. pneumatic souls enter into the Pleroma and receive the glorious light of the living Father and praise along with "the living spirit" the "father of truth" and the "mother of wisdom." First prayer of consecration[edit] The Sophia is also invoked in the first prayer of consecration.[14] She is there called the "merciful mother," the "consort of the masculine one," "revealant of the perfect mysteries," "Mother of the Seven Houses," "who finds rest in the eighth house," i.e. in the Ogdoad. In the second Prayer of Consecration[15] she is also designated, the "perfect Mercy" and "Consort of the Masculine One," but is also called "Holy Spirit" (Syriac Ruha d' Qudsha) "Revealant of the Mysteries of the whole Magnitude," "hidden Mother," "She who knows the Mysteries of the Elect," and "she who partakes in the conflicts of the noble Agonistes" (i.e. of Christ, cf. exc. ex Theod. 58 ho megas agonistes Iesous). There is further a direct reminiscence of the doctrine of Bardesanes when she is invoked as the Holy Dove which has given birth to the two twins, i.e. the two daughters of the Ruha d' Qudsha (ap. Ephraim, Hymn 55). Pistis Sophia[edit] A special and richly coloured development is given to the mythical form of the Sophia of the Gnostic Book Pistis Sophia.[16] The two first books of this writing to which the name Pistis Sophia properly belongs, treat for the greater part (pp. 42–181) of the fall, the Repentance, and the Redemption of the Sophia. Fall[edit] She has by the ordinance of higher powers obtained an insight into the dwelling-place appropriated to her in the spiritual world, namely, the thesauros lucis which lies beyond the XIIIth Aeon. By her endeavours to direct thither her upward flight, she draws upon herself the enmity of the Authades, Archon of the XIIIth Aeon, and of the Archons of the XII. Aeons under him; by these she is enticed down into the depths of chaos, and is there tormented in the greatest possible variety of ways, in order that so she may incur the loss of her light-nature. Repentance[edit] In her utmost need she addresses thirteen penitent prayers (metanoiai) to the Upper Light. Step by step she is led upwards by Christus into the higher regions, though she still remains obnoxious to the assaults of the Archons, and is, after offering her XIIIth Metanoia, more vehemently attacked than ever, until at length Christus leads her down into an intermediate place below the XIIIth Aeon, where she remains until the consummation of the world, and sends up grateful hymns of praise and thanksgiving. Redemption[edit] The earthly work of redemption having been at length accomplished, the Sophia returns to her original celestial home. The peculiar feature in this representation consists in the further development of the philosophical ideas which find general expression in the Sophia mythos. According to Karl Reinhold von Köstlin (1854), Sophia is here not merely, as with Valentinus, the representative of the longing which the finite spirit feels for the knowledge of the infinite, but at the same time a type or pattern of faith, of repentance, and of hope.[17] After her restoration she announces to her companions the twofold truth that, while every attempt to overstep the divinely ordained limits, has for its consequence suffering and punishment, so, on the other hand, the divine compassion is ever ready to vouchsafe pardon to the penitent. Light-Maiden[edit] We have a further reminiscence of the Sophia of the older Gnostic systems in what is said in the book Pistis Sophia of the Light-Maiden (parthenos lucis), who is there clearly distinguished from the Sophia herself, and appears as the archetype of Astraea, the Constellation Virgo.[18] The station which she holds is in the place of the midst, above the habitation assigned to the Sophia in the XIIIth Aeon. She is the judge of (departed) souls, either opening for them or closing against them the portals of the light-realm (pp. 194–295). Under her stand yet seven other light-maidens with similar functions, who impart to pious souls their final consecrations (p. 291 sq. 327 sq. 334). From the place of the parthenos lucis comes the sun-dragon, which is daily borne along by four light-powers in the shape of white horses, and so makes his circuit round the earth (p. 183, cf. p. 18, 309). Manichaeism[edit] This light-maiden (parthenos tou photos) encounters us also among the Manichaeans as exciting the impure desires of the Daemons, and thereby setting free the light which has hitherto been held down by the power of darkness (Dispuiat. Archelai et Manetis, c. 8, n. 11; Theodoret., h. f. I. 26).