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A

MAZE

IN

ZAZAZA ENTER AZAZAZ

AZAZAZAZAZAZAZZAZAZAZAZAZAZA

ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ

THE

MAGICALALPHABET

ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA

 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321

 

 

WORK DAYS OF GOD

Herbert W Morris D.D.circa 1883

Page 22

"As all the words in the English language are composed out of the twenty-six letters of the alphabet,.."

 

 

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"

 

 

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

 

 

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

ONE MAY PUT DOWN ALMOST ANY MESSAGE"

 

 

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

 

 

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."

 

THIS IS THE SCENE OF THE SCENE UNSEEN

THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE

 

 

3
THE
33
15
6
4
MIND
40
22
4
2
OF
21
12
3
9
HUMANKIND
95
41
5
18
First Total
189
90
18
1+8
Add to Reduce
1+8+9
9+0
1+8
9
Second Total
18
9
9
-
Reduce to Deduce
1+8
-
-
9
Essence of Number
9
9
9

 

 

THE

FAR YONDER SCRIBE

AND OFT TIMES SHADOWED SUBSTANCES WATCHED IN FINE AMAZE

THE

ZED ALIZ ZED

IN

SWIFT REPEAT SCATTER STAR DUST AMONGST THE LETTERS OF THEIR PROGRESS

 

 

NUMBER

9

THE SEARCH FOR THE SIGMA CODE

Cecil Balmond 1998

Cycles and Patterns

Page 165

Patterns

"The essence of mathematics is to look for patterns.

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

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

Searching out patterns is a pure delight.

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

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

 

 

FINGERPRINTS OF THE GODS

A QUEST FOR THE BEGINNING AND THE END

Graham Hancock 1995

Chapter 32

Speaking to the Unborn

Page 285

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

A message in the bottle of time"

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

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

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

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

"WRITTEN IN THE ETERNAL LANGUAGE OF MATHEMATICS"

 

 

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

 

 

15
THE RAINBOW LIGHT
-
-
-
-
THE
33
15
6
-
R
18
9
9
-
A
1
1
1
-
I
9
9
9
-
N+B+O+W
54
18
9
-
L
12
3
3
-
I
9
9
9
-
G+H+T
35
17
8
15
THE RAINBOW LIGHT
171
81
54
1+5
-
1+7+1
8+1
5+4
6
THE RAINBOW LIGHT
9
9
9

 

 

THE LIGHT IS RISING RISING IS THE LIGHT

 

 

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

 

 

 

 

 

THE DEATH OF GODS IN ANCIENT EGYPT

Jane B. Sellars 1992

Page 204

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

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

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

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

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

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

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

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

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

But now to inform the reader of a fact he or she may already know. Hipparaus did: not really have the exact figures: he was a trifle off in his observations and calculations. In his published work, On the Displacement of the Solstitial and Equinoctial Signs, he gave figures of 45" to 46" a year, while the truer precessional lag along the ecliptic is about 50 seconds. The exact measurement for the lag, based on the correct annual lag of 50'274" is 1° in 71.6 years, or 36in 25,776 years, only 144 years less than the figure of 25,920.

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

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

AN IMPORTANT POSTSCRIPT

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

Page 206

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

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

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

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

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

Page 207

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

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

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

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

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

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

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

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

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

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

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

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

 

 

3
THE
33
15
6
4
NINE
42
24
6
7
BILLION
73
37
1
5
NAMES
52
16
7
2
OF
21
12
3
3
GOD
26
17
8
24
-
247
121
31
2+4
-
2+4+7
1+2+1
3+1
6
-
13
4
4
-
-
1+3
-
-
6
-
4
4
4

 

 

OF TIME AND STARS

Arthur C. Clarke 1972

FOREWORD

"'Into the Comet' and 'The Nine Billion Names of God' both involve computers and the troubles they may cause us. While writing this preface, I had occasion to call upon my own HP 9100A computer, Hal Junior, to answer an interesting question. Looking at my records, I find that I have now written just about one hundred short stories. This volume contains eighteen of them: therefore, how many possible 18-story collections will I be able to put together? The answer ­as I am sure will be instantly obvious to you - is 100 x 99. . . x 84 x 83 divided by 18 x 17 x 16 ... x .2 x 1. This is an impressive number - Hal Junior tells me that it is approximately 20,772,733,124,605,000,000.

Page 15

The Nine Billion Names of God


'This is a slightly unusual request,' said Dr Wagner, with what he hoped was commendable restraint. 'As far as I know, it's the first time anyone's been asked to supply a Tibetan monastery with an Automatic Sequence Computer. I don't wish to be inquisitive, but I should hardly have thought that your - ah - establishment had much use for such a machine. Could you explain just what you intend to do with it?'
'Gladly,' replied the lama, readjusting his silk robes and carefully putting away the slide rule he had been using far currency conversions. 'Your Mark V Computer can carry out any routine mathematical operation involving up to ten digits. However, for our work we are interested in letters, not numbers. As we wish you to modify the output circuits, the machine will be printing words, not columns of figures.'
'I don't quite understand. . .'
'This is a project on which we have been working for the last three centuries - since the lamasery was founded, in fact. It is somewhat alien to your way of thought, so I hope you will listen with an open mind while I explain it.'
'Naturally.'
'It is really quite simple. We have been compiling a list which shall contain all the possible names of God.'
'I beg your pardon?'

Page16

'We have reason to believe,' continued the lama imperturbably, 'that all such names can be written with not more than nine letters in an alphabet we have devised.'
'And you have been doing this for three centuries?'
'Yes: we expected it would take us about fifteen thousand years to complete the task.'
'Oh,' Dr Wagner looked a little dazed. 'Now I see why you wanted to hire one of our machines. But what exactly is the purpose of this project?'
The lama hesitated for a fraction of a second, and Wagner wondered if he had offended him. If so, there was no trace of annoyance in the reply.
'Call it ritual, if you like, but it's a fundamental part of our belief. All the many names of the Supreme Being - God Jehova, Allah, and so on - they are only man-made labels. There is a philosophical problem of some difficulty here, which I do not propose to discuss, but somewhere among all the possible combinations of letters that can occur are what one may call the real names of God. By systematic permutation of letters, we have been trying to list them all.'
'I see. You've been starting at AAAAAAA . . . and working up to ZZZZZZZZ . . .'
'Exactly - though we use a special alphabet of our own. Modifying the electromatic typew
riters to deal with this is, of course, trivial. A rather more interesting problem is that of devising suitable circuits to eliminate ridiculous combinations. For example, no letter must occur more than three times in succession.'
,'Three? Surely you mean two.'
'Three is correct: I am afraid it would take too long to explain why, even if you understood our language.' "

 

I = 9 9 = I

R = 9 9 = R

 

OF

T9ME AND STA9S

A9thu9 C. Cla9ke,1972

Page 15

THE N9NE B9LL9ON NAMES OF GOD

'Th9s 9s a sl9ghtly unusual 9equest,'sa9d D9 Wagne9, w9th what he hoped was commendable 9est9a9nt.' As fa9 as 9 know, 9t's the f99st t9me anyone's been asked to supply a T9betan monaste9y with an Automat9c Sequence Compute9. 9 don't w9sh to be 9nqu9s9t9ve, but 9 should ha9dly have thought that you9- ah - establ9shment had much use for such a mach9ne.Could you expla9n just what you 9ntend to do w9th 9t?'

'Gladly,' 9epl9ed the lama, 9eadjust9ng h9s s9lk 9obes and ca9efully putting away the sl9de 9ule he had been us9ng fo9 cu99ency conve9s9ons. 'You9 Ma9k V Compute9 can ca99y out any 9out9ne mathemat9cal ope9at9on 9nvolv9ng up to ten d9g9ts. Howeve9, for ou9 wo9k we a9e 9nte9ested 9n lette9s, not numbe9s. As we w9sh you to mod9fy the output c9rcu9ts,the mach9ne w9ll be p99nt9ng wo9ds not columns of f9gu9es.'

'9 dont qu9te unde9stand…'

'Th9s 9s a p9oject on wh9ch we have been work9ng fo9 the last th9ee centu99es - s9nce the lamase9y was founded, 9n fact.9t 9s somewhat al9en to you9 way of thought, so9 hope you w9ll l9sten with an open m9nd wh9le 9 expla9n 9t

'Natu9ally.'

'9t 9s 9eally qu9te s9mple.We have been comp9l9ng a l9st wh9ch shall conta9n all the poss9ble names of God'

'9 beg you9 pa9don?' / Page16 / 'We have 9eason to bel9eve' cont9nued the lama 9mpe9tu9bably, ' that all such names can be w99tten with not mo9e than n9ne lette9s 9n an alphabet we have dev9sed,'

'And you have been do9ng th9s for three centu99es?

'Yes: we expected9t would take us about f9fteen thousand yea9s to complete the task.'

'Oh, Dr Wagne9 looked a l9ttle dazed. 'Now9 see why you wanted to h99e one of ou9 mach9nes. But what exactly9s the pu9pose of th9s p9oject ?

'The lama hes9tated fo9 a f9act9on of a second, and Wagne9 wonde9ed9f he had offended h9m.9f so the9e was no t9ace of annoyance9n the 9eply.

'Call9t 99tual, 9f you l9ke, but 9t's a fundamental pa9t of ou9 bel9ef. All the many names of the Sup9eme Be9ng - God , Jehova , Allah , and so on - they a9e only man made labels. The9e 9s a ph9losoph9cal p9oblem of some d9ff9culty he9e, wh9ch9 do not p9opose to d9scuss, but somewhe9e among all the poss9ble comb9nat9ons of lette9s that can occu9 a9e what one may call the 9eal names of God. By systemat9c pe9mutat9on of lette9s, we have been t9y9ng to l9st them all'

9 see. You've been sta9t9ng at AAAAAAA… and wo9k-9ng up to ZZZZZZZZ …'

'Exactly - though we use a spec9al alphabet of ou9 own. Mod9fy9ng the elect9omat9c typew99te9s to deal w9th th9s 9s of cou9se t99v9al. A 9athe9 mo9e 9nte9est9ng p9oblem 9s that of dev9s9ng su9table c99cu9ts to el9m9nate 9 9d9culous comb9nat9ons. Fo9 example, no lette9 must occu9 mo9e than th9ee t9mes 9n sucess9on.'

'Th9ee? Su9ely you mean two.'

'Th9ee 9s co99ect; 9 am af9a9d 9t would take too long to expla9n why , even 9f you unde9stood ou9 language.'/ Page 17 / '9'm su9e 9t would,' sa9d Wagne9 hast9ly. 'Go on.'

'Luck9ly, 9t w9ll be a s9mple matte9 to adapt you9 Automat9c Sequence Compute9 fo9 th9s wo9k, s9nce once 9t has been p9og9ammed p9ope9ly 9t w9ll pe9mute each lette9 9n tu9n and p99nt the 9esult. What would have taken us f9fteen thousand years 9t w9ll be able to do 9n a hund9ed days.'

'Dr Wagne9 was sca9cely consc9ous of the fa9nt sounds f9om the Manhatten st9eets fa9 below. He was 9n a d9ffe9ent wo9ld, a wo9ld of natu9al, not man-made mounta9ns. H9gh up 9n the99 9emote ae99es these monks had been pat9ently at wo9k gene9at9on afte9 gene9at9on, comp9l9ng the99 l9sts of mean9ngless wo9ds. Was the9e any l9m9ts to the foll9es of mank9nd ? St9ll, he must g9ve no h9nt of h9s 9nne9 thoughts. The custome9 was always 99ght…"

 

 

OF

T9ME AND STA9S

A9thu9 C. Cla9ke,1972

Page 68

Into the Comet


"Pickett's fingers danced over the beads, sliding them up and down the wires with lightning speed. There were twelve wires in all, so that the abacus could handle numbers up to 999,999,999,999 - or could be divided into separate sections where several independent calculations could be carried out simultaneously.
'374072,' said Pickett, after an incredibly brief interval of time. 'Now see how long you take to do it, with pencil and paper.'
There was a much longer delay before Martens, who like most mathematicians was poor at arithmetic, called out '375072'. A hasty check soon confirmed that Martens had taken at least three times as long as Pickett to arrive at the wrong answer.
The atronomer's face was a study in mingled chagrin, astonishment, and curiosity.
'Where did you learn that trick?' he asked. 'I thought those things could only add and subtract.'
'Well - multiplication's only repeated addition, isn't it? All I did was to add 856 seven times in the unit column, three times in the tens column, and four times in the hundreds column. You do the same thing when you use pencil and paper. Of course, there are some short cuts, but if you think I'm fast, you should have seen my granduncle. He used to work in a Yokohama bank, and you couldn't see his fingers / Page 69 / when he was going at speed"

 

 

-
-
-
-
-
ABACUS
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
1
1
A
1
1
1
-
1
-
-
4
5
6
7
8
9
B
=
2
2
1
B
2
2
2
-
-
2
-
4
5
6
7
8
9
A
=
1
3
1
A
1
1
1
-
1
-
-
4
5
6
7
8
9
C
=
3
4
1
C
3
3
3
-
-
-
3
4
5
6
7
8
9
U
=
3
5
1
U
21
3
3
-
-
-
3
4
5
6
7
8
8
S
=
1
6
1
S
19
10
1
-
1
-
-
4
5
6
7
8
9
-
-
11
-
6
ABACUS
47
20
11
-
3
2
6
4
5
6
7
8
9
-
-
1+1
-
-
-
4+7
2+0
1+1
-
-
-
-
-
-
-
-
-
-
-
-
2
-
6
ABACUS
11
2
2
-
3
2
6
4
5
6
7
8
9
-
-
1+1
-
-
-
1+1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
6
ABACUS
2
2
2
-
3
2
6
4
5
6
7
8
9

 

 

-
-
-
-
-
ABACUS
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
1
1
A
1
1
1
-
1
-
-
4
5
6
7
8
9
A
=
1
3
1
A
1
1
1
-
1
-
-
4
5
6
7
8
9
S
=
1
6
1
S
19
10
1
-
1
-
-
4
5
6
7
8
9
B
=
2
2
1
B
2
2
2
-
-
2
-
4
5
6
7
8
9
C
=
3
4
1
C
3
3
3
-
-
-
3
4
5
6
7
8
9
U
=
3
5
1
U
21
3
3
-
-
-
3
4
5
6
7
8
8
-
-
11
-
6
ABACUS
47
20
11
-
3
2
6
4
5
6
7
8
9
-
-
1+1
-
-
-
4+7
2+0
1+1
-
-
-
-
-
-
-
-
-
-
-
-
2
-
6
ABACUS
11
2
2
-
3
2
6
4
5
6
7
8
9
-
-
1+1
-
-
-
1+1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
6
ABACUS
2
2
2
-
3
2
6
4
5
6
7
8
9

 

 

A
=
1
-
1
A
1
1
1
C
=
3
-
8
COUNTING
103
40
4
T
=
2
-
5
TABLE
40
13
4
-
-
6
-
14
Add to Reduce
144
54
9
-
-
-
-
1+4
Reduce to Deduce
1+4+4
5+4
1+6
-
-
6
-
5
Essence of Number
9
9
9

 

 

Abacus - Wikipedia
https://en.wikipedia.org/wiki/Abacus

The abacus (plural abaci or abacuses), also called a counting frame, is a calculating tool that was in use in Europe, China and Russia, centuries before the adoption of the written Hindu–Arabic numeral system. The exact origin of the abacus is still unknown.

The abacus (plural abaci or abacuses), also called a counting frame, is a calculating tool that was in use in Europe, China and Russia, centuries before the adoption of the written Hindu–Arabic numeral system. The exact origin of the abacus is still unknown. Today, abaci are often constructed as a bamboo frame with beads sliding on wires, but originally they were beans or stones moved in grooves in sand or on tablets of wood, stone, or metal.
Abaci come in different designs. Some designs, like the bead frame consisting of beads divided into tens, are used mainly to teach arithmetic, although they remain popular in the post-Soviet states as a tool. Other designs, such as the Japanese soroban, have been used for practical calculations even involving several digits. For any particular abacus design, there usually are numerous different methods to perform a certain type of calculation, which may include basic operations like addition and multiplication, or even more complex ones, such as calculating square roots. Some of these methods may work with non-natural numbers (numbers such as 1.5 and ?3/4).
Although today many use calculators and computers instead of abaci to calculate, abaci still remain in common use in some countries. Merchants, traders and clerks in some parts of Eastern Europe, Russia, China and Africa use abaci, and they are still used to teach arithmetic to children.[1] Some people who are unable to use a calculator because of visual impairment may use an abacus.

Etymology[edit]

The use of the word abacus dates before 1387 AD, when a Middle English work borrowed the word from Latin to describe a sandboard abacus. The Latin word came from Greek ?ßa? abax which means something without base, and improperly, any piece of rectangular board or plank.[2][3][4] Alternatively, without reference to ancient texts on etymology, it has been suggested that it means "a square tablet strewn with dust",[5] or "drawing-board covered with dust (for the use of mathematics)"[6] (the exact shape of the Latin perhaps reflects the genitive form of the Greek word, ßao? abakos). Whereas the table strewn with dust definition is popular, there are those that do not place credence in this at all and in fact state that it is not proven.[7][nb 1] Greek ?ßa? itself is probably a borrowing of a Northwest Semitic, perhaps Phoenician, word akin to Hebrew ?abaq (???), "dust" (or in post-Biblical sense meaning "sand used as a writing surface").[8]

The preferred plural of abacus is a subject of disagreement, with both abacuses[9] and abaci[9] in use. The user of an abacus is called an abacist.[10]

 

 

I

SAY

THREAD THAT THREAD

THREAD READ DEATH DEATH READ THREAD

THREAD R DEATH DEATH R THREAD

THREAD READ DEAR DAERHT

 

 

THE NEW ELIZABETHAN

REFERENCE DICTIONARY

An up-to-date vocabulary of the living English language

Circa 1900

FOURTH EDITION

Page 1472

thread (thred) [A.-S. thraed, from thrawan, to THROW (cp. Dut. draad, G. draht, Icel. thrathr)], n. A slender cord consisting of two or more yarns doubled or twisted ; a single filament of cotton, silk, wool, etc., esp. Lisle thread ; anything resembling this ; a fine line of colour etc. ; a thin seam or vein ; the spiral on a screw ; (fig.) a continuous course (of life etc.). v.t. To pass a thread through the eye or aperture of ; to string (beads etc.) on a thread ; (fig.) to pick (one's way) or to go through an intricate or crowded place, etc. ; to streak (the hair) with grey etc. ; to cut a thread on (a screw). thread and thrum : Good and bad together, all alike. threadbare, a. Worn so that the thread is visible, having the nap worn off ; (fig.) worn, trite, hackneyed. threadbareness, n. thread-mark, n. A mark produced by coloured silk fibres in banknotes to prevent counterfeiting. thread-paper, n. Soft paper for wrapping up thread, thread-worm, n. A thread-like nematode worm, esp. one infesting the rectum of children. threader, n. threadlike, a. and adv. thready, a. threadiness, n.

 

 

THE NEW ELIZABETHAN

REFERENCE DICTIONARY

An up-to-date vocabulary of the living English language

FOURTH EDITION

Circa 1900

Page 1472

thread (thred) [A.-S. thraed, from thrawan, to THROW (cp. Dut. draad, G. draht, Icel. thrathr)], n. A slender cord consisting of two or more yarns doubled or twisted ; a single filament of cotton, silk, wool, etc., esp. Lisle thread ; anything resembling this ; a fine line of colour etc. ; a thin seam or vein ; the spiral on a screw ; (fig.) a continuous course (of life etc.). v.t. To pass a thread through the eye or aperture of ; to string (beads etc.) on a thread ; (fig.) to pick (one's way) or to go through an intricate or crowded place, etc. ; to streak (the hair) with grey etc. ; to cut a thread on (a screw). thread and thrum : Good and bad together, all alike. threadbare, a. Worn so that the thread is visible, having the nap worn off ; (fig.) worn, trite, hackneyed. threadbareness, n. thread-mark, n. A mark produced by coloured silk fibres in banknotes to prevent counterfeiting. thread-paper, n. Soft paper for wrapping up thread, thread-worm, n. A thread-like nematode worm, esp. one infesting the rectum of children. threader, n. threadlike, a. and adv. thready, a. threadiness, n.

 

 

lisle thread: lisle thread

A strong tightly twisted cotton thread (usually made of long-staple cotton) - lisle. Derived forms: lisle threads. Type of: cotton. Nearest ... www.wordwebonline.com/en/LISLETHREAD

 

 

Definition - of Lisle from Dictionary.net

Lisle thread, a hard twisted cotton thread, originally produced at Lisle. Source: Webster's Revised Unabridged Dictionary (1913) ... www.dictionary.net/lisle - 9k

 

 

CASSELL'S ENGLISH DICTIONARY

1974

Lisle thread (lil thred) [ town in France, now Lille], n, A fine, hard thread orig. made at Lille.

 

 

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

 

 

CITY OF REVELATION

John Michell 1972

Page 169

"The great alchemists, whose ultimate aspiration was to procure the birth of a divinity among men found it necessary first to invoke within themselves the spirit they wished to share with others. In the same tradition Plato wrote that the man who aquires the art of stereometry, the likening of unlike things which is function of the canon, sanctifies not only himself but also the city and the age in which he lives. The thought behind these various expressions was that the state of a society is determined by the individuals who comprise it; that the cosmic influences are manifest on earth through the medium of the human mind, and this is the instrument by which they may be controlled and held in balance. For the instument to be effective, it requires that the individual become aware of the current influences to which he is subject, and to this end the canon was devised; for by analogy with the dynamics of geometrical and numerological relationships, the world of phenomena is revealed as the product of archetyple forces, whose behaviour in any circumstances is predicatable once the nature is understood."

"the art of stereometry, the likening of unlike things"

 

 

THE ART OF STEREOMETRY

THE LIKENING OF UNLIKE THINGS

 

THE ART OF STEREOMETRY

THE ART OF LIKENINGUNLIKE THINGS

 

S
=
1
-
11
STEREOMETRY
163
55
1
T
=
2
-
3
THE
33
15
6
A
=
1
-
3
ART
39
12
3
O
=
6
-
2
OF
21
12
3
L
=
3
-
8
LIKENING
81
45
9
U
=
3
-
6
UNLIKE
72
27
9
T
=
2
-
6
THINGS
77
32
5
-
-
18
-
39
Add to Reduce
486
198
36
-
-
1+8
-
1+2
First Total
4+8+6
1+9+8
3+6
-
-
9
-
3
Reduce to Deduce
18
18
9
-
-
-
-
1+2
Second Total
1+8
1+8
-
-
-
9
-
3
Essence of Number
9
9
9

 

 

-
-
-
-
-
STEREOMETRY
-
-
-
-
1
2
3
4
5
6
7
8
9
S
=
1
-
1
S
19
10
1
-
1
-
3
-
-
-
-
8
-
T
=
2
-
1
T
20
2
2
-
-
2
3
-
-
-
-
8
-
E
=
5
-
1
E
5
5
5
-
-
-
3
-
5
-
-
8
-
R
=
9
-
1
R
18
9
9
-
-
-
3
-
-
-
-
8
9
E
=
5
-
1
E
5
5
5
-
-
-
3
-
5
-
-
8
-
O
=
6
-
1
O
15
6
6
-
-
-
3
-
-
6
-
8
-
M
=
4
-
1
M
13
4
4
-
-
-
3
4
-
-
-
8
-
E
=
5
-
1
E
5
5
5
-
-
-
3
-
5
-
-
8
-
T
=
2
-
1
T
20
2
2
-
-
2
3
-
-
-
-
8
-
R
=
9
-
1
R
18
9
9
-
-
-
3
-
-
-
-
8
9
Y
=
7
-
1
Y
25
7
7
-
-
-
3
-
-
-
7
8
-
-
-
55
-
11
STEREOMETRY
163
64
55
-
1
4
3
4
15
6
7
8
18
-
-
5+5
-
1+1
-
1+6+3
6+4
5+5
-
-
-
-
-
1+5
-
-
-
1+8
-
-
10
-
2
STEREOMETRY
10
10
10
-
1
4
3
4
6
6
7
8
9
-
-
1+0
-
-
-
1+0
1+0
1+0
-
-
-
-
-
-
-
-
-
-
-
-
1
-
2
STEREOMETRY
1
1
1
-
1
4
3
4
6
6
7
8
9

 

 

-
-
-
-
-
STEREOMETRY
-
-
-
-
1
2
3
4
5
6
7
8
9
S
=
1
-
1
S
19
10
1
-
1
-
3
-
-
-
-
8
-
T
=
2
-
1
T
20
2
2
-
-
2
3
-
-
-
-
8
-
T
=
2
-
1
T
20
2
2
-
-
2
3
-
-
-
-
8
-
M
=
4
-
1
M
13
4
4
-
-
-
3
4
-
-
-
8
-
E
=
5
-
1
E
5
5
5
-
-
-
3
-
5
-
-
8
-
E
=
5
-
1
E
5
5
5
-
-
-
3
-
5
-
-
8
-
E
=
5
-
1
E
5
5
5
-
-
-
3
-
5
-
-
8
-
O
=
6
-
1
O
15
6
6
-
-
-
3
-
-
6
-
8
-
Y
=
7
-
1
Y
25
7
7
-
-
-
3
-
-
-
7
8
-
R
=
9
-
1
R
18
9
9
-
-
-
3
-
-
-
-
8
9
R
=
9
-
1
R
18
9
9
-
-
-
3
-
-
-
-
8
9
-
-
55
-
11
STEREOMETRY
163
64
55
-
1
4
3
4
15
6
7
8
18
-
-
5+5
-
1+1
-
1+6+3
6+4
5+5
-
-
-
-
-
1+5
-
-
-
1+8
-
-
10
-
2
STEREOMETRY
10
10
10
-
1
4
3
4
6
6
7
8
9
-
-
1+0
-
-
-
1+0
1+0
1+0
-
-
-
-
-
-
-
-
-
-
-
-
1
-
2
STEREOMETRY
1
1
1
-
1
4
3
4
6
6
7
8
9

 

 

-
-
-
-
-
STEREOMETRY
-
-
-
-
1
2
4
5
6
7
9
S
=
1
-
1
S
19
10
1
-
1
-
-
-
-
-
-
T
=
2
-
1
T
20
2
2
-
-
2
-
-
-
-
-
T
=
2
-
1
T
20
2
2
-
-
2
-
-
-
-
-
M
=
4
-
1
M
13
4
4
-
-
-
4
-
-
-
-
E
=
5
-
1
E
5
5
5
-
-
-
-
5
-
-
-
E
=
5
-
1
E
5
5
5
-
-
-
-
5
-
-
-
E
=
5
-
1
E
5
5
5
-
-
-
-
5
-
-
-
O
=
6
-
1
O
15
6
6
-
-
-
-
-
6
-
-
Y
=
7
-
1
Y
25
7
7
-
-
-
-
-
-
7
-
R
=
9
-
1
R
18
9
9
-
-
-
-
-
-
-
9
R
=
9
-
1
R
18
9
9
-
-
-
-
-
-
-
9
-
-
55
-
11
STEREOMETRY
163
64
55
-
1
4
4
15
6
7
18
-
-
5+5
-
1+1
-
1+6+3
6+4
5+5
-
-
-
-
1+5
-
-
1+8
-
-
10
-
2
STEREOMETRY
10
10
10
-
1
4
4
6
6
7
9
-
-
1+0
-
-
-
1+0
1+0
1+0
-
-
-
-
-
-
-
-
-
-
1
-
2
STEREOMETRY
1
1
1
-
1
4
4
6
6
7
9

 

 

THE ART OF STEREOMETRY

 

-
-
-
-
-
STEREOMETRY
-
-
-
T
=
2
-
3
THE
33
15
6
A
=
1
-
3
ART
39
12
3
O
=
6
-
2
OF
21
12
3
S
=
1
-
11
STEREOMETRY
163
55
1
-
-
10
-
19
Add to Reduce
256
94
13
-
-
1+0
-
1+9
First Total
2+5+6
9+4
1+3
-
-
1
-
10
Reduce to Deduce
13
13
4
-
-
-
-
1+0
Second Total
1+3
1+3
-
-
-
1
-
1
Essence of Number
4
4
4

 

 

THE LIKENING OF UNLIKE THINGS

 

-
-
-
-
-
STEREOMETRY
-
-
-
T
=
2
-
3
THE
33
15
6
L
=
3
-
8
LIKENING
81
45
9
O
=
6
-
2
OF
21
12
3
U
=
3
-
6
UNLIKE
72
27
9
T
=
2
-
6
THINGS
77
32
5
-
-
16
-
25
Add to Reduce
284
131
32
-
-
1+6
-
2+5
First Total
2+8+4
1+3+1
3+2
-
-
7
-
7
Reduce to Deduce
14
5
5
-
-
-
-
-
Second Total
1+4
-
-
-
-
7
-
7
Essence of Number
5
5
5

 

 

"stereometry, the likening of unlike things"

 

-
-
-
-
-
STEREOMETRY-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
-
-
-
-
L
=
3
-
8
LIKENING
81
45
9
-
-
-
-
-
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
-
-
-
-
-
-
-
U
=
3
-
6
UNLIKE
72
27
9
-
-
-
-
-
-
-
-
-
-
T
=
2
-
6
THINGS
77
32
5
-
-
-
-
-
-
-
-
-
-
-
-
16
-
25
-
284
131
32
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
T
=
2
1
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
H
=
8
2
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
E
=
5
3
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
-
-
15
-
3
-
33
15
15
-
-
-
-
-
-
-
-
-
-
L
=
3
4
1
L
12
3
3
-
-
-
3
-
-
-
-
-
-
I
=
9
5
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
K
=
2
6
1
K
11
2
2
-
-
2
-
-
-
-
-
-
-
E
=
5
7
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
N
=
5
8
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
I
=
9
9
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
N
=
5
10
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
G
=
7
11
1
G
7
7
7
-
-
-
-
-
-
-
7
-
-
-
-
45
-
8
-
81
45
45
-
-
-
-
-
-
-
-
-
-
O
=
6
12
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
F
=
6
13
1
F
6
6
6
-
-
-
-
-
-
6
-
-
-
-
-
12
-
2
-
21
12
12
-
-
-
-
-
-
-
-
-
-
U
=
3
14
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
N
=
5
15
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
L
=
3
16
1
L
12
3
3
-
-
-
3
-
-
-
-
-
-
I
=
9
17
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
K
=
2
18
1
K
11
2
2
-
-
2
-
-
-
-
-
-
-
E
=
5
19
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
-
-
27
-
6
-
72
27
27
-
-
-
-
-
-
-
-
-
-
T
=
2
20
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
H
=
8
21
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
I
=
9
22
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
N
=
5
23
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
G
=
7
24
1
G
7
7
7
-
-
-
-
-
-
-
7
-
-
S
=
1
25
1
S
19
1
1
-
1
-
-
-
-
-
-
-
-
-
-
32
-
6
-
77
32
32
-
1
8
9
4
35
12
14
16
36
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
3+5
1+2
1+4
1+6
3+6
L
=
3
-
8
LIKENING
81
45
9
-
1
8
9
4
8
3
5
7
9
O
=
6
-
2
OF
21
12
3
-
-
-
-
-
-
-
-
-
-
U
=
3
-
6
UNLIKE
72
27
9
-
1
8
9
4
8
3
5
7
9
T
=
2
-
6
THINGS
77
32
5
-
-
-
-
-
-
-
-
-
-
-
-
16
-
25
Add to Reduce
284
131
32
-
1
8
9
4
8
3
5
7
9
-
-
1+6
-
2+5
First Total
2+8+4
1+3+1
3+2
-
-
-
-
-
-
-
-
-
-
-
-
7
-
7
Reduce to Deduce
14
5
5
-
1
8
9
4
8
3
5
7
9
-
-
-
-
-
Second Total
1+4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
7
Essence of Number
5
5
5
-
1
8
9
4
8
3
5
7
9

 

 

-
-
-
-
-
STEREOMETRY-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
-
-
-
-
L
=
3
-
8
LIKENING
81
45
9
-
-
-
-
-
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
-
-
-
-
-
-
-
U
=
3
-
6
UNLIKE
72
27
9
-
-
-
-
-
-
-
-
-
-
T
=
2
-
6
THINGS
77
32
5
-
-
-
-
-
-
-
-
-
-
-
-
16
-
25
-
284
131
32
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
T
=
2
1
1
T
20
2
2
-
-
2
-
4
-
-
-
-
-
H
=
8
2
1
H
8
8
8
-
-
-
-
4
-
-
-
8
-
E
=
5
3
1
E
5
5
5
-
-
-
-
4
5
-
-
-
-
L
=
3
4
1
L
12
3
3
-
-
-
3
4
-
-
-
-
-
I
=
9
5
1
I
9
9
9
-
-
-
-
4
-
-
-
-
9
K
=
2
6
1
K
11
2
2
-
-
2
-
4
-
-
-
-
-
E
=
5
7
1
E
5
5
5
-
-
-
-
4
5
-
-
-
-
N
=
5
8
1
N
14
5
5
-
-
-
-
4
5
-
-
-
-
I
=
9
9
1
I
9
9
9
-
-
-
-
4
-
-
-
-
9
N
=
5
10
1
N
14
5
5
-
-
-
-
4
5
-
-
-
-
G
=
7
11
1
G
7
7
7
-
-
-
-
4
-
-
7
-
-
O
=
6
12
1
O
15
6
6
-
-
-
-
4
-
6
-
-
-
F
=
6
13
1
F
6
6
6
-
-
-
-
4
-
6
-
-
-
U
=
3
14
1
U
21
3
3
-
-
-
3
4
-
-
-
-
-
N
=
5
15
1
N
14
5
5
-
-
-
-
4
5
-
-
-
-
L
=
3
16
1
L
12
3
3
-
-
-
3
4
-
-
-
-
-
I
=
9
17
1
I
9
9
9
-
-
-
-
4
-
-
-
-
9
K
=
2
18
1
K
11
2
2
-
-
2
-
4
-
-
-
-
-
E
=
5
19
1
E
5
5
5
-
-
-
-
4
5
-
-
-
-
T
=
2
20
1
T
20
2
2
-
-
2
-
4
-
-
-
-
-
H
=
8
21
1
H
8
8
8
-
-
-
-
4
-
-
-
8
-
I
=
9
22
1
I
9
9
9
-
-
-
-
4
-
-
-
-
9
N
=
5
23
1
N
14
5
5
-
-
-
-
4
5
-
-
-
-
G
=
7
24
1
G
7
7
7
-
-
-
-
4
-
-
7
-
-
S
=
1
25
1
S
19
1
1
-
1
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
8
9
4
35
12
14
16
36
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
3+5
1+2
1+4
1+6
3+6
L
=
3
-
8
LIKENING
81
45
9
-
1
8
9
4
8
3
5
7
9
O
=
6
-
2
OF
21
12
3
-
-
-
-
-
-
-
-
-
-
U
=
3
-
6
UNLIKE
72
27
9
-
1
8
9
4
8
3
5
7
9
T
=
2
-
6
THINGS
77
32
5
-
-
-
-
-
-
-
-
-
-
-
-
16
-
25
Add to Reduce
284
131
32
-
1
8
9
4
8
3
5
7
9
-
-
1+6
-
2+5
First Total
2+8+4
1+3+1
3+2
-
-
-
-
-
-
-
-
-
-
-
-
7
-
7
Reduce to Deduce
14
5
5
-
1
8
9
4
8
3
5
7
9
-
-
-
-
-
Second Total
1+4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
7
Essence of Number
5
5
5
-
1
8
9
4
8
3
5
7
9

