GOD WITH US AND US WITH GOD
Alphabetics Commentary on "Immanuel" -- God with us The word Immanuel/Emmanuel means, "God with us." It conveys the idea of God come down in the flesh, mingling alongside mankind, subject to their brutality, ... Immanuel Introduction The word Immanuel/Emmanuel means, "God with us." It conveys the idea of God come down in the flesh, mingling alongside mankind, subject to their brutality, while extending his love in bringing their redemption. Looking at the words before and after Immanuel/Emmanuel in Hebrew, Greek and English sheds interesting light on the word as it applies both to the first Messianic advent among the Jews as well as the second Messianic advent among the Gentiles. KEY: Words Around "Immanuel" in Zodhiates' NT Greek Lexicon 1690 embrimaomai To be enraged, indignant, to express indignation against someone; to murmur against, blame. [The Jews were ticked off at Jesus.] 1691 eme The emphatic form of me (3165), I, me, myself. [e.g. God himself -- exclamation point!] 1692 emeo To spit out, vomit. [How the Jews and Gentiles receive their Messiah.] 1693 emmainomai To be mad or furious with or against any person or thing. > 1694 Emmanouel Proper noun transliterated from the Hebrew Immanu'el (6005, OT), God with us. 1695 Emmaous Emmaus. [Resurrected Christ walking in the midst and talking with two disciples who did not recognize him.] 1696 Emmeno To remain, persever in. [(1) to dwell with--Immanuel; (2) Fits the idea of Emmaus, when the disciples said to Jesus, "Abide with me, 'tis eventide."] 1697 Emmor from Hebr. Chamor, An ass. [play on words, depicting how man views those who do the work of God, including God himself, in their midst] 1698 Emoi I, me, mine, my. [God himself.] 1699 Emoi I, mine, my own. [God himself.] 1700 Emou Of me, mine, my. [God himself.] 1701 empaigmos Derision, scoffing, mocking. [e.g. Is how the Jews received Christ, their very God come to dwell in their midst in the flesh.] 1702 empaizo To deride, mock, scoff at. Empaizo is used in the Synoptic Gospels of the mockery of Christ . . . . The word is used prophetically by the Lord of His impending sufferings and of the insults actually inflicted upon Him by the men who were taking Him from Gethsemane; by Herod and his soldiers; by the soliers of the governor; by the chief priests, scribes, and elders. 1703 empaiktes A mocker, scoffer, spoken of impostors, false prophets. [Jesus accused of being a false Messiah, sent to deceive the people.] 1704 emperipateo To walk about in a place, e.g., the earth. Used metaphorically, meaning to walk or live among a people, be habitually conversant with. [Immanuel--God with us.] 1705 empiplemi and empiplao To fill, to fill in or up, to make full. In the NT spoken . . . of food, to fill with food, satisfy, satiate, to fill in regard to one's desire with good. Metaphorically in the pss., to be filled with any person or thing, meaning to enjoy the society or communion of someone. [Immanuel--God with us.] 1706 empipto To fall in. Followed by eis (1519), into, with acc. of place, to fall into. Of persons, to fallin with or among, to meet with. Metaphorically, to fallinto any state or condition, to come into. [The condescension of God: Immanuel--God with us.] 1707 empleko To braid in, interweave, entangle, implicate. [God in our midst, subject to the same rigors and circumstances as are we, hence able to intercede on our behalf.]
