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Evokation
  
 
Index
  

 

 

4
REAL
36
18
9
7
REALITY
90
36
9
8
REVEALED
72
36
9
19
First Total
198
90
27
1+9
Add to Reduce
1+9+8
9+0
2+7
10
Second Total
18
9
9
1+0
Reduce to Deduce
1+8
-
-
1
Essence of Number
9
9
9

 

REAL REALITY REVEALED

 

 

I

SAY

HAVE I MENTIONED GODS DIVINE THOUGHT HAVE I MENTIONED

THAT

YET

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
I
=
9
1
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
S
=
1
2
3
SAY
45
18
9
-
-
-
-
-
-
-
-
-
9
H
=
8
3
4
HAVE
36
18
9
-
-
-
-
-
-
-
-
-
9
I
=
9
4
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
M
=
4
5
9
MENTIONED
99
45
9
-
-
-
-
-
-
-
-
-
9
G
=
7
6
4
GODS
45
18
9
-
-
-
-
-
-
-
-
-
9
D
=
4
7
6
DIVINE
63
36
9
-
-
-
-
-
-
-
-
-
9
T
=
2
8
7
THOUGHT
99
36
9
-
-
-
-
-
-
-
-
-
9
H
=
8
9
4
HAVE
36
18
9
-
-
-
-
-
-
-
-
-
9
I
=
9
10
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
M
=
4
11
9
MENTIONED
99
45
9
-
-
-
-
-
-
-
-
-
9
T
=
2
12
4
THAT
49
13
4
-
-
-
-
4
-
-
-
-
-
Y
=
7
13
3
YET
50
14
5
-
-
-
-
-
5
-
-
-
-
-
-
74
-
56
First Total
648
288
108
-
1
2
3
4
5
6
7
8
99
-
-
7+4
-
5+6
Add to Reduce
6+4+8
2+8+8
1+0+8
-
-
-
-
-
-
-
-
-
9+9
-
-
11
-
11
Second Total
18
18
9
-
1
2
3
4
5
6
7
8
18
-
-
1+1
-
1+1
Reduce to Deduce
1+8
1+8
-
-
-
-
-
-
-
-
-
-
1+8
-
-
2
-
2
Essence of Number
9
9
9
-
1
2
3
4
5
6
7
8
9

 

 

4
REAL
36
18
9
7
REALITY
90
36
9
8
REVEALED
72
36
9
19
First Total
198
90
27
1+9
Add to Reduce
1+9+8
9+0
2+7
10
Second Total
18
9
9
1+0
Reduce to Deduce
1+8
-
-
1
Essence of Number
9
9
9

 

 

-
-
-
-
-
REAL REALITY REVEALED
-
-
-
R
=
18
=
9
R
18
9
9
--
-
-
-
-
E+A+L
18
9
9
R
=
18
=
9
R
18
9
9
--
-
-
-
-
E+A+L
18
9
9
--
-
-
-
-
I
9
9
9
--
-
-
-
-
T+Y
45
9
9
R
=
18
=
9
R
18
9
9
--
-
-
-
-
E+V
27
9
9
-
-
-
-
-
E+A+L
18
9
9
-
-
-
-
-
E+D
9
9
9
-
-
54
-
27
REAL REALITY REVEALED
-
-
-
-
-
5+4
-
2+7
-
-
-
-
-
-
9
-
9
REAL REALITY REVEALED
-
-
-

 

 

-
-
-
-
-
THE HOLY GHOST
-
-
-
T
=
2
-
3
THE
33
15
6
H
=
8
-
4
HOLY
60
24
6
G
=
7
-
5
GHOST
69
33
6
-
-
15
-
12
THE HOLY GHOST
153
72
18
-
-
1+5
-
1+2
-
1+5+3
7+2
1+8
-
-
6
-
3
THE HOLY GHOST
9
9
9

 

 
-
-
-
-
12
THE HOLY GHOST
-
-
-
-
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
-
8
8
-
-
-
15
-
-
-
-
33
15
15
-
-
-
-
-
-
-
-
-
-
H
=
8
-
2
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
O
=
6
-
5
1
O
15
6
6
-
-
-
-
-
-
6
8
-
8
L
=
3
-
9
1
L
12
3
3
-
-
-
3
-
-
8
8
8
-
Y
=
7
-
4
1
Y
25
7
7
-
-
-
-
-
-
-
7
8
-
-
-
24
-
-
-
-
33
24
24
-
-
-
-
-
-
-
-
-
-
G
=
7
-
4
1
G
7
7
7
-
-
-
-
-
-
-
7
8
-
H
=
8
-
2
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
O
=
6
-
5
1
O
15
6
6
-
-
-
-
-
-
6
8
-
8
S
=
1
-
14
1
S
19
10
1
-
1
-
-
-
-
-
-
-
8
T
=
2
-
1
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
-
-
24
-
-
-
-
69
33
24
-
-
-
-
-
-
-
-
-
-
-
-
63
-
4
12
THE HOLY GHOST
153
72
63
-
1
2
3
4
5
12
14
24
9
-
-
6+3
-
-
1+2
-
1+5+3
7+2
6+3
-
-
-
-
-
-
1+2
1+4
2+4
-
Q
-
9
-
-
3
THE HOLY GHOST
9
9
9
-
1
2
3
4
1
3
5
36
9

 

 
-
-
-
-
12
THE HOLY GHOST
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
T
=
2
-
1
1
T
20
2
2
-
-
2
-
2
-
-
-
-
2
H
=
8
-
2
1
H
8
8
8
-
-
-
-
8
-
-
-
8
8
E
=
5
-
3
1
E
5
5
5
-
-
-
-
5
5
-
8
8
5
H
=
8
-
2
1
H
8
8
8
-
-
-
-
8
-
-
-
8
8
O
=
6
-
5
1
O
15
6
6
-
-
-
-
6
-
6
8
-
6
L
=
3
-
9
1
L
12
3
3
-
-
-
3
3
-
8
8
8
3
Y
=
7
-
4
1
Y
25
7
7
-
-
-
-
7
-
-
7
8
7
G
=
7
-
4
1
G
7
7
7
-
-
-
-
7
-
-
7
8
7
H
=
8
-
2
1
H
8
8
8
-
-
-
-
8
-
-
-
8
8
O
=
6
-
5
1
O
15
6
6
-
-
-
-
6
-
6
8
-
6
S
=
1
-
14
1
S
19
10
1
-
1
-
-
1
-
-
-
-
1
T
=
2
-
1
1
T
20
2
2
-
-
2
-
2
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
63
-
4
12
THE HOLY GHOST
153
72
63
-
1
2
3
4
5
12
14
24
9
-
-
6+3
-
-
1+2
-
1+5+3
7+2
6+3
-
-
-
-
-
-
1+2
1+4
2+4
-
Q
-
9
-
-
3
THE HOLY GHOST
9
9
9
-
1
2
3
4
1
3
5
36
9

 

 
-
-
-
-
12
THE HOLY GHOST
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
S
=
1
-
14
1
S
19
10
1
-
1
-
-
1
-
-
-
-
1
T
=
2
-
1
1
T
20
2
2
-
-
2
-
2
-
-
-
-
2
T
=
2
-
1
1
T
20
2
2
-
-
2
-
2
-
-
-
-
2
L
=
3
-
9
1
L
12
3
3
-
-
-
3
3
-
8
8
8
3
E
=
5
-
3
1
E
5
5
5
-
-
-
-
5
5
-
8
8
5
O
=
6
-
5
1
O
15
6
6
-
-
-
-
6
-
6
8
-
6
O
=
6
-
5
1
O
15
6
6
-
-
-
-
6
-
6
8
-
6
Y
=
7
-
4
1
Y
25
7
7
-
-
-
-
7
-
-
7
8
7
G
=
7
-
4
1
G
7
7
7
-
-
-
-
7
-
-
7
8
7
H
=
8
-
2
1
H
8
8
8
-
-
-
-
8
-
-
-
8
8
H
=
8
-
2
1
H
8
8
8
-
-
-
-
8
-
-
-
8
8
H
=
8
-
2
1
H
8
8
8
-
-
-
-
8
-
-
-
8
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
63
-
4
12
THE HOLY GHOST
153
72
63
-
1
2
3
4
5
12
14
24
9
-
-
6+3
-
-
1+2
-
1+5+3
7+2
6+3
-
-
-
-
-
-
1+2
1+4
2+4
-
Q
-
9
-
-
3
THE HOLY GHOST
9
9
9
-
1
2
3
4
1
3
5
36
9

 

 

THE

PROPHET

Kahil Gibran

Page 82/83/84/85/86

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

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

And I would have you remember me as a beginning.

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

And who knows but a crystal is mist in decay

This would I have you remember in remembering me:

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

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

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

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

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

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

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

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

And you shall see

And you shall hear.

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

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

And you shall bless darkness as you would bless light.

After saying these things he looked about him,

and he saw the pilot of his ship standing by the helm

and gazing now at the full sails and now at the distance.

And he said:

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

The wind blows, and restless are the sails;

Even the rudder begs direction;

Yet quietly my captain awaits my silence.

And these my mariners, who have heard the

choir of the greater sea, they too have heard me

patiently.

Now they shall wait no longer.

I am ready

The stream has reached the sea, and once more

THE GREAT MOTHER

holds her son against her breast.

Fare you well, people of Orphalese.

This day has ended.

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

What was given us here we shall keep,

And if it suffices not, then again must we come together and together

stretch our hands unto the giver.

Forget not that I shall come back to you.

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

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

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

It was but yesterday we met in a dream.

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

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

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

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

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

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

So saying he made a signal to the seamen,

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

And a cry came from the people as from a single heart,

and it rose into the dusk and was carried out over the sea like a great trumpeting.

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

And when all the people were dispersed she still stood alone upon the sea-wall,

remembering in her heart his saying:

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

 

 

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.

 

 

FARE YOU WELL PEOPLE OF ORPHALESE

PROPLE OF AWFUL EASE

 

-
-
-
-
-
ORPHALESE
-
-
-
-
1
2
3
4
5
6
7
8
9
O
=
6
1
1
O
15
6
6
-
-
2
-
4
-
6
-
-
-
R
=
9
2
1
R
18
9
9
-
-
2
-
4
-
-
-
-
9
P
=
7
3
1
P
16
7
7
-
-
2
-
4
-
-
7
-
-
H
=
8
4
1
H
8
8
8
-
-
2
-
4
-
-
-
8
-
A
=
1
5
1
A
1
1
1
-
1
2
-
4
-
-
-
-
-
L
=
3
6
1
L
12
3
3
-
-
2
3
4
-
-
-
-
-
E
=
5
7
1
E
5
5
5
-
-
2
-
4
5
-
-
-
-
S
=
1
8
1
S
19
10
1
-
1
2
-
4
-
-
-
-
-
E
=
5
9
1
E
5
5
5
-
-
2
-
4
5
-
-
-
-
-
-
45
-
9
ORPHALESE
99
54
45
-
2
2
3
4
10
6
7
8
9
4+5
-
-
-
9+9
5+4
4+5
-
-
-
-
-
1+8
-
-
-
-
-
-
9
-
9
ORPHALESE
18
9
9
-
2
2
3
4
5
6
7
8
9
-
-
-
-
-
-
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
ORPHALESE
9
9
9
-
2
2
3
4
5
6
7
8
9

 

 

-
-
-
-
-
ORPHALESE
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
5
1
A
1
1
1
-
1
2
-
4
-
-
-
-
-
S
=
1
8
1
S
19
10
1
-
1
2
-
4
-
-
-
-
-
L
=
3
6
1
L
12
3
3
-
-
2
3
4
-
-
-
-
-
E
=
5
7
1
E
5
5
5
-
-
2
-
4
5
-
-
-
-
E
=
5
9
1
E
5
5
5
-
-
2
-
4
5
-
-
-
-
O
=
6
1
1
O
15
6
6
-
-
2
-
4
-
6
-
-
-
P
=
7
3
1
P
16
7
7
-
-
2
-
4
-
-
7
-
-
H
=
8
4
1
H
8
8
8
-
-
2
-
4
-
-
-
8
-
R
=
9
2
1
R
18
9
9
-
-
2
-
4
-
-
-
-
9
-
-
45
-
9
ORPHALESE
99
54
45
-
2
2
3
4
10
6
7
8
9
4+5
-
-
-
9+9
5+4
4+5
-
-
-
-
-
1+8
-
-
-
-
-
-
9
-
9
ORPHALESE
18
9
9
-
2
2
3
4
5
6
7
8
9
-
-
-
-
-
-
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
ORPHALESE
9
9
9
-
2
2
3
4
5
6
7
8
9

