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Evokation
 
 
Index
 

 

 

 

 

 

THE JOURNEYMAN 1977

 

BELOVED ISIS QUEEN OF THE NIGHT COME WEAVE THY WEB WITH RAPID LIGHT

 

 

 





 

 

 

A

MAZE

IN

ZAZAZA ENTER ZAZAZA

ZAZAZAZAZAZAZAAZAZAZAZAZAZAZ

ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ

THE

MAGIKALALPHABET

ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA

 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321

 

 

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

 

 

THE

MAGICALALPHABET

 

..................

 

 

-
-
-
-
-
THE RAINBOW LIGHT
-
-
-
T
=
2
-
3
THE
33
15
6
R
=
9
-
7
RAINBOW
82
37
1
L
=
3
-
5
LIGHT
56
29
2
-
-
14
-
15
THE RAINBOW LIGHT
171
81
9
-
-
1+4
-
1+5
-
1+7+1
8+1
-
Q
-
5
-
6
THE RAINBOW LIGHT
9
9
9

 

 

..................

 

 

WORK DAYS OF GOD

Herbert W Morris D.D.circa 1883

Page 22

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

 

 

 

A

MAZE

IN

ZAZAZA ENTER ZAZAZA

ZAZAZAZAZAZAZAAZAZAZAZAZAZAZ

ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ

THE

MAGIKALALPHABET

ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA

 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321

 

 

WORK DAYS OF GOD

Herbert W Morris D.D.circa 1883

Page 22

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

 

 

LIGHT AND LIFE

Lars Olof Bjorn 1976

Page 197

"By writing the 26 letters of the alphabet in a certain order one may put down almost any message (this book 'is written with the same letters' as the Encyclopaedia Britannica and Winnie the Pooh, only the order of the letters differs). In the same way Nature is able to convey with her language how a cell and a whole organism is to be constructed and how it is to function. Nature has succeeded better than we humans; for the genetic code there is only one universal language which is the same in a man, a bean plant and a bacterium."

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

ONE MAY PUT DOWN ALMOST ANY MESSAGE"

 

 

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

 

 

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

ONE MAY PUT DOWN ALMOST ANY MESSAGE"

 

 

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

 

 

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

 

 

THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY

THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE

AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED

THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF

THE

ALPHABET

IS

GIVEN

A

NUMERICAL

VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS

REARRANGING THEM IN ENDLESS CONFIGURATIONS

THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS

 

 

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

 

 

A

HISTORY OF GOD

Karen Armstrong

The God of the Mystics

Page 250

"(The Book of Creation). There is no attempt to describe the creative process realistically; the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by combining the letters with the sacred numbers, rearranging them in endless configurations, the mystic weaned his mind away from the normal connotations of words."  

 

 

FINGERPRINTS OF THE GODS

A QUEST FOR THE BEGINNING AND THE END

Graham Hancock 1995

Chapter 32

Speaking to the Unborn

Page 285

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

A message in the bottle of time"

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

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

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

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

"WRITTEN IN THE ETERNAL LANGUAGE OF MATHEMATICS"

 

 

 

 

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

 

 

 

 

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

 

 

 

LIGHT AND LIFE

Lars Olof Bjorn 1976

Page 197

"By writing the 26 letters of the alphabet in a certain order one may put down almost any message (this book 'is written with the same letters' as the Encyclopaedia Britannica and Winnie the Pooh, only the order of the letters differs). In the same way Nature is able to convey with her language how a cell and a whole organism is to be constructed and how it is to function. Nature has succeeded better than we humans; for the genetic code there is only one universal language which is the same in a man, a bean plant and a bacterium."

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

ONE MAY PUT DOWN ALMOST ANY MESSAGE"

 

 

"FOR THE GENETIC CODE THERE IS ONLY ONE UNIVERSAL LANGUAGE"

 

DNA AND DNA DNA AND DNA DNA AND DNA

DNA AND DNA DNA AND DNA DNA AND DNA

 

 

T
=
2
-
3
THE
33
15
6
T
=
2
-
6
TWENTY
107
26
8
S
=
1
-
3
SIX
52
16
7
L
=
3
-
7
LETTERS
99
27
9
O
=
6
-
2
OF
21
12
3
T
=
2
-
3
THE
33
15
6
A
=
1
-
8
ALPHABET
65
29
2
-
-
17
-
32
Add to Reduce
410
140
41
-
-
1+7
-
3+2
Reduce to Deduce
4+1+0
1+4+0
4+1
-
-
8
-
5
Essence of Number
5
5
5

 

 

LIGHT AND LIFE

Lars Olof Bjorn

 
1976
 

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

ONE MAY PUT DOWN ALMOST ANY MESSAGE"

(THIS BOOK IS WRITTEN WITH THE SAME LETTERS AS THE ENCYCLOPAEDIA BRITANNICA AND WINNIE THE POOH, ONLY THE ORDER OF THE LETTERS DIFFERS).

IN THE SAME WAY NATURE IS ABLE TO CONVEY WITH HER LANGUAGE HOW A CELL AND A WHOLE ORGANISM IS TO BE CONSTRUCTED AND HOW IT IS TO FUNCTION. NATURE HAS SUCCEEDED BETTER THAN WE HUMANS; FOR THE GENETIC CODE THERE IS ONLY ONE UNIVERSAL LANGUAGE WHICH IS THE SAME IN A MAN, A BEAN PLANT AND A BACTERIUM.

 
THE DNA MESSAGE IN A HUMAN CELL COMPRISES ABOUT
 

1 000 000 000 'LETTERS'."

 

"FOR THE GENETIC CODE THERE IS ONLY ONE UNIVERSAL LANGUAGE"

 

DNA AND DNA DNA AND DNA DNA AND DNA

DNA AND DNA DNA AND DNA DNA AND DNA

 

 AND DNA AND DNA AND DNA  AND DNA AND DNA AND DNA  AND DNA AND DNA AND DNA

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1875 - 1955

Page 660

"In the evening, on the stroke of ten, they gathered privily, and in whispers mustered the apparatus Hermine had provided, consisting of a medium-sized round table without a cloth, placed in the centre of the room, with a wine glass upside-down upon it, the foot in the air. "Round the edge of the table, at regular intervals, were placed twenty-six little bone counters, each with a letter of the alphabet written on it in pen and ink."

"ROUND THE EDGE OF THE TABLE, AT REGULAR INTERVALS, WERE PLACED TWENTY-SIX LITTLE BONE COUNTERS. EACH WITH A LETTER OF THE ALPHABET WRITTEN ON IT IN PEN AND INK."

 

 

-
-
-
-
-
DIVINATION
-
-
-
D
=
4
-
1
D
4
4
4
I
=
9
-
1
I
9
9
9
V
=
4
-
1
V
22
4
4
I
=
9
-
1
I
9
9
9
N
=
5
-
1
N
14
5
5
A
=
1
-
1
A
1
1
1
T
=
2
-
1
T
20
2
2
I
=
9
-
1
I
9
9
9
O
=
6
-
1
O
15
6
6
N
=
5
-
1
N
14
5
5
-
-
54
-
10
DIVINATION
117
54
54
-
-
5+4
-
1+0
-
1+1+7
5+4
5+4
-
-
9
-
1
DIVINATION
9
9
9

 

 

-
-
-
-
-
DIVINE
-
-
-
-
-
-
-
-
THOUGHT
-
-
-
D
=
4
-
1
D
4
4
4
I
=
9
-
1
I
9
9
9
V
=
4
-
1
V
22
4
4
I
=
9
-
1
I
9
9
9
N
=
5
-
1
N
14
5
5
E
=
5
-
1
E
5
5
5
T
=
2
-
1
T
20
2
2
H
=
8
-
1
H
8
8
8
O
=
6
-
1
O
15
6
6
U
=
3
-
1
U
21
3
3
G
=
7
-
1
G
7
7
7
H
=
8
-
1
H
8
8
8
T
=
2
-
1
T
20
2
2
-
-
-
-
-
THOUGHT
-
-
-
-
-
-
-
-
DIVINE
-
-
-
-
-
72
-
13
Add to Reduce
162
72
72
-
-
7+2
-
1+3
Reduce to Deduce
1+6+2
7+2
7+2
-
-
9
-
4
Essence of Number
9
9
9

 

 

-
-
-
-
-
DIVINE
-
-
-
-
-
-
-
-
THOUGHT
-
-
-
T
=
2
-
1
T
20
2
2
T
=
2
-
1
T
20
2
2
U
=
3
-
1
U
21
3
3
D
=
4
-
1
D
4
4
4
V
=
4
-
1
V
22
4
4
E
=
5
-
1
E
5
5
5
N
=
5
-
1
N
14
5
5
O
=
6
-
1
O
15
6
6
G
=
7
-
1
G
7
7
7
H
=
8
-
1
H
8
8
8
H
=
8
-
1
H
8
8
8
I
=
9
-
1
I
9
9
9
I
=
9
-
1
I
9
9
9
-
-
-
-
-
THOUGHT
-
-
-
-
-
-
-
-
DIVINE
-
-
-
-
-
72
-
13
Add to Reduce
162
72
72
-
-
7+2
-
1+3
Reduce to Deduce
1+6+2
7+2
7+2
-
-
9
-
4
Essence of Number
9
9
9

 

 

-
-
-
-
-
DIVINE
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
THOUGHT
-
-
-
-
-
-
-
-
-
-
-
-
-
T
=
2
-
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
T
=
2
-
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
U
=
3
-
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
D
=
4
-
1
D
4
4
4
-
-
-
-
4
-
-
-
-
-
V
=
4
-
1
V
22
4
4
-
-
-
-
4
-
-
-
-
-
E
=
5
-
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
N
=
5
-
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
O
=
6
-
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
G
=
7
-
1
G
7
7
7
-
-
-
-
-
-
-
7
-
-
H
=
8
-
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
H
=
8
-
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
THOUGHT
-
-
-
-
1
4
3
8
10
6
7
16
18
-
-
-
-
-
DIVINE
-
-
-
-
-
-
-
-
1+0
-
-
1+6
1+8
-
-
72
-
13
Add to Reduce
162
72
72
-
1
4
3
8
1
6
7
7
9
-
-
7+2
-
1+3
Reduce to Deduce
1+6+2
7+2
7+2
-
-
-
-
-
-
-
-
-
-
-
-
9
-
4
Essence of Number
9
9
9
-
1
4
3
8
1
6
7
7
9

 

 

D
=
4
-
6
DIVINE
63
36
9
T
=
2
-
7
THOUGHT
99
36
9
-
-
6
-
13
Add to Reduce
162
72
18
-
-
7+2
-
1+3
Reduce to Deduce
1+6+2
7+2
1+8
-
-
6
-
4
Essence of Number
9
9
9

 

 

I

ME

ANOTHER YOU ME I ME YOU ANOTHER

 

 

THE JESUS MYSTERIES

Timothy Freke & Peter Gandy

1999

Page 177

THE GOSPELS ARE ACTUALLY ANONYMOUS WORKS, IN WHICH EVERYTHING WITHOUT EXCEPTION, IS WRITTEN IN CAPITAL LETTERS, WITH NO PUNCTUATION OR SPACES BETWEEN WORDS.

 

 

FINGERPRINTS OF THE GODS
 
G Hancock1995

Page 287

"What one would look for, therefore, would be a universal language"

 
 
 
 "WHAT ONE WOULD LOOK FOR, THEREFORE, WOULD BE A UNIVERSAL LANGUAGE"

 

WORK DAYS OF GOD

Herbert W Morris D.D.circa 1883

Page 22

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

 

 

"ALL THE WORDS IN THE ENGLISH LANGUAGE ARE COMPOSED OUT OF THE TWENTY SIX LETTERS OF THE ALPHABET"

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
3
ALL
25
7
7
-
-
-
-
-
-
-
7
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
W
=
2
-
5
WORDS
79
25
7
-
-
-
-
-
-
-
7
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
E
=
5
-
7
ENGLISH
74
38
2
-
-
2
-
-
-
-
-
-
-
L
=
3
-
8
LANGUAGE
68
32
5
-
-
-
-
-
5
-
-
-
-
A
=
1
-
3
ARE
24
15
6
-
-
-
-
-
-
6
-
-
-
C
=
3
-
8
COMPOSED
90
36
9
-
-
-
-
-
-
-
-
-
9
O
=
6
-
3
OUT
56
11
2
-
-
2
-
-
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
T
=
2
-
6
TWENTY
107
26
8
-
-
-
-
-
-
-
-
8
-
S
=
1
-
3
SIX
52
16
7
-
-
-
-
-
-
-
7
-
-
L
=
3
-
7
LETTERS
99
27
9
-
-
-
-
-
-
-
-
-
9
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
A
=
1
-
8
ALPHABET
65
29
2
-
-
2
-
-
-
-
-
-
-
-
-
60
-
79
First Total
936
360
99
-
1
6
6
4
10
30
21
8
18
-
-
6+0
-
7+9
Add to Reduce
9+3+6
3+6+0
9+9
-
-
-
-
-
1+0
3+0
2+1
-
1+8
-
-
6
-
16
Second Total
18
9
18
-
1
6
6
4
1
3
3
8
9
-
-
-
-
1+6
Reduce to Deduce
1+8
-
1+8
-
-
-
-
-
-
-
-
-
-
-
-
6
-
7
Essence of Number
9
9
9
-
1
6
6
4
1
3
3
8
9

 

 

THE

ENGLISH LANGUAGE

TRANSMUTED INTO NUMBER

IS

ONE OF THE MAIN CONDUITS

THROUGH WHICH APPEAR CLEARER UNDERSTANDING

OF

THOSE REFRACTED PATTERNS AND SENSIBILITIES APPARENTLY RANDOM

DESCRIBING ENERGIES WHICH INTERMINGLED WITHIN THE GREAT HERE AND NOW

ARE

CONSIDERED

THE

CREATIVE LIVING EXPERIENCE

 

 

THE LIGHT IS RISING RISING IS THE LIGHT

 

 

2
IS
28
10
1
9
UNIVERSAL
121
40
4
4
MIND
40
22
4
3
THE
33
15
6
4
MIND
40
22
4
2
OF
21
12
3
9
HUMANKIND
95
41
5
33
First Total
378
162
27
3+3
Add to Reduce
3+7+8
1+6+2
2+7
6
Second Total
18
9
9
-
Reduce to Deduce
1+8
-
-
6
Essence of Number
9
9
9

 

 

CITY OF REVELATION

John Michell 1972

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

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

 

 

THE ART OF STEREOMETRY

THE LIKENING OF UNLIKE THINGS

 

-
-
-
-
-
STEREOMETRY
-
-
-
S
=
1
-
1
S
19
10
1
T
=
2
-
1
T
20
2
2
E
=
5
-
1
E
5
5
5
R
=
9
-
1
R
18
9
9
E
=
5
-
1
E
5
5
5
O
=
6
-
1
O
15
6
6
M
=
4
-
1
M
13
4
4
E
=
5
-
1
E
5
5
5
T
=
2
-
1
T
20
2
2
R
=
9
-
1
R
18
9
9
Y
=
7
-
1
Y
25
7
7
-
-
44
-
11
STEREOMETRY
163
64
55
-
-
4+4
-
1+1
-
1+6+3
6+4
5+5
-
-
4
-
2
STEREOMETRY
10
10
10
-
-
-
-
-
-
1+0
1+0
1+0
-
-
4
-
2
STEREOMETRY
1
1
1

 

 

THE ART OF STEREOMETRY

 

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

 

 

THE LIKENING OF UNLIKE THINGS

 

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

 

 

-
-
-
-
-
STEREOMETRY
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
A
=
1
-
3
ART
39
12
3
-
-
-
3
-
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
S
=
1
-
11
STEREOMETRY
163
55
1
-
1
-
-
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
L
=
3
-
8
LIKENING
81
45
9
-
-
-
-
-
-
-
-
-
9
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
U
=
3
-
6
UNLIKE
72
27
9
-
-
-
-
-
-
-
-
-
9
T
=
2
-
6
THINGS
77
32
5
-
-
-
-
-
5
-
-
-
-
-
-
26
-
44
Add to Reduce
540
225
45
-
1
2
9
4
5
12
7
8
18
-
-
2+6
-
4+4
Reduce to Deduce
5+4+0
2+2+5
4+5
-
-
-
-
-
-
1+2
-
-
1+8
-
-
8
-
8
Essence of Number
9
9
9
-
1
2
9
4
5
3
7
8
9

 

 

-
-
-
-
-
STEREOMETRY
-
-
-
-
1
3
5
6
9
T
=
2
-
3
THE
33
15
6
-
-
-
-
6
-
A
=
1
-
3
ART
39
12
3
-
-
3
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
3
-
-
-
S
=
1
-
11
STEREOMETRY
163
55
1
-
1
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
6
-
L
=
3
-
8
LIKENING
81
45
9
-
-
-
-
-
9
O
=
6
-
2
OF
21
12
3
-
-
3
-
-
-
U
=
3
-
6
UNLIKE
72
27
9
-
-
-
-
-
9
T
=
2
-
6
THINGS
77
32
5
-
-
-
5
-
-
-
-
26
-
44
Add to Reduce
540
225
45
-
1
9
5
12
18
-
-
2+6
-
4+4
Reduce to Deduce
5+4+0
2+2+5
4+5
-
-
-
-
1+2
1+8
-
-
8
-
8
Essence of Number
9
9
9
-
1
9
5
3
9

 

 

-
-
-
-
-
STEREOMETRY
-
-
-
-
-
-
-
-
STEREO R METRY
-
-
-
R
=
9
-
3
RESTORE
100
37
1
M
=
4
-
2
ME
18
9
9
T
=
2
-
6
TRY
63
18
9
-
-
15
-
11
STEREO R METRY
181
64
19
-
-
1+5
-
1+1
-
1+8+1
6+4
1+9
-
-
6
-
2
STEREO R METRY
10
10
10
-
-
-
-
-
-
1+0
1+0
1+0
-
-
6
-
2
STEREO R METRY
1
1
1
-
-
-
-
-
STEREOMETRY
-
-
-

 

 

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:..."

 

R
=
9
-
7
ROSETTA
98
26
8
S
=
1
-
5
STONE
73
19
1
-
-
10
-
12
Add to Reduce
171
45
9
-
-
1+0
-
1+2
Reduce to Deduce
1+7+1
4+5
-
Q
-
1
-
3
Essence of Number
9
9
9

 

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

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
I
=
9
-
2
IS
28
10
1
-
1
-
-
-
-
-
-
-
-
T
=
2
-
5
THERE
56
29
2
-
-
2
-
-
-
-
-
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
A
=
1
-
3
ANY
40
13
4
-
-
-
-
4
-
-
-
-
-
S
=
1
-
5
SENSE
62
17
8
-
-
-
-
-
-
-
-
8
-
A
=
1
-
2
AN
15
6
6
-
-
-
-
-
-
6
-
-
-
I
=
9
-
12
INTERSTELLAR
153
54
9
-
-
-
-
-
-
-
-
-
9
R
=
9
-
7
ROSETTA
98
26
8
-
-
-
-
-
-
-
-
8
-
S
=
1
-
5
STONE
73
19
1
-
1
-
-
-
-
-
-
-
-
-
-
42
-
43
First Total
548
188
44
-
2
2
3
4
5
6
7
16
9
-
-
4+2
-
4+3
Add to Reduce
5+4+8
1+8+8
4+4
-
-
-
-
-
-
-
-
1+6
-
-
-
6
-
7
Second Total
17
17
8
-
2
2
3
4
5
6
7
7
9
-
-
-
-
-
Reduce to Deduce
1+7
1+7
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
7
Essence of Number
8
8
8
-
2
2
3
4
5
6
7
7
9

 

 

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

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
W
=
5
-
2
WE
28
10
1
-
1
-
-
-
-
-
-
-
-
B
=
2
-
7
BELIEVE
60
33
6
-
-
-
-
-
-
6
-
-
-
T
=
2
-
5
THERE
56
29
2
-
-
2
-
-
-
-
-
-
-
I
=
9
-
2
IS
28
10
1
-
1
-
-
-
-
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
C
=
3
-
6
COMMON
73
28
1
-
1
-
-
-
-
-
-
-
-
L
=
3
-
8
LANGUAGE
68
32
5
-
-
-
-
-
5
-
-
-
-
T
=
2
-
4
THAT
49
13
4
-
-
-
-
4
-
-
-
-
-
A
=
1
-
3
ALL
25
7
7
-
-
-
-
-
-
-
7
-
-
T
=
2
-
9
TECHNICAL
75
39
3
-
-
-
3
-
-
-
-
-
-
C
=
3
-
13
CIVILIZATIONS
168
69
6
-
-
-
-
-
-
6
-
-
-
N
=
5
-
2
NO
29
11
2
-
-
2
-
-
-
-
-
-
-
M
=
4
-
6
MATTER
77
23
5
-
-
-
-
-
5
-
-
-
-
H
=
8
-
3
HOW
46
19
1
-
1
-
-
-
-
-
-
-
-
D
=
4
-
9
DIFFERENT
87
51
6
-
-
-
-
-
-
6
-
-
-
M
=
4
-
4
MUST
73
10
1
-
1
-
-
-
-
-
-
-
-
H
=
8
-
4
HAVE
36
18
9
-
-
-
-
-
-
-
-
-
9
-
-
66
-
88
First Total
979
403
61
-
6
4
3
4
10
18
7
8
9
-
-
6+6
-
8+8
Add to Reduce
9+7+9
4+0+3
6+1
-
-
-
-
-
1+0
1+8
-
-
-
-
-
12
-
16
Second Total
25
7
7
-
6
4
3
4
1
9
7
8
9
-
-
1+2
-
1+6
Reduce to Deduce
2+5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
7
Essence of Number
7
7
7
-
6
4
3
4
1
9
7
8
9

 

That common language is science and mathematics.

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
-
4
THAT
49
13
4
-
-
-
-
4
-
-
-
-
-
C
=
3
-
6
COMMON
73
28
1
-
1
-
-
-
-
-
-
-
-
L
=
3
-
8
LANGUAGE
68
32
5
-
-
-
-
-
5
-
-
-
-
I
=
9
-
2
IS
28
10
1
-
1
-
-
-
-
-
-
-
-
S
=
1
-
7
SCIENCE
58
31
4
-
-
-
-
4
-
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
M
=
4
-
11
MATHEMATICS
112
40
4
-
-
-
-
4
-
-
-
-
-
-
-
23
-
41
First Total
407
164
20
-
3
4
3
12
5
6
7
8
9
-
-
2+3
-
4+1
Add to Reduce
4+0+7
1+6+4
6+1
-
-
-
-
1+2
-
-
-
-
-
-
-
5
-
5
Second Total
11
11
7
-
3
4
3
3
5
6
7
8
9
-
-
-
-
-
Reduce to Deduce
1+1
1+1
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
5
Essence of Number
2
2
7
-
3
4
3
3
5
6
7
8
9

 

 

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

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
L
=
3
-
4
LAWS
55
10
1
-
1
-
-
-
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
N
=
5
-
6
NATURE
79
25
7
-
-
-
-
-
-
-
7
-
-
A
=
1
-
3
ARE
23
15
6
-
-
-
-
-
-
6
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
S
=
1
-
4
SAME
38
11
2
-
-
2
-
-
-
-
-
-
-
E
=
5
-
10
EVERYWHERE
134
62
8
-
-
-
-
-
-
-
-
8
-
-
-
25
-
35
First Total
417
165
39
-
1
2
3
4
5
18
7
8
9
-
-
2+5
-
3+5
Add to Reduce
4+0+7
1+6+5
3+9
-
-
-
-
-
-
1+8
-
-
-
-
-
7
-
-
Second Total
12
12
12
-
1
2
3
4
5
9
7
8
9
-
-
-
-
-
Reduce to Deduce
1+2
1+2
1+2
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
Essence of Number
3
3
3
-
1
2
3
4
5
9
7
8
9

 

 

 

 

PI

Faith In Chaos

A Film by Darren Aronofsky

DVD video notes

"...for the past ten years he has been attempting to decode the numerical pattern beneath the ultimate system of ordered chaos..."

 

 

THE LOST LANGUAGE OF SYMBOLISM

Harold Bayley

The Lost Language of Symbolism: An Inquiry into the Origin of Certain Letters,

Words, Names, Fairy-Tales, Folklore, and Mythologies. 2 vol. 1912

Page 41

"Mysticism has universally taught that every man has within himself the germs or seeds of Divinity, and that by self-conquest these sparks of Heaven may be fanned into a flame, the flame into a fire, the fire into a star, and the star into a sun."

 

 

THE LOST LANGUAGE OF SYMBOLISM

Harold Bayley

The Lost Language of Symbolism: An Inquiry into the Origin of Certain Letters,

Words, Names, Fairy-Tales, Folklore, and Mythologies. 2 vol. 1912

INTRODUCTION

Page 11

"... Although etymologists are agreed that language is fossil poetry and that the creation of every word was originally a poem embodying a bold metaphor or a bright conception, it is quite unrealised how close and intimate a relation exists between symbolism and philology. But, as Renouf points out, " It is not improbable that the cat, in Egyptian Mau, became the symbol of the Sun-God or Day, because the word Mau also means light." 1 Renouf likewise notes that not only was RA the name of the Sun-God, but that it was also the usual Egyptian word for Sun. Similarly the Goose, one of the symbols of SEB, was called a Seb ; the Crocodile, one of the symbols of SEBEK, was called a Sebek; the Ibis, one of the symbols of TECHU, was called a Techu ; and the Jackal, one of the symbols of ANPU (ANUBIS), was called an Anpu.
Parallels to this Egyptian custom are also traceable in Europe, where, among the Greeks, the word Psyche served not only to denote the Soul but also the Butterfly, a symbol of the Soul; and the word Mylitta served both as the name of a Goddess and of her symbol the Bee. Among the ancient Scandinavians the Bull, one of the symbols of THOR, was named a Thor, this being an example, according to Dr Alexander \Vilder, " of the punning so common in those times, often making us uncertain whether the accident of similar name or sound led to adoption as a symbol or was merely a blunder." 2
I was unaware that there was any ancient warrant for what I supposed to be the novel supposition that in many / Page12 / instances the names of once-sacred animals contain within themselves the key to what was originally symbolised. The idea that identities of name were primarily due to punning, to blunder, or to accident, must be dispelled when we find that-as in most of the examples noted by myself -the symbolic value of the animal is not expressed by a homonym or pun, but in monosyllables that apparently are the debris of some marvellously ancient, prehistoric, almost extinct parent tongue. Modern language is a mosaic in which lie embedded the chips and fossils of predecessors in comparison with whose vast antiquity Sanscrit is but a speech of yesterday. In its glacier-like progress, Language must have brought down along the ages the detritus of tongues that were spoken possibly millions of years before the art of recording by writing was discovered, but which, notwithstanding, were indelibly inscribed and faithfully preserved in the form of mountain, river, and country names. Empires may disappear and nations be sunk into oblivion under successive waves of invasion, but place names and proper names, preserved traditionally by word of mouth, remain to some extent inviolate; and it is, I am convinced, in this direction that one must look for the hypothetical mother-tongue of the hypothetical people, known nowadays as "Aryans. "

Page 11. Notes.1 On the Origin and Growth of Religion as Illustrated by the Religion 0/
Ancient Egypt, p. 237 ; Hibbcrt Lectures, p. 879. 2 Symbolical Language of Ancient Arl and Mythology, R. Payne-Knight,
P.124.