 

 

-
-
-
-
-
STEREOMETRY-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
-
-
-
-
L
=
3
-
8
LIKENING
81
45
9
-
-
-
-
-
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
-
-
-
-
-
-
-
U
=
3
-
6
UNLIKE
72
27
9
-
-
-
-
-
-
-
-
-
-
T
=
2
-
6
THINGS
77
32
5
-
-
-
-
-
-
-
-
-
-
-
-
16
-
25
-
284
131
32
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
S
=
1
25
1
S
19
1
1
-
1
-
-
4
-
-
-
-
-
T
=
2
1
1
T
20
2
2
-
-
2
-
4
-
-
-
-
-
K
=
2
6
1
K
11
2
2
-
-
2
-
4
-
-
-
-
-
K
=
2
18
1
K
11
2
2
-
-
2
-
4
-
-
-
-
-
T
=
2
20
1
T
20
2
2
-
-
2
-
4
-
-
-
-
-
L
=
3
4
1
L
12
3
3
-
-
-
3
4
-
-
-
-
-
U
=
3
14
1
U
21
3
3
-
-
-
3
4
-
-
-
-
-
L
=
3
16
1
L
12
3
3
-
-
-
3
4
-
-
-
-
-
E
=
5
3
1
E
5
5
5
-
-
-
-
4
5
-
-
-
-
E
=
5
7
1
E
5
5
5
-
-
-
-
4
5
-
-
-
-
N
=
5
8
1
N
14
5
5
-
-
-
-
4
5
-
-
-
-
N
=
5
10
1
N
14
5
5
-
-
-
-
4
5
-
-
-
-
N
=
5
15
1
N
14
5
5
-
-
-
-
4
5
-
-
-
-
E
=
5
19
1
E
5
5
5
-
-
-
-
4
5
-
-
-
-
N
=
5
23
1
N
14
5
5
-
-
-
-
4
5
-
-
-
-
O
=
6
12
1
O
15
6
6
-
-
-
-
4
-
6
-
-
-
F
=
6
13
1
F
6
6
6
-
-
-
-
4
-
6
-
-
-
G
=
7
11
1
G
7
7
7
-
-
-
-
4
-
-
7
-
-
G
=
7
24
1
G
7
7
7
-
-
-
-
4
-
-
7
-
-
H
=
8
2
1
H
8
8
8
-
-
-
-
4
-
-
-
8
-
H
=
8
21
1
H
8
8
8
-
-
-
-
4
-
-
-
8
-
I
=
9
5
1
I
9
9
9
-
-
-
-
4
-
-
-
-
9
I
=
9
9
1
I
9
9
9
-
-
-
-
4
-
-
-
-
9
I
=
9
17
1
I
9
9
9
-
-
-
-
4
-
-
-
-
9
I
=
9
22
1
I
9
9
9
-
-
-
-
4
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
1
8
9
4
35
12
14
16
36
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
3+5
1+2
1+4
1+6
3+6
L
=
3
-
8
LIKENING
81
45
9
-
1
8
9
4
8
3
5
7
9
O
=
6
-
2
OF
21
12
3
-
-
-
-
-
-
-
-
-
-
U
=
3
-
6
UNLIKE
72
27
9
-
1
8
9
4
8
3
5
7
9
T
=
2
-
6
THINGS
77
32
5
-
-
-
-
-
-
-
-
-
-
-
-
16
-
25
Add to Reduce
284
131
32
-
1
8
9
4
8
3
5
7
9
-
-
1+6
-
2+5
First Total
2+8+4
1+3+1
3+2
-
-
-
-
-
-
-
-
-
-
-
-
7
-
7
Reduce to Deduce
14
5
5
-
1
8
9
4
8
3
5
7
9
-
-
-
-
-
Second Total
1+4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
7
Essence of Number
5
5
5
-
1
8
9
4
8
3
5
7
9

 

 

MIND BORN SONS, PATENTED PATTERN MAKERS.
MIND=4 BORN=4 SONS=4 THOSE=4 PATENT=4 PATIENT=4 PATENTED=4 PATTERN=4 MAKERS=4

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
M
=
4
-
4
MIND
40
22
4
-
-
-
-
4
-
-
-
-
-
B
=
2
-
4
BORN
49
22
4
-
-
-
-
4
-
-
-
-
-
S
=
1
-
4
SONS
67
13
4
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
-
5
THOSE
67
22
4
-
-
-
-
4
-
-
-
-
-
P
=
7
-
6
PATENT
76
22
4
-
-
-
-
4
-
-
-
-
-
P
=
7
-
7
PATIENT
85
31
4
-
-
-
-
4
-
-
-
-
-
P
=
7
-
8
PATENTED
85
31
4
-
-
-
-
4
-
-
-
-
-
P
=
7
-
7
PATTERN
94
31
4
-
-
-
-
4
-
-
-
-
-
M
=
4
-
6
MAKERS
67
22
4
-
-
-
-
4
-
-
-
-
-
-
-
41
-
51
Add to Reduce
630
216
36
-
1
2
3
36
3
3
9
9
9
-
-
4+1
-
5+1
Reduce to Deduce
6+3+0
2+1+6
3+6
-
-
-
-
3+6
-
-
-
-
-
-
5
-
6
Essence of Number
9
9
9
-
1
2
3
9
3
3
5
7
9

 

MIND BORN SONS

THOSE PATENT PATIENT PATENTED PATTERN MAKERS

 

 

ISISIS

ZERO ONE ONE ZERO

NINE NINE NINE

ONE TWO SIX SIX TWO ONE

THREE FOUR FIVE

FIVE FIVE FIVE

FIFTY FOUR FOUR FIFTY

THREE SIX NINE NINE SIX THREE

EIGHTEEN EIGHTEEN

THIRTY SIX SIX SIX THIRTY

EIGHTEEN THIRTY SIX SIX THIRTY EIGHTEEN

 

 

Electron - Dictionary definition of Electron | Encyclopedia.com: FREE ...
www.encyclopedia.com/science/encyclopedias-almanacs-transcripts-and.../electron-0

Definition of Electron – Our online dictionary has Electron information from The Gale Encyclopedia of Science dictionary. ... The mass of the electron is small even by atomic standards and has the value 9.109389 × 10-31 kg (0.5110 M V/c2 e , being only about 1/1836 the mass of the proton . All atoms found in nature have a ...
encyclopedia.com/science/encyclopedias-almanacs-transcripts-and-maps/electron-0

Electron
The electron is a negatively charged subatomic particle which is an important component of the atoms which make up ordinary matter . The electron is fundamental, in that it is not believed to be made up of smaller constituents. The size of the charge on the electron has for many years been considered the fundamental unit of charge found in nature. All electrical charges were believed to be integral multiples of this charge. Recently, however, considerable evidence has been found to indicate that particles classified as mesons and baryons are made up of objects called quarks , which have charges of either 2/3 or 1/3 the charge on the electron. For example, the neutrons and protons, which make up the nuclei of atoms, are baryons. However, scientists have never been able to observe an isolated quark, so for all practical purposes the charge on the electron can still be considered the fundamental unit of charge found in nature. The magnitude of this charge, usually designated by e, has been measured very precisely and is 1.602177 × 10-19 coulombs. The mass of the electron is small even by atomic standards and has the value 9.109389 × 10-31 kg (0.5110 M V/c2 e , being only about 1/1836 the mass of the proton.

 

 

ZEROOREZ

ONEENO TWOOWT THREEEERHT FOURROUF

FIVEEVIF

SIXXIS SEVENNEVES EIGHTTHGIE NINEENIN

 

 

THE DIVINE COMEDY

OF

DANTE ALIGHIERI (1265-1321)

THE FLORENTINE

CANTICA I

HELL

(L'INFERNO)

INTRODUCTION

Page 9

"Midway this way of life we're bound upon

I woke to find myself in a dark wood,

Where the right road was wholly lost and gone."

 

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

 

 

THE DIVINE COMEDY

OF

DANTE ALIGHIERI (1265-1321)

THE FLORENTINE

CANTICA I

HELL

(L'INFERNO)

INTRODUCTION

Page 9

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

Even as a wheel moves equal, free from jars,

Already my heart and will were wheeled by love,

The Love that moves the sun and other stars."

 

 

P
=
7
-
5
POWER
77
32
5
F
=
6
-
6
FAILED
37
28
1
H
=
8
-
4
HIGH
32
32
5
F
=
6
-
7
FANTASY
86
23
5
H
=
8
-
4
HERE
36
27
9
Y
=
7
-
3
YET
50
14
5
S
=
1
-
5
SWIFT
77
23
5
T
=
2
-
2
TO
35
8
8
M
=
4
-
4
MOVE
55
19
1
-
-
49
-
40
First Total
485
206
44
-
-
4+9
-
4+0
Add to Reduce
4+8+5
2+0+6
4+4
Q
-
13
-
4
Second Total
17
8
8
-
-
1+3
-
-
Reduce to Deduce
1+7
-
-
-
-
4
-
4
Essence of Number
8
8
8

 

 

E
=
5
-
4
EVEN
46
19
1
A
=
1
-
2
AS
20
2
2
A
=
1
-
1
A
1
1
1
W
=
5
-
5
WHEEL
53
26
8
M
=
4
-
5
MOVES
74
20
2
E
=
5
-
5
EQUAL
56
20
2
F
=
6
-
4
FREE
34
25
7
F
=
6
-
4
FROM
52
25
7
J
=
1
-
4
JARS
48
12
3
-
-
34
-
34
First Total
384
150
33
-
-
3+4
-
3+4
Add to Reduce
3+8+4
1+5+0
3+3
Q
-
7
-
7
Second Total
15
6
6
-
-
-
-
-
Reduce to Deduce
1+5
-
-
-
-
7
-
7
Essence of Number
6
6
6

 

 

A
=
1
-
7
ALREADY
66
30
3
M
=
4
-
2
MY
38
11
2
H
=
8
-
5
HEART
52
25
7
A
=
1
-
3
AND
19
10
1
W
=
5
-
4
WILL
56
20
2
W
=
5
-
4
WERE
51
24
7
W
=
5
-
7
WHEELED
62
35
8
B
=
2
-
2
BY
27
9
9
L
=
3
-
4
LOVE
54
18
9
-
-
34
-
38
First Total
425
182
47
-
-
3+4
-
3+8
Add to Reduce
4+2+5
1+8+2
4+7
Q
-
7
-
11
Second Total
11
11
11
-
-
-
-
1+1
Reduce to Deduce
1+1
1+1
1+1
-
-
7
-
2
Essence of Number
2
2
2

 

 

T
=
2
-
3
THE
33
15
6
L
=
3
-
4
LOVE
54
18
9
T
=
2
-
4
THAT
49
13
4
M
=
4
-
5
MOVES
74
20
2
T
=
2
-
3
THE
33
15
6
S
=
1
-
3
SUN
54
9
9
A
=
1
-
3
AND
19
10
1
O
=
6
-
5
OTHER
66
30
3
S
=
1
-
5
STARS
77
14
5
-
-
22
-
35
First Total
459
144
45
-
-
2+2
-
3+5
Add to Reduce
4+5+9
1+4+4
4+5
Q
-
4
-
8
Second Total
18
9
9
-
-
-
-
-
Reduce to Deduce
1+8
-
-
-
-
4
-
8
Essence of Number
9
9
9

 

 

ESSENES 5115551 ESSENES

 

E
=
5
-
-
ESSENES
-
-
-
-
-
-
-
1
E
5
5
5
-
-
-
-
1
S
19
10
1
-
-
-
-
1
S
19
10
1
-
-
-
-
1
E
5
5
5
-
-
-
-
1
N
14
5
5
-
-
-
-
1
E
5
5
5
-
-
-
-
1
S
19
10
1
E
=
5
-
7
ESSENES
86
50
23
-
-
-
-
-
-
8+6
5+0
2+3
E
=
5
-
7
ESSENES
14
5
5
-
-
-
-
-
-
1+4
-
-
E
=
5
-
7
ESSENES
5
5
5

 

 

THE DEAD SEA SCROLLS

J. M. Allegro 1956

CHAPTER NINE


THE DOCTRINES OF THE SECT

Page 124

THE basic philosophical and re us conception of the Sect is contained in their doctrine of the Two Spirits. Briefly this implies that there are in the Univese two spirits, one of good and the other of evil, respectively symbolized. as Light and Darkness. Both are under the same supreme rule of God who will eventually give the victory to Good, but only after a prolonged cosmic battle. The war of the Spirits is reflected on earth in the tensions within every man for good and evil, as the. Manual says;

And He assigned to Man two Spirits in which he should until the time of His visitation, They are the spirits of Truth and Perversity: Truth born out of the spring of Light, Perversity from the well of Darkness. The dominion of all the children of righteousness is in the
hands of the Prince of Lights so:that they walk in the ways of Light, whereas the government of the children of Perversity is in the hands of.he Angel of Darkness, to walk in the ways of Darkness. The purpose of the Angel of Darkness is to lead all the children of righteousness astray, and all, their sin, their iniquities, their guilt and - their rebellious works are the result of his domination, in
accordance with. God's mysteries until His appointed time. And all their stripes and seasons of affliction are conseqent upon the rule of his (Satan's) hostility.

Thus the whole cosmos is divided for the time being into two camps, and as Man is apportioned these two spirits so will he behave:

Until now the Spirits of Truth and Perversity struggle within the heart of Man, behaving with wisdom and folly. And according as a man inherits truth and righteousness; so will he hate, Perversion, but in so far as his / Page 125 / heritage is rather from the side of perversion and wickedness, so shall he loathe the Truth.

Another docunient tells us that his 'inheriting' of these Spirits depends on the stars at his birth, and even that the proportions within a man can be numerically reckoned.
:Here are the fruits of the Spirit of Truth as enumerated in the Manual:

To enlighten the heart of Man and to make straight before him all the ways of true righteousness, to make his heart fearful for the judgements of God; a humble spirit, an even temper, a freely compassionate nature, an eternal goodness, and understanding and insight and mighty wisdom which believes in all God's works, and a confident trust in His many mercies, and a spirit of knowledge in every ordered work, and zeal for righteous judgements, and a determined holiness with steadfast mind; loyal feelings towards all the children of Truth, and a radiant purity which loathes every impure idol; a, humble bearing and a discretion regarding all the hidden things of Truth and secrets of Knowledge.

The reward to those who show these qualities in their lives

is healing and abundant peace, length of life and fruitful seed with everlasting blessings, and eternal joy in immortality, a crown of glory and a robe of majesty in eternal light.

To be contrasted with this sublime state is the lot of those led by the Spirit of Perversion. Among the fruits of their Spirit are greed, injustice, wickedness, falsehood, pride, deceit, hasty temper, jealousy, lechery, blasphemy, spiritual obtuseness, and obstinacy, and vile cunning. No wonder that the best he can expect hi the 'Day of Visitation' is many stripes from the Angels of Destruction, in the everlasting Pit, thrtaigh the overwhelming God of Vengeance, in everlasting terror and perpetual disgrace, with the shame of extermination in the Fire of the dark regions. And all their times for all generations will be in grievous mourning and bitter misfortune, in the dark calamities until they are destroyed with no chance to escape.

Page 126

Since the the Spirits are apportioned at birth, this apparent determinism may seem to override the bounds of justice. If a man by his stars, is given a balance of evil in his character it seems hardly fair to condemn him to such punishment for eternity. The argument will have a familiar ring in these days of popular psychology, but the Qumran Covenanter, at least had his answer, For all Men there was one way of salvation depending on his own will and the mercy of God. If he could but apply hirnself to the study of God's Word in humility and pious devotion, God would answer by granting him a restored cleanliness, a sense of perfection.

For it is . . . through the submission of his soul to the statutes of God that his flesh may be cleansed ('flesh being here exactly the Pauline sarrx, the debased moral nature of Man) . . .will order his steps in the Perfect Way and in.all the paths of God not transgressing a single one of His words.

Man must prepare himself by self-discipline, but the action of cleansing is entirely dependent on the will of God. Man has no claim. to justification merely on the grounds of his good works; it ii'an act of divine grace, as much in the eyes of the Covenanter as of Paul.

As for me [says the psalmist at the, end of the Manual], my justification belongs to God, and in His hand is the perfection of my way . . . . and from the fountain of His righteousness (springs) my justification, a light in my heart.

And again,

If I totter, the covenant love of God is my eternal salvation, and if I stumble in the crookedness of my flesh, my justification depends on the righteousness of God, which is eternal.

The word used here for 'justification' is mishpat, which also means 'judgement!'. Man's, justification is the pronounced verdict of God, a .legal 'clearing' which by no means implies sinlessness. Rather, Man's iniquity has been cleansed by the grace of God: he is restored into true sonship / Page 127 / and, in the words of another passage of the Manuel, 'estimated perfect'

In all this, many of my Christian readers will have begun to feel the warmth of a familiar hearth. Here are the ideas of the New Covenant, the emphasis on justification by grace and a doctrine of perfection. We are indeed bordering very closely on to Christian soil and must accordingly begin to, weave our threads of Qumran theology into the fabric of the New Testament to understand fully the considerable significance of the new material for the history of the Church.

Let us first return to the basic doctrine of the Two Spirits. The richest source of New Testament comparison is certainly in the writings of St John. In his first Epistle there is hardly a paragraph which does not contain some reference to the opposition of Light and Darkness, of Truth and Error (a legitimate translation of 'awon, 'perversion', at root, anything twisted).

God is Light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth (a favourite. Qumran phrase) : but if we walk in the Light, as He is in the Light, we have fellowship one with another (i. 5-7).

The spirits of this world must be tested and proved according to their response to the central fact of creation, the Messiahship of Jesus :

Beloved, believe not every spirit, but prove the spirits, whether they are of God: because many false prophets are gone out into the world . . . Hereby know ye the Spirit of God: every spirit which confesseth that Jesus Christ is come in the flesh is of God: and every spirit which confesseth not Jesus is not of God (iv. 1-3).

Perhaps most familiar is the Prologue of the Gospel:

In him was life; and the life was the Light of men. And the Light shineth in the darkness; and the darkness apprehendeth it not ... There was the true Light, even the Light which lighteth every man coming into the world (i. 4-5, 9).

Page 128

It is a fact that the Qumran library has profoundly affected the study of the Johannine writings and many long- held conceptions have had to be radically revised. No longer can John be regarded as the most Hellenistic of the Evangelists; his `gnosticism' and the whole framework of his thought is seen now to spring directly from a Jewish sectarianism rooted in Palestinian soil, and his material recognized as founded in the earliest layers of Gospel traditions.

In 'the Light which lighteth every man' we have explicitly the idea of apportionment of the Spirit of Light to Man at birth, and perhaps the enigmatic phrase in iii. 34,

for he giveth not the Spirit by measure

has reference to the numerical division of Qumran. To John, the apportionment of the Spirit of Light to Jesus was such that he became Light itself: I am the Light of the world', and he records that the promise to those about him who would believe on him and his mission was that they should become 'sons of Light', the exact terminology used by the Sect to. describe themselves in the apocalyptic war with the 'sons of Darkness '. Jesus speaks of a 'second birth' when a Man would 'be born of the water and the Spirit', and we might recall the Qumran psalm which speaks of God purifying

some of the sons of man to abolish the spirit of perversion from his flesh, and to cleanse him by His Holy Spirit from all wicked deeds, and sprinkle on him the Spirit of Truth as purifying water.

Just as the Qumran sectarians waited for the final vindication of the Spirit of Light at the Time of Visitation, so to John, in a different perspective,

the darkness is passing away, and the true Light already shineth (I. ii. 8).

This opposition of Light and Darkness, Truth and Error, comes clearly enough from Iranian thought, but it did not develop into an absolute dualism at Qumran as it did there. Both good and bad spirits are subject to God, although ,/ Page 129 / naturally enough here, as in John, we are coming perilously near to a dualism in the personification of the Spirit of Evil in the Angel of Darkness, or Belial for Qumran, and Satan, the Devil, the Prince of this world', 'murderer from the beginning', for John. Demon possession is a necessary corollary of this doctrine, and of course occurs time and time again in the gospel stories, particularly in the healing miracles. Jesus used his authority as one abundantly `possessed' of the opposite Spirit, to cast out the powers of darkness in the mentally sick. Thus his enemies' assertion that he was the Devil himself was quite absurd:

and if Satan casteth out Satan, he is divided against himself . . . But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you (Matt. xii. 26-8).

If Jesus is demonstrating the power of the Spirit of Light in this way against the powers of Darkness, it can only mean that the cosmic battle is nearing its climax in the universe, and the `rule' or ' kingdom' of God is being wonderfully demonstrated in the world. God has at last come to the aid of a divided mankind, in the person of His Messiah, or Prince of Light, who enters the house of Satan, the strong man', and despoils it The moral issues of the world take on their true colours : no longer do the greys and half-whites plague man's decisions, but he is confronted with blacks and whites, and the choice is clear-cut :

He that is not with me is against me (Matt. xii. 3o).

To be kept contantly in mind when reading Qumran literature, as also the New Testament, is the sense of - impending doom which pervaded religious thought of this time, and which at intervals, has done so ever since. We have already seen that the Qumran sectarians went into the desert to prepare for the Day of Visitation, and from there they viewed the terrible events in their land and read them as the 'signs of the times '. Jesus, too, is aware of, a special tension in the world, coming to a climax as he faced his death, in which the Spirits of Darkness would make their /Page 130/ final bid for supremacy, but which would in its victory, usher in the new age.This time of trial would. be shared by all living in those days, for in every man the forces of evil would increase.their struggle against the powers of Light and Truth as the end drew near. It was a time of Temptation (peirasmos of the New Testament), and Jesus' hope for his followers was that they should be spared this terrible conflict within their hearts which he himself was undergoing as representative of mankind.

'Pray that ye enter not into temptation is the keynote of his last messages, and when the climax was-drawmg near, and the forces of Darkness drew themselves together for the supreme battle, he bade.his disciples keep awake in the Garden: 'Watch and pray, that ye enter not into temptation.' His pattern of prayer again sounds this note of urgency, though over-repetition would seem to have blunted
most of us. 'Thy kingdom come' is no vague hope for the morrow, but a cry of anguish from the bottom of a tortured soul for the end of the Age, a release from the spiritual battle which the new age of Light and goodness would bring.

'Lead us not into temptation but deliver us from evil' is the plea of a soul battling within itself as the powers of darkness begin to pit their strength against an awkened conscience.

The Mysteries

God, through the.mysteries of His understanding and his glorious wisdom and His glorious wisdom, has ordained a set period for
Perversioni, and in the time of His visitation He will destroy it for ever. Then shall the truth of the tiniverse shine forth for all time.

Thus speaks the Manual of Discipline; now listen to Paul in his letter to the Romans:

according to the revelation of the rnystery which hath been kept in silence through times eternal, but now is manifested (xvi. 25-26).

Page 131

And again to the Corinthians:

but we speak God's Wisdom in a Mystery, even the wisdom that hath been hidden, which God foredained before the worlds unto our glory: which none of the rulers of this world knoweth: for had they known it they would not have crucified the Lord of glory . . . But unto us God revealed it through the Spirit: for the Spirit. searcheth, all things, yea, the deep things of God (I. ii. 7.7-10).

And speaking to the.Ephesianst
. . . how that by revelation was made known unto me the thystery, as I wrote afore a few words, whereby, when ye read, ye can perceive my understanding in the mystery of Christ; which in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the spirit. . . ; unto me . . .was this grace given, to preach unto the Gentiles the unsearchable riches of Christ: and to make all men see what is the dispensation of the mystery which from all ages hath been hid in God who created, all things (iii. 3-9).

So possession of the Holy Spirit was to Paul a means of unlocking these divine 'mysteries'. The !teacher of Righteousness of the Qumran. Community also had. access to these secrets, as we learn from the commentary on Habakkuk:

to whom God made known all the secrets of the words of His servants; the prophets.

The 'mystery ' theme, originally traceable to Persian thought and found to some extent even in orthodox Judaism, is very common in Qumran literature, and again there can be little:doubt that Paul was standing in a direct line of tradition with our Sectarians when he used the idea and, indeed, at times the exact terminology, of the Scrolls in this connexion. But, as in his doctrine of justification and
redemption, Paul is looking primarily to the work. and person Jesus, as the, source of grace and knowledge of the mysteries. For Paul, this process of revelation, making the unknown .God 'knowable', was now available not only to / Page 132 / God's servants the prophets' but even to the Gentiles through the universality of the Messiah.

 

ESSENES 5115551 ESSENES

 

E
=
5
-
-
ESSENES
-
-
-
-
-
-
-
1
E
5
5
5
-
-
-
-
1
S
19
10
1
-
-
-
-
1
S
19
10
1
-
-
-
-
1
E
5
5
5
-
-
-
-
1
N
14
5
5
-
-
-
-
1
E
5
5
5
-
-
-
-
1
S
19
10
1
E
=
5
-
7
ESSENES
86
50
23
-
-
-
-
-
-
8+6
5+0
2+3
E
=
5
-
7
ESSENES
14
5
5
-
-
-
-
-
-
1+4
-
-
E
=
5
-
7
ESSENES
5
5
5

 

 

 

 

 

 

 

 

4

ZERO

64
28
1
3

ONE

34
16
7
3

TWO

58
13
4
5

THREE

56
29
2
4

FOUR

60
24
6
4

FIVE

42
24
6
3

SIX

52
16
7
5

SEVEN

65
20
2
5

EIGHT

49
31
4
4

NINE

42
24
6
40
-
522
225
45
4+0
-
5+2+2
2+2+5
4+5
4
-
9
9
9

 

 

WITH EPISODIC SENSE OF DE JAVU THE FAR YONDER SCRIBE AND OFT TIMES SHADOWED

SUBSTANCES WATCHED IN FINE AMAZE

THE

ZED ALIZ ZED

IN SWIFT REPEAT SCATTER THE SACRED NUMBERS AMONGST THE LETTERS OF THEIR PROGRESS

AT THE THROW OF THE NINTH RAM WHEN IN CONJUNCTION SET THE FAR YONDER SCRIBE MADE

RECORD OF THE FALL

 

 

NUMBER

9

THE SEARCH FOR THE SIGMA CODE

Cecil Balmond 1998

Cycles and Patterns

Page 165

Patterns

"The essence of mathematics is to look for patterns.

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

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

Searching out patterns is a pure delight.

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

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

 

 

CATCHING THE LIGHT

Arthur Zajonc

1993

Page 44

ANGELIC LIGHT - HUMAN LIGHT

"HOW YOU HAVE FALLEN FROM HEAVEN, BRIGHT SON OF THE MORNING FELLED TO THE EARTH!"

Isaiah 14:12-15

 

 

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

 

 

LIGHT AND LIFE

Lars Olof Bjorn 1975

When thou appearest in the sky O Aton, Living Sun, Beginning of Life,
and thy rays frame the eastern horizon encompass thy creation

thou flllest every land with beauty The days are thy footprints;
By the seasons thou renewest thy creation. The birds flutter in their marshes
their wings uplifted in adoration to thee,
The animals dance upon their feet;
they live when thou hast shone upon them.
The plants are nourished by thy rays;
they suck life from them as, the baby sucks it from his mother.
All living things adore thee only thee.

From a hymn to the Sun God Aton, (possibly composed by Pharaoh Akhenaten

 

 

TO

THAT

HEART OF HEARTS

I

BELIEVE HELP THOU MINE UNBELIEF

O

NAMUH

BLESSED CHILDREN OF THE RAINBOW LIGHT

YOU

ARE GOING ON

A

JOURNEY A VERY SPECIAL JOURNEY

DO HAVE A PLEASANT JOURNEY DO

 

 

WOULDST THOU TRAVERSE?...

.Above[]...
5
56%
.Below[]...
4
44%

Total votes: 9

WOULDST THOU TRAVERSE?...
Quote

Post
by packajos000 » 07 Jan 2017 05:56

 

Re: WOULDST THOU TRAVERSEE?...
Quote

Post
by Koguntetsu » 12 Feb 2018 11:55
Either
Both
Neither
As above
So below

 

Re:WOULDST THOU TRAVERSE?...Merkaba as the vehicle
Quote

Post
by Selene » 18 Feb 2018 20:10
From the above website and said perfectly http://edenisnow.com/what-is-your-merka ... tivate-it/

What is Your Merkaba, and How do You Activate It?
by Eden on Eden is Now website

"The merkaba is perhaps one of the most accurate representations humanity has of divine energy. It spins, it flows, it grows in all directions at all times. It balances and harmonizes, and takes you where you want to be, into the life you are wanting. It does this both in the physical and the spiritual dimensions: yes, you can actually travel with the merkaba. Or you can use it to become who you want to be. The merkaba is the infinite circulating flow of the divine trinity and the four directions, the four elements. It is all, all at once.” ~ Eden

WHAT’S A MERKABA?
A merkaba is a star tetrahedron, a three dimensional 8 pointed star made from two triangular pyramids, one pointing up and the other down. It harmonizes male and female energy, much like a Yin/Yang symbol. The star of David is a two dimensional version of a merkaba, and was reputed to have been painted on the shields of the armies of King David as a symbol of divine protection. The merkaba does, in fact, step down source energy into the physical and is a representational invocation of “as above, so below”. The pyramid pointing upwards connects us to heavenly universal energy and represents yang, positive energy flows. The pyramid pointing downward connects to the earth and resonates with yin, negative energy flows.

The merkaba is emblematic of the greater energy field that surrounds our body beyond our field auric field. Most people who can view auras see them as a diffuse egg-shaped color field around our body that changes colors and ranges in size from 6-36 inches. Beyond our Aura we have the etheric field, and further out we have an immense energy field, reputed to grow up to 55 feet across and saucer-shapped when it is fully energized: our Merkaba, our light body. A properly functioning Merkaba field is not static, but comprised of the two tetrahedrons spinning incredibly fast in opposite directions, creating a light body that is capable of great feats, including interdimensional and interstellar travel.

Merkabas are believed to be the same divine light vehicle used by ascended masters to connect with and reach those in tune with the higher realms. It

Re: WOULDST THOU TRAVERSE?...
Quote

Post
by Koguntetsu » 19 Feb 2018 11:36
I really need to brush up on my quantum mechanics if i ever stand a chance.

In the pictures of... well what i'm going to call the vehicle to traverse, i notice the numbers 9.109389 × 10-31.

This is the mass of an electron. As taken from the website https://www.encyclopedia.com/science/en ... electron-0
The mass of the electron is small even by atomic standards and has the value 9.109389 × 10-31 kg (0.5110 M V/c2 e), being only about 1/1836 the mass of the proton.

1836 should be well known by now to the occupants of the Oracle.
Cryptic as it may be it is quite a significant leap in our journey to the heavens.

JOURNEY = 108-36-9 9-36-108 = JOURNEY

 

Re: WOULDST THOU TRAVERSEE?...
Quote

Post
by Redbeck » 19 Feb 2018 20:09
Selene wrote: ?
18 Feb 2018 22:11
SO in this above and below. You begin with the energy of yourself below-to break through the restraints of this plane of existence and you find a divine Love-above. As you feel this Love within yourself and giving it out you can envelope yourself in this sharing of Love betwixt your divine energy and others in this realm. And as we share in this divine Love we can heal our planet and join with our Creator. I understand now. For there will only be few whom will understand this as it is written. For others are not strong enough to achieve this oneness. We are the lightbearers. We are the ones called to be the merkaba of humanity. Giving of ourselves for humanities freedom. Enough really is enough. I think humanity is beginning to awaken but we must as representatives of this Love embrace our oneness with our true Creator.
Selene circumdatus es amore and a most expressive and incisively envisioned post, you are correct in all you say, love is collective on such a plane but ebbs and flows like the sea in its distribution. While we need it to move faster and faster given the parlous state of the world about us it can only exchange and distribute at it's own pace and the saving trick is to bring it straight back down to Earth from the realm.

Nevertheless I have a question.

I assume that the word 'merkaba [of humanity]' relates to the Hebrew term merkabah meaning (to ride in, cart or chariot)? However, translated in English this normally relates to the throne-chariot of God in prophetic visions. It is most closely associated with the vision in Ezekiel chapter 1 of the four-wheeled vehicle driven by four hayyot (living creatures), each of which has four wings and the four faces of a man, lion, ox, and eagle (or vulture).

The Book of Ezekiel is the third of the Latter Prophets in the Tanakh and one of the major prophetic books in the Old Testament, following Isaiah and Jeremiah. The Old Testament is the original Hebrew Bible, the sacred scriptures of the Jewish faith, written at different times between circa 1200 BC and 165 BC.

Whereas in Revelation 4:6–8, four living beings are seen in John's vision. These appear as a lion, an ox, a man, and an eagle, much as in Ezekiel but in a different order. They have six wings, whereas Ezekiel's four living creatures are described as only having four. It is often said that disciple John's esoterics in Revelation can only be interpreted or disentangled by referring to other parts of the bible as a whole

The Book of Revelation, often called the Revelation to John, the Apocalypse of John, The Revelation, or simply Revelation or Apocalypse (and often misquoted as Revelations), is a book of the New Testament that occupies a central place in Christian eschatology.The New Testament books were written by Christians in the first century

 

-
-
-
-
-
MERKABA
-
-
-
M
=
4
-
1
M
13
4
4
E
=
5
-
1
E
5
5
5
R
=
9
-
1
R
18
9
9
K
=
2
-
1
K
11
2
2
A
=
1
-
1
A
1
1
1
B
=
2
-
1
B
2
2
2
A
=
1
-
1
A
1
1
1
-
-
24
4
7
MERKABA
51
24
24
-
-
2+4
1
-
1
5+1
2+4
2+4
-
-
6
-
7
MERKABA
6
6
6

 

 

-
-
-
-
-
MERKABHA
-
-
-
M
=
4
-
1
M
13
4
4
E
=
5
-
1
E
5
5
5
R
=
9
-
1
R
18
9
9
K
=
2
-
1
K
11
2
2
A
=
1
-
1
A
1
1
1
B
=
2
-
1
B
2
2
2
H
=
8
-
1
H
8
8
8
A
=
1
-
1
A
1
1
1
-
-
32
4
8
MERKABAHA
59
32
32
-
-
3+2
1
-
1
5+9
3+2
3+2
-
-
5
-
8
MERKABAHA
14
5
5
-
-
-
-
-
1
1+4
-
-
-
-
5
-
8
MERKABAHA
5
5
5

 

Page 32

One of the ingredients of beauty in mathematics is its depth. Even in these familiar waters, "full many a gem of purest ray serene" awaits discovery by the explorer. There appears to be no limit, as Sir Edwin Arnold affirms in The Light of Asia:

Shall any gazer see with mortal eyes
Or any searcher know with mortal min
Veil after veil will lift-but there must be
Veil after veil behind
.