Words Around "Immanuel" in OT Hebrew Lexicon The words alphabetically surrounding the Hebrew word for "Immanuel" in the Old Testament Lexicon (Gesenius) further elaborate on the idea of Immanuel: God with us. What is particularly amazing about this series of words is that they contain all of the major elements of Jacob 5:72, which is a key scripture pointing to not just an Immanuel advent of Jesus Christ among the Jews anciently, but of an Immanuel advent among the Gentile husbandmen of the vineyard in these last days. Jacob 5:72 reads: "And it came to pass that the servants did go and labor with their mights; and the Lord of the vineyard labored also with them . . . " It is important to note that in the sequence of Zenos allegory (Jacob 5), this is right toward the end, when the final thrust is made to salvage a corrupt vineyard. The first are gathered last, the last, first. The branches bringing forth the most bitter fruit are removed, as good branches are grafted in. This is not talking about Jesus coming among the Jews anciently, but rather is referring to these last days. It is our day to which the scripture is referring when it says, "the Lord of the vineyard labored also with them." Immanuel. God with us. "And thus will I bring them together again, that they shall bring forth the natural fruit, and they shall be one" (Jacob 5:68.) With this verse and its context in mind now, consider the following series of words in the Old Testament Lexicon, surrounding the word for Immanuel. Again, my comments are in [small brackets]. 5994 deep, figuratively hidden, not to be searched out. [Preface to Jacob 5 reads: ". . . how is it possible that these, after having rejected the sure foundation, can ever build upon it, that it may become the head of their corner? Behold, my beloved brethren, I will unfold this mystery unto you . . ." (4:17,18.)] 5995 a sheaf (a bundle of corn[grain]) [(1) similar to vineyard symbolism; (2) sheaf as metaphor for gathering/dividing wheat & tares; (3) corn as code for Messiah] 5996 "servant of the Almighty" [servant, greatest of all] 5997 (1) fellowhip, i.e. my fellow, companion [the Lord of the vineyard labors along side them]; (2) a neighbour [in our midst] 5998 To labour [by our side, in our midst] 5999, 6000 (1) heavy, wearisome labour; (2) the produce of labour; (3) weariness, trouble, vexation; Isa. 53:11. 6004 (1) to gather together, to collect, to join together. [the mission of Immanuel.] (2) to shut, to close, hence to hide, to conceal; to be hidden. [veiled in the flesh.] > 6005 Immanuel 6006 to take up, to lift, e.g. a stone [(1) after rejecting it, the stone becomes the head stone of their corner (Jacob 4:17); (2) "he (the Stone) shall be exalted and extolled, and be very high" (Isa. 52:13)] 6007 "whom Jehovah carries in his bosom" [(1) "in the shadow of his hand hath he hid me" (Isa. 49:2); (2) For ye are lawful heirs, according to the flesh, and have been hid from the world with Christ in God" (D&C 86:9.)] 6008 "eternal people" [people of God: Israel, Gentiles; first shall be last, last shall be first (Jacob 5)] 6009 To be deep, to be unsearchable. ["I will unfold this mystery unto you" (Jacob 4:18)] Words Around "Immanuel" in the English Dictionary (Web. '71) Again, my comments are in [small brackets]. imbrue To soak or drench in a fluid, as in blood. [e.g. Jesus Christ crucified by his own people, that all might have access to his grace.] imbrute To degrade to the state of a brute. [God condescends to be born into the flesh, which is subject to corruption, in order to show that we, like him, can overcome the brute flesh.] imbue To soak, steep, or tinge deeply; fig. to inspire, impress, or impregnate (the mind); to cause to become impressed or penetrated. [(1) by coming in the flesh, God is able to understand our struggles; (2) realizing God has done this for us has a strong power to deeply impress our souls on many counts] imitate To follow as a model, pattern, or example, to copy or endeavour to copy in acts, manners, or otherwise. ["What manner of men ought ye to be? even as I am."] immaculate Spotless, pure; unstained, undefiled; without blemish [contrast "sterling: exceptional purity," e.g. sterling silver = 92.5% silver; 7.5% tin; e.g. the approximate "A" grade cut-off point: 92.5%] immanent Remaining in or within [i.e. in our midst: God with us]; hence, not passing out of the subject; inherent and indwelling [e.g. Holy Ghost: God with us]; internal or subjective. > Immanuel God with us: an appellation of the Saviour immaterial Not consisting of matter; incorporeal; spiritual [opposite of Immanuel: God in the flesh]; Words Around "Emmanuel" in the English Dictionary "The word Immanuel/Emmanuel means, "God with us." It conveys the idea of God come down in the flesh, mingling alongside mankind, subject to their brutality, while extending his love in bringing their redemption."
GOD WITH US AND US WITH GOD
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DOES GOD PLAY DICE THE NEW MATHEMATICS OF CHAOS Ian Stewart 1989 Page 1 PROLOGUE CLOCKWORK OR CHAOS? "YOU BELIEVE IN A GOD WHO PLAYS DICE, AND I IN COMPLETE LAW AND ORDER." Albert Einstein, Letter to Max Born
THE CODE BOOK
ANYONE WHO CAN CONTEMPLATE QUANTUM MECHANICS WITHOUT GETTING DIZZY HASN’T UNDERSTOOD IT = 958-346-67-13-4
THE FIRST LETTER OF NIELS BOHR WORDS. WHEN TRANSPOSED INTO NUMBER REVEAL A PREDOMINANT PATTERN OF THREES THREES = 3 = THREES
958-346-67-13-4
GODS RA VITALITY GRAVITY VITALITY RA GODS
GODS RA VITALITY GRAVITY VITALITY RA GODS
GODS RA VITALITY GRAVITY VITALITY RA GODS
Gravitational waves have been detected for the first time ...