 

 

SOME MYSTICAL ADVENTURES

G, R, S. Mead 1910

XIII

ON THE ART OF SYMBOLISM.

Page 180

"The Mind of the Father hath sown symbols through tbe world."

THE CHALDAEAN ORACLES.

" MANY people talk vaguely about symbols and some are really interested in symbolism; but even of those who may happen to possess a little learning on the subject, how few are there who, if they turn and really face themselves and there is no audience to play to, can say they have got to the heart of the matter, or know how rightly to seize the proteus whose changing forms they are ever grasping at, and so force it to speak true words?
I, for my part, freely admit that I am as yet far from the real heart of the matter. I cannot yet hold the proteus steady and force it to speak true words of power; but there is joy in the game of catch-as-can-catch, and I am game for a short bout; though doubtless, as of yore, the wily one will change into something I have never thought of before, and I shall have no grip in mind to hold him.

Page 181

'Symbol' is no native name; it is a Greek importation (symbolon), and its root-meaning is said to be a sign, or token, by which one knows or infers a thing. The utterance of this word should awaken in us the idea of putting together (sym-ballein), with the notion (in the passive) of to correspond and to tally. But to put together is to compare, and so to compare one's own opinion with facts, and hence to conclude, infer, conjecture, interpret; and it is from this last meaning that, the wisdom of the word-books tells us, we get the meaning of symbol as a sign, or token, by which one knows or infers a thing.
I am afraid that we have not yet grasped our proteus amid all these changing forms of words. A symbol is a sign, but that again is a Latin importation (signum), and we may pass it by. A symbol is a token; that is good English. Token is connected with to teach, to point out, show, witness; to betoken is to be a symbol of.
But words will not help us much; they are forms of speech that are ever slipping away into other forms. A symbol is not a word; it is something more fundamental; in its proper meaning it is something almost more primitive than an ideogram, or type-picture. Let us go in search of the idea-the living idea, not some abstract inference-the fulness, not the flat.
If there is a 'flat-land' as compared with a / Page 182 / three-dimensional land, may we not think of symbol-language as a three-dimensional language, so to speak, when compared with the' flat' languages of ordinary speech? Or, to use these words in a deeper meaning, speech in its most primitive mode is action, and so symbolic action, or drama, might be said to be the true symbol­language. This symbol - or three-dimensional language is closely connected with ceremony. And ceremony (Lat. eeremonia) is a word formed on a stem that grows from the root ere (as in creo, I make, create), which is of the same origin as the Sanskrit kri (as in karma, action, doing). A ceremony is a sacred rite; that is, it is typical, and as such should be of creative potency, for as the Chaldaean Oracle has it: "The Mind of the Father hath sown symbols through the world." That which is typical is ideal, for type and idea are synonyms.
Are we now getting any nearer the heart of the matter? Are we beginning to make our symbols alive? Can we afford to dismiss any
true symbol with the dull remark: "It's only a symbol"? The universe itself is a symbol; man is a symbol.
Even in their lowest strata symbols are the ' out-lines,' so to say, of three-dimensional objects from some point of view, seen from one side or another; and' out-line' in its inner meaning is / Page 183 / intimately connected with idea; it is, as it were, a ground-plan.
Now as symbols in this sense have to do with ideas and types, are connected with the living side of things, it is not possible to interpret a symbol in one set fashion only and tie it down to one set form. We cannot make an 'exact science' of symbolism; it is initiatory rather than didactic; it 'starts' one towards living ideas, it does not peg us out in some rigid configuration.
So that if it is asked, how does one know that this or that is the right interpretation of any particular symbol, it is exceedingly difficult, if not impossible, to prove it in the way of physical demonstration. If the interpretation really fits, there will be a response within. It will be a living response; not the imprisoning of the mind in a dead form. In the interpretation of symbols we must be prepared to give up exactness, in the way it is generally understood, and allow our minds free play. At the beginning it is best to use any hint that seems to promise well; first apply it in every direction, then as soon as ever it has led to another clue, throw it away.
In learning the great language of symbols it is necessary to keep the mind ever free, plastic, and adaptable. If we persist in keeping stuck in the old ruts, we shall never learn the meaning / Page 184 / of symbols. The beauty of great symbols is the infinite variety of their modes of interpretation. To think there is only one definite interpretation for each symbol is to paralyse one's symbol-mind, and make it fall dead and flat into the superficial. One should play with symbols as a mathematician plays with numbers; symbols are the playthings of the gods. And I think the secret of interpreting symbols is to get the symbol first into one's mind, and not one's mind into the symbol.
The mind should not be allowed to relate itself to the symbol, should not allow itself to be attracted by the picture into going out of itself and crystallising itself into one form; but the symbol should rather be compelled to relate itself to the mind. It should be taken into the mind, and then the mind will be able to see it from every side and grasp it as a whole.
Symbol-language has its letters and its words, and the above may be suggested as a method of learning the alphabet. But symbol-language is not the same thing quite as symbolical language, nor is it to be confused with metaphorical language. Metaphor is transferring the meaning of one word to another in ordinary speech. It is exceedingly important, quite a mystic art, a sort of game of 'general post' among the ideas connected with words.
A metaphor gives a meaning that is not to be / Page 185 / understood literally, or according to the face­value of the letters as we know them, but a reading of root-ideas, as it were, abstracting or subtracting the substance from them. That is to say, we take away the substance that built the idea and keep the idea, and then expand it and spread it out cosmically in every direction. Metaphors may be said to be more connected with substance, symbols with spirit.
Symbols should be ' eaten' and' digested,' so to say. Triangles and svastikas, for instance, might be said to be symbols which, when gazed upon in an ecstatic state of mind-that is, taken within and contemplated-nourish the body of essence; if made alive they create pleasing sensations in it, stimulate, feed, and excite it, rearrange all its activities, alter the currents in it and build it. All great symbols are said to do this-that is, all cosmic symbols or forms that are directly related to things-that-are. These cosmic symbols suggest modes of creative energies; when creative powers act they draw certain patterns and plans and not others; and these patterns, types, and ideas are cosmic symbols, and it is by ecstatically gazing at them, that they nourish our root-substance and so enform it cosmically, or in a harmonious or orderly fashion.
Symbols are toys in the great game. We / Page 186 / should thus learn to play with symbols in the true Kindergarten, the' everlasting revelling­place '-the essential substance that is our nursery and our cradle, and our womb for birth into greater things. But this game is a living thing; we should make symbols act; we learn little while we keep them steady. A true symbol should be ever in motion. Nor should we be satisfied till we can glide from one symbol to another. While we think of symbols as dead detached objects cut off from one another, and bearing no relation to each other, we shall know nothing. We should play with them, draw them or picture them from every stand­point, till we catch fresh glimpses every moment.
Let us think of one great world-body ever in motion; all true symbols may be said to be attempts to snapshot this object in motion. They are like separate films for a cinemato­graph; the great difficulty is to get them in their right sequence and make them pass in procession before the inner eye. If we could manage to do this and obtain the right sequence for a moment, then we should get in touch with some real living ideas. But the right grouping of the symbols is essential. However, the more we practise, the better we guess, the faster will the real ideas come. It is perhaps the greatest of arts-the true practice of the / Page 187 / art of symbolism. We can do it with our minds, with our eyes, with our bodies. Indeed if we could act this continuity between symbols, we should, it is said, breathe in ideas with every movement of the essential body; but this is far more difficult than practising with our minds.
Of course all this applies only to true symbols; many things called symbols are distorted or false appearances. No signs, no symbols, are worth anything unless they signify facts; that is to say, unless they represent transformations which will be experienced when inner vision develops.
A true symbol is something capable of con­taining life. It is never of any arbitrary shape. It must be, or it will never convey living ideas. Symbols, I believe, are not given to make us think in the ordinary sense; their main use is to convey life to our life and bring about a union. Their real use is to convey life of such power that it is capable of actually making an impression, or depression, upon the substance with which the higher mind is connected. They are the link between thought and action. Symbolism is connected with sigils, signatures, characters, types, in their root-meanings, with all the nomenclature connected with the im­pression of ideas on substance.
Before a man is capable of causing his subtle / Pagee 188 / substance to go through all these transformations, * or metamorphoses, at which we have hinted, before these' initiations '-beginnings or startings-can really take place in the root­matter of his vehicles, it is possible for the transformations actually to take place in symbol in his higher mind of ideation. And this is a very desirable thing. To accomplish it in body is doubtless possible for a few only; but to accomplish it in mind is possible for many more. It is not dangerous, and it is a great developer of mental capacity.
It is a method of contemplation. The symbol­learner should strive to get the mind quite still; to get the idea of the mind being as it were a sea of subtle substance. He must not think discursively; must not space out separatE.? symbols and look at them one after the other; but try to 'feel' the mind-substance being moulded.

Page 189

If, for instance, he think of 'potter' and , clay,' he should try to imagine the substance of the mind being moulded from one to the other continuously backwards and forwards, and watch them grow within himself. When practising symbols we should never' objectivise' or project; we should rather' feel' them grow within, and then an occasional idea may flash through.
It is, however, not desirable to pay too much attention to these ideas, for noticing them immediately transfers the consciousness to another' plane' of mind; for though this practice is a mental one it is not in itself a , science.' It is better to notice the ideas that flash forth just sufficiently to record them on the memory-plate, so that they can be used later when the tranquillity of mind that is the essential condition of the practice, has been left.
The world-body, or great surround, or essence­envelope, of every man may be thought of as, so to speak, the L.C. M., or rather G.C.M., of all symbols. It is a useful practice to play with spheres and circles and conic sections, and so try to get ideas along these lines. It is quite credible that it is possible to resolve every symbol into an 'attitude,' so to say, or 'action,' or rather' activity,' of this world-body, and / Page 190 / so connect and link up all symbols by means of this world-soul, which is soul and body also.
This world-body may be said to be our way out of manhood into the cosmos; and so also is the art of symbolism the way out of men's language into the language of the gods. Root­symbols may be regarded as fundamental lines and curves which carry with them certain powers and certain meanings, and these lines and curves are to be found in every science and art of men. They are, from this standpoint, the roots from which all sciences and arts grow, the foundations on which they are built, the gates forth to greater worlds.
It is not, however, to be supposed that such symbolism is the end of the matter; by no means. It is introductory to the linking of Mind on to this world-body. Symbols are, so to say, snapshots of the self-motivity of this world-body; they teach concerning its breath­ing, concerning the pulsing of its heart.
And even as we can get from art to science or gnosis by means of symbols, so can we get from mind to mind and from Person to Person, - not personality, but the Higher Person or Mind.
But this world-body does not mean a mass of some vast size. This world-body has no definite size; it breathes and is a different size for every mode of breath. It is a node, rather. It is an / Page 191 / ' atom' ordered according to the greater cosmos; and in the greater cosmos the mystics say all things are the same size, or all things are any size, or, again, there is no such thing as size. It does not count in the greater consciousness, any more than we think of the' size' of our breath; though from another point of view, mystically considered, the objective worlds of size are in the breath of the Gods; they breathe and the worlds act, but the Gods do not consider their size.
It might thus be said that every man's world­body is the same size. They are all exactly alike; each is an 'atom,' each is a scale. It is our Great Person or Higher Self that decides what key the scale is in. This means that our Divine Word relates our group of 'letters,' or ' sounds,' or 'planets,' on to something further, and gives them a peculiar meaning of their own. Yet every world-body consists of the same letters, the same groups of sounds, otherwise the Holy Confraternity would be an impossibility.
All this is intimately connected with the mystery of Spirit or Divine Breath; so that when a man's mind is capable of being' fired' with Spirit, it can immediately mould and form
his substance into symbols. It is this power of continually forming man's substance into symbols which brings with it the power of understanding, / Page 192 / for symbols may be said to be the link between substance and Spirit.
It should be noted in this connection, that this language of symbols does not teach us about reincarnation; it is not on that side of things, and this interpretation cannot be forced upon it. Reincarnation is connected with the mind of man, and can be talked about in words; symbols depict the activities of Life in the man's world-body, and are not concerned with death, or form in activity, and the experiences of little persons.
Symbols have rather to do with that which is aeonian, or age-long. A true symbol must be of world-wide experience and age-long experience; it must not be local or temporary.
Thus the only way to control the proteus of symbolism is by becoming him, and so keeping pace with every change, transformation, or metamorphosis; and if one is not as yet strong enough to grip the heart of the matter, at any rate it is something to know the futility of trying to get a true hold by grasping at this or that fleeting appearance.

Page 188. Notes. * The earliest redactor of the Naassene Document writes: "And the Chaldreans say that Soul is very difficult to discover and hard to understand; for it never remains of the same appearance, or form, or in the same state, so that one can describe it by a general type, or comprehend it by an essential quality." On this the Church Father Hippolytus comments, referring to the Naassenes, or Disciples of the Serpent of Wisdom: "These variegated metamorphoses they have laid down in the Gospel super­scribed 'According to the Egyptians.''' (See Thrice­greatest Hermes, i. 150.)

 

 

4
SIGN
49
22
4
3
AND
19
10
1
6
SYMBOL
86
23
5
13
First Total
154
55
10
1+3
Add to Reduce
1+5+4
5+5
1+0
4
Second Total
10
10
1
-
Reduce to Deduce
1+0
1+0
-
4
Essence of Number
1
1
1

 

 

S
=
1
4
SIGN
49
22
4
S
=
1
6
SYMBOL
86
23
5
``-
-
2
10
-
135
45
9
-
-
-
1+0
-
1+3+5
4+5
-
-
-
2
1
-
9
9
9

 

 

-
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
--
-
-
-
-
-
-
1
9
-
5
-
1
-
-
-
6
-
+
=
22
2+2
=
4
=
4
=
4
-
-
19
9
-
14
-
19
-
-
-
15
-
+
=
76
7+6
=
13
1+3
4
=
4
-
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
--
-
-
-
-
-
-
-
-
7
-
-
-
7
4
2
-
3
+
=
23
2+3
=
5
=
5
=
5
-
-
-
-
7
-
-
-
25
13
2
-
12
+
=
59
5+9
=
14
1+4
5
=
5
-
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
--
-
-
-
-
-
-
19
9
7
14
-
19
25
13
2
15
12
+
=
135
1+3+5
=
9
=
9
=
9
-
-
1
9
7
5
-
1
7
4
2
6
3
+
=
45
4+5
=
9
=
9
=
9
-
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
-
-
-
-
--
3
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
=
5
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
6
occurs
x
1
=
6
=
6
-
-
-
-
7
-
-
-
7
-
-
-
-
-
-
7
occurs
x
2
=
14
1+4
5
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
8
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
37
-
-
10
-
45
-
36
-
1+0
-
9
-
-
-
-
-
-
-
-
-
-
-
3+7
-
-
1+0
-
4+5
-
3+6
8
1
S
I
G
N
-
S
Y
M
B
O
L
-
-
10
-
-
1
-
9
-
9
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
1+0
-
-
-
-
-
-
-
8
1
S
I
G
N
-
S
Y
M
B
O
L
-
-
1
-
-
1
-
9
-
9

 

 

I
=
9
1
I
9
9
9
A
=
1
2
AM
14
5
5
T
=
2
3
THE
33
15
6
J
=
1
10
JOURNEYMAN
136
46
1
``-
-
13
16
First Total
192
75
21
-
-
1+3
1+6
Add to Reduce
1+9+2
7+5
2+1
-
-
4
7
Second Total
12
12
3
-
-
-
-
Reduce to Deduce
1+2
1+2
-
-
-
4
7
Essence of Number
3
3
3

 

 

7
JOURNEY
108
36
9

 

 

R
=
9
7
REALITY
90
36
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
I
=
9
1
I
9
9
9
T
=
2
4
THAT
49
13
4
J
=
1
7
JOURNEY
108
36
9
A
=
1
2
AM
14
5
5
``-
-
14
14
-
180
63
27
-
-
1+3 1+4
-
1+8+0
6+3
2+7
-
-
4
5
-
9
9
9

 

 

1
R
18
9
9
2
RE
23
14
5
4
REAL
36
18
9
7
REALITY
90
36
9

 

 

3
THE
33
15
6
14
PHANTASMAGORIC
145
64
1
3
MIND
40
22
4
2
OF
21
12
3
6
MATTER
77
23
5
29
First Total
316
136
19
2+9
Add to Reduce
3+1+6
1+3+6
1+9
11
Second Total
10
10
10
1+1
Reduce to Deduce
1+0
1+0
1+0
2
Essence of Number
1
1
1

 

 

T
=
2
3
THE
33
15
6
M
=
4
4
MIND
40
22
4
O
=
6
2
OF
21
12
3
M
=
4
6
MATTER
77
23
5
1
-
16
15
-
171
72
18
-
-
1+6 1+5
-
1+7+1
7+2
1+8
-
-
7
6
-
9
9
9

 

 

-
15
T
H
E
-
M
I
N
D
-
O
F
-
M
A
T
T
E
R
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
9
5
-
-
6
-
-
-
-
-
-
-
-
+
=
28
2+8
=
10
1+0
1
=
1
-
-
-
8
-
-
-
9
14
-
-
15
-
-
-
-
-
-
-
-
+
=
46
4+6
=
10
1+0
1
=
1
-
15
T
H
E
-
M
I
N
D
-
O
F
-
M
A
T
T
E
R
-
-
-
-
-
-
-
-
-
-
-
-
2
-
5
-
4
-
-
4
-
-
6
-
4
1
2
2
5
9
+
=
44
4+4
=
8
=
8
=
8
-
-
20
-
5
-
13
-
-
4
-
-
6
-
13
1
20
20
5
18
+
=
125
1+2+5
=
8
=
8
=
8
-
15
T
H
E
-
M
I
N
D
-
O
F
-
M
A
T
T
E
R
-
-
-
-
-
-
-
-
-
-
-
-
20
8
5
-
13
9
14
4
-
15
6
-
13
1
20
20
5
18
+
=
171
1+7+1
=
9
=
9
=
9
-
-
2
8
5
-
4
9
5
4
-
6
6
-
4
1
2
2
5
9
+
=
72
7+2
=
9
=
9
=
9
-
15
T
H
E
-
M
I
N
D
-
O
F
-
M
A
T
T
E
R
-
-
-
-
-
-
-
-
-
-
-
-`
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
2
2
-
-
-
-
2
occurs
x
3
=
6
=
6
3
-
--
--
--
--
--
--
--
--
--
--
--
--
--
--
--
--
--
--
--
--
3
THREE
--
--
--
--
--
--
-
-`
-
-
-
-
4
-
-
4
-
-
-
-
4
-
-
-
-
-
-
-
4
occurs
x
3
=
12
1+2
3
-
-
-
-
5
-
-
-
5
-
-
-
-
-
-
-
-
-
5
-
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
-
-
-
-
-
-
-
-
6
6
-
-
-
-
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
7
-
--
--
--
--
-
--
--
--
--
--
--
--
--
--
--
--
--
--
--
--
7
SEVEN
--
--
--
--
--
--
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
9
-
-
9
occurs
x
2
=
18
1+8
9
10
15
T
H
E
-
M
I
N
D
-
O
F
-
M
A
T
T
E
R
-
-
35
-
-
15
-
72
-
36
1+0
1+5
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
9
-
-
3+5
-
-
1+5
-
7+2
-
3+6
1
6
T
H
E
-
M
I
N
D
-
O
F
-
M
A
T
T
E
R
-
-
8
-
-
6
-
9
-
9

 

 

-
11
C
O
N
C
O
R
D
A
N
C
E
-
-
-
-
-
-
-
-
-
-
--
-
-
6
5
-
6
-
-
-
5
-
-
+
=
22
2+2
=
4
-
4
=
4
-
`-
-
15
14
-
15
-
-
-
14
-
-
+
=
58
5+8
=
13
1+3
4
=
4
-
11
C
O
N
C
O
R
D
A
N
C
E
-
-
-
=
-
-
=
-
-
-
-
-
3
-
-
3
-
9
4
1
-
3
5
+
=
28
2+8
=
10
1+0
1
=
1
-
`-
3
-
-
3
-
18
4
1
-
3
5
+
=
37
3+7
=
10
3+7
1
=
1
-
11
C
O
N
C
O
R
D
A
N
C
E
-
-
-
-
-
-
-
-
-
-
-
`-
3
15
14
3
15
18
4
1
14
3
5
+
=
95
9+5
=
14
1+4
5
=
5
-
-
3
6
5
3
6
9
4
1
5
3
5
+
=
50
5+0
=
5
-
5
=
5
-
11
C
O
N
C
O
R
D
A
N
C
E
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
=
1
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
-
3
-
-
3
-
-
-
-
-
3
-
-
-
3
occurs
x
3
=
9
=
9
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
5
-
-
-
-
-
5
-
5
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
6
-
-
6
-
-
-
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
17
11
C
O
N
C
O
R
D
A
N
C
E
-
-
28
-
-
11
-
50
-
32
1+7
1+1
-
-
-
-
-
9
-
-
-
-
-
-
-
2+8
-
-
1+1
-
5+0
-
3+2
8
2
C
O
N
C
O
R
D
A
N
C
E
-
-
10
-
-
2
-
5
-
5
-
-
3
6
5
3
6
9
4
1
5
3
5
-
-
1+1
-
-
-
-
-
-
-
8
2
C
O
N
C
O
R
D
A
N
C
E
-
-
1
-
-
2
-
5
-
5

 

 

-
8
O
M
P
H
A
L
O
S
-
-
-
-
-
--
-
-
-
-
-
-
6
-
-
8
-
-
6
1
+
=
21
2+1
=
3
=
3
=
3
-
-
15
-
-
8
-
-
15
19
+
=
57
5+7
=
12
1+2
3
=
3
-
8
O
M
P
H
A
L
O
S
-
-
-
-
-
--
-
-
-
-
-
-
-
4
7
-
1
3
-
-
+
=
15
1+5
=
6
=
6
=
6
-
-
-
13
16
-
1
12
-
-
+
=
42
4+2
=
6
=
6
=
6
-
8
O
M
P
H
A
L
O
S
-
-
-
-
-
--
-
-
-
-
-
-
15
13
16
8
1
12
15
19
+
=
99
9+9
=
18
1+8
9
=
9
-
-
6
4
7
8
1
3
6
1
+
=
36
3+6
=
9
=
9
=
9
-
8
O
M
P
H
A
L
O
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
-
-
1
occurs
x
2
=
2
=
2
2
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
--
-
-
-
-
-
3
-
-
-
-
3
occurs
x
1
=
3
=
3
-
--
-
4
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
5
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
6
-
-
-
6
occurs
x
2
=
12
1+2
3
-
-
-
-
7
--
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
9
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
16
8
O
M
P
H
A
L
O
S
-
-
29
-
-
8
-
36
-
27
1+6
-
-
-
-
-
-
-
-
-
-
-
2+9
-
-
-
-
3+6
-
2+7
7
8
O
M
P
H
A
L
O
S
-
-
11
-
-
8
-
9
-
9
-
-
6
4
7
8
1
3
6
1
-
-
1+1
-
-
-
-
3+6
-
2+7
7
8
O
M
P
H
A
L
O
S
-
-
2
-
-
8
-
9
-
9

 

 

-
4
G
A
I
A
-
-
-
-
-
--
-
-
-
-
-
-
9
-
+
=
9
-
=
9
=
9
-
4
G
A
I
A
-
-
-
-
-
--
-
-
-
-
7
1
-
1
+
=
9
-
=
9
=
9
-
4
G
A
I
A
-
-
-
-
-
--
-
-
-
-
7
1
9
1
+
=
18
1+8
=
9
=
9
-
4
G
A
I
A
-
-
-
-
-
-
-
-
-
-
-
1
-
1
-
-
1
occurs
x
2
=
2
2
-
-
-
-
-
-
-
2
-
-
-
-
-
3
-
-
-
-
-
-
-
3
-
-
-
-
-
4
-
-
-
-
-
-
-
4
-
-
-
-
-
5
-
-
-
-
-
-
-
5
-
-
-
-
-
6
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
7
-
-
-
-
-
7
occurs
x
1
=
7
8
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
28
4
G
A
I
A
-
-
17
-
-
4
-
18
2+8
-
-
-
9
-
-
-
1+7
-
-
-
-
1+8
10
4
G
A
I
A
-
-
8
-
-
4
-
9
1+0
-
7
1
9
1
-
-
-
-
-
--
-
-
1
4
G
A
I
A
-
-
8
-
-
4
-
9

 

 

4
G
A
I
A
-
-
-
-
-
--
-
-
-
-
-
9
-
+
=
9
-
=
9
=
9
4
G
A
I
A
-
-
-
-
-
--
-
-
-
7
1
-
1
+
=
9
-
=
9
=
9
4
G
A
I
A
-
-
-
-
-
--
-
-
-
7
1
9
1
+
=
18
1+8
=
9
=
9
4
G
A
I
A
-
-
-
-
-
-
-
-
-
-
1
-
1
-
-
1
occurs
x
2
=
2
-
7
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
9
-
-
-
9
occurs
x
1
=
9
4
G
A
I
A
-
-
17
-
-
4
-
18
-
-
-
9
-
-
-
1+7
-
-
-
-
1+8
4
G
A
I
A
-
-
8
-
-
4
-
9
-
7
1
9
1
-
-
-
-
-
--
-
-
4
G
A
I
A
-
-
8
-
-
4
-
9

 

 

-
3
T
A
O
-
-
-
-
-
--
-
-
-
-
-
-
6
+
=
6
-
=
6
=
5
-
-
-
-
15
+
=
15
1+5
=
6
=
6
-
3
T
A
O
-
-
-
-
-
--
-
-
-
-
2
1
-
+
=
3
-
=
3
=
3
-
-
20
1
-
+
=
21
2+1
=
3
=
3
-
3
T
A
O
-
-
-
-
-
--
-
-
-
-
20
1
15
+
=
36
3+6
=
9
=
9
-
-
2
1
6
+
=
9
-
=
9
=
9
-
3
T
A
O
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
occurs
x
1
=
1
-
-
2
-
-
-
-
2
occurs
x
1
=
2
3
-
-
-
-
-
-
3
-
-
-
-
-
4
-
-
-
-
-
-
4
-
-
-
-
-
5
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
6
-
-
6
occurs
x
1
=
6
7
-
-
-
-
-
-
7
-
-
-
-
-
8
-
-
-
-
-
-
8
-
-
-
-
-
9
-
-
-
-
-
-
9
-
-
-
-
-
36
3
T
A
O
-
-
9
-
-
3
-
9
3+6
-
-
-
-
-
-
-
-
-
-
-
-
9
3
T
A
O
-
-
9
-
-
3
-
9

 

 

3
T
A
O
-
-
-
-
-
--
-
-
-
-
-
6
+
=
6
-
=
6
=
5
-
-
-
15
+
=
15
1+5
=
6
=
6
3
T
A
O
-
-
-
-
-
--
-
-
-
2
1
-
+
=
3
-
=
3
=
3
-
20
1
-
+
=
21
2+1
=
3
=
3
3
T
A
O
-
-
-
-
-
--
-
-
-
20
1
15
+
=
36
3+6
=
9
=
9
-
2
1
6
+
=
9
-
=
9
=
9
3
T
A
O
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
occurs
x
1
=
1
-
2
-
-
-
-
2
occurs
x
1
=
2
-
-
-
6
-
-
6
occurs
x
1
=
6
3
T
A
O
-
-
9
-
-
3
-
9
-
-
-
-
-
-
-
-
-
-
-
-
3
T
A
O
-
-
9
-
-
3
-
9

 

 

 

Thrice-Greatest Hermes, Vol. 3: I. Excerpts by Stobæus: Commentary - 12:48pm
According to Reitzenstein, Kamephis or Kmephis, that is Kmeph, is equated by Egyptologists with Kneph, who, according to Plutarch, 1 was worshipped in the ...
www.sacred-texts.com/gno/th3/th328.htm - Cached

Thrice-Greatest Hermes, Vol. 3, by G.R.S. Mead, [1906], at sacred-texts.com

--------------------------------------------------------------------------------

COMMENTARY

ARGUMENT

1. The “Virgin of the World” is a sacred sermon of initiation into the Hermes-lore, the first initiation, in which the tradition of the wisdom is handed on by the hierophant to the neophyte, by word of mouth. The instructor, or revealer, is the representative of Isis-Sophia, and speaks in her name, pouring forth for her beloved son, the new-born Horus, the first draught of

p. 135

immortality, which is to purge away the poison of the mortal cup of forgetfulness and ignorance, and so raise him from the “dead.”