 

 

-
-
-
-
-
ORPHALESE
-
-
-
-
1
3
5
6
7
8
9
A
=
1
5
1
A
1
1
1
-
1
-
-
-
-
-
-
S
=
1
8
1
S
19
10
1
-
1
-
-
-
-
-
-
L
=
3
6
1
L
12
3
3
-
-
3
-
-
-
-
-
E
=
5
7
1
E
5
5
5
-
-
-
5
-
-
-
-
E
=
5
9
1
E
5
5
5
-
-
-
5
-
-
-
-
O
=
6
1
1
O
15
6
6
-
-
-
-
6
-
-
-
P
=
7
3
1
P
16
7
7
-
-
-
-
-
7
-
-
H
=
8
4
1
H
8
8
8
-
-
-
-
-
-
8
-
R
=
9
2
1
R
18
9
9
-
-
-
-
-
-
-
9
-
-
45
-
9
ORPHALESE
99
54
45
-
2
3
10
6
7
8
9
4+5
-
-
-
9+9
5+4
4+5
-
-
-
1+8
-
-
-
-
-
-
9
-
9
ORPHALESE
18
9
9
-
2
3
5
6
7
8
9
-
-
-
-
-
-
1+8
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
ORPHALESE
9
9
9
-
2
3
5
6
7
8
9

 

 

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

Mythology - Orpheus is a legendary musician, poet, and prophet in ancient Greek religion and myth. The major stories about him are centered on ...
?Eurydice · Orphism (religion) ·Orpheus and Eurydice · Orpheus Monument

Orpheus

 

-
-
-
-
-
ORPHEUS
-
-
-
-
1
2
3
4
5
6
7
8
9
O
=
6
1
1
O
15
6
6
-
-
2
-
4
-
6
-
-
-
R
=
9
2
1
R
18
9
9
-
-
2
-
4
-
-
-
-
9
P
=
7
3
1
P
16
7
7
-
-
2
-
4
-
-
7
-
-
H
=
8
4
1
H
8
8
8
-
-
2
-
4
-
-
-
8
-
E
=
5
5
1
E
5
5
5
-
-
2
-
4
5
-
-
-
-
U
=
3
6
1
U
21
3
3
-
-
2
3
4
-
-
-
-
-
S
=
1
7
1
S
19
10
1
-
1
2
-
4
-
-
-
-
-
-
-
39
-
7
ORPHEUS
102
48
39
-
1
2
3
4
5
6
7
8
9
3+9
-
-
-
1+0+2
4+8
3+9
-
-
-
-
-
-
-
-
-
-
-
-
12
-
7
ORPHEUS
3
12
12
-
1
2
3
4
5
6
7
8
9
-
-
1+2
-
-
-
-
1+2
1+2
-
-
-
-
-
-
-
-
-
-
-
-
3
-
7
ORPHEUS
3
3
3
-
1
2
3
4
5
6
7
8
9

 

 

-
-
-
-
-
ORPHEUS
-
-
-
-
1
2
3
4
5
6
7
8
9
S
=
1
7
1
S
19
10
1
-
1
2
-
4
-
-
-
-
-
U
=
3
6
1
U
21
3
3
-
-
2
3
4
-
-
-
-
-
E
=
5
5
1
E
5
5
5
-
-
2
-
4
5
-
-
-
-
O
=
6
1
1
O
15
6
6
-
-
2
-
4
-
6
-
-
-
P
=
7
3
1
P
16
7
7
-
-
2
-
4
-
-
7
-
-
H
=
8
4
1
H
8
8
8
-
-
2
-
4
-
-
-
8
-
R
=
9
2
1
R
18
9
9
-
-
2
-
4
-
-
-
-
9
-
-
39
-
7
ORPHEUS
102
48
39
-
1
2
3
4
5
6
7
8
9
3+9
-
-
-
1+0+2
4+8
3+9
-
-
-
-
-
-
-
-
-
-
-
-
12
-
7
ORPHEUS
3
12
12
-
1
2
3
4
5
6
7
8
9
-
-
1+2
-
-
-
-
1+2
1+2
-
-
-
-
-
-
-
-
-
-
-
-
3
-
7
ORPHEUS
3
3
3
-
1
2
3
4
5
6
7
8
9

 

 

-
-
-
-
-
ORPHEUS
-
-
-
-
1
3
5
6
7
8
9
S
=
1
7
1
S
19
10
1
-
1
-
-
-
-
-
-
U
=
3
6
1
U
21
3
3
-
-
3
-
-
-
-
-
E
=
5
5
1
E
5
5
5
-
-
-
5
-
-
-
-
O
=
6
1
1
O
15
6
6
-
-
-
-
6
-
-
-
P
=
7
3
1
P
16
7
7
-
-
-
-
-
7
-
-
H
=
8
4
1
H
8
8
8
-
-
-
-
-
-
8
-
R
=
9
2
1
R
18
9
9
-
-
-
-
-
-
-
9
-
-
39
-
7
ORPHEUS
102
48
39
-
1
3
5
6
7
8
9
3+9
-
-
-
1+0+2
4+8
3+9
-
-
-
-
-
-
-
-
-
-
12
-
7
ORPHEUS
3
12
12
-
1
3
5
6
7
8
9
-
-
1+2
-
-
-
-
1+2
1+2
-
-
-
-
-
-
-
-
-
-
3
-
7
ORPHEUS
3
3
3
-
1
3
5
6
7
8
9

 

 

THE LURE AND ROMANCE OF ALCHEMY.

A history of the secret link between magic and science

1990
C. J. S.Thompson

Page# 31 / 32

note 1 Julius Ruska ,Tabula Smaragdini 1926

"THE EMERALD TABLE OF HERMES: "

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

 

 

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


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

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

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

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

I need you
I love you

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

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

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

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

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

The game will never be over

Mmm mmm mmm mmm mmm mmm mmm mmm mmm.

 

 

973-Eht-Namuh-973.com The Oracle Forum

Enin
by Nazheek » 12 Nov 2018 16:32
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by Nazheek


12 Nov 2018 16:32
Enin
Quote

Post
by Nazheek » 12 Nov 2018 16:32

Nine influencers are attested in Indian astrology.

In the Vaisheshika branch of Hindu philosophy, there are nine universal substances or elements: Earth, Water, Air, Fire, Ether, Time, Space, Soul, and Mind.

Navaratri is a nine-day festival dedicated to the nine forms of Durga.

Navaratna, meaning "nine jewels" may also refer to Navaratnas – accomplished courtiers, Navratan – a kind of dish, or a form of architecture.

According to Yoga, the human body has nine doors – two eyes, two ears, the mouth, two nostrils, and the openings for defecation and procreation.

In Indian aesthetics, there are nine kinds of Rasa.

Nine (pinyin jiu) is considered a good number in Chinese culture because it sounds the same as the word "long-lasting" (pinyin jiu).

Nine is strongly associated with the Chinese dragon, a symbol of magic and power. There are nine forms of the dragon, it is described in terms of nine attributes, and it has nine children. It has 117 scales – 81 yang (masculine, heavenly) and 36 yin (feminine, earthly). All three numbers are multiples of 9 (9 × 13 = 117, 9 × 9 = 81, 9 × 4 = 36) as well as having the same digital root of 9.

The dragon often symbolizes the Emperor, and the number nine can be found in many ornaments in the Forbidden City.

The circular altar platform (Earthly Mount) of the Temple of Heaven has one circular marble plate in the center, surrounded by a ring of nine plates, then by a ring of 18 plates, and so on, for a total of nine rings, with the outermost having 81 = 9 × 9 plates.

The name of the area called Kowloon in Hong Kong literally means: nine dragons.

The nine-dotted line (pinyin: nanhai jiuduan xian; literally: "Nine-segment line of the South China Sea") delimits certain island claims by China in the South China Sea.

The nine-rank system was a civil service nomination system used during certain Chinese dynasties.

9 Points of the Heart (Heal) / Heart Master (Immortality) Channels in Traditional Chinese Medicine.

The nine bows is a term used in Ancient Egypt to represent the traditional enemies of Egypt.
The Ennead is a group of nine Egyptian deities, who, in some versions of the Osiris myth, judged whether Horus or Set should inherit Egypt.

The Nine Worthies are nine historical, or semi-legendary figures who, in the Middle Ages, were believed to personify the ideals of chivalry.

In Norse mythology, the universe is divided into nine worlds which are all connected by the world tree Yggdrasil

In Norse mythology as well, the number nine is associated with Odin, as that is how many days he hung from the world tree Yggdrasil before attaining knowledge of the runes.

The nine Muses in Greek mythology are Calliope (epic poetry), Clio (history), Erato (erotic poetry), Euterpe (lyric poetry), Melpomene (tragedy), Polyhymnia (song), Terpsichore (dance), Thalia (comedy), and Urania (astronomy).

It takes nine days (for an anvil) to fall from heaven to earth, and nine more to fall from earth to Tartarus.

Leto labored for nine days and nine nights for Apollo, according to the Homeric Hymn to Delian Apollo.

The Lords of the Night, is a group of nine deities who each ruled over every ninth night forming a calendrical cycle.

Mictlan the underworld in Aztec mythology, consists of nine levels.

The Mayan underworld Xibalba consists of nine levels.

El Castillo the Mayan step-pyramid in Chichén Itzá, consists of nine steps. It is said that this was done to represent the nine levels of Xibalba.

Enin, a superlative adjective in the Finnish language, meaning the most. Poetically it's reversal nine, is also the largest single digit number in the system of counting used in modern English.
973189
1899
999
99
9

 

 

THE PYRAMID TEXTS

3

 

-
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

 

 

N
=
5
-
4
NONE
48
21
3
A
=
1
-
2
AS
20
11
2
B
=
2
-
5
BLIND
41
23
5
A
=
1
-
2
AS
20
11
2
T
=
2
-
5
THOSE
67
22
4
T
=
2
-
4
THAT
49
13
4
W
=
5
-
4
WILL
56
20
2
N
=
5
-
3
NOT
49
13
4
S
=
1
-
3
SEE
29
11
2
-
-
24
-
32
First Total
379
127
28
-
-
2+4
-
3+2
Add to Reduce
3+7+9
1+2+7
2+8
-
-
6
-
5
Second Total
19
10
10
-
-
-
-
-
Reduce to Deduce
1+9
1+0
1+0
-
-
6
-
5
Essence of Number
10
1
1

 

 

T
=
2
-
3
THE
33
15
6
W
=
5
-
5
WATER
67
22
4
O
=
6
-
2
OF
21
12
3
L
=
3
-
4
LIFE
32
23
5
-
-
16
-
14
Add to Reduce
144
72
18
-
-
1+6
-
1+4
Reduce to Deduce
1+4+4
7+2
1+8
-
-
7
-
5
Essence of Number
9
9
9

 

 

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

 

 

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

     

    "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

    .

    -
    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."

     

     

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    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."

     

     

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    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:

    In his parable of the Cave, Plato reminds us that

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

    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!"