Einstein's gravitational waves 'seen' from black holes - BBC ...
Gravitational waves announcement: Scientists confirm ...
GODS RA VITALITY GRAVITY VITALITY RA GODS
http://home.pacbell.net/amsec/dea1d.html TO DIE AND BECOME I.M.Oderburg "In past times, the people as a whole knew that in their lands there existed certain institutions called Mystery Schools. Each country had such centers, and the course of tuition was reportedly in two parts. In Greece, for instance, these were (1) the Lesser Mysteries in which, after a preliminary purification of character, students were taught via symbolic plays and ceremonies suggesting the nature and purpose of earth life and human destiny; and (2) the Greater Mysteries presenting a more direct form of instruction for those whose altruistic intent and capacity to undertake such an arduous course had been tested all along the line. The second section presumably imparted teachings about the composition and processes of the solar system and of mankind, and about birth and death viewed as two phases in the continuum of life. Such written references as have survived into our own time intimate that in the Mystery centers the self-conscious human being was shown to pass through many phases marking stages in the growth of the soul. A major portion of instruction in the Greater Mysteries culminated in an "examination" called initiation that tested the candidate in every fibre of the character. Dr. Angelo Brelich has pointed out that "during the initiatic process, among almost all the peoples who practice initiation, the 'novices' must (ritually) die, before the (ritual) birth of the initiated. The initiatic death is realized in different ways which range from a very realistic dramatization to light symbolic allusions." The concepts about death received prior to this important moment in the drama of the soul were now to be experienced consciously, with the body held in an induced trance while every faculty of the inner being was alert to the processes taking place. In a sense, the soul was liberated from the clouding veils of the material life and could feel the changes taking place as well as perceive the reality behind the appearances of earthly existence. If the candidate succeeded in maintaining integrity and complete control during the conditions met with on such an inward "journey" into his deepest being, then on the third day when the "returning" soul reanimated its vehicle the body, the former neophyte would have flowered into an initiate capable of speaking as one who had acquired the authority of direct experience. Such a one was depicted in art as wearing an aureole of light, either around the head when it was called a "halo,"or surrounding the body as in various kinds of Oriental representations."
"In the case of the ancient Egyptian Mysteries, the teachings and their meanings were hidden in the myths, and in the geography of the transcendental country — the terrestrial counterpart being its mirror-image. (This helps explain why places mentioned in the Pert-em-Hru, or "Book of Coming Forth Into Light" [miscalled "Book of the Dead"], appear to be on sides of the country opposite to their location on the actual map. Incidentally, in neo-Zoroastrian Platonism, the "Heavenly Earth" — 'alam al-mitbhl — is referred to in the same way; [cf. Dr. Henry Corbin's The Man of Light in Iranian Sufism]. William Blake, the English mystic, distinguished between the Heavenly Jerusalem and the city of the same name in Judea.) The former was watered by the "Celestial" Nile or "River of Heaven" of which the earthly river was but the symbol. The "Sacred Land" that was the real referent in the Pert-em-Hru, and in other old scriptures, was divided into three regions analogous to the three main stages of instruction: (1) Restau, the Territory of Initiation; (2) Aahula (or Elysium in the Greek system), the Territory of Illumination where the candidate received the White Crown; and (3) Amentet, the Place of Union with the unseen Father or source of our planetary life. This has been expressed with insight by Dr. T M. Stewart: the visible creation was conceived as the counterpart or reflection of the Holy Land, or the Unseen World, and this Unseen World was not postulated as a vague belief. The "way above" shows how the just, after passing through the portal of the tomb, go through (1) an Initiation, which gives them (2) an Illumination and (3) confers on them an endless union with LIGHT, the Great Creator. — Symbolism of the Gods of the Egyptians, p. 11, passim. This final, tremendous experience is described in the Pymander scripture of the Hermetica — a translation of old Egyptian thought into Alexandrian Greek and using the idioms of the latter language. The narrator, described as a "son" — i.e., disciple — of Wisdom (Thoth), enters shortly into the "boundless light" of the universe, this temporary mergence being for him a joyous and puissant event the afterglow of which remains with him forever. The Egyptian "way of life" distinguished between two temperaments: the "passionate man" and the self-disciplined, the so-called "Silent man." As Dr. H. Frankfort describes him, the passionate man is to be found in all times: egocentric, materialist, often ruthless. The silent man is patient and master of himself in all the situations of daily life. The ancient sage Amenemope contrasts the two types: As for the passionate man in the temple, he is like a tree growing in the open. Suddenly [comes] its loss of foliage, and its end is reached in the shipyards; [or] it is floated far from its place, and a flame is its burial shroud. [But] the truly silent man holds himself