[19][20][21] On the other hand, the place of the Gnostic Sophia is among Manichaeans taken by the "Mother of Life" (meter tes zoes), and by the World-Soul (psyche hapanton), which on occasions is distinguished from the Life-Mother, and is regarded as diffused through all living creatures, whose deliverance from the realm of darkness constitutes the whole of the world's history (Titus of Bostra, adv. Manich. I., 29, 36, ed. Lagarde, p. 17 sqq. 23; Alexander Lycopolitus c. 3; Epiphan. Haer. 66, 24; Acta dispatat. Archelai et Manetis, c. 7 sq. et passim).[22][23] Their return to the world of light is described in the famous Canticum Amatorium (ap. Augustin. c. Faust, iv. 5 sqq). Nag Hammadi texts[edit] In On the Origin of the World, Sophia is depicted as the ultimate destroyer of this material universe, Yaldabaoth and all his Heavens: She [Sophia] will cast them down into the abyss. They [the Archons] will be obliterated because of their wickedness. For they will come to be like volcanoes and consume one another until they perish at the hand of the prime parent. When he has destroyed them, he will turn against himself and destroy himself until he ceases to exist. And their heavens will fall one upon the next and their forces will be consumed by fire. Their eternal realms, too, will be overturned. And his heaven will fall and break in two. His [...] will fall down upon the [...] support them; they will fall into the abyss, and the abyss will be overturned. The light will [...] the darkness and obliterate it: it will be like something that never was. Mythology[edit] Carl Jung linked the figure of Sophia to the highest archetype of the anima in depth psychology.[24] The archetypal fall and recovery of Sophia is additionally linked (to a varying degree) to many different myths and stories (see damsel in distress). Among these are: Note that many of these myths have alternative psychological interpretations. For example, Jungian psychologist Marie-Louise von Franz interpreted fairy tales like Sleeping Beauty as symbolizing the 'rescue' or reintegration of the anima, the more 'feminine' part of a man's unconscious, but not wisdom or sophia per se.
THE JOURNEYMAN 1977
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
IS ANYBODY THERE SAID THE VOICE HAVING ANOTHER OF THOSE IS ANYBODY THERE MOMENTS
1836 IS THAT IS 1836 IS THAT IS
STARTING 108-36-9 STARTING
ADVENT 2057 ADVENT
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
PEACE BE UNTO YOU BELOVED CHILDREN OF THE RAINBOW LIGHT
WHAT IF WE KILL THE MESSENGER ? YOU CANT KILL THE MESSENGER. WHY CANT WE KILL THE MESSENGER. ?
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
Scofield References Page 1117 A.D. 30. Jesus answered and said unto him, Verily, verily,
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.'
Quod scripsi, scripsi (Latin for "What I have written, I have written") is a Latin phrase. It was most famously used by Pontius Pilate in the Bible in response to the Jewish priests who objected to his writing on the sign (titulus) that was hung above Jesus at his Crucifixion.
HOLY BIBLE 16Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.
JOSEPH AND HIS BROTHERS Thomas Mann 1875-1955 Page 935 "Come nearer, my friend," he said, as the bee studded curtain closed behind them, "pray come close to me, dear Khabiru from the Retenu, fear not, nor startle in your step, come quite close to me! This is the mother of god, Tiy, who lives a million years. And I am Pharaoh. But think no more of that, lest it make you fearful. Pharaoh is God and Man, but sets as much store by the second as the first, yes he rejoices, sometimes his rejoicing amounts to defiance and scorn that he is a man like all men, seen from one side; he rejoices to snap his fingers at those sour faces who would have him bear himself uniformly as God." Page 968 "But we are speaking of two different things. My Majesty speaks of the fetters which the teaching puts upon the thoughts of God; yours refers to priestly statecraft, which divides teaching and knowledge. But Pharaoh would not be arrogant, and there is no greater arrogance than such a division. No, there is no arrogance in the world greater than that of dividing the children of our Father into initiate and uninitiate and teaching double words: all-knowingly for the masses, knowingly in the inner circle. No, we must speak what we know, and witness what we have seen. Pharaoh wants to do nothing but improve the teaching, even though it be made hard for him by the teaching. And still it has been said to me: 'Call me not Aton, for that is in need of improvement. Call me the Lord of the Aton!' But I, through keeping silent, forgot. See now what the Father does for his beloved son! He sends him a messenger and dream-interpreter, who shows him his dreams, dreams from below and dreams from above, dreams important for the realm and for heaven; that he should awake in him what he already knows, and interpret what was already said to him. Yes, how loveth the Father his child the King who came forth out of him, that he sends down a soothsayer to him, to whom from long ages has been handed down the teaching that it profits man to press on towards the last and highest! "