This pouring-forth explains that the divine economy is perfect order, mystery transcending mystery,—each state of being, and each being, a mystery to those below that state.

This order no mortal intellect can ever grasp; nay, in the far-off ages, when as yet there were no men, but only Gods, those essences that know no death, the first creation of the World-creator,—even these Gods, these mysteries to us, were in amazement at the glories of the greater mysteries which decked the Heaven with their unveiled transcendent beauty. Even these Gods did not know God as yet.

2. The Gods were immortal, but unknowing; they were intoxicated with Heaven’s beauty, amazed, nay awestruck, at the splendour of the mysteries of Heaven. Then came there forth another outpouring of the Father over all; He poured the Splendour of His Mind into their hearts and they began to know. 1

With this representation is blended a mythical historical tradition which suggests that all this was brought about for an “earth” on which our humanity had not as yet appeared, in far-off distant days when apparently our earth was not as now, ages ago, the purest Golden Age when there were Gods, not men. In that race of Gods, those of them in whom the ray was no low-burning spark, but a divine flame, were the instructors in the heavenly wisdom.

3. Of these was Hermes, a race or “being” rather

p. 136

than an individual; these “Sons of Fire” left the record of their wisdom engraved on “stone” in symbol, in charge of others of the same race but less knowing than themselves; and so they ascended to Heaven.

4. Those that succeeded them had not the flame so bright within their hearts; they were of the same race, but younger souls—the Tat-race. Hermes could not hand on the direct knowledge to them, the “perfect sight” (θεωρία), and so recorded the wisdom in symbol and myth. Still later the Asclepius-race joined themselves to the Tat-souls.

All this, however, took place many many ages ago, long even before the days of the men-gods Osiris and Isis; for the real wisdom of Hermes was so ancient that even Isis herself had had to search out the hidden records, and that too by means of the inner sight, when she herself had won the power to see, and the True Sun had risen for her mind.

5. But the strain of reconstructing the history of this far-distant past, as he conceived it to have been, is too much for the writer. He knows he is dealing with “myths,” with what Plutarch would have called the “doings of the daimones;” he knows that in reality these primæval “Books” of Hermes have no longer any physical existence, if indeed they ever had any; he knows that no matter what legends are told, or whatever the general priesthood may believe about ancient physical inscriptions of the primæval Hermes,—all this has passed away, and that the real wisdom of Hermes is engraved on the tablets of the æther, and not hidden in the shrines of earth.

The “Books” are engraved in the “sacred symbols of the cosmic elements,” and hidden away hard by the “secrets of Osiris”—the mysteries of creative fire, the light that speaks in the heart. The true Books of

p. 137

[paragraph continues] Hermes are hidden away in their own zones, the pure elements of the unseen world—the celestial Egypt.

6. This wisdom was held in safe keeping for the “souls” of men; it was a soul-gnosis, not a physical knowledge. Hereupon the writer begins the recital of his tradition 1 of the creation of the “souls” of men in their unfallen state, all of which is derived from the “Books of Hermes.” The soul-creation runs as follows:

The Watchers 2 approach the Creator. The hour has struck for a new Cosmic Dawn, for a new Day. The time has come for Cosmos to awake after the Night. 3 The Creative Mind of the universe turns His attention, His thought, to a new phase of things, a new world-period.

7. God smiled, and His laughter thrilled through space, 4 and with His Word, called forth into the light the new dawn from out the primæval darkness of the new world-space. His first creation, transcendental or intelligible Nature, stood before Him, in all the marvel of her new beauty, the primal plērōma, or potential fullness, of the new universe or system, the ideal cosmos of our world, for there were many others,—the Gods who marvelled at the mystery.

Straightway this Nature fell from one into three, herself and Toil and their fairest child Invention, to

p. 138

whom God gave the gift of being, themselves producing ideal form alone.

The first creation, then, was the bringing forth of potencies and types and ideas, to whom God gave the gift of being; it was as yet the world “above,” the primæval Heaven, in ultimate perfection, thus constituting the unchanging boundaries of the new universe that was to be. These things-that-are were filled with “mysteries,” not “breaths” or “lives,” for these were not as yet.

8. The next stage is the breathing of the spiritual (not the physical) breath of lives into the fairest blend of the primal elements that condition the world-area. This blend or soul-substance is called psychōsis. The primal elements were not our mixed earth, water, fire, and air, but “knowing fire” (perhaps “fire in itself,” as Hermes elsewhere calls it, or intelligible fire, perchance the “flower of fire” of the so-called “Chaldæan Oracles” 1) and unknowing air, if we may judge from the phrase (7): “Let heaven be filled with all things full, and air and æther [? = fire] too!” It is Heaven or the ideal world that is so filled; even earth-water was not yet manifested, much less earth and water.

It seems, then, that these souls (souls corresponding above with the subsequent man-stage below) were a blend of the three: spirit, knowing fire, and unknowing air,—triads, yet a unity called psychōsis.

9. They were moreover all essentially equal, but differed according to some fixed law of numbering; they were also apparently definite in number, one soul perchance for every star, as with Plato, according to the law of similarity of less and greater, of within and without.

10. These souls, then, were “sacred (or typical) men,”

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a creation prior to that of the “sacred animals”; their habitat was in Upper Nature, the “all-fairest station of the æther”—the celestial cosmos.

11. They were appointed to certain stations and to the task of keeping the “wheel revolving,”—that is, as we shall see, they were to fashion forms for birth and death, and so provide means of transmission for the life-currents ever circulating in the great sphere. This was their appointed task, the law imposed on them, as obedient children of the Great King, their sire. So long as they kept their appointed stations they were to live for ever in surroundings of bliss and beauty, in full contemplation of the glories of the greater universe, throned amid the stars. But if they disobeyed the law, bonds and punishment await them.

12. We next come to a further creation of souls—a subject somewhat difficult to follow. These souls are of an inferior grade to the preceding, for they are composed of the primal water and earth, of “water in itself” and “earth in itself” we must suppose, and not of the compound elements we now call by these names. These are the souls of certain “sacred animals” or lives, which bear the same relationship to the souls which “keep the wheel revolving” as animals do to man on earth. They are, however, not shaped like the animals on earth, nor possess even typical animal forms, but bear the forms of men, though they are not men.

13. Still was the divine “water-earth” substance unexhausted, and so the residue was handed over to “those souls that had gone in advance and had been summoned to the land of Gods,”—that is to say, those stations near the Gods, in highest æther, of which mention has just been made. These souls are, of course, the man-souls proper.

Out of this residue these Builders were to fashion

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animals, after the models the Creator gave them,—certain types of life, below the “man” type proper, ranged in due order corresponding to the “motions of the souls.” That is to say, there were various classes of Builders according to the types of animals which were to be copied. The Builders were to fashion the forms, the Creator was to breathe into them the life.

14. Thus these Builders fashioned the etheric doubles of birds, quadrupeds, fish and reptiles, and not their physical bodies, for as yet the earth was not solid.

15. And so the Builder-souls accomplished their task, and fashioned the primæval copies of the celestial types of animals. Proud of their work, they grew restive at the restraints placed upon them by the law of their stations, and overstepped the limits decreed by the Creator. 1

Whereupon the punishment is pronounced, and the Creator resolves to make the human frame, therein to imprison the disobedient souls.

And here we learn incidentally that all of this

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psychogenesis which has gone before was the direct teaching of Hermes to the writer; of no physical Hermes, however, but of that Hermes whose “Books” are hidden in the zones (5), of the Hermes whom the writer, as he would have us believe, came to know face to face only after his inner vision was opened, and he had gazed with all-seeing eyes “upon the mysteries of that new dawn” (4).

16. For the new and mysterious fabrication of the man-form, all the seven obedient Gods, to whom the man-souls are kin (17), are summoned by the chief of them, Hermes himself, the beloved son and messenger of the Supreme, “soul of My Soul, and holy mind of My own Mind.” 1

17. All of the seven promise to bestow the best they have on man.

18. The plasm out of which the man-form is to be modelled is the residue of the mixture out of which the Builders had already made the animal doubles. But the Builder of the man-frames was Hermes himself, who mixed the plasm with still more water.

19. Here the writer inserts a further piece of information concerning the source of his tradition. It is no longer as before what Hermes himself reveals to him in vision, but what the writer was told at a certain initiation called the “Black Rite.” This rite was presided over by Kamēphis, who is called the “earliest of all,” or perhaps more correctly the “most primæval of [us] all.” Kamēphis is thus conceived as the representative of a more ancient wisdom than that of Isis, and yet even he but hands on the tradition of Hermes. 2

20. The souls are “enfleshed,” and utter loud complaints. Apparently not all at first can speak articulately; most of them can only groan, or scream,

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or hiss. The leading class of souls can, however, so far dominate the plasm as to speak articulately, and so one of their number utters a desperate appeal to Heaven.

21. They have now lost their celestial state, and Heaven is shut away from them; no longer can they see “without the light.” They are shut down into a “heart’s small compass”; the Sun of their being has become a light-spark only, hidden in the heart. This is, of course, the logos, the inmost reality in man.

22. The souls pray for some amelioration of their unhappy lot, and the conditions of the moral law are expounded to them. They who do rightly shall, on their body’s dissolution, reascend to Heaven and be at rest; they who do ill, shall work out their redemption under the law of metempsychosis, or change from body to body, from prison to prison.

23. Details of this metempsychosis are then given with special reference to the incarnations of the “more righteous,” who shall be kings, philosophers and prophets. Such souls apparently, for it is not expressly so stated, shall, in passing round the wheel of rebirth, when out of incarnation in a human body, have some sort of life with the souls of the leading types of animals, which are given as eagles, lions, dragons, and dolphins. Or, if we are unjustified in this speculation, such souls shall in their animal parts have intimate relation with the noblest types of animal essence (24).

25. There now comes upon the scene the mighty Intellect of the Earth, a veritable Erdgeist, in the form of Mōmus, who speaking out of affection for him (28), urges Hermes to increase ills and trials upon the souls of men, so that they shall not dare too much (25-27). And thereon Hermes sets in motion the instrument or engine of unerring fate and mechanical retribution (28, 29).

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29. Now all these things took place at the dawn of earth-life, when all as yet was inert, as far as our now solid earth is concerned. We must then suppose that as yet our present phase of existence on earth had not yet been manifested; that all was as yet in a far subtler or more primitive state of existence, when earth was still all “a-tremble,” and had not yet hardened to its present state of solidity;—that is to say, that the man-plasm was in an etheric state (30).

31. The earth gradually hardens. Into the now more solid earth, the Creator and His obedient sons, the Gods who had not made revolt, poured forth the blessings of nature. This is described by the beautiful symbol of the hands of blessing, figured in Egypt as the sun-rays, each terminating in a hand for giving light and life. 1

The imprisoned souls, the kinsmen of the Gods obedient, continue their revolt; they are the leaders of mankind, of a mankind far weaker than themselves, a humanity, apparently evolved normally from the nature of things and as yet in its childhood. Instead of teaching them the lessons of love and wisdom, the Disobedient Ones use them for evil purposes, for war and conflict, for oppression and savagery.

32. Things go from bad to worse; the earth is befouled with the horrors of savage man, until in despair the pure elements complain to God. They pray that He will send a holy emanation of Himself to set things right (32-34).

35. Hereupon God sends forth the mystery of a new birth, a divine descent, or emanation, an avatāra, as the Aryan Hindu tradition would call it, a dual manifestation. 2 And so Osiris and Isis are born to help the

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world, to recall men from savagery, and restore the moral order (35-37).

It was they who were taught directly by Hermes (37) in all law and science and wisdom. Their mission meets with success, and the “world” is filled with a knowledge of the Path of Return. But before their ascension into Heaven they have a petition to make to the Father, that not only earth but also the surrounding spaces up to Heaven itself may be filled with a knowledge of the truth. Thus then they proceed to hymn the Sire and Monarch of all in a praise-giving which, unfortunately, Stobæus did not think fit to copy.

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The original text of the “Virgin of the World” treatise is obviously broken only by the omission of the Hymn of Osiris and Isis, and Excerpt ii. follows otherwise immediately on Excerpt i. The subject is the birth of royal souls, taken up from the instruction given in K. K., 23, 24 above.

39. There are four chief spaces: (i) Invisible Heaven, inhabited by the Gods, with the Invisible Sun as lord of all; (ii) Æther, inhabited by the Stars, of which for us the Sun is leader; (iii) Air, in which dwell non-incarnate souls, ruled by the Moon, as watcher o’er the paths of genesis; (iv) Earth, inhabited by men and animals, and over men the immediate ruler is the Divine King of the time.

40. The king-soul is the last of the Gods but the first of men 1; he is, however, on earth a demigod only, for his true divinity is obscured. His soul, or ka, comes from a soul-plane superior to that of the rest of mankind.

The ascending souls of normally evolving humanity are thought of, apparently, as describing ever widening

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circles in their wheelings in and out of incarnation, rising, as they increase in virtue and knowledge, at the zenith of their ascent in the intermediate state, before they turn to descend again into rebirth, ever nearer to the limits of the sensible world and, the frontiers of Heaven.

41. But there is also another class of descending royal souls, who have only slightly transgressed, and therefore descend only as far as this grade of humanity.

42. For the royal or ruling soul is not only a warrior monarch; his sovereignty may be also shown in arts of peace. He may be a righteous judge, a musician or poet, a truth-lover or philosopher. The activities of these souls are not determined, as is the case with souls of lower grades,—that is, those souls which have fallen deeper into material existence,—by what Basilides would have called the “appendages” of the animal nature; they are determined by a fairer taxis, an escort of angels and daimones, who accompany them into birth.

43. The description of their manner of birth, however, is, unfortunately, lost to us, owing either to the hesitation of Stobæus to make it public, or to its being cut out by some subsequent copyist.

44. We are next told that sex is no essential characteristic of the soul. It is an “accident” of the body, but this body is not the physical, but the “aery” body, which air, however, is not a simple element, but already differentiated into four sub-elements. 1

45. Moreover the sight, or intelligence, of the soul also depends upon the purity of certain envelopes, which

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are called “airs,”—“airs” apparently more subtle even than the aery body (45). 1

46. Next follows a naïve reason for the excellence of Egypt and the wisdom of the Egyptians (46-48). Here the writer seems to be no longer dependent directly on the Trismegistic tradition, but is inserting and expanding popular notions.

49. The remaining sections of the Excerpt are taken up with speculations as to the cause of delirium (49, 50), and Stobæus brings his extract to a conclusion apparently without allowing the writer to complete his exposition.

SOURCES?

The discussion as to the meaning of the title, which has so far been invariably translated “The Virgin of the World,” will come more appropriately later on.

How much of the original treatise has been handed on to us by Stobæus we have no external means of deciding. Our two Extracts, however, plainly stand in immediate connection with each other, and the original text is broken only by the unfortunate omission of the Hymn of Osiris and Isis. The first Extract, moreover, is plainly not the beginning of the treatise, since it opens with words referring to what has gone before; while the second Extract ends in a very unsatisfactory manner in the middle of a subject.

What we have, however, gives us some very interesting indications of how the writer regarded his sources,—whether written or oral, whether physical or psychic. He of course would have us take his treatise as a literary unity; and indeed the subject is so worked up that it is very difficult to discover what the literary

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sources that lay before the writer may have been, for the story runs on straight enough in the same thought-mould and literary form, in spite of the insertion of somewhat contradictory statements concerning the sources of information.

When, however, Reitzenstein (p. 136) expressly states that the creation-story shows indubitable traces of two older forms, and that this is not a matter of surprise, as we find two (or more precisely four) different introductions,—we are not able entirely to follow him. It is true that these introductory statements are apparently at variance, but on further consideration they appear to be not really self-contradictory.

THE DIRECT VOICE AND THE BOOKS OF HERMES

The main representation is that the teacher of Isis is Hermes, who saw the world-creation, that is, the creation of our earth-system, and the soul-making, with his own spiritual sight (2). Isis has obtained her knowledge in two ways: either from the sacred Books of Hermes (4, 5); or by the direct spiritual voice of the Master (15). The intention here is plainly to claim the authority of direct revelation, for even the Books are not physical. They have disappeared, if indeed they ever were physical, and can only be recovered from the tablets of unseen nature, by ascending to the zones (5) where they are hidden; and these zones are plainly the same as the soul-spaces mentioned in S. I. H., 8.

At the same time there is mention of another tradition, which, though in later details purporting to be historic and physical, in its beginnings is involved in purely mythological and psychic considerations. When the first and most ancient Hermes ascended to Heaven, he left his Books in the charge of the Gods, his kinsmen,

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in the zones, and not on earth (3). On earth there succeeded to this wisdom a younger race, beloved of Hermes, and personified as his son Tat. These were souls as yet too young to understand the true science face to face. They were apparently regarded as the Tat (Thoth) priesthood of our humanity, who were subsequently joined by wisdom-lovers of another line of tradition, the Imuth (Asclepius) brotherhood, who had their doctrine originally from Ptah. 1 This seems to hint at some ancient union of two traditions or schools of mystic science, perhaps from the Memphitic and Thebaic priesthoods respectively. 2

What, however, is clear is that the writer professes to set forth a higher and more direct teaching than either the received tradition of the Isiac mystery-cult or of the Tat-Asclepius school. This he does in the person of Isis as the face to face disciple of the most ancient Hermes, 3 thus showing us that in the Hermes-circles of the Theoretics, or those who had the direct sight, though the Isis mystery-teaching was considered a tradition of the wisdom, it was nevertheless held to be entirely subordinate to the illumination of the direct sight.

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KAMEPHIS AND THE DARK MYSTERY

In apparent contradiction to all this we have the following statement: “Now give good heed, son Horus, for thou art being told the mystic spectacle which Kamēphis, our forefather, was privileged to hear from Hermes, the record-writer of all deeds, and I from Kamēphis when he did honour me with the Black [Rite] that gives perfection” (19). 1

Here Reitzenstein (p. 137) professes to discover the conflation of two absolutely distinct traditions of (i) Kamephis, a later god and pupil of Hermes, and (ii) Kamephis, an older god and teacher of Isis; but in this I cannot follow him. It all depends on the meaning assigned to the words παρὰ τοῦ πάντων προγενεστέρου, which Reitzenstein regards as signifying “the most ancient of all [gods],” but which I translate as “the most ancient of [us] all.”

I take it to mean simply that, according to the general Isis-tradition, the founder of its mysteries was stated to be Kamephis, but that the Isis-Hermes circles claimed that this Kamephis, though truly the most ancient figure in the Isis tradition proper, was nevertheless in his turn the pupil of the still more ancient Hermes.

The grade of Kamephis was presumably represented in the mystery-cult by the arch-hierophant who presided at the degree called the “Dark Mystery” or “Black Rite.” It was a rite performed only for those

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who were judged worthy of it (ἐτίμησεν) after long probation in lower degrees, something of a far more sacred character, apparently, than the instruction in the mysteries enacted in the light.

I would suggest, therefore, that we have here a reference to the most esoteric institution of the Isiac tradition, the more precise nature of which we will consider later on; it is enough for the moment to connect it with certain objects or shows that were apparently made to appear in the dark. As Clement of Alexandria says in his famous commonplace book, called the Stromateis 1:

“It is not without reason that in the mysteries of the Greeks, lustrations hold the first place, analogous to ablutions among the Barbarians [that is, non-Greeks]. After these come the lesser mysteries, which have some foundation of instruction and of preliminary preparation for what is to follow; and then the great mysteries, in which nothing remains to be learned of the universe, but only to contemplate and comprehend nature [herself] and the things [which are mystically shown to the initiated].” 2

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KNEPH-KAMEPHIS

But who was Kamēphis in the theology of the Egyptians? According to Reitzenstein, Kamephis or Kmephis, that is Kmeph, is equated by Egyptologists with Kneph, who, according to Plutarch, 1 was worshipped in the Thebaid as the ingenerable and immortal God. Kneph, however, as Sethe has shown, 2 is one of the aliases of Ammon, who is the “bull [or husband] of his mother,” the “creator who has created himself.” Kneph is, moreover, the Good Daimon, as Philo of Byblus says. 3 He is the Sun-god and Heaven-god Ammon.

“If he open his eyes, he filleth all with light in his primæval 4 land; and if he close them all is dark.” 5

Here we have Kneph-Ammon as the giver of light in darkness, and the opener of the eyes.

Moreover, Porphyry 6 tells us that the Egyptians regarded Kneph as the demiurge or creator, and represented him in the form of a man, with skin of a blue-black tint, girt with a girdle, and holding

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a sceptre, and wearing a crown of regal wings. This symbolism, says Porphyry, signified that he was the representative of the Logos or Reason, difficult to discover, hidden, 1 not manifest 2; it is he who gives light and also life 3; he is the King. The winged crown upon his head, he adds, signifies that he moves or energizes intellectually.

Kamephis, then, stands in the Isis-tradition for the representative of Agathodaimon, the Logos-creator. He is, however, a later holder of this office, and has had it handed on to him by Hermes, or at any rate he is instructed in the Logos-wisdom by Hermes.

HERMES I. AND HERMES II.

In this connection it is instructive to refer to the account which Syncellus 4 tells us he took from the statement of Manetho.

Manetho, says Syncellus, states in his Books, that he based his replies concerning the dynasties of Egypt to King Ptolemy on the monuments.

“[These monuments], he [Manetho] tells us, were engraved in the sacred language, and in the characters of the sacred writing, by Thoth the First Hermes; after the Flood they were translated from the sacred language into the then common tongue, but [still written] in hieroglyphic characters, and stored away in books, by the Good Daimon’s son, the Second Hermes, the father of Tat, in the inner shrines of the temples of Egypt.”

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Here we have a tradition, going back as far as Manetho, which I have shown, in Chapter V. of the “Prolegomena” on “Manetho, High Priest of Egypt,” cannot be so lightly disposed of as has been previously supposed,—dealing expressly with the Books of Hermes.

This tradition, it is true, differs from the account given in our Sermon (3-5), where the writer says nothing expressly of a flood, but evidently wishes us to believe that the most ancient records of Hermes were magically hidden in the zones of the unseen world, and that the flood, if there was one, was a flood or lapse of time that had utterly removed these records from the earth. For him they no longer existed physically.

Manetho’s account deals with another view of the matter. His tradition appears to be as follows. The oldest records were on stone monuments which had survived some great flood in Egypt. These records belonged to the period of the First Hermes, the Good Daimon par excellence, the priesthood, therefore, of the earliest antediluvian Egyptian civilization. After the flood they were translated from the most archaic language into ancient Egyptian, and preserved in book-form by the Second Hermes, the priesthood, presumably, of the most ancient civilization after the flood, who were in time succeeded by the Tat priesthood.