     

     

    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 ordel . - ~+-~...r1 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 expe­
    rience. 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 cher eventual release from the clutches of Hades and restoration to her mother and the U pperworld. 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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    5+0+4
    2+0+7
    5+4
    -
    -
    9
    -
    8
    5
    -
    9
    9
    9

     

     

    THE

    WEIGHING IN BALANCE OF THE HEART

    UNLESS A HUMAN BE BORN AGAIN THEY CANNOT ENTER THE KINGDOM OF EVEN

     

     

    T
    =
    2
    -
    3
    THE
    33
    15
    6
    W
    =
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    WEIGHING
    82
    55
    1
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    =
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    21
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    T
    =
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    33
    15
    6
    H
    =
    8
    -
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    HEART
    52
    25
    7
    -
    -
    23
    -
    21
    -
    221
    122
    23
    -
    -
    2+3
    -
    2+1
    -
    2+2+1
    1+2+2
    2+3
    -
    -
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    5
    5
    A
    =
    1
    -
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    21
    3
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    T
    =
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    33
    15
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    C
    =
    3
    -
    6
    COMING
    61
    34
    7
    F
    =
    6
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    FORTH
    67
    31
    4
    B
    =
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    27
    9
    9
    D
    =
    4
    -
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    DAY
    30
    12
    8
    -
    -
    18
    -
    21
    -
    239
    104
    32
    -
    -
    1+8
    -
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    -
    2+3+9
    1+0+4
    3+2
    -
    -
    9
    -
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    -
    14
    5
    5
    -
    -
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    -
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    5
    5

     

     

     

     

     

     

    5
    DYING
    59
    32
    5
    6
    RISING
    76
    40
    4
    11
    -
    135
    72
    9
    1+1
    -
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    7+2
    -
    2
    -
    9
    9
    9

     

    O

    BLESSED

    NAMUH

    HEARETH

    THEE MY VOICE AND LET MY CRY COME UNTO THEE

     

    5
    DYING
    59
    32
    5
    3
    AND
    19
    10
    1
    6
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    76
    40
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    -
    154
    82
    10
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    -
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    5
    -
    10
    10
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    -
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    1+0
    1+0
    -
    5
    TO
    1
    1
    1

     

     

    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 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.

    To 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

     

     

     

     

    LOOKING FOR THE ALIENS

    A PSYCHOLOGICAL, SCIENTIFIC AND IMAGINATIVE INVESTIGATION

    Peter Hough & Jenny Randles 1991

    12

    Page 98

    Somewhere over the Interstellar Rainbow

    "In 1985, Glasgow University astronomer Professor Archie Roy was in buoyant mood. He told a journalist from the London Observer that, with new efforts to search the universe for intelligent signals, 'we can expect to make contact very quickly, probably within a decade.' He added that he thought civilizations were 'ten a penny' in the cosmos.

    A year later, in an interview with Paul Whitehead in Flying Saucer Reuiew (volume 31, number 3,1986) Professor Roy confirmed this view by saying, 'if we are the product of natural evolution, it is highly improbable that we are alone in the universe.' Presumably this leaves the door open just in case we are not solely the product of natura1 processes (as scientists understandably assume), but are also the creation of a mystic force, otherwise known as God.

    Roy actively pursues his broad1y based interest in this search. He subsequently became associated with Flying Saucer Review, and he has also become an active researcher and spokesperson in the heated debate over the potential 'alien' messages said by some to lie behind those crop circles recently found dotting the rural landscapes of our world.
    However, the astronomer's seemingly reasonable hopes are, as yet, a long way from being fulfilled. Contact is proving unexpectedly elusive, which has led to some quite contradictory statements.

    For instance, in 1981 Michael Papagiannis, of the astronomy department at Boston University, said that:

    The euphoric optimism of the 'sixties and early 'seventies that communication with extraterrestrial civilizations seemed quite possible is being slowly replaced in the last couple of years by a pessimistic acceptance that we might be the only technological civilization in the entire galaxy.
    (Royal Astronomical Society journal, volume 19, pp.277-281)

    One can hardly find more polarized opinions than these, and they represent a crucial debate that increasingly dominates the field. While there seems to be a gut reaction based on deductive logic shared by most scientists, implying that life should be 'out there' in great abundance, there is mounting concern at our continued failure to find it.

    Long before we understood the universe in any detail, we dreamt about this quest for alien life, and, as we have seen, still speculate on /Page 99 / what forms such beings might take. When science fiction became popular during the last century, we even began to wonder how we might establish contact.

    Early ideas were ingenious, but impractical: such as building a giant mirror and using sunlight to send Morse-code signals to the (then still plausible) inhabitants of the moon or Mars. Of course, the limitations of physics meant that this could never work, even if there were Martians to see the signals. Only the brightest light that we can produce (a nuclear explosion) is potentially visible from another world and this lasts such a brief time that it is hardly likely to produce incontrovertible proof of life on earth. Alien scientists would dismiss any sightings just as freely as ours now reject claims about UFO appearances.

    Another problem concerned the code to be used. How could the Martians have recognized the message, even if they had been able to see it? To thcm it would have been a meaningless series of flashes. How would they have unravelled any meaning bchind it?

    This problem exists even if it is assumed (as it nearly always was back then) that Martians, although probably looking like bug-eyed monsters, would still think like human beings. The truth is surely that aliens would be alien in every way and their thought processes would not work in the same manner as ours. That said, the chances of any message from us to them being remotely comprehensible appear to be feeble.

    In science-fiction stories and films, such a problem is largely ignored, but that is merely an expediency to help the plot along. We suspend scientific logic to accommodate the story line. However, in any real search for life in the universe, we cannot afford to ignore such scientific reasoning. This complicates matters so much that one or two researchers even think it is a forlorn task. We will never communicate with an alien intelligence, even if we do come across one by chance. The result will be like a farmer staring at a cow and attempting to convey, by spoken language or gesture, why it has to go peacefully to the slaughterhouse.
    These problems receive too little attention, even today. Our ability to humanize the aliens is an extreme failure on our part, which academics refer to as 'anthropomorphism'

    Page 99

    "The result will be like a farmer staring at a cow and attempting to convey, by spoken language or gesture, why it has to go peacefully to the slaughterhouse".

     

     

    MAN AND THE STARS

    CONTACT AND COMMUNICATION WITH OTHER INTELLIGENCE

    Duncan Lunan 1974

    a liberating adventure for mankind or a disaster

    Page 219

    Planetary contact 3(c) - intelligence unrecognizable by physical form.

    "There is a fantasy story about a university professor mysteriously translated into the body of a bull. After great efforts to communicate he finally gets the opportunity to write a message in the bloody sand of the slaughterhouse.. Unforunately, the man with the gun is illiterate - "another of those steers that do a crazy kind of dance." To get at case 3(c), we have to magnify that problem into an alien mind in a non-human body; could there be intelligences like Arthur C. Clarke's Atheleni,12 unable to develop technology until they meet a race gifted with hands?

     

     

    BODY MAGIC

    An encyclopaedia of esoteric man

    Benjamin Walker 1977

    CONSCIOUSNESS

    Page 97

    (Lat. con, 'with', scio, 'to know') is the subjective factor that characterizes awareness. It commonly designates the normal waking consciousness, the private experience that one is aware, 'present' and on the surface. It is a psychological, even physiological concept, as distinguished from mind, which is largely a philosophical one.

    This waking consciousness is the mental glow that results from impressions created by the shifting and changing panorama of the world impinging on the senses. It is the psychic condition experienced by the ego or personality during all its self-aware activities. Through consciousness the ego exercises the faculties of (1) perception, that is, the apprehension of things, through the sense organs;
    (2) cognition, the understanding of what is presented to the senses;
    (3) memory, the recall and recognition of past experience; (4) thinking, the process of reasoning, sifting, analysing and making judgments; (5) feeling, or experiencing emotion and pathemic states; and (6) willing or activity.
    The waking consciousness is a series of disconnected awareness phases integrated and given continuity by memory, which itself is intermittent and disjointed. According to G. I. Gurdjieff (d. 1949) even the person who imagines that he is wide awake is in a state of light hypnosis. Much of this limited consciousness is a mechanical reflex, an automatic activity carried on by the neuronal, ganglionic or cerebral systems, and almost exclusively a matter of the brain and sense organs. As such it is properly the sphere of the neurophysiologist and behaviourist. It has no primacy over the rest of the mind except that it is best fitted for dealing with the practical needs of everyday life. Friedrich Nietzsche (d. 1900) deplored the 'absurd over-valuation of consciousness', and went so far as to state that, `The waking and rationalizing consciousness is a danger, and /Page 98/whoever has lived among conscious Europeans knows in fact that it is an illness.'
    Man possesses both practical information and intuitive insight. but only a small fraction of this knowledge can be present in his consciousness at any given time. All the rest of it, the part not at the moment lit up by his conscious awareness, represents the subconscious, preconscious or subliminal consciousness, which can be tapped by memory. Beyond this again is the huge mass of data stored in the unconscious*, most of which cannot normally be recalled and seldom rises to the surface or forms part of conscious awareness.
    The conscious mind is adapted to interpret symbolically and through the extremely limited range of the sense organs, the material it receives. It is an obfuscating medium which interferes with most ranges of higher perception. Only rarely is it capable of affording some manifestation to the higher self. Only in brief spurts and obliquely can the average conscious mind obtain a glimpse of the higher reality. Awareness as communicated through the brain has been described as awareness received through a filter, a veil, a net. a scrambling device, a distorting mirror. It hinders true perception and can be an obstacle to truth, blinding a man to the vision of the greater reality. We cannot through our normal consciousness know what it is like 'out there'. Consciousness has therefore been termed the Slayer of the Real. Some degree of xenophrenia* is a prerequisite to the higher ranges of perceptionl and anything that arrests the process of 'thinking' and 'reasoning" puts one nearer to this knowledge.

    As understood in mysticism and the occult and in various parapsychological contexts, consciousness includes not only the awake and aware states, but also all states of so-called unconsciousness, since it is now fairly well established that psychic activity continues without interruption, even if what is experienced during xenophrenic states cannot be recalled to memory.
    In its most extended sense, consciousness covers the full range of the individual's awareness, including all the ranges of his subconsious and unconscious. Conscious awareness as commonly understood is thus only a transient wave in an infinite ocean. It might be described as the subjective aspect of universal mind, localized in the individual and constituting his individuality, enabling him to know /page 99/ a kind of reality from within. In the final analysis consciousness becomes a mode of energy.

    Tart, Charles T. (ed.), Altered States of Consciousness, John Wiley, New
    York, 1969.
    White, John (ed.), The Highest State of Consciousness, Doubleday,
    New York, 1972. CONSPIRATION
    (Latin 'co-breathing'), a technique in which the breathing rhythm between two or more persons is reciprocally harmonized, to establish mental resonance and 'sympathy'. It is used in healing and magic for mental rapport. Thus, an adept may synchronize his breathing rhythm with that of his pupil in order to learn what is passing through the latter's mind or to understand his weakness, so that he might provide him with the help he needs.

    In conspiration therapy the physician alters the patient's breathing tone, by harmonizing his healthy and power-charged breath with that of the patient, to enable the sufferer to participate in his own /page 100 / healty rhythm. This healing rhythm can then be 'locked' so that the easy breathing continues even when the physcian departs.

    The breathing rate is believed to be connected not only with the heartbeat, the pulsing of the brain and the metabolic rate, but also the sexual centres, and considerable use is made of conspiration in sexual magic.