apart. He is like a tree growing in a garden. It flourishes; it doubles its fruit; it [stands] before its lord. Its fruit is sweet; its shade is pleasant; and its end is reached in the garden. — Ancient Egyptian Religion, pp. 65-6 Frankfort finds that in our Western culture we may be apt to misunderstand the ideal of the silent man. It does not mean he is other-worldly in the sense of being impractical, or so submissive to others as to be a doormat. The silent man is really the most successful man because he is in complete command of himself and therefore of any situation involving himself. The high officials of ancient Egypt described themselves as "truly silent," the phrase being tinctured with a distinctively Egyptian wisdom. The chief insight into the meaning of the expression "silent man" is the system of training used in the Egyptian Mysteries where discipline preceded the instruction and was maintained throughout. The three main degrees mentioned earlier applied to (1) mortals or instructed probationers "who had not yet realized the inner vision"; (2) Intelligences, "who had done so . . . and had received the 'Mind'; and (3) "Beings (or Sons) of Light who had become one with the Light" of the divine element within them (Stewart, op. cit., p. 14). In a sense, these classes correspond to the gnostic Paul's division of man's being into body, soul, and spirit, and just as these three aspects of the human essence are composed of their own elements, such as energy, emotional and mental entities, so the degrees had each its own subdivisions. The well-known vignette from the Pert-em-Hru called the "Weighing of the Heart" depicts the soul of the candidate (usually described as the "heart of the deceased"), the ab or ib, weighed in the scales against the feather symbol of Maat ("truth"). A b is not only a term for the heart, a vital organ indeed, but also means the conscious entity that, in a sense independent of the outer form of the personality, is the "god in man." There is a special prayer in the scripture addressed to the "heart" during the weighing scene, which runs: O my heart, my ancestral heart, necessary for my transformations, . . . do not separate yourself from me before the guardian of the Scales. You are my individuality within my breast, divine companion watching over my bodies. This invocation was engraved upon a sacred scarab, Kheperu, symbol of the solar birth or rebirth in man, as well as having a cosmic application represented by the rising of the sun at dawn. Dr. M. W. Blackden has presented the final Pert-em-Hru initiation ritual as the "soul" or candidate standing before the "Pillared Hall of the Two Truths," within which the shining forms of the "gods" or initiates are glimpsed. Anubis announces the initiant is at the door, and asks him to tell of the proving of his character. Then he is asked the name of the door. "Opener of Divine Light," is the answer. The hinges are named "Lord of Truth" for the upper, and "Lord of strength to bind the animal," for the lower. The Egyptians viewed names as important: knowing their full meaning gave the individual command over what they represented. There is a beautiful passage in the Pert-em-Hru designated
The Chapter of entering into and of coming forth from Amentet: . . . the scribe Nebseni, victorious, says: "mortals.... I go in like the Hawk and I come forth like the Bennu bird ... — Papyrus of Nebseni, in The Book of the Dead, E. A. Wallis Budge, p. 61
HORUS OF HOURS
HORUS OF THE HORIZON
MINDOTHDREAMWHATDOTHMINMEAN
Holy Bble 1 Corinthians 15:51
WISE W IS E WISE WISE W IS E WISE 5IS5 5 IS 5 5IS5 WISE W IS E WISE WISE W IS E WISE
WISDOM W IS DOM WISDOM WISDOM W IS DOM WISDOM 5IS5 5 IS 5 5IS5 WISDOM W IS DOM WISDOM WISDOM W IS DOM WISDOM
THE NEW BOOK OF REVELATION INNER LIGHT PUBLICATIONS 1995 COMPILED BY TUELLA THE HOLY 999 Page 32 Part 6 "3. You have finally located in your search the only passage or use of the number 666 in the entire written record. In vain did you search for another, for no other corresponding witness exists any- where. For it is here at this point in the record (Rev. 13:18) that the perversion of this number made entry, calculated and deliberate in its destructive intent. In the (four) references to this subject that follow, the number becomes a mark that is not My Seal. The few references that follow go on to expand the prized lie that it is the "mark of the beast" and even that it appears in the forehead as well as the hand. Once an awareness is born of these interferences and the motive, the entire proposal is clearly exposed. 4. The number 999 is identified as truly of My Kingdom. It represents a Divine number of the Creation of Life itself in this and other Universes. This is a widely known fact in other worlds. It is a code number within the consciousness of many who have come to Page 32 / this planet to serve the father, and who are actual extensions of myself. To disguise this number as a mark of the fallen ones has diabolically and thoroughly confused the souls of this planet, but it was easily accomplished by another source simply by inverting the number upside down." Page 32 Part 6 "...3. You have finally located in your search the only passage or use of the number 666 in the entire written record. In vain did you search for another, for no other corresponding witness exists any- where. For it is here at this point in the record (Rev. 13:18)..." 4. The number 999 is identified as truly of My Kingdom. It represents a Divine number of the Creation of Life itself in this and other Universes." "...but it was easily accomplished by another source simply by inverting the number upside down."