That this tradition is elsewhere contradicted by the Isis-tradition proper, which in a somewhat similar genealogy places Isis at the very beginning prior even to Hermes I., 1 need not detain us, since each tradition would naturally claim the priority of those whom it regarded as its own special founders, and we are for the moment concerned only with the claims of the Hermes-school.

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The main point of interest is that there was a tradition which explained the past on the hypothesis of periods of culture succeeding one another,—the oldest being supposed to have been the wisest and highest; the most archaic hieroglyphic language, which perhaps the priests of Manetho’s day could no longer fully understand, 1 was supposed to have been the tongue of the civilization before the Flood of Hermes I. It may even be that the remains of this tongue were preserved only in the magical invocations, as a thing most sacred, the “language of the gods.”

The point of view, however, of the circle to which our writer belonged, was that the records of this most ancient civilization were no longer to be read even in the oldest inscriptions; they could only be recovered by spiritual sight. Into close relation with this, we must, I think, bring the statement made in § 37, that Osiris and Isis, though they themselves had learned all the secrets of the records of Hermes, nevertheless kept part of them secret, and engraved on stone only such as were adapted for the intelligence of “mortal men.”

The Kamephis of the Isis-tradition, then, apparently stands for Kneph as Agathodaimon, that is for Hermes, but not for our Hermes I., 2 for he has no physical

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contact with the Isis-tradition, but for Hermes II., who was taught by Hermes I.

THE BLACK RITE

But what is the precise meaning of the “black rite” at which Kamephis presides? I have already suggested the environment in which the general meaning may be sought, though I have not been able to produce any objective evidence of a precise nature. Reitzenstein (pp. 139 ff.), however, thinks he has discovered that evidence. His view is as follows:

The key to the meaning, according to him, is to be found in the following line from a Magic Papyrus 1:

“I invoke thee, Lady Isis, with whom the Good Daimon doth unite, 2 He who is Lord ἐν τῷ τελείῳ μέλανι.”

Reitzenstein thinks that the Good Daimon here stands for Chnum, and works out (p. 140) a learned hypothesis that the “black” refers to a certain territory of black earth, between Syene and Takompso, the Dedocaschœnus, especially famed for its pottery, which was originally in the possession of the Isis priesthood, but was subsequently transferred to the priesthood of Chnum by King Dośer. Reitzenstein would thus, presumably, translate the latter half of the sentence as “the Good Daimon who is Lord in the perfect black [country],” and so make it refer to Chnum, though indeed he seems himself to feel the inadequacy of this explanation to cover the word “perfect” (p. 144). But this seems to me to take all the dignified meaning out of both our text and that of the Magic Papyrus, and to introduce

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local geographical considerations which are plainly out of keeping with the context.

It is far more natural to make the Agathodaimon of the Papyrus refer to Osiris; for indeed it is one of his most frequent designations. Moreover, it is precisely Osiris who is pre-eminently connected with the so-called “under world,” the unseen world, the “mysterious dark.” He is lord there, while Isis remains on earth; it is he who would most fitly give instructions on such matters, and indeed one of the ancient mystery-sayings was precisely, “Osiris is a dark God.” 1

“He who is Lord in the perfecting black,” might thus mean that Osiris, the masculine potency 2 of the soul, purified and perfected the man on the mysterious dark side of things, and completed the work which Isis, the feminine potency of the soul, had begun on him.

That, in the highest mystery-circles, this was some stage of union of the man with the higher part of himself, may be deduced from the interesting citations made by Reitzenstein (pp. 142-144) from the later Alchemical Hermes-literature; it clearly refers to the mystic “sacred marriage,” 3 the intimate union of the soul with the logos, or divine ray. Much could be written on this subject, but it will be sufficient to append two passages of more than ordinary interest. The Jewish over-writer of the Naassene Document contends that the chief mystery of the Gnosis was but the consummation of the instruction given in the various mystery-institutions of the nations. The

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[paragraph continues] Lesser Mysteries, he tells us, commenting on the text of the Pagan commentator, pertained to “fleshly generation,” whereas the Greater dealt with the new birth, or second birth, with regeneration, and not with genesis. And speaking of a certain mystery, he says:

“For this is the Gate of Heaven, and this is the House of God, where the Good God 1 dwells alone, into which [House] no impure [man] shall come; but it is kept under watch for the spiritual alone; where when they come they must cast away their garments, and all become bridegrooms obtaining their true manhood through the Virginal Spirit. For such a man is the Virgin big with child, conceiving and bearing a Son, not psychic, not fleshly, but a blessed Æon of Æons.” 2

In the marvellous mystery-ritual of the new-found fragments of The Acts of John, lately discovered in a fourteenth century MS. in Vienna, disguised in hymn form, and hiding an almost inexhaustible mine of very early tradition, the “sacred marriage” is plainly suggested as one of the keys to part of the ritual. Compare, for instance, with the “casting away of their garments,” in the above-quoted passage of the Naassene writer, the following:

“[The Disciple.] I would flee.

[The Master.] I would [have thee] stay.

[The Assistants.] Amen!

[The Disciple.] I would be robed.

[The Master.] And I would robe [thee].

[The Assistants.] Amen!

[The Disciple.] I would be at-oned.

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[The Master.] And I would at-one.

[The Assistants.] Amen!” 1

BLACK LAND.

But to return to the “mysterious black.” Plutarch tells us: “Moreover, they [the Egyptians] call Egypt, inasmuch as its soil is particularly black, as though it were the black of the eye, Chemia, and compare it with the heart,” 2—for, he adds, it is hot and moist, and set in the southern part of the inhabitable world, in the same way as the heart in the left side of a man. 3

Egypt, the “sacred land” par excellence, was called Chemia or Chem (Ḥem), Black-land, because of the nature of its dark loamy soil; it was, moreover, in symbolic phraseology the black of the eye, that is, the pupil of the earth-eye, the stars and planets being regarded as the eyes of the gods. 4 Egypt, then, was the eye and heart of the Earth; the Heavenly Nile poured its light-flood of wisdom through this dark of the eye, or made the land throb like a heart with the celestial life-currents.

Nor is the above quotation an unsupported statement of Plutarch’s, for in an ancient text from Edfu, 5 we read: “Egypt (lit. the Black), which is so called after the eye of Osiris, for it is his pupil.”

Ammon-Kneph, too, as we have seen, is black, or blue-black, signifying his hidden and mysterious

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character; and in the above-quoted passage he is called “he who holds himself hidden in his eye,” or “he who veils himself in his pupil.”

This pupil, then, concludes Reitzenstein (p. 145), is the “mysterious black.” Is this, then, the origin of this peculiar phrase? If so, it would be connected with seeing, the spiritual sight, the true Epopteia.

THE PUPIL OF THE WORLD’S EYE

But Isis, also, is the black earth, and, therefore, the pupil of the eye of Osiris, and, therefore, also of the Chnum or Ammon identified with Osiris at Syene. Isis, therefore, herself is the “Pupil of the World’s Eye”—the κόρη κόσμου. 1

Reitzenstein would, therefore, have it that the original type of our treatise looks back to a tradition which makes the mystery-goddess Isis the disciple and spouse of the mysterious Chnum or Ammon, or Kneph or Kamephis, as Agathodaimon; and, therefore, presumably, that the making of this Kamephis the disciple in his turn of Hermes is a later development of the tradition, when the Hermes-communities gained ascendancy in certain circles of the Isis-tradition.

This is very probable; but dare we, with Reitzenstein, cast aside the “traditional” translation of κόρη κόσμου, as “Virgin of the World,” and prefix to our treatise as title the new version, “The Pupil of the Eye of the World”? It certainly sounds strange as a title to unaccustomed ears, and differs widely from any other titles of the Hermetic sermons known to us. But what does the “Virgin of the World” mean in connection with our treatise? Isis as the Virgin Mother is a

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familiar idea to students of Egyptology 1; she is κατ᾽ ἐξοχὴν, the “World-Virgin.”

THE SON OF THE VIRGIN

And here it will be of interest to turn to a curious statement of Epiphanius 2; it is missing in all editions of this Father prior to that of Dindorf (Leipzig, 1859), which was based on the very early (tenth century) Codex Marcianus 125, all previous editions being printed from a severely censured and bowdlerized fourteenth century MS.

Epiphanius is stating that the true birthday of the Christ is the Feast of Epiphany, “at a distance of thirteen days from the increase of the light [i.e. December 25]; for it needs must have been that this should be a figure of our Lord Jesus Christ Himself and of His twelve disciples, who make up the thirteen days of the increase of the Light.” The Feast of the Epiphany was a great day in Egypt, connected with the “Birth of the Æon,”—a phase of the “Birth of Horus.” For Epiphanius thus continues:

“How many other things in the past and present support and bear witness to this proposition, I mean the birth of Christ! Indeed, the leaders of the idol-cults, 3 filled with wiles to deceive the idol-worshippers who believe in them, in many places keep highest festival on this same night of Epiphany [= the Manifestation to Light], so that they whose hopes are in error may not seek the truth. For instance, at

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[paragraph continues] Alexandria, in the Koreion, 1 as it is called—an immense temple, that is to say the Precinct of the Virgin—after they have kept all-night vigil with songs and music, chanting to their idol, when the vigil is over, at cock-crow, they descend with lights into an underground crypt, and carry up a wooden image lying naked on a litter, with the seal of a cross made in gold on its forehead, and on either hand two similar seals, and on either knee two others, all five seals being similarly made in gold. And they carry round the image itself, circumambulating seven times the innermost temple, to the accompaniment of pipes, tabors and hymns, and with merry-making they carry it down again underground. And if they are asked the meaning of this mystery, they answer: ‘To-day at this hour the Maiden (Korē), that is, the Virgin, gave birth to the Æon.’”

He further adds that at Petra, in Arabia, where, among other places, this mystery was also performed, the Son of the Virgin is called by a name meaning the “Alone-begotten of the Lord.” 2

Here, then, at Alexandria, in every probability the very environment of our treatise, we have a famous mystery-rite, solemnized in the Temple of the Virgin, who gives birth to a Son, the Æon. This, we shall not be rash in assuming, signifies not only the birth of the new year, but also still more profound mysteries, when we remember the words of the Naassene Document quoted above: “For such a man is the Virgin, big with child, conceiving and bearing a Son,—not psychic, not fleshly [nor, we may add, temporal], but

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a blessed Æon of Æons”—that is, an Eternity of Eternities, an immortal God.

We should also notice the crowing of the cock, which plays so important a part in the crucifixion-story in the Gospels, 1 and above all things the stigmata on the image, the symbols of a cosmic and human mystery.

THE MYSTERY OF THE BIRTH OF HORUS

In our own treatise the mysterious Birth of Horus is also referred to (35, 36) as follows.

Isis has handed on the tradition of the Coming of Osiris, the Divine emanation, the descent of the efflux of the Supreme, and Horus asks: “How was it, mother, then, that Earth received God’s efflux?”—where Earth may well refer to the “Dark Earth,” a synonym of Isis herself.

And Isis answers: “I may not tell the story of [this] birth; for it is not permitted to describe the origin of this descent, O Horus, [son] of mighty power, lest afterward the way of birth of the immortal Gods should be known unto men.”

Here I think we have a clear reference to the mysterious “Birth of Horus,” the birth of the gods,—that is to say, of how a man becomes a god, becomes the most royal of all souls, gains the kingdom, or lordship over himself. This mystery was not yet to be revealed to the neophyte—Horus—and yet this Birth is suggested to Tat by Hermes—C. H., xiii. (xiv.) 2—when he says: “Wisdom that understands in silence [such is the matter and the womb from out which Man is born] and the True Good the Seed.”

The womb is the mysterious Silence, the matter is

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[paragraph continues] Wisdom, Isis herself, the seed is the Good, the Agathodaimon, Osiris.

But in our treatise Horus has not yet reached to this high state; Isis, as the introductory words tell us, is pouring forth for him “the first draught of immortality” only, “which souls have custom to receive from gods”; he is being raised to the understanding of a daimon, but not as yet to that of a god.

All of this, moreover, seems to have been part and parcel of the Isis mystery-tradition proper, for as Diodorus (i. 25), following Hecatæus, informs us, it was Isis who “discovered the philtre of immortality, by means of which, when her son Horus, who had been plotted against by the Titans, and found dead (νεκρόν) beneath the water, not only raised him to life (ἀναστῆσαι) by giving him life (ψυχήν), but also made him sharer in immortality.”

Here we have evidence to show that in the mystery-myth Horus was regarded as the human soul, and that there were two interpretations of the mystery. It referred not only to the “rising from the dead” in another body, or return to life in another enfleshment, but also to a still higher mystery, whereby the consciousness of immortality was restored to the memory of the soul. The soul had been cast by the Titans, or the opposing powers of the subtle universe, into the deep waters of the Great Sea, the Ocean of Generation, or Celestial Nile, for as the mysterious informant of Cleombrotus told him, 1 these stories of Titans concerned daimons or souls proper, not bodies. 2

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From this death in the sea of matter, Isis, the Mother Soul, brings Horus repeatedly back to life, and finally bestows on him the knowledge of immortality, and so raises him from the “dead.” 1

This birth of the “true man” within, the logos, was and is for man the chief of all mysteries. In the Chapter on “The Popular Theurgic Hermes-Cult,” we have already, in elucidation of the sacramental formula, “Thou art I and I am thou,” quoted the agraphon from the Gospel of Eve concerning the Great Man and the Little Man or Dwarf, and lovers of the Aupaniṣhad literature of Hindu-Aryan theosophy need hardly be

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reminded of “the ‘man,’ of the size of a thumb,” within, in the ether of the heart. 1

“ISHON”

But what is of more immediate interest is that the same idea is to some extent found in the Old Covenant documents, especially in the Prophetical and Wisdom literature, which latter was strongly influenced by Hellenistic ideas.

Ishon, which literally means “little man” or “dwarf,” 2 is in A.V. generally translated “apple of the eye.” 3

Thus we read in a purely literal sense, referring to weeping: “Let not the apple of thine eye cease” (Lam. ii. 18).

It was, however, a common persuasion, that the intelligence or soul itself, not merely the reflection of the image of another person, resided in the eye, and was made manifest chiefly by the eye.

Thus the “apple of the eye” was used as a synonym for a man’s most precious possession, the treasure-house as it were of the light of a man.

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And so we read: “He [Yahweh] kept him [Israel] as the apple of his eye” (Ps. xvii. 8)—where ishon is in the Hebrew further glossed as the “daughter of the eye”; and again: “Thus saith the Lord of Hosts: . . . He that toucheth you toucheth the apple of his eye” (Zech. ii. 8).

The “apple of the eye” (ishon) was, then, something of great value, something very precious, and, therefore, we read in the Wisdom-literature that the punishment of the man who curses his father and mother is that “his lamp shall be put out in obscure (ishon) darkness” (Prov. xx. 20)—that is, that he shall thus extinguish the lamp of his intelligence, or perhaps spiritual nature, “in the apple of his eye there will be darkness”; and this connects with a passage in the Psalms which shows traces of the same Wisdom-teaching. “In the hidden part 1 [of man] thou shalt make me to know wisdom” (Ps. li. 6).

But the most striking passages are to be found in that pre-eminently Wisdom-chapter in the Proverbs-collection, where the true Israelite is warned to remain faithful to the Law (Torah), and to have no commerce with the “strange woman,” the “harlot”—that is, the “false doctrines” of the Gentiles. 2

“Keep my law as the apple of thine eye” (Prov. vii. 2), says the writer, speaking in the name of Yahweh, for he has seen the young and foolish being led astray by the “strange woman.” “He went the way to her house, in the twilight, in the evening; in the black (ishon) and dark night” (Prov. vii. 9). That is to say,

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his lamp was put out; there was dark night in his eye, in that little man of his, which should be his true light-spark understanding the wisdom of Yahweh.

Here, I think, we have additional evidence, that the idea, that the pupil of the eye was the seat of the spiritual intelligence in man, was widespread in Hellenistic circles. 1 But even so, can we translate κόρη κόσμου as the “Apple of the World-Eye”? It is true that Isis is the instrument or organ of conveying the hidden wisdom to Horus, and that it is eventually Hermes or the Logos who is the true light itself, which shines through her, the pupil of Egypt’s eye, 2 out of that mysterious darkness, in which she found herself, when she received illumination at the hands of Kamephis; but is this sufficient justification for rejecting the traditional translation of the title, and adopting a new version?

On the whole I am inclined to think, that though the new rendering may at first sight appear somewhat strained, nevertheless in proportion as we become more familiarized with the idea and remember the thought-environment of the time, we may venture so to translate it. Isis, then, is the “Apple or Pupil of the Eye of Osiris.” On earth the “mysterious black” is Egypt

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herself, the wisdom-land. Isis is the mysterious wisdom of Egypt, but in our treatise she is even more than this, for she is that wisdom but now truly illumined by the direct sight, the new dawn of the Trismegistic discipline of which she speaks (4).

To a Greek, however, the word κόρη would combine and not distinguish the two meanings of the title over which we have been labouring; but even as logos meant both “word” and “reason,” so korē would mean both “virgin” and “pupil of the eye”; but as it is impossible to translate it in English by one word, we have followed the traditional rendering.

THE SIXTY SOUL-REGIONS

We now turn to a few of the most important points which require more detailed treatment than the space of a footnote can accommodate. There are, of course, many other points that could be elaborated, but if that were done, the present work would run into volumes.

The number of degrees into which the soul-stuff (psychōsis) is divided, is given as three, and as sixty (10). If this statement stood by itself we should have been somewhat considerably puzzled to have known what to make of it, even when we remembered the mystic statement that 60 is par excellence the number of the soul, and that he who can unriddle the enigma will know its nature.

Fortunately, however, if we turn to S. I. H., 6 (Ex. xxvii.), we find that according to this tradition the soul-regions also were divided into 60 spaces, presumably corresponding to the types of souls.

They were in 4 main divisions and 60 special spaces, with no overlapping (7). These spaces were also called zones, firmaments or layers.

We are further told (6) that the lowest division, that

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is the one nearest to the earth, consists of 4 spaces; the second, of 8; the third, of 16; and the fourth, of 32.

And still further (7), that there were besides the 4 main divisions 12 intervallic ones. This introduces an element of uncertainty, for, as far as I am aware, we have no objective information which can enable us to determine how the intervallic divisions were located in the mind of the writer; speculation is rash, but a scheme has suggested itself to me, and I append it with all reservation.

First of all we have 4 main divisions or planes, separated from one another by 3 determinations of some sort, for the whole ordering pertains to the Air proper, and perhaps the 4 states of Air were regarded as earthy, watery, aery, and fiery Air. The 3 determinations may perhaps have been regarded as corresponding to the three main grades or florescences of the soul-stuff, which were apparently of a superior substance.

Each division of the 4 may further have been regarded as divided off by three intervallic determinations; so that we should have 3 such intervals in the lowest division, subdividing it into 4 spaces of 1 space each; 3 in the second, subdividing it into 4 spaces of 2 spaces each; 3 in the third, subdividing it into 4 spaces of 4 spaces each; and 3 in the fourth, subdividing it into 4 spaces of 8 spaces each. The sum of these intervals would thus be 12.

PLUTARCH’S YOGIN

In this connection, however, I cannot refrain from appending a pleasant story told by Plutarch. 1

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The speaker is Cleombrotus, a Lacedæmonian gentleman and man of means, who was a great traveller, and a greedy collector of information of all sorts to form the basis of a philosophical religion. He had spent much time in Egypt, and had also been a voyage beyond the Red Sea. On his travels Cleombrotus had heard of a philosopher-recluse, who lived in complete retirement, except once a year when he was seen by “the folk round the Red Sea”; then it was that a certain divine inspiration came upon him, and he came forth and “prophesied” to the nobles and royal scribes who used to flock to hear him. With great difficulty, and only after the expenditure of much money, Cleombrotus discovered the hermitage of this recluse, and was granted a courteous reception.

Our old philosopher was the handsomest man Cleombrotus had ever met, deeply versed in the knowledge of plants, and a great linguist. With Cleombrotus, however, he spoke Doric, and almost in verse, and “as he spake perfume filled the place from the sweetness of his breath.”

His knowledge of the various mystery-cults was profound, and his intimate acquaintance with the unseen world remarkable; he explained many things to Cleombrotus, and especially the nature of the daimones, and the important part they played as factors in any satisfactory interpretation of ancient mythology, seeing that most of the great myths referred to the doings of the daimones and not of mortals.

Cleombrotus, however, has told his story merely as an introduction to the quotation of a scrap of information let fall by the old philosopher concerning the plurality of worlds 1; thus, then, he continues:

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“THE PLAIN OF TRUTH”

“He told me that the number of worlds was neither infinite, nor one, nor five, but that there were 183 of them, arranged in the figure of a triangle of which each side contained 60, and of the remaining 3 one set at each angle. And those on the sides touch each other, revolving steadily as in a choral dance. And the area of the triangle is the Common Hearth of all, and is called the ‘Plain of Truth,’ 1 in which the logoi and ideas and paradigms of all things which have been, and which shall be, lie immovable; and the Æon [or Eternity] being round them [sc. the ideas], time flows down upon the worlds like a stream. And the sight and contemplation (θέαν) of these things is possible for the souls of men only once in ten thousand years, should they have lived a virtuous life. And the highest of our initiations here below is only the dream of that true vision and initiation 2; and the discourses [sc. delivered in the mystic rites] have been carefully devised to awaken the memory of the sublime things above, or else are to no purpose.”

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This statement I am inclined to regard as one of the most distinct pronouncements on the nature of the higher mysteries which has been preserved to us from antiquity, and the locus classicus and point of departure for any really fruitful discussion of the true nature of the philosophic mysteries, and yet I have never seen it referred to in this connection.

Our old philosopher was well acquainted with the Egyptian mystery-tradition, for Cleombrotus obtained information from him concerning the esoteric significance of Typhon and Osiris, and what I have quoted above falls naturally into place in the scheme of ideas of the tradition preserved in the treatise which we are discussing. 1 It, indeed, pertains to a higher side of the matter, for it purports to be the highest theoria of all, and possible for the souls even of the most righteous only at long periods of time.

Of course the representation is symbolical. The triangle is no triangle; it is the “plain of truth,” the “hearth of the universe.” The triangle, then, pertained to the plane of Fire proper and not Air. Still, the ordering of the “worlds” is similar to that of our soul spaces. The triangle is shut off from the manifested world by the Æon; it is out of space and time proper. Time flows down from it. The worlds proper are 3 worlds or cosmoi, each divided into 60 subordinate cosmoi, in choral dance, or orderly harmonious movement of one to the other. Our soul-spaces, then, may have been regarded as some reflection of these supernal conditions.

One is almost tempted to turn the plane triangle

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into a solid figure, a tetrahedron, 1 and imagine the idea of a world or wheel, at each of the four angles, and to speculate on the Wheels of Ezekiel, the prototype of the Mercabah or Heavenly Chariot of Kabalism, the Throne of Truth of the Supreme, but I will not try the patience of my readers any further, for doubtless most of them will have cried already: Hold, enough!

THE BOUNDARIES OF THE NUMBERS WHICH PREEXIST IN THE SOUL

Perhaps, however, it would be as well, before dismissing the subject, to consider very briefly what Plato, following Pythagoras, 2 has to say concerning the “boundaries” of all numbers which pre-exist in the soul. These soul-numbers are 1, 2, 3, 4, 8, 9, 27 (the combination of the two Pythagorean series 1, 2, 4, 8 and 1, 3, 9, 27), or 1, 2, 3, 2², 2³, 3², 3³. Of these numbers 1, 2, 3 are apportioned to the World-Soul itself, in its intellectual or spiritual aspect, and signify its abiding in (1), its proceeding from (2), and its returning to itself (3); this with regard to primary natures. But in addition, intermediate subtle natures or souls are “providentially” ordered in their evolution and involution, by the World-Soul; they proceed according to the power of the fourth term (4 or 2²), “which possesses generative powers,” and return according to that of the fifth (9 or 3²), “which reduces them to one.” Finally also solid or gross natures are also “providentially” ordered in their procession according to 8 (2³), and in their conversion according to 27 (3³). 3

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From all of which we get the following scheme of circular progression and conversion of the soul, the various main stages through which it passes:

With this compare the “Chaldæan Oracle” (ap. Psellus, 19): “Do not soil the spirit, nor turn the plane into the solid”—μὴ πνεῦμα μολύνῃς μῦτε βαθύνῃς τὸ ἐπίπεδον (ed. Cory, Or. clii., p. 270); where the four stages correspond to the point, line, plane, and solid. It is also to be remembered that since x0 = 1, 20 = 1 and 30 = l.

That these are the boundary numbers of the soul, according to Pythagoreo-Platonic tradition, is of interest, but how this can in any way be made to agree with the ordering of the soul-spaces in our treatise is a puzzle. That by adding these numbers together (1 + 2 + 3 + 4 + 8 + 9 + 27) we get 54, and by farther adding the numbers of the World-Soul proper (1 + 2 + 3) we get 6, and so total out the whole sum of the phases to 60, savours somewhat of “fudging,” as we used to call it at school. It is by no means convincing, for we are here combining particulars with universals as though they were of equal dignity; still the ancients frequently resort to such combinations.

That, however, there is something more than learned trifling in these numbers of Plato may be seen by the brilliant study of Adam on the “nuptial number” of Plato, 1 which was based upon the properties of the

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[paragraph continues] “Pythagorean triangle,” a right-angled triangle to the containing sides of which the values of 3 and 4 were given, the value of its hypothenuse being consequently 5; and 3 × 4 × 5 = 60. The numbers 3, 4, 5, together with the series 1, 2, 4, 8, and 1, 3, 9, 27, were the numerical sequences which supplied those “canons of proportion” with which the Pythagoreans and Platonists chiefly busied themselves.

Still, as far as I can see, this does not throw any clear light on the ordering of the soul spaces as given in our treatise, and we are therefore tempted to connect it with the tradition of the mysterious 60’s of Cleombrotus. But what that choral dance was which ordered the subordinate cosmoi into 60’s, and whether they proceeded by stages which might correspond to 3’s and 4’s and 5’s, we have, as far as I am aware, no data on which to base an argument. It may, however, have been connected with Babylonian ideas; the 3 may have been regarded as “falling into” 4, so making 12, and this stage in its turn have been regarded as “falling into” 5, and so making 60.