INTELLIGENCE SPIRTITUAL INTELLIGENCE
Heracleopolis Magna - Wikipedia Name[edit] In Ancient Egypt, Heracleopolis Magna was known in Egyptian as the "House of the Royal Child" (variously rendered as Henen-nesut, Nen-nesu, or Hwt-nen-nesu). The Greek name meant "City of Hercules", with the epithet "great" being added to distinguish it from other towns with that name. The Greek form became more common under the Macedonian Ptolemid dynasty, who came to power after the death of Alexander the Great. The Romans used a latinized form of the Greek name but the town was by then known locally as Ehnasya.[2] This later developed into Hnas (????) and Ahnas (Arabic). The site is now known in Egyptian Arabic as Ihnasiya Umm al-Kimam ("Mother of the Shards") and as Ihnasiyyah al-Madinah.[1]
n Ancient Egypt, Heracleopolis Magna was known in Egyptian as the "House of the Royal Child" (variously rendered as Henen-nesut, Nen-nesu, or Hwt-nen-nesu) Henen-nesut, Nen-nesu, or Hwt-nen-nesu
LOOK AT THE FIVES LOOK AT THE FIVES LOOK AT THE FIVES THE FIVES THE FIVES
Henen-nesut, Nen-nesu, or Hwt-nen-nesu HENEN-NESUT, NEN-NESU, HWT-NEN-NESU 85555-55132, 555-5513, 852-555-5513 HENEN-NESUT, NEN-NESU, HWT-NEN-NESU LOOK AT THE FIVES LOOK AT THE FIVES LOOK AT THE FIVES THE FIVES THE FIVES
Book of Nahum - Wikipedia https://en.wikipedia.org/wiki/Book_of_Nahum The Book of Nahum is the seventh book of the 12 minor prophets of the Hebrew Bible. It is attributed to the prophet Nahum, and was probably written in Jerusalem in the 7th century BC. The Book of Nahum is the seventh book of the 12 minor prophets of the Hebrew Bible. It is attributed to the prophet Nahum, and was probably written in Jerusalem in the 7th century BC.[1] Background[edit] The scholarly consensus is that the "book of vision" was written at the time of the fall of Nineveh [2] at the hands of the Medes and Babylonians [3] (612 BC). This theory is demonstrated by the fact that the oracles must be dated after the Assyrian destruction of Thebes, Egypt in 663 BC as this event is mentioned in Nahum 3:8.[2] Author[edit] Little is known about Nahum’s personal history. His name means "comforter", and he was from the town of Alqosh, (Nahum 1:1) which scholars have attempted to identify with several cities, including the modern `Alqush of Assyria and Capharnaum of northern Galilee.[4] He was a very nationalistic Hebrew, and lived amongst the Elkoshites in peace. His writings were likely written in about 615 BC, before the downfall of Assyri Historical context The subject of Nahum's prophecy is the approaching complete and final destruction of Nineveh, the capital of the great and at that time flourishing Assyrian empire. Ashurbanipal was at the height of his glory. Nineveh was a city of vast extent, and was then the center of the civilization and commerce of the world, according to Nahum a "bloody city all full of lies and robbery" (Nahum 3:1), a reference to the Neo-Assyrian Empire's military campaigns and demand of tribute and plunder from conquered cities. Jonah had already uttered his message of warning, and Nahum was followed by Zephaniah, who also predicted (Zephaniah 2:4–15) the destruction of the city. Nineveh was destroyed apparently by fire around 625 BC, and the Assyrian empire came to an end, an event which changed the face of Asia. Archaeological digs have uncovered the splendor of Nineveh in its zenith under Sennacherib (705–681 BC), Esarhaddon (681–669 BC), and Ashurbanipal (669–633 BC). Massive walls were eight miles in circumference.[7] It had a water aqueduct, palaces and a library with 20,000 clay tablets, including accounts of a creation in Enuma Elish and a flood in the Epic of Gilgamesh.[8][9] The Babylonian chronicle of the fall of Nineveh tells the story of the end of Nineveh. Nabopolassar of Babylon joined forces with Cyaxares, king of the Medes, and laid siege for three months.[10] Assyria lasted a few more years after the loss of its fortress, but attempts by Egyptian Pharaoh Neco II to rally the Assyrians failed due to opposition from king Josiah of Judah,[11] and it seemed to be all over by 609 BC.[12] Overview[edit] The Book of Nahum consists of two parts:[13] Chapter one shows the majesty and might of God the LORD in goodness and severity.[14] Chapters two and three describe the fall of Nineveh, which later took place in 612 BC. Nineveh is compared to Thebes, the Egyptian city that Assyria itself had destroyed in 663 BC.