DICTIONARY OF SCIENCE Siegfried Mandel 1969 Page number (omitted) "Appendix 5. Symbols Atomic Numbers, and Atomic Weights of Elements (1947) Dysprosium . Symbol Dy . Atomic Number 66 . Atomic Weight of Elements 162.46 Einsteinium . Symbol Es . Atomic Weight 99 . Atomic Weight of Elements 253" Alphabetical sequence as presented in book
KINGDOM OF HEAVEN
KINGDOM OF HEAVEN
https://gotquestions.org/kingdom-heaven-God.html What is the difference between the Kingdom of God and the Kingdom of Heaven? Are the phrases interchangeable, or is there a distinction? The phrase “kingdom of God” occurs 68 times in 10 different New Testament books, while “kingdom of heaven” occurs only 32 times, and only in the Gospel of Matthew.
HEAVEN HA EVEN HA HEAVEN HEAVEN 9 EVEN 9 HEAVEN HEAVEN HA EVEN HA HEAVEN
CIRCLE = 5 5 = CIRCLE
LOVE DIVINE IS 99 99 IS LOVE DIVINE ADD TO REDUCE REDUCE TO DEDUCE ESSENCE OF NUMBER
THE PROPHET Kahil Gibran Page 82/83/84/85/86 "If these be vague words, then seek not to clear them. Vague and nebulous is the beginning of all things, but not their end, And I would have you remember me as a beginning. Life, and all that lives, is conceived in the mist and not in the crystal. And who knows but a crystal is mist in decay This would I have you remember in remembering me: That which seems most feeble and bewildered in you is the strongest and most determined. Is it not your breath that has erected and hardened the structure of your bones? And is it not a dream which none of you remember having dreamt, that builded your city and fashioned all there is in it? Could you but see the tides of that breath you would cease to see all else, And if you could hear the whispering of the dream you would hear no other sound. The veil that clouds your eyes shall be lifted by the hands that wove it, And the clay that fills your ears shall be pierced by those fingers that kneaded it. And you shall see And you shall hear. Yet you shall not deplore having known blindness, nor regret having been deaf For in that day you shall know the hidden purposes in all things, And you shall bless darkness as you would bless light. After saying these things he looked about him, and he saw the pilot of his ship standing by the helm and gazing now at the full sails and now at the distance. And he said: Patient, over patient, is the captain of my ship. The wind blows, and restless are the sails; Even the rudder begs direction; Yet quietly my captain awaits my silence. And these my mariners, who have heard the choir of the greater sea, they too have heard me patiently. Now they shall wait no longer. I am ready The stream has reached the sea, and once more THE GREAT MOTHER holds her son against her breast. Fare you well, people of Orphalese. This day has ended. It is closing upon us even as the water-lily upon its own tomorrow. What was given us here we shall keep, And if it suffices not, then again must we come together and together stretch our hands unto the giver. Forget not that I shall come back to you. A little while, and my longing shall gather dust and foam for another body. A little while, a moment of rest upon the wind, and another woman shall bear me. Farewell to you and the youth I have spent with you. It was but yesterday we met in a dream. You have sung to me in my aloneness, and I of your longings have built a tower in the sky. But now our sleep has fled and our dream is over, and it is no longer dawn. The noontide is upon us and our half waking has turned to fuller day, and we must part. If in the twilight of memory we should meet once more, we shall speak again together and you shall sing to me a deeper song. and if our hands should meet in another dream we shall build another tower in the sky. So saying he made a signal to the seamen, and straightaway they weighed anchor and cast the ship loose from its moorings, and they moved eastward. And a cry came from the people as from a single heart, and it rose into the dusk and was carried out over the sea like a great trumpeting. Only Almitra was silent, gazing after the ship until it had vanished into the mist. And when all the people were dispersed she still stood alone upon the sea-wall, remembering in her heart his saying: A little while, a moment of rest upon the wind, and another woman shall bear me.'