THE MYSTERIOUS CYLINDER

It is to be noticed, however, that before the souls revolted, the Demiurge “appointed for them limits and reservations 1 in the height of Upper Nature, that they might keep the cylinder a-whirl in proper order and economy” (11).

They were, then, confined to certain orderings and spaces. But what is the mysterious “cylinder” which they were to keep revolving?

So far I have come across nothing that throws any

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direct light on the subject. However, Proclus 1 says that Porphyry stated that among the Egyptians the letter χ, surrounded by a circle, symbolized the mundane soul.

It is curious that Porphyry should have referred this idea to the Egyptians, when he must have known that Plato, to whom Porphyry looked as the corypheus of all philosophy, had treated of the significance of the symbol X (in Greek χ) in perhaps the most discussed passage of the Timæus (36B). 2 This letter symbolized the mutual relation of the axes and equators of the sphere of the “same” (the “fixed stars”) and the sphere of the “other” (the “seven planetary spheres”). Porphyry, however, may have believed that Plato, or Pythagoras, got the idea in the first place from Egypt—the common persuasion of his school.

This enigma of Plato is described as follows by Jowett in his Introduction to the Timæus 3:

“The universe revolves round a centre once in twenty-four hours, but the orbits of the fixed stars take a different direction from that of the planets. The outer and the inner sphere cross one another and meet again at a point opposite to that of their first contact; the first moving in a circle from left to right along the side of a parallelogram which is supposed to be inscribed in it, the second also moving in a circle along the diagonal of the same parallelogram from right to left 4; or, in

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other words, the first describing the path of the equator, the second, the path of the ecliptic.”

We should thus, just as the Egyptians, according to Porphyry, symbolized it, represent the conception by the figure of a circle with two diameters suggesting respectively the equator and the ecliptic.

But what is the rectangular figure to which Jowett refers, but which he does not further describe? The circles are spheres; and, therefore, the rectangular figure must be a solid figure inscribed in the sphere “of the same.” If we now set the circle revolving parallel to the longer sides of the figure, this “parallelogram” will trace out a cylinder, while the seven spheres of the “other,” the “souls” of the “planets,” moving parallel to one of the diagonals of our figure, and in an opposite direction to the sphere of the “same,” will, by their mutual difference of rates of motion, cause their “bodies” (the souls surrounding the bodies) to trace out spiral orbits.

All this in itself, I confess, seems very far-fetched, and I should have thrown my notes on the subject into the waste-paper basket, but for the following consideration:

Basil of Cæsarea, in his Hexæmeron, or Homilies on

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the Six Days of Creation, declared it “a matter of no interest to us whether the earth is a sphere or a cylinder or a disk, or concave in the middle like a fan.” 1

The cylinder-idea, then, was a favourite theory with regard to the earth-shape in the time of Basil, that is the fourth century.

This cylinder-idea, however, I am inclined to think was very ancient. In the domain of Greek speculation we first meet with it in what little is known of the system of Anaximander of Miletus, the successor of Thales.

Anaximander is reported to have believed that “the earth is a heavenly body, controlled by no other power, and keeping its position because it is the same distance from all things; the form of it is curved, cylindrical, like a stone column; it has two faces; one of these is the ground beneath our feet, and the other is opposite to it.” 2

And again: “That the earth is a cylinder in form, and that its depth is one-third of its breadth.” 3

Now I have never been able to persuade myself that the earliest philosophers of Greece “invented” the ideas ascribed to them. They stood on the borderland of mythology and mysticism, and, in every probability, took their ideas from ancient traditions.

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[paragraph continues] Anaximander himself was in every probability indirectly, for all we know even directly, influenced by Egyptian and Chaldæan notions; indeed, who can any longer doubt in the light of the Cnossus excavations?” 1

Anaximander is thus said to have regarded the earth-cylinder as fixed, whereas in our treatise the cylinder is not the earth and is not fixed; it is, on the contrary, a celestial cylinder and in constant motion. Can it, then, possibly be that this cylinder notion was associated with some Babylonian idea, and had its source in that country par excellence of cylinders? In Babylonia, moreover, the cylinder-shape was frequently used for seals, fashioned like a small roller, so that the characters or symbols engraved on them could be impressed on soft substance, such as wax. Further, the Babylonian and Egyptian civilizations were, as we know, closely associated, and pre-eminently so in the matter of sigils and seals. In the Coptic-Gnostic works, translated from Greek originals, and indubitably mainly of Egyptian origin, the idea of “characters,” “seals,” and “sigils,” as types impressed on matter, is a commonplace.

Can our cylinder, then, have some connection with the circle of animal types, or types of life, of which so much is said in our treatise? The souls of the supernal man class would then have had the task of keeping this cylinder in motion, so that thereby the various types were continually impressed on the plasms in the sphere of generation, or ever-becoming—the wheel of genesis?

This may be so, for in P. S. A., 19, we read: “The air, moreover, is the engine, or machine, through which

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all things are made . . . mortal from mortal things and things like these.”

So also in K. K., 28, Hermes says: “And I will skillfully devise an instrument, mysterious, possessed of power of sight that cannot err . . . an instrument that binds together all that’s done.”

Here again we have the same idea, all connected with the notion of Fate or Heimarmene; the instrument of Hermes is the Kārmic Wheel, by which cause and effect are linked together, and that too with a moral purpose. 1

Finally, in connection with our cylinder, we may compare the Âryan Hindu myth of the “Churning of the Ocean,” in the Viṣhṇu Purāṇa. The churning-staff or Pillar was the heaven-mountain, round which was coiled the cosmic serpent, to serve as rope for twirling it. The rope was held at either end by the Devas and Asuras, or gods and dæmons. There is also a mystic symbol in India which probably connects with a similar range of ideas. It is two superimposed triangles (⧖), with their apices touching, and round the centre a serpent is twined,—a somewhat curious resemblance to our X and cylinder-idea. And so much for this puzzling symbol.

THE EAGLE, LION, DRAGON AND DOLPHIN

We now pass to the four leading types of animals, connected with souls of the highest rank—namely, the eagle, lion, dragon, and dolphin (24, 25)—which it may be of interest to compare with the symbolism of some of the degrees of the Mithriac Mysteries. 2

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[paragraph continues] In one of the preliminary degrees of the rite, we are informed, some of the mystæ imitated the voices of birds, others the roaring of lions. 1 All of this was interpreted by the initiates as having reference to transmigration or metempsychosis. Thus Porphyry 2 tells us that in the Mysteries of Mithras they called the mystæ by the names of different animals, so symbolizing man’s common lower nature with that of the irrational animals. Thus, for instance, they called some of the men “lions,” and some of the women “lionesses,” some were called “ravens,” while the “fathers,” the highest grade, were called “hawks” and “eagles.” The “ravens” were the lowest grade; those of the “lion” grade were apparently previously invested with the disguises and masks of a series of animal forms before they received the lion shape.

Porphyry tells us, further, that Pallas, who had, prior to Porphyry’s day, written an excellent treatise on the Mithriaca, now unfortunately lost, asserts that all this was vulgarly believed to refer to the zodiac, but that in truth it symbolized a mystery of the human soul, which is invested with animal natures of various kinds, 3

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according to the tradition of the Magi. Thus they call the sun (and therefore those corresponding to this nature) a bull, a lion, a dragon, and a hawk.

It is further to be remembered that Appuleius, 1 in describing the robe with which he was invested after his initiation into the Mysteries of Isis, tells us that he was enthroned as the sun, robed in twelve sacramental stoles or garments; these garments were of linen with beautiful paintings upon them, so that from every side “you might see that I was remarkable by the animals which were painted round my vestment in various colours.” This dress, he says, was called the “Olympic Stole.”

MOMUS

Finally, it may perhaps be of service to make the reader a little better acquainted with Momus.

Among the Greeks Momus was the personification of the spirit of fault-finding. Hesiod, in his Theogony (214), places him among the second generation of the children of Night, together with the Fates. From the Cypria 2 of Stasimus, 3 we learn that, when Zeus, in answer to Earth’s prayer to relieve her of her overpopulation of impious mankind, 4 first sent the Theban War, and on this proving insufficient, bethought him of annihilating the human race by thunderbolts (fire) and floods (water), Momus advises the Father of gods and men to marry the goddess Thetis to a mortal, so that a beautiful daughter (Aphrodite-Helen) might be born to

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them, and so mankind, Greeks and Barbarians, on her account be involved in internecine strife—namely, the Trojan War. Further, the Scholiast on Il., i. 5, avers that it was Momus whom Homer meant to represent by the “will” or “counsel” of Zeus.

Sophocles, moreover, wrote a Satyric drama called “Momus,” 1 and so also Achæus. 2

Both Plato 3 and Aristotle 4 refer to Momus. Callimachus, the chief librarian of the Alexandrian Library, from 260-240 B.C., in his Ætia, 5 pilloried his critic and former pupil Apollonius Rhodius as Momus.

Momus, moreover, was a favourite figure with the Sophists and Rhetoricians, especially of the second century A.D. In Æl. Aristides, 6 Momus, as he could find no fault with Aphrodite herself, found fault with her shoe. 7 Lucian makes Aphrodite vow to oppose Momus tooth and nail, 8 and makes Momus find fault with even the greatest works of the gods, such as the house of Athene, the bull of Zeus, and the men of Hephæstus,—the last because the god-smith had not put windows in their breasts so that their hearts might be seen. 9

And, interestingly enough in connection with our treatise, Lucian, in one of his witty sketches, 10 makes

p. 184

[paragraph continues] Momus one of the persons of the dialogue with Zeus and Hermes. Momus finds fault because Bacchus is reckoned among the gods, and is commanded by Zeus to refrain from making ridicule of Hercules and Asclepius.

The popular figure of Momus was that of a feeble old man, 1—a very different representation from the grandiose Intelligence of our treatise, a true Lucifer.

Some representations give his one sharp tooth, and others wings. The story runs that Zeus finally banished him from Olympus for his fault-finding. 2

The Onomastica Vaticana 3 connects Momus with Mammon; but this side-issue need not detain us. 4

THE MYSTIC GEOGRAPHY OF SACRED LANDS

With regard to the symbolic figure of the Earth of §§ 46-48 of the second K. K. Extract, and the persuasion that Egypt was the heart or centre thereof, we may append two quotations on the subject from widely different standpoints. The first is from Dr Andrew D. White’s recent volumes 5:

“Every great people of antiquity, as a rule, regarded its own central city or most holy place as necessarily the centre of the earth.

“The Chaldeans held that their ‘holy house of the gods’ was the centre. The Egyptians sketched the world under the form of a human figure, in which Egypt was the heart, and the centre of it Thebes. For the Assyrians, it was Babylon; for the Hindus, it was Mount Meru; for the Greeks, so far as the civilized

p. 185

world was concerned, Olympus or the temple of Delphi; for the modern Mohammedans, it is Mecca and its sacred stone; the Chinese, to this day, speak of their empire as the ‘middle kingdom.’ It was in accordance, then, with a simple tendency of human thought that the Jews believed the centre of the world to be Jerusalem.

“The book of Ezekiel speaks of Jerusalem as in the middle of the earth, and all other parts of the world as set around the holy city. Throughout the ‘ages of faith’ this was very generally accepted as a direct revelation from the Almighty regarding the earth’s form. St Jerome, the greatest authority of the early Church upon the Bible, declared, on the strength of this utterance of the prophet, that Jerusalem could be nowhere but at the earth’s centre; in the ninth century Archbishop Kabanus Maurus reiterated the same argument; in the eleventh century Hugh of St Victor gave to the doctrine another scriptural demonstration; and Pope Urban, in his great sermon at Clermont urging the Franks to the crusade, declared, ‘Jerusalem is the middle point of the earth’; in the thirteenth century an ecclesiastical writer much in vogue, the monk Cæsarius of Heisterbach, declared, ‘As the heart in the midst of the body, so is Jerusalem situated in the midst of our inhabited earth,’—‘so it was that Christ was crucified at the centre of the earth.’ Dante accepted this view of Jerusalem as a certainty, wedding it to immortal verse; and in the pious book of travels ascribed to Sir John Mandeville, so widely read in the Middle Ages, it is declared that Jerusalem is at the centre of the world, and that a spear standing erect at the Holy Sepulchre casts no shadow at the equinox.

“Ezekiel’s statement thus became the standard of orthodoxy to early map-makers. The map of the world at Hereford Cathedral, the maps of Andrea Bianco,

p. 186

[paragraph continues] Marino Sanuto, and a multitude of others fixed this view in men’s minds, and doubtless discouraged during many generations any scientific statements tending to unbalance this geographical centre revealed in Scripture.”

So much for the righteous indignation of modern physical science; now for cryptology and mysticism. M. W. Blackden, in a recent article on “The Mysteries and the ‘Book of the Dead,’” writes as follows 1:

“One other key there is . . . without which it is useless to approach The Book of the Dead with the idea of discussing any of those gems of wisdom for which old Egypt was so famous. . . . The knowledge of its existence is no recent discovery: it is simply that ancient nations such as the Egyptians, Chaldees, and Jews, had a system of symbolic geography. . . .

“The Jewish and Egyptian priestly caste endeavoured to map out their lands in accordance with their symbols of spiritual things, so far as the physical features would permit. This symbolism of mountain, city, plain, desert, and river extended from the various parts and furniture of the Lodge, to use Masonic phraseology, up to the spiritual anatomy, as it were, of both macrocosm and microcosm.

“Thus in the Jewish Scriptures it is not difficult to distinguish, in the prophetic battles of the nations that were to rage round about Jerusalem, the same symbolism as we have more directly expressed in a little old book called The Siege of Mansoul, the author of which was the John Bunyan of The Pilgrim’s Progress, a man who could well grasp the excellence of geographical symbolism.

“I cannot, of course, here enter at length into the geographical symbols of Egypt, it would take too long; but as I have given Jerusalem as a symbol, I may say

p. 187

further that Jerusalem as a symbol corresponds to the Egyptian On, or Heliopolis, and so astronomically to the centre of the world and of the universe, and in the microcosm to the spiritual Heart of Man. 1

“But there is one difference between the Hebrew and Egyptian city; for whereas the actual Jerusalem corresponds among the Hebrew prophets to that Jerusalem that now is, and is in bondage with her children, Heliopolis corresponded among the Egyptian priesthood to that city which was to come, the Heavenly City, the New Heart, that should be given to redeemed mankind.”

Here then we have a thesis that deserves a volume to itself; and so I leave it to him who has a mind to undertake the labour.

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Footnotes
135:1 The arising of the knowledge of God among the Gods, and the gradual descent of this knowledge down to man, reminds us somewhat of the method of the descent of the “Gospel” in the system of Basilides.

137:1 Or rather apocalypse; see § 15: “As Hermes says when he speaks unto me.”

137:2 Cf. the Egregores of The Book of Enoch; see Charles’ Translation (Oxford; 1893), Index, under “Watchers.”

137:3 The new Manvantara following a periodical Pralaya, to use the terms of Indo-Aryan tradition.

137:4 The creation is figured in one Egyptian tradition as the bursting forth of the Creator into seven peals of laughter,—a sevenfold “Ha!”

138:1 Cf. the “florescence” of § 10.

140:1 Cf. the same idea as expressed by Basilides (ap. Hipp., Philos., vii. 27), but in reversed order, when, speaking of the consummation of the world-process, and the final ascension of the “Sonship” with all its experience gained from union with matter, he says of the remaining souls, which have not reached the dignity of the Sonship, that the Great Ignorance shall come upon them for a space.

“Thus all the souls of this state of existence, whose nature is to remain immortal in this state of existence alone, remain without knowledge of anything different from or better than this state; nor shall there be any rumour or knowledge of things superior in higher states, in order that the lower souls may not suffer pain by striving after impossible objects, just as though it were fish longing to feed on the mountains with sheep, for such a desire would end in their destruction. All things are indestructible if they remain in their proper condition, but subject to destruction if they desire to overleap and transgress their natural limits” (F. F. F., p. 270).

141:1 Cf. Cyril, C. Jul., i. 35; Frag. xvi.

141:2 Cf. §§ 29 and 37.

143:1 Cf. Hermes-Prayer, iii. 3.

143:2 This is of special interest as showing how the Egyptian tradition, in this pre-eminent above all others, did not limit the manifestation to the male sex alone.

144:1 Cf. C. H., xviii. 8 ff.

145:1 The “spirituous” or “aery” body, or vehicle, is composed of the sub-elements, but in it is a predominance of the sub-element “air,” just as in the physical there is a predominance of “earth.”—Philoponus, Proœm. in Aristot. de Anima; see my Orpheus (London, 1896), “The Subtle Body,” pp. 276-281. Cf. also S. I. H., 15, 20.

146:1 Compare this with the prāṇa’s of Indian theosophy; see C. H., x. (xi.) 13, Comment.

148:1 Cf. Diog. Laert., Proœm., i.: “The Egyptians say that Hephæstus (Ptah) was the son of Neilus (the Nile), and that he was the originator of philosophy, of that philosophy whose leaders are priests and prophets”—that is to say, a mystic philosophy of revelation.

148:2 Thus Suidas (s.v. “Ptah”) says that Ptah was the Hephæstus of the Memphite priesthood, and tells us that there was a proverbial saying current among them: “Ptah hath spoken unto thee.” This reminds us of our text: “As Hermes says when he speaks unto me.”

148:3 The type of Isis as utterer of “sacred sermons,” describing herself as daughter or disciple of Hermes, is old, and goes back demonstrably to Ptolemaic times. R. 136, n. 4; 137, n. 1.

149:1 ὁπότ᾽ ἐμὲ καὶ τῷ τελείῳ μέλανι ἐτίμησεν. This has hitherto been always supposed by the philological mind simply to refer to the mysteries of ink or writing, and that too without any humorous intent, but in all portentous solemnity. We must imagine, then, presumably, that it refers to the schooldays of Isis, when she was first taught the Egyptian equivalents for pothooks and hangers. This absurdity is repeated even by Meineke.

150:1 The more correct title of this work should be “Gnostic Jottings (or Notes) according to the True Philosophy,” as Clement states himself and as has been well remarked by Hort in his Ante-Nicene Fathers, p. 87 (London, 1895).

150:2 Op. cit., v. 11. Sopater (Dist. Quæst., p. 123, ed. Walz) speaks of these as “figures” (σχήματα), the same expression which Proclus (In Plat. Rep., p. 380) employs in speaking of the appearances which the Gods assume in their manifestations; Plato (Phædr., p. 250) calls them “blessed apparitions,” or beatific visions” (εὐδαίμονα φάσματα); the author of the Epinomis (p. 986) describes them as “what is most beautiful to see in the world”; these are the “mystic sights” or “wonders” (μυστικὰ θεάματα) of Dion Chrysostom (Orat., xii., p. 387, ed. Reiske); the “holy appearances” (ἅγια φαντάσματα) and “sacred shows” (ἱερὰ δεικνύμενα) of Plutarch (Wyttenbach, Fragm., vi. 1, t. v., p. 722, and De Profect. Virtut. Sent., p. 81, ed. Reiske); the “ineffable apparitions” (ἄρρητα φάσματα) of Aristides (Orat., xix. p. 416, ed. Dindorf); the “divine apparitions” (θεῖα φάσματα) of Himerius (Eclog., xxxii., p. 304, ed. Wernsdorf),—those sublime sights the memory of which was said to accompany the souls of the righteous into the after-life, and when they returned to birth. Cf. Lenormant (F.) on “The Eleusinian Mysteries” in The Contemporary Review (Sept. 1880), p. 416, who, however, thinks that these famous philosophers and writers bankrupted their adjectives merely for the mechanical figures and stage-devices of the lower degrees. See my “Notes on the Eleusinian Mysteries” in The Theosophical Review (April, May, June, 1898), vol. xxii., p. 156.

151:1 De Is. et Os., xxi.

151:2 Berl phil. Wochenschr. (1896), p. 1528; R. 137, n. 3.

151:3 R. 133, n. 2.

151:4 προτογόνῳ—cf. the προγενεστέρου πάντων above.

151:5 Epeius, ap. Eusebius, Præp. Ev., i. 10, p. 41 D.

151:6 Ap. Euseb., Præp., iii. 11, 45, p. 115.

152:1 Cf. the epithet “utterly hidden” found in the “Words (Logoi) of Ammon,” referred to by Justin Martyr, Cohort., xxxviii., and the note thereon in “Fragments from the Fathers.”

152:2 Typified by the dark-coloured body.

152:3 ζωοποιός—typified, presumably, by the girdle (the symbol of the woman) and the staff (the symbol of the man).

152:4 Chron., xl. (ed. Dind., i. 72).

153:1 Varro, De Gente Pop. Rom., ap. Augustine, De Civ. Dei, xviii. 3, 8; R. 139, n. 3.

154:1 It is said that with regard to ancient archaic texts which are still extant, modern Egyptology is able to translate them with greater accuracy than the priests of Manetho’s day; but this one may be allowed to question, unless the ancient texts are capable solely of a physical interpretation.

154:2 The Hermes, presumably, who was fabled to be the son of the Nile, not the physical Nile, but the Heaven Ocean, the Great Green, the Soul of Cosmos, and whom, we are told, the Egyptians would never speak of publicly, but, presumably, only within the circles of initiation. This Nile may be in one sense the Flood that hid the Books of Hermes in its depths or zones; but equally so the son of Nile may be the first Hermes after the Flood.

155:1 Wessley, Denkschr. d. k. Akad. (1893), p. 37, l. 500.

155:2 So R., though this is a meaning to which the lexicons give no support; the verb generally meaning “to defer” or “assent to.”

156:1 Compare also the mystery ritual in The Acts of John: “I am thy God, not that of the betrayer” (F. F. F., p. 434).

156:2 As the Gnostic Marcus would have called it.

156:3 On this ἱερός γάμος or γάμος πνευματικός, see Lobeck (C. A.), Aglaophamus (Königsberg, 1829), 608, 649, 651.

157:1 That is, the Agathodaimon.

157:2 That is, the “Birth of Horus.” Hippolytus, Philos., v. 8 (ed. Dunk, and Schneid, pp. 164, 166, ll. 86-94). see “Myth of Man in the Mysteries,” § 28. The last clause is the gloss of the later Christian over-writer.

158:1 The text is to be found in James (M. R.), Apocrypha Anecdota, ii. (Cambridge, 1897), in Texts and Studies; F. F. F., pp. 432, 433.

158:2 De Is. et Os., xxxiii.

158:3 Cf. this with K. K., 47, where Egypt is said to occupy the position of the heart of the earth.

158:4 Cf. K. K., 20: “Ye brilliant stars, eyes of the gods.”

158:5 Cited by Ebers, “Die Körperteile in Altägyptischen,” Abh. d. k. bayr. Akad. (1897), p. 111, where other references are given.

159:1 Compare also the Naassene document, § 8, in the “Myth of Man” chapter of the Prolegomena, where Isis is called “the seven-robed and black-mantled goddess.”

160:1 Cf. “Isis, the Queen of Heaven, whose most ancient and distinctive title was the Virgin Mother.” Marsham Adams (F.), The Book of the Master, or the Egyptian Doctrine of the Light born of the Virgin Mother (London, 1898), p. 63.

160:2 Hær., li. 22.

160:3 And pre-eminently, therefore, for Epiphanius, the Egyptians.

161:1 That is, the Temple of Korē. This can hardly be the Temple of Persephonē, as Dindorf (iii. 729) suggests, but rather the Temple of Isis.

161:2 Cf. D. J. L., pp. 407 ff.

162:1 Though some have conjectured that the “cock” was the popular name for the Temple-watchman who called the hours.

163:1 See below, where the story is given from Plutarch’s Moralia.

163:2 Compare The Book of the Dead, lxxviii. 31, 32; Budge’s Trans. (London, 1901), ii. 255: “I shall come forth . . . into the House of Isis, the divine lady. I shall behold sacred things which are hidden, and I shall be led on to the secret and holy things, even as they have granted unto me to see the birth of the Great God. Horus hath made me to be a spiritual body through his soul, [and I see what is therein].” Compare the last sentence with C. H., i. 7, and xi. (xii.) 6, where the pupil “sees” by means of the soul of his Master.

164:1 This passage, I believe, affords us an objective point of departure for the reconsideration of C. W. Leadbeater’s statement, in his Christian Creed (London, 1898), p, 45, that “Pontius Pilate” is a pseudo-historical gloss for πόντος πιλητός, the “dense sea” of “matter,” into which the soul is plunged. See for a discussion of this hypothesis D. T. L., pp. 423 ff.

In connection with this a colleague has supplied me with an exceedingly interesting note from Texts and Studies, iv. 2, Coptic Apocryphal Gospels, p. 177, Frag. 4. The Sahidic text is found in Rendiconti della R. Accademia dei Lincei, vol. iii., sem. 2, pp. 381-384 (Frammenti Copti, Nota Via), by Ignazio Guidi (1887). The legend runs that the Devil taking “the form of a fisherman,” goes fishing, and is met by Jesus as He was coming down from the Mount with His disciples. The Devil announces that “he who catcheth fish here, he is the Master. It is not a wonder to catch fish in the waters, the wonder is in this desert, to catch fish therein.” They then have a trial of skill, but the MS. unfortunately breaks off before the result is told. It is in this Fragment that the following remarkable sentence occurs: “Now as Pilate was saying these things before the authorities of Tiberius, the king, Herod, could not refrain from setting Pilate at naught, saying, ‘Thou art a Galilæan foreign Egyptian Pontus.’” The literal translation from the Coptic runs: “Thou art a Pontus Galilæan foreign Egyptian.”

165:1 Compare, for instance, Kaṭhopaniṣhad, Sec. ii., Pt. ii., iv. 11, 12: “The Man, of the size of a thumb, resides in the midst, within in the self, of the past and the future the lord; from him a man hath no desire to hide. This verily is That.

“The Man, of the size of a thumb, like flame free from smoke, of past and of future the lord, the same is to-day, to-morrow the same will he be. This verily is That.”—Mead and Chaṭṭopādhyāya’s Trans. (London, 1896), i. 68, 69.