 

 

 

-
TETRAHEDRON
-
-
-
3
T+E+T
45
9
9
1
R
18
9
9
2
A+H
9
9
9
2
E+D
9
9
9
1
R
18
9
9
2
O+N
29
11
2
11
TETRAHEDRON
128
56
47
1+1
-`
1+2+8
5+6
4+7
2
TETRAHEDRON
11
11
11
-
-`
1+1
1+1
1+1
2
TETRAHEDRON
2
2
2

 

 

A
=
1
-
10
ADAM AND EVE
70
34
7
-
-
-
-
-
-
-
-
-
P
=
7
-
8
PARADISE
73
37
1

 

PARADISE

THE

GARDEN OF EDEN

 

P
=
7
-
8
PARADISE
73
37
1
T
=
2
-
3
THE
33
15
6
G
=
7
-
6
GARDEN
49
31
4
O
=
6
-
2
OF
21
12
3
E
=
5
-
4
EDEN
28
19
1
-
-
27
4
23
Add to Reduce
204
114
15
-
-
2+7
1
2+3
Reduce to Deduce
2+0+4
1+1+4
1+5
-
-
9
-
5
Essence of Number
6
6
6

 

 

4
EDEN
28
19
1
4
NEED
28
19
1

 

 

THE

GARDEN OF EDEN

 

T
=
2
-
3
THE
33
15
6
G
=
7
-
6
GARDEN
49
31
4
O
=
6
-
2
OF
21
12
3
E
=
5
-
4
EDEN
28
19
1
-
-
20
4
15
First Total
131
77
14
-
-
2+0
1
1+5
Add to Reduce
1+3+1
7+7
1+4
-
-
2
-
6
Second Total
5
14
5
-
-
-
4
-
Reduce to Deduce
-
1+4
-
-
-
2
5
6
Essence of Number
5
5
5

 

 

THE

GARDEN OF EDEN

PARADE EYES IN THE GARDEN OF NEED

 

P
=
7
-
6
PARADE
45
27
9
E
=
5
-
4
EYES
54
18
9
I
=
9
-
2
IN
23
14
5
T
=
2
-
3
THE
33
15
6
G
=
7
-
6
GARDEN
49
31
4
O
=
6
-
2
OF
21
12
3
N
=
5
-
4
NEED
28
19
1
-
-
41
4
27
First Total
352
136
109
-
-
4+1
-
2+7
Add to Reduce
3+5+2
1+3+6
1+0+9
-
-
5
-
9
Second Total
10
10
10
-
-
-
-
-
Reduce to Deduce
1+0
1+0
1+0
-
-
5
-
9
Essence of Number
1
1
1

 

 

EDEN IS NOW

EDENISNOW E DENISON W EDENISNOW

NOW IS EDEN

EDENISNOW 5 DENISON 5 EDENISNOW

 

-
-
-
-
-
EDENISNOW
-
-
-
E
=
5
-
4
EDEN
28
19
1
I
=
9
-
3
IS
28
10
1
N
=
5
-
6
NOW
52
16
7
-
-
19
4
15
EDENISNOW
108
45
9
-
-
1+9
1
1+5
1
1+0+8
4+5
-
-
-
10
-
6
EDENISNOW
9
9
9
-
-
1+0
4
-
4
-
4
-
-
-
1
5
6
EDENISNOW
9
9
9

 

 

-
-
-
-
-
EDEN IS NOW
-
-
-
E
=
5
-
1
E
5
5
5
D
=
4
-
1
D
4
4
4
E
=
5
-
1
E
5
5
5
N
=
5
-
1
N
14
5
5
I
=
9
-
1
I
9
9
9
S
=
1
-
1
S
19
1
1
N
=
5
-
1
N
14
5
5
O
=
6
-
1
O
15
6
6
W
=
5
-
1
W
23
5
5
-
-
45
4
15
EDEN IS NOW
108
45
45
-
-
4+5
1
1+5
1
1+0+8
4+5
4+5
-
-
9
-
6
EDEN IS NOW
9
9
9
-
-
-
4
-
4
-
4
-
-
-
9
5
6
EDEN IS NOW
9
9
9

 

EDENISNOW 5 DENISON 5 EDENISNOW

 

E
=
5
-
1
E
5
5
5
-
-
-
-
-
E DENISON W
-
-
-
D
=
4
-
1
D
4
4
4
E
=
5
-
1
E
5
5
5
N
=
5
-
1
N
14
5
5
I
=
9
-
1
I
9
9
9
S
=
1
-
1
S
19
1
1
O
=
6
-
1
O
15
6
6
N
=
5
-
1
N
14
5
5
-
-
-
-
-
E DENISON W
-
-
-
W
=
5
-
1
W
23
5
5
-
-
45
4
15
E DENISON W
108
45
45
-
-
4+5
1
1+5
1
1+0+8
4+5
4+5
-
-
9
-
6
E DENISON W
9
9
9
-
-
-
4
-
4
-
4
-
-
-
9
5
6
E DENISON W
9
9
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
W
=
5
1
3
WHO
46
19
1
-
1
-
-
-
-
-
-
-
-
A
=
1
2
3
ARE
24
15
6
-
-
-
-
-
-
6
-
-
-
Y
=
7
3
3
YOU
61
16
7
-
-
-
-
-
-
-
7
-
-
-
-
13
-
9
?
131
50
14
-
-
-
-
-
-
-
-
-
-
I
=
9
4
2
I'M
22
13
4
-
-
-
-
4
-
-
-
-
-
D
=
4
5
2
DENISON
80
35
8
-
-
-
-
-
-
-
-
8
-
F
=
6
6
5
FROM
52
25
7
-
-
-
-
-
-
-
7
-
-
T
=
2
7
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
I
=
9
8
2
I'M
22
13
4
-
-
-
-
4
-
-
-
-
-
D
=
4
9
2
DENISON
80
35
8
-
-
-
-
-
-
-
-
8
-
D
=
4
10
2
DIMENSION
102
48
3
-
-
-
3
-
-
-
-
-
-
-
-
38
-
34
-
391
184
40
-
-
-
-
-
-
-
-
-
-
-
-
51
-
43
First Total
522
234
54
-
1
2
3
8
5
12
14
16
9
-
-
5+1
-
4+3
Add to Reduce
5+2+2
2+3+4
5+4
-
-
-
-
-
-
1+2
1+4
1+6
-
-
-
6
-
7
Second Total
9
9
9
-
1
2
3
8
5
3
5
7
9
-
-
-
-
-
Reduce to Deduce
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
7
Essence of Number
9
9
9
-
1
2
3
8
5
3
5
7
9

 

 

2
TO
35
8
8
5
BEGIN
37
28
1
2
AT
21
12
3
3
THE
33
15
6
9
BEGINNING
81
54
9
21
Add to Reduce
207
117
27
2+1
Reduce to Deduce
2+0+7
1+1+7
2+7
3
Essence of Number
9
9
9

 

 

T
=
2
-
3
THE
33
15
6
S
=
1
-
4
SONG
55
28
1
O
=
6
-
2
OF
21
12
3
D
=
4
-
5
DAVID
40
22
4
-
-
13
4
14
First Total
149
77
14
-
-
1+3
-
1+4
Add to Reduce
1+4+9
7+7
1+4
-
-
4
-
5
Second Total
14
14
5
-
-
-
4
-
Reduce to Deduce
1+4
1+4
-
-
-
4
5
5
Essence of Number
5
5
5

 

 

I AM THE OPPOSITE OF THE OPPOSITE I AM

THE OPPOSITE OF OPPOSITE IS THE AM I ALWAYS AM

 

 

 

 

G
=
7
3
GOD
26
17
8
I
=
9
2
IS
28
19
1
-
-
16
5
Add to Reduce
54
36
9
-
-
1+6
-
Reduce to Deduce
5+4
3+6
-
Q
-
7
5
Essence of Number
9
9
9

 

 

G
=
7
3
GOD
26
17
8
A
=
1
8
ALMIGHTY
59
41
5
I
=
9
2
IS
28
19
1
-
-
17
13
First Total
113
77
14
-
-
1+7
1+3
Add to Reduce
1+1+3
7+7
1+4
Q
-
8
4
Second Total
5
14
5
-
-
-
-
Reduce to Deduce
-
1+4
-
Q
-
8
4
Essence of Number
5
5
5

 

 

GOD

IS ALMIGHTY IS

 

 

-
ARK OF THE COVENANT
-
-
-
3
ARK
30
12
3
2
OF
21
12
3
3
THE
33
15
6
8
COVENANT
94
31
4
16
ARK OF THE COVENANT
178
70
16
1+6
-
1+7+8
7+0
1+6
7
ARK OF THE COVENANT
16
7
7
-
-
1+6
-
-
7
ARK OF THE COVENANT
7
7
7

 

 

 

7

123456 (7) 89 98 (7) 654321

7

 

16
ARK OF THE COVENANT
178
70
7

 

 

-
-
-
-
-
ENNEAD
-
-
-
E
=
5
-
1
E
9
9
5
N
=
5
-
1
N
14
5
5
N
=
5
-
1
N
14
5
5
E
=
5
-
1
E
5
5
5
A
=
1
-
1
A
1
1
1
D
=
4
-
1
D
4
4
4
-
-
25
-
6
ENNEAD
43
25
25
-
-
2+5
-
-
-
5+6
2+5
2+5
-
-
7
-
6
ENNEAD
7
7
7

 

 

-
ENNEAD
-
-
-
1
E
9
9
5
1
N
14
5
5
1
N
14
5
5
1
E
5
5
5
2
A+D
5
5
5
6
ENNEAD
43
25
25
-
-
5+6
2+5
2+5
6
ENNEAD
7
7
7

 


Ennead - Wikipedia
https://en.wikipedia.org/wiki/Ennead

The Ennead or Great Ennead was a group of nine deities in Egyptian mythology worshiped at Heliopolis: the sun god Atum; his children Shu and Tefnut; their children Geb and Nut; and their children Osiris, Isis, Seth, and Nephthys.

The Ennead or Great Ennead was a group of nine deities in Egyptian mythology worshiped at Heliopolis: the sun god Atum; his children Shu and Tefnut; their children Geb and Nut; and their children Osiris, Isis, Seth, and Nephthys.[1] The Ennead sometimes includes the son of Osiris and Isis, Horus. It rose to importance in Dynasties V and VI and remained prominent in Egypt into its occupation by the Macedonian Ptolemaic dynasty established by Alexander the Great's successor in the area, Ptolemy I.

The Great Ennead was only one of several such groupings of nine deities in ancient Egypt and its claims to preeminence by its Heliopolitan priests were not respected throughout Egypt.[2] As close as Memphis (also within modern Cairo), the priests of Ptah celebrated him as superior to the Nine.[2] In addition to Memphis having its own creation myth, the Ogdoad/Hermopolitan centered around physical creation and 8 primordial gods was another creation story that existed at the same time.[2]
Ennead is borrowing via Latin of the Greek name Enneás (???e??), meaning "the Nine".[9] The term was a calque of the Egyptian name, written Ps?t and also meaning "the Nine". Its original pronunciation is uncertain, since hieroglyphs do not record vowels. Egyptologists conventionally transcribe it as Pesedjet.

History[edit]

The ancient Egyptians created several enneads as their unification under Dynasty I brought numerous local cults into contact with one another. The ancient Egyptian world was composed of duality, thus this applied to their mythology in that there were many different explanations for the same phenomenon. This concept is especially unique because no single story was more accurate than another, but rather the truth was a mix of them all[1]. The Pyramid Texts of Dynasties V and VI mention the "Great Ennead", the "Lesser Ennead", the "Dual Ennead", and the "Seven Enneads". Some pharaohs established enneads that incorporated themselves as gods. The most notable case is Seti I of Dynasty XIX, whose temple at Redesiyah celebrated an ennead of six major gods and three deified forms of himself. In the Calendar of Lucky and Unlucky Days,[10] the ennead mentioned may reference the Pleiades.[11]

The most important was the "Great" or "Heliopolitan Ennead" of Awanu (Ancient Egyptian: I?wnw), known under the Greeks and Romans as Heliopolis. It celebrated the family of the sun god Atum (sometimes referred to as Atum-Re[2]) and thrived from the Old Kingdom to the Ptolemaic period.

Its development remains uncertain, although it appears to have first appeared when Ra's cult—supreme under Dynasty V—declined in importance under Dynasty VI. Egyptologists have traditionally theorized that the Heliopolitan priesthood established it to establish the preeminence of Atum over the others, incorporating some major gods in lesser positions and omitting others entirely. The most prominent of such deities was Osiris, god of vegetation and the afterlife, who was incorporated into the Ennead as Atum's great-grandson. However, in the 20th century, some Egyptologists[who?] question the whole scenario. After the Great Ennead was well established, the cult of Ra—identified with Atum—recovered much of its importance until superseded by the cult of Horus. The two were then combined as Ra–Horus of the Horizons.

Myths[edit]

According to the creation story of the Heliopolitan priests, the world originally consisted of the primordial waters of precreation personified as Nun.[1] From it arose a mound on the First Occasion.[1] Upon the mound sat the self-begotten god Atum, who was equated with the sun god Ra. Atum evolved from Nun through self-creation[1]. Atum either spat or masturbated, producing air personified as Shu and moisture personified as Tefnut. The siblings Shu and Tefnut mated to produce the earth personified as Geb and the nighttime sky personified as Nut.

Geb and Nut were the parents of Osiris and Isis and of Set and Nephthys, who became respective couples in turn. Osiris and Isis represent fertility and order, while Set and Nephthys represent chaos to balance out Osiris and Isis.[2] Horus, the son of Osiris and Isis, is often included in this creation tradition.[1] Due to the duality of Ancient Egyptian myths, this is only one of many creation stories.[2] The Egyptians believed no specific myth was more correct than the other, rather that some combination of these myths was correct.[1] This creation story, the Heliopolitan tradition, is one of physiological creation.[2] The other major creation traditions are the Memphite Tradition and Hermopolitian/Ogdoad.[2]

OGDOAD GOD OGDOAD

 

 

SEVEN EVENS SEVEN


Meaning of the Number 7 in the Bible - The Bible Study Site

www.biblestudy.org/bibleref/meaning-of-numbers-in-bible/7.html

What role did the number 7 play in creating EVERYTHING? What is its link to the worship of the TRUE God? What seven SPECIAL miracles did Jesus perform?

The Meaning of Numbers: The Number 7

Used 735 times (54 times in the book of Revelation alone), the number 7 is the foundation of God's word. If we include with this count how many times 'sevenfold' (6) and 'seventh' (119) is used, our total jumps to 860 references.

Seven is the number of completeness and perfection (both physical and spiritual). It derives much of its meaning from being tied directly to God’s creation of all things. According to Jewish tradition, the creation of Adam occurred on October 7th, 3761 B.C. (or the first day of Tishri, which is the seventh month on the Hebrew calendar). The word 'created' is used 7 times describing God’s creative work (Genesis 1:1, 21, 27 three times; 2:3; 2:4). There are 7 days in a week and God's Sabbath is on the 7th day.

The Bible, as a whole, was originally divided into 7 major divisions. They are 1) the Law; 2) the Prophets; 3) the Writings, or Psalms; 4) the Gospels and Acts; 5) the General Epistles; 6) the Epistles of Paul; and 7) the book of Revelation. The total number of originally inspired books was forty-nine, or 7 x 7, demonstrating the absolute perfection of the Word of God.

Appearances of the number seven

There are at least seven men in the Old Testament who are specifically mentioned as a man of God. They are Moses (Joshua 14:6), David (2Chronicles 8:14), Samuel (1Samuel 9:6, 14), Shemaiah (1Kings 12:22), Elijah (1Kings 17:18), Elisha (2Kings 5:8) and Igdaliah (Jeremiah 35:4).

In the book of Hebrews, written by the apostle Paul, he uses seven titles to refer to Christ. The titles are 'Heir of all things' (Hebrews 1:2), 'Captain of our salvation' (2:10), 'Apostle' (3:1), 'Author of salvation' (5:9), 'Forerunner' (6:20), 'High Priest' (10:21) and the 'Author and finisher of our faith' (12:2).

What do COLORS mean in the word of God?

Map showing the seven hills of Jerusalem

What is the central theme of the Bible?

How were numbers used to create the universe?

What does it mean to achieve spiritual maturity?

 

In Matthew 13 Jesus is quoted as giving seven parables (Matthew 13:3 - 9, 24 - 30, 31 - 32, 33, 44, 45 - 46, 47). Seven Psalms are ascribed to David in the New Testament (Psalm 2, 16, 32, 41, 69, 95 and 109).

In the book of Revelation there are seven churches, seven angels to the seven churches, seven seals, seven trumpet plagues, seven thunders and the seven last plagues. The first resurrection of the dead takes place at the 7th trumpet, completing salvation for the Church.

How is number seven linked with God's annual Feast Days?

There are 7 annual Holy Days God, beginning with Passover and ending with the Last Great Day (the day after the Feast of Tabernacles ends in the fall). The cycle of the holy days is completed in 3 festival seasons by the 7th month of the sacred calendar: Passover and Unleavened Bread, 1st month; Pentecost, 3rd month; and Trumpets, Atonement, Tabernacles and Last Great Day, 7th month.

Additional info on the Biblical Meaning of 7

Jesus performed seven miracles on God's holy Sabbath Day (which ran from Friday sunset to Saturday sunset), thus affirming its continued sacredness to God and necessity in the life of the believer.

1.Jesus healed the withered hand of a man attending synagogue services (Matthew 12:9)

2.At a Capernaum synagogue he casts out an unclean spirit that possessed a man (Mark 1:21)

3.Right after the above miracle Jesus heals Peter's wife's mother of a fever (Mark 1:29)

4.A woman attending synagogue, who was made sick by a demon for eighteen years, is released from her bondage (Luke 13:11)

5.At a Pharisee's house eating a meal with the host and several lawyers, Jesus heals a man with dropsy (Luke 14:2)

6.A man who is disabled and unable to walk is healed at the pool of Bethesda (John 5:8 - 9)

7.Jesus heals a man born blind at the pool of Siloam (John 9:14)

 

-
-
-
-
-
SEVEN
-
-
-
S
=
1
-
1
S
19
10
1
E
=
5
-
1
E
5
5
5
V
=
4
-
1
V
22
4
4
E
=
5
-
1
E
5
5
5
N
=
5
-
1
N
14
5
5
-
-
20
-
5
SEVEN
65
29
20
-
-
2+0
-
-
-
6+5
2+9
2+0
-
-
2
-
5
SEVEN
11
11
2
-
-
-
-
-
-
1+1
1+1
-
-
-
2
-
5
SEVEN
2
2
2

 

 

SEVEN EVENS SEVEN

 

-
-
-
-
-
SEVEN
-
-
-
E
=
5
-
1
E
5
5
5
V
=
4
-
1
V
22
4
4
E
=
5
-
1
E
5
5
5
N
=
5
-
1
N
14
5
5
S
=
1
-
1
S
19
10
1
-
-
20
-
5
SEVEN
65
29
20
-
-
2+0
-
-
-
6+5
2+9
2+0
-
-
2
-
5
SEVEN
11
11
2
-
-
-
-
-
-
1+1
1+1
-
-
-
2
-
5
SEVEN
2
2
2

 

 

-
SEVEN
-
-
-
1
S+V
41
14
5
1
E
5
5
5
1
E
5
5
5
1
N
14
5
5
5
SEVEN
65
29
20
-
-
6+5
2+9
2+0
5
SEVEN
11
11
2
-
-
1+1
1+1
-
5
SEVEN
2
2
2

 

Meaning of the Number 7 in the Bible - The Bible Study Site
www.biblestudy.org/bibleref/meaning-of-numbers-in-bible/7.html

The Meaning of Numbers: The Number 7. Used 735 times (54 times in the book of Revelation alone), the number 7 is the foundation of God's word. If we include with this count how many times 'sevenfold' (6) and 'seventh' (119) is used, our total jumps to 860 references. Seven is the number of completeness and perfection ...

 

 

What is the biblical significance of the number seven/7? - Got ...
https://www.gotquestions.org/number-7-seven.html

20 Jul 2014 - Thus, right at the start of the Bible, the number 7 is identified with something being “finished” or “complete.” From then on, that association continues, as 7 is often found in contexts involving completeness or divine perfection. So we see the command for animals to be at least seven days old before being used for sacrifice ...

 

What Does the Number Seven (7) Mean or Represent in the Bible
www.patheos.com/.../what-does-the-number-seven-7-mean-or-represent-in-the-bible

26 Sep 2014 - The number seven in the Bible represents divine perfection, totality or completion and is mentioned at least 490 times. God created mankind and beasts on the sixth day and so six is a number that represents mankind and also represents created things. Even the number 666 mentioned in the Bible where ...

 

The Sevens (7) of the Bible and Prophetic Time
www.kjvbible.org/seven_days.html

Discourse on the sevens of the Holy Bible and how sevens are used in prophetic time. ... There are numerous places throughout the Scriptures where God denotes things in "sevens" or multiples of seven. ... The 7th Day was proclaimed as something VERY special from the very first two chapters of the Biblical account.

 


The Bible numerology code number 7
www.astrovera.com/bible-religion/176-bible-number-7.html

Bible numerology code number 7. The number seven is one of the most significant numbers of the Bible because it is the number of spiritual perfection. It is the number which is stamped on every work of God. We can observe the importance of this number in nature too. Seven occurs 287 times in the scriptures 287= 7X41

 

THE NUMBER SEVEN IN THE HOLY BIBLE - Angelfire
www.angelfire.com/az/rainbowbridge/seven.html

There are SEVEN churches, SEVEN Spirits, SEVEN stars, SEVEN seals, SEVEN trumpets, SEVEN vials, SEVEN personages, SEVEN dooms, and SEVEN new things.

 

-
SEVEN
-
-
-
1
S+V
41
14
5
1
E
5
5
5
1
E
5
5
5
1
N
14
5
5
5
SEVEN
65
29
20
-
-
6+5
2+9
2+0
5
SEVEN
11
11
2
-
-
1+1
1+1
-
5
SEVEN
2
2
2

 

The number 7 (seven) in the Bible - JesusAlive.cc
jesusalive.cc/ques315.htm

It is used 465 times in the Bible, and if you count variations (like seventh), it is used 654 times. It is said to be one of 4 numbers, along with 3, 10

Q: #315. What is the significance of the number 7 (seven) in the Bible?

By: Steve Shirley

A: First off, let me begin by saying that I think we need to be careful about searching for hidden messages, meanings, or codes in certain significant numbers in the Bible. If you put the word "Numerology" in a Google search, what you get for a definition is: "The branch of knowledge that deals with the occult significance of numbers." Hence, "numerology" is associated with such things as the occult, the paranormal, astrology, paganism, divination, and wiccans." But, if we put "Biblical" in front of "numerology" ("Biblical Numerology"), this is then supposed to make searching for the significance of number meanings in the Bible acceptable.

Now, I am not saying that there isn't some significance to certain numbers in the Bible, all I am saying is that we should be careful about trying to interpret what these meanings are. Ultimately, I believe God did have reasons for using certain numbers over and over in the Bible, but only He may know the true reasons. Having said this, I do think it is fascinating to see how many times certain key numbers are used over and over in the Bible. In six studies, we will be looking at how six of what I believe are the most key numbers in the Bible are used: 3, 6, 7, 10, 12, 40.

Of these 6 numbers we are looking at, the number 7 is the most prominent, and also most important number in the Bible. It is used 465 times in the Bible, and if you count variations (like seventh), it is used 654 times. It is said to be one of 4 numbers, along with 3, 10, and 12, that symbolize perfection or completion. There are SO many uses of the number 7 in the Bible that it would take many pages to list them all, therefore, I am going to list most of what I consider to be the most significant 7's.

The 7 days of creation (Gen 2:1-3).
*** Note: It should be noted that a 7 day week points ONLY to God. All other measurements of time are loosely based on some astronomical phenomena.

God said that anyone who killed Cain would have vengeance taken on him "sevenfold" (Gen 4:15).

Enoch, the 7th from Adam (Jude 1:14), was taken to Heaven by God without dying (Gen 5:21-24).

God commanded that Noah take 7 of each "clean" animal on the Ark (Gen 7:2) and 7 each of the birds (Gen 7:3).

The flood began 7 days after Noah was in the Ark (Gen 7:4,10).

The rainbow, which is a covenant sign to all men from God that He would never again destroy the world by a flood (Gen 9:12-16), is made up of 7 colors.

God's covenant with Abraham had 7 blessings (Gen 12:2-3).

Jacob agreed to work 7 years for Laban so that he could marry his daughter Rachel. He ended up working another 7 years for her after being tricked into marrying Leah first. He then stayed with Laban another 7 years after marrying both (Gen 29:19-30).

When Jacob went to meet his brother Esau, he bowed 7 times (Gen 33:3).

Pharaoh had a dream, and Joseph interpreted it. In the dream, God said there would be 7 plentiful years followed by 7 years of famine (Gen 41:1-7,25-31).

A Hebrew slave was only to work 6 years, and then be released in the 7th year (Ex 21:2)(Deut 15:12.18)(Jer 34:14).

The firstborn of all cattle and sheep were to be given to God, but not until they had been with their mothers for 7 days (Ex 22:29-30).

God commanded the Israelites to give their land a Sabbath rest every 7 years (Ex 23:10-11)(Lev 25:1-7).

The golden lampstand (or menorah in Hebrew) found in the Tabernacle had 7 lamps on it (Ex 25:31-39)(Ex 37:17-24)(Ex 40:25-26).

As part of the sin offering, the priest was to sprinkle the blood of a bull 7 times "in front of the veil of the sanctuary (Lev 4:6). When entering the sanctuary, the High Priest was to sprinkle the blood 7 times before the mercy seat (Lev 16:14).

Moses sprinkled anointing oil on the altar of the Tabernacle 7 times (Lev 8:11). The altar was also to be sanctified for 7 days (Ex 29:37).

Aaron, and his sons, were to be consecrated for 7 days (Lev 8:33-35)(Ex 29:29-30,35).

After having a male child, a woman was unclean for 7 days (Lev 12:2).

The Day of Atonement was to be held in the 7th month (Lev 16:29-30).

The Year of Jubilee was a year long celebration that occurred after 7 sabbaths of years (7 times 7 years) or 49 years (celebrated in the 50th year) (Lev 25:8-55).

When God delivered Jericho into the Israelites hands, he told them to march around the city once every day for 6 days. Then, on the 7th day, they were to march around the city 7 times, with 7 priests bearing 7 horns before the ark. God would then deliver it (Josh 6:2-6).

Samson had 7 locks of hair (Judg 16:13,19).

It took 7 years for Solomon to build God's Temple (1 Kin 6:37-38).

When Elijah prayed for rain, his servant went to look for rain 7 times, and rain came after the 7th time (1 Kin 18:41-45).

The Shunammite's son sneezed 7 times after Elisha raised him from the dead (2 Kin 4:32-36).

Elisha told Naaman that if he washed in the Jordan river 7 times, he would be healed of leprosy (2 Kin 5:9-14).

David gave 7 of Saul's descendants over to the Gibeonites to be slain (2 Sam 21:6-9).

When Job's friends came to him after he was afflicted, they sat silent with him for 7 days and 7 nights because "they saw that his grief was very great" (Job 2:11-13). Later, God told them they were to sacrifice 7 bulls and 7 rams because they had not "spoken of me what is right" (Job 42:8). Job also had 7 sons (Job 1:2), and 7 more sons after the first 7 died (Job 42:13).

Proverbs mentions 7 things that are an abomination to God (Prov 6:16-19).

Nebuchadnezzar was made insane by God for 7 years (Dan 4:23,25.32-33).

The Tribulation will last for 7 years (Dan 9:24-27)(And other verses).

There were 7 things that Jesus said while dying on the cross (See: Q: #70).

Jesus healed 7 times on the Sabbath.

Jesus fed 4000 men (not counting women and children) with 7 loaves of bread and a few fish. After everyone ate, they had 7 large baskets full of fragments (Mt 15:32-38)(Mk 8:1-9).

Jesus said we are to forgive up to 70 times 7 times (Mt 18:22)(Lk 17:4).

Mary Magdalene had 7 demons cast out (Mk 16:9)(Lk 8:2).

Anna was married for 7 years when her husband died (Lk 2:36-37).

Finally, the book of Revelation contains the most uses of the number 7 in the New Testament (53 times). Here is a chart of the 17 prominent 7's. (chart omitted)

 

-
SEVEN
-
-
-
1
S+V
41
14
5
1
E
5
5
5
1
E
5
5
5
1
N
14
5
5
5
SEVEN
65
29
20
-
-
6+5
2+9
2+0
5
SEVEN
11
11
2
-
-
1+1
1+1
-
5
SEVEN
2
2
2

 

THE SEVEN THE

SO

EVEN SEVEN EVEN

 

SEVEN EVENS SEVEN

SEVEN I'M IN HEAVEN

 

SEVENTH HEAVEN SEVENTH

 

SIX SIX SIX = 7 7 7 = SIX SIX SIX

 

 

CHEIRO'S

BOOK OF NUMBERS

Circa 1926

Page106

"Shakespeare, that Prince of Philosophers, whose thoughts will adorn English litera-ture for all time, laid down the well-known axiom: There is a tide in the affairs of men which if taken at the flood, leads on to fortune." The question has been asked again and again, Is there some means of knowing when the moment has come to take the tide at the flood?
My answer to this question is that the Great Architect of the Universe in His Infinite Wisdom so created all things in such harmony of design that He endowed the human mind with some part of that omnipotent knowledge which is the attribute of the Divine Mind as the Creator of all."The question has been asked again and again, Is there some means of knowing when the moment has come to take the tide at the flood?

 

THE

QUESTION

HAS BEEN ASKED AGAIN AND AGAIN

IS THERE SOME MEANS OF KNOWING WHEN THE MOMENT HAS COME TO TAKE

THE TIDE AT THE FLOOD

 

 

8
EIGHTEEN
73
46
1
9
THIRTYSIX
152
53
8
17
-
225
99
9

 

EIGHTEENTHIRTYSIX = 9 9 = XISYTRIHTNEETHGIE

1836

THE

HOURS OF HORUS

O

NAMUH

IS

UPON

US

 

 

http://home.pacbell.net/amsec/dea1d.html

TO DIE AND BECOME

I.M.Oderburg

  • (Reprinted from Sunrise magazine, November 1980. Copyright © 1980 by Theosophical University Press)
  • "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."

     

    -
    HALO
    -
    -
    -
    2
    HA
    9
    9
    9
    2
    LO
    27
    9
    9
    4
    HALO
    36
    18
    18
    -
    -
    3+6
    1+8
    1+8
    4
    HALO
    9
    9
    9

     

     

    -
    HALO
    -
    -
    -
    2
    A
    1
    1
    1
    2
    H
    8
    8
    8
    2
    L
    12
    3
    3
    2
    O
    15
    6
    6
    4
    HALO
    36
    18
    18
    -
    -
    3+6
    1+8
    1+8
    4
    HALO
    9
    9
    9

     

     

    "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

     

    -
    PERT EM HRU
    -
    -
    -
    4
    PERT
    59
    23
    5
    2
    EM
    18
    9
    9
    3
    HRU
    47
    20
    2
    9
    PERT EM HRU
    124
    52
    16
    -
    -
    1+2+4
    5+2
    1+6
    9
    PERT EM HRU
    7
    7
    7

     

    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

     

     

    -
    14
    F
    U
    N
    E
    R
    A
    R
    Y
    -
    B
    R
    I
    D
    G
    E
    -
    -
    -
    -
    -
    --
    -
    -
    -
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    -
    -
    -
    -
    9
    -
    -
    -
    +
    =
    14
    1+4
    =
    5
    -
    5
    -
    5
    -
    -
    -
    -
    14
    -
    -
    -
    -
    -
    -
    -
    -
    9
    -
    -
    -
    +
    =
    23
    2+3
    =
    5
    =
    5
    -
    5
    -
    14
    F
    U
    N
    E
    R
    A
    R
    Y
    -
    B
    R
    I
    D
    G
    E
    -
    -
    -
    -
    -
    --
    -
    -
    -
    -
    -
    -
    6
    3
    -
    5
    9
    1
    9
    7
    -
    2
    9
    -
    4
    7
    5
    +
    =
    67
    6+7
    =
    13
    1+3
    4
    -
    4
    -
    -
    6
    21
    -
    5
    18
    1
    18
    25
    -
    2
    18
    -
    4
    7
    5
    +
    =
    130
    1+3+0
    =
    4
    =
    4
    -
    4
    -
    14
    F
    U
    N
    E
    R
    A
    R
    Y
    -
    B
    R
    I
    D
    G
    E
    -
    -
    -
    -
    -
    --
    -
    -
    -
    -
    -
    -
    6
    21
    14
    5
    18
    1
    18
    25
    -
    2
    18
    9
    4
    7
    5
    +
    =
    153
    1+5+3
    =
    9
    -
    9
    -
    9
    -
    -
    6
    3
    5
    5
    9
    1
    9
    7
    -
    2
    9
    9
    4
    7
    5
    +
    =
    81
    8+1
    =
    9
    -
    9
    -
    9
    -
    14
    F
    U
    N
    E
    R
    A
    R
    Y
    -
    B
    R
    I
    D
    G
    E
    -
    -
    -
    -
    -
    --
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    occurs
    x
    1
    =
    1
    =
    1
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    2
    occurs
    x
    1
    =
    2
    =
    2
    -
    -
    --
    3
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    3
    occurs
    x
    1
    =
    3
    =
    3
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    4
    -
    -
    -
    -
    4
    occurs
    x
    1
    =
    4
    =
    4
    -
    -
    -
    -
    5
    5
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    5
    -
    -
    5
    occurs
    x
    3
    =
    15
    1+5
    6
    -
    -
    6
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    6
    occurs
    x
    1
    =
    6
    -
    6
    -
    -
    -
    -
    -
    -
    -
    -
    -
    7
    -
    -
    -
    -
    -
    7
    -
    -
    -
    7
    occurs
    x
    2
    =
    14
    1+4
    5
    8
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    8
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    -
    9
    -
    -
    -
    9
    9
    -
    -
    -
    -
    -
    9
    occurs
    x
    4
    =
    36
    3+6
    9
    8
    14
    F
    U
    N
    E
    R
    A
    R
    Y
    -
    B
    R
    I
    D
    G
    E
    -
    -
    37
    -
    -
    14
    -
    81
    -
    36
    -
    1+4
    -
    -
    -
    -
    9
    -
    9
    -
    -
    -
    9
    9
    -
    -
    -
    -
    -
    3+7
    -
    -
    1+4
    -
    8+1
    -
    3+6
    8
    5
    F
    U
    N
    E
    R
    A
    R
    Y
    -
    B
    R
    I
    D
    G
    E
    -
    -
    10
    -
    -
    5
    -
    9
    -
    9
    -
    -
    6
    3
    5
    5
    9
    1
    9
    7
    -
    2
    9
    9
    4
    7
    5
    -
    -
    1+0
    -
    -
    -
    -
    -
    -
    -
    8
    5
    F
    U
    N
    E
    R
    A
    R
    Y
    -
    B
    R
    I
    D
    G
    E
    -
    -
    1
    -
    -
    5
    -
    9
    -
    9

     

     

    HOURS OF HORUS

    HORUS OF HOURS

    .