A LITTLE WHILE A MOMENT OF REST UPON THE WIND AND ANOTHER WOMAN SHALL BEAR ME
SO IRIS OSIRIS ISIS OSIRIS IRIS SO SO 999S OS999S 9S9S OS999S 999S SO SO IRIS OSIRIS ISISIS OSIRIS IRIS SO
THE NUCLEAR FAMILY 1969
21 Mar 2007 ... A word coined by Horace Walpole, who says (Let. to Mann, 28 Jan. 1754) that he had formed it upon the title of the fairy-tale `The Three ... serendip.brynmawr.edu/serendip/about.html The Meanings of "Serendip"
"--- you don't reach Serendib by plotting a course for it. You have to set out in good faith for elsewhere and lose your bearings ... serendipitously." (John Barth, The Last Voyage of Somebody the Sailor)
17 Nov 2008 ... Serendib, the old Arabic/Persian name for Sri Lanka · Serendib (spider), ... Retrieved from "http://en.wikipedia.org/wiki/Serendib" ... en.wikipedia.org/wiki/Serendib Serendib Serendib may refer to: Serendib, the old Arabic/Persian name for Sri Lanka
21 Mar 2007 ... A word coined by Horace Walpole, who says (Let. to Mann, 28 Jan. 1754) that he had formed it upon the title of the fairy-tale `The Three ... serendip.brynmawr.edu/serendip/about.html The Meanings of "Serendip"
-------------------------------------------------------------------------------- [From the characters in the Persian fairy tale The Three Princes of Serendip, from Persian Sarandip,Sri Lanka, from Arabic Sarandib] Word history: We are indebted to the English author Horace Walpole for coining the word serendipity. In one of his 3,000 or more letters, on which his literary reputation rests, and specifically in a letter of January 28, 1754, Walpole says that "this discovery, indeed, is almost of that kind which I call Serendipity, a very expressive word." Perhaps the word itself came to him by serendipity. Walpole formed the word on an old name for Sri Lanka, Serendip. He explained that this name was part of the title of a "silly fairy tale, called The Three Princes of Serendip; as their highnesses travelled, they were always making discoveries, by accidents and sagacity, of things which they were not in quest of ... One of the most remarkable instances of this accidental sagacity (for you must observe that no discovery of a thing you are looking for comes under this description) was of my Lard Shaftsbury, who happening to dine at Lord Chancellor Claredon's, found out the marriage of the Duke of York and Mrs. Hyde, by the respect with which her mother treated her at table." SERENDIPITY (from the Oxford English Dictionary) f. Serendip, a former name for Sri Lanka + -ity. A word coined by Horace Walpole, who says (Let. to Mann, 28 Jan. 1754) that he had formed it upon the title of the fairy-tale `The Three Princes of Serendip', the heroes of which `were always making discoveries, by accidents and sagacity, of things they were not in quest of'. The faculty of making happy and unexpected discoveries by accident. Also, the fact or an instance of such a discovery. Formerly rare, this word and its derivatives have had wide currency in the 20th century. * 1955 Sci. Amer. Apr. 92/1 Our story has as its critical episode one of those coincidences that show how discovery often depends on chance, or rather on what has been called `serendipity'-the chance observation falling on a receptive eye. * 1971 S. E. Morison European Discovery Amer.: Northern Voy. i. 3 Columbus and Cabot..(by the greatest serendipity of history) discovered America instead of reaching the Indies. * 1980 TWA Ambassador Oct. 47/2 It becomes a glum bureaucracy, instead of the serendipity of 30 people putting out a magazine. Hence SERENDIPITIST * 1939 Joyce Finnegans Wake 191 You..semisemitic serendipitist, you (thanks, I think that describes you) Europasianised Afferyank! * 1968 Punch 13 Nov. 684/1 There are the financial serendipitists, the men blessed monetarily by a fortunate law.