Here “to-day” and “to-morrow” are said by some to refer to different incarnations; the “Man” (puruṣha) being the potential Self, destined finally to become, or grow into the stature of, the Great Self (Maha-puruṣha).

165:2 See the article, “Theosophic Light on Bible Shadows,” in The Theosophical Review (Nov. 1904), xxxv. 230, 231.

165:3 The minute image of a person reflected in the pupil of the eye of another may to some extent account for the popular belief underlying this identification.

166:1 The same idea which we found above in connection with Ammon.

166:2 To go “a-whoring” after strange gods and strange doctrines was the graphic figure invariably employed by Hebrew orthodoxy; “to commit fornication” not unfrequently echoes the same idea in the New Testament.

167:1 For the latest study on the subject, see Monseur (E.), “L’Âme Pupilline,” Rev. de l’Hist. des Relig. (Jan. and Feb. 1905), who discusses the significance in primitive religion of the reflected image to be seen in the pupil of the eye. This “little man” of the eye was taken to be its soul, and to control all its functions.

167:2 Cf., for the idea in the mind of the ancients, Tim. 45 B: “So much of the fire as would not burn, but gave a gentle light, they formed into a substance akin to the light of every-day life; and the pure fire which is within us and related thereto they made to flow through the eyes in a stream smooth and dense, compressing the whole eye, and especially the centre part, so that it kept out everything of a coarser nature, and allowed to pass only this pure element.”

169:1 De Defectu Oraculorum, xxi., xxii. (42lA-422C), ed. G. N. Bernardakis (Leipzig, 1891), iii. 97-101. See my paper, “Plutarch’s Yogī,” in The Theosophical Review (Dec. 1891), ix. 295-297.

170:1 In this referring to the passage in the Timæus, (55 C D), which runs: “Now, he who, duly reflecting on all this, enquires whether the worlds are to be regarded as indefinite or definite in number, will be of opinion that the notion of their indefiniteness is characteristic of a sadly indefinite and ignorant mind. He, however, who raises the question whether they are to be truly regarded as one or five, takes up a more reasonable position” (Jowett’s Trans., 3rd ed., iii. 475, 476).

171:1 Cf. S. I. H., 3: “Now as I chance myself to be as though initiate into the nature that transcendeth death, and that my feet have crossed the Plain of Truth”; and K. K., 22: “The Monarch came, and sitting on the Throne of Truth made answer to their prayers.” The locus classicus is, of course, Plato, Phædrus, 248 B.

171:2 Cf. K. K., 37: “’Tis they who, taught by Hermes that the things below have been disposed by God to be in sympathy with things above, established on the earth the sacred rites o’er which the mysteries in heaven preside.”

172:1 Our difficulty, however, is that Plutarch, in the words of one of his characters, rejects the idea of this numbering being in any way Egyptian, and ascribes it to a certain Petron of Himera in Sicily,—thereby suggesting a probable Pythagorean connection.

173:1 See the section, “Some Outlines of Æonology,” F. F. F., pp. 311-335.

173:2 See my Orpheus (London, 1896), pp. 255-262.

173:3 Cf. Taylor (T.), “Introd. to Timæus,” Works of Plato (London, 1804), p. 442.

174:1 Rep., viii. 545C-547A. See Adam (J.), The Nuptial Number of Plato: Its Solution and Significance (London, 1891).

175:1 Which may have been regarded as the prototypes of the soul-spaces.

176:1 Comment. in Plat. Tim., 216C; ed. C. E. C. Schneider (Vratislaviæ, 1847), p. 250.

176:2 A passage which Proclus, op. cit., 213A (ed. Sch., p. 152) further explains by means of the “harmonic canon” or ruler.

176:3 Jowett (B.), Dialogues of Plato (3rd ed., Oxford, 1892), iii. 403.

176:4 Cf. text 36C: “The motion of the same he carried round by the side to the right, and the motion of the diverse diagonally to the left,”—that is the side of the rectangular figure supposed to be inscribed in the circle of the “same,” and diagonally, across the rectangular figure from corner to corner; and 38D, 39A: “Now, when all the stars which were necessary to the creation of time [i.e. the spheres of the sun, moon, and five planets] had attained a motion suitable to them, and had become living creatures, having bodies fastened by vital chains, and learned their appointed task, moving in the motion of the diverse, which is diagonal, and passes through, and is governed by the motion of the same, they revolved, some in a larger and some in a lesser orbit. . . . The motion of the same made them turn all in a spiral.” With these instruments of “time,” surrounded by the sphere of the same, compare the idea of time flowing down on the worlds, from the Æon, in the story of Cleombrotus.

178:1 So quoted in Andrew Dickson White’s History of the Warfare of Science with Theology in Christendom (New York, 1898), i. 92. Dr White, unfortunately, does not give the exact reference. The “fan” is, of course, the winnowing fan, a broad basket into which the corn mixed with chaff was received after threshing, and was then thrown up into the wind, so as to disperse the chaff and leave the grain.

178:2 Alexander of Aphrodisias, Comment. on Aristotle in Meteor., 91r (vol. i., 268 I d); Diels, Doxographi Græci (Berlin, 1879), p. 478. Cf. Aëtius, De Placitis Reliquiæ, iii. 10 (Diels, 579).

178:3 Plutarch, Strom., 2 (Diels, 579). See Fairbanks (A.), The First Philosophers of Greece (London, 1898), pp. 13, 14.

179:1 Delitzsch also, in his Babel und Bibel, states that the great debt of early Greece to Assyria will be made clear in a forthcoming work of German scholarship.

180:1 I have also got a stray reference, “κύλινδρος, Plut., 2, 682 C, Xylander’s pages,” but I have not been able to verify this.

180:2 See Cumont (F.), Textes et Monuments figurés relat. aux Mystères de Mithra (Bruxelles, 1899), i. 315.

181:1 Ps. Augustine, Quæstt. Vet. et Nov. Test. (Migne, P. L., tom, xxxiv. col. 2214 f.).

181:2 De Abstinentia, iv. 16 (ed. Nauck, p. 253).

181:3 Cf. Clement of Alexandria on the Basilidian theory of “appendages,” remembering that the School of Basilides was strongly tinctured with Egyptian ideas. “The Basilidians are accustomed to give the name of appendages (or accretions) to the passions. These essences, they say, have a certain substantial existence, and are attached to the rational soul, owing to a certain turmoil and primitive confusion. On to this nucleus other bastard and alien natures of the essence grow, such as those of the wolf, ape, lion, goat, etc. . . . And not only do human souls thus intimately associate themselves with the impulses and impressions of irrational animals, but they even initiate the movements and beauties of plants, because they likewise bear the characteristics of plants appended to them. Nay, there are also certain characteristics [of minerals] shown by habits, such as the hardness of adamant” (F. F. F., p. 276).

182:1 Metamorphoses, Book xi.

182:2 Which Pindar and Herodotus ascribed to Homer himself.

182:3 See Frag. I. from the Scholion on Hom., Il., i. 5 ff.

182:4 See K. K., 34.

183:1 Frag. 369-374B (ed. Dind.); the context of which some believe to be found in Lucian’s Hermotimus, 20.

183:2 Frag. 29, from the Scholion on Aristophanes, Pax, 357.

183:3 Rep., vi. 487A: “Nor would even Momus find fault with this.”

183:4 De Partt. Animal., iii. 2.

183:5 And also at the end of his Hymn to Apollo, ii. 112; also Epigram. Frag., 70.

183:6 Or., 49; ed. Jebb, p. 497.

183:7 Cf. Julian, Ep. ad Dionys.

183:8 Dial. Deor., xx. 2.

183:9 Hermot., xx.; cf. Nig., xxxii.; Dial. Deor., ix.; Ver. Hist., ii. 3; Bab. Fab., lix.; and Jup. Trag., xxii.

183:10 Deor. Consil, iv.

184:1 Philostratus, Ep. 21.

184:2 For the above and other references, see Trümpel’s art. “Momus,” in Roscher’s Lexicon.

184:3 Lug., 194, 59.

184:4 See Nestle’s art. “Mammon,” in Cheyne’s Encyclopædia Biblica.

184:5 Op. supra cit., i. 98, 99.

186:1 The Theosophical Review (July, 1902), vol. xxx. pp. 406, 407.

187:1 “There is an old map of the world in the British Museum which demonstrates both these significations. See also Mappa Mundi, ‘Ebsdorf,’ 1284, and that in Hereford Cathedral made by Richard of Haldingham, one of the Prebends, 1290-1310.”

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The

FULCANELLI

Phenomenon

Kenneth Rayner Johnson 1980

The Praxis

Page 190

Theoretical physics has become more and more occult, cheerfully breaking every previously sacrosanct law of nature and leaning towards such supernatural concepts as holes in space, negative mass and time flowing backwards ... The greatest physicists ... have been groping towards a synthesis of physics and parapsychology.

- Arthur Koestler: The Roots of Coincidence, (Hutchinson, 1972.)

 

 

 

 

 

THE TIME IS COMING AND NOW IS

 

 

I

SAY

HAVE

I

MENTIONED DIVINE THOUGHT DIVINE CONSCIENCE

I

SAY

HAVE

I

MENTIONED

GODS

DIVINE LOVE DIVINE

HAVE

I

MENTIONED

THAT

?

I

HAVE

O

GOOD

 

 

THOSE PATENT PATIENT PATTERN MAKERS

 

 

Nature's Numbers
Ian Stewart 1995

Numerology is the easiest-and consequently the most dangerous-method for finding patterns. It is easy because anybody can do it and dangerous for the same reason. The difficulty lies in distinguishing significant numerical patterns from accidental ones. Here's a case in point. Kepler was fascinated with patterns in nature, and he devoted much of his life to looking for them in the behaviour of the planets. He devised a simple and tidy theory for the existence of precisely six planets (in his time only Mercury, Venus, Earth, Mars, Jupiter, and Saturn were known). He also discovered a very strange pattern relating the orbital period of a / planet- the time it takes to go once around the Sun-to its distance from the Sun. Recall that the square of a number is what you get when you multiply it by itself: for example, the square of 4 is 4 x 4 = 16. Similarly, the cube is what you get when you multiply it by itself twice: for example, the cube of 4 is 4 x 4 x 4 = 64. Kepler found that if you take the cube of the distance of any planet from the Sun and divide it by the square of its orbital period, you always get the same number. It was not an especially elegant number, but it was the same for all six planets.

Which of these numerological observations is the more significant? The verdict of posterity is that it is the second one, the complicated and rather arbitrary calculation with squares and cubes. This numerical pattern was one of the key steps towards Isaac Newton's theory of gravity, which has explained all sorts of puzzles about the motion of stars and planets. In contrast, Kepler's neat, tidy theory for the number of planets has been buried without trace. For a start it must have been wrong, because we now know of nine planets, not six. There could be even more, farther out from the Sun, and small enough to be undetectable But more important, we no longer expect to find a neat, tidy theory for the number of planets. We think that the Solar System condensed from a cloud of gas surrounding the Sun, and the number of planets presumably depended on the amount of matter in the gas cloud, how it was distributed, and how fast and in what directions it was moving. An equally plausible gas cloud could have given us eight planets, or eleven; the number is accidental, depending on the initial conditions of the gas cloud, rather than universal, reflecting a general law of nature"

Page 6

" The big problem with numerological pattern-seeking is that it generates millions of accidentals for each universal. Nor is it always obvious which is which. For example, there are three stars, roughly equally spaced and in a straight line, in the belt of the constellation Orion. Is that a clue to a significant law of nature?
Here's a similar question. Io, Europa, and Ganymede are three of Jupiter's larger satellites. They orbit the planet in , respectively, 1.77, 3.55, and 7.16 days. Each of these numbers is almost exactly twice the previous one. Is that a significant pattern? Three stars in a row, in terms of orbital period. Which pattern if either, is an important clue..."
    "… In addition to numerical patterns there are geometric ones…"
    "… Until recently the main shapes that appealed to mathematicians were very simple ones: triangles, squares, pen / Page 7 /tagons, hexagons, circles, ellipses, spirals, cubes, spheres, cones, and so on. All of these shapes can be found in nature, although some are far more common, or more evident, than others. The rainbow, for example, is a collection of circles, one for each colour. We don't normally see the entire circle just an arc; but rainbows seen from the air can be complete circles. You also see circles in the ripples on a pond, in the human eye, and on butterflies wings.
         Talking of ripples, the flow of fluids provides an inexhaustible supply of nature's patterns. There are waves of many different kinds-surging toward a beach in parallel ranks, spreading in a V-shape behind a moving boat, radiating outward from an underwater earthquake…"
"…There are swirling spiral whirlpools and tiny vortices. And there is the apparently structureless, random frothing of turbulent flow, one of the great enigmas of mathematics and physics. There are similar patterns in the atmosphere, too, the most dramatic being the vast spiral of a hurricane…"
    "…There are also wave patterns on land. The most strikingly mathematical landscapes on Earth are to be found in the great ergs, or sand oceans, of the Arabian and Sahara deserts. Even when the wind blows steadily in a fixed direction, sand dunes form. The simplest pattern is that of transverse dunes, which-just like ocean waves-line up in parallel straight rows at right angles to the prevailing wind direction. Sometimes the rows themselves become wavy in which case they are called barchanoid ridges; sometimes they break up into / Page 8 / innumerable shield-shaped barchan dunes. If the sand is slightly moist, and there is a little vegetation to bind it together, then you may find parabolic dunes-shaped like a U, with the rounded end pointing in the direction of the wind. These sometimes occur in clusters, and they resemble the teeth of a rake. If the wind direction is variable, other forms become possible. For example, clusters of sand shaped dunes can form, each having several irregular arms radiating from a central peak. They arrange themselves in a random pattern of spots.

Chapter 6

Page 81

"Nature's symmetries can be found on every scale, from the structure of subatomic particles to that of the entire universe. Many chemical molecules are symmetric. The methane molecule is a tetrahedron - a triangular-sided pyramid - with one carbon atom at its center and four hydrogen atoms at its corners Benzene has the sixfold symmetry of a regular hexagon. The fashionable molecule buckminsterfullerene is a truncated icosahedral cage of sixty carbon atoms. (An icosahedron is a regular solid with twenty triangular faces;
"truncated" means that the corners are cut off.) Its symmetry lends it a remarkable stability, which has opened up new possibilities for organic chemistry.
    On a slightly larger scale than molecules, we find symmetries in cellular structure; at the heart of cellular replication lies a tiny piece of mechanical engineering. Deep within each / Page 82  / living cell, there is a rather shapeless structure known as the centrosome, which sprouts long thin microtubules, basic components of the cell's internal "skeleton", like a diminutive sea urchin. Centrsomes were first discovered in 1887 and play an important role in organizing cell division. How-ever in one respect the structure of the centresome is astonishingly symmetric. Inside it has two structures, known as centrioles, positioned at right angles to each other. Each centriole is cylindrical, made from twenty-seven microtubules fused together along their lengths in threes, and arranged with perfect ninefold symmetry. The microtubules themselves also have an astonishingley regular symmetric form. They are hollow tubes, made from a perfect regular checkerboard pattern of units that contain two distinct proteins, alpha- and betatubulin. One day, perhaps, we will understand why nature chose these symmetric forms. But it is amazing to see symmetric structures at the core of a living cell. "

 

CELL = 3533 = CELL

3533 = CELL = 3533

CELL = 3533 = CELL

CELL = 5 = CELL

SEE EL EL SEE

C ELL ELL C

CIRCLE = 5 5 = CIRCLE

 

 

THE

ZED ALIZ ZED

AND

THE

VERY FAR YONDER SCRIBE

BLOWS A KISS A KISS BLOWS

BLOWS

EVERYONE A KISS A KISS EVERYONE

HE'S A LOVE SHE'S A LOVE SHE'S A LOVE HE'S A LOVE

ALL THAT OF CREATION R LOVED LOVED R U U R LOVED LOVED R CREATION OF THAT ALL

 

 

REALITY FANCY DRESS THE DRESS FANCY REALITY

THE

PLAY GODS GAME GODS PLAY

AS YOU LIKE IT

GODS

WONDERFUL REALITY REALITY WONDERFUL

SPUN FROM DIVINE THOUGHTS THOUGHTS DIVINE SPUN FROM

THE LIVING EVERYTHING INCLUDING YOUR DIVINE THOUGHTS

NEGATIVE BALANCING POSITIVE POSITIVE BALANCING NEGATIVE

DARK BALANCING LIGHT LIGHT BALANCING DARK

MASS BALANCING ENERGY ENERGY BALANCING MASS

PERFECT GOD INTELLIGENT CREATORS CREATORS INTELLIGENT GOD PERFECT

THAT THATTHAT

THAT THAT THAT ISISIS THAT THAT THAT

 

 

-
THE SOLAR SYSTEM
-
-
-
3
THE
33
15
6
5
SOLAR
65
29
2
6
SYSTEM
101
38
2
14
THE SOLAR SYSTEM
199
82
10
1+4
-
1+9+9
8+2
1+0
5
THE SOLAR SYSTEM
19
10
1
-
-
1+9
1+0
-
5
THE SOLAR SYSTEM
10
1
1
-
-
1+0
-
-
5
THE SOLAR SYSTEM
1
1
1

 

 

S
=
1
-
3
SUN
54
18
9
M
=
4
-
7
MERCURY
103
40
4
V
=
4
-
5
VENUS
81
27
9
E
=
5
-
5
EARTH
52
25
7
M
=
4
-
4
MOON
57
21
3
M
=
4
-
4
MARS
51
24
6
J
=
1
-
7
JUPITER
99
36
9
S
=
1
-
6
SATURN
93
30
3
U
=
3
-
6
URANUS
94
31
4
N
=
5
-
7
NEPTUNE
95
32
5
P
=
7
-
5
PLUTO
84
21
3
-
-
39
-
59
First Total
863
305
62
-
-
3+9
-
5+9
Add to Reduce
8+6+3
2+6
6+2
-
-
12
-
14
Second Total
17
8
8
-
-
1+2
-
1+4
Reduce to Deduce
1+7
-
-
-
-
3
-
5
Essence of Number
8
8
8

 

SUN MERCURY VENUS EARTH MOON MARS JUPITER SATURN URANUS NEPTUNE PLUTO

135 - 4593397 - 45531 - 51928 - 4665 - 4191 - 1379259 - 112395 - 391531 - 5572355 - 73326

SUN MERCURY VENUS EARTH MOON MARS JUPITER SATURN URANUS NEPTUNE PLUTO

 

-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
S
=
1
1
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
U
=
3
2
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
N
=
5
3
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
9
-
-
-
54
18
9
-
-
-
-
-
-
-
-
-
-
M
=
4
4
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
E
=
5
5
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
R
=
9
6
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
C
=
3
7
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
U
=
3
8
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
R
=
9
9
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
Y
=
7
10
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
40
-
-
-
103
40
40
-
-
-
-
-
-
-
-
-
-
V
=
4
11
1
V
22
4
4
-
-
-
-
4
-
-
-
-
-
E
=
5
12
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
N
=
5
13
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
U
=
3
14
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
S
=
1
15
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
18
-
-
-
81
27
18
-
-
-
-
-
-
-
-
-
-
E
=
5
16
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
A
=
1
17
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
R
=
9
18
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
T
=
2
19
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
H
=
8
20
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
25
-
-
-
52
25
25
-
-
-
-
-
-
-
-
-
-
M
=
4
21
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
O
=
6
22
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
O
=
6
23
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
N
=
5
24
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
21
-
-
-
57
21
21
-
-
-
-
-
-
-
-
-
-
M
=
4
25
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
A
=
1
26
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
R
=
9
27
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
S
=
1
28
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
15
-
-
-
51
24
15
-
-
-
-
-
-
-
-
-
-
J
=
1
29
1
J
10
1
1
-
1
-
-
-
-
-
-
-
-
U
=
3
30
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
P
=
7
31
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
I
=
9
32
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
T
=
2
33
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
E
=
5
34
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
R
=
9
35
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
36
-
-
-
99
36
36
-
-
-
-
-
-
-
-
-
-
S
=
1
36
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
A
=
1
37
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
T
=
2
38
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
U
=
3
39
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
R
=
9
40
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
N
=
5
41
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
21
-
-
-
93
30
21
-
-
-
-
-
-
-
-
-
-
U
=
3
42
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
R
=
9
43
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
A
=
1
44
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
N
=
5
45
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
U
=
3
46
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
S
=
1
47
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
22
-
-
-
94
31
22
-
-
-
-
-
-
-
-
-
-
N
=
5
48
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
E
=
5
49
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
P
=
7
50
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
T
=
2
51
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
U
=
3
52
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
N
=
5
53
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
E
=
5
54
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
32
-
-
-
95
32
32
-
-
-
-
-
-
-
-
-
-
P
=
7
55
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
L
=
3
56
1
L
12
3
3
-
-
-
3
-
-
-
-
-
-
U
=
3
57
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
T
=
2
58
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
O
=
6
59
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
21
-
-
-
84
21
21
-
-
-
-
-
-
-
-
-
-
-
-
260
-
59
First Total
863
305
260
-
10
10
33
16
65
18
28
8
72
-
-
2+6+0
-
5+9
Add to Reduce
8+6+3
3+0+5
2+6+0
-
1+0
1+0
3+3
1+6
6+5
1+8
2+8
-
7+2
-
-
8
-
14
Second Total
17
8
8
-
1
1
6
7
11
9
10
8
9
-
-
-
-
1+4
Reduce to Deduce
1+7
-
-
-
-
-
-
-
1+1
-
1+0
-
-
-
-
8
-
5
Essence of Number
8
8
8
-
1
1
6
7
2
9
1
8
9

 

SUN MERCURY VENUS EARTH MOON MARS JUPITER SATURN URANUS NEPTUNE PLUTO

135 - 4593397 - 45531 - 51928 - 4665 - 4191 - 1379259 - 112395 - 391531 - 5572355 - 73326

SUN MERCURY VENUS EARTH MOON MARS JUPITER SATURN URANUS NEPTUNE PLUTO

 

-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
S
=
1
1
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
U
=
3
2
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
N
=
5
3
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
M
=
4
4
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
E
=
5
5
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
R
=
9
6
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
C
=
3
7
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
U
=
3
8
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
R
=
9
9
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
Y
=
7
10
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
V
=
4
11
1
V
22
4
4
-
-
-
-
4
-
-
-
-
-
E
=
5
12
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
N
=
5
13
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
U
=
3
14
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
S
=
1
15
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
E
=
5
16
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
A
=
1
17
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
R
=
9
18
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
T
=
2
19
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
H
=
8
20
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
M
=
4
21
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
O
=
6
22
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
O
=
6
23
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
N
=
5
24
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
M
=
4
25
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
A
=
1
26
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
R
=
9
27
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
S
=
1
28
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
J
=
1
29
1
J
10
1
1
-
1
-
-
-
-
-
-
-
-
U
=
3
30
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
P
=
7
31
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
I
=
9
32
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
T
=
2
33
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
E
=
5
34
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
R
=
9
35
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
S
=
1
36
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
A
=
1
37
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
T
=
2
38
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
U
=
3
39
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
R
=
9
40
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
N
=
5
41
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
U
=
3
42
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
R
=
9
43
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
A
=
1
44
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
N
=
5
45
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
U
=
3
46
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
S
=
1
47
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
N
=
5
48
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
E
=
5
49
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
P
=
7
50
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
T
=
2
51
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
U
=
3
52
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
N
=
5
53
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
E
=
5
54
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
P
=
7
55
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
L
=
3
56
1
L
12
3
3
-
-
-
3
-
-
-
-
-
-
U
=
3
57
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
T
=
2
58
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
O
=
6
59
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
21
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
260
-
59
First Total
863
305
260
-
10
10
33
16
65
18
28
8
72
-
-
2+6+0
-
5+9
Add to Reduce
8+6+3
3+0+5
2+6+0
-
1+0
1+0
3+3
1+6
6+5
1+8
2+8
-
7+2
-
-
8
-
14
Second Total
17
8
8
-
1
1
6
7
11
9
10
8
9
-
-
-
-
1+4
Reduce to Deduce
1+7
-
-
-
-
-
-
-
1+1
-
1+0
-
-
-
-
8
-
5
Essence of Number
8
8
8
-
1
1
6
7
2
9
1
8
9

 

SUN MERCURY VENUS EARTH MOON MARS JUPITER SATURN URANUS NEPTUNE PLUTO

135 - 4593397 - 45531 - 51928 - 4665 - 4191 - 1379259 - 112395 - 391531 - 5572355 - 73326

SUN MERCURY VENUS EARTH MOON MARS JUPITER SATURN URANUS NEPTUNE PLUTO

 

-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
S
=
1
1
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
S
=
1
15
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
A
=
1
17
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
A
=
1
26
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
S
=
1
28
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
J
=
1
29
1
J
10
1
1
-
1
-
-
-
-
-
-
-
-
S
=
1
36
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
A
=
1
37
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
A
=
1
44
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
S
=
1
47
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
T
=
2
19
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
T
=
2
33
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
T
=
2
38
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
T
=
2
51
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
T
=
2
58
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
U
=
3
2
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
C
=
3
7
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
U
=
3
8
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
U
=
3
14
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
U
=
3
30
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
U
=
3
39
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
U
=
3
42
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
U
=
3
46
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
U
=
3
52
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
L
=
3
56
1
L
12
3
3
-
-
-
3
-
-
-
-
-
-
U
=
3
57
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
M
=
4
4
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
V
=
4
11
1
V
22
4
4
-
-
-
-
4
-
-
-
-
-
M
=
4
21
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
M
=
4
25
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
N
=
5
3
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
E
=
5
5
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
E
=
5
12
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
N
=
5
13
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
E
=
5
16
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
N
=
5
24
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
E
=
5
34
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
N
=
5
41
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
N
=
5
45
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
N
=
5
48
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
E
=
5
49
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
N
=
5
53
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
E
=
5
54
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
O
=
6
22
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
O
=
6
23
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
O
=
6
59
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
Y
=
7
10
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
P
=
7
31
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
P
=
7
50
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
P
=
7
55
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
H
=
8
20
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
R
=
9
6
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
R
=
9
9
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
R
=
9
18
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
R
=
9
27
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
I
=
9
32
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
R
=
9
35
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
R
=
9
40
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
R
=
9
43
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
21
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
260
-
59
First Total
863
305
260
-
10
10
33
16
65
18
28
8
72
-
-
2+6+0
-
5+9
Add to Reduce
8+6+3
3+0+5
2+6+0
-
1+0
1+0
3+3
1+6
6+5
1+8
2+8
-
7+2
-
-
8
-
14
Second Total
17
8
8
-
1
1
6
7
11
9
10
8
9
-
-
-
-
1+4
Reduce to Deduce
1+7
-
-
-
-
-
-
-
1+1
-
1+0
-
-
-
-
8
-
5
Essence of Number
8
8
8
-
1
1
6
7
2
9
1
8
9