    -
    HORUS
    -
    -
    -
    2
    HO
    23
    14
    5
    1
    R
    18
    9
    9
    2
    US
    40
    13
    4
    5
    HORUS
    81
    36
    18
    -
    -
    8+1
    3+6
    1+8
    5
    HORUS
    9
    9
    9

     

    The Hawk is the falcon symbol of Horus, a high element in the constitution of man and cosmos. So this text means, among other things, that the candidate enters the experience as one who is aware of his innate spirituality, and leaves it as the carrier of divinity purged of the dross consumed in the purifying flame of atonement with the god within. In another text, the successful candidate says:

    I am like the stars who know not weariness.
    I am upon the Boat of Millions of Years.

    For the Egyptians of the earliest dynasties, initiation meant the fostering of higher faculties that exist in us all, the system of training being based upon "right living" and "right thinking," to use more modern Buddhist terms. These ethical principles were the embodiment on the human plane of the laws of the goddess Maat who represented cosmic orderliness, justice, and duty expressed as responsibility. The fourth initiation was not the trumpery ceremony put forward by some present-day would-be teachers, but involved passing the "horizon of the Sun," i.e., confronting and being momentarily absorbed into or at-one with the solar splendor residing within the heart of everyone. This cannot be a lightly assumed undertaking, for the lower, self-aggrandizing tendencies in our nature must be overcome by ourselves alone. When the gates of the "Celestial Nile have been opened," then not only is the Atef-Crown of Illumination given, but the irradiated individual may now express more fully the higher mind and apply his whole being and labors to the betterment of his fellows. At this stage, the hierophant has touched the spiritualized intelligence of the individual who is then, as it were, given a new birth from above.

    When that happens, everything within the universe, even the kosmos itself viewed as an organism through all the stages of consciousness and being down to the very smallest of its atomic particles, is seen to be an embryo in an egg. Because nothing is fully mature - meaning final, finished, "perfect" in the absolute sense: completed or unchanging -- we are all incubating or being incubated. Consciousness pervades infinity, so "birth" into one aspect of it and departure or "death" from that particular phase cannot mean a first-time beginning or an eternal termination. To couple life and death as a pair in the way we normally do is a mistake, for the doorways into and from earth-life experiences are birth and death.

    The whole process is an endless becoming, as the seed dies when it becomes a seedling which, too, leaves its early, helpless condition to become in time a plant in the fullness of its powers. Its inner qualities at the mature stage effloresce, producing flowers that express its innate beauty and the possibilities of the future. These various qualities in their several degrees develop out of the invisible essence within the heart of a tiny seed, out of something — a mere speck — that is born of the vast ranges of potentialities in SPACE, viewed by the ancient peoples as the Mother of all entities.

    BIBLIOGRAPHY:

    • Blackden, M. W.: trans. and ed. Ritual of the Mystery of the Judgment of the Soul, From An Egyptian Papyrus, Bernard Quaritch, London, no date.
    • Blavatsky, H. P.: The Secret Doctrine, Theosophical University Press, Pasadena, facsimile ed. 1977.
    • Brelich, Angelo: "Symbol of a Symbol," an essay in Myths and Symbols, Studies in Honor of Mircea Eliade, Chicago University Press, 1971.
    • Budge, Sir E. A. Wallis: From Fetish to God in Ancient Egypt, Oxford University, Press, London, I934.
    • Frankfort, Henri: Ancient Egyptian Religion: An Interpretation, Columbia University Press, New York, 1949.
    • Rossiter, Evelyn: Commentaries on THE EGYPTIAN BOOK OF THE DEAD: Reu Nu Pert Em Hru, Or The Chapters of Coming Forth by Day: Papyri of Ani, Hunefer, Anhai, Miller Graphics, distributed by Crown Publishers, N.Y., n.d.
    • Stewart, Thomas Milton: The Symbolism of the Gods of the Egyptians and the Light They Throw on Freemasonry, Baskerville Press, London, 1927."

     

     

     

     

    Daily Mail, Wednesday, February 24, 2016

    Page 31

    Phoenix rising! It must be the Northern Flights...

    Daily Mail Reporter

    IN ancient myths, it is linked with the flaming presence of the sun. So it is only fitting that a phoenix; should be the shape taken by these stunning aurora borealis. With wings outspread, the bird appears to be soaring high over a lake in Iceland, illuminating the night sky with its eerie glow. Photographer Hallgrimur P Helgason waited an hour to get the perfect shot of the phenomenon, which is caused by sun particles entering the Earth's atmosphere. `It's a thrill shooting the aurora, especially when they are so playful,' the 64-year-old said. `I always get an adrenaline kick.'

     

     

     

    JOSEPH AND HIS BROTHERS

    Thomas Mann 1933

    PHARAOH'S DREAM

    Page 914

    "WELL then, Pharaoh had betaken himself once more to instructive On out of unconquerable yearning to escape from the empire of Amun and commune with the shiny-pates of the sun-house about Har­makhis-Khepere-Atum-Re, Aton. The court chroniclers, puckering their lips and obsequiously crouching, mincingly entered in the rec­ord His Majesty's beautiful resolve; and how thereupon he mounted a great car made of electrum, together with Nefertiti, called Nefernefruaton, the Queen of the lands, whose body was fruitful and whose arm was about her consort; and how he had radiantly taken his beautiful way, followed in other cars by Tiy, the mother of God, Nezemmut, the Queen's sister, Baketaton, his own sister, and many chamberlains and ladies-in-waiting with ostrich-feather fans on their backs. The heavenly bark Star of the Two Lands had also been used by stretches; the chroniclers had set down how Pharaoh, sitting under his canopy, had eaten a roast pigeon, also held the bone out to the Queen and she ate from it, and how he put into her mouth sweet­meats dipped in wine.
    At On, Amenhotep entered his palace in the temple, district and slept, there dreamlessly the first night, exhausted from ,the journey. The following day he began by sacrificing to Re-Horakhte with bread and beer, wine, birds, and incense. After that he listened to the Vizier of the North, who spoke before him at length, and then, regardless of the headache that had brought on, devoted the rest of the day to the much-desired talks with the priests of the God. These conferences, which at the moment greatly occupied Amenhotep's mind, had been taken up with the subject of the bird Bennu, also / Page 915 / called Offspring of Fire, because it was said that he was motherless, and moreover actually his own father, since dying and beginning were the same for him. For he burned himself up in his nest made of myrrh and came forth from the ashes again as young Bennu. This happened, some authorities said, every five hundred years; happened in fact in the temple of the sun at On, whither the bird, a heron-like eagle, purple and gold, came for the purpose from Arabia or even India. Other authorities asserted that it brought with it an egg made of myrrh, as big as it could carry, wherein it had put its deceased father, that is to say actually itself, and laid it down on the sun-altar. These two assertions might- subsist side by side- after all, there sub­sists so much side by side, differing things may both be true and only different expressions of the same truth. But what Pharaoh first wanted to know, what he wanted to discuss, was how much time had passed out of the five hundred years which lay between the bird and the egg; how far they were on the one hand from the last appearance and on the other from the next one; in short, at what point of the phoenix­year they stood. The majority opinion of the priests was that it must be somewhere about the riddle of the period. They reasoned that if it was still near its beginning, then some memory of the last appear­ance of Bennu must still exist and that was not the case. But suppose they were near the end of one period and the beginning of the next; then they must reckon on the impending or immediate return of the time-bird. But none of them counted on having the experience in his lifetime so the only remaining possibility was that they were about the middle of the period. Some of the shiny-pates went so far as to suspect that they would always remain in the middle, the mystery of the Bennu bird being precisely this: that the distance between the last appearance of the Phoenix and his next one was always the same, always a middle point. But the mystery was not in itself the important thing to Pharaoh. The burning question to be discussed, which was the object of his visit, and which then he did discuss for a whole half­day with the shiny-pates, was the doctrine that the fire-bird's myrrh egg in which he had shut up the body of his father did not thereby become heavier. For he had made it anyhow as large and heavy as he could possibly carry, and if he was still able to carry it after he had put his father's body in it, then it must follow that the egg had not thereby increased in weight.
    That was an exciting and enchanting fact of world-wide importance. In young Pharaoh's eyes it was worthy of the most circumstantial exposition. If one added to a body another body and it did not become heavier thereby, that must mean there were immaterial bodies - or differently and better put, incorporeal realities, immaterial as sunlight; or, again differently and still better put, there was the spiritual; and this spiritual was ethereally embodied in the Bennu-father,
    / Page 916 / whom the myrrh egg received while altering its character thereby in the most exciting and significant way. For the egg was altogether a definitely female kind of thing; only the female among birds laid eggs, and nothing could be more mother-female than the great egg out of which once the world came forth. But Bennu the sun-bird, motherless and his own father, made his own egg himself, an egg against the natural order, a masculine egg, a father-egg, and laid it as a manifestation of fatherhood, spirit, and light upon the alabaster table of the sun-divinity.

    Pharaoh could not talk enough with the sun-calendar men of the temple of Re about this event and its significance for the developing nature of Aton. He discussed deep into the night, he discussed to excess, he wallowed in golden immateriality and father spirit, and when the priests were worn out and their shiny pates nodded, he was still not tired and could not summon resolution to dismiss them - almost as though he were afraid to. stay alone. But at last he did dismiss them, nodding and stumbling to their rest, -and himself sought his bedchamber."

     


     

    THE PHOENIX

    Myth and Symbol in Ancient Egypt

    R. T. Rundle Clark 1959

    Page 245

    "The Phoenix, known to the Egyptians as the Benu Bird, was one of the primeval forms of the High God. The Shu Texts epitomize the appearance of light and life out of the original darkness and chaos as: / Page 246 / 'that breath of life which emerged fiom the throat of the Benu Bird, the son of Re in whom Atum appeared in the primeval nought, infinity, darkness and nowhere.'

    One has to imagine a perch extending out of the waters of the Abyss. On it rests a grey heron, the herald of all things to come. It opens its beak and breaks the silence of the primeval night with the call of life and destiny, which 'determines what is and what is not to be'. The Phoenix, therefore, embodies the original Logos, the Word or declaration of destiny which mediates between the divine mind and created things. It is essentially an aspect of God, self created. and not a minor deity. But the heron form is not to be taken too literally; it is a way of expressing one of the basic activities of God rather than a historical or naturalistic figure. It is the first and deepest manifestation of the 'soul' of the High God.
    Underlying all Egyptian speculation is the belief that time is composed of recurrent cycles which are divinely appointed: the day, the week of ten days, the month, the year-even longer periods of 30, 400 or 1460 years, determined according to the conjunctions of sun, moon, stars and inundation. In a sense, when the Phoenix gave out the primeval call it initiated all these cycles, so it is the patron of all division of time, and its temple at Heliopolis became the centre of calendrical regula... tion. As the herald of each new dispensation, it becomes, optimistically, the harbinger of good tidings. During the Middle Kingdom the Benu Bird became the 'soul' of Osiris and the symbol for the planet Venus-the morning star which precedes the sun out of the Underworld and is the herald of a new day. In spite of these minor roles, however, the Benu Bird continues to be 'he who created himself' -a form of the High God. In fact, Atum...Re, Shu and Osiris meet in the bird as the symbol of the godhead in time.

    Fig. 40. The Phoenix (in Coffin Text 335) (omitted)

    The Egyptians had two ideas about the origin of life. The first was that it emerged in God out of the Primeval Waters; the other was, that vital essence-Hike-was brought hither from a distant, magical source. The latter was 'the Isle of Fire' -the place of everlasting light beyond the limits of the world, where the gods were born or revived and whence they were sent into the world. The Phoenix is the chief messenger from this inaccessible land of divinity. A Coffin Text makes the victorious soul say:
    'I come from the Isle of Fire, having filled my body with Hike, like "that bird" who [came and] filled the world with that which it had not known.'44
    So the Phoenix came from the faraway world of eternal life, bringing the message of light and life to a world wrapped in the helplessness of the primeval night. Its flight is the width of the world: 'over oceans, seas and rivers,'45
    to land, at last, in Heliopolis, the symbolic centre of the earth where it will announce the new age.
    We are told that 'the watchers tremble' with joy when they behold it coming, with the assurance that creation is still active and the world is not yet to be reabsorbed into the Abyss. It is for this reason that Atum can say, in Chapter 17 of the Book of the Dead:

    Page 248

    'I am that great Benu Bird in Heliopolis, who determines what is and what is not to be.'
    This great symbol, the most persuasive in the Egyptian repertoire, was misunderstood by Herodotus who, as a stranger to the inner meaning of Egyptian religion, brought it down to the level of a fairy,;tale:
    'There is another sacred bird called the Phoenix. I have never seen it myself except in pictures, for it is extremely rare, only appearing, according to the people of Heliopolis, once in five hundred years, when it is seen after the death of its parent. If the pictures are accurate its size and appear,; ance are as follows: its plumage is partly red and partly gold, while in shape and size it is very much like an eagle. They (the Heliopolitans) tell a story about this bird which I personally find incredible: the Phoenix is said to come from Arabia, carrying the parent bird encased in myrrh; it proceeds to the temple of the sun and there buries the body. In order to do this, they say it first forms a ball as big as it can carry, then, hollowing out the ball, it inserts its (dead) parent, subsequently covering over the aperture with fresh myrrh. The ball is then exactly the same weight as it was at first. The Phoenix bears this ball to Egypt, all encased as I have said, and deposits it in the temple of the sun. Such is their myth about this bird.'46
    This is very different from the hieratic figure in Chapter 83 of the Book of the Dead-the 'Spell for becoming the Benu Bird.' The soul declares:
    'I flew up as the Primeval God and assumed forms­
    I grew in the seed and disguised myself as the Tortoise, I am the seed corn of every god,
    I am yesterday. . .
    I am Horus, the god who gives light by means of his body. . .

    I come as day, I appear in the steps of the gods, Page 249
    I am Khons (the moon) who proceeds through the universe.
    Here the Phoenix is the principle of life, not so much in any particular form but the constant divine power in all its supreme manifestations, whether natural or mythological. For the author of the rubric to this text, the Phoenix was a synthesis of the main forms of life, a general symbol to include all particular ones."

     

     

    -
    -
    -
    -
    -
    PHOENIX
    -
    -
    -
    P
    =
    7
    -
    1
    P
    16
    7
    7
    H
    =
    5
    -
    1
    H
    8
    8
    8
    O
    =
    7
    -
    1
    O
    15
    6
    6
    E
    =
    5
    -
    1
    E
    5
    5
    5
    N
    =
    5
    -
    1
    N
    14
    5
    5
    I
    =
    9
    -
    1
    I
    9
    9
    9
    X
    =
    6
    -
    1
    X
    24
    6
    6
    -
    -
    46
    -
    7
    PHOENIX
    91
    46
    46
    -
    -
    4+6
    -
    -
    -
    9+0
    4+6
    4+6
    -
    -
    10
    -
    7
    PHOENIX
    10
    10
    10
    -
    -
    1+0
    -
    -
    -
    1+0
    1+0
    1+0
    -
    -
    1
    -
    7
    PHOENIX
    1
    1
    1

     

     

    -
    -
    -
    -
    -
    PHOENIX
    -
    -
    -
    E
    =
    5
    -
    1
    E
    5
    5
    5
    N
    =
    5
    -
    1
    N
    14
    5
    5
    O
    =
    7
    -
    1
    O
    15
    6
    6
    X
    =
    6
    -
    1
    X
    24
    6
    6
    P
    =
    7
    -
    1
    P
    16
    7
    7
    H
    =
    5
    -
    1
    H
    8
    8
    8
    I
    =
    9
    -
    1
    I
    9
    9
    9
    -
    -
    46
    -
    7
    PHOENIX
    91
    46
    46
    -
    -
    4+6
    -
    -
    -
    9+0
    4+6
    4+6
    -
    -
    10
    -
    7
    PHOENIX
    10
    10
    10
    -
    -
    1+0
    -
    -
    -
    1+0
    1+0
    1+0
    -
    -
    1
    -
    7
    PHOENIX
    1
    1
    1

     

     

    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    -
    -
    -
    -
    -
    PHOENIX
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    E
    =
    5
    4
    1
    E
    5
    5
    5
    -
    1
    2
    3
    4
    5
    -
    -
    -
    -
    N
    =
    5
    5
    1
    N
    14
    5
    5
    -
    1
    2
    3
    4
    5
    -
    -
    -
    -
    O
    =
    6
    3
    1
    O
    15
    6
    6
    -
    1
    2
    3
    4
    -
    6
    -
    -
    -
    X
    =
    6
    7
    1
    X
    24
    6
    6
    -
    1
    2
    3
    4
    -
    6
    -
    -
    -
    P
    =
    7
    1
    1
    P
    16
    7
    7
    -
    1
    2
    3
    4
    -
    -
    7
    -
    -
    H
    =
    8
    2
    1
    H
    8
    8
    8
    -
    1
    2
    3
    4
    -
    -
    -
    8
    -
    I
    =
    9
    6
    1
    I
    9
    9
    9
    -
    1
    2
    3
    4
    -
    -
    -
    -
    9
    -
    -
    46
    -
    7
    PHOENIX
    91
    46
    46
    -
    1
    2
    3
    4
    10
    12
    7
    8
    9
    -
    -
    4+6
    -
    -
    -
    9+0
    4+6
    4+6
    -
    -
    -
    -
    -
    1+0
    1+2
    -
    -
    -
    -
    -
    10
    -
    7
    PHOENIX
    10
    10
    10
    -
    1
    2
    3
    4
    1
    3
    7
    8
    9
    -
    -
    1+0
    -
    -
    -
    1+0
    1+0
    1+0
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    -
    7
    PHOENIX
    1
    1
    1
    -
    1
    2
    3
    4
    1
    3
    7
    8
    9

     

     

    http://home.pacbell.net/amsec/dea1c.html

    SLEEP AND DEATH

    G. de Purucker

    Edited from Golden Precepts of Esotericism, The Theosophical University Press, pp. 54-67)

    "What of death, the third of the woes that beset mankind? Death is the opener, the one giving vision; death is the greatest and loveliest change that the heart of nature has in store for us.

    There is no death, if by that term we mean a perfect and complete, an utter and absolute, cessation of all that is. Death is change, even as birth through reincarnation, which is death to the soul, is change; there is no difference between death, so called, and life, so called, for they are one. The change is into another phase of life. Death is a phase of life even as life is a phase of death. It is not something to be feared.

    Man's physical body must sleep for a certain period in order to recuperate its forces, its powers; so must the psychical constitution of man have its rest time — in devachan.

    Death is as natural, death is as simple, death itself is as painless, death itself is as beautiful, as the growth of a lovely flower. It is the portal through which the pilgrim enters the stage higher.

    Exactly the same succession of events takes place in death that ensues when we lay ourselves in bed at night and drop off into that wonderland of consciousness we call sleep; and when we awaken rested, composed, refreshed, reinvigorated, and ready for the fray and problems of the daily life again, we find that we are the identic persons that we were before the sleep began. In sleep we have a break of consciousness; in death also there is a break of consciousness. In sleep we have dreams, or a greater or less unconsciousness; and in death we have dreams, blissful, wondrous, spiritual - or blank unconsciousness. As we awaken from sleep, so do we return to earth again in the next incarnation in order to take up the tasks of our karmic life in a new human body.

    Here then is one difference between sleep and death, but a difference of circumstance and by no means of kind: after sleep we return to the same body; after death we take upon ourselves a new body. We incarnate, we reincarnate, every day when we wake from sleep; because what has passed, what has happened to us, what has ensued, while the physical body is asleep, is identic, but of very short term, with what takes place, with what ensues, when and after we die.

    Death is an absolute sleep, a perfect sleep, a perfect rest; sleep is an incomplete death, an imperfect death, and often troubled with fevered and uneasy dreams on account of the imperfection of the conscious entity, call it soul, if you like, which the human ego is. Death and sleep are brothers. What happens in sleep takes place in death - but perfectly so. What happens in death and after death, takes place when we sleep -- but imperfectly so. We incarnate anew every time when we awake, because awaking means that the entity which temporarily has left the body during sleep - the brain-mind, the astral-physical consciousness - returns into that body, incarnates itself anew, and thus the body awakens with the psychical fire again invigorating the blood and the tissues and the nerves.

    In going to your bed and in lying down and in losing consciousness, have you ever feared? No. It is so natural; it is so happy an occurrence; it is so restful. Nature rests and the tired brain reposes; and the inner constitution, the soul, if you like so to call it, is temporarily withdrawn during the sleeping period into the higher consciousness of the human being - the ray, so to speak, is absorbed back into the inner spiritual sun.

    Just exactly the same thing takes place at death, but in death the worn-out garment is cast aside; the repose also is long, utterly beautiful, utterly blissful, filled with glorious and magnificent dreams, and with hopes unrealized which now are realized in the consciousness of the spiritual being. This dreaming condition is a panorama of the fulfillment of all our noblest hopes and of all our dreams of unrealized spiritual yearnings. It is a fulfillment of them all in glory and bliss and perfect completion and plenitude.

    Death is an absolute sleep, a perfect sleep. Sleep is an imperfect, an incomplete, death. Hence, what happens when you sleep in that short period of time, is repeated perfectly and completely and on a grand scale when you die. As you awaken in the morning in the same physical body, because sleep is not complete enough to break the silver chain of vitality uniting the inner, absent entity with the sleeping body, just so do you return to earth after your devachanic experience, or experience in the heaven-world, the world of rest, of absolute peace, of absolute, blissful repose.

    During sleep, the silver chain of vitality still links the peregrinating entity to the body that it has left, so that it returns to that body along this psychomagnetic chain of communication; but when death comes, that silver cord of vitality is snapped, quick as a flash of lightning (nature is very merciful in this case), and the peregrinating entity returns to its cast-off body no more. This complete departure of the inner consciousness means the snapping of that silver cord of vitality; and the body then is cast aside as a garment that is worn out and useless. Otherwise, the experience of the peregrinating consciousness, the peregrinating entity or soul, is exactly the same as what happened to it during sleep, but it is now on a cosmic scale. The consciousness passes, and before it returns to earth again as a reincarnating ego it goes from sphere to sphere, from realm to realm, from mansion to mansion, following the wording of the Christian scriptures, which are in the Father's house.

    Nevertheless, in a sense it is also resting, in utter bliss, in utter peace; and during this resting time it digests and assimilates the experiences of the last life and builds these experiences into its being as character, just as during sleep the resting body digests and assimilates the food it has taken in during the daytime, and throws off the wastes, and builds up the tissues anew; and when the reawakening comes it is refreshed. So is the reincarnating ego refreshed when it returns to earth.

    Similarly with sleep: sleep is caused by the withdrawal from the physical body of the entity which filled it with its flame and gave it active life. That is sleep. And when that withdrawal of the inner entity is complete, the sleep as sleep is relatively perfect and there is relatively perfect unconsciousness - the sweetest sleep of all. For then the body is undisturbed, rests peacefully and quietly, rebuilds in its system what was torn down during the hours of active work or play.

    If the withdrawal of the inner entity is incomplete or partial, then dreams occur, for the inner entity feels the attraction of the physical part of itself; the psychical man still feels that physical man working on it psychomagnetically, as it were; and the unconsciousness of sleep is disturbed by the vibrations of the physical man, of the animate body. This produces evil dreams, bad dreams, fevered dreams, strange dreams, unhappy dreams. If the withdrawal is somewhat more complete than in this last case, but not yet wholly complete, then there are happy dreams, dreams of peace.

    When the sleep is what is called utterly unconscious sleep, it is so because the inner entity is the least affected by the psychomagnetic vibrations of the body and of the brain in particular. It itself, this consciousness or mind, is in a doze, resting, but with a certain amount of its consciousness remaining, which the brain, however, cannot register as a dream, because the separation between the body and the consciousness which has left it is too complete. But while this consciousness is thus half-awake, so to speak, half-resting, it is in that particular world, invisible to human eyes, to which its feelings and thoughts in the previous moments and hours have directed it. It is there as a visitant, perfectly well protected, perfectly guarded, and nothing will or can in all probability harm it - unless, indeed, the man's essential nature is so corrupted that the shield of spirituality ordinarily flowing around this inner entity is worn so thin that antagonistic influences may penetrate to it.

    Rebirth, the awakening from the rest between earth lives, is the result of destiny, the destiny that you have made for yourself in past lives. You have builded yourself to come back here to earth; and that is why you are here now, because in other lives you builded yourself to reincarnate. You are your own parents; you are your own children; because you are yourself. You are simply the result, as a character, as a human being, of what you builded yourself to be in the past; and your future destiny - effect of necessity following cause - will be the result, the karma, of what you are now building yourself to be.

    Here are the secret causes of rebirth: men hunger for light and know not where to look for it. The instincts of men tell them the truth, but they know not how to interpret them. Their minds, their intellects, are distorted through the teachings brought to them by those who have sought for light in the material world alone. To seek for light - a noble occupation indeed! — but to search the material world alone for it proves the searchers to have lost the key to the grander Within of which the material universe is but the shell, the clothing, the garment, the body, the outer carapace.

    This is one of the secret causes of rebirth, of the rebirth of the human soul; because man, being an essential part of the universe, one with its very heart, in his heart of hearts and indeed in all his being, must obey the cosmic law of reimbodiment: birth, then growth, then youth, then maturity, then expansion of faculty and power, then decay, then the coming of the great peace - sleep, rest; and then the coming forth anew into manifested existence. Even so do universes reimbody themselves. Even so does a celestial body reimbody itself - star, sun, planet. Each one is a body such as you are in the lowest part of yourself; each one is an inseparable portion of the boundless universe, as much as you are; each one springs forth from the womb of boundless space as its child, just as you do; and one universal cosmic law runs through and permeates all, so that what happens to one, great or small, advanced or unadvanced, evolved or unevolved, happens to everyone, to all.

    You carve your own destiny; you make yourself what you are. What you are now is precisely what in past lives you have made yourself now to be; and what you will in the future be, you are now making yourself to become. You have will, and you exercise this will for your weal or for your woe, as you live your lives on earth and later in the invisible realms of the spaces of space. This is one more, and the second, of the secret causes of rebirth.

    There is a third secret cause, and perhaps it is the most materially effectual; and this third cause resides in the bosom of each one of us. It is the thirst for material life, thirst for life on earth, hunger for the pastures and fields wherein once we wandered and which are familiar to us, which bring us back to earth again and again and again and again. It is this trishna, this tanha, this "thirst" to return to familiar scenes that brings us back to earth - more effectual as an individual cause, perhaps, than all else.

    The excarnate entity after death and before the return to rebirth on earth goes whither its sum total of yearnings, emotions, aspirations, direct it to go. It is the same even in human life on earth. A man will do his best to follow that career towards which he yearns or aspires; and when we cast this physical body off as a garment that has outworn its usefulness, we are attracted to those inner spheres and planes which during the life on earth last lived we had yearnings towards, aspirations towards. That is also precisely why we come back to this earth to bodies of flesh. It is the same rule but working in the opposite direction. We had material yearnings, material hungers and thirsts, latent as seeds in our character after death; and they finally bring us back to earth.

    After death, the nobler, brighter, purer, sweeter seeds of character, the fruitage, the consequence, of our yearnings for beauty and for harmony and for peace, carry us into the realms where harmony and beauty and peace abide. And these realms are spheres just as earth is, but far more ethereal and far more beautiful, for the veils of matter are thinner, the sheaths of material substance there are not so thick as here. The eye of the spirit sees more clearly. Death releases us from one world, and we pass through the portals of change into another world, precisely as the inverse takes place when the incarnating soul leaves the realms of finer ether to come down to our own grosser and material earth life into the heavy body of physical matter."

     

    -
    SPHERES
    -
    -
    -
    4
    SPHE
    48
    30
    3
    1
    R
    18
    9
    9
    2
    ES
    24
    15
    6
    7
    SPHERES
    90
    54
    18
    -
    -
    9+0
    5+4
    1+8
    7
    SPHERES
    9
    9
    9

     

    "The inner worlds to the entity passing through them, as it has passed through this world, are as real - more real in fact - than ours is, because it is nearer to them. They are more ethereal, and therefore are nearer to the ethereality of the eternal pilgrim passing through another stage on its everlasting journey towards perfection; and these changes take place one after another, before the next incarnation on the returning wheel of the cycle - the pilgrim passing from one sphere to another through the revolving centuries, ever going higher, to superior realms, until the topmost point of the cycle of that particular pilgrim's journey is reached.

    Therefore, fear not at all. All is well, for the heart of you is the universe, and the core of the core of you is the heart of the universe. As our glorious daystar sends forth in all directions its streams of rays, so does this heart of the universe, which is everywhere because nowhere in particular, constantly radiate forth streams of rays; and these rays are the entities which fill the universe full."

     

     

    http://home.pacbell.net/amsec/dea1c.html

    THROUGH BIRTHS AND DEATHS

    Ingrid Van Mater

  • (Reprinted from Sunrise magazine, November 1977. Copyright © 1977 by Theosophical University Press)
  • Nobly to live, grandly to die.

    Virtually all the world's cultures conceive of man as an ancient pilgrim on a journey involving endless cyclings of births and deaths, as he gradually seeks to follow the broader vision, the nobler way, until that day in ages to come when he will express the godhood within. Here in the West, however, in spite of a growing discontent with 'accepted' beliefs, this wider perspective of life is not generally entertained, and we tend to distrust our inherent wisdom, due primarily to our long-held materialistic approach with its concentration on the world of appearances, plus religious indoctrination and its resulting fear of the unknown.

    One of the least understood and most dreaded events we encounter is death. We have been so long concerned with our individual wellbeing in the hereafter, that we have tended to overlook the here and now, not realizing that by fulfilling the daily responsibilities as they come, the hereafter will take care of itself. The belief in only one life has also contributed to a sense of futility and discouragement. As Isaac Watts is said to have quipped:

    If I so soon am done,
    For what was I begun?

    In his parable of the Cave, Plato reminds us that

    the soul of every man does possess the power of learning the truth and the organ to see it with; and that, just as one might have to turn the whole body round in order that the eye should see light instead of darkness, so the entire soul must be turned away from this changing world, until its eye can bear to contemplate reality and that supreme splendour which we have called the Good.Republic, VII, 518

    We are fortunate that at this time in our century the soul of humanity is beginning in some respects to turn its eye to see light instead of darkness, to break away from the limiting hellfire-pearly gate syndrome, as the search for truth continues, with the desire to know rather than just to believe. The current interest in religions other than Christianity has made the concept of reincarnation more acceptable. Also, recent investigations into the experiences of those near death or who have been pronounced "clinically" dead and then recovered, are corroborating in a wonderful way the knowledge which is part of the ancient wisdom tradition.

    Raymond A. Moody, Jr., M.D. and Elizabeth Kubler-Ross, M.D. in independent studies have reported similar accounts of a continuation of consciousness after 'death' from people of such widely differing religious, social and educational backgrounds as to be convincing. These have indeed helped to replace the attitude of fear and apprehension with a more rational and understanding approach to the subject. All of those interviewed (From Raymond A. Moody, Jr.'s Life After Life), with the exception of the ones who attempted suicide and were revived, found the 'death' experience beautiful, peaceful and natural. And the attempted suicides returned with a positive feeling of the futility of such an act, for they realized they escaped nothing, but merely intensified their problem. Many discovered that when the soul was out of the body, they knew a different dimension of awareness which was later difficult to describe in words. Dr. Moody points out that these experiences were not at all in a class with hallucinations. In every case there was a sound reaction akin almost to a spiritual awakening. Some, in spite of a pull to enjoy the absolute peace, felt a strong obligation to return, as though they still had an assignment to fulfill in their lives. And many were motivated to make their moments of living count for something.

    Of particular interest was the reviewing of their life which was not judgmental in a harsh way, though many apparently rather expected it to be. One individual explained it as resembling "an autobiographical slide show." In numerous instances there appeared to be a being of light — possibly man's constant inner guide, the higher self? — who helped with warmth and understanding to elucidate the review. This replay of events is described in various ways in different religions. Modern theosophy calls it the "panoramic vision," wherein all the thoughts, feelings, actions, good, bad, and indifferent, are registered on the screen of time, bringing awareness that what we do in our lives follows after us. We learn that death is not the cessation of life, but merely change, as symbolized in the transition from chrysalis to winged butterfly. From the standpoint of the inner man, it is the beginning of a glorious adventure of the spirit.

    Once we begin to view life in its wholeness, perceiving all phases of outer existence as part of the one divine force, everything begins to fit together in a most remarkable way. One sees an overall plan of incomparable beauty and synchrony down to the smallest detail, and in this pattern the spiritual ego, the actor, the true human self, "moves in eternity like a pendulum between the hours of birth and death." ( H. P. Blavatsky, The Key to Theosophy, p. 167.)

    The relationship between life here on earth and life after death is like an equation. As we grow to understand the true purpose of our manifested existence, we begin to sense the necessity for death and its natural function in the universal scheme; and the more we contemplate its mystery and grandeur, the more we realize the depth of potential to be awakened in each human being. As we live, so will we die. There is no intermediary required to insure a just experience, as each person draws to himself his own. The equation is exact. Whatever the character of a life, so will be the afterlife. And also, whatever causes have been created in one life, will be reaped as effects in succeeding lives.

    The period after death is, in other words, a world of effects rather than a world of causes, an unrolling of the reel of events that impresses on the memory the quality of these events. But so intricate and interrelated is the process, that whereas life on earth is primarily a world of causes, it is also the arena in which one must work out the results of causes sown. The sum total of causes generated in former lives helps to create the trend or circumstances of the present one.

    Nature's divine economy is such that death serves many functions simultaneously. It is, of course, a necessary respite required for the psychological and spiritual restoration of the ego. It is also a time of assimilation and absorption, when all that is worthwhile from the life's experience becomes part of the soul memory, and this is carried over from life to life. Also, certain energies not finding a suitable range of expression while an entity is on earth, are expended during the afterdeath rest period. All this is quite distinct from and yet connected with the most spiritual aspect of man's constitution that is said to circulate through the celestial realms where it is at home. Actually this earth is only one of many mansions. Other cultures speak of the journeyings; of the soul after death, its travels to the various planets, and its circulations through the cosmos. There is an old Roman saying adopted by the early Christians: Dormit in astris — He sleeps in the stars.

    If we were to see the workings of nature from the inside out, they would appear as a continual flow of consciousness and we would be aware of a gradual preparedness for what lies ahead. There are no sudden changes in nature, but rather is there a faithful repetition of principles from the very great to the very small — one cosmic law that is infinitely just and compassionate.

    Sleep, for example, is a little death, and in a very real sense prepares us for the larger adventure. The Greeks spoke of sleep and death as brothers. Sleep comes as a necessary interlude between the days, to restore equilibrium to the whole being, and death provides a longer interim between lives, the length of time spent being exactly proportionate to the quality and intensity of the individual's aspirations. Those who have not generated sufficient of the higher energies would return more quickly. At the same time, those who have a deep desire to help their fellowmen would likely be drawn back to earth sooner than others who are more self-oriented. Sleep, likewise, varies in length with particular needs. The essential difference between sleep and death is that during sleep the cord of life remains intact as the connecting link for the return of the consciousness to the body.