    Page 101

    COSMIC CONSCIOUSNESS
    Also called cosmic mind, world mind, cosmic psyche, cosmic consciousness is the psychic element in the cosmic ether, and shares many of its characteristics. All-pervasive, coexistent and merged with matter, it is the field of mental vibrations, the source of all mental energy and understanding, and the factor that constitutes the awareness of things. The world is pervaded by the cosmic consciousness and all objects and elements forming the universe share in a kind of common mind. Sir James Jeans (d. 1946), the famous astrophysicist, observed: 'Today there is a wide measure of agree-/page 102/ment regarding the non-mechanical nature of reality. The universe .begins to look more like a great thought than like a great machine.' The human mind is fed from the limitless reservoir of the cosmic mind of which it is a part and to which it is channelled. The area of its operation in the human being is a kind of supra-consciousness that lies dormant in man. At a profounder level therefore there is in every man a region where all can be known. Many thinkers through the ages have been aware of this transcendent fact.
    The Islamic philosopher, Averroes (d. 1198), taught that while we have separate bodies we do not have separate minds. He said that every individual shares in the universal mind or soul, and derives from this common source similar, if not identical, ideas 'like an aquatic plant with many heads showing above water, but all meeting in one great root beneath the water'. The profoundly mystical experience of this universal mind is one of indescribable illumination and understanding. St Thomas Aquinas (d. 1274), having gone through such an experience, declared that in comparison with it, all his learning was 'as straw'. Another mystic, Jacob Boehme (d. 1624), recalling his own moment of revelation, wrote : 'The gate was opened to me so that in one quarter of an hour I saw and knew more than if I had been many years at a university.'
    Modern philosophers and psychologists have sometimes probed the same depths. 'In our innermost being,' wrote Arthur Schopenhauer (d. 1860), 'we are secretly aware of sharing in the inexhaustible springs of eternity.' The great pioneer in psychical research, Frederick Myers (d. 1901), believed in the existence of a universal_ telepathic link connecting all mankind. William James (d. 1910), eminent psychologist, held a similar view. 'We live immersed in a continuum of cosmic consciousness', he wrote, a little of which filters into the individual human mind. James did not deny the possibility of an interaction between the slumbering faculties of the individual mind and a 'cosmic environment' with consciousness of some sort. Henri Bergson (d. 1941) also held that the universal mind was aware of everything, everywhere, but that for us this knowledge was modified by the limitations of the human brain. Carl Gustav Jung (d. 1961) had similar intimations of a universal overmind. This is to be distinguished from his concept of the 'collective unconscious'*, which represents the experiences of mankind inherited by each individual.

    Page 104

    The whole subject of cosmic consciousness was examined by Dr Richard Maurice Bucke (d. 1902), a Canadian surgeon and president of the American Medico-Psychological Association. At the age of thirty-five he had an overwhelming experience that coloured all his subsequent thinking, so that he was in the unique position of having both experienced and deeply studied the phenomenon, which he described in his authoritative book on the subject. He states that a person who experiences cosmic consciousness will acquire more enlightenment in a few moments of his rapture than in months or years of study, and a great deal that cannot be learned by any amount of study. He himself saw and knew that the cosmos is a living, thinking and feeling presence.
    Adepts, sages, prophets, seers, poets and mystics, and men of extraordinary power and vision like Zoroaster, Lao Tzu, Buddha, St Paul, Plotinus, Muhammad, Blake and Swedenborg, have been able to tap the well-springs of the cosmic mind. Through a kind of transpersonal consciousness they lose awareness of the self and receive illumination and understanding of the ultimate significance of human destiny and the living principles of the universe.
    Lesser men, in varying moods or at certain critical moments in their daily lives, may also have fleeting glimpses of smaller radiances from the lucent cosmic ocean and feel the touch of the infinite, often becoming vividly aware of life's profounder mysteries. This may happen in moments of ecstasy*, when in love, in the presence of death, in various xenophrenic* states. Manifestations of psychic power and paraperception, 'hunches' and premonitions, the operations of the sixth sense and second sight, visions of the fourth dimension, may all be explained as a leakage into individual consciousness of some of the material from the cosmic mind, that the ordinary brain would normally exclude.
    Cosmic mind is Objective, Total, Pure or Transcendent Consciousness. Fed from this unseen source the human mind has a potentiality without limits, and greatly exceeds the capacity of the nervous system to contain it. The immense surge of power would be too much for man, and it is therefore channelled and filtered through the brain and senses, and a great deal is shut out in the process.
    A French physicist, Olivier Costa de Beauregard, has suggested, from recent developments in cybernetics, that the physical universe must possess a psychic 'underside', which is the source of informa-/page 105/ tion embracing all possible knowledge, of which consciousness in animals and men are little crystallizations.

    CROWD
    It is a commonplace observation of psychology that the behaviour of an individual can differ remarkably from that of the same person when he finds himself part of a crowd, contributing to and influenced by the 'group thought'* of a large multitude of people. Instances of group behaviour are frequently found in the animal kingdom, even among insects. No one knows how or why a communal unit is formed in a colony of ants, termites or bees, but there appears to be a definite identity in this mind, which is centrally co-ordinated, and operates unitedly, each individual or sub-group performing specific functions related to the group as a whole.
    The instinct to act in unison, though usually to the individual's detriment, is perhaps best seen in the behaviour of human crowds, whether at a lynching or a football match. On such occasions the mind of the individual seems to surrender itself to another, larger mind, and can easily take on a strange and at times frightening new aspect. Gustave Le Bon (d. 1931) expressed the view that by merely becoming part of an organized crowd, 'a man descends several rungs in the ladder of civilization; in a crowd he is a barbarian'. Each man feels that he is not responsible for what is happening and therefore can let himself go. He is swallowed up. The emotional contagion in some crowds is so strong that few can resist it, and otherwise rational /page 106/ individuals may find themselves shouting with others in tones they would scarcely recognize as their own.
    The 'psychology' of the mob belongs to a lower level than that which usually governs the individual of reason and judgment. The level of the crowd, the 'beast with many heads', is often base, instinctive and primitive. Its reactions are more cruel, more irrational, and distinctively regressive, like those of the sans culottes of revolutionary France. The polloi or multitude are obtuse and easily aroused to hysteria. As C. G. Jung (d. 1961) said, 'A hundred intelligent heads massed together make one big fathead.'
    The psychic upheaval in a large concourse of people who succumb to the spell of a powerful preacher or are subjected to a high degree of emotional excitement, as at a revival meeting or political rally, seems to set up disturbances in the atmosphere around them. In ecstatic religious meetings these have been reported as creating effects that are actually palpable and visible. The air becomes charged with strange electrical impulses and there is a sensation of radiant waves all about, and spontaneous phenomena may occur resembling those seen in a seance room. Such were the levitations and aerial music during the manifestations of the French convulsionaries (c. 1730), and the earth tremors that rocked the house when John Wesley (d. 1791), the founder of Methodism, preached.
    Occultists speak of a psychic energy that overflows from multitudes who come together to participate in a common emotional experience., Their released feelings flood the atmosphere, liberating what is called an aura magnetica (lit. 'magnetic breeze') which impregnates the surroundings and affects all those who come within the range-of its influence.

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    Pagw 108

    DREAMS
    The visual imagery experienced during sleep*, dreams represent one of the most extraordinary mysteries of life. Everyone dreams, but no one knows the cause of dreams. Modern research indicates a close connection between dreams and the REM (rapid eye movement) phase of sleep, when the eyes under the closed lids move about rapidly as though the sleeper were watching something. Dreams seem to take place on the borderline of two worlds. There is a fantastic distortion of time, place and possibility, which we accept without question in the dream plane.
    Many modern students believe that dreams can be telepathic, warning or precognitive. In his book, An Experiment With Time, John William Dunne (d. 1949) says that part of our dreams often anticipate future events and cut right across the time segment. Dreams have also inspired countless creative works and provided solutions to problems that have baffled the waking state, a fact vouched for by men in all walks of life.
    Bernard Palissy (d. 1589) made one of his most beautiful ceramic pieces on dream inspiration. Jean de La Fontaine (d. 1695) composed one of his major works, The Fable of Pleasure, after prompting from.a dream source. The poet, John Dryden (d. 1700), used to eat raw meat to produce dreams of splendour. Isaac Newton (d. 1727) said that the solution to many of his mathematical problems came to him in sleep.
    Giuseppe Tartini (d. 1770), struggling to complete a sonata, dreamed that Satan appeared to him and played it on the violin for him. Tartini awoke and immediately noted it down, and named the composition The Devil's Trill. Voltaire (d. 1778) conceived a whole canto of his Henriade during sleep. His somewhat less distinguished contemporary, the philosopher Etienne de Condillac (d. 1780), said that he often continued and concluded in his dreams the metaphysi-/page 109/ cal cal discussions he began while awake. Wolfgang Mozart (d. 1791)1 confessed that much of his music came to him in dreams. The Marquis de Condorcet (d. 1795), French mathematician and philosopher, resolved many mathematical problems in his sleep. He once dreamed the final steps of a difficult equation that had puzzled him through the day.
    The German poet, Friedrich Klopstock (d. 1803), was convinced that many of his poems were dream-inspired. Like Dryden, Ann Radcliffe (d. 1823), author of The Mysteries of Udolpho, gave inspiration a helping hand, and deliberately ate indigestible foods to procure the nightmares she used in her Gothic tales. Johann Wolfgang Goethed. 1832) admitted that he solved scientific problems and conceived poems in his dreams. The beginning of S. T. Cole-ridge's (d. 1834) extraordinary poem, Kubla Khan, was received in the same way, and so were many of the best stories of Edgar Allan Poe (d. 1849). Even the idea of Mary Shelley's (d. 1851) supernatural classic, Frankenstein, came to her in a dream.
    In a succession of three vivid dreams Professor Jean Agassiz (d. 1873), the Swiss naturalist, was guided to the correct decipherment of an indistinct impression of a fossil fish on a stone slab, with all its missing features perfectly restored. Dr Hermann Hilprecht, the Babylonian scholar, dreamed in 1893 that he was visited by a 'tall thin priest of Nippur', ancient Mesopotamia, who explained to him the precise arrangement of certain inscriptions on some fragments of agate that had been puzzling him for some time.
    In 1865 the chemist, Friedrich Kekule (d. 1896), puzzling for weeks over the arrangement of atoms within a molecule of benzene, dreamed one night that the atoms were dancing before him in long chains in a snake-like manner; one of the snakes suddenly got hold of its own tail, and when Kekule awoke this ring structure suggested to him the arrangement he sought. The Russian chemist, Dmitri Mendeleev (d. 1907), saw his entire periodic table of elements laid out clearly in a dream.
    R. L. Stevenson (d. 1849) dreamed the story of Dr Jekyll and Mr Hyde as well as plots for numerous other stories. Henrik Ibsen (d. 1906), during three feverish weeks, used to scramble out of bed in a semi-somnolent condition to write down the lines of his Brand, which arose tumultuously in his mind as he drowsed. Through a dream Otto Loewi (d. 1961), Nobel prizewinner, established the /page110/ theory that nerve impulses are transmitted by means of chemical substances. He awoke from sleep one night, jotted down something on a piece of paper and in the morning was unable to decipher the scrawl, but later realized that it was the design of an experiment to demonstrate his hypothesis. Albert Einstein (d. 1955) always kept a notebook by his bed to jot down any helpful dreams that might contribute to his mathematical work. Niels Bohr (d. 1962) dreamt about a curious model of the solar system, the model of the atom on which the whole of modern atomic physics is based.
    The time factor is a puzzling problem in the study of dreams. The opium dreams of Thomas De Quincey (d. 1859) stretched to seventy or more years on some nights. The French dream researcher, Alfred Maury (d. 1922), relates that he once had an elaborate dream which ended with his being caught and guillotined. He awoke in terror to find that the bed-tester had fallen on his neck. His conclusion was that while dreaming of the Revolution, the dramatic denouement was flashed through his mind in a fraction of a second to bring it into accord with his sudden experience of the bed-pole falling on his neck. In the same way any local noise that awakens a sleeper may be transmitted instantaneously to fit into his dream sequence as if it were actually part of the dream lie is having at the time.
    No one knows what causes dreams. They were once regarded as messages from the gods, guardian angels or ancestral spirits, counselling and forewarning the dreamer. Others believed that demons and elemental spirits emerged from their haunts when a man was asleep, and enacted their fantasies in his mind. Some held that a man's own spirit wandered off and its adventures were communicated to the sleeper as dreams.
    Dreams may be a shadowy continuation of our waking state, a muddled recapitulation of our recent daytime experiences. Many medical researchers tend to account for dreams entirely in terms of the physiological or emotional state of the sleeper. Glare on the eyelids, spots before the eyes, ocular spectra, indigestion, painful menstruation, a full bladder, sexual tension, fever, cold, noise, anxiety, fear, anger, can all give rise to dream sequences to suit the situation. But It must be said that although such stimuli may find their way into dreams they are by no means the sole cause of dreams.
    In the occult view each of the four components of the total man (physical, etheric, astral and spiritual) contributes data to the dream /page 111/
    content from its own plane. All four become superimposed, as it were, in varying degrees of intensity, and make up the composite imagery of the dream.
    Dreams frequently release the lower element in man. Plato (d. 347 Be) in his Republic said, 'In all of us there is a lawless side like a wild beast, that peers out during sleep.' St Augustine (d. 430) thanked God that he was not responsible for his dreams. Friedrich Nietzsche (d. 1900) said, 'In dreams some primordial relic of humanity is at work which we are unable to reach by a direct path. The dream provides a hint of man's archaic inheritance, of what is psychically innate in him.' Dreams therefore are something primordial visceral, "epigastric, intuitive.
    Alfred Adler (d. 1937) held that a person's disabilities would lead to an attempt to make up for them not only in real life, but in dreams. The dreamer would create dream situations where he is successful, charming, attractive, rich and happy. In other words dreams compensate for his feelings of inferiority. Sigmund Freud regarded most dreams as secret wish fulfilments. 'Every dream is a repressed desire,' he said. He emphasized the sexual nature of dreams and, said that most dreams treat of sexual material and give expression to erotic wishes. C. G. Jung (d. 1961) regarded dreams as an integral and personal expression of the individual consciousness but often concealing a deeper archetypal or universal symbolism.
    A fairly common belief among primitive and tribal peoples is that dreams are real and represent an actual world, and they often hardly distinguish between dream life and everyday existence. For example, a man might take snake-bite treatment on awaking from a dream of being bitten by a snake. Many children, even in advanced communities, are similarly unable to separate dreams from reality. Thinking men too have had their doubts. It is pointed out that just as it is impossible for a sleeper to judge that he is asleep (for then he would have to be simultaneously awake), so it is impossible for the ordinary person to be sure that he is actually awake, for what we call waking might well be a form of sleep from which we have to be aroused to see the real world.
    Eminent thinkers have expressed the same view. The Chinese philosopher, Chuang Tzu (d. 286 ac), once dreamed that he was a butterfly and on awaking could not be sure whether he was Chuang Tzu who had dreamed that he was a butterfly, or actually a butterfly now imagining that it was Chuang Tzu. According to /page 112/ Blaise Pascal (d. 1662), 'Apart from faith there is no telling whether a man is awake or asleep.' Rene Descartes (d. 1650) wrote, 'I am not aware of any signs by which waking can be distinguished from sleeping.'
    In dream laboratories in various centres around the world dream phenomena are being studied on scientifically established principles in an attempt to unravel some of the secrets hidden in dreams. One recurring problem is that the medium of recollection does not seem to be the memory of normal consciousness. A dream swirls away and begins to fade as soon as we wake up. And as for the dreams one has had earlier in the night, they are usually lost altogether and leave no trace in the memory.
    Most dream experiences are unreal, remote, irrational. St Thomas Aquinas (d. 1274) said that logical syllogisms go wrong in dreams, and Sigmund Freud (d. 1939) observed that the dreamer cannot do arithmetic_ Wilhelm Wundt (d. 1920), German psychologist, called dreaming a state of 'normal temporary insanity' To which a modern psychologist adds that dreams allow each of us to go quietly and safely insane every night of our lives.