 

LETTERS TRANSPOSED INTO NUMBER REARRANGED NUMERICALLY

 

SUN MERCURY VENUS EARTH MOON MARS JUPITER SATURN URANUS NEPTUNE PLUTO

135 - 4593397 - 45531 - 51928 - 4665 - 4191 - 1379259 - 112395 - 391531 - 5572355 - 73326

SUN MERCURY VENUS EARTH MOON MARS JUPITER SATURN URANUS NEPTUNE PLUTO

 

THE LIGHT IS RISING NOW RISING IS THE LIGHT

 

SUN VENUS URANUS

SUN VE SUN URA SUN

 

S
=
1
-
3
SUN
54
18
9
V
=
4
-
5
VENUS
81
27
9
U
=
3
-
6
URANUS
94
31
4
-
-
8
-
14
First Total
229
76
22
-
-
-
-
1+4
Add to Reduce
2+2+6
7+6
2+2
-
-
8
-
5
Second Total
13
13
4
-
-
-
-
-
Reduce to Deduce
1+3
1+3
-
-
-
8
-
5
Essence of Number
4
4
8

 

SUN VENUS SATURN URANUS

SUN VE SUN URA SUN

 

S
=
1
-
3
SUN
54
18
9
V
=
4
-
5
VENUS
81
27
9
S
=
1
-
6
SATURN
93
30
3
U
=
3
-
6
URANUS
94
31
4
-
-
9
-
20
Add to Reduce
322
106
25
-
-
-
-
2+0
Reduce to Deduce
3+2+2
1+0+6
2+5
-
-
9
-
2
Essence of Number
7
7
7

 

SUN NUS SUN NUS

SUN VENUS SATURN URANUS

SUN NUS SUN NUS

 

-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
S
=
1
1
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
U
=
3
2
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
N
=
5
3
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
45
-
-
-
54
18
9
-
-
-
-
-
-
-
-
-
-
V
=
4
4
1
V
22
4
4
-
-
-
-
4
-
-
-
-
-
E
=
5
5
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
N
=
5
6
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
U
=
3
7
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
S
=
1
8
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
18
-
-
-
81
27
18
-
-
-
-
-
-
-
-
-
-
S
=
1
9
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
A
=
1
10
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
T
=
2
11
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
U
=
3
12
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
R
=
9
13
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
N
=
5
14
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
21
-
-
-
93
30
21
-
-
-
-
-
-
-
-
-
-
U
=
3
15
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
R
=
9
16
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
A
=
1
17
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
N
=
5
18
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
U
=
3
19
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
S
=
1
20
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
22
-
-
-
84
21
22
-
-
-
-
-
-
-
-
-
-
-
-
-
-
20
Add to Reduce
322
106
70
-
6
2
15
4
25
6
7
8
18
-
-
-
-
2+0
Reduce to Deduce
3+2+2
1+0+6
7+0
-
-
-
1+5
-
2+5
-
-
-
1+8
-
-
-
-
2
Essence of Number
7
7
7
-
6
2
6
4
7
6
7
8
9

 

LETTERS TRANSPOSED INTO NUMBER REARRANGED NUMERICALLY

 

SUN MERCURY VENUS EARTH MOON MARS JUPITER SATURN URANUS NEPTUNE PLUTO

135 - 4593397 - 45531 - 51928 - 4665 - 4191 - 1379259 - 112395 - 391531 - 5572355 - 73326

SUN MERCURY VENUS EARTH MOON MARS JUPITER SATURN URANUS NEPTUNE PLUTO

 

 

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

 

 

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

 

 

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

 

 

-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
0
-
Z
=
8
1
4
ZERO
64
28
1
-
1
-
-
-
-
-
-
-
-
1
-
F
=
6
2
5
FIRST
72
27
9
-
-
-
-
-
-
-
-
-
9
2
-
S
=
1
3
6
SECOND
60
24
6
-
-
-
-
-
-
6
-
-
-
3
-
T
=
2
4
5
THIRD
59
32
5
-
-
-
-
-
5
-
-
-
-
4
-
F
=
6
5
6
FOURTH
88
34
7
-
-
-
-
-
-
-
7
-
-
5
-
F
=
6
6
5
FIFTH
49
31
4
-
-
-
-
4
-
-
-
-
-
6
-
S
=
1
7
5
SIXTH
80
26
8
-
-
-
-
-
-
-
-
8
-
7
-
S
=
1
8
7
SEVENTH
93
30
3
-
-
-
3
-
-
-
-
-
-
8
-
E
=
5
9
6
EIGHTH
57
39
3
-
-
-
3
-
-
-
-
-
-
9
-
N
=
5
10
5
NINTH
65
29
2
-
-
2
-
-
-
-
-
-
-
45
-
-
-
41
-
54
Add
687
300
48
-
1
2
6
8
5
6
7
8
9
4+5
-
-
-
4+1
-
5+4
Reduce
6+8+7
3+0+0
4+8
-
-
-
-
-
-
-
-
-
-
9
-
-
-
5
-
9
Deduce
21
3
12
-
1
2
6
8
5
6
7
8
9
-
-
-
-
-
-
-
Reduce
2+1
-
1+2
-
-
-
-
-
-
-
-
-
-
9
-
-
-
5
-
9
Essence
3
3
3
-
1
2
6
8
5
6
7
8
9

 

 

-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
0
-
Z
=
8
1
4
ZERO
64
28
1
-
1
-
-
-
-
-
-
-
-
9
-
N
=
5
10
5
NINTH
65
29
2
-
-
2
-
-
-
-
-
-
-
7
-
S
=
1
8
7
SEVENTH
93
30
3
-
-
-
3
-
-
-
-
-
-
8
-
E
=
5
9
6
EIGHTH
57
39
3
-
-
-
3
-
-
-
-
-
-
5
-
F
=
6
6
5
FIFTH
49
31
4
-
-
-
-
4
-
-
-
-
-
3
-
T
=
2
4
5
THIRD
59
32
5
-
-
-
-
-
5
-
-
-
-
2
-
S
=
1
3
6
SECOND
60
24
6
-
-
-
-
-
-
6
-
-
-
4
-
F
=
6
5
6
FOURTH
88
34
7
-
-
-
-
-
-
-
7
-
-
6
-
S
=
1
7
5
SIXTH
80
26
8
-
-
-
-
-
-
-
-
8
-
1
-
F
=
6
2
5
FIRST
72
27
9
-
-
-
-
-
-
-
-
-
9
45
-
-
-
41
-
54
Add
687
300
48
-
1
2
6
8
5
6
7
8
9
4+5
-
-
-
4+1
-
5+4
Reduce
6+8+7
3+0+0
4+8
-
-
-
-
-
-
-
-
-
-
9
-
-
-
5
-
9
Deduce
21
3
12
-
1
2
6
8
5
6
7
8
9
-
-
-
-
-
-
-
Reduce
2+1
-
1+2
-
-
-
-
-
-
-
-
-
-
9
-
-
-
5
-
9
Essence
3
3
3
-
1
2
6
8
5
6
7
8
9

 

 

0
=
0
-
Z
=
8
-
4
ZERO
64
28
1
10
=
1
-
T
=
2
-
3
TEN
39
12
3
20
=
2
-
T
=
2
-
6
TWENTY
107
26
8
30
=
3
-
T
=
2
-
6
THIRTY
100
37
1
40
=
4
-
F
=
6
-
5
FORTY
84
30
3
50
=
5
-
F
=
6
-
5
FIFTY
66
30
3
60
=
6
-
S
=
1
-
5
SIXTY
97
25
7
70
=
7
-
S
=
1
-
7
SEVENTY
110
29
2
80
=
8
-
E
=
6
-
6
EIGHTY
74
38
2
90
=
9
-
N
=
5
-
6
NINETY
87
33
6
-
-
45
-
-
-
38
-
52
-
828
288
36
-
-
4+5
-
-
-
3+8
-
5+2
-
8+2+8
2+8+8
3+6
-
-
9
-
-
-
11
-
7
-
18
18
9
-
-
-
-
-
-
1+1
-
-
-
1+8
1+8
-
-
-
9
-
-
-
2
-
7
-
9
9
9

 

 

 

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

 

 

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

 

 

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

 

 

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

 

 

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

 

 

THE CITY OF REVELATION

John Michell 1972

Gnostic Numbers 

Page 118

"Exactly how they came by their science of numbers is not certain, but they appear to have made the discovery that the numerical code of the Hebrew cabala and those of other mystical systems throughout the world were all degenerate versions of the same once universal system of knowledge that returns within the reach of human perception at certain intervals in time. As the revealed books of the Old Testament were written in a code to be interpreted by reference to number, so were the revelations of the gnostic prophets expressed in words and phrases formed on a system of proportion, which gave life and power to the Christian myth, while allowing initiates to gain a further understanding of the balance of forces that produce the world of phenomena."  

Page 121 / How it was ever supposed that the Hebrew alphabet of twenty- two letters, together with various geometrical symbols might serve to represent the entire moving pattern of the universe is not now easy to understand; but, since all ancient philosophy, religion, magic, the arts and sciences were based on the concept of a correspondence between numbers and cosmic law, it is impossible to appreciate the history of the past without some actual experience of the fundamental truth behind this approach to cosmology. Plato gives a remarkable account in Cratylos of the origin of language and letters. The philosopher is asked whether there is any particular significance in names, for surely they are simply a matter of convention and one is more or less as good as another. After all, foreigners call things by different names and appear to manage just as well as the Greeks in this respect. The answer given is that despite appearances the matter is by no means so simple. Words are the tools of expression, and the making of these, as of any other tools, is the task of a skilled craftsman, in this case the lawgiver. Language has grown corrupt over the ages, and names have deviated from their original perfect forms, which are those used by the gods. But all names were originally formed on certain principles, through knowledge of which it is possible to discover the archetypal meaning of words in current use. 'So perhaps the man who knows about names considers their value and is not confused if some letter is added, transposed or subtracted, or even if the force of the name is expressed in quite different letters.' This is Plato's clearest reference to the mystical science of the cabala, in which letters, words and whole phrases may be substituted for others of the same numerical value. The force of a name is to be found in its number, and can be expressed through any combination of letters, provided the sum of the letters amounts to the appropriate number by gematria.

 

THE MAGIC ALPHABET

 

A
=
1
-
9
ABCDEFGHI
45
45
45
-
-
-
-
-
-
-
-
-
-
J
=
1
-
9
JKLMNOPQR
126
45
45
-
-
-
-
-
-
-
-
-
-
S
=
1
-
8
STUVWXYZ
180
45
36
-
-
-
-
-
-
-
-
-
-
-
-
-
-
351
135
126
-
1
2
3
4
5
6
7
8
9
A
=
1
1
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
B
=
2
2
1
B
2
2
2
-
-
2
-
-
-
-
-
-
-
C
=
3
3
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
D
=
4
4
1
D
4
4
4
-
-
-
-
4
-
-
-
-
-
E
=
5
5
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
F
=
6
6
1
F
6
6
6
-
-
-
-
-
-
6
-
-
-
G
=
7
7
1
G
7
7
7
-
-
-
-
-
-
-
7
-
-
H
=
8
8
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
I
=
9
9
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
45
-
-
-
45
45
45
-
-
-
-
-
-
-
-
-
-
J
=
1
10
1
J
10
1
1
-
1
-
-
-
-
-
-
-
-
K
=
2
11
1
K
11
2
2
-
-
2
-
-
-
-
-
-
-
L
=
3
12
1
L
12
3
3
-
-
-
3
-
-
-
-
-
-
M
=
4
13
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
N
=
5
14
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
O
=
6
15
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
P
=
7
16
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
Q
=
8
17
1
Q
17
8
8
-
-
-
-
-
-
-
-
8
-
R
=
9
18
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
45
-
-
-
126
45
45
-
-
-
-
-
-
-
-
-
-
S
=
1
19
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
T
=
2
20
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
U
=
3
21
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
V
=
4
22
1
V
22
4
4
-
-
-
-
4
-
-
-
-
-
W
=
5
23
1
W
23
5
5
-
-
-
-
-
5
-
-
-
-
X
=
6
24
1
X
24
6
6
-
-
-
-
-
-
6
-
-
-
Y
=
7
25
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
Z
=
8
26
1
Z
26
8
8
-
-
-
-
-
-
-
-
8
-
36
-
-
-
180
45
36
-
-
-
-
-
-
-
-
-
-
126
-
-
-
-
-
-
-
3
6
9
12
15
18
21
24
18
-
-
1+2+6
-
9
ABCDEFGHI
45
45
45
-
-
-
-
1+2
1+5
1+8
2+1
2+4
1+8
-
-
9
-
9
JKLMNOPQR
126
45
45
-
3
6
9
3
6
9
3
6
9
-
-
-
-
8
STUVWXYZ
180
45
36
-
-
-
-
-
-
-
-
-
-
-
-
9
-
26
ADD TO REDUCE
351
135
126
-
3
6
9
3
6
9
3
6
9
-
-
-
-
2+6
REDUCE TO DEDUCE
3+5+1
1+3+5
1+2+6
-
-
-
-
-
-
-
-
-
-
-
-
9
-
8
ESSENCE OF NUMBER
9
9
9
-
3
6
9
3
6
9
3
6
9

 

 

A
=
1
-
9
ABCDEFGHI
45
45
45
-
-
-
-
-
-
-
-
-
-
J
=
1
-
9
JKLMNOPQR
126
45
45
-
-
-
-
-
-
-
-
-
-
S
=
1
-
8
STUVWXYZ
180
45
36
-
-
-
-
-
-
-
-
-
-
-
-
-
-
351
135
126
-
1
2
3
4
5
6
7
8
9
A
=
1
1
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
B
=
2
2
1
B
2
2
2
-
-
2
-
-
-
-
-
-
-
C
=
3
3
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
D
=
4
4
1
D
4
4
4
-
-
-
-
4
-
-
-
-
-
E
=
5
5
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
F
=
6
6
1
F
6
6
6
-
-
-
-
-
-
6
-
-
-
G
=
7
7
1
G
7
7
7
-
-
-
-
-
-
-
7
-
-
H
=
8
8
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
I
=
9
9
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
J
=
1
10
1
J
10
1
1
-
1
-
-
-
-
-
-
-
-
K
=
2
11
1
K
11
2
2
-
-
2
-
-
-
-
-
-
-
L
=
3
12
1
L
12
3
3
-
-
-
3
-
-
-
-
-
-
M
=
4
13
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
N
=
5
14
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
O
=
6
15
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
P
=
7
16
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
Q
=
8
17
1
Q
17
8
8
-
-
-
-
-
-
-
-
8
-
R
=
9
18
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
S
=
1
19
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
T
=
2
20
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
U
=
3
21
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
V
=
4
22
1
V
22
4
4
-
-
-
-
4
-
-
-
-
-
W
=
5
23
1
W
23
5
5
-
-
-
-
-
5
-
-
-
-
X
=
6
24
1
X
24
6
6
-
-
-
-
-
-
6
-
-
-
Y
=
7
25
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
Z
=
8
26
1
Z
26
8
8
-
-
-
-
-
-
-
-
8
-
126
-
-
-
-
-
-
-
3
6
9
12
15
18
21
24
18
-
-
1+2+6
-
9
ABCDEFGHI
45
45
45
-
-
-
-
1+2
1+5
1+8
2+1
2+4
1+8
-
-
9
-
9
JKLMNOPQR
126
45
45
-
3
6
9
3
6
9
3
6
9
-
-
-
-
8
STUVWXYZ
180
45
36
-
-
-
-
-
-
-
-
-
-
-
-
9
-
26
ADD TO REDUCE
351
135
126
-
3
6
9
3
6
9
3
6
9
-
-
-
-
2+6
REDUCE TO DEDUCE
3+5+1
1+3+5
1+2+6
-
-
-
-
-
-
-
-
-
-
-
-
9
-
8
ESSENCE OF NUMBER
9
9
9
-
3
6
9
3
6
9
3
6
9

 

 

A
=
1
-
9
ABCDEFGHI
45
45
45
-
-
-
-
-
-
-
-
-
-
J
=
1
-
9
JKLMNOPQR
126
45
45
-
-
-
-
-
-
-
-
-
-
S
=
1
-
8
STUVWXYZ
180
45
36
-
-
-
-
-
-
-
-
-
-
-
-
-
-
351
135
126
-
1
2
3
4
5
6
7
8
9
A
=
1
1
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
J
=
1
10
1
J
10
1
1
-
1
-
-
-
-
-
-
-
-
S
=
1
19
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
B
=
2
2
1
B
2
2
2
-
-
2
-
-
-
-
-
-
-
K
=
2
11
1
K
11
2
2
-
-
2
-
-
-
-
-
-
-
T
=
2
20
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
C
=
3
3
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
L
=
3
12
1
L
12
3
3
-
-
-
3
-
-
-
-
-
-
U
=
3
21
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
D
=
4
4
1
D
4
4
4
-
-
-
-
4
-
-
-
-
-
M
=
4
13
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
V
=
4
22
1
V
22
4
4
-
-
-
-
4
-
-
-
-
-
E
=
5
5
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
N
=
5
14
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
W
=
5
23
1
W
23
5
5
-
-
-
-
-
5
-
-
-
-
F
=
6
6
1
F
6
6
6
-
-
-
-
-
-
6
-
-
-
O
=
6
15
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
X
=
6
24
1
X
24
6
6
-
-
-
-
-
-
6
-
-
-
G
=
7
7
1
G
7
7
7
-
-
-
-
-
-
-
7
-
-
P
=
7
16
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
Y
=
7
25
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
H
=
8
8
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
Q
=
8
17
1
Q
17
8
8
-
-
-
-
-
-
-
-
8
-
Z
=
8
26
1
Z
26
8
8
-
-
-
-
-
-
-
-
8
-
I
=
9
9
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
R
=
9
18
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
126
-
-
-
-
-
-
-
3
6
9
12
15
18
21
24
18
-
-
1+2+6
-
9
ABCDEFGHI
45
45
45
-
-
-
-
1+2
1+5
1+8
2+1
2+4
1+8
-
-
9
-
9
JKLMNOPQR
126
45
45
-
3
6
9
3
6
9
3
6
9
-
-
-
-
8
STUVWXYZ
180
45
36
-
-
-
-
-
-
-
-
-
-
-
-
9
-
26
ADD TO REDUCE
351
135
126
-
3
6
9
3
6
9
3
6
9
-
-
-
-
2+6
REDUCE TO DEDUCE
3+5+1
1+3+5
1+2+6
-
-
-
-
-
-
-
-
-
-
-
-
9
-
8
ESSENCE OF NUMBER
9
9
9
-
3
6
9
3
6
9
3
6
9

 

 

LETTERS TRANSPOSED INTO NUMBER

RE-ARRANGED IN NUMERICAL ORDER

 

S
=
1
-
8
STUVWXYZ
180
36
36
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
S
=
1
19
1
S
19
1
1
-
1
-
-
-
-
-
-
-
-
T
=
2
20
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
U
=
3
21
1
U
21
3
3
-
-
-
3
-
-
-
-
-
-
V
=
4
22
1
V
22
4
4
-
-
-
-
4
-
-
-
-
-
W
=
5
23
1
W
23
5
5
-
-
-
-
-
5
-
-
-
-
X
=
6
24
1
X
24
6
6
-
-
-
-
-
-
6
-
-
-
Y
=
7
25
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
Z
=
8
26
1
Z
26
8
8
-
-
-
-
-
-
-
-
8
-
36
-
8
STUVWXYZ
180
36
36
-
1
2
3
4
5
6
7
8
9
-
-
3+6
-
-
-
1+8+0
3+6
3+6
-
-
-
-
-
-
-
-
-
-
-
-
9
-
8
STUVWXYZ
9
9
9
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
8
STUVWXYZ
9
9
9
-
1
2
3
4
5
6
7
8
9

 

STUVWXYZ 180 ZYXWVUTS

STUVWXYZ 36 ZYXWVUTS

STUVWXYZ 9 ZYXWVUTS

 

 

JUST SIX NUMBERS

Martin Rees

1
999

OUR COSMIC HABITAT

PLANETS STARS AND LIFE

Page 24

A

proton

is

1,836 times heavier than an electron, and the number 1,836

would have the same connotations to any 'intelligence'

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'

 

E
=
5
-
8
EIGHTEEN
73
46
1
T
=
2
-
9
THIRTYSIX
152
53
8
-
-
7
4
17
First Total
225
99
9
-
-
-
-
1+7
Add to Reduce
2+2+5
9+9
-
Q
-
7
-
8
Second Total
9
18
9
-
-
-
-
-
Reduce to Deduce
-
1+8
-
Q
-
7
-
8
Essence of Number
9
9
9

 

 

3
SUN
54
9
9
5
EARTH
52
25
7
4
MOON
57
21
3
12
First Total
163
55
19
1+2
Add to Reduce
1+6+3
5+5
6+2
3
Second Total
10
10
10
-
Reduce to Deduce
1+0
1+0
1+0
3
Essence of Number
1
1
1

 

What does the number 5 symbolize?
The number 5 is commonly referred to as the number of humanity. Human beings have five fingers, five toes, five appendages (if the head is included), five senses, and five major systems of the body. She is noted for independence, versatility, rebellion, and a daring nature.15 May 2018

https://en.wikipedia.org/en.wikipedia.org › wiki › 5
5 - Wikipedia
ht
5 (five) is a number, numeral, and glyph. It is the natural number following 4 and preceding 6, and is a prime number.

Greek numeral?: ??´
Numeral system?: ?quinary
Roman numeral (unicode)
Chinese numeral

•The pattern of five dots on a die is called a quincunx. ...
•There are five rings in the Olympic symbol (stay tuned for PyeongChang 2018).
Five is a prime number.
•It's also a Fibonacci number.
•You have 5 senses (so do I).

 

5 is a prime number.
1, 1, 2, 3, 5, 8, 13...
A Fibonacci number.
We have five digits on each hand and foot. V, the Roman symbol for five, may originate from the imageof a hand with the fingers spread.

Penta- means five.A pentathlon is an athletics contest with five events and a pentagon is a figure with five sides and five angles. A pentasyllabic word has five syllables, like the word pentasyllabic itself.
Pentagram, pentangle and pentacle are all names for a five-pointed star.

This mysticalsymbol was supposed to keep away devils and witches. A pentacle he folded from five linen was sometimes worn as a defence against demons.

A devout follower of Islam worships five times a day facing the holy city of Mecca. The Islamic creed is the 'Five Pillars of the Faith'.

The Five Ks are traditionally worn by The Singhs, who are a brotherhood within the Sikh religion. These are kes, long hair; kangha, a comb; kirpan, a sword; kachh, short trousers; and kara, a steel bracelet.

Pentominoes areshapes made from five squares. How many of these are possible? Only count shapes which cannot be made from each other by flipping them over or rotatingthem.

Punch is a drink that traditionallyhas five ingredients - spirits, water, sugar, lemon juice and spice. The name punch comes from the Hindi word for five.

The Five Platonic Solids are the only five convex regular solids it is possible to construct. They are the tetrahedron (four sides), the cube (six sides), the octahedron(eight sides), the dodecahedron (12 sides) and the icosahedron (20 sides).

www.astrovera.com/bible-religion/172-bible-number-5.html

The number 5 in the Bible is significant because his creation, the ‘man’ has five fingers, five senses and five toes. Thus it is the number of God’s grace. There are five great mysteries: Father, Son, Spirit, Creation and Redemption. After the fall of man creation was cursed and it became subject to vanity. So man and creation needed to be redeemed therefore number 5 is the number of Gods grace. The number five may also speak of the inability of man and his weakness as only when ‘man’ is weak does he needs Gods Grace. As only if a man is incapable, he would require Gods Grace.

Number 4 signifies man’s weakness and helplessness and number 5 i.e. 4+1 shows divine strength added to man’s weakness and vanity which of course, means God’s grace. Gematria is the name given to the process of assigning numbers to different words. The gematria of the word Earth would be 296 which, in fact, is a multiple of 4 and the gematria of the word Heaven is 395, which is a multiple of 5. Therefore, Earth, which is the land of the man, is synonymous to his weakness and vanity and Heaven is synonymous of God’s grace. But what do you mean by grace? Grace means favor, an act of kindness and support and favor can be of many types. Favor that is done for the unworthy, favor that is done for someone who doesn’t deserve it, that favor is called grace. God called upon Abram and promised to make his name great. Was there any reason behind it? Did God do that for any purpose? No. He did it without any cause, without any particular reason. This was an instance of God’s grace towards his creation.

God changed Abram’s name to Abraham. This is very significant. Not because God chose Abram or because God endowed upon him his grace, but, the change was made by inserting in between his name the fifth letter of the alphabet h (Hey). Another instance of God’s grace can be seen when David went to fight with the enemy of Israel who was a giant named Goliath. David chose five smooth stones. These five stones were significant of David’s weakness supplemented by a divine power (the number of stones being 4+1). David used only one stone (one with divine power) and not the other four stones to defeat and conquer the mighty enemy.