    If we were truly to understand the mysteries surrounding sleep we would have many keys to a deeper realization of death. Where do we go when we sleep, and dream? "Sleep that knits up the ravell'd sleeve of care, the death of each day's life, . . ." said Shakespeare. Pythagoras and others have stressed the importance of preparing oneself before going to sleep at night: reviewing the day's deeds, feeling peace of mind and heart, and harboring no hatred. This habit not only induces calmness and understanding in facing life's problems, but makes "the self-conscious realization of the events passing before the mind's eye at the moment of death far easier, quicker, and more complete." (G. de Purucker, Fountain-Source of Occultism, p. 551.)

    Birth and death also are like different aspects of the same spectrum of the one Life. Without the one, the other would not be. To paraphrase the saying: If the seed did not die, the plant could not come into, being. The death of the physical becomes the birth of the spirit.

    Both the elderly and the very young have a closeness to the world beyond from opposite ends of the line. The young have just left the world of dreams which still lingers in their atmosphere, while the thoughts of the elderly begin to reflect this same world they are soon to enter. When death comes in the natural course of events to the elderly, it can be a beautiful release, the natural fulfillment of a life well lived. In later years the focus of thought turns from an accent on outer things to the inner life, the veils between this world and the next grow thinner, and one sees a more perfect reflection of the inner self. Just as the brilliance of autumn comes before the leaves fade and drop to the ground, the bare tree all the while carrying on its inner functions until the season is right for the fresh leaves to appear again in spring, so in the older years there can be a radiance, a summation of all that has gone before, a mellowness and wisdom that presage the wondrous journey ahead.

    Of a child's closeness to the soul of things, Wordsworth has left a legacy to the world in his poem "Ode on Intimations of Immortality." In explanatory notes on the thoughts motivating this work, he writes:

    Nothing was more difficult for me in childhood than to admit the notion of death as a state applicable to my own being. . . . I was often unable to think of external things as having external existence, and I communed with all that I saw as something not apart from, but inherent in, my own immaterial nature.

    Convinced of preexistence and the immortality of the soul, Wordsworth wrote that children come "trailing clouds of glory . . . . From God, who is our home," and that this atmosphere lingers with them in the childhood years. To him, birth into this world is a kind of death, "a sleep and a forgetting," and our soul, "our life's Star," is gradually enclosed in its "prison-house" of worldly delusions.

    It is insights such as these that have prompted some to refer to our life on earth as a vale of tears. But from the standpoint of the soul, this is where we must return, through the cycle of rebirths gradually becoming by self-conscious effort the noble being we potentially are. Our earth lives can better be regarded as stages in the growth of the soul. As we go through the days and years, carving our own destiny, creating our own heavens and hells, each one of us is actually on his own self-made odyssey. As in the wanderings of Odysseus, we are continuously searching for our spiritual "home," seeking to find that marginally fine Middle Way between the perilous extremes of Scylla and Charybdis, while blown by the winds of adversity, and exploring unknown seas of experience.

    There are many heartaches along the way, as we suffer and try to rise above our countless trials. But these are made lighter by the hope derived from knowing the larger view, the essential purpose, and that always there is another chance, if not in this, then in another life; and secondly, that no effort, however small, is ever wasted. At our present stage of human unfoldment, suffering is a necessary spur to growth, for through it our sympathies are widened and our character strengthened. Yet the loss of someone near and dear, especially a sudden loss, is a very real sadness, accentuated immeasurably if the individual believes that the one who has died is gone forever, and no matter what one's philosophical beliefs, time alone will bridge the gap. But the bonds of love are timeless, and in this thought lies the seed of comfort. For love is a magnetic force that holds the universe together, and life after life draws back those who feel a deep affinity for one another.

    One day in eons to come, when every part of our being will have become tuned to the harmony of the universe, we will have triumphed over birth and death as we now know them, and our whole being will have become radiant with the warmth of compassion for all that lives. Only then will this particular odyssey be at an end, and a new and grander one begun.

     

     

    WHEN THE SLEEPER WAKES

    H. G. Wells 1898

    Everyman

    Chapter 1

    Page11

    INSOMNIA

    ""Overcome by the strangeness of the man's condition, he took him by the shoulder and shook him.

    'Are you asleep?, he said with his voice jumping into alto, and again are you asleep?'

    Page 13

    Chapter 2

    THE TRANCE

    "The state of cataleptic rigour into which this man had fallen, lasted for an unprecedented length of time, and then he passed slowly to the flaccid state, to a lax attitude suggestive of profound repose. Then it was his eyes could be closed.
    He was removed from the hotel to the Boscastle surgery, and from the surgery, after some weeks, to London. But he still resisted every attempt at reanimation. After a time, for reasons that will appear later, these attempts were discontinued. For a great space he lay in that strange condition, inert and still ­ neither dead nor living but, as it were, suspended, hanging mid­way between nothingness and existence. His was a darkness unbroken by a ray of thought or sensation, a dreamless inanition, a vast space of peace. The tumult of his mind had swelled and risen to an abrupt climax of silence. Where was the man? Where is any man when insensibility takes hold of him?

    Page 18

    "He will have much to learn, much to unlearn, when he wakes. If ever a waking comes.''I'd give anything to be there,' said Isbister, 'just to hear what he would say to it all.'
    'So would I,' said Warming. 'Aye! so would I,' with an old man's sudden turn to self pity. 'But I shall never see him wake.'
    He stood looking thoughtfully at the waxen figure. 'He will never wake,' he said at last. He sighed. 'He will never wake again. '"

    Chapter 3

    THE AWAKENING

    Page 19

    "But Warming was wrong in that. An awakening came.
    What a wonderfully complex thing! this simple seeming unity - the self! Who can trace its reintegration as morning after morning we awaken, the flux and confluence of its countless factors interweaving, rebuilding, the dim first stirrings of the soul, the growth and synthesis of the unconscious to the sub­conscious, the sub-conscious to dawning consciousness, until at last we recognise ourselves again. And as it happens to most of us after the night's sleep, so it was with Graham at the end of his vast slumber. A dim cloud of sensation taking shape, a cloudy dreariness, and he found himself vaguely somewhere, recumbent, faint, but alive.
    The pilgrimage towards a personal being seemed to traverse vast gulfs, to occupy epochs. Gigantic dreams that were terrible realities at the time, left vague perplexing memories, strange creatures, strange scenery, as if from another planet. There was a distinct impression, too, of a momentous conversation, of a name - he could not tell what name - that was subsequently to recur, of some queer long-forgotten sensation of vein and muscle, of a feeling of vast hopeless effort, the effort of a man near drowning in darkness. Then came a panorama of dazzling unstable confluent scenes.

    Page 20

    "How long had he slept?"

    Page 22

    "Ha, ha, ha!, laughed one - a red haired man in a short purple robe. 'When the Sleeper wakes - When"

    Page 23

    Chapter 4

    THE SOUND OF A TUMULT

    Page 23

    "Graham moved his head. 'What does this all mean?' he said slowly. 'Where am I?'
    He saw the red-haired man who had been first to discover him. A voice seemed to be asking what he had said, and was abruptly stilled.
    The man in violet answered in a soft voice, speaking English with a slightly foreign accent, or so at least it seemed to the Sleeper's ears, 'You are quite safe. You were brought hither from where you fell asleep. It is quite safe. You have been here some time - sleeping. In a trance.'..."

    Page 24

    "You have been asleep some time. In a cataleptic trance. You have heard? Catalepsy? It may seem strange to you at first, but I can assure you everything is well."

    "Then suddenly, quite abruptly, he realised what had happened. There was no perceptible interval of suspicion, no dawn to his knowledge. Abruptly he knew that his trance had lasted for a vast interval; as if by some processes of thought reading he interpreted the awe in the faces that peered into his. He looked / Page 25 / at them strangely, full of intense emotion. It seemed they read his eyes. He framed his lips to speak and could not. A queer impulse to hide his knowledge came into his mind almost at the moment of his discovery. He looked at his bare feet, regarding them silently. His impulse to speak passed. He was trembling exceedingly.
    They gave him some pink fluid with a greenish fluorescence and a meaty taste, and the assurance of returning strength grew.
    'That - makes me feel better,' he said hoarsely, and there were murmurs of respectful approval. He knew now quite dearly. He made to speak again, and again he could not.
    He pressed his throat and tried a third time. 'How long?' he asked in a level voice. 'How long have I been asleep?'
    'Some considerable time,' said the flaxen-bearded man, glan cing quickly at the others.
    'How long?'
    'A very long time.'
    'Yes - yes,' said Graham, suddenly testy. 'But I want - Is it­ it is - some years? Many years? There was something - I forget what. I feel - confused. But you - ' He sobbed. 'You need not fence with me. How long - ?'
    He stopped, breathing irregularly. He squeezed his eyes with his knuckles and sat waiting for an answer.
    They spoke in undertones.
    'Five or six?' he asked faintly. 'More?'
    'Very much more than that.'
    'More.'
    'More.'

    He looked at them and it seemed as though imps were twitching the muscles of his face. He looked his question. 'Many years,' said the man with the red beard.
    Graham struggled into a sitting position. He wiped a rheumy tear from his face with a lean hand. 'Many years!' he repeated. He shut his eyes tight, opened them, and sat looking about him from one unfamiliar thing to another.
    'How many years?' he asked.
    'You must be prepared to be surprised.'
    'Well?'
    'More than a gross of years.'
    He was irritated at the strange word. 'More than a what?

    Page 26

    "Two of them spoke together. Some quick remarks that were made about 'decimal' he did not catch.

    "How long did you say?. asked Graham. How long? Dont look like that tell me"

    Page 28

    "For a space the thickset man took not the slightest notice of Graham, but proceeded to interrogate the other - obviously his subordinate - upon the treatment of their charge. He spoke clearly, but in phrases only partially intelligible to Graham. The awakening seemed not only a matter of surprise but of consternation and annoyance to him. He was evidently profoundly excited.
    'You must not confuse his mind by telling him things,' he repeated again and again. 'You must not confuse his mind.'
    His questions answered, he turned quickly and eyed the awakened sleeper with an ambiguous expression.
    'Feel queer?' he asked.
    'Very.'
    'The world, what you see of it, seems strange to you?'
    'I suppose I have to live in it, strange as it seems.'
    'I suppose so, now.'..."

    Page 29

    "Then he perceived, repeated again and again, certain formula. For a time he doubted his ears. But surely these were the words:

    "Show us the Sleeper! Show us the Sleeper!"

     

     

    THE MORNING OF THE MAGICIANS

    Lois Pauwels and Jacques Bergier 1963

    Page 252

    "into "which the village sorcerer sticks Pins, or a symbol such as the Cross, the Swastika, a stained-glass window, a cathedral, the Virgin Mary, mathematical entities, numbers, etc., all these things are models, 'sketches' of something that exists in a different Universe from that in which the model itself has been conceived. But these 'models' are not interchangeable: a mathematical model of a dam fed into an electronic machine is not comparable with a model of a supersonic rocket.
    All is not in everything. The spiral is not in the Cross. The image of the bison is not in the photograph studied by a medium; the Pere Teilhard's 'Point Omega' is not in Dante's Inferno; the menhir is not in a cathedral; Cantor's numbers are not among the figures of the Apocalypse. If everything has its 'maquette', an 'maquettes' are not like a nest of tables and do not form a whole which can be taken to pieces to reveal the secret of the Universe.
    If the most potent models available to an intelligence in a state of super-consciousness are non-dimensional - in other words, ideas - we must abandon any hope of finding the model of the Universe in the Great Pyramid or the West Door of Notre Dame. If a model of the whole Universe exists at all, this can only be in the human brain at the extreme point of the most sublime intelligence. But surely the Universe has other resources than Man ? If Man is an infinity, then would not the Universe be infinity plus. . . ?
    Nevertheless, to have discovered that everything is a'maquette', a model, sign or symbol helps us to find a key. Not one that opens the door of the inscrutable mystery - for no such key exists - or, if it does, is in the hands of God. I mean a key to an attitude, not to a certainty. What we want to do is to set in motion that 'other' intelligence for whose use these models have been prepared. It is therefore a question of passing. from our ordinary waking state to a higher state of wakefulness. An 'awakened' state. All is not in everything. But it is all-important to keep awake.

    V

    THE NOTION OF AN 'AWAKENED STATE'

    After the fashion of theologians, scientists, magicians and children - Salute to an expert at putting spokes in wheels ­The conflict between spiritualism and materialism: the story of an allergy - The legend of tea - Could it be a natural
    faculty? - Thought as a means of travel on the ground or in the air - A supplement to the Rights of Man - Some reflections on the 'awakened' Man - Ourselves as honest savages

    I ONCE wrote a book describing a group of intellectuals who sought, under the guidance of the wonder-worker Gurdjieff, to attain an 'awakened' state. I still think that there is nothing more important than this quest. Gurdjieff used to say that the modern spirit, born on a dunghill \vould return .to a dunghill, and he taught men to despise the times we'live in. It'is true, indeed, that the modem mentality is compounded of. forgetfulness and ignorance of the necessity for 'such a quest. But Gurdjieff, who was a man of old­
    ideas, confused the modem spirit with the narrow Cartesianism of the nineteenth century. To the really modem mind Cartesianism is no longer a panacea, and the very nature of intelligence is some­thing that has to be reconsidered. Consequently, it is on the contrary a spirit of extreme modernity that is likely to lead men to meditate profitably on the possible existence of another state of consciousness:
    a state of 'awakened' consciousness.. Here the mathematicians and physicists of today join hands with the mystics of yesterday. Gurdjieff's contempt (like that of Rege Guenon, another partisan, but a purely theoretical one, of the 'awakened' state) is therefore out of date. And I believe that if Gurdjieff had been completely 'enlightened' himself, he would not have mistaken the climate of the times we live in. For an intelligence convinced of the absolute necessity for a transmutation, it should be clear that this is not the time to despise, but rather to love this century.
    Up to the present time the 'awakened' state has been evoked in religious, esoteric or poetic terms. Gurdjieff's outstanding contribution was to show that there could be a psychology and a physiology pertaining to this state. But his language was wilfully obscure and he kept his disciples in a state of isolation. We are trying to speak the language of men of the second half of the twentieth century using terms that all can understand.
    For daring to approach such a subject in this way we shall, of course, be looked upon as barbarians by the 'experts'. And perhaps that is just what we are, to some extent. We are conscious in the world of today that a new spirit is abroad to meet the challenge of a new era in the history of the world. Our method of establishing the probable existence of an 'awakened' state will not be exclusively religious, or esoteric, or poetic or scientific, but will be a blend of all these and in contradiction to all the disciplines. That is what we call a Renaissance: a soup containing a mixture of the methods of theologians, scientists, magicians and children.
    One morning in August 1957 a crowd of journalists had assembled on the quay as a liner was about to sail from the London Docks for India. They had come to see the famous biologist J. B. S. Haldane who, accompanied by his wife, was about to leave England for good.
    'I've had enough of this country and of a lot of things in it,' he said quietly, 'especially the Americanization which is spreading everywhere. I'm going in search of new ideas, to work freely in a new country.'
    Thus began a new stage in the career of one of the most extraordinary men of our time. J. B. S. Haldane had taken part in the defence of Madrid, gun in hand, against the troops of Franco. He had been a member of the British Communist Party, but after the
    / Page 254 / Lysenko affair he tore up his card. And now he was off to seek the truth in India.
    For some thirty years people had found his grim sense of humour somewhat disconcerting. To a newspaper questionnaire on the subject of the decapitation of King Charles I, which had revived old controversies he had replied: 'If Charles I had been a geranium the two halves would have survived.'
    Mter making a violent speech at the Atheists' Club, he had received a letter from an English Roman Catholic informing him that 'His Holiness the Pope did not agree with him'. Adopting this respectful formula, he then wrote to the Minister for War addressing him as 'Your Ferocity', to the Air Minister, as 'Your Velocity', and to the Chairman of the Rationalist Society as 'Your Impiety' .
    On that August morning his 'Leftist' colleagues were also, no doubt, quite pleased to see him go, For, while defending Marxist biology, Haldane nevertheless was in favour of extending the field of science and of observing phenomena which did not conform to rationalist ideas. In reply to criticism, he answered coolly: 'I study whatever is really strange in physical chemistry, but I do not neglect anything in any other field.'
    He had been urging for a long time that science should make a systematic study of the notion of an 'awakened state'. As early as 1930, in his books The Inequality of Man and Possible Worlds, in spite of his official position in the world of science, he had de­clared that the Universe was certainly stranger than was generally thought, and that poetic or religious testimony relating to a state of super-consciousness ought to be a subject for scientific research.
    It was inevitable that such a man would one day go off to India; and it would not be surprising if his future works treated such subjects as: 'Electro-Encephalography and Mysticism', or 'The Fourth State of Consciousness and the metabolism of carbonic gas'. This could be expected of a man whose works already include a Study of the application of 18-dimensional space to essential problems of genetics.
    Our official psychologists admit the existence of two states of consciousness: sleep and waking. But from the earliest tiines down to the present day there is abundant evidence as to the existence of states of consciousness superior to our normal waking conscious­ness. Haldane was probably the first modem scientist to examine objectively this state of super-consciousness.
    It was only logical, in the period of'transition in which we are living, that this Man should have been considered by his spiritualist enemies no less than by his materialist friends as an expert in the art of putting spokes in wheels.
    Like Haldane, we ought to remain entirely aloof from the old controversy between spiritualists and materialists. That is the really 'modem' attitude. It is not a question of being 'above' the dispute, because there is no 'above' and no 'below' ; in fact there is no sense in it at all.

    Page 255

    The spiritualists believe in the possibility of super -consciosness, and see in it an attribute of the immortal soul.
    The materialists are up in arms against the very idea, and brandish Descartes. Neither side is willing to approach the subject with an open mind or give it serious study. There must be a.'1other way of considering this problem; a realistic way, in the sense in which we understand the term, implying an integral realism which takes into account the fantastic aspects of reality.

    It may well be, too, that this old controversy is not philosophical at all, except on the surface. It may be nothing but a dispute between people who, according to their natures, react differently towards natural phenomena - just as one person may revel in the wind, and another detest it. A conflict between two human types is not likely to lead to any illumination! If this were really so, how much time would be wasted in abstract discussions, and how right we should be to withdraw from the debate in order to approach the whole question from a 'barbarian' point of view!

    We may proceed on the following hypothesis:

    The passage from sleep to a waking state produces a certain number of changes in the body. For example: the arterial tension is different, and there are variations in the nervous impulses. If, as we think, there is another state, which we may call one of super­wakefulness, or super-consciousness, the passage from our normal waking to this super-state must also be attended by transformations of various kinds.

    Now, it is well known that for some people the process of. waking up is painful, or at any rate extremely disagreeable. Modem medicine is aware of this phenomenon, and distinguishes two types of human beings according to their reaction to the process of waking up.

    What is this state of super-consciousness, of a really 'awakened' consciousness? Men who have experienced it have difficulty, on their return to normality, in describing it. It cannot be expressed in ordinary language. We know that. it is possible to attain this state voluntarily; and the mystics' exercises are all directed to this end. We also know that it is possible, as Vivekananda says, that 'a man who is not versed in this science (mystical exercises) may attain this state by chance'.

    There are a great many instances in the poetry of every nation of sudden illuminations of this kind. And how many people, who are neither poets nor mystics, have not felt for a fraction of a second that they were on the brink of such an experience?

    Now let us compare this singular and exceptional state with another exceptional state. Doctors and psychologists are beginning to study, for military reasons, the behaviour of human beings in a state of weightlessness. Beyond a certain degree of acceleration, weight is abolished. A passenger in an experimental plane travelling at such a speed floats for a few seconds. For some the sensation is one of extreme well-being, for others one of extreme anguish and horror.
    Similarly, it may well be that the passage from the ordinary / Page 256 / waking state to one of super-consciousness {illuminative, magic) is attended by certain subtle changes in the organism, disagreeable for some, and agreeable for others. The study of the physiology of states of consciousness is still at a rudimentary stage. Some progress has already been made in connection with hibernation. The physiology of a state of super-consciousness has not, with a few exceptions, attracted the attention of scientists. If our hypothesis is valid, we can readily conceive the existence of a positivist, rationalist human type who, in self-defence, becomes aggressive as soon as there is any question, whether in literature philosophy or science, of going outside the sphere in which consciousness normally functions. We can equally well imagine the spiritualist type in whom any allusion to a state beyond reason produces the sensation of a lost paradise. May not the basis of a fundamental scholastic dispute prove to be, in the last resort, a question of: 'I like, or I don't like' ? But what is it in us that likes or does not like? In point of fact, it is never'!, ; merely: 'something in me likes, or does not like', and that is all. Let us therefore get rid altogether of the false 'spiritualism versus materialism' problem, which is perhaps nothing but a question of allergies. What is essential is to know whether Man possesses in unexplored regions of his being, superior instruments, enormous amplifiers, as it were, of his intelligence - a whole equipment to enable him to conquer and compre­hend the Universe, to conquer and comprehend himself, and to shoulder his whole destiny.

    Bodhidarma, the founder of Zen Buddhism, one day while he was meditating, fell asleep (i.e. he allowed himself inadvertently to relapse into what is for most men their normal state of consciousness). This failing seemed to him so horrible that he cut off his
    eyelids.

    According to the legend, the eyelids fell to the ground and there gave birth to the first tea plant. Tea, which is a protection against sleep, is the flower that symbolizes the desire of wise men to keep awake; and that is why so it is said, 'The taste of tea and the taste of Zen are much alike.'

    This notion of an 'awakened state' seems to be as old as humanity It is the key to the most ancient religious texts, and perhaps the Cromagnon man already sought to enter that state. The radio­carbon method of dating has shown that six thousand years ago the Indians to the south-east of Mexico used to absorb certain mushrooms to induce a state of hyper-Iucidity. It is always a question of getting the 'third eye' to open and of escaping from the ordinary level of consciousness where everything is illusion, a prolongation of the dreams belonging to deep sleep. 'Sleeper awake!' In the Gospels as in fairy-tales, it is always the same admonition.

    Mankind has sought this 'awakened state' in all sorts of rites, in dancing and song, by mortification of the flesh, fasting, torture and various drugs. As soon as modern Man realizes the importance of what is at stake - which must be very soon - other means will / Page 257 / certainly be found. The American scientist J. B. Olds has imagined an electronic stimulation of the brain.*

    The English astronomer Fred Hoyle suggests the projection of luminous images on a television screen. Already H. G. Wells, in In the Days of the Comet, had imagined that after colliding with a comet, the atmosphere of the Earth was impregnated with a gas that induced a state of hyper-Iucidity. At last men could cross the
    frontier that separates truth from illusion. They were awakened to eternal realities. Of a sudden, all problems - practical, moral, spiritual, found their solution.
    This state of an 'awakened consciousness' seems to have been sought until now only by mystics. If it is possible, to what is it to be attributed? Religious persons speak of 'divine grace' ; the occultists of 'magical initiation'. But what if it were a natUral faculty?
    According to the latest scientific discoveries, considerable portions of the brain are still terra incognita. Are they the seat of powers we do not know how to use? Machines of whose purpose we are ig­norant. Instruments in reserve with a view to futUre mutations?
    We also know that normally a man, even for the most complicated intellectual operations, uses only nine-tenths of his brain. The greater part of our faculties therefore is still virgin soil. The im­memorial myth of the 'hidden treasure' has no other meaning.
    This is what the English scientist, Dr. Gray Walter, says in one of the most essential books of our time: The Living Brain. In a second work, Farther Outlook, in which anticipation and observa­tion, philosophy and poetry are mixed, Walter affirms that there are doubtless no limits to the possibilities of the human brain, anq that in our thought we shall one day explore Time, as we now explore Space. He shares this ,vision with the mathematician Eric Temple Bell who endows the hero of his novel The Waves of Time with the power of voyaging through the entire history of the Cosmos.:

    Page 258

    Let us stick to the facts. The phenomenon of the superconsdous
    state can be attributed to the existence of an immortal soul. This notion has been advanced for thousands of years without ever having done much towards solving the problem. But if, so as to keep within the facts, we confine ourselves to saying that the notion of an 'awakened state' is one of humanity's constant aspirations, that is not enough. It is an aspiration, but it is something else as well.
    Resistance to torture, the mathematician's moments of inspira­tion, the observations recorded by the Yogis' electro-encephalo­gram and other instances as well, oblige us to admit that man can enter a state other than his normal waking state. As to the nature of that state, every man is free to propose whatever hypothesis he chooses - the Grace of God, or the awakening of the Immortal Self. He can also be a 'barbarian' and seek a scientific explanation.
    Note that we are not pretending to be scientists. We are simply determined to neglect nothing that is of our own age in order to explore what belongs to every age.
    Our hypothesis is as follows:
    Communications with the brain are effected normally through
    nervous impulses. It is a slow-motion process: a few metres per second on the nerves' surface. It may be that in certain circumstances another, but much more rapid form of communication is established by an electro-magnetic wave travelling at the speed of light. We should then obtain the extreme rapidity in the recording and trans­mission of information that is peculiar to electronic machines.
    There is no Law of Nature that would exclude the existence of such a phenomenon. Waves of this kind would not be detectable outside the brain. This is the hypothesis we put forward in the preceding chapter.
    If this 'awakened state' exists, how is it made manifest? The descriptions given by Hindu, Arab and Christian mystics have never been systematically collected and studied. It is extraordinary that among the very numerous anthologies of every kind published in this age of catalogues and classification, there is not a single anthology devoted to the 'awakened state'. The descriptions that
    exist are convincing, but not at all clear. And yet, if we want to evoke in modern terms what is the outward sign of such a state, this is what we should have to do:
    Normally, thought travels at a walking pace, as Emile Meyerson has clearly shown. Most of the achievements of thought are, after all, the fruit of a very slow advance towards something that later appears self-evident. The most admirable discoveries in mathe­matics are nothing but equalities - unexpected, perhaps, but still equalities. The great Leonard Euler thought that the sublime summit of all mathematical thought was expressed in the equation: (equation omitted)
    This relation, which joins the real to the imaginary and is the basis of natura1logarithms, is an 'evidence'. As soon as it is ex­plained to an advanced student, he invariably declares that it is, of / Page 259 / course, glaringly obvious. Why did it require so much thought for so many years to arrive at something so patently self-evident?
    In physics, the discovery of the wave-mechanism in particles is the key that has opened up the modern era. Here, too, something self-evident is involved. Einstein had declared that energy = mc2, when m = mass, and c = the speed of light. That was in 1905. In 1900 Planck stated: energy = hf, when h is a constant, and f the frequency of vibrations. But it was not until 1923 that Louis de BrogIie, a man of exceptional genius, thought of combining the two equations and writing: hf = mc2.
    Thought moves at a snail's pace, even in the greatest minds. It does not dominate the subject.
    One last example: since the end of the eighteenth century it has been taught that mass figured both in the formula of kinetic energy (e :1/2 mv2) and in Newton's Law of Gravity (masses attract one another with a force varying. . . inversely as the square of their distances apart).

    Why was it left to Einstein to comprehend that the word mass has the same meaning in the two classic formulae? The whole theory of relativity can immediately be deduced from it. Why did one mind alone in the whole history of human intelligence see that? And why not immediately instead of after ten long years of intensive research? Because our thought travels along a winding path on one level which often turns back on itself. And no doubt ideas disappear and reappear periodically, and inventions are forgotten and then rediscovered again.

    And yet it seems possible that the mind can rise above this path and no longer have to plod along - that it can have an over-all view and speed from point to point like a bird or an aeroplane. That is what the mystics call an 'awakened state'.
    But are there one or more such states? There is every reason to believe that there are several, just as there are several altitudes at
    which one can fly. 'The first stage is called genius. The others are' unknown to the masses and thought to be only a legend. Troy also was a legend, before the excavations revealed that it really had existed.'
    If men have in them the physical possibility of attaining one or other of these states, the quest for the best means of doing so ought to be the principal aim of their lives. If my brain is equipped with the necessary machinery - if all this does not belong exclusively to the domain of religion or mythology - if it is riot all a question of divine 'grace' or 'magical initiation' but depends on certain tech­niques and certain internal and external attitudes capable of setting this machinery in motion - then I am satisfied that my only ambition and most urgent duty ought to be to reach this 'awakened state' and attain these heights at which the mind can soar.
    It is not because they are 'frivolous' or 'wicked' that men do not concentrate all their efforts on this research. It is not a question of morals. And in an affair of this kind a little goodwill and a few / Page 260 / attempts here and there are quite useless. Perhaps the superior instruments in our brain can only be brought into use if our whole life (individual and collective) is itself an instrument to be lived and looked upon exclusively as a means of establishing a connection arid switching on the' current that will put this machinery in motion. ­

    The reason why men are not exclusively concerned with attaining this 'awakened' state is because the difficulties of social life and the necessity of earning a living leave them no leisure for such pursuits. Men do not live by bread alone; but up till now our civilization has been unable to provide everyone with this necessity.
    In proportion as technical progress will gradually allow men time to breathe, so will the quest for the 'third state' of awareness and lucidity take precedence over all other aspirations. The possibility of taking part in this research will finally be recognized as one of the 'Rights of Man'. The next revolution will be a psychological one.
    Let us imagine a Neanderthal man miraculously transported to the Institute of Advanced Studies at Princetori. In the presence of Dr. Oppenheimer he would be in a situation comparable to that in which we should find ourselves when face to face with a really 'awakened' man, whose thoughts no longer plod, but can range at will through three, four or n dimensions.
    Physically, it would seem that we could become such a man. There are enough cells in our brain, and enough possible nter­connections. But it is difficult for us to imagine what such an intelligence could see and understand.
    The alchemists claimed that manipulation of matter in their crucibles could provoke what the modems would call radiation, or a field of force. This radiation would transmute all the cells in the operator's body and turn him into a truly 'awakened' man - a man who would be alive, both here and on the 'other side'.
    Let us now accept this hypothesis, this superbly non-Euclidean psychology. Let us suppose that one day in 1962 a man like our­selves, while manipulating matter and energy in a certain way, suddenly becomes entirely changed - in other words, 'awakened'.
    In 1955 Professor Singleton showed to some friends during an atomic conference in Geneva some carnations which he had grown ,
    in the radio-active field of the great nuclear reactor at Brookhaven. They had been white; now they were a purply-red, a hitherto unknown species. All their cells had been modified, and they would, whether by grafting or reproduction, continue in their new state.
    So it would be with our new man. He is now superior to us; his thought no longer plods - it flies. By integrating in a different way what all of us know in our various specialities, or by simply estab­lishing all possible connections between the scientific facts contained in textbooks and University manuals, he could form concepts which would seem as strange to us as chromosomes would have been to Voltaire, or the neutrino to Leibnitz. Such a man would have absolutely no interest in trying to communicate with us, nor would he seek to dazzle us by trying to explain the enigmas of light, or / Page 261/ the secret of genes. Valery did not publish his thoughts in La Semaine de Suzette. This man would be above and beyond"humaJ1ity. He could only communicate to advantage with minds like his own.

    There is substance here for meditation.
    It is conceivable that the various traditions connected with
    'initiation' have resulted from contact with minds on other planets. It may be that, for an 'awakened' man, time and space present no barriers, and that communication is possible with intelligences on other inhabited worlds; this, incidentally, would explain why we have never been visited.

    We can dream about these things - on condition, as Haldane reminds us, that we do not forget that dreams of this kind are probably always less fantastic than reality.
    Now follow three true stories. They will serve as illustrations.
    Illustrations are not proofs, but these three stories oblige us to believe that there are other states of consciousness than those recognized in official psychology. Even the vague notion we have of genius is not enough. We have not chosen these illustrations from the lives or works of mystics, although this would have been easier, and perhaps more efficacious. But we maintain our claim to approach these matters in a spirit of complete freedom and as honest 'barbarians'

    Page 257

    NOTES * The centres of pleasure in the brain: Scientific American, October 1956.
    In his novel, The Black Cloud. Black clouds in space, between the stars, are higher forms of life. These super-intelligences propose to arouse the inhabitants of the Earth by sending luminous images which produce in the brain a state of 'awakened consciousness'.
    'I discovered by means which I only imperfectly understand, the secret of going backwards through history. It is like swimming. Once one has learned the stroke, one never forgets it. But to learn it calls for constant practice, and a certain-involuntary tightening of the mind and muscles. One thing I am sure of: no one knows exactly how, the first time, he overcame the difficulty of swimming; and doubtless even the most expert clairvoyants would be unable to explain to others the secret of voyaging backwards through the waves of time.' Like Fred Hoyle, and many other British scientists, Eric Temple Bell writes fantastic stories and essays (under the pseudonym of John Taine). Only the most naive reader would imagine that these merely represent a relaxation for great minds. It is the only way to disseminate certain truths that are inacceptable to official philosophy. As in every pre-revolutionary period, all advanced thinking is published in disguise. The 'jacket' of a work of space-fiction is the cloak of the 1960s

     

     

    If you want everlasting glory

    don't go back to sleep.

    If you want to burn with love

    don't go back to sleep.

    You have wasted so many nights!

    Tonight, for the love of God,

     meet the dawn

    don't go back to sleep!

    Rumi

     

     

    SHAMANIC WISDOM IN THE PYRAMID TEXTS

    THE MYSTICAL TRADITIONS OF EGYPT

    Jeremy Naydler 2005

    THE MYSTICAL VERSUS THE FUNERARY INTERPRETATION OF ANCIENT EGYPTIAN RELIGION

    Page 48

    A Clash of Views

    "If the so-called funerary texts of ancient Egypt, of which the Pyramid Texts are the earliest example, were not simply for the use of the dead but also for the living, this implies the existence in ancient Egypt of a certain type of mysticism in which the living had experiences-probably in a highly charged ritual context-that would normally occur only after one.had died. The fact that a ritual context formed the framework within which such mystical experiences were induced, and that these rituals were implicitly secret, entitles us to refer to them as "mystery rites" or "mysteries."1 These experiences were of a direct encounter with spiritual realities normally veiled by the conditions of human physical existence. The direct experience of the spirit world, of the forces and energies that it contains and of the gods and ancestors who dwell in it, required that the normal conditions of daily life and daily consciousness be suspended. Ancient Egyptian mysticism involved a crossing of the threshold of death while still alive in order to stand within the spirit world and to know oneself as a spirit. The experience of spiritual rebirth required that one consciously undergoes the experience of dying.