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    DYING
    Dying, the process during which life ebbs away and death supervenes, is perhaps the most awesome of all human transition states. To help the dying a number of religions have evolved an ars moriendi, 'art of dying', a technique for dealing with the whole process attending the final moments.
    Descriptions of the actual dying process are many and varied. In the case of those who die a normal death in bed, it would seem that the vital energy begins to shrink and retreat, starting from the feet and working upwards. The sensation is one of growing coldness, numbness and paralysis, often accompanied by strange sounds of buzzing, snapping, singing and humming, inside the head and out-side. The strength drains away, the muscles relax and there is a slow sinking of vitality.
    Often the mind remains active, and reviews its past life. Like a rushing panorama of vivid pictures, memories of forgotten places, dimly-remembered people, scenes and incidents from the past, some important, some apparently trifling, come floating before the mind's eye of the dying person as in a vision. There is some truth in the popular idea about the thoughts of drowning men as they go down for the third time.
    / Page116/ Scenes of the past give way to another phantasmagoria, seemingly of another dimension, when it appears as if two worlds have merged, this world and that, like one picture superimposed upon another, for the soul's connection with the body is loosened. A man in articulo mortis, 'at the point of death', flickering on the borderland between two planes, is said to be fey (lit. 'doomed), a word which describes the power of prescience that he possesses at this time; he becomes clairvoyant and can see into the future.
    During the moments immediately preceding death all physical energy is withdrawn, there is a growing stupor, sensibility evaporates, awareness of surroundings is lost, and there is a swooning drift into nothingness. Students of astral projection believe that during the last phases of dying the physical body is unconscious, that is, brain consciousness is in abeyance, and all sensations and thoughts pass into the astral body, so that the whole process of dying is gradual, easy and natural, and seldom involves physical pain or fear.
    Although it would seem that man leaves the world as he entered it, in a state of oblivion, occultists believe that the consciousness that vanishes at death is not extinguished but merely withdrawn, for use in some other form, or if it is extinguished it is only a blackout of the brain consciousness, after which another awareness emerges which we carry with us into the next sphere. We depart from here with another, theta, consciousness (see xenophrenia), into other dimensions, and other fields of experience.

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    Page 122

    ECSTASY
    A state of mental and spiritual exaltation when the mind is suddenly raised to a rare level of experience far more profound than that of daily consciousness. As originally used the term implied a rapturous bewilderment when the person in the ecstatic state was for a time out of his senses and suffered a brief mental derangement.
    Often it is of short duration. But in that brief moment the soul is dissolved in the infinite and life becomes an 'eternal now'. The experience is profound and incommunicable. 'I knew a man in Christ,' said St Paul, 'whether in the body or out of the body I cannot tell, who was caught up to the third heaven and heard unspeakable words, which it is not lawful for a man to utter' (2 Cor. 12 : 2).
    Ecstasy may be theistic or atheistic, Christian or pagan, deistic or pantheistic, materialistic or idealistic, and can result in feelings of elation or melancholy, joy or sadness, fearlessness or fright, serenity or eroticism. It can cover the full scale of human experience, and may range from the deep joy of a purely physical sensation, intensely felt, to the rapture which abruptly, uncontrollably and violently seizes the saint or prophet, and displays before his vision a glimpse of another dimension. Reality lies beyond the ken of human consciousness in its normal state, and some form of exaltation is necessary to apprehend or experience the other dimension.
    Ecstasy is a condition when the centre of perception shifts from the physical to the spiritual world, when the consciousness is withdrawn from the circumference to the centre, during which there is an exaltation of the faculties, and a blissful trance-like state supervenes, accompanied by visions. In the supreme moment of ecstatic beatitude it is even possible for the body to die, for it can no longer contain the soul. The experience is known as the mors osculi*.
    The sense of ecstasy is 'immediately' and not rationally felt, but at the same time certain distinctly physical symptoms accompany the event, and often the physical and psychical sensations seem to meet and merge. Thus, a person in ecstasy may feel tides of warmth where they are described as 'hot' /page 123 or 'burning'. He has a sensation of light, that can be of dazzling brilliance. Thrills (lit. `piercings) or sensations of tingling pass in waves over his body. His breathing is impeded, or it may be accelerated, he feels suffocated, his heart overflows with emotion, tears come to his eyes and he may cry out as if in agony.
    The subjective experience is almost beyond description. He is filled with a profound and mystical sense of boundless release, newness, peace and fulfilment. He is radiant and aglow, as if lit up from within, and he has the feeling that he is walking on air or lying on a cloud. His soul seems to dissolve and he loses all awareness of his physical surroundings, deeply absorbed in his experience.
    Like the symptoms, the circumstances that evoke ecstasy are varied. The saint, mystic or prophet may become enraptured as a result of deep meditation or contemplation of divine things. In a lower range the philosopher or scientist might have an experience of inspired elation while solving, or at having solved, a metaphysical or mathematical problem. The feeling bordering on ecstasy has come to people while worshipping in a cathedral, or listening to a symphony, reciting or hearing poetry, or seeing a play. The vast wastes of the desert, the solitudes of the mountain or deep forest, the roar of waterfalls, the fury of thunderstorms, have all at some time or other brought on a state of rapture. Overwhelming emotions - like great love, deep sorrow, joy, or even raging anger, can make one lose one's reason and plunge one into a state closely akin to ecstasy (see xenophrenia).
    A still lower range of ecstatic experience may be precipitated by bodily sensations and related emotions, such as those that accompany childbirth, love-making and orgasm.

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    THE SOUND OF SILENCE

     

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    Daily Mail., Monday, October 12, 2015

    ANSWERS TO CORRESPONDENTS

    Compiled by Charles Legge

    Page 49

    QUESTION What Is the accepted chronology of the Sumerian list of kings?

    SUMER, the ancient region of city states, occupied the area of southern Mesopotamia (modern Iraq). The Sumerian King List catalogues its rulers and those of its neighbours, and the length of their reigns.

    In 1906, German-American scholar-Hermann Hilprecht examined a 4,000year-old cuneiform tablet that had been excavated at the site of the ancient city of Nippur — the first fragment of the list. Since his discovery, 18 further examples of the list have been found, most dating from the second half of the Isin dynasty (about 2017-1794 BC). However, no two are identical.

    Among extant examples of the Sumerian King List, the Weld-Blundell Prism in the Ashmolean Museum, Oxford, is the most complete. It lists rulers from the antediluvian dynasties to Suen-magir, the 14th ruler of the Isin dynasty (about 1763-1753 BC).

    It has four sides with two columns on each side. It probably once bild a wooden spindle going through its centre so it could be rotated and read on all four sides.

    The value of the King List was originally thought to be its potential to check the validity of Biblical Chronology, but the list starts in a remote mythical past when kingship 'descended from heaven' and the rulers in the earliest dynasties are represented as having fantastically long reigns. So its earliest eight named kings are said to have ruled for a total of 241,200 years, from when 'the kingship was lowered from heaven' to the time when 'the Flood' swept over the land once more.

    Some of these rulers such as Etana, Lugal-banda and Gilgamesh are mythical or legendary figures known also from Sumerian and Babylonian literary compositions. As the King List reaches historical rulers, whose reigns are attested by their royal inscriptions, the length of each reign becomes more realistic.

    Scholars have observed a strong political bias to these lists with particular dynasties promoted or truncated according to which city or dynasty held the reins of political power at the time.

    The influence of the King List wasn't restricted to politics in ancient Mesopotamia. Its style, structure and data exerted a widespread and enduring impact on several Mesopotamian literary compositions, including the Curse Of Agade, the Lamentation Over The Destruction Of Sumer And Ur and the Sumerian Flood Story, as well as later chronologies such as the Rulers Of Lagash and the Assyrian King List.
    P Smalling, Worcester.

     

     

    THE WORD FIRST USED FOR MAN IS LULLU"

    "THE WORD FIRST USED FOR MAN IS 33333"

    "THE WORD FIRST USED FOR MAN IS LULLU"

     

    ENUMA ELISH - Babylonian Creation Myth - The continued story www.stenudd.com/myth/enumaelish/enumaelish-

    The word used for man is lullu, meaning a first, primitive man. The same word is used about the savage Enkidu in the Gilgamesh epic. Since Qingu is found ...

    I hereby name it Babylon, home of the great gods.

    The word used in the text is written phonetically, ba-ab-i-li, contrary to tradition, maybe to allow for the etymological explanation of the name as the ‘gate of the gods’.
    Then he decides to create man, to serve the gods with offerings, so that they can be at leisure. The word used for man is lullu , meaning a first, primitive man. The same word is used about the savage Enkidu in the Gilgamesh epic. Since Qingu is found guilty of the war between the gods, his blood is used to create mankind. Here, it is unclear if Marduk or Ea creates mankind. Later in the text, Ea is specified as the creator of man. Finally, the gods praise Marduk, and give him fifty names that represent different aspects of his powers and sovereignty.
    The text ends with instructions on how it should be passed on from generation to generation, and the command to worship Marduk, king of the gods.