[2] Nahum describes the siege and frenzied activity of Nineveh’s troops as they try in vain to halt the invaders. Poetically, he becomes a participant in the battle, and with subtle irony, barks battle commands to the defenders. Nahum uses numerous similes and metaphors[citation needed]. Nineveh is ironically compared with a lion, in reference to the lion as an Assyrian symbol of power; Nineveh is the lion of strength that has a den full of dead prey but will become weak like the lion hiding in its den. It comes to conclusion with a taunt song and funeral dirge of the impending destruction of Nineveh and the "sleep" or death of the Assyrian people and demise of the once great Assyrian conqueror-rulers . Themes[edit] The fall of Nineveh[edit] Nahum's prophecy carries a particular warning to the Ninevites of coming events, although he is partly in favor of the destruction.[6] One might even say that the book of Nahum is "a celebration of the fall of Assyria."[3] And this is not just a warning or speaking positively of the destruction of Nineveh, it is also a positive encouragement and "message of comfort for Israel, Judah, and others who had experienced the "endless cruelty" (Nahum 3:19) of the Assyrians."[3] The prophet Jonah shows us where God shows concern for the people of Nineveh, while Nahum's writing testifies to his belief in the righteousness/justice of God[15] and how God dealt with those Assyrians in punishment according to "their cruelty" (Nahum 3:19). The Assyrians had been used as God's "rod of […] anger, and the staff in their hand [as] indignation." (Isaiah 10:5) The nature of God[edit] From its opening, Nahum shows God to be slow to anger, but that God will by no means ignore the guilty; God will bring his vengeance and wrath to pass. God is presented as a God who will punish evil, but will protect those who trust in Him. The opening passage (Nahum 1:2–3) states: "God is jealous, and the LORD revengeth; the LORD revengeth, and is furious; the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies. The LORD is slow to anger, and great in power, and will not at all acquit the wicked". God is strong and will use means, but a mighty God doesn't need anyone else to carry out vengeance and wrath for him. Nahum 1:3 (NIV) The LORD is slow to anger and Quick to love; the LORD will not leave the guilty unpunished. Nahum 1:7 (NIV) The LORD is good, a refuge in times of trouble. He cares for those who trust in him Importance[edit] God's judgement on Nineveh is "all because of the wanton lust of a harlot, alluring, the mistress of sorceries, who enslaved nations by her prostitution and peoples by her witchcraft" (Nahum 3:4 NIV). Infidelity, according to the prophets, related to spiritual unfaithfulness.[16] For example: "the land is guilty of the vilest adultery in departing from the LORD" (Hosea 1:2 NIV). The apostle John used a similar analogy in Revelation chapter 17. Discourse[edit] The book was introduced in Calvin's Commentary [17] as a complete and finished poem: No one of the minor Prophets seems to equal the sublimity, the vehemence and the boldness of Nahum: besides, his Prophecy is a complete and finished poem; his exordium is magnificent, and indeed majestic; the preparation for the destruction of Nineveh, and the description of its ruin, and its greatness, are expressed in most vivid colors, and possess admirable perspicuity and fulness. —?Rev. John Owen, translator, Calvin's Commentary on Jonah, Micah, Nahum Nahum, taking words from Moses himself, have shown in a general way what sort of "Being God is". The Reformation theologian Calvin argued, Nahum painted God by which His nature must be seen, and "it is from that most memorable vision, when God appeared to Moses after the breaking of the tables."[18] The book could be seen as an allusion to the history as described by Moses; for the minor Prophets, in promising God’s assistance to his people, must often remind how God in a miraculous manner brought up the Jews from Egypt.[19] NAHUM = NAMUH = HUMAN
JUST SIX NUMBERS Martin Rees 1 999 OUR COSMIC HABITAT I PLANETS STARS AND LIFE Page 24 Page 24 / 25 "A manifestly artificial signal- even if it were as boring as lists of prime numbers, or the digits of 'pi' - would imply that 'intelligence' wasn't unique to the Earth and had evolved elsewhere. Any remote beings who could communicate with us would have some concepts of mathematics and logic that paralleled our own. And they would also share a knowledge of the basic particles and forces that govern our universe. Their habitat may be very different (and the biosphere even more different) from ours here on Earth; but they, and their planet, would be made of atoms just like those on Earth. For them, as for us, the most important particles would be protons and electrons: one electron orbiting a proton makes a hydrogen atom, and electric currents and radio transmitters involve streams of electrons. A PROTON IS 1836 TIMES HEAVIER THAN AN ELECTRON AND THE NUMBER 1836 WOULD HAVE THE SAME CONNOTATIONS TO ANY INTELLIGENCE 1 x 8 x 3 x 6 ISISIS 144 3 x 6 x 5 = 90
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