    Page 49

    While scholars generally accept that this "voluntary death" was one of the central aims of the Greek and Hellenistic mystery cults, Egyptology has resisted the idea that any such initiatory rites or experiences existed in Egypt. The keynote against any such rites in ancient Egypt was struck by Siegfried Morenz, who, in his influential book, Egyptian Religion, compared the role of Isis and Osiris in the Hellenistic mysteries with their role in ancient Egypt in the following way. Whereas the later Hellenistic myster­ies "sought to elevate the mystic to the divine plane by associating him with Isis and Osiris," in ancient Egypt "the deceased becomes Osiris and enters into God by the performance of the funerary rites." Between ancient Egypt and the Hellenistic/world a radical transformation took place, and "[t]his transformation consists in the following: in Egypt it was the DEAD, whereas in the Hellenistic world it was the LIVING who were so conse­crated and thereby saved from their state of worldly terror."2 The argu­ment of Morenz is that where we find mysticism in the Hellenistic world, we find funerary rites in Egypt.
    More recently, both Erik Hornung and J an Assmann have reiterated Morenz's view. Hornung, recognizing the implicitly mystical content of Egyptian "funerary" literature, has argued that transcendental experiences-such as entering the realm of the gods-must have been under­stood by the Egyptians as being attainable only after a person's death. This has for many years been the standard interpretation within Egyptology, to be found in the work of Piankoff, Mercer, Frankfort, Faulkner, James P. AlIen, and many others. It is held that ancient Egyptian attitudes differed profoundly from those prevalent during the Greek and Hellenistic period. As Hornung put it: "While in the later period a few select individuals become initiates by undergoing a symbolic death, in the Pharaonic period each person enters the realm of the gods and learns the secrets of the after­life through his or her actual death. . . . Knowledge about the afterlife is no secret teaching. Although it contains many mysteries, it is not part of a mystery cult. . . ."3 For Hornung, then, mystical experiences were believed (especially during the New Kingdom) to be available to all-there was no secret mystery cult-but unlike the Greeks, the ancient Egyptians had to wait until they died before they could actually have any of these mystical experiences. Thus we meet in the religious texts such important inner events as spiritualization and divinization of the soul, as well as vision of and union with gods, but these transcendent experiences are all post­mortem. As such, they should be understood as belonging to an elaborate system of belief rather than lying on the experiential path of the mystic. By displacing mystical experiences from this life into the afterlife, it becomes / Page 50 / possible to uphold the view that no matter how mystical dead Egyptians may have been, living Egyptians were practical, extroverted, and, in Hornung's memorable phrase, "startlingly matter-of-fact."4
    Concomitant to this approach is an assessment of the "funerary" litera­ture of the Egyptians as essentially mere conjecture. It could not have been based on any actual experiences, for it did not arise out of-it was not the expression of-something lived. It must have been arrived at through priestly speculation. This is explicitly stated by J an Assmann, for whom the esoteric knowledge of the New Kingdom Underworld books is essentially speculative "cosmography." It is, for him, a pseudoscience based on noth­ing more than "pure speculation," and its formulation reflects less any spir­itual reality than "the typical bureaucratic and systematic style of Egyptian daily life, transposed to the next world."5 For Assmann, as for Hornung, any form of trance or ecstasy, mystical contemplation or attempt to unite with the numinous was foreign to the ancient Egyptians.6
    Hornung and Assmann articulate the consensus within Egyptology today. For both of them the experiential world of the ancient Egyptians­given that they were so evidently a highly religious people-seems to have been unusually limited. It was augmented by a speculative and highly imag­inative "science" of the afterlife that could have had no basis in actual experience. Egyptian religion then appears a matter of faith, the product of imaginative construction rather than of mystical practice.
    The trouble with this view of Egyptian religion is that the essentially religious-the lived encounter with the numinous or the sacred-is effectively denied. The Egyptians are regarded as oddly impervious to mystical experience, and seemingly unaware -of the potent effects of initiatory rites that everywhere else in the ancient world were absolutely integral to reli­gious life. As we have seen, some Egyptologists-a dissenting minority to be s~re-have suggested that there is another way of interpreting ancient Egyptian religion, in which it is viewed as based on experience rather than faith, and experience of a very specific kind. This other way makes just as much sense-often considerably more sense-of the religious material than does the more usual funerary interpretation. More to the point, this other way enables a religious content to be revealed that is otherwise sequestered and, in a sense, held captive by the funerary interpretation. The aim of this chapter is to set forth the kind of perspective that seems to be required in order that this deeper religious content may be released to view.

    Page 51

    Mysticism and the Experience of Death

    "In chapter 2, we saw that according to some of the most important Greek and Roman commentators, Egyptian religion was a highly mystical religion, and that through certain of its rites people were led to profound spir­itual experiences. Whereas modern scholars tend to see the core of ancient Egyptian religion as focused on the needs of the dead, the Greek and Roman commentators saw it as focused on the needs and experiences of the living. These experiences were ,the source and foundation of the knowledge and wisdom of the Egyptians that was generally revered throughout the ancient world. It was, however, understood by these ancient commentators that the central mystical experience, which could be regarded as the back­bone of Egyptian religion, was of a type that closely parallels the experience of death.7 What this means is that if a given religious text appears to be concerned with postmortem experiences, we need to look at it very care­fully, because it could be describing mystical experiences of the living that parallel those that a person will undergo after death. In this respect the fun­damental tenor of ancient Egyptian mysticism is accurately transmitted in the Hermetic tradition, in which mystical experiences are described that could otherwise easily be mistaken for postmortem experiences.8 Over the last forty years a great deal of work has been done to show that the Hermetic writings do in fact transmit genuine ancient Egyptian doctrines, one of which was that "the human being can become established on high without even leaving the earth."9
    The association of mystical experience with the experiences that one will have at death is by no means an unusual association, only to be found in a few Hermetic texts. It is also central to shamanic initiation rites, which often involve not only the experience of dismemberment or reduction to the state of a skeleton but also a descent to the Underworld or an ascent to Heaven, and the further experience of spiritual rebirth.10 This initiatory pattern in which the main mystical experience was to travel into the realm of the dead was common throughout the ancient world. It was the central experience of initiation into the mysteries.11
    A well-known philosophical example of the teaching concerning the mystical-experience/death-experience parallel can be found in the dia­logues of Plato, particularly important because of their influence on later mystics and mystically inclined philosophers. Plato was reputed to have spent thirteen years studying in ancient Egypt under the tutelage of priests, so an Egyptian source of this teaching cannot. be discounted.12 It is most clearly expounded in his dialogue Phaedrus, which has been called "the / Page 52 / basic text of mysticism in the true sense,''13 for it describes in most evoca­tive and elated language the ascent of the human being to the divine world. This ascent is accomplished by the soul "growing wings." In this beautiful image of the soul becoming winged, and hence capable of moving upward, away from the earth and the world of matter, Plato affirms that the human being has a celestial, as well as a terrestrial, home. The way to return to our celestial home is by cultivating the spiritual qualities of "beauty, wisdom, goodness, and every other excellence." Through nourishing ourselves on these sublime qualities, we not only "grow wings" but also realize our own immortality, lifting ourselves beyond the sphere of the earth to the stars. There the winged soul meets Zeus and a "host of gods and spirits" at the summit of the arch of the heavens. Going beyond even this arch, it con­templates an indescribable reality: "the reality with which true knowledge is concerned, a reality without colour or shape, intangible but utterly real, apprehensible only by intellect (nous) which is the pilot of the soul."14
    Plato's description of this mystical ascent of the soul is also-and he is quite explicit about this-a description of the postmortem experience of souls once released from physical embodiment. Thus, in the same passage, he goes on to describe the periods of time between incarnations and the forces of destiny that will then lead a soul from a spiritual state of enrap­tured vision into a particular type of physical incarnation.15 Plato nevertheless stresses that for the philosopher, who is the true lover of wisdom, the task in life is diligently to cultivate virtue, so as to grow the wings that will bear the soul upward toward the supreme vision of reality granted normally only after death.16 In this dialogue, then, Plato weaves together his description of the mystical ascent of the soul to the stars culminating in its vision of the indescribable reality beyond with a description of postmortem experiences. The mystical vision is precisely of that dimension of existence that is experienced when the soul finally separates itself from the body at death. Normally, this dimension is concealed from us, but it harbors a reality that the philosopher aims to become conscious of while still living, through practicing a moral and intellectual discipline that breaks through the veil created by sense-based consciousness.
    It is for this reason that in another dialogue, Phaedo, Plato goes so far as to define the profession of true philosophers as radically inclusive of the experience of dying: "True philosophers make dying their profession, and to them of all people death is least alarming. . . [for they are] glad to set out for the place where there is a prospect of attaining the object of their lifelong desire, which is Wisdom. . . . If one is a real philosopher, one will be of the firm belief that one will never find Wisdom in all its purity in any / Page 53 / other place [than the next world]."17 For Plato, the goal of philosophy ("wisdom") cannot be attained in the normal embodied state of consciousness, but is accessible only to the soul that has become free of the body. Since this is the state of the soul once it has died, the experience of death becomes the aim of Plato's mystical philosophy. Thus, in the same dia­logue, he writes, "Ordinary people seem not to realise that those who really apply themselves in the right way to philosophy are directly and of their own accord preparing themselves for dying and death."18
    Turning back to the Phaedrus, we find Plato comparing the beatific vision to initiation in the mysteries. He even uses the terms mystai and epoptai-terms taken from the Eleusinian mysteries that refer to two levels of initiate-in the following passage, in which the ultimate vision is described: "then resplendent beauty was to be seen. . . a joyous view and show, and [we] were initiated by initiations that must be called the most blessed of all . . . celebrating these. . . encountering, as mystai and epoptai, happy apparitions in pure splendour, being pure ourselves."19 The refer­ence to the Eleusinian mystai and epoptai is significant because Plato is clearly implying that the type of experience that he is describing is compa­rable to what was experienced in the Eleusinian mysteries. The Platonic philosopher "preparing for dying and death" is like the initiate undergoing the rites of the Eleusinian mysteries. It is worth briefly considering what occurred in the Eleusinian mysteries, for this may shed more light on the relationship between the type of mystical experience that Plato is referring to in Phaedrus and Phaedo and the experiences referred to in ancient Egyptian religious texts.

    The Eleusinian Mysteries and Other Mystery Religions


    The Eleusinian mysteries were celebrated from at least the eighth century B.C. at Eleusis, near Athens, and continued into the Hellenistic period. While there is some reason to believe that they were established at a much earlier date-in the second half of the fifteenth century B.c.-and that their origin was Egyptian, neither an earlier dating nor an Egyptian origin is accepted by the majority of scholars today, for lack of firm evidence. Nevertheless, the possibility of an earlier Egyptian origin of the Eleusinian mysteries should not be dismissed out of hand, and there are some who have no difficulty with this view.2O But whether or not they had an Egyptian origin is a side issue to the present argument. Eleusis was just one of many mystery centers that flourished thro\lghout the Greek and Greco- Roman / Page 54 / world. Like the other mystery religions that were constellated around the cult of a certain god or goddess, the Eleusinian mysteries were based upon the myth and cult of Demeter and her daughter Persephone. The key event of this myth is Persephone's abduction by Hades, the god of the Underworld, and her eventual release from the clutches of Hades and restoration to her mother and the Upperworld. The birth of a divine child seems also to have been a crucial event. In other words, the central themes of the myth are of Persephone's death and resurrection, and the birth of a new "principle" in the form of a divine child.21
    The rites celebrated at Eleusis fell into three parts.22 The "lesser mys­teries" were celebrated in spring and their purpose was mainly instructional and purificatory. The "greater mysteries" occurred the following autumn and lasted nine days, during which time candidates experienced a reenact­ment of the myth of Persephone's descent into, and release from, the Underworld, and the birth of the divine child, announced by the hiero­phant. From the accounts that have come down to us, it is clear that the mysteries were intensively participated in, and the candidates (mystai) felt inwardly identified with Persephone. Finally, a full year later, came the highest level of initiation, the epopteia or "vision," which led to the second grade of initiate that Plato mentions, the epoptai.
    While the broad course of events that took place at Eleusis is fairly well known, much less is known of the details of what actually occurred in the mysteries, because the initiates were sworn to secrecy. We do know, how­
    ever, from Aristotle, that what happened to the initiates was not that they gained some kind of intellectual understanding, but rather that they had a transformative experience that had a strong emotive charge. Aristotle writes that initiates were "not expected to learn something but to experi­ence emotions and a change in the state of mind (diatethenai)."23 From other ancient writers we have cryptic statements indicating that participa­tion in the mysteries conferred on the initiates a blessing that set them
    apart from the uninitiated, particularly in a changed attitude toward death. For example, Pindar, Sophocles, Isocrates, and the anonymous Homeric Hymn to Demeter all confirm that people initiated into the mysteries felt that they had a quite differen~ relationship to death from the uninitiated.
    They no longer feared death, but looked forward to it as the beginning of a new life.24 We have already seen that Plato implies that the initiate expe­rienced in initiation something similar to what would otherwise be experi~ enced after death: a sublime mystic vision. To this we may add a corroboratory statement of Plutarch: "The soul at the point of death has the same experience as those who are being initiated in great mysteries. "25

    Page 55

    Plutarch was referring to either the Eleusinian mysteries or the Hellenistic mysteries of Isis, probably both.
    While some scholars have been very cautious in making any pro­nouncement as to what actually occurred in the initiations at Eleusis, oth­ers have been more willing to follow through the implications of the various testimonies that have come down to us. According to Carl Kerenyi, the climax of the Eleusinian mystery rites was a "beatific vision" compara­ble to the medieval Christian mystical visio beatifica.26 It was, that is to say, a "mystical seeing" that conferred upon the initiate a certain beatitude. WaIter Burkert has suggested that of the "things shown" (dromena) to the initiates at Eleusis during the nocturnal ceremonies, the most important was a certain insight into the nature of death.27 This view is in contrast to the overly literalistic interpretations of commentators both ancient and modern who have held that the things shown were simply ritually charged objects like an ear of wheat or a representation of a phallus. It seems far more likely that the hierophant enabled the initiate to glimpse a transcen­dent reality that, as Cicero put it, showed one "how to live in joy, and how to die with better hopes."28
    We therefore have considerable documentary support for the view that is implied in Plato's Phaedrus that one of the main purposes of initiation in the Eleusinian mysteries was to bring one almost to the point of death, so that one stood at the threshold of the spiritual world and was enabled to see into it, and to catch a glimpse of a transcendent reality beyond anything normally experienced in ordinary life. Paralleling the Eleusinian mysteries, the Hellenistic mysteries of Isis seem to have had a very similar aim. Apuleius, writing in the second century A.D., is explicit on this point. In The Golden Ass he describes in some detail the inner experiences that accompanied initiation:

    Then the High Priest ordered all uninitiated persons to depart, invested me in a new linen garment and led me by the hand into the
    inner recesses of the sanctuary itself. . . . I approached the very gates of death and set one foot on Persephone's threshold, yet was permitted to return, rapt through all the elements. At midnight I saw the sun shin­ing as if it were noon; I entered the presence of the gods of the Underworld and of the Upperworld, stood near and worshipped them.29

    In the writings of Plato, in the Greek Eleusinian mysteries, and in the Greco- Roman Isis mysteries, we therefore find a shared understanding that there is a kind of mystical experience that closely parallels the experience / Page 56 / of death. So closely does it parallel the experience of death that in the accounts of Plato, Plutarch, and Apuleius a person would seem to be brought experientially to the very brink of death. For Plato, death was understood to involve the separation or withdrawal of the soul from the experiential world mediated by the senses. As a consequence of this with­drawal, a new range of experiences becomes possible, no longer conditioned by the physical environment or by bodily incarnation. For both Plato and the mystery religions that we have been considering, it is clear that it was regarded as possible for people, while still alive, to enter a state of ,consciousness in which the soul becomes separated from the body for a short period. During this period of separation, people could have profound experiences that they would not otherwise have until they died, the most important of which was an intense realization that there is an element in their nature that is immortal.
    This understanding of the relationship between a certain type of vision­ary mystical experience and what is experienced at death is well attested to in the shamanic tradition too.30 And we have already seen that it was central to the Hermetic tradition. There is compelling evidence that various Greco-Roman and Hellenistic mystery cults all shared the same perspective.31 It is highly probable that more than a thousand years earlier in ancient Mesopotamia a similar initiatory encounter with death was central to the Akitu, or New Year festival. During this festival, the death and resurrection of the god Marduk were reenacted. He descended into the Underworld and was mourned for three days before he rose again triumphantly. The role of Marduk was taken by the king, who was ritually disrobed and "confined in the mountain"-the ziggurat-for the prescribed length of time, and then liberated to the jubilation of the gathered crowds.32
    Here, then, we seem to have a mystery rite that in essential respects, both mythological and experiential, parallels the Greek and Hellenistic mystery rites. Where it differs from the Greek and Hellenistic models is that apparently only one person, the king, went through the experience of death and resurrection on behalf of the whole community. Given the over­all context of the Akitu, which means literally "power making the world live again," it is likely that what the king underwent, and later on in the festival enacted in the Sacred Marriage Rite, was felt to affect the whole country and its populace.33 In this respect, the affects of the Akitu bear comparison with certain passages in the Pyramid Texts that indicate that through the king's transformation and rebirth, the land of Egypt was renewed, the grass was made green, and the fields became fertile.34 These considerations should cause us to approach the ancient Egyptian Pyramid Texts with an / Page 57 / awareness that, although they appear concerned with the fate of the soul after death, they may belong to a similar mystical tradition to the Meso­potamian Akitu, and that the experiences the pharaoh underwent were regarded as benefiting the whole country. According to this mystical tradi­tion, in crossing the threshold that separates the world of the living from the realm of the dead, a connection was made with the vitali~ing energies that are mediated by the dead into the world of the living.
    The fact that the mystical "near-death" experience appears to have been central not only in the mystery rites of Greek and Hellenistic times but also in ancient Mesopotamia clearly weakens the argument of Morenz, Hornung, Assmann, and others discussed at the beginning of this chapter that implies that such rites were a post-pharaonic development, for the Mesopotamian Akitu goes back to the third millennium B.C., was already well established at the time of the Egyptian Middle Kingdom, and probably dates back to before that period.35 If we find these rites in Mesopotamia, then the likeli­hood that something similar also existed in ancient Egypt is considerably increased. There is, however, a good deal of evidence to suggest that this same understanding and ritual practice flourished in many other ancient cultures contemporaneous with pharaonic Egypt, such as the Minoan, U garitic, Hittite, and so on.36 Against such a background, it would seem odd if in Egypt similar mystery rites and initiations did not take place, especially given the enormous significance that the religious life had for the Egyptians and the reputation of Egypt throughout the ancient world for being a fount of esoteric wisdom. We therefore need to look further into whether the rea­soning of Egyptologists who refuse to accept that a comparable mystical tra­dition existed in ancient Egypt is as compelling as at first sight it may seem.

    The Funerary Interpretation of the Osiris Myth

    In ancient Egyptian mythology, the god who presided over death and rebirth was Osiris, and it is he who would have been a central point of ref­erence for the kind of initiatory rites that we have been considering had they taken place in Egypt. As is well known, Osiris is regarded by modern scholars as a god central to the funerary religion of Egypt. We need, there­fore, to look at the figure of Osiris in order to ascertain whether this "funerary" god might not also have played an initiatory role in an Egyptian mystical tradition. We shall begin by examining certain key passages in the Pyramid Texts and then look at some important kingship rituals in which Osiris had a prominent part.

     

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    WAY OF THE PEACEFUL WARRIOR

    Dan Millman 1980

    Chapter

    7

    Page 199

    "My instincts were wildly signalling danger, but Soc had already entered. Clicking my flashlight on, I left the moaning wind behind me and followed his faint light deeper into the cave. The flickering beam of my light showed pits and crevices whose bottoms I couldn't see.
    "Soc, I don't like being buried this far back in the mountain." He glared at me. But to my relief he headed out toward the mouth of the cave. Not that it mattered; it was as dark outside as inside. We made camp, and Socrates took a pile of small logs out of his pack. "Thought we might need these," he said. The fire was soon crackling. Our bodies cast bizarre, twisted shadows, dancing wildly on the cave wall in front of us, as the flames consumed the logs.
    Pointing to the shadows, Socrates said, "These shadows in the cave are an essential image of illusion and reality, of suffering and happiness. Here is an ancient story popularized by Plato:

    There once was a people who lived their entire lives within a Cave of Illusions. After generations, they came to believe that their own shadows, cast upon the walls, were the substance of reality. Only the myths and religious tales spoke of a brighter possibility.
    Obsessed with the shadow-play, the people became accustomed to and imprisoned by their dark reality.

    I stared at the shadows and felt the heat of the fire upon my back as Socrates continued.
    "Throughout history, Dan, there have been blessed exceptions to the prisoners of the Cave. There were those who became tired of the shadow play, who began to.doubt it, who were no longer fulfilled by shadows no matter how high they leaped. They became seekers of light. A fortunate few found a guide who prepared them and who took them beyond all illusion into the sunlight. "
    Captivated by his story, I watched the shadows dance against the granite walls in the yellow light. Soc continued:
    "All the peoples of the world, Dan, are trapped within the Cave of their own minds. Only those few warriors who see the light, who cut free, surrendering everyming, can laugh into eternity. And so will you, my friend."

    Page 45

    "Don't be afraid," he repeated. "Comfort yourself with a saying of Confucius," he smiled. " 'Only the supremely wise and the ignorant do not alter.' " Saying that, he reached out and placed his hands gently but firmly on my temples.
    Nothing happened for a moment-then suddenly, I felt a growing pressure in the middle of my head. There was a loud buzzing, then a sound like waves rushing up on the beach. I heard bells ringing, and my head felt as if it was going to burst. That's when I saw the light, and my mind exploded with its brightness. Something in me was dying-I knew this for a certainty-and something else was being born! Then the light engulfed everything."

     

     

    HOLY BIBLE

    Scofield References

    Page 1117 A.D. 30.

    Jesus answered and said unto him, Verily, verily,
    I say unto thee, Except a man be born again,
    He cannot see the kingdom of God.
    St John C
    hapter 3 verse 3
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    THE BIOLOGY OF DEATH

    Lyall Watson 1974

    Page 49

    "As long ago as 1836, in a Manual of Medical Jurisprudence, this was said: 'Individuals who are apparently destroyed in a sudden manner, by certain wounds, diseases or even decapitation, are not really dead, but are only in conditions incompatible with the persistence of life. '231 This is an elegant and vital distinction. Death is not 'incompatible with the persistence of life'. Our ability to bring all kinds of death back to life is limited only by the state of our technology."

     

     

    THE DEATH OF FOREVER

    Darryl Reaney 1991

    A NEW FUTURE FOR HUMAN CONSCIOUSNESS

    Page 222

    We are getting into very deep waters where ordinary experience cannot guide us. So again, as has become my habit in this penultimate Chapter, I will let a more eloquent voice speak for me. Not the voice of a scientist but of a poet-writer. In her remarkable retelling of the legend of Arthur, The Mists of Avalon, Marian Zimmer- Bradley makes her heroine, Morgan Ie Fay, say:

    for this is the great secret, which was known to all educated men in our day, that by what men think, we create the world around us, daily new.

    With this discussion of synchronicity and self-consistency, we have arrived at the point where we can begin to see the strange relationship between consciousness and the universe, between the 'thought' within and the 'thing' without.
       We have established that consciousness cannot be treated separately from the 'reality' it observes. We can assert this confidently. It is now a (virtually) unchallengeable axiom of quantum mechanics that each act of observation causes the ripple of possibility of the quantum wave to 'concretise' into entities with an observable and measurable existence.

    In Chapter 9, I postulated that consciousness is that unifying activity in the brain that 'sees' one in many. However, consciousness is not just a passive receiver. By its choices, it creates unities. Indeed, its very essence is that it acts as a nodal integrator between the quantum ripples of possibility that emanate from both past and future. It is, if you like, the 'reality slit' into which multiple ripples / Page 223 / of possibility enter, leaving the temporally symmetric quantum world and 'falling' into the one-way world of matter which decays with time.

    Wolf has summarised this viewpoint admirably:

    Our minds [i.e. consciousness] are thus tuned ... to multiple dimensions, multiple realities. The freely associating mind is able to pass across time barriers, sensing the future and reap­ praising the past . Our minds are time machines, able to sense the flow of possibility waves from both the past and the future. In my view, there cannot be anything like existence without this higher form of quantum reality.

    All this sounds highly abstract, remote from the kind of consciousness you and I experience now. So let me bring the message close to home. Think back again to a moment when you suddenly felt really understood something you had not understood before. It may have been a mathematical problem you had been wrestling with for days. Suddenly, after hours of frustration, the answer was there - complete and perfect.

    This is the essence of insight. Things hitherto separate and unconnected suddenly 'click together'. The pieces of the jigsaw slide into place. As I have stressed, this integrative faculty is the hallmark of consciousness. The understanding that follows a 'Eureka' moment is not a surface comprehension; it is a 'deep knowing' that will stay with you for life precisely because it is part of a wider multiform consciousness, of which your mind is but a single unit. In deep knowing you become part of the self-unfolding of the cosmos.

    Think about this in terms of time. The answer you sought existed prior to your discovery of it. What happened in your flash of understanding was that your individual consciousness suddenly 'caught up' with a truth already 'known'. It tapped into the completed, unitive consciousness that underpins the closed feedback loop of becoming. What you experienced was a faint foretaste of the final act in the evolution of consciousness, a memory of that magic future moment of total togetherness, when the distinction between observer and observed vanishes completely.

    One of the founding fathers of quantum mechanics, Werner Heisenberg, said of his subject 'The common division of the world into subject and object, inner world and outer, body and soul, is no longer adequate '. In saying this he, a scientist, found himself using / Page 224 / the language of mysticism. Compare Heisenberg' s words with those of the Dominican monk Meister Eckhart, 'the knower and the known are one', or the words of the Indian philosopher Krishnamurti, ' consciousness is its content' and 'there is neither the outer nor the inner but only the whole. The experiencer is the experienced ... the thinker is the thought'.

    Here then is the longed-for end of the age-old road. Here science and religion speak with a single voice, each subtending and validating the other. Here confusion ends and contradictions cease. All things one. Even the distinction between inner and outer, singer and song fades in the full light of completed consciousness.

    Even now, today, here, still trapped in time, if we strain our ears to their limit, we can just hear the strains of that distant music 'from some far shore the final chorus sounding' as Whitman said. A whisper of tomorrow, reaching into today. More than a beacon of hope, more than a promise of better things, a commitment from our higher selves to their lowlier foundations, a conviction that the creative evolution which fashioned man from microbe will fashion God from man, no, has fashioned God from man. From round the closed arc of time, the time-free God speaks to his time-trapped children, who are both his parents and his heirs.

    What then of the 'arrow of time' , forever pointing towards decay and death? Hoyle gives us an interesting clue. Speaking of the ability of electromagnetic waves to propagate in both time directions, Hoyle notes that the propagation of radiation in the familiar past-to­ future time sense leads inevitably to loss of information. However, over evolutionary time, organisms have gained in complexity (such a gain in complexity being powered by the energy of the sun's radiation).

    He then goes on to suggest, as I have outlined above, that life uses information from the future. In 'real time' science, such a suggestion would run foul of the Second Law of Thermodynamics. However, if time is closed into a loop, a relentless decay of order into noise is impossible because at some point in the 'circle', the situation must reverse itself so that noise becomes order. Again, in a metaphorical sense, the idea of a loop in time seems to resolve a paradox. In this metaphor, life and intelligence can draw, not only on information in their past, as 'remembered' in their DNA, but on information in their future, which is their past 'once removed'.

    Where does consciousness fit into this global picture? My problem here is a perfect example of the thing I have emphasised / Page 225 /omitted) Page 226 / over the past few chapters-of the way the words we choose, by trapping (defining) our thoughts in words, confuse the reality we are trying to reach. I have now implanted two 'models' in the readers' mind, Hawking's space time loop and Hoyle's idea of choice as a resultant of quantum uncertainties translated into conscious action (even if that 'action' is only the fixing of a thought in words). These two models do not mesh readily together. As always happens with language, I have brought clarity in one case only by muddying the waters in another.

    From this perspective, we can now map out an evolution of consciousness, in terms of the space time globe. In Figure 10.1, I sketch out a mandala, a mythic symbol in the form of a Hawking space time globe, a loop in time. Each pole is dark, symbolising undifferentiated 'simplicity' in a physical sense and total 'ignorance' (zero conscious ness) in a psychological sense. From this darkness, gradually through evolution, light is born and increases in strength. That light is informa­tion, the data stored in DNA code and in us expressed as consciousness. At this stage, we are low on the scale of consciousness. Beyond the 'now' point occupied by man at his present stage of evolution, the light of consciousness continues to brighten, reaching a maximum for reasons of pure symmetry at the 'equator' of the space time globe after which it fades away again to reach another pole of darkness.

    The 'pure symmetry' of the 'equator' is not just a turn of phrase.

    The point at which the cosmos reaches its maximum size has a special property because it is unique, marking the exact moment at which growth transmutes into decay. As such, it has something of the quality of a 'phase transition' or a 'symmetry breaking'. If consciousness reaches its full flowering at its point of maximum strength, its very perfection may, for reasons beyond our present comprehension, require a dissolution into darkness in order that it may realise itself again on the other side of the space time rim.

    This idea has its own poetic logic, for the definition of something perfect is that it has reached finality-it has fulfilled its 'dream', it has realised the most sublime expression of beauty that the cosmos is capable of. In a real sense, therefore, it can evolve no further because it has nowhere to go. If the structure of the cosmos is such that nothing can 'stand still', the only thing a 'perfected structure can do is undergo a symmetry-breaking effect that reverses the process that brought it into being. At that climactic point of flawless and absolute perfection, the laws of physics may require that evolution / Page 227 / 'inverts itself, unbuilding what has been built, unlearning what has been learned, forgetting what has been remembered, destroying created order to regenerate creative chaos.

    If this idea still feels vaguely unsatisfying, remember that we are using a metaphor to try to convey some feeling for a concept which is beyond our power to conceive or formulate at this stage of our evolution. As usual, poetry gives us a sharper insight. Listen to what T.S. Eliot says in 'Burnt Norton':

    At the still point of the turning world. Neither flesh nor fleshless neither from nor towards: at the still point, there the dance is but neither arrest nor movement. And do not call it fixity where past and future are gathered.Neither movement from nor towards

    neither ascent nor decline. Except for the point, the still point there would be no dance, and there is only the dance

    And later

    words move, music moves only in time; but that which is only living can only die. Words, after speech, reach into the silence. Only by the form, the pattern can words or music reach the stillness, as a Chinese jar still moves perpetually in its stillness not the stillness of the violin, while the note lasts not that only, but the co-existence or say that the end precedes the beginning and the end and the beginning were always there before the beginning and after the end and all is always now

    In a symbolic way, this new mandala solves 'in song' many of the paradoxes which have bedevilled our quest for meaning through the course of this book. In Chapter 2, I painted a grim picture of the future in a cosmos destined to move to a state of maximum entropy, i.e. of death. In the mandala, the chain of cause-and-effect is continuous-maximum entropy is linked to and continuous with maximum order for the arrow of time points not only to the dark node but inevitably to the brightness beyond. This may be the final 'darkness before dawn' image.

    Page 228

    The mandala also shows - clearly-how consciousness can be universal while at the same time being fractured into different reflecting crystals by ego-boundaries. In this representation, the 'lines of latitude' on the space time globe represent levels of consciousness, progressing from the preconscious minds of animals to the various levels of human consciousness and beyond. A thousand different human minds may reach a given 'line' on the scale by any one of a million different, meandering 'world line' routes (resulting from billions of different Y node choices) but, once there, the quality of the consciousness they experience will be identical. There are a million roads to the same place, a million roads to Avalon.

    What is true of man is also true of extraterrestrial intelligences, if they exist. Whatever the physical basis of its mentality, an alien life form would experience exactly the same quality of understanding at any given line of latitude as a human, for universal consciousness admits of no exceptions.

    In this mandala, there is no need for God to create (cause) the cosmos since the act of creation is itself a 'result' of its own prior 'effects' .

    Perhaps (only perhaps) the mandala metaphor allows us to see why ego-death can free consciousness from time even at our present, far-from-perfect stage of evolution. Consider the 'line of latitude' which the average human consciousness has almost but not quite reached on the space time globe as a 'break though point' at which ego-death occurs for most humans. Today, we are somewhere short of that threshold and all we can do is strive for the small ego-deaths that lead to those rare 'moments of insight' so treasured by those who have experienced them. These may be enough to allow us to escape our bondage to 'real time'. One only has to break the time threshold fleetingly to make a permanent contribution to the evolutionary process for that breakthrough, once it has happened, is indelibly imprinted into the fabric of space-time. We must never lose sight of the fact that our past thoughts are as 'real' as our past bodies. They do not cease to exist just because our awareness is locked in the present. This is true not just of those things we remember but of the millions of forgotten Y node choices through which we fixed the pattern of our minds. The universe remembers them even if we do not. In this sense, the poet's intuition may be right: one moment may 'hold eternity'.

    So, finally, the pattern emerges. Through the haze of ego, / Page 229 / through the limitations of ignorance, we of this generation begin to see something no other generation has such precise, mathematical detail.

    What we see, for the first time, is truth; the truth of what we are and whence we came. We know the scale of Deep Time: fifteen billion years. We know the evolutionary sequence: Big Bang - formless clouds of hydrogen (and helium) gas - galaxies - first generation stars - supernovae - second generation stars and planets - life - mind. We are beginning to feel in our bones just what this means. We see that from the periodic table, has come symphony orchestras, diamonds, the sound of starlings at sunset, Voyager space craft, the glitter of dew on spider webs at dawn, fractal images on computers, the laser light of cognitive awareness. This is a creative act of staggering proportions. We are the products of this evolutionary process. We are also its heirs and trustees.

    So here we stand at this human moment in evolution, sentient stardust looking back at its origins with eyes that see for the first time, a universe made conscious of itself. Poised on the present we look forward to the future - in both senses of the term. For here is the most intimately awesome realisation our science has bequeathed us - the creative process that fashioned with us. We know that consciousness will continue to grow in strength until it is as far removed from the present human mentality as our minds are from the rudimentary nervous systems of the slipper animalcules that swarm in a drop of pond water; until its creative power is so great that it can realise itself, making its own unbegun splendour explode into being in a supreme 'instant' of consciously retroactive causation. In ten billion years, or ten million , or ... ?

    What is the climax of consciousness towards which the whole evolutionary process draws, the point of paradox where beginning and end meld meld? Is it God? I have already used caution that 'God' is only a word, a label. The reality is beyond our comprehension. If we could foresee the will evolve into, we would perish in an instant. It is a law of life that understanding only comes to a mind which is ready to receive it. If cosmic consciousness were to flood into the present structure of the average human mind, if today's thought pattern were to un-preparedly 'know' tomorrow's consciousness, simultaneously aware of being at / Page 230 / the fine scale of atoms and the colossal scale of stars, mind would self­ destruct. Such premature insight would 'fry our brains'.

    In his wonderful prose poem 'Deep Time', physicist David Darling maps out the future path of consciousness in words I cannot improve upon.

    Even now, at the close of the twentieth century, we sense it. You and I are the infant cosmos, still only dimly aware, still only conscious of things immediately around the reality generators that are our minds. We perceive only dully, over a small range of wavelengths of light and sound, and we comprehend structure over only a narrow range in space and time. But, eventually, we will see X rays and gamma rays, radio waves and gravitational waves. And subatomic particles. And whole galaxies in their most intimate detail. We shall see and understand all there is to know. What we are today will evolve to become a single universe-wide mind, so that every particle in space will be within this cosmic consciousness -free, but aware. Every particle of which you and I are made will ultimately be reconstituted in this universal mind, along with everything else. Given such a prospect, we need hardly fear our own personal deaths. For nothing ever dies. And in Deep Time we shall be as one.