     

    ENUMA ELISH
    The Babylonian Creation Myth

    "The word used for man is lullu"

    LULLU 33333 LULLU

    "The word used for man is lullu"

     

    -
    -
    -
    -
    -
    LULLU
    -
    -
    -
    L
    3
    L
    -
    1
    L
    12
    3
    3
    U
    3
    U
    -
    1
    U
    21
    3
    3
    L
    3
    L
    -
    1
    L
    12
    3
    3
    L
    3
    L
    -
    1
    L
    12
    3
    3
    U
    3
    U
    -
    1
    U
    21
    3
    3
    -
    15
    -
    -
    6
    LULLU
    78
    15
    15
    -
    1+5
    -
    -
    -
    -
    7+8
    1+5
    1+5
    -
    6
    -
    -
    6
    LULLU
    15
    6
    6
    -
    -
    -
    -
    -
    -
    1+5
    -
    -
    -
    6
    -
    -
    6
    LULLU
    6
    6
    6

     

     

    -
    5
    L
    U
    L
    L
    U
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    3
    3
    3
    3
    3
    +
    =
    15
    1+5
    =
    6
    =
    6
    =
    6
    -
    -
    12
    21
    12
    12
    21
    +
    =
    78
    7+8
    =
    15
    1+5
    6
    =
    6
    -
    5
    L
    U
    L
    L
    U
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    3
    3
    3
    3
    3
    +
    =
    15
    1+5
    =
    6
    =
    6
    =
    6
    -
    -
    12
    21
    12
    12
    21
    +
    =
    78
    7+8
    =
    15
    1+5
    6
    =
    6
    -
    5
    L
    U
    L
    L
    U
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    12
    21
    12
    12
    21
    +
    =
    78
    7+8
    =
    15
    1+5
    6
    =
    6
    -
    -
    3
    3
    3
    3
    3
    +
    =
    15
    1+5
    =
    6
    =
    6
    =
    6
    -
    5
    L
    U
    L
    L
    U
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    1
    -
    -
    --
    -
    -
    --
    -
    -
    1
    ONE
    1
    -
    -
    -
    -
    -
    2
    -
    -
    --
    -
    -
    --
    -
    -
    2
    TWO
    2
    -
    -
    -
    -
    -
    -
    -
    3
    3
    3
    3
    3
    -
    -
    3
    occurs
    x
    5
    =
    15
    1+5
    6
    4
    -
    -
    --
    -
    -
    --
    -
    -
    4
    FOUR
    4
    -
    -
    -
    -
    -
    5
    -
    -
    --
    -
    -
    --
    -
    -
    5
    FIVE
    5
    -
    -
    -
    -
    -
    6
    -
    -
    --
    -
    -
    --
    -
    -
    6
    SIX
    6
    -
    -
    -
    -
    -
    7
    -
    -
    --
    -
    -
    --
    -
    -
    7
    SEVEN
    7
    -
    -
    -
    -
    -
    8
    -
    -
    --
    -
    -
    --
    -
    -
    8
    EIGHT
    8
    -
    -
    -
    -
    -
    9
    -
    -
    --
    -
    -
    --
    -
    -
    9
    NINE
    9
    -
    -
    -
    -
    -
    42
    5
    L
    U
    L
    L
    U
    -
    -
    3
    -
    -
    5
    -
    15
    -
    6
    4+2
    -
    3
    3
    3
    3
    3
    -
    -
    -
    -
    -
    -
    -
    1+5
    -
    -
    6
    5
    L
    U
    L
    L
    U
    -
    -
    3
    -
    -
    5
    -
    6
    -
    6
    -
    -
    3
    3
    3
    3
    3
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    6
    5
    L
    U
    L
    L
    U
    -
    -
    3
    -
    -
    5
    -
    6
    -
    6

     

     

    5
    L
    U
    L
    L
    U
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    3
    3
    3
    3
    3
    +
    =
    15
    1+5
    =
    6
    =
    6
    =
    6
    -
    12
    21
    12
    12
    21
    +
    =
    78
    7+8
    =
    15
    1+5
    6
    =
    6
    5
    L
    U
    L
    L
    U
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    3
    3
    3
    3
    3
    +
    =
    15
    1+5
    =
    6
    =
    6
    =
    6
    -
    12
    21
    12
    12
    21
    +
    =
    78
    7+8
    =
    15
    1+5
    6
    =
    6
    5
    L
    U
    L
    L
    U
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    12
    21
    12
    12
    21
    +
    =
    78
    7+8
    =
    15
    1+5
    6
    =
    6
    -
    3
    3
    3
    3
    3
    +
    =
    15
    1+5
    =
    6
    =
    6
    =
    6
    5
    L
    U
    L
    L
    U
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    3
    3
    3
    3
    3
    -
    -
    3
    occurs
    x
    5
    =
    15
    1+5
    6
    5
    L
    U
    L
    L
    U
    -
    -
    3
    -
    -
    5
    -
    15
    -
    6
    -
    3
    3
    3
    3
    3
    -
    -
    -
    -
    -
    -
    -
    1+5
    -
    -
    5
    L
    U
    L
    L
    U
    -
    -
    3
    -
    -
    5
    -
    6
    -
    6
    -
    3
    3
    3
    3
    3
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    5
    L
    U
    L
    L
    U
    -
    -
    3
    -
    -
    5
    -
    6
    -
    6

     

    ENUMA ELISH - Babylonian Creation Myth - The continued story www.stenudd.com/myth/enumaelish/enumaelish-
    The word used for man is lullu, meaning a first, primitive man.The same word is used about the savage Enkidu in the Gilgamesh epic ...

     

     

    -
    -
    -
    -
    -
    LULLU
    -
    -
    -
    L
    3
    L
    -
    1
    L
    12
    3
    3
    U
    3
    U
    -
    1
    U
    21
    3
    3
    L
    3
    L
    -
    1
    L
    12
    3
    3
    L
    3
    L
    -
    1
    L
    12
    3
    3
    U
    3
    U
    -
    1
    U
    21
    3
    3
    -
    15
    -
    -
    6
    LULLU
    78
    15
    15
    -
    1+5
    -
    -
    -
    -
    7+8
    1+5
    1+5
    -
    6
    -
    -
    6
    LULLU
    15
    6
    6
    -
    -
    -
    -
    -
    -
    1+5
    -
    -
    -
    6
    -
    -
    6
    LULLU
    6
    6
    6

     

     

    B
    =
    2
    -
    -
    BABYLONIA
    -
    -
    -
    -
    -
    -
    -
    2
    B+A
    3
    3
    3
    -
    -
    -
    -
    2
    B+Y
    27
    9
    9
    -
    -
    -
    -
    1
    L
    12
    3
    3
    -
    -
    -
    -
    4
    O+N+I+A
    39
    21
    3
    B
    =
    2
    Q
    9
    BABYLONIA
    81
    36
    18
    -
    -
    -
    -
    -
    -
    8+1
    2+3
    1+8
    B
    =
    2
    Q
    9
    BABYLONIA
    9
    9
    9

     

    THE

    LULLABY

     

    -
    LULLABY
    -
    -
    -
    1
    L
    12
    3
    3
    1
    U
    21
    3
    3
    1
    L
    12
    3
    3
    1
    L
    12
    3
    3
    1
    A+B
    3
    3
    3
    1
    Y
    25
    7
    7
    7
    LULLABY
    85
    22
    22
    -
    -
    8+5
    2+2
    2+2
    7
    LULLABY
    13
    4
    4
    -
    -
    1+3
    -
    -
    7
    LULLABY
    4
    4
    4

     

     

    T
    =
    2
    -
    3
    THE
    33
    15
    6
    L
    =
    3
    -
    4
    LULL
    57
    12
    3
    B
    =
    2
    -
    6
    BEFORE
    51
    33
    6
    T
    =
    2
    -
    3
    THE
    33
    15
    6
    S
    =
    1
    -
    5
    STORM
    85
    22
    4
    -
    -
    10
    -
    21
    First Total
    259
    97
    25
    -
    -
    1+0
    -
    2+1
    Add to Reduce
    2+5+9
    9+7
    2+5
    -
    -
    1
    -
    3
    Second Total
    16
    16
    7
    -
    -
    -
    -
    -
    Reduce to Deduce
    1+6
    1+6
    -
    -
    -
    1
    -
    3
    Essence of Number
    7
    7
    7

     

     

    1
    I
    9
    9
    9
    3
    THE
    33
    15
    6
    8
    ILLUSION
    111
    39
    3
    4
    THAT
    49
    13
    4
    2
    IS
    28
    19
    1
    2
    ME
    18
    9
    9
    20
    First Total
    248
    104
    32
    2+0
    Add to Reduce
    2+4+8
    1+0+4
    3+2
    2
    Second Total
    14
    5
    5
    9
    Reduce to Deduce
    1+4
    -
    -
    2
    Essence of Number
    5
    5
    5

     

     

    -
    ILLUSION
    -
    -
    -
    1
    I
    9
    9
    9
    1
    L
    12
    3
    3
    1
    L
    12
    3
    3
    1
    U
    21
    3
    3
    1
    S
    19
    10
    1
    1
    I
    9
    9
    9
    1
    O
    15
    6
    6
    1
    N
    14
    11
    2
    8
    ILLUSION
    111
    48
    30
    -
    -
    1+1+1
    4+8
    3+0
    8
    ILLUSION
    3
    12
    3
    -
    -
    -
    1+2
    -
    8
    ILLUSION
    3
    3
    3

     

     

    -
    ILLUSION
    -
    -
    -
    1
    I
    9
    9
    9
    1
    L
    12
    3
    3
    1
    L
    12
    3
    3
    1
    U
    21
    3
    3
    1
    S
    19
    10
    1
    1
    I
    9
    9
    9
    2
    O+N
    29
    11
    2
    8
    ILLUSION
    111
    48
    30
    -
    -
    1+1+1
    4+8
    3+0
    8
    ILLUSION
    3
    12
    3
    -
    -
    -
    1+2
    -
    8
    ILLUSION
    3
    3
    3

     

     

    -
    ILLUSION
    -
    -
    -
    1
    I
    9
    9
    9
    1
    L
    12
    3
    3
    1
    L
    12
    3
    3
    1
    U
    21
    3
    3
    1
    I
    9
    9
    9
    2
    S+O+N
    48
    21
    3
    8
    ILLUSION
    111
    48
    30
    -
    -
    1+1+1
    4+8
    3+0
    8
    ILLUSION
    3
    12
    3
    -
    -
    -
    1+2
    -
    8
    ILLUSION
    3
    3
    3

     

     

    -
    ILLUSION
    -
    -
    -
    1
    S
    19
    10
    1
    1
    L
    12
    3
    3
    1
    L
    12
    3
    3
    1
    U
    21
    3
    3
    1
    N
    14
    11
    2
    1
    O
    15
    6
    6
    1
    I
    9
    9
    9
    1
    I
    9
    9
    9
    8
    ILLUSION
    111
    48
    30
    -
    -
    1+1+1
    4+8
    3+0
    8
    ILLUSION
    3
    12
    3
    -
    -
    -
    1+2
    -
    8
    ILLUSION
    3
    3
    3

     

     

    M
    =
    4
    -
    4
    MAYA
    40
    13
    4
    T
    =
    2
    -
    2
    SO
    34
    7
    7
    B
    =
    2
    -
    7
    BECOMES
    62
    26
    8
    T
    =
    2
    -
    3
    THE
    33
    15
    6
    I
    =
    9
    -
    8
    ILLUSION
    111
    39
    3
    -
    -
    19
    -
    22
    First Total
    280
    100
    28
    -
    -
    1+9
    -
    2+2
    Add to Reduce
    2+8+0
    1+0+0
    2+8
    -
    -
    10
    -
    4
    Second Total
    10
    1
    10
    -
    -
    1+0
    -
    -
    Reduce to Deduce
    1+0
    -
    1+0
    -
    -
    1
    -
    4
    Essence of Number
    1
    1
    1