-------------------------------------------------------------------------------- Serendipitous Links The Three Princes of Serendip -- an ancient fable retold by Richard Boyle Another Serendip - Sri Lanka Sri Lanka - Then & Now Ancient Places of Serendib The Origins of Sri Lanka's Names And the History of her Names Sri Lanka Virtual Library Yet Another Serendip - The Search for Life Elsewhere in the Universe Three Principles of Serendip: Insight, Chance, and Discovery in Qualitative Research, by Gary Fein and James Deegan (appeared in Qualitative Studies in Education, Volume 9, Number 4, 1996) Serendipi ... WHAT?, from Science, Technology, and Society, by Pedro Gomez-Romero, Materials Science Institute, Barcelona, Spain "Bahramdipty" and Scientific Research, from The Scientist The Princes of Serendip - music/poetry/mathematics/language And another Serendip : Serendipity Management Services
Lewis Carroll is best known as author of Alice's Adventures in Wonderland and Through ... Alice Liddell · Alice in Oxford · Lewis Carroll Birth Place Trust ... home.clara.net/heureka/art/carroll.htm
Lewis Carrol Alice's Adventures in Wonderland (1865) follows Alice down a rabbit-hole in search of the White Rabbit who is very late for a tea party. Alice meets a cast of strange creatures including the Queen of Hearts, the Cheshire Cat, the March Hare and the Mad Hatter. Written for Carroll's young friend Alice Liddell (daughter of Henry Liddell, Dean of Christ Church), it contains brilliant verbal word play with logic pushed beyond the limit. ... the chess framework is full of absurdities and impossibilities, and it is unfortunate that Dodgson did not display his usual dexterity by bringing the game, as a game, up to chess standard. He is known to have been a chess-player ... He might have searched for a printed problem to suit his story, or have made one. But he allows the White side to make nine consecutive moves(!): To enter the world of Alice is to enter a strange surreal world where words take on different meanings and nothing is quite as it seems. A rabbit that walks and talks, food and drink that has the effect of magical potions. At times we have what could pass as Eastern mysticism: What happens to a flame when it goes out? “ for it might end, you know, ” said Alice to herself, “in my going out altogether, like a candle. I wonder what I should be like then?” And she tried to fancy what the flame of a candle looks like after the candle is blown out, for she could not remember ever having seen such a thing. Or as a Zen master would ask: What is the sound of one hand clapping?
Sigmund Freud and his acolytes have had a field day with the symbolism in Alice, reading into it nonsense that is not there. What then would Freud have made of the following entry on dreams in Lewis Carroll's diary (9 February 1856): Query: when we are dreaming, and as often happens, have a dim consciousness of the fact and try to wake, do we not say and do things which in waking life would be insane? May we not then sometimes define insanity as an inability to distinguish which is the waking and which the sleeping life? We often dream without the least suspicion of unreality: 'Sleep hath its own world', and it is often as lifelike as the other.
Sarah Thorne (1836-99), actress-manager, taught many aspiring young ... 'Lewis Carroll' is known almost throughout the world by his incomparable Alice, ... Diversions and digressions of Lewis Carroll - Page 392 by Lewis Carroll - Drama - 1961 - 375 pages A remarkable working collection of 1836 basic design.* and variations, all copyright-free. Variations of circle, line, cross, diamond, swastika, star, ... Pattern poetry: guide to an unknown literature - Page 105 by Dick Higgins, Herbert Francke - Literary Criticism - 1987 - 275 pages ... start of this section, to be anonymous (only those by Lewis Carroll are signed). ... described in Yates's "Essay on sanskrit alliteration" (1836, 154).... The logic of Lewis Carroll: a study of Lewis Carroll's contribution to logic ... - Page 15 by Edward Wakeling - Logic - 1978 - 41 pages This diagram shows Lewis Carroll's first representation of a Universal Set. ... (iii) 1884; (iv) 1885 (v) 1836 (used in GAME OF LOGIC: 1887) (vi) 1888 (Used ...
Ripon Timeline // History // Visit Ripon, the Cathedral City of ...
FTER reading the article 'I've found another o' them Manchesters' (Peterborough), I was reminded of a story I heard as a child.