    This 'map' of future evolution allows us to remove the last fracture in our understanding, that final fissure that stops us from seeing things whole. In order to carry my argument through chapters 8 to 10 in logical order, I allowed the impression to develop that consciousness was largely a right brain function and ego largely la left brain function. In so doing, I preserved the very dualism I was trying to demolish. Let me therefore repeat a point I raised briefly in chapters 8 and 9 - that completed consciousness melds together right-brain holism and left-brain logic. It is not a sufficient function of consciousness that it simply 'sees' the oneness of things. The cosmos is a creative process, a stupendously generative act. This act demands work, the work that comes not from contemplation but from action. In the final analysis, the 'Western' tradition of science has been as necessary for the evolution of consciousness as the 'Eastern' tradition of mysticism. Far from being set against each other, these differing approaches support and enrich the complementary yin/yang oneness they create.

    Page 231

    The insights of science - 'monuments of unageing intellect' - are part of the 'deep knowing' of consciousness. We must not confuse ego with intellect. While pre-scientific societies could intuitively sense the oneness of things, the cosmos could never realise itself without the detailed mathematical definition which science brings about. In a more profound sense, the self-realisation of the cosmos required - and requires - the ongoing 'collapse' of temporally symmetric quantum waves into matter, the transfiguration of possibility into actuality, the Fall from Eternity into Time. It is this endlessly repeating metamorphosis that produces in the 'static' space-time world of being the dynamic adventure of becoming, that generates in us the sense of motion that so confuses us when we apply it to 'time'. For this 'Fall' is the 'heartbeat' of the cosmos - that which keeps it 'real' by making it 'whole' . Without this 'Fall' we and the world we inhabit would be but virtual quantum possibilities, shapeless dreams in the Mind of God.

    This mandala sings to us that consciousness will continue to evolve into a truly supreme state in which it will be fully timeless and creatively free of all limitations. In this state of divinity, it will have the capacity to build a world from what Paul Davies has called 'structured nothingness'. In this continuum the individual human brain is not simply a passive receiver, tuning in to information from both past and future. Rather, it receives data from the past and then by reworking it in consciousness creates the data that will go forward into the future. Consciousness is not just a mirror (another confusing image) which receives the light of truth with clearer definition as its ego-barriers go down. Consciousness is also an amplifier, a generator of the light that brightens beyond itself to reach the transcendent radiance of the 'centre', the still point.

    Giver and receiver, consciousness is both, its ability to take and to give being handicapped by the level of growth it has reached and by the confusing noise of the ego-cage. A highly evolved mind free of self receives fully and gives fully. In both senses, it 'sees', it 'knows'.

    The message of this chapter, and this book, is, to me, flawlessly captured in my favourite poem, by English poet Siegfried Sassoon:

    I am that fantasy which race has wrought of mundane chance material. I am time paeaned by the senses five like bells that chime. / Page 232 / I am that cramped and crumbling house of clay where mans soul weaves the secret webs of thought. venturer-automaton - I cannot tell what powers and instincts animate and betray and do their dream work in me. Seed and star, sown by the wind, in spirit I am far from self, the dull control with whom I dwell also I am ancestral. Aeons ahead and ages back, both son and sire I live mote-like between the unquickened and the dead­ from whom I take, and unto whom I give.

    Page 233

    The Pursuit of Happiness

    Chapter 11

    Fool! All that is, at all lasts ever, past recall; earth changes, but thy soul and God stand sure: what entered into thee that was, is, and shall be: time's wheel runs back or stops; Potter and clay endure Robert Browning

    The pages of this book have taken us on a journey to far off places. We have looked around the rim of space and time to the ultimate beginning and end of things and we have looked at our dread of death and the misty genesis of faith. We have shared a journey of exploration. However, exploration is a poignant metaphor for the human state, for-what explorers seek in the outside world is often that which is missing in themselves. The brave pioneer is sometimes the lost child, looking for home.

    So, at the end of our story, inevitably, we come back to our point of origin, to the frail perishable constrructions of blood and flesh and bone that are you and I. In the light of where we have been, we ask a final question, a simple, almost plaintive question What is happiness?

    Happiness. What do we mean by this strange paradoxical, sad 'Word?

     

     

    THE PROPHET

    Kahil Gibran 1923

    ON DEATH

    Then Almitra spoke, saying, "We would ask now of Death."

    And he said:

    You would know the secret of death.

    But how shall you find it unless you seek it in the heart of life?

    The owl whose night-bound eyes are blind unto the day cannot unveil the mystery of light.

    If you would indeed behold the spirit of death, open your heart wide unto the body of life.

    For life and death are one, even as the river and the sea are one.

    In the depth of your hopes and desires lies your silent knowledge of the beyond;

    And like seeds dreaming beneath the snow your heart dreams of spring.

    Trust the dreams, for in them is hidden the gate to eternity.

    Your fear of death is but the trembling of the shepherd when he stands before the king

    whose hand is to be laid upon him in honour.

    Is the shepherd not joyful beneath his trembling, that he shall wear the mark of the king?

    Yet is he not more mindful of his trembling?

    For what is it to die but to stand naked in the wind and to melt into the sun?

    And what is to cease breathing, but to free the breath from its restless tides,

    that it may rise and expand and seek God unencumbered?

    Only when you drink from the river of silence shall you indeed sing.

    And when you have reached the mountain top, then you shall begin to climb.

    And when the earth shall claim your limbs, then shall you truly dance.

     

     

    THE FAREWELL

    And now it was evening.

    And Almitra the seeress said,

    "Blessed be this day and this place and your spirit that has spoken."

    And he answered, Was it I who spoke? Was I not also a listener?

    Then he descended the steps of the Temple and all the people followed him.

    And he reached his ship and stood upon the deck.

    And facing the people again, he raised his voice and said:

    People of Orphalese, the wind bids me leave you.

    Less hasty am I than the wind, yet I must go.

    We wanderers, ever seeking the lonelier way,

    begin no day where we have ended another day

    and no sunrise finds us where sunset left us.

    Even while the earth sleeps we travel.

    We are the seeds of the tenacious plant, and it is in our ripeness

    and our fullness of heart that we are given to the wind and are scattered.

    Brief were my days among you, and briefer still the words I have spoken.

    But should my voice fade in your ears, and my love vanish in your memory, then I will come again,

    And with a richer heart and lips more yielding to the spirit will I speak.

    Yea, I shall return with the tide,

    And though death may hide me, and the greater silence enfold me, yet again will I seek your understanding.

    And not in vain will I seek.

    If aught I have said is truth, that truth shall reveal itself in a clearer voice, and in words more kin to your thoughts.

    I go with the wind, people of Orphalese, but not down into emptiness;

    And if this day is not a fulfillment of your needs and my love, then let it be a promise till another day.

    Know therefore, that from the greater silence I shall return.

    The mist that drifts away at dawn, leaving but dew in the fields,

    shall rise and gather into a cloud and then fall down in rain.

    And not unlike the mist have I been.

    In the stillness of the night I have walked in your streets, and my spirit has entered your houses,

    And your heart-beats were in my heart, and your breath was upon my face, and I knew you all.

    Ay, I knew your joy and your pain, and in your sleep your dreams were my dreams.

    And oftentimes I was among you a lake among the mountains.

    I mirrored the summits in you and the bending slopes, and even the passing flocks of your thoughts and your desires.

    And to my silence came the laughter of your children in streams, and the longing of your youths in rivers.

    And when they reached my depth the streams and the rivers ceased not yet to sing.

    But sweeter still than laughter and greater than longing came to me.

    It was boundless in you;

    The vast man in whom you are all but cells and sinews;

    He in whose chant all your singing is but a soundless throbbing.

    It is in the vast man that you are vast,

    And in beholding him that I beheld you and loved you.

    For what distances can love reach that are not in that vast sphere?

    What visions, what expectations and what presumptions can outsoar that flight?

    Like a giant oak tree covered with apple blossoms is the vast man in you.

    His mind binds you to the earth, his fragrance lifts you into space, and in his durability you are deathless.

    You have been told that, even like a chain, you are as weak as your weakest link.

    This is but half the truth. You are also as strong as your strongest link.

    To measure you by your smallest deed is to reckon the power of ocean by the frailty of its foam.

    To judge you by your failures is to cast blame upon the seasons for their inconsistency.

    Ay, you are like an ocean,

    And though heavy-grounded ships await the tide upon your shores,

    yet, even like an ocean,

    you cannot hasten your tides.

    And like the seasons you are also,

    And though in your winter you deny your spring,

    Yet spring, reposing within you, smiles in her drowsiness and is not offended.

    Think not I say these things in order that you may say the one to the other,

    "He praised us well. He saw but the good in us."

    I only speak to you in words of that which you yourselves know in thought.

    And what is word knowledge but a shadow of wordless knowledge?

    Your thoughts and my words are waves from a sealed memory that keeps records of our yesterdays,

    And of the ancient days when the earth knew not us nor herself,

    And of nights when earth was upwrought with confusion,

    Wise men have come to you to give you of their wisdom. I came to take of your wisdom:

    And behold I have found that which is greater than wisdom.

    It is a flame spirit in you ever gathering more of itself,

    While you, heedless of its expansion, bewail the withering of your days.

    It is life in quest of life in bodies that fear the grave.

    There are no graves here.

    These mountains and plains are a cradle and a stepping-stone.

    Whenever you pass by the field where you have laid your ancestors look well thereupon,

    and you shall see yourselves and your children dancing hand in hand.

    Verily you often make merry without knowing.

    Others have come to you to whom for golden promises made unto your faith

    you have given but riches and power and glory.

    Less than a promise have I given, and yet more generous have you been to me.

    You have given me deeper thirsting after life.

    Surely there is no greater gift to a man than that which turns all his aims into parching lips and all life into a fountain.

    And in this lies my honour and my reward, -

    That whenever I come to the fountain to drink I find the living water itself thirsty;

    And it drinks me while I drink it.

    Some of you have deemed me proud and over-shy to receive gifts.

    Too proud indeed am I to receive wages, but not gifts.

    And though I have eaten berries among the hill when you would have had me sit at your board,

    And slept in the portico of the temple where you would gladly have sheltered me,

    Yet was it not your loving mindfulness of my days and my nights

    that made food sweet to my mouth and girdled my sleep with visions?

    For this I bless you most:

    You give much and know not that you give at all.

    Verily the kindness that gazes upon itself in a mirror turns to stone,

    And a good deed that calls itself by tender names becomes the parent to a curse.

    And some of you have called me aloof, and drunk with my own aloneness,

    And you have said, "He holds council with the trees of the forest, but not with men.

    He sits alone on hill-tops and looks down upon our city."

    True it is that I have climbed the hills and walked in remote places.

    How could I have seen you save from a great height or a great distance?

    How can one be indeed near unless he be far?

    And others among you called unto me, not in words, and they said,

    Stranger, stranger, lover of unreachable heights, why dwell you among the summits where eagles build their nests?

    Why seek you the unattainable?

    What storms would you trap in your net,

    And what vaporous birds do you hunt in the sky?

    Come and be one of us.

    Descend and appease your hunger with our bread and quench your thirst with our wine."

    In the solitude of their souls they said these things;

    But were their solitude deeper they would have known that I sought but the secret of your joy and your pain,

    And I hunted only your larger selves that walk the sky.

    But the hunter was also the hunted:

    For many of my arrows left my bow only to seek my own breast.

    And the flier was also the creeper;

    For when my wings were spread in the sun their shadow upon the earth was a turtle.

    And I the believer was also the doubter;

    For often have I put my finger in my own wound that I might have the greater belief in you

    and the greater knowledge of you.

    And it is with this belief and this knowledge that I say,

    You are not enclosed within your bodies, nor confined to houses or fields.

    That which is you dwells above the mountain and roves with the wind.

    It is not a thing that crawls into the sun for warmth or digs holes into darkness for safety,

    But a thing free, a spirit that envelops the earth and moves in the ether.

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

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

    And I fain would have you remember me as a beginning.

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

    And who knows but a crystal is mist in decay?

    This would I have you remember in remembering me:

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

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

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

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

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

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

    The veil that clouds your eyes shall be lifted by the hands that wove it,

    And the clay that fills your ears shall be pierced by those fingers that kneaded it.

    And you shall see

    And you shall hear.

    Yet you shall not deplore having known blindness, nor regret having been deaf.

    For in that day you shall know the hidden purposes in all things,

    And you shall bless darkness as you would bless light.


    After saying these things he looked about him, and he saw the pilot of his ship standing by the helm and gazing now at the full sails and now at the distance.

    And he said:

    Patient, over-patient, is the captain of my ship.

    The wind blows, and restless are the sails;

    Even the rudder begs direction;

    Yet quietly my captain awaits my silence.

    And these my mariners, who have heard the choir of the greater sea, they too have heard me patiently.

    Now they shall wait no longer.

    I am ready.

    The stream has reached the sea, and once more the great mother holds her son against her breast.

    Fare you well, people of Orphalese.

    This day has ended.

    It is closing upon us even as the water-lily upon its own tomorrow.

    What was given us here we shall keep,

    And if it suffices not, then again must we come together and together stretch our hands unto the giver.

    Forget not that I shall come back to you.

    A little while, and my longing shall gather dust and foam for another body.

    A little while, a moment of rest upon the wind, and another woman shall bear me.

    Farewell to you and the youth I have spent with you.

    It was but yesterday we met in a dream.

    You have sung to me in my aloneness, and I of your longings have built a tower in the sky.

    But now our sleep has fled and our dream is over, and it is no longer dawn.

    The noontide is upon us and our half waking has turned to fuller day, and we must part.

    If in the twilight of memory we should meet once more,

    we shall speak again together and you shall sing to me a deeper song.

    And if our hands should meet in another dream, we shall build another tower in the sky.

    So saying he made a signal to the seamen, and straightaway they weighed anchor

    and cast the ship loose from its moorings, and they moved eastward.

    And a cry came from the people as from a single heart, and it rose the dusk

    and was carried out over the sea like a great trumpeting.

    Only Almitra was silent, gazing after the ship until it had vanished into the mist.

    And when all the people were dispersed she still stood alone upon the sea-wall, remembering in her heart his saying,

    A little while, a moment of rest upon the wind, and another woman shall bear me."

     

    I

    AM THE DANCE AND THE DANCE GOES ON

     

     

     

     

    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

     

     

    Electron - Dictionary definition of Electron | Encyclopedia.com: FREE ...
    www.encyclopedia.com/science/encyclopedias-almanacs-transcripts-and.../electron-0

    Definition of Electron – Our online dictionary has Electron information from The Gale Encyclopedia of Science dictionary.... The mass of the electron is small even by atomic standards and has the value 9.109389 × 10-31 kg (0.5110 M V/c2 e, being only about 1/1836 the mass of the proton. All atoms found in nature have a ...

    Electron

    The electron is a negatively charged subatomic particle which is an important component of the atoms which make up ordinary matter . The electron is fundamental, in that it is not believed to be made up of smaller constituents. The size of the charge on the electron has for many years been considered the fundamental unit of charge found in nature. All electrical charges were believed to be integral multiples of this charge. Recently, however, considerable evidence has been found to indicate that particles classified as mesons and baryons are made up of objects called quarks , which have charges of either 2/3 or 1/3 the charge on the electron. For example, the neutrons and protons, which make up the nuclei of atoms, are baryons. However, scientists have never been able to observe an isolated quark, so for all practical purposes the charge on the electron can still be considered the fundamental unit of charge found in nature. The magnitude of this charge, usually designated by e, has been measured very precisely and is 1.602177 × 10-19 coulombs. The mass of the electron is small even by atomic standards and has the value 9.109389 × 10-31 kg (0.5110 M V/c2 e , being only about 1/1836 the mass of the proton.

     

     

     

    I

    AM

    ALPHA AND OMEGA

    THE BEGINNING AND THE END THE FIRST AND THE LAST

    I

    AM

    THE ROOT AND THE OFFSPRING

    OF

    DAVID

    AND

    THE BRIGHT AND MORNING STAR

    AND

    THE SPIRIT AND THE BRIDE SAY COME

    AND

    LET THEM THAT HEARETH SAY COME

    AND

    LET THEM THAT IS ATHIRST COME

    AND

    WHOSOEVER WILL LET THEM TAKE THE WATER OF LIFE FREELY

     

     

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    --
    -
    -
    -
    -
    -
    -
    20
    8
    5
    -
    23
    1
    20
    5
    18
    -
    15
    6
    -
    12
    9
    6
    5
    +
    =
    153
    1+5+3
    =
    9
    -
    9
    -
    9
    -
    -
    2
    8
    5
    -
    5
    1
    2
    5
    9
    -
    6
    6
    -
    3
    9
    6
    5
    +
    =
    72
    7+2
    =
    9
    -
    9
    -
    9
    -
    14
    T
    H
    E
    -
    W
    A
    T
    E
    R
    -
    O
    F
    -
    L
    I
    F
    E
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    occurs
    x
    1
    =
    1
    -
    1
    -
    ``-
    2
    -
    -
    -
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    occurs
    x
    2
    =
    4
    -
    4
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    3
    -
    -
    -
    -
    -
    3
    occurs
    x
    1
    =
    3
    -
    3
    4
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    4
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    5
    -
    5
    -
    -
    5
    -
    -
    -
    -
    -
    -
    -
    -
    5
    -
    -
    5
    occurs
    x
    4
    =
    20
    2+0
    2
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    6
    6
    -
    -
    -
    6
    -
    -
    -
    6
    occurs
    x
    3
    =
    18
    1+8
    9
    7
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    7
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    8
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    8
    occurs
    x
    1
    =
    8
    -
    8
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    -
    -
    -
    -
    -
    9
    -
    -
    -
    -
    9
    occurs
    x
    2
    =
    18
    1+8
    9
    11
    14
    T
    H
    E
    -
    W
    A
    T
    E
    R
    -
    O
    F
    -
    L
    I
    F
    E
    -
    -
    34
    -
    -
    14
    -
    72
    -
    36
    1+1
    1+4
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    6
    6
    -
    -
    -
    6
    -
    -
    -
    3+4
    -
    -
    1+4
    -
    7+2
    -
    3+6
    2
    5
    T
    H
    E
    -
    W
    A
    T
    E
    R
    -
    O
    F
    -
    L
    I
    F
    E
    -
    -
    7
    -
    -
    5
    -
    9
    -
    9
    -
    -
    2
    8
    5
    -
    5
    1
    2
    5
    9
    -
    6
    6
    -
    3
    9
    6
    5
    -
    -
    -
    -
    -
    --
    -
    -
    -
    -
    2
    5
    T
    H
    E
    -
    W
    A
    T
    E
    R
    -
    O
    F
    -
    L
    I
    F
    E
    -
    -
    7
    -
    -
    5
    -
    9
    -
    9

     

    THE WATER OF LIFE

     

    14
    T
    H
    E
    -
    W
    A
    T
    E
    R
    -
    O
    F
    -
    L
    I
    F
    E
    -
    -
    -
    -
    -
    --
    -
    -
    -
    -
    -
    -
    8
    -
    -
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    9
    -
    -
    +
    =
    23
    2+3
    =
    5
    -
    5
    -
    5
    -
    -
    8
    -
    -
    -
    -
    -
    -
    -
    -
    15
    -
    -
    -
    9
    -
    -
    +
    =
    32
    3+2
    =
    5
    -
    5
    -
    5
    14
    T
    H
    E
    -
    W
    A
    T
    E
    R
    -
    O
    F
    -
    L
    I
    F
    E
    -
    -
    -
    -
    -
    --
    -
    -
    -
    -
    -
    2
    -
    5
    -
    5
    1
    2
    5
    9
    -
    -
    6
    -
    3
    -
    6
    5
    +
    =
    49
    4+9
    =
    13
    1+3
    4
    -
    4
    -
    20
    -
    5
    -
    23
    1
    20
    5
    18
    -
    -
    6
    -
    12
    -
    6
    5
    +
    =
    121
    1+2+1
    =
    4
    =
    4
    -
    4
    14
    T
    H
    E
    -
    W
    A
    T
    E
    R
    -
    O
    F
    -
    L
    I
    F
    E
    -
    -
    -
    -
    -
    --
    -
    -
    -
    -
    -
    20
    8
    5
    -
    23
    1
    20
    5
    18
    -
    15
    6
    -
    12
    9
    6
    5
    +
    =
    153
    1+5+3
    =
    9
    -
    9
    -
    9
    -
    2
    8
    5
    -
    5
    1
    2
    5
    9
    -
    6
    6
    -
    3
    9
    6
    5
    +
    =
    72
    7+2
    =
    9
    -
    9
    -
    9
    14
    T
    H
    E
    -
    W
    A
    T
    E
    R
    -
    O
    F
    -
    L
    I
    F
    E
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    occurs
    x
    1
    =
    1
    -
    1
    -
    2
    -
    -
    -
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    occurs
    x
    2
    =
    4
    -
    4
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    3
    -
    -
    -
    -
    -
    3
    occurs
    x
    1
    =
    3
    -
    3
    -
    -
    -
    5
    -
    5
    -
    -
    5
    -
    -
    -
    -
    -
    -
    -
    -
    5
    -
    -
    5
    occurs
    x
    4
    =
    20
    2+0
    2
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    6
    6
    -
    -
    -
    6
    -
    -
    -
    6
    occurs
    x
    3
    =
    18
    1+8
    9
    -
    8
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    8
    occurs
    x
    1
    =
    8
    -
    8
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    -
    -
    -
    -
    -
    9
    -
    -
    -
    -
    9
    occurs
    x
    2
    =
    18
    1+8
    9
    14
    T
    H
    E
    -
    W
    A
    T
    E
    R
    -
    O
    F
    -
    L
    I
    F
    E
    -
    -
    34
    -
    -
    14
    -
    72
    -
    36
    1+4
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    6
    6
    -
    -
    -
    6
    -
    -
    -
    3+4
    -
    -
    1+4
    -
    7+2
    -
    3+6
    5
    T
    H
    E
    -
    W
    A
    T
    E
    R
    -
    O
    F
    -
    L
    I
    F
    E
    -
    -
    7
    -
    -
    5
    -
    9
    -
    9
    -
    2
    8
    5
    -
    5
    1
    2
    5
    9
    -
    6
    6
    -
    3
    9
    6
    5
    -
    -
    -
    -
    -
    --
    -
    -
    -
    -
    5
    T
    H
    E
    -
    W
    A
    T
    E
    R
    -
    O
    F
    -
    L
    I
    F
    E
    -
    -
    7
    -
    -
    5
    -
    9
    -
    9

     

     

    AND THE SPIRIT AND THE BRIDE SAY COME

    AND LET HIM THAT HEARETH SAY COME

    AND LET HIM THAT IS ATHIRST COME

    AND WHOSOEVER WILL LET HIM TAKE THE WATER OF LIFE FREELY

     

     

    -
    -
    -
    -
    -
    HOLY BIBLE
    -
    -
    -
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    -
    -
    -
    -
    -
    Scofield References
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    C
    22
    Verse
    17
    REVELATION
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    A
    =
    1
    1
    3
    AND
    19
    10
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    T
    =
    2
    2
    3
    THE
    33
    15
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    S
    =
    1
    3
    6
    SPIRIT
    91
    37
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    A
    =
    1
    4
    3
    AND
    19
    10
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    T
    =
    2
    5
    3
    THE
    33
    15
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    B
    =
    2
    6
    9
    BRIDE
    38
    29
    2
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    S
    =
    1
    7
    3
    SAY
    45
    9
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    C
    =
    3
    8
    4
    COME
    36
    18
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    A
    =
    1
    9
    3
    AND
    19
    10
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    L
    =
    3
    10
    3
    LET
    37
    10
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    H
    =
    8
    11
    3
    HIM
    30
    21
    3
    -
    -
    -
    3
    -
    -
    -
    -
    -
    -
    T
    =
    2
    12
    4
    THAT
    49
    13
    4
    -
    -
    -
    -
    4
    -
    -
    -
    -
    -
    H
    =
    8
    13
    7
    HEARETH
    65
    38
    2
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    S
    =
    1
    14
    3
    SAY
    45
    9
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    C
    =
    3
    15
    4
    COME
    36
    18
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    A
    =
    1
    16
    3
    AND
    19
    10
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    L
    =
    3
    17
    3
    LET
    37
    10
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    H
    =
    8
    18
    3
    HIM
    30
    21
    3
    -
    -
    -
    3
    -
    -
    -
    -
    -
    -
    T
    =
    2
    19
    4
    THAT
    49
    13
    4
    -
    -
    -
    -
    4
    -
    -
    -
    -
    -
    I
    =
    9
    20
    2
    IS
    28
    10
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    A
    =
    1
    21
    7
    ATHIRST
    95
    32
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    C
    =
    3
    22
    4
    COME
    36
    18
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    A
    =
    1
    23
    3
    AND
    19
    10
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    W
    =
    5
    24
    9
    WHOSOEVER
    130
    49
    4
    -
    -
    -
    -
    4
    -
    -
    -
    -
    -
    W
    =
    5
    25
    4
    WILL
    56
    20
    2
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    L
    =
    3
    26
    3
    LET
    37
    10
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    H
    =
    8
    27
    3
    HIM
    30
    21
    3
    -
    -
    -
    3
    -
    -
    -
    -
    -
    -
    T
    =
    2
    28
    4
    TAKE
    37
    10
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    T
    =
    2
    29
    3
    THE
    33
    15
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    W
    =
    5
    30
    5
    WATER
    67
    22
    4
    -
    -
    -
    -
    4
    -
    -
    -
    -
    -
    O
    =
    6
    31
    4
    OF
    21
    12
    3
    -
    -
    -
    3
    -
    -
    -
    -
    -
    -
    L
    =
    3
    32
    3
    LIFE
    32
    23
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    F
    =
    6
    33
    6
    FREELY
    71
    35
    8
    -
    -
    -
    -
    -
    -
    -
    -
    8
    -
    -
    -
    112
    -
    129
    First Total
    1422
    603
    126
    -
    11
    6
    12
    16
    10
    18
    7
    8
    45
    -
    -
    1+1+2
    -
    1+2+9
    Add to Reduce
    1+4+2+2
    6+0+3
    1+2+6
    Q
    1+1
    -
    1+2
    1+6
    1+0
    1+8
    -
    -
    4+5
    Q
    -
    4
    Q
    12
    Second Total
    9
    9
    9
    Q
    2
    6
    3
    7
    1
    9
    7
    8
    9
    -
    -
    -
    Q
    1+2
    Reduce to Deduce
    -
    -
    -
    Q
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    4
    -
    3
    Essence of Number
    9
    9
    9
    -
    2
    6
    3
    7
    1
    9
    7
    8
    9

     

     

    -
    -
    -
    -
    -
    HOLY BIBLE
    -
    -
    -
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    -
    -
    -
    -
    -
    Scofield References
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    C
    22
    Verse
    17
    REVELATION
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    A
    =
    1
    1
    3
    AND
    19
    10
    1
    -
    1
    -
    -
    -
    -
    -
    7
    -
    -
    S
    =
    1
    3
    6
    SPIRIT
    91
    37
    1
    -
    1
    -
    -
    -
    -
    -
    7
    -
    -
    A
    =
    1
    4
    3
    AND
    19
    10
    1
    -
    1
    -
    -
    -
    -
    -
    7
    -
    -
    A
    =
    1
    9
    3
    AND
    19
    10
    1
    -
    1
    -
    -
    -
    -
    -
    7
    -
    -
    L
    =
    3
    10
    3
    LET
    37
    10
    1
    -
    1
    -
    -
    -
    -
    -
    7
    -
    -
    A
    =
    1
    16
    3
    AND
    19
    10
    1
    -
    1
    -
    -
    -
    -
    -
    7
    -
    -
    L
    =
    3
    17
    3
    LET
    37
    10
    1
    -
    1
    -
    -
    -
    -
    -
    7
    -
    -
    I
    =
    9
    20
    2
    IS
    28
    10
    1
    -
    1
    -
    -
    -
    -
    -
    7
    -
    -
    A
    =
    1
    23
    3
    AND
    19
    10
    1
    -
    1
    -
    -
    -
    -
    -
    7
    -
    -
    L
    =
    3
    26
    3
    LET
    37
    10
    1
    -
    1
    -
    -
    -
    -
    -
    7
    -
    -
    T
    =
    2
    28
    4
    TAKE
    37
    10
    1
    -
    1
    -
    -
    -
    -
    -
    7
    -
    -
    B
    =
    2
    6
    9
    BRIDE
    38
    29
    2
    -
    -
    2
    -
    -
    -
    -
    7
    -
    -
    H
    =
    8
    13
    7
    HEARETH
    65
    38
    2
    -
    -
    2
    -
    -
    -
    -
    7
    -
    -
    W
    =
    5
    25
    4
    WILL
    56
    20
    2
    -
    -
    2
    -
    -
    -
    -
    7
    -
    -
    H
    =
    8
    11
    3
    HIM
    30
    21
    3
    -
    -
    -
    3
    -
    -
    -
    7
    -
    -
    H
    =
    8
    18
    3
    HIM
    30
    21
    3
    -
    -
    -
    3
    -
    -
    -
    7
    -
    -
    H
    =
    8
    27
    3
    HIM
    30
    21
    3
    -
    -
    -
    3
    -
    -
    -
    7
    -
    -
    O
    =
    6
    31
    4
    OF
    21
    12
    3
    -
    -
    -
    3
    -
    -
    -
    7
    -
    -
    T
    =
    2
    12
    4
    THAT
    49
    13
    4
    -
    -
    -
    -
    4
    -
    -
    7
    -
    -
    T
    =
    2
    19
    4
    THAT
    49
    13
    4
    -
    -
    -
    -
    4
    -
    -
    7
    -
    -
    W
    =
    5
    24
    9
    WHOSOEVER
    130
    49
    4
    -
    -
    -
    -
    4
    -
    -
    7
    -
    -
    W
    =
    5
    30
    5
    WATER
    67
    22
    4
    -
    -
    -
    -
    4
    -
    -
    7
    -
    -
    A
    =
    1
    21
    7
    ATHIRST
    95
    32
    5
    -
    -
    -
    -
    -
    5
    -
    7
    -
    -
    L
    =
    3
    32
    3
    LIFE
    32
    23
    5
    -
    -
    -
    -
    -
    5
    -
    7
    -
    -
    T
    =
    2
    2
    3
    THE
    33
    15
    6
    -
    -
    -
    -
    -
    -
    6
    7
    -
    -
    T
    =
    2
    5
    3
    THE
    33
    15
    6
    -
    -
    -
    -
    -
    -
    6
    7
    -
    -
    T
    =
    2
    29
    3
    THE
    33
    15
    6
    -
    -
    -
    -
    -
    -
    6
    7
    -
    -
    F
    =
    6
    33
    6
    FREELY
    71
    35
    8
    -
    -
    -
    -
    -
    -
    -
    7
    8
    -
    S
    =
    1
    7
    3
    SAY
    45
    9
    9
    -
    -
    -
    -
    -
    -
    -
    7
    -
    9
    C
    =
    3
    8
    4
    COME
    36
    18
    9
    -
    -
    -
    -
    -
    -
    -
    7
    -
    9
    S
    =
    1
    14
    3
    SAY
    45
    9
    9
    -
    -
    -
    -
    -
    -
    -
    7
    -
    9
    C
    =
    3
    15
    4
    COME
    36
    18
    9
    -
    -
    -
    -
    -
    -
    -
    7
    -
    9
    C
    =
    3
    22
    4
    COME
    36
    18
    9
    -
    -
    -
    -
    -
    -
    -
    7
    -
    9
    -
    -
    112
    -
    129
    First Total
    1422
    603
    126
    -
    11
    6
    12
    16
    10
    18
    7
    8
    45
    -
    -
    1+1+2
    -
    1+2+9
    Add to Reduce
    1+4+2+2
    6+0+3
    1+2+6
    Q
    1+1
    -
    1+2
    1+6
    1+0
    1+8
    -
    -
    4+5
    Q
    -
    4
    Q
    12
    Second Total
    9
    9
    9
    Q
    2
    6
    3
    7
    1
    9
    7
    8
    9
    -
    -
    -
    Q
    1+2
    Reduce to Deduce
    -
    -
    -
    Q
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    4
    -
    3
    Essence of Number
    9
    9
    9
    -
    2
    6
    3
    7
    1
    9
    7
    8
    9

     

     

    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.
    It droppeth as the gentle rain from heaven
    Upon the place beneath. It is twice blest:
    It blesseth him that gives and him that takes.
    Tis mightiest in the mightiest; it becomes
    The throned monarch better than his crown.
    His scepter shows the force of temporal power,
    The attribute to awe and majesty,
    Wherein doth sit the dread and fear of kings.
    But mercy is above this sceptered sway;
    It is enthroned in the hearts of kings;
    It is an attribute of God himself;
    And earthly power doth then show like God's
    When mercy seasons justice.