     

     

    T
    =
    2
    -
    3
    THE
    33
    15
    6
    H
    =
    8
    -
    4
    HOLY
    60
    24
    6
    M
    =
    4
    -
    5
    MAGIC
    33
    24
    6
    T
    =
    2
    -
    4
    THAT
    49
    13
    4
    I
    =
    9
    -
    2
    IS
    19
    10
    1
    M
    =
    4
    -
    4
    MAYA
    40
    13
    4
    -
    -
    29
    -
    22
    First Total
    234
    99
    27
    -
    -
    2+9
    -
    2+2
    Add to Reduce
    2+3+4
    9+9
    2+7
    -
    -
    11
    -
    4
    Second Total
    9
    18
    9
    -
    -
    1+1
    -
    -
    Reduce to Deduce
    -
    1+8
    -
    -
    -
    2
    -
    4
    Essence of Number
    9
    9
    9

     

     

    MAYA YAMA LIFE DEATH THREADS LIFE I ME I LIFE THREADS DEATH LIFE YAMA MAYA

     

     

    R
    =
    9
    -
    7
    REALITY
    90
    36
    9
    T
    =
    2
    -
    3
    THE
    33
    15
    6
    R
    =
    9
    -
    4
    REAL
    36
    18
    9
    I
    =
    9
    -
    8
    ILLUSION
    111
    39
    3
    -
    -
    29
    -
    22
    First Total
    270
    108
    18
    -
    -
    2+9
    -
    2+2
    Add to Reduce
    2+7+0
    1+0+8
    1+8
    -
    -
    11
    -
    4
    Second Total
    9
    9
    9
    -
    -
    1+1
    -
    -
    Reduce to Deduce
    -
    -
    -
    -
    -
    2
    -
    4
    Essence of Number
    9
    9
    9

     

     

    UNCONDITIONAL LIFE

    MASTERING THE FORCES THAT SHAPE PERSONAL REALITY

    Deepak Chopra 1991

    A Mirage of Miracles

    Page 89

    "The Mask of Maya"

    "...denoting the ability of gods to change form, to make worlds, to assume masks and disguises."

    "Maya also means magic a show of illusions"

    "Maya also denotes the delusion of thinking that you are seeing reality when in fact you are only seeing a layer of trick effects superimposed upon the real reality

    True to its deceptive nature, Maya is full of paradoxes. First of all it is everywhere, even though it doesnt exist. It is / Page 90 / often compared with a desert mirage, yet unlike a mirage Maya does not merely float "out there" The Mysterious One is nowhere if not in each person. Finally Maya is not so omnipotent that we cannot control it - and that is the key point Maya is fearfull or diverting all powerful or completely impotent depending on your perspective."

    "The fearfull illusion becomes a wonderful show if only you can manipulate it."

     

     

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

     

    THE

    LIVING GODS ENERGIES GODS LIVING

    DIVINE THOUGHT THOUGHT DIVINE

    THE

    CREATORS

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

     

     

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

     

     

    THE LENGTH OF THE GRAND GALLERY IN THE GREAT PYRAMID OF GIZA

    IS ONE HUNDRED AND FIFTY THREE FEET

    153 x 12 INCHES = 1836

     

    A proton is 1,836 times heavier than an electron, and the number 1,836

    would have the same connotations to any 'intelligence'"

     

     

    KEEPER OF GENESIS

    A QUEST FOR THE HIDDEN LEGACY OF MANKIND

    Robert Bauval Graham Hancock 1996

    Page 254

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

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

    That common language is science and mathematics.

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

     

     

    YOU ARE GOING ON A JOURNEY A VERY SPECIAL JOURNEY DO HAVE A PLEASANT JOURNEY DO

     

    T
    =
    2
    -
    3
    THE
    33
    15
    6
    E
    =
    5
    -
    8
    EIGHTEEN
    55
    46
    1
    T
    =
    2
    -
    6
    THIRTY
    100
    37
    1
    S
    =
    1
    -
    3
    SIX
    52
    25
    7
    A
    =
    1
    -
    3
    AND
    19
    10
    1
    A
    =
    1
    -
    3
    ALL
    25
    7
    7
    T
    =
    2
    -
    4
    THAT
    49
    13
    4
    -
    -
    14
    -
    30
    Add to Reduce
    333
    153
    27
    -
    -
    1+4
    -
    3+0
    Reduce to Deduce
    3+3+3
    1+5+3
    2+7
    Q
    -
    5
    -
    3
    Essence of Number
    9
    9
    9

     

     

    JUST SIX NUMBERS

    Martin Rees

    1
    999

    OUR COSMIC HABITAT I

    PLANETS STARS AND LIFE

    Page 24

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

    Page 24 / 25

    "A manifestly artificial signal- even if it were as boring as lists of prime numbers, or the digits of 'pi' - would imply that 'intelli- gence' wasn't unique to the Earth and had evolved elsewhere. The nearest potential sites are so far away that signals would take many years in transit. For this reason alone, transmission would be primarily one-way. There would be time to send a measured response, but no scope for quick repartee!
    Any remote beings who could communicate with us would have some concepts of mathematics and logic that paralleled our own. And they would also share a knowledge of the basic particles and forces that govern our universe. Their habitat may be very different (and the biosphere even more different) from ours here on Earth; but they, and their planet, would be made of atoms just like those on Earth. For them, as for us, the most important particles would be protons and electrons: one electron orbiting a proton makes a hydrogen atom, and electric currents and radio transmitters involve streams of electrons. A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' able and motivated to transmit radio signals. All the basic forces and natural laws would be the same. Indeed, this uniformity - without which our universe would be a far more baffling place - seems to extend to the remotest galaxies that astronomers can study. (Later chapters in this book will, however, speculate about other 'universes', forever beyond range of our telescopes, where different laws may prevail.)
    Clearly, alien beings wouldn't use metres, kilograms or seconds. But we could exchange information about the ratios of two masses (such as thc ratio of proton and electron masses) or of two lengths, which are 'pure numbers' that don't depend on what units are used: the statement that one rod is ten times as long as another is true (or false) whether we measure lengths / in feet or metres or some alien units"

     

    A proton is 1,836 times heavier than an electron, and the number 1,836

    would have the same connotations to any 'intelligence'"

     

    Visitors who live in Indonesia
    6/17/2019
    973-EHT-NAMUH-973
    5:34am

    Pt Telkom Indonesia
    18 actions
    36m 10s
    google.com [secure search]

     

     

    The greatest nine-digit number that can be made using nine different digits is 987,654,321. Using the number zero only makes the largest possible number smaller. To create the largest possible nine-digit number, the hundred-millions digit must be the biggest digit.

    What Is the Greatest Nine-Digit Number You Can Make Using Nine ...
    https://www.reference.com/.../greatest-nine-digit-number-can-make-using-nine-different...

     

    What is the largest 9-digit number? - Quora
    https://www.quora.com/What-is-the-largest-9-digit-number

    5 Jun 2018 - In base , the largest nine-digit number is. In words this is nine hundred ninety-nine million, nine hundred ninety-nine thousand, nine hundred ninety-nine

    Nancy Mitchell
    Answered Jun 19, 2018 ·

    Originally Answered: What is the largest 9 digit number?

    What is the largest 9 digit number?

    In base 10 10, the largest nine-digit number is

    999,999,999. 999,999,999.

    In words this is nine hundred ninety-nine million, nine hundred ninety-nine thousand, nine hundred ninety-nine.

     

     

    And as imagination bodies forth
    The forms of things unknown, the poet's pen
    Turns them to shapes and gives to airy nothing
    A local habitation and a name.

    Midsummer Night's Dream, Act V, Scene 1 :|: Open Source Shakespeare

     

     

    https://owlcation.com › Humanities

    The Greek Myth of the Wanderings of Io, the Woman Transformed to a Cow

    Updated on May 15, 2016

    Sarah L Maguire

    Sarah has a PhD in Classical Civilisation from Swansea University. She continues to write on the Ancient World and other topics.

    15 May 2016 - The Greek Myth of Io, turned into a cow by Zeus and pursued through the world by ... She continues to write on the Ancient World and other topics. ... Then the heifer began scratching with her hoof in the dust of the riverbank. ... The strait of the Bosphorus, now in Turkey was said to take its name as the place ...
    Io is Guarded by Hundred-Eyed Argus the Herdsman

    Hera, in turn, placed the cow in the custody of a herdsman called Argus, who was possessed of one hundred eyes in his head.

    Each day, Argus would drive poor Io to pasture, his at least some of his many eyes always upon her as she grazed, while at night the girl was tethered by the neck to an olive tree in the grove of the Heraion.

    One day, by chance, Argus brought Io to the meadow by her father's riverbank. Taking the opportunity, Io rushed up to her father and sisters and succeeded in getting their attention by her beauty and friendly demeanour. Soon her family were around her, petting her admiringly, not knowing, of course, that this was their beloved Io. Then the heifer began scratching with her hoof in the dust of the riverbank. The scratches became recognisable as letters and the astonished Inachus was able to read the story of what had happened to his daughter and realise that she stood before him, transformed to a beast of the field.

    As Inachus embraced Io and lamented her fate bitterly, the remorseless Argus came stamping up and drove the heifer away from her family to another pasture.

     

    Then the heifer began scratching with her hoof in the dust of the riverbank. The scratches became recognisable as letters and the astonished Inachus was able to read the story of what had happened to his daughter and realise that she stood before him, transformed to a beast of the field.

     

     

    LOOKING FOR THE ALIENS

    A PSYCHOLOGICAL, SCIENTIFIC AND IMAGINATIVE INVESTIGATION

    Peter Hough & Jenny Randles 1991

    12

    Page 98

    Somewhere over the Interstellar Rainbow

    "In 1985, Glasgow University astronomer Professor Archie Roy was in buoyant mood. He told a journalist from the London Observer that, with new efforts to search the universe for intelligent signals, 'we can expect to make contact very quickly, probably within a decade.' He added that he thought civilizations were 'ten a penny' in the cosmos.

    A year later, in an interview with Paul Whitehead in Flying Saucer Reuiew (volume 31, number 3,1986) Professor Roy confirmed this view by saying, 'if we are the product of natural evolution, it is highly improbable that we are alone in the universe.' Presumably this leaves the door open just in case we are not solely the product of natura1 processes (as scientists understandably assume), but are also the creation of a mystic force, otherwise known as God.

    Roy actively pursues his broad1y based interest in this search. He subsequently became associated with Flying Saucer Review, and he has also become an active researcher and spokesperson in the heated debate over the potential 'alien' messages said by some to lie behind those crop circles recently found dotting the rural landscapes of our world.
    However, the astronomer's seemingly reasonable hopes are, as yet, a long way from being fulfilled. Contact is proving unexpectedly elusive, which has led to some quite contradictory statements.

    For instance, in 1981 Michael Papagiannis, of the astronomy department at Boston University, said that:

    The euphoric optimism of the 'sixties and early 'seventies that communication with extraterrestrial civilizations seemed quite possible is being slowly replaced in the last couple of years by a pessimistic acceptance that we might be the only technological civilization in the entire galaxy.
    (Royal Astronomical Society journal, volume 19, pp.277-281)

    One can hardly find more polarized opinions than these, and they represent a crucial debate that increasingly dominates the field. While there seems to be a gut reaction based on deductive logic shared by most scientists, implying that life should be 'out there' in great abundance, there is mounting concern at our continued failure to find it.

    Long before we understood the universe in any detail, we dreamt about this quest for alien life, and, as we have seen, still speculate on /Page 99 / what forms such beings might take. When science fiction became popular during the last century, we even began to wonder how we might establish contact.

    Early ideas were ingenious, but impractical: such as building a giant mirror and using sunlight to send Morse-code signals to the (then still plausible) inhabitants of the moon or Mars. Of course, the limitations of physics meant that this could never work, even if there were Martians to see the signals. Only the brightest light that we can produce (a nuclear explosion) is potentially visible from another world and this lasts such a brief time that it is hardly likely to produce incontrovertible proof of life on earth. Alien scientists would dismiss any sightings just as freely as ours now reject claims about UFO appearances.