GOD IS ALMIGHTY IS
"The Windmills of Your Mind" (Les moulins de mon cœur) is a song with music by Michel Legrand, as well as Alan Bergman and Marilyn Bergman, and lyrics by ... en.wikipedia.org/wiki/The_Windmills_of_Your_Mind
THE WINDMILLS OF YOUR MIND Round, Like a tunnel that you follow Keys that jingle in your pocket Like a circle in a spiral
THE QUALITY OF MERCY William Shakespeare (1564-1616) of Stratford-upon-Avon is England's, and the world's, most noted playwright. Shakespeare lived during the reigns of Queen Elizabeth l (1558-1603) and King James l (1603-1625), who commissioned the Authorized King James Version of the Holy Bible, published in 1611. William was born to John and Mary Shakespeare, one of eight children. The only record available is his baptism at Holy Trinity Church on April 26, 1564. It is evident from his plays that he was moved by his studies of Greek and Latin classics. He married Anne Hathaway at age eighteen, and they had three children, Susanna, and the twins Hamnet and Judith. The death of his only son Hamnet at age eleven was devastating for Shakespeare, and proved a powerful influence on his Tragedy Hamlet. Shakespeare's popularity rests on his perceptive understanding of human nature. The 36 plays published in the First Folio are generally divided into Tragedies, such as Romeo and Juliet, Hamlet, Othello, King Lear, MacBeth, Julius Caesar, and Antony and Cleopatra; Comedies, as The Merchant of Venice, A Midsummer's Night Dream, Love's Labour Lost, As You Like It, All's Well That Ends Well, Much Ado about Nothing, and the Taming of the Shrew; the Comedies known as Romances such as The Winter's Tale and one of his last plays The Tempest, one of the themes being the painful necessity of a father letting his daughter go; and Histories, such as King Henry V, King Richard the Second, the Life and Death of King John, All Is True (on Henry VIII), and King Henry IV, noted for the comical character Falstaff. He is also noted for his 154 Sonnets, A Lover's Complaint, and other poems. This beautiful piece on mercy is from The Merchant of Venice, first performed in 1596 and published in 1600, when Portia speaks to Shylock in Act IV, Scene I.
The Quality of Mercy The quality of mercy is not strained. William Shakespeare1600
AS ABOVE SO BELOW
I AM THE OPPOSITE OF THE OPPOSITE I AM THE OPPOSITE OF OPPOSITE IS THE AM I ALWAYS AM
I ME EGO CONSCIENCE
SWORDWORDS
SWORD OF WORDS
THE SWORD OF WORDS
THE SWORD OF WORDS
THE SWORD OF WORDS SWEAR OR DIE
does anyone know the story behind this? - Sword Forum International 27 Feb 2004 - You know, after posting all this I skipped ahead in the book and read something alluding to Excalibur and Mors Crocca ('Red Death' Caesar's ...
Crocea Mors - Wikipedia Crocea Mors (Latin for "Yellow Death") was the name given to Julius Caesar's sword, according to the legends presented by Geoffrey of Monmouth. In Middle Welsh versions, it is called Angau Coch ("Red Death") or Angau Glas ("Grey Death"). The British prince Nennius acquired it when, during single combat with Caesar, it got stuck in his shield. It killed everyone Nennius struck with it. Nennius died fifteen days after the battle of a head wound inflicted by Caesar, and the sword was buried with him.
THE HEART OF GODS ART THE ART OF GODS ART THE R HEAT HEART OF GODS ART SQUARING THE CIRCLE THE SQUARING
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HOW YOU HAVE FALLEN FROM EVEN O LUCIFER BRIGHT SON OF THE MORNING LUC FIRE 333 FIRE LUC
THE DIVINE COMEDY OF DANTE ALIGHIERI (1265-1321) THE FLORENTINE CANTICA I HELL (L'INFERNO) INTRODUCTION Page 9 "Midway this way of life we're bound upon I woke to find myself in a dark wood, Where the right road was wholly lost and gone."
THE DIVINE COMEDY OF DANTE ALIGHIERI (1265-1321) THE FLORENTINE CANTICA I HELL (L'INFERNO) INTRODUCTION Page 9 "Power failed high fantasy here; yet, swift to move Even as a wheel moves equal, free from jars, Already my heart and will were wheeled by love, The Love that moves the sun and other stars."
THE SCULPTURE OF VIBRATIONS 1971
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