    William Shakespeare 1600

     

    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    T
    =
    2
    1
    3
    THE
    33
    15
    6
    -
    -
    -
    -
    -
    5
    6
    -
    -
    -
    Q
    =
    8
    2
    7
    QUALITY
    105
    33
    6
    -
    -
    -
    -
    -
    5
    6
    -
    -
    -
    O
    =
    6
    3
    2
    OF
    21
    12
    3
    -
    -
    -
    3
    -
    5
    -
    -
    -
    -
    M
    =
    4
    4
    5
    MERCY
    64
    28
    1
    -
    1
    -
    -
    -
    5
    -
    -
    -
    -
    I
    =
    9
    5
    2
    IS
    28
    10
    1
    -
    1
    -
    -
    -
    5
    -
    -
    -
    -
    N
    =
    5
    6
    3
    NOT
    49
    13
    4
    -
    -
    -
    -
    4
    5
    -
    -
    -
    -
    S
    =
    1
    7
    8
    STRAINED
    90
    36
    9
    -
    -
    -
    -
    -
    5
    -
    -
    -
    9
    -
    -
    35
    -
    30
    -
    390
    147
    30
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    I
    =
    9
    8
    2
    IT
    29
    11
    2
    -
    -
    2
    -
    -
    5
    -
    -
    -
    -
    D
    =
    4
    9
    8
    DROPPETH
    102
    48
    3
    -
    -
    -
    3
    -
    5
    -
    -
    -
    -
    A
    =
    1
    10
    1
    AS
    20
    2
    2
    -
    -
    2
    -
    -
    5
    -
    -
    -
    -
    T
    =
    2
    11
    3
    THE
    33
    15
    6
    -
    -
    -
    -
    -
    5
    6
    -
    -
    -
    G
    =
    7
    12
    6
    GENTLE
    63
    27
    9
    -
    -
    -
    -
    -
    5
    -
    -
    -
    9
    R
    =
    9
    13
    4
    RAIN
    42
    24
    6
    -
    -
    -
    -
    -
    5
    6
    -
    -
    -
    F
    =
    6
    14
    4
    FROM
    52
    25
    7
    -
    -
    -
    -
    -
    5
    -
    7
    -
    -
    H
    =
    8
    15
    6
    HEAVEN
    55
    28
    1
    -
    1
    -
    -
    -
    5
    -
    -
    -
    -
    U
    =
    3
    12
    4
    UPON
    66
    21
    3
    -
    -
    -
    -
    -
    5
    -
    -
    8
    -
    T
    =
    2
    13
    3
    THE
    33
    15
    6
    -
    -
    -
    -
    -
    5
    6
    -
    -
    -
    P
    =
    7
    14
    5
    PLACE
    37
    19
    1
    -
    1
    -
    -
    -
    5
    -
    -
    -
    -
    B
    =
    2
    15
    7
    BENEATH
    55
    28
    1
    -
    1
    -
    -
    -
    5
    -
    -
    -
    -
    -
    -
    60
    -
    54
    -
    587
    263
    47
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    95
    -
    84
    First Total
    977
    410
    77
    -
    5
    4
    6
    4
    5
    30
    7
    8
    18
    -
    -
    9+5
    -
    8+4
    Add to Reduce
    9+7+7
    4+1+0
    7+7
    -
    -
    -
    -
    -
    -
    3+0
    -
    -
    1+8
    -
    -
    14
    -
    12
    Second Total
    23
    5
    14
    -
    5
    4
    6
    4
    5
    3
    7
    8
    9
    -
    -
    1+4
    -
    1+2
    Reduce to Deduce
    2+3
    -
    1+4
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    5
    -
    3
    Essence of Number
    5
    5
    5
    -
    5
    4
    6
    4
    5
    3
    7
    8
    9

     

     

    O
    N
    E
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    6
    5
    5
    -
    -
    -
    -
    -
    -
    -
    -
    +
    =
    16
    1+6
    =
    7
    -
    -
    7
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    T
    W
    O
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    5
    6
    -
    -
    -
    -
    -
    -
    -
    -
    +
    =
    13
    1+3
    =
    4
    -
    -
    4
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    T
    H
    R
    E
    E
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    8
    9
    5
    5
    -
    -
    -
    -
    -
    -
    +
    =
    29
    2+9
    =
    11
    1+1
    =
    2
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    F
    O
    U
    R
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    6
    6
    3
    9
    -
    -
    -
    -
    -
    -
    -
    +
    =
    24
    2+4
    =
    6
    -
    -
    6
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    F
    I
    V
    E
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    6
    9
    4
    5
    -
    -
    -
    -
    -
    -
    -
    +
    =
    24
    2+4
    =
    6
    -
    -
    6
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    S
    I
    X
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    9
    6
    -
    -
    -
    -
    -
    -
    -
    -
    +
    =
    16
    1+6
    =
    7
    -
    -
    7
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    S
    E
    V
    E
    N
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    5
    4
    5
    5
    -
    -
    -
    -
    -
    -
    +
    =
    20
    2+0
    =
    2
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    E
    I
    G
    H
    T
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    5
    9
    7
    8
    2
    -
    -
    -
    -
    -
    -
    +
    =
    31
    3+1
    =
    4
    -
    -
    4
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    N
    I
    N
    E
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    5
    9
    5
    5
    -
    -
    -
    -
    -
    -
    -
    +
    =
    24
    2+4
    =
    6
    -
    -
    6
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    T
    E
    N
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    5
    5
    -
    -
    -
    -
    -
    -
    -
    -
    +
    =
    12
    1+2
    =
    3
    -
    -
    3
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    E
    L
    E
    V
    E
    N
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    5
    3
    5
    4
    5
    5
    -
    -
    -
    -
    +
    =
    27
    2+7
    =
    9
    -
    -
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    T
    W
    E
    L
    V
    E
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    5
    5
    3
    4
    5
    -
    -
    -
    -
    -
    +
    =
    24
    2+4
    =
    6
    -
    -
    6
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    T
    H
    I
    R
    T
    E
    E
    N
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    8
    9
    9
    2
    5
    5
    5
    -
    -
    -
    +
    =
    45
    4+5
    =
    9
    -
    -
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    F
    O
    U
    R
    T
    E
    E
    N
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    6
    6
    3
    9
    2
    5
    5
    5
    -
    -
    -
    +
    =
    41
    4+1
    =
    5
    -
    -
    5
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    F
    I
    F
    T
    E
    E
    N
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    6
    9
    6
    2
    5
    5
    5
    -
    -
    -
    -
    +
    =
    38
    3+8
    =
    11
    1+1
    =
    2
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    S
    I
    X
    T
    E
    E
    N
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    9
    6
    2
    5
    5
    5
    -
    -
    -
    -
    +
    =
    33
    3+3
    =
    6
    -
    -
    6
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    S
    E
    V
    E
    N
    T
    E
    E
    N
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    5
    4
    5
    5
    2
    5
    5
    5
    -
    -
    +
    =
    37
    3+7
    =
    10
    1+0
    =
    1
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    E
    I
    G
    H
    T
    E
    E
    N
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    5
    9
    7
    8
    2
    5
    5
    5
    -
    -
    -
    +
    =
    46
    4+6
    =
    10
    1+0
    =
    1
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    N
    I
    N
    E
    T
    E
    E
    N
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    5
    9
    5
    5
    2
    5
    5
    5
    -
    -
    -
    +
    =
    41
    4+1
    =
    5
    -
    -
    5
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    T
    W
    E
    N
    T
    Y
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    5
    5
    5
    2
    7
    -
    -
    -
    -
    -
    +
    =
    26
    2+6
    =
    8
    -
    -
    8
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    T
    W
    E
    N
    T
    Y
    O
    N
    E
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    5
    5
    5
    2
    7
    6
    5
    5
    -
    -
    +
    =
    42
    4+2
    =
    6
    -
    -
    6
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    T
    W
    E
    N
    T
    Y
    T
    W
    O
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    5
    5
    5
    2
    7
    2
    5
    6
    -
    -
    +
    =
    39
    3+9
    =
    12
    1+2
    =
    3
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    T
    W
    E
    N
    T
    Y
    T
    H
    R
    E
    E
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    5
    5
    5
    2
    7
    2
    8
    9
    5
    5
    +
    =
    55
    5+5
    =
    10
    1+0
    =
    1
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    T
    W
    E
    N
    T
    Y
    F
    O
    U
    R
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    5
    5
    5
    2
    7
    6
    6
    3
    9
    -
    +
    =
    50
    5+0
    =
    5
    -
    -
    5
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    T
    W
    E
    N
    T
    Y
    F
    I
    V
    E
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    5
    5
    5
    2
    7
    6
    9
    4
    5
    +
    =
    50
    5+0
    =
    5
    -
    -
    5
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    T
    W
    E
    N
    T
    Y
    S
    I
    X
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    5
    5
    5
    2
    7
    1
    9
    6
    -
    -
    +
    =
    42
    4+2
    =
    6
    -
    6

     

     

    1
    2
    3
    4
    5
    6
    7
    8
    9
    -
    -
    -
    -
    -
    -
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    1
    -
    -
    -
    -
    -
    -
    -
    -
    =
    1
    -
    1
    =
    1
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    2
    -
    -
    -
    -
    -
    -
    -
    =
    4
    -
    4
    =
    4
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    3
    3
    3
    -
    -
    -
    -
    -
    -
    =
    9
    -
    9
    =
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    4
    4
    4
    4
    -
    -
    -
    -
    -
    =
    16
    1+6
    7
    =
    7
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    5
    5
    5
    5
    5
    -
    -
    -
    -
    =
    25
    2+5
    7
    =
    7
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    6
    6
    6
    6
    6
    6
    -
    -
    -
    =
    36
    3+6
    9
    =
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    7
    7
    7
    7
    7
    7
    7
    -
    -
    =
    49
    4+9
    13
    1+3
    4
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    8
    8
    8
    8
    8
    8
    8
    8
    -
    =
    64
    6+4
    10
    1+0
    1
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    9
    9
    9
    9
    9
    9
    9
    9
    =
    81
    8+1
    9
    =
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    45
    44
    42
    39
    35
    30
    24
    17
    9
    -
    285
    -
    69
    -
    51
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    4+5
    4+4
    4+2
    3+9
    3+5
    3+0
    2+4
    1+7
    -
    -
    2+8+5
    -
    6+9
    -
    5+1
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    8
    6
    12
    8
    3
    6
    8
    9
    -
    15
    -
    15
    -
    6
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    -
    -
    -
    1+7
    -
    -
    -
    -
    -
    -
    1+5
    -
    1+5
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    8
    6
    3
    8
    3
    6
    8
    9
    -
    6
    -
    6
    -
    6
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9

     

     

    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    0
    -
    Z
    =
    8
    -
    4
    ZERO
    64
    28
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    1
    -
    O
    =
    6
    -
    3
    ONE
    34
    16
    7
    -
    -
    -
    -
    -
    -
    -
    7
    -
    -
    2
    -
    T
    =
    2
    -
    3
    TWO
    58
    13
    4
    -
    -
    -
    -
    4
    -
    -
    -
    -
    -
    3
    -
    T
    =
    2
    -
    5
    THREE
    56
    29
    2
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    4
    -
    F
    =
    6
    -
    4
    FOUR
    60
    24
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    5
    -
    F
    =
    6
    -
    4
    FIVE
    42
    24
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    6
    -
    S
    =
    1
    -
    3
    SIX
    52
    16
    7
    -
    -
    -
    -
    -
    -
    -
    7
    -
    -
    7
    -
    S
    =
    1
    -
    5
    SEVEN
    65
    20
    2
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    8
    -
    E
    =
    5
    -
    5
    EIGHT
    49
    31
    4
    -
    -
    -
    -
    4
    -
    -
    -
    -
    -
    9
    -
    N
    =
    5
    -
    4
    NINE
    42
    24
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    45
    -
    -
    -
    42
    -
    40
    Add
    522
    225
    45
    -
    1
    4
    3
    8
    5
    18
    14
    8
    9
    4+5
    -
    -
    -
    4+2
    -
    4+0
    Reduce
    5+2+2
    2+2+5
    4+5
    -
    -
    -
    -
    -
    -
    1+8
    1+4
    -
    -
    9
    -
    -
    -
    6
    -
    4
    Deduce
    9
    9
    9
    -
    1
    4
    3
    8
    5
    9
    5
    8
    9

     

     

    1
    -
    O
    =
    6
    -
    3
    ONE
    34
    16
    7
    2
    -
    T
    =
    2
    -
    3
    TWO
    58
    13
    4
    3
    -
    T
    =
    2
    -
    5
    THREE
    56
    29
    2
    4
    -
    F
    =
    6
    -
    4
    FOUR
    60
    24
    6
    5
    -
    F
    =
    6
    -
    4
    FIVE
    42
    24
    6
    6
    -
    S
    =
    1
    -
    3
    SIX
    52
    16
    7
    7
    -
    S
    =
    1
    -
    5
    SEVEN
    65
    20
    2
    8
    -
    E
    =
    5
    -
    5
    EIGHT
    49
    31
    4
    9
    -
    N
    =
    5
    -
    4
    NINE
    42
    24
    6
    45
    -
    -
    -
    34
    -
    36
    Add
    458
    197
    44
    4+5
    -
    -
    -
    3+4
    -
    3+6
    Reduce
    4+5+8
    1+9+7
    4+4
    9
    -
    -
    -
    7
    4
    9
    Deduce
    17
    17
    8
    -
    -
    -
    -
    -
    -
    -
    Produce
    1+7
    1+7
    -
    9
    -
    -
    -
    7
    -
    9
    Essence
    8
    8
    8

     

     

    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    -
    O
    =
    6
    -
    3
    ONE
    34
    16
    7
    -
    -
    -
    -
    -
    -
    -
    7
    -
    -
    2
    -
    T
    =
    2
    -
    3
    TWO
    58
    13
    4
    -
    -
    -
    -
    4
    -
    -
    -
    -
    -
    3
    -
    T
    =
    2
    -
    5
    THREE
    56
    29
    2
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    4
    -
    F
    =
    6
    -
    4
    FOUR
    60
    24
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    5
    -
    F
    =
    6
    -
    4
    FIVE
    42
    24
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    6
    -
    S
    =
    1
    -
    3
    SIX
    52
    16
    7
    -
    -
    -
    -
    -
    -
    -
    7
    -
    -
    7
    -
    S
    =
    1
    -
    5
    SEVEN
    65
    20
    2
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    8
    -
    E
    =
    5
    -
    5
    EIGHT
    49
    31
    4
    -
    -
    -
    -
    4
    -
    -
    -
    -
    -
    9
    -
    N
    =
    5
    -
    4
    NINE
    42
    24
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    45
    -
    -
    -
    34
    -
    36
    Add
    458
    197
    44
    -
    1
    4
    3
    8
    5
    18
    14
    8
    9
    4+5
    -
    -
    -
    3+4
    -
    3+6
    Reduce
    4+5+8
    1+9+7
    4+4
    -
    -
    -
    -
    -
    -
    1+8
    1+4
    -
    -
    9
    -
    -
    -
    7
    4
    9
    Deduce
    17
    17
    8
    -
    1
    4
    3
    8
    5
    18
    14
    8
    9
    -
    -
    -
    -
    -
    -
    -
    Produce
    1+7
    1+7
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    -
    -
    -
    7
    -
    9
    Essence
    8
    8
    8
    -
    1
    4
    3
    8
    5
    9
    5
    8
    9

     

     

    0
    -
    4
    ZERO
    8
    5
    9
    6
    -
    =
    28
    2+8
    =
    10
    1+0
    1
    1
    -
    3
    ONE
    6
    5
    5
    -
    -
    =
    16
    1+6
    =
    7
    -
    7
    2
    -
    3
    TWO
    2
    5
    6
    -
    -
    =
    13
    1+3
    =
    4
    -
    4
    3
    -
    5
    THREE
    2
    8
    9
    5
    5
    =
    29
    2+9
    =
    11
    1+1
    2
    4
    -
    4
    FOUR
    6
    6
    3
    9
    -
    =
    24
    2+4
    =
    6
    -
    6
    5
    -
    4
    FIVE
    6
    9
    4
    5
    -
    =
    24
    2+4
    =
    6
    -
    6
    6
    -
    3
    SIX
    1
    9
    6
    -
    -
    =
    16
    1+6
    =
    7
    -
    7
    7
    -
    5
    SEVEN
    1
    5
    4
    5
    5
    =
    20
    2+0
    =
    2
    -
    2
    8
    -
    5
    EIGHT
    5
    9
    7
    8
    2
    =
    31
    3+1
    =
    4
    -
    4
    9
    -
    4
    NINE
    5
    9
    5
    5
    -
    =
    24
    2+4
    =
    6
    -
    6
    45
    -
    40
    Add
    42
    70
    58
    43
    12
    -
    225
    -
    -
    63
    -
    45
    4+5
    -
    4+0
    -
    4+2
    7+0
    5+8
    4+3
    1+2
    -
    2+2+5
    -
    -
    6+3
    -
    4+5
    9
    -
    4
    Reduce
    6
    7
    13
    7
    3
    -
    9
    -
    -
    9
    -
    -
    -
    -
    -
    -
    -
    -
    1+3
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    -
    4
    Deduce
    6
    7
    4
    7
    3
    -
    9
    -
    -
    9
    -
    9

     

     

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

    9

     

     

    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.'
    'When a man awakes he can die; when he dies he can be born'

     

     

    THE MAGIC MOUNTAIN

     

     

    THE FULCANELLI PHENOMENON

    Kenneth Rayner Johnson 1980

    Page 263

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

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

     

     

    SHEMSU HOR

    The "Hallway Of Records" (HOR)

    "The Egyptian Language Was Founded On The Hallway Of Records, left by the Shemsu Hor

    And the pyramid is carbon: 6 electrons, 6 protons, 6 neutrons, the 666/999 game as one and the same [caught by the cubeoctahedral crystal hierarchy], just the head and tail of one snake, the head is light: 9, the tail is dark: 6 etc etc ET-C

    .http://phoenix.akasha.de/~aton/HOR.html

     

     

     

    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 666in 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 anywhere. 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."

     

     

    T
    =
    2
    -
    3
    THE
    33
    15
    6
    N
    =
    5
    -
    6
    NUMBER
    73
    28
    1
    O
    =
    6
    -
    2
    OF
    21
    12
    3
    T
    =
    2
    -
    3
    THE
    33
    15
    6
    B
    =
    2
    -
    5
    BEAST
    47
    11
    2
    -
    -
    17
    -
    19
    First Total
    207
    81
    18
    -
    -
    1+7
    -
    1+9
    Add to Reduce
    2+0+7
    8+1
    1+8
    -
    -
    8
    -
    10
    Second Total
    9
    9
    9
    -
    -
    -
    -
    1+0
    Reduce to Deduce
    -
    -
    -
    -
    -
    8
    -
    1
    Essence of Number
    9
    9
    9

     

     

    S
    =
    1
    3
    S
    I
    X
    -
    -
    -
    -
    -
    --
    -
    -
    -
    -
    19
    9
    24
    +
    =
    52
    5+2
    =
    7
    -
    -
    -
    -
    1
    9
    6
    +
    =
    16
    1+6
    =
    7
    S
    =
    1
    3
    S
    I
    X
    -
    -
    -
    -
    -
    --
    -
    -
    -
    -
    19
    -
    24
    +
    =
    43
    4+3
    =
    7
    -
    -
    -
    -
    1
    -
    6
    +
    =
    7
    -
    =
    7
    S
    =
    1
    3
    S
    I
    X
    -
    -
    -
    -
    -
    --
    -
    -
    -
    -
    -
    9
    -
    -
    -
    -
    -
    -
    -
    S
    =
    1
    3
    S
    I
    X
    +
    =
    7
    -
    =
    7
    S
    =
    1
    3
    S
    I
    X
    +
    =
    7
    -
    =
    7
    S
    =
    1
    3
    S
    I
    X
    +
    =
    7
    -
    =
    7

     

     

    -
    SIX SIX SIX
    -
    -
    -
    3
    SIX
    52
    25
    7
    3
    SIX
    52
    25
    7
    3
    SIX
    52
    25
    7
    9
    SIX SIX SIX
    156
    75
    21
    -
    -
    1+5+6
    7+5
    2+1
    9
    SIX SIX SIX
    12
    12
    3
    -
    -
    1+2
    1+2
    -
    9
    SIX SIX SIX
    3
    3
    3

     

     

    -
    HOLY HOLY HOLY
    -
    -
    -
    4
    HOLY
    60
    24
    6
    4
    HOLY
    60
    24
    6
    4
    HOLY
    60
    24
    6
    9
    HOLY HOLY HOLY
    180
    72
    18
    -
    -
    1+8+0
    7+2
    1+8
    9
    HOLY HOLY HOLY
    9
    9
    9
    -
    -
    -
    1+2
    -
    9
    HOLY HOLY HOLY
    9
    9
    9

     

     

    "WEAVES HER WEB WITH RAPID LIGHT"

     

     

    9
    SIX SIX SIX
    156
    75
    3
    9
    HOLY HOLY HOLY
    180
    72
    9

     

     

    10
    DYSPROSIUM
    159
    51
    6
    11
    EINSTEINIUM
    138
    27
    3
    21
    First Total
    297
    108
    9
    2+1
    Add to Reduce
    2+9+7
    1+2+6
    -
    3
    Second Total
    18
    9
    9
    -
    Reduce to Deduce
    -
    -
    -
    3
    Essence of Number
    9
    9
    9

     

     

    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

     

    UFO Evidence : SETI : The Search for Extraterrestrial Intelligence

    There are many methods that SETI scientific teams use to search for .... tabloid nonsense instead of on far more evidence than has been provided for SETI. ... www.ufoevidence.org/topics/SETI.htm

    Project Phoenix is the world's most sensitive and comprehensive search for extraterrestrial intelligence. It is an effort to detect extraterrestrial civilizations by listening for radio signals that are either being deliberately beamed our way, or are inadvertently transmitted from another planet. Phoenix is the successor to the ambitious NASA SETI program that was cancelled by a budget-conscious Congress in 1993.

     

    Message boards : Cafe SETI ...

    setiweb.ssl.berkeley.edu/forum_forum.

    Fun with Numbers

     

    Posted 12 Jun 2007 1:43:07 UTC
    Last modified: 12 Jun 2007 2:13:56 UTC

    666:

    666: is the number of the Devil. If you look closely, you will see that there is never any post in any thread numbered 666 on Cafe Seti. The numbering goes to 665, then jumps to 667.


    Question: Is that because the mods have been ordered to remove all 666 post numbers from the thread? Or, is this an administrative "fix" to keep the forums "Kid Friendly"? Or...is this some kind of religious cabal foisted on the forums by the Da Vinci Code guardians?

     

     

    O
    =
    6
    -
    6
    OSIRIS
    89
    35
    8
    1
    =
    9
    -
    2
    IS
    28
    10
    1
    G
    =
    7
    -
    3
    GOD
    26
    17
    8
    O
    =
    6
    -
    2
    OF
    21
    12
    3
    T
    =
    2
    -
    3
    THE
    33
    15
    6
    L
    =
    3
    -
    9
    LABYRINTH
    109
    46
    1
    -
    -
    33
    4
    25
    Add to Reduce
    306
    135
    27
    -
    -
    3+3
    -
    2+5
    Reduce to Deduce
    3+0+6
    1+3+5
    2+7
    -
    -
    6
    -
    7
    Essence of Number
    9
    9
    9

     

     

    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.

     

     

    WAY OF THE PEACEFUL WARRIOR

    A

    BOOK THAT CHANGES LIVES

    Dan Millman 1980

    Page 44

    "...do you recall that I told you we must work on changing your mind before you can see the warrior's way? / Page 45 /

    "Yes, but I really don't think. . ."
    "Don't be afraid," he repeated. "Comfort yourself with a saying of Confucius," he smiled. " 'Only the supremely wise and the ignorant do not alter.' " Saying that, he reached out and placed his hands gently but firmly on my temples.
    Nothing happened for a moment-then suddenly, I felt a growing pressure in the middle of my head. There was a loud buzzing, then a sound like waves rushing up on the beach. I heard bells ringing, and my head felt as if it was going to burst. That's when I saw the light, and my mind exploded with its brightness. Something in me was dying-I knew this for a certainty-and something else was being born! Then the light engulfed everything."

     

     

    WESTERN MYSTICISM

    Dom Cuthbert Butler 1922

    Page 136

    Truth and Light

    " For all that, it will be instructive, as in the case of Augustine, to group under headings Gregory's ways of speaking of contemplation. In the first place, then, we saw that there was a series of passages wherein Augustine spoke of the Object contemplated in the language of pure meta­physics. Of this I find in Gregory only a single instance, where he says that in contemplation' the One and Incorporeal Being, "Esse", is contemplated."
    We saw how Augustine depicts his elevations to contem­plation as the result of the effort to attain to the Being that it is not subject to change. In Gregory no such intellectual hunger for the Unchangeable manifests itself. In one place, describing contemplation, he speaks of 'transcending all things changeable and inhering in the Unchangeable' (Mor. xxii. 35).
    Augustine's predominant idea of the object of contempla­tion is 'Truth " the ontological Truth that is God Himself. With Gregory also the effort to attain to contemplation is to search for the Truth, 2 and its achievement is to contemplate or to feel the Truth." More fully: Contemplation is ' a subtle tasting of the savour of boundless, or unencompassed, Truth,"
    and' the receiving the food of love from the pasture of contemplated Truth."
    But St Gregory's favourite symbo-l, to which he returns again and again in describing contemplation, is Light. He conceives of God as the boundless or unencompassed Light­, Lumen incircumscriptum '-and contemplation is the endeavour' to fix the eye of the heart on the very ray of the unencompassed Light.'G With this may be compared his description of the Beatific Vision enjoyed by the Saints in Heaven: 'To behold God's face and see the unencompassed / Page 137 / Light.~ 1 But in this life' no one is able, to fix the mind's eye on the unencompassed ray itself of Light' 2: all it can do is , to attain to somewhat of the unencompassed Light by stealth and scantily.' 3 To this we shall return in § F.
    The' unencompassed Light' constantly recurs as the object of contemplation: the effort to attain to contemplation is the desire to see the unencompassed Light, the striving to gaze on its radiance, the gaping at it; the achievement of contem­plation is to attain to somewhat of it, by understanding and feeling to taste somewhat of it, to be fed on it5 taste, to be illumined by its flash or coruscation:
    He uses the same epithets as Augustine: thus he speaks of
    the Light eternal of contemplation, the Light invisible, the Light incorporeal, an infusion whereof is received in contem­plation;5 of the true Light, somewhat whereof may scantily be seen;6 of the inward Light, a sight whereof flashes in the soul with a ray of brightness by the grace of contemplation,' but which man, placed in darkness, knows not as it really is;~ of the unchangeable Light which does not in contemplation burst forth as it is on the mind's eye; 9 of the incorruptible Light; 10 of the supernal Light which our contemplation discloses to us, agape for it, and anon hides from us, failing through weak­ness.11
    For St Gregory, contemplation is to pass into the Light; 12
    to inhere in it, to see it hastily and taste it scantily; 13 it is to gaze on the very Fountain of Light. 14 This Light is the Light of Truth which, though not yet perceived as it is,' still is let into the mind as it were through a narrow slitY
    'The chink of contemplation' is a favourite symbol with St Gregory: in contemplation the eternal or unencompassed Light is seen as is a sunbeam coming through a chink."

     

     

    10
    EXPERIENCE
    -
    -
    -
    -
    1
    E
    5
    5
    5
    5
    2
    X+P
    40
    13
    4
    -
    1
    E
    5
    5
    5
    5
    1
    R
    18
    9
    9
    -
    1
    I
    9
    9
    9
    -
    1
    E
    5
    5
    5
    5
    1
    N
    14
    5
    5
    5
    1
    C
    3
    3
    3
    -
    1
    E
    5
    5
    5
    5
    10
    EXPERIENCE
    104
    59
    50
    25
    1+0
    -
    1+0+4
    5+9
    5+0
    2+5
    1
    EXPERIENCE
    5
    5
    5
    7

     

     

    THE

    SHADE OF HADES

     

     

    N
    =
    5
    -
    4
    NEAR
    38
    20
    2
    D
    =
    4
    -
    5
    DEATH
    38
    20
    2
    E
    =
    5
    -
    10
    EXPERIENCE
    104
    59
    5
    -
    -
    14
    4
    19
    First Total
    180
    99
    9
    -
    -
    1+4
    -
    1+9
    Add to Reduce
    1+8+0
    9+9
    -
    -
    -
    5
    -
    10
    Second Total
    9
    18
    9
    -
    -
    1+4
    -
    1+0
    Reduce to Deduce
    -
    1+8
    -
    -
    -
    5
    -
    1
    Essence of Number
    9
    9
    9

     

     

    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    N
    =
    5
    -
    4
    NEAR
    38
    20
    2
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    D
    =
    4
    -
    5
    DEATH
    38
    20
    2
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    E
    =
    5
    -
    10
    EXPERIENCE
    104
    59
    5
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    14
    4
    19
    -
    180
    99
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    N
    =
    5
    1
    1
    N
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    E
    =
    5
    2
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    A
    =
    1
    3
    1
    A
    1
    1
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    R
    =
    9
    4
    1
    R
    18
    9
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    -
    -
    20
    -
    4
    -
    38
    20
    20
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    D
    =
    4
    5
    1
    D
    13
    4
    4
    -
    -
    -
    -
    4
    -
    -
    -
    -
    -
    E
    =
    5
    6
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    A
    =
    1
    7
    1
    A
    1
    1
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    T
    =
    2
    8
    1
    T
    20
    2
    2
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    H
    =
    9
    9
    1
    H
    8
    8
    8
    -
    -
    -
    -
    -
    -
    -
    -
    8
    -
    -
    -
    20
    -
    5
    -
    47
    20
    20
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    E
    =
    5
    10
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    X
    =
    6
    11
    1
    X
    24
    6
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    P
    =
    2
    12
    1
    P
    16
    7
    7
    -
    -
    -
    -
    -
    -
    -
    7
    -
    -
    E
    =
    5
    13
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    R
    =
    9
    14
    1
    R
    18
    9
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    I
    =
    9
    15
    1
    I
    9
    9
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    E
    =
    5
    16
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    N
    =
    5
    17
    1
    N
    14
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    C
    =
    3
    18
    1
    C
    3
    3
    3
    -
    -
    -
    3
    -
    -
    -
    -
    -
    -
    E
    =
    5
    19
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    -
    -
    59
    -
    10
    -
    104
    59
    59
    -
    2
    2
    3
    4
    40
    6
    7
    8
    27
    N
    =
    5
    -
    4
    NEAR
    38
    20
    2
    -
    -
    -
    -
    -
    4+0
    -
    -
    -
    2+7
    D
    =
    4
    -
    5
    DEATH
    38
    20
    2
    -
    2
    2
    3
    4
    4
    6
    7
    8
    9
    E
    =
    5
    -
    10
    EXPERIENCE
    104
    59
    5
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    14
    -
    19
    First Total
    180
    99
    9
    -
    2
    2
    3
    4
    4
    6
    7
    8
    9
    -
    -
    -
    -
    1+9
    Add to Reduce
    1+8+0
    9+9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    10
    Second Total
    9
    18
    9
    -
    2
    2
    3
    4
    4
    6
    7
    8
    9
    -
    -
    -
    -
    -
    Reduce to Deduce
    -
    1+8
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    Essence of Number
    9
    9
    9
    -
    2
    2
    3
    4
    4
    6
    7
    8
    9

     

     

    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    N
    =
    5
    -
    4
    NEAR
    38
    20
    2
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    D
    =
    4
    -
    5
    DEATH
    38
    20
    2
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    E
    =
    5
    -
    10
    EXPERIENCE
    104
    59
    5
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    14
    4
    19
    -
    180
    99
    9
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    N
    =
    5
    1
    1
    N
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    E
    =
    5
    2
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    A
    =
    1
    3
    1
    A
    1
    1
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    R
    =
    9
    4
    1
    R
    18
    9
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    D
    =
    4
    5
    1
    D
    13
    4
    4
    -
    -
    -
    -
    4
    -
    -
    -
    -
    -
    E
    =
    5
    6
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    A
    =
    1
    7
    1
    A
    1
    1
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    T
    =
    2
    8
    1
    T
    20
    2
    2
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    H
    =
    9
    9
    1
    H
    8
    8
    8
    -
    -
    -
    -
    -
    -
    -
    -
    8
    -
    E
    =
    5
    10
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    X
    =
    6
    11
    1
    X
    24
    6
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    P
    =
    2
    12
    1
    P
    16
    7
    7
    -
    -
    -
    -
    -
    -
    -
    7
    -
    -
    E
    =
    5
    13
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    R
    =
    9
    14
    1
    R
    18
    9
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    I
    =
    9
    15
    1
    I
    9
    9
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    E
    =
    5
    16
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    N
    =
    5
    17
    1
    N
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    C
    =
    3
    18
    1
    C
    3
    3
    3
    -
    -
    -
    3
    -
    -
    -
    -
    -
    -
    E
    =
    5
    19
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    2
    3
    4
    40
    6
    7
    8
    27
    -
    -
    -
    -
    4
    NEAR
    38
    20
    2
    -
    -
    -
    -
    -
    4+0
    -
    -
    -
    2+7
    -
    -
    -
    -
    5
    DEATH
    38
    20
    2
    -
    2
    2
    3
    4
    4
    6
    7
    8
    9
    -
    -
    -
    -
    10
    EXPERIENCE
    104
    59
    5
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    19
    First Total
    180
    99
    9
    -
    2
    2
    3
    4
    4
    6
    7
    8
    9
    -
    -
    -
    -
    1+9
    Add to Reduce
    1+8+0
    9+9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    10
    Second Total
    9
    18
    9
    -
    2
    2
    3
    4
    4
    6
    7
    8
    9
    -
    -
    -
    -
    -
    Reduce to Deduce
    -
    1+8
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    Essence of Number
    9
    9
    9
    -
    2
    2
    3
    4
    4
    6
    7
    8
    9

     

     

    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    N
    =
    5
    -
    4
    NEAR
    38
    20
    2
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    D
    =
    4
    -
    5
    DEATH
    38
    20
    2
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    E
    =
    5
    -
    10
    EXPERIENCE
    104
    59
    5
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    14
    4
    19
    -
    180
    99
    9
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    A
    =
    1
    3
    1
    A
    1
    1
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    A
    =
    1
    7
    1
    A
    1
    1
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    -
    T
    =
    2
    8
    1
    T
    20
    2
    2
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    C
    =
    3
    18
    1
    C
    3
    3
    3
    -
    -
    -
    3
    -
    -
    -
    -
    -
    -
    D
    =
    4
    5
    1
    D
    13
    4
    4
    -
    -
    -
    -
    4
    -
    -
    -
    -
    -
    N
    =
    5
    1
    1
    N
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    E
    =
    5
    2
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    E
    =
    5
    6
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    E
    =
    5
    10
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    E
    =
    5
    13
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    E
    =
    5
    16
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    N
    =
    5
    17
    1
    N
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    E
    =
    5
    19
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    -
    -
    -
    X
    =
    6
    11
    1
    X
    24
    6
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    P
    =
    2
    12
    1
    P
    16
    7
    7
    -
    -
    -
    -
    -
    -
    -
    7
    -
    -
    H
    =
    9
    9
    1
    H
    8
    8
    8
    -
    -
    -
    -
    -
    -
    -
    -
    8
    -
    R
    =
    9
    4
    1
    R
    18
    9
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    R
    =
    9
    14
    1
    R
    18
    9
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    I
    =
    9
    15
    1
    I
    9
    9
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    2
    2
    3
    4
    40
    6
    7
    8
    27
    -
    -
    -
    -
    4
    NEAR
    38
    20
    2
    -
    -
    -
    -
    -
    4+0
    -
    -
    -
    2+7
    -
    -
    -
    -
    5
    DEATH
    38
    20
    2
    -
    2
    2
    3
    4
    4
    6
    7
    8
    9
    -
    -
    -
    -
    10
    EXPERIENCE
    104
    59
    5
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    19
    First Total
    180
    99
    9
    -
    2
    2
    3
    4
    4
    6
    7
    8
    9
    -
    -
    -
    -
    1+9
    Add to Reduce
    1+8+0
    9+9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    10
    Second Total
    9
    18
    9
    -
    2
    2
    3
    4
    4
    6
    7
    8
    9
    -
    -
    -
    -
    -
    Reduce to Deduce
    -
    1+8
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    Essence of Number
    9
    9
    9
    -
    2
    2
    3
    4
    4
    6
    7
    8
    9

     

     

    HEAVEN HA EVEN HA HEAVEN

    HEAVEN 9 EVEN 9 HEAVEN

    EVEN THAT EVEN

     

    -
    HEAVEN
    -
    -
    -
    1
    H
    8
    8
    8
    1
    E
    5
    5
    5
    2
    A+V
    23
    5
    5
    1
    E
    5
    5
    5
    1
    N
    14
    5
    5
    6
    HEAVEN
    55
    28
    28
    -
    -
    5+5
    2+8
    2+8
    6
    HEAVEN
    10
    10
    10
    -
    -
    1+0
    1+0
    1+0
    6
    HEAVEN
    1
    1
    1

     

     
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