    Another problem concerned the code to be used. How could the Martians have recognized the message, even if they had been able to see it? To thcm it would have been a meaningless series of flashes. How would they have unravelled any meaning behind it?

    This problem exists even if it is assumed (as it nearly always was back then) that Martians, although probably looking like bug-eyed monsters, would still think like human beings. The truth is surely that aliens would be alien in every way and their thought processes would not work in the same manner as ours. That said, the chances of any message from us to them being remotely comprehensible appear to be feeble.

    In science-fiction stories and films, such a problem is largely ignored, but that is merely an expediency to help the plot along. We suspend scientific logic to accommodate the story line. However, in any real search for life in the universe, we cannot afford to ignore such scientific reasoning. This complicates matters so much that one or two researchers even think it is a forlorn task. We will never communicate with an alien intelligence, even if we do come across one by chance. The result will be like a farmer staring at a cow and attempting to convey, by spoken language or gesture, why it has to go peacefully to the slaughterhouse.
    These problems receive too little attention, even today. Our ability to humanize the aliens is an extreme failure on our part, which academics refer to as 'anthropomorphism'

    Page 99

    "The result will be like a farmer staring at a cow and attempting to convey, by spoken language or gesture, why it has to go peacefully to the slaughterhouse".

     

     

    MAN AND THE STARS

    CONTACT AND COMMUNICATION WITH OTHER INTELLIGENCE

    Duncan Lunan 1974

    a

    liberating adventure for mankind or a disaster

    Page 219

    Planetary contact 3(c) - intelligence unrecognizable by physical form.

    "There is a fantasy story about a university professor mysteriously translated into the body of a bull. After great efforts to communicate he finally gets the opportunity to write a message in the bloody sand of the slaughterhouse.. Unforunately, the man with the gun is illiterate - "another of those steers that do a crazy kind of dance." To get at case 3(c), we have to magnify that problem into an alien mind in a non-human body; could there be intelligences like Arthur C. Clarke's Atheleni,12 unable to develop technology until they meet a race gifted with hands?

    "Dr Lilly' experiments suggested..."

     

     

    SIMULATIONS OF GOD

    THE SCIENCE OF BELIEF

    John Lilly 1975

    Page xi

    "I am only an extraterrestrial who has come to the / Page xii / planet Earth to inhabit a human body, Everytime I leave this body and go back to my own civilization, I am expanded beyond all human imaginings, When I must return I am squeezed down into the limited vehicle."

     

     

    F
    =
    6
    -
    10
    FRIENDSHIP
    149
    77
    5
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
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    2
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    4
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    6
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    -
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    FRIENDSHIP
    108
    72
    63
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    27
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    FRIENDSHIP
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    9

     

     

    F
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    FRIENDSHIP
    149
    77
    5
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    -
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    -
    -
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    14
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    7
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    72
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    -
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    FRIENDSHIP
    9
    9
    9
    -
    1
    2
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    7
    8
    9

     

     

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    =
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    FRIENDSHIP
    149
    77
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    108
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    7
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    9

     

     

    T
    =
    2
    -
    3
    THE
    33
    15
    6
    L
    =
    3
    -
    4
    LOVE
    54
    18
    9
    T
    =
    2
    -
    4
    THAT
    49
    13
    4
    P
    =
    7
    -
    6
    PASSETH
    88
    25
    7
    U
    =
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    -
    13
    UNDERSTANDING
    150
    60
    6
    -
    -
    17
    4
    30
    First Total
    374
    131
    32
    -
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    -
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    Q
    -
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    -
    3
    Second Total
    10
    10
    10
    -
    -
    -
    -
    -
    Reduce to Deduce
    1+0
    1+0
    1+0
    -
    -
    8
    5
    3
    Essence of Number
    1
    1
    1

     

     

    THE

    GOD OF LOVE

    IS

     
    -
    -
    -
    -
    14
    THE GOD OF LOVE IS
    -
    -
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    -
    1
    2
    3
    4
    5
    6
    7
    8
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    3
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    8
    8
    -
    -
    -
    15
    -
    -
    -
    -
    33
    15
    15
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    G
    =
    7
    -
    4
    1
    G
    7
    7
    7
    -
    -
    -
    -
    -
    -
    -
    7
    8
    -
    O
    =
    6
    -
    5
    1
    O
    15
    6
    6
    -
    -
    -
    -
    -
    -
    6
    8
    -
    8
    D
    =
    4
    -
    6
    1
    D
    4
    4
    4
    -
    -
    -
    -
    4
    -
    -
    8
    -
    -
    -
    -
    17
    -
    -
    -
    -
    26
    17
    17
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    O
    =
    6
    -
    7
    1
    O
    15
    6
    6
    -
    -
    -
    -
    -
    -
    6
    8
    -
    -
    F
    =
    6
    -
    8
    1
    F
    6
    6
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    -
    -
    12
    -
    -
    -
    -
    21
    12
    12
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    L
    =
    3
    -
    9
    1
    L
    12
    3
    3
    -
    -
    -
    3
    -
    -
    8
    8
    8
    -
    O
    =
    6
    -
    10
    1
    O
    15
    6
    6
    -
    -
    -
    -
    -
    -
    6
    8
    -
    -
    V
    =
    4
    -
    11
    1
    V
    22
    4
    4
    -
    -
    -
    -
    4
    -
    -
    8
    -
    -
    E
    =
    5
    -
    12
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    8
    8
    -
    -
    -
    18
    -
    -
    -
    -
    54
    18
    18
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    I
    =
    9
    -
    13
    1
    I
    9
    9
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    S
    =
    1
    -
    14
    1
    S
    19
    10
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    8
    -
    -
    10
    -
    -
    -
    -
    28
    19
    10
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    72
    -
    4
    14
    THE GOD OF LOVE IS
    162
    81
    72
    -
    1
    2
    3
    8
    10
    24
    7
    8
    9
    -
    -
    7+2
    -
    -
    1+4
    -
    1+6+2
    8+1
    7+2
    -
    -
    -
    -
    -
    1+0
    2+4
    -
    -
    -
    Q
    -
    9
    -
    -
    5
    THE GOD OF LOVE IS
    9
    9
    9
    -
    1
    2
    3
    8
    1
    3
    7
    8
    89

     

     
    -
    -
    -
    -
    14
    THE GOD OF LOVE IS
    -
    -
    -
    -
    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
    -
    8
    8
    -
    G
    =
    7
    -
    4
    1
    G
    7
    7
    7
    -
    -
    -
    -
    -
    -
    -
    7
    8
    -
    O
    =
    6
    -
    5
    1
    O
    15
    6
    6
    -
    -
    -
    -
    -
    -
    6
    8
    -
    8
    D
    =
    4
    -
    6
    1
    D
    4
    4
    4
    -
    -
    -
    -
    4
    -
    -
    8
    -
    -
    O
    =
    6
    -
    7
    1
    O
    15
    6
    6
    -
    -
    -
    -
    -
    -
    6
    8
    -
    -
    F
    =
    6
    -
    8
    1
    F
    6
    6
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    L
    =
    3
    -
    9
    1
    L
    12
    3
    3
    -
    -
    -
    3
    -
    -
    8
    8
    8
    -
    O
    =
    6
    -
    10
    1
    O
    15
    6
    6
    -
    -
    -
    -
    -
    -
    6
    8
    -
    -
    V
    =
    4
    -
    11
    1
    V
    22
    4
    4
    -
    -
    -
    -
    4
    -
    -
    8
    -
    -
    E
    =
    5
    -
    12
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    8
    8
    -
    I
    =
    9
    -
    13
    1
    I
    9
    9
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    S
    =
    1
    -
    14
    1
    S
    19
    10
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    8
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    72
    -
    4
    14
    THE GOD OF LOVE IS
    162
    81
    72
    -
    1
    2
    3
    8
    10
    24
    7
    8
    9
    -
    -
    7+2
    -
    -
    1+4
    -
    1+6+2
    8+1
    7+2
    -
    -
    -
    -
    -
    1+0
    2+4
    -
    -
    -
    Q
    -
    9
    -
    -
    5
    THE GOD OF LOVE IS
    9
    9
    9
    -
    1
    2
    3
    8
    1
    3
    7
    8
    89

     

     
    -
    -
    -
    -
    14
    THE GOD OF LOVE IS
    -
    -
    -
    -
    1
    2
    3
    4
    5
    6
    7
    8
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    S
    =
    1
    -
    14
    1
    S
    19
    10
    1
    -
    1
    -
    -
    -
    -
    -
    -
    -
    8
    T
    =
    2
    -
    1
    1
    T
    20
    2
    2
    -
    -
    2
    -
    -
    -
    -
    -
    -
    -
    L
    =
    3
    -
    9
    1
    L
    12
    3
    3
    -
    -
    -
    3
    -
    -
    8
    8
    8
    -
    V
    =
    4
    -
    11
    1
    V
    22
    4
    4
    -
    -
    -
    -
    4
    -
    -
    8
    -
    -
    D
    =
    4
    -
    6
    1
    D
    4
    4
    4
    -
    -
    -
    -
    4
    -
    -
    8
    -
    -
    E
    =
    5
    -
    3
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    8
    8
    -
    E
    =
    5
    -
    12
    1
    E
    5
    5
    5
    -
    -
    -
    -
    -
    5
    -
    8
    8
    -
    O
    =
    6
    -
    5
    1
    O
    15
    6
    6
    -
    -
    -
    -
    -
    -
    6
    8
    -
    8
    O
    =
    6
    -
    7
    1
    O
    15
    6
    6
    -
    -
    -
    -
    -
    -
    6
    8
    -
    -
    F
    =
    6
    -
    8
    1
    F
    6
    6
    6
    -
    -
    -
    -
    -
    -
    6
    -
    -
    -
    O
    =
    6
    -
    10
    1
    O
    15
    6
    6
    -
    -
    -
    -
    -
    -
    6
    8
    -
    -
    G
    =
    7
    -
    4
    1
    G
    7
    7
    7
    -
    -
    -
    -
    -
    -
    -
    7
    8
    -
    H
    =
    8
    -
    2
    1
    H
    8
    8
    8
    -
    -
    -
    -
    -
    -
    -
    -
    8
    -
    I
    =
    9
    -
    13
    1
    I
    9
    9
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    9
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    -
    72
    -
    4
    14
    THE GOD OF LOVE IS
    162
    81
    72
    -
    1
    2
    3
    8
    10
    24
    7
    8
    9
    -
    -
    7+2
    -
    -
    1+4
    -
    1+6+2
    8+1
    7+2
    -
    -
    -
    -
    -
    1+0
    2+4
    -
    -
    -
    Q
    -
    9
    -
    -
    5
    THE GOD OF LOVE IS
    9
    9
    9
    -
    1
    2
    3
    8
    1
    3
    7
    8
    89

     

     

    THE

    BALANCING

    ONE TWO THREE FOUR

    FIVE

    NINE EIGHT SEVEN SIX

    4 FIVE 42 24 6

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

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

    1234 5 6789

     

     

    ZERO = 64 = ZERO

    ZERO = 28 = ZERO

    ZERO = 10 = ZERO

    ZERO = 1 = ZERO

     

    I AM THE OPPOSITE OF THE OPPOSITE I AM THE OPPOSITE OF OPPOSITE IS THE AM I ALWAYS AM

     

     

     

    THE

    SCULPTUTURE OF VIBRATIONS

    1971

     

     

    LIGHT AND LIFE
    Lars Olof Bjorn 1976

    When thou appearest in the sky,
    O
    ATON
    Living
    SUN
    Beginning
    of
    LIFE
    and thy rays from the eastern horizon encompass thy creation,
    thou fillest 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


    AZAZAZAZAZAZAZAZAZAZ
    AZAZAZAZAZAZAZAZAZZAZAZAZAZAZAZAZAZA

     

     
     
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