But God’s Grace should not be confused with merit or warrant. The scriptures tell us again and again through various examples that the grace and merit cannot exist together. However one can’t attain salvation from merit. This is because if the salvation could be achieved through merit then, the there would not be any requirement for God’s Grace. The fifth book of Psalms exemplifies the same great fact. The first Psalm (Psalm 107) magnifies this, and explains to us, how "He sent His word and healed them" (verse 20), and again and again delivered his men out of all their trouble. The importance of number 5 is further exemplified by the Fifth Psalm of the First Book. It has a special reference to the God’ Grace and tells us that God encompasses us all in his grace. The Fifth Book of the Bible (Deuteronomy) magnifies the grace of God, and in it special pains, so to speak, are taken to emphasis the great fact that not for the sake of the people, but for God's own Name's sake had He called, and chosen, and blessed them. In the Bible, there is also a reference to The Stone Kingdom. This kingdom would be the FIFTH kingdom after the world powers when all of the earth’s dominions would be combined to one single kingdom and then the almighty would take over them to rule over the along with his appointed one with glory and with grace. There are also certain phrases which repeat five times in the bible and they speak of God’s Grace "Bless the Lord, O my soul." - All in Psalms 103 and 104, viz., 103:1, 2, 23 and 104:1, 35. The Talmud calls attention to this and says, "As God fills the earth and nourishes it, so He nourishes and blesses the soul."

The various examples stated above tell us a great deal about the significance of the number five in the biblical literature. It tells us through the Gematria that the importance of this number is huge as it signifies the grace of God. Also through the various examples of David, The Fifth Book of Psalms, The fifth kingdom etc that how again and again God has showed Grace to his creation. The number five is the symbol of God’s grace. Grace should never be confused with merit, because merit is only for the worthy. But unlike merit, grace is for everyone without any prejudice and preconception.

Religion and culture · ?Art, entertainment, and ...

https://www.splashlearn.com/www.splashlearn.com › Math Vocabulary › Number Sense

What is Five? - Definition, Facts & Example - Splash Math

Fun Facts. 5 is a natural number. 5 is a odd number. 5 is the only prime number that is the sum of two consecutive prime numbers, namely 2 and 3. 5 is also the only prime number to end with 5 in ones place.

1.There are 5 days in the week (not counting the weekend).
2.We need 5 fingers to play the piano and the Creator gave us just the right number and on both hands!
3.The creator gave us symmetry by giving 5 toes as well.
4.Jesus asked for 5 loaves to feed 5 (thousand) people
5.The Torah has 5 books
6.Christ had 5 wounds
7.Muslims pray 5 times a day
8.A starfish has 5 legs
9.A star has 5 points
10.The 5 Alive drink has 5 ingredients!

https://www.researchgate.net/www.researchgate.net › publication › 259604698_Five_petals_The_...

Five petals: The mysterious number "5" hidden in nature
https://www.researchgate.net/
9 Jan 2014 - The conclusions drawn are that flowers are most likely to be five-petaled, followed by six-petaled flowers, and that four petals are unstable and almost no flower can be seven-petaled. ... Echinodemata such as sea urchins, starfish, and sea cucumbers are five-actinomorphic with a bony ...

Five petals: The mysterious number "5" hidden in nature

Yutaka Nishiyama at Osaka University of Economics
Yutaka Nishiyama
8.58
· Osaka University of Economics

This article examines why many flowers are five-petaled through the use of a five-petal model that draws insight from the location of cell clusters at a shoot apex, rather than from concepts such as the Fibonacci sequence or the Golden ratio which have been referred to in the past. The conclusions drawn are that flowers are most likely to be five-petaled, followed by six-petaled flowers, and that four petals are unstable and almost no flower can be seven-petaled. I am deeply interested in pentagonal forms in the natural world. A hexagon, as seen in bee's nests or snow crystals, is mathematically explained, but no clear explanation is made about a pentagon. Echinodemata such as sea urchins, starfish, and sea cucumbers are five-actinomorphic with a bony plate on the skin and a unique water-vascular sys-tem. In other words, they are pentagonal and rotationally symmetrical. The arm of a starfish has strong regeneration power as indicated by the fact that one of its five arms can regenerate immediately. Even more surprising is the fact that one arm can regenerate the remaining four arms (Ichikawa, 1982, [4]).

International Journal of Pure and Applied Mathematics
Volume 78 No. 3 2012, 349-362
ISSN: 1311-8080 (printed version)
url: http://www.ijpam.eu

FIVE PETALS: THE MYSTERIOUS NUMBER
“5” HIDDEN IN NATURE
Yutaka Nishiyama

Department of Business Information
Faculty of Information Management
Osaka University of Economics

2, Osumi Higashiyodogawa Osaka, 533-8533, JAPAN

Abstract: This article examines why many flowers are five-petaled through the use of a five-petal model that draws insight from the location of cell clusters
at a shoot apex, rather than from concepts such as the Fibonacci sequence or the Golden ratio which have been referred to in the past. The conclusions drawn are
that ?owers are most likely to be fve-petaled, followed by six-petaled flowers, and that four petals are unstable and almost no flower can be seven-petaled.
AMS Subject Classi?cation: 00A71, 46N60, 92B05
Key Words: flower, cell, petal, pentagon, fullerene
1. Many Five-Petaled Flowers
I am deeply interested in pentagonal forms in the natural world. A hexagon, as seen in bee’s nests or snow crystals, is mathematically explained, but no clear
explanation is made about a pentagon.
Echinodemata such as sea urchins, starfsh, and sea cucumbers are five-actinomorphic with a bony plate on the skin and a unique water-vascular sys-
tem. In other words, they are pentagonal and rotationally symmetrical. The arm of a star?sh has strong regeneration power as indicated by the fact that
one of its ?ve arms can regenerate immediately. Even more surprising is the fact that one arm can regenerate the remaining four arms (Ichikawa, 1982, [4]).
Received: December 14, 2011 c
?2012 Academic Publications, Ltd. url: www.acadpubl.eu

350 Y. Nishiyama
Is something that determines five arms strongly coded for in DNA?
Using a compass or ruler, a regular pentagon can not be drawn as easily as a regular triangle, tetragon or hexagon. Although we can draw a regular
pentagon with a protractor, by way of a 360 central angle which is divided into ?ve, star?sh do not use a compass or ruler, nor have mathematical knowledge.
How can such a primitive aquatic creature draw a regular pentagon so easily? “Five,” as seen in sea urchins and starfish is also observed in plants. Flicking
through the “Illustrated Guide to Plants (Shokubutu no Zukan)” (Shogakukan) many five-petaled flowers are found: spring flowers such as cyclamen, pansy,
gypsophila, ume (Japanese apricot), cherry, azalea, and peach; summer flowers such as morning glory, bell bind, and oleander; as well as autumn flowers such as
cotton rose, balloon flower, gilly flower, and gentian produce five-petal flowers.
Farm products such as watermelon, melon, pear, and apple also have five petals.Having said that, there are also exceptions a calla with one petal; an iris
with three petals; daphne, dogwood, and fragrant olive with four petals; and
lily, narcissus, and orchid with six petals.
As for the one-petaled and four-petaled flowers among these exceptions, some theories say that what looks like a petal is actually a sepal. Firstly, a
calla belongs to the arum family, and what appears to be a white petals is a bract with small flowers on a thick axis inside. Calla’s bract is sometimes called
a spathe, as it looks like the halo or flames often seen in the Buddha statues.
Secondly, with respect to four-petaled ?owers, a daphne, spring flower, has four sepals, not petals. The same thing applies to the autumn ?ower of fragrant
olive with yellow blossoms.
2. Trimerous, Tetramerous, and Pentamerous Flowers Makino(1989, [6]) neatly classifies all plants according to kingdom, division,class, order, family, genus, and species. The book specifes the number of sepals,
petals, stamens, and pistils of all the families. A flower diagram shows the pattern of locations and distributions of these to aid people easily understand
the structure of a flower.
The classification of trimerous, tetramerous, and pentamerous flowers is based on a ?ower’s components. If flowers have three ( or a multiple of that
number) sepals, petals, stamens, and pistils, they are called trimerous flowers.
Many monocotyledons such as lily, iris, and spiderwort belong to this category.
Similarly, ?owers with four ( or a multiple of that number) components, such as Japanese laurel and evening primrose, are tetramerous, and those with five ( or

FIVE PETALS: THE MYSTERIOUS NUMBER... 351
a multiple of that number), such as azalea and morning glory, are pentamerous.
Flowers that belong to the same family have the same number of petals. All you have to do in order to know the number of petals of plants is research at a
family level. The result of such research is described below. The spermatophyte division, subject of the research, has 219 families. The division is divided into
the gymnosperm subdivision (13 families) and the angiosperm subdivision (206 families). The gymnosperm subdivision has no sepal or petal, and is classi?ed
as zero-petaled. The angiosperm subdivision branches o? the monocotyledon class (35 families) and the dicotyledon class (171 families). The monocotyle-
don class includes the iris family and the lily family, and many families in the class are three-petaled and six-petaled (trimerous). They have no sepal, and
are counted by tepals. The dicotyledon class is split into the choripetalae sub-class(125 families) and the gamopetalae subclass(46 families). Many families
in the choripetalae subclass are five-petaled (pentamerous) like the rose family, mallow family, and violet family, or four-petaled (tetramerous) like the mustard
family and dogwood family. The gamopetalae subclass that includes the heath family and morning-glory family has many five-petaled (pentamerous) families.
Table 1 categorized the 219 families in the spermatophyte division according to the number of petals.

 

1 2 3 4 - 5 - 6 7 8 9

THE

BALANCING

THE

9 8 7 6 - 5 - 4 3 2 1

ONE + TWO + THREE + FOUR V SIX + SEVEN + EIGHT + NINE

1 2 3 4 - 5 - 6 7 8 9

CIRCLE = 5 = ELCRIC

 

ELECTRIC - CIRTCELE

 

LIFE IS GOD IS LIFE

LIFE IS QUALITIVELY THE SAME CREATIVE INTELLIGENCE IN EACH EVOCATION REGARDLESS OF FORM

ALL IS ONE UNIVERSAL CREATOR MIND ALL AND EVERYTHING

ONE UNIVERSAL PATTERN OF LIFE

 

 

 

PLATO - NUMBERS ARE THE HIGHEST DEGREE OF KNOWLEDGE

IT IS KNOWLEDGE ITSELF

 

-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
P
=
7
1
7
PLATO
64
19
1
-
1
-
-
-
5
-
7
-
9
-
-
7
-
-
64
19
1
1
-
-
-
-
-
-
-
-
-
N
=
5
2
7
NUMBERS
92
29
2
-
-
2
-
-
5
-
7
-
9
A
=
1
3
3
ARE
24
15
6
-
-
-
-
-
5
6
7
-
9
T
=
2
4
3
THE
33
15
6
-
-
-
-
-
5
6
7
-
9
H
=
8
5
7
HIGHEST
76
40
4
-
-
-
-
4
5
-
7
-
9
D
=
4
6
6
DEGREE
44
35
8
-
-
-
-
-
5
-
7
8
9
O
=
6
7
2
OF
21
12
3
-
-
-
3
-
5
-
7
-
9
K
=
2
8
9
KNOWLEDGE
96
42
6
-
-
-
-
-
5
6
7
-
9
-
-
28
-
-
386
188
35
8
-
-
-
-
-
-
-
-
-
-
-
35
-
42
Add to Reduce
450
207
36
-
1
2
3
8
5
18
7
8
9
-
-
3+5
-
4+2
Reduce to Deduce
4+5+0
2+0+7
3+6
-
-
-
-
-
-
1+8
-
-
-
-
-
8
-
6
Essence of Number
9
9
9
-
1
2
3
8
5
9
7
8
9

 

 

-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
P
=
7
1
7
PLATO
64
19
1
-
1
-
-
-
5
-
7
-
9
N
=
5
2
7
NUMBERS
92
29
2
-
-
2
-
-
5
-
7
-
9
A
=
1
3
3
ARE
24
15
6
-
-
-
-
-
5
6
7
-
9
T
=
2
4
3
THE
33
15
6
-
-
-
-
-
5
6
7
-
9
H
=
8
5
7
HIGHEST
76
40
4
-
-
-
-
4
5
-
7
-
9
D
=
4
6
6
DEGREE
44
35
8
-
-
-
-
-
5
-
7
8
9
O
=
6
7
2
OF
21
12
3
-
-
-
3
-
5
-
7
-
9
K
=
2
8
9
KNOWLEDGE
96
42
6
-
-
-
-
-
5
6
7
-
9
-
-
35
-
42
Add to Reduce
450
207
36
-
1
2
3
8
5
18
7
8
9
-
-
3+5
-
4+2
Reduce to Deduce
4+5+0
2+0+7
3+6
-
-
-
-
-
-
1+8
-
-
-
-
-
8
-
6
Essence of Number
9
9
9
-
1
2
3
8
5
9
7
8
9

 

 

-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
P
=
7
1
7
PLATO
64
19
1
-
1
-
-
-
5
-
7
-
9
N
=
5
2
7
NUMBERS
92
29
2
-
-
2
-
-
5
-
7
-
9
O
=
6
7
2
OF
21
12
3
-
-
-
3
-
5
-
7
-
9
H
=
8
5
7
HIGHEST
76
40
4
-
-
-
-
4
5
-
7
-
9
A
=
1
3
3
ARE
24
15
6
-
-
-
-
-
5
6
7
-
9
T
=
2
4
3
THE
33
15
6
-
-
-
-
-
5
6
7
-
9
K
=
2
8
9
KNOWLEDGE
96
42
6
-
-
-
-
-
5
6
7
-
9
D
=
4
6
6
DEGREE
44
35
8
-
-
-
-
-
5
-
7
8
9
-
-
35
-
42
Add to Reduce
450
207
36
-
1
2
3
8
5
18
7
8
9
-
-
3+5
-
4+2
Reduce to Deduce
4+5+0
2+0+7
3+6
-
-
-
-
-
-
1+8
-
-
-
-
-
8
-
6
Essence of Number
9
9
9
-
1
2
3
8
5
9
7
8
9

 

RE 95 RE

REARRANGED NUMERICALLY REARRANGED

RE 95 RE

 

-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
I
=
9
-
2
IT
29
11
2
-
-
2
3
4
5
-
7
-
9
I
=
9
-
2
IS
28
10
1
-
1
-
3
4
5
-
7
-
9
K
=
2
-
9
KNOWLEDGE
96
42
6
-
-
-
3
4
5
6
7
-
9
I
=
9
-
6
ITSELF
71
26
8
-
-
-
3
4
5
-
7
8
9
-
-
29
-
19
Add to Reduce
224
98
17
-
1
2
3
4
5
6
7
8
9
-
-
2+9
-
1+9
Reduce to Deduce
2+2+4
9+8
1+7
-
-
-
-
-
-
-
-
-
-
-
-
11
-
10
Essence of Number
8
17
8
-
1
2
3
4
5
6
7
8
9
-
-
1+1
-
1+0
Reduce to Deduce
-
1+7
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
1
Essence of Number
8
8
8
-
1
2
3
4
5
6
7
8
9

 

IT IS KNOWLEDGE ITSELF

 

-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
I
=
9
-
2
IT
29
11
2
-
-
-
-
-
-
-
-
-
-
I
=
9
-
2
IS
28
19
1
-
-
-
-
-
-
-
-
-
-
K
=
2
-
9
KNOWLEDGE
96
42
6
-
-
-
-
-
-
-
-
-
-
I
=
9
-
6
ITSELF
71
26
8
-
-
-
-
-
-
-
-
-
-
-
-
29
-
19
Add to Reduce
224
98
17
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
I
=
9
1
1
I
9
9
9
-
-
-
-
-
-
-
-
8
9
T
=
2
2
1
T
20
2
2
-
-
2
-
-
-
-
-
8
-
-
11
-
-
29
11
11
2
-
-
-
-
-
-
-
-
-
I
=
9
3
1
I
9
9
9
-
-
-
-
-
-
-
-
8
9
S
=
1
4
1
S
19
10
1
-
1
-
-
-
-
-
-
8
-
-
10
-
-
28
19
10
1
-
-
-
-
-
-
-
-
-
K
=
2
5
1
K
11
2
2
-
-
2
-
-
-
-
-
8
-
N
=
5
6
1
N
14
5
5
-
-
-
-
-
5
-
-
8
-
O
=
6
7
1
O
15
6
6
-
-
-
-
-
-
6
-
8
-
W
=
5
8
1
W
23
5
5
-
-
-
-
-
5
-
-
8
-
L
=
3
9
1
L
12
3
3
-
-
-
3
-
-
-
-
8
-
E
=
5
10
1
E
5
5
5
-
-
-
-
-
5
-
-
8
-
D
=
4
11
1
D
4
4
4
-
-
-
-
4
-
-
-
8
-
G
=
7
12
1
G
7
7
7
-
-
-
-
-
-
-
7
8
-
E
=
5
13
1
E
5
5
5
-
-
-
-
-
5
-
-
8
-
42
-
-
96
42
42
6
-
-
-
-
-
-
-
-
-
I
=
9
14
1
I
9
9
9
-
-
-
-
-
-
-
-
8
9
T
=
2
15
1
T
20
2
2
-
-
2
-
-
-
-
-
8
-
S
=
1
16
1
S
19
10
1
-
1
-
-
-
-
-
-
8
-
E
=
5
17
1
E
5
5
5
-
-
-
-
-
5
-
-
8
-
L
=
3
18
1
L
12
3
3
-
-
-
3
-
-
-
-
8
-
F
=
6
19
1
F
6
6
6
-
-
-
-
-
-
6
-
8
-
27
-
-
71
35
26
8
-
-
-
-
-
-
-
-
-
I
=
9
-
2
IT
29
11
2
-
2
6
6
4
25
12
7
8
27
I
=
9
-
2
IS
28
10
1
-
-
-
-
-
2+5
1+2
-
-
2+7
K
=
2
-
9
KNOWLEDGE
96
42
6
-
2
6
6
4
7
3
7
8
9
I
=
9
-
6
ITSELF
71
26
8
-
-
-
-
-
-
-
-
-
-
-
-
29
-
19
First Total
224
98
17
-
2
6
6
4
7
3
7
8
9
-
-
2+9
-
1+9
Add to Reduce
2+2+4
9+8
1+7
-
-
-
-
-
-
-
-
-
-
-
-
11
-
10
Second Total
8
17
8
-
2
6
6
4
7
3
7
8
9
-
-
1+1
-
1+0
Reduce to Deduce
-
1+7
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
1
Essence of Number
8
8
8
-
2
6
6
4
7
3
7
8
9

 

 

-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
I
=
9
-
2
IT
29
11
2
-
-
-
-
-
-
-
-
-
-
I
=
9
-
2
IS
28
19
1
-
-
-
-
-
-
-
-
-
-
K
=
2
-
9
KNOWLEDGE
96
42
6
-
-
-
-
-
-
-
-
-
-
I
=
9
-
6
ITSELF
71
26
8
-
-
-
-
-
-
-
-
-
-
-
-
29
-
19
Add to Reduce
224
98
17
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
I
=
9
1
1
I
9
9
9
-
-
-
-
-
-
-
-
8
9
T
=
2
2
1
T
20
2
2
-
-
2
-
-
-
-
-
8
-
I
=
9
3
1
I
9
9
9
-
-
-
-
-
-
-
-
8
9
S
=
1
4
1
S
19
10
1
-
1
-
-
-
-
-
-
8
-
K
=
2
5
1
K
11
2
2
-
-
2
-
-
-
-
-
8
-
N
=
5
6
1
N
14
5
5
-
-
-
-
-
5
-
-
8
-
O
=
6
7
1
O
15
6
6
-
-
-
-
-
-
6
-
8
-
W
=
5
8
1
W
23
5
5
-
-
-
-
-
5
-
-
8
-
L
=
3
9
1
L
12
3
3
-
-
-
3
-
-
-
-
8
-
E
=
5
10
1
E
5
5
5
-
-
-
-
-
5
-
-
8
-
D
=
4
11
1
D
4
4
4
-
-
-
-
4
-
-
-
8
-
G
=
7
12
1
G
7
7
7
-
-
-
-
-
-
-
7
8
-
E
=
5
13
1
E
5
5
5
-
-
-
-
-
5
-
-
8
-
I
=
9
14
1
I
9
9
9
-
-
-
-
-
-
-
-
8
9
T
=
2
15
1
T
20
2
2
-
-
2
-
-
-
-
-
8
-
S
=
1
16
1
S
19
10
1
-
1
-
-
-
-
-
-
8
-
E
=
5
17
1
E
5
5
5
-
-
-
-
-
5
-
-
8
-
L
=
3
18
1
L
12
3
3
-
-
-
3
-
-
-
-
8
-
F
=
6
19
1
F
6
6
6
-
-
-
-
-
-
6
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
I
=
9
-
2
IT
29
11
2
-
2
6
6
4
25
12
7
8
27
I
=
9
-
2
IS
28
10
1
-
-
-
-
-
2+5
1+2
-
-
2+7
K
=
2
-
9
KNOWLEDGE
96
42
6
-
2
6
6
4
7
3
7
8
9
I
=
9
-
6
ITSELF
71
26
8
-
-
-
-
-
-
-
-
-
-
-
-
29
-
19
First Total
224
98
17
-
2
6
6
4
7
3
7
8
9
-
-
2+9
-
1+9
Add to Reduce
2+2+4
9+8
1+7
-
-
-
-
-
-
-
-
-
-
-
-
11
-
10
Second Total
8
17
8
-
2
6
6
4
7
3
7
8
9
-
-
1+1
-
1+0
Reduce to Deduce
-
1+7
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
1
Essence of Number
8
8
8
-
2
6
6
4
7
3
7
8
9

 

RE 95 RE

REARRANGED NUMERICALLY REARRANGED

RE 95 RE

 

-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
I
=
9
-
2
IT
29
11
2
-
-
-
-
-
-
-
-
-
-
I
=
9
-
2
IS
28
19
1
-
-
-
-
-
-
-
-
-
-
K
=
2
-
9
KNOWLEDGE
96
42
6
-
-
-
-
-
-
-
-
-
-
I
=
9
-
6
ITSELF
71
26
8
-
-
-
-
-
-
-
-
-
-
-
-
29
-
19
Add to Reduce
224
98
17
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
S
=
1
4
1
S
19
10
1
-
1
-
-
-
-
-
-
8
-
S
=
1
16
1
S
19
10
1
-
1
-
-
-
-
-
-
8
-
T
=
2
2
1
T
20
2
2
-
-
2
-
-
-
-
-
8
-
K
=
2
5
1
K
11
2
2
-
-
2
-
-
-
-
-
8
-
T
=
2
15
1
T
20
2
2
-
-
2
-
-
-
-
-
8
-
L
=
3
9
1
L
12
3
3
-
-
-
3
-
-
-
-
8
-
L
=
3
18
1
L
12
3
3
-
-
-
3
-
-
-
-
8
-
D
=
4
11
1
D
4
4
4
-
-
-
-
4
-
-
-
8
-
N
=
5
6
1
N
14
5
5
-
-
-
-
-
5
-
-
8
-
W
=
5
8
1
W
23
5
5
-
-
-
-
-
5
-
-
8
-
E
=
5
10
1
E
5
5
5
-
-
-
-
-
5
-
-
8
-
E
=
5
13
1
E
5
5
5
-
-
-
-
-
5
-
-
8
-
E
=
5
17
1
E
5
5
5
-
-
-
-
-
5
-
-
8
-
O
=
6
7
1
O
15
6
6
-
-
-
-
-
-
6
-
8
-
F
=
6
19
1
F
6
6
6
-
-
-
-
-
-
6
-
8
-
G
=
7
12
1
G
7
7
7
-
-
-
-
-
-
-
7
8
-
I
=
9
1
1
I
9
9
9
-
-
-
-
-
-
-
-
8
9
I
=
9
14
1
I
9
9
9
-
-
-
-
-
-
-
-
8
9
I
=
9
3
1
I
9
9
9
-
-
-
-
-
-
-
-
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
I
=
9
-
2
IT
29
11
2
-
2
6
6
4
25
12
7
8
27
I
=
9
-
2
IS
28
10
1
-
-
-
-
-
2+5
1+2
-
-
2+7
K
=
2
-
9
KNOWLEDGE
96
42
6
-
2
6
6
4
7
3
7
8
9
I
=
9
-
6
ITSELF
71
26
8
-
-
-
-
-
-
-
-
-
-
-
-
29
-
19
First Total
224
98
17
-
2
6
6
4
7
3
7
8
9
-
-
2+9
-
1+9
Add to Reduce
2+2+4
9+8
1+7
-
-
-
-
-
-
-
-
-
-
-
-
11
-
10
Second Total
8
17
8
-
2
6
6
4
7
3
7
8
9
-
-
1+1
-
1+0
Reduce to Deduce
-
1+7
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
1
Essence of Number
8
8
8
-
2
6
6
4
7
3
7
8
9

 

RE 95 RE

REARRANGED NUMERICALLY REARRANGED

RE 95 RE

 

KNOWLEDGE 96 KNOWLEDGE

 

-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
IT
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
IS
-
-
-
-
-
-
-
-
-
-
-
-
-
K
=
2
-
9
KNOWLEDGE
96
42
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
ITSELF
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
K
=
2
1
1
K
11
2
2
-
-
2
-
-
-
-
-
8
9
L
=
3
5
1
L
12
3
3
-
-
-
3
-
-
-
-
8
9
D
=
4
7
1
D
4
4
4
-
-
-
-
4
-
-
-
8
9
N
=
5
2
1
N
14
5
5
-
-
-
-
-
5
-
-
8
9
W
=
5
4
1
W
23
5
5
-
-
-
-
-
5
-
-
8
9
E
=
5
6
1
E
5
5
5
-
-
-
-
-
5
-
-
8
9
E
=
5
9
1
E
5
5
5
-
-
-
-
-
5
-
-
8
9
O
=
6
3
1
O
15
6
6
-
-
-
-
-
-
6
-
8
9
G
=
7
8
1
G
7
7
7
-
-
-
-
-
-
-
7
8
9
-
-
42
-
9
KNOWLEDGE
96
42
42
-
1
2
3
4
20
6
7
8
9
-
-
4+2
-
-
-
9+6
4+2
4+2
-
-
-
-
-
2+0
-
-
-
-
-
-
6
-
9
KNOWLEDGE
15
6
6
-
1
2
3
4
2
6
7
8
9
-
-
-
-
-
-
1+5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
9
KNOWLEDGE
5
6
8
-
1
2
3
4
2
6
7
8
9

 

 

RE 95 RE

REARRANGED NUMERICALLY REARRANGED

RE 95 RE

 

 

THE SCULPTURE OF VIBRATIONS 1971

 

 

IN SEARCH OF THE MIRACULOUS

Fragments of an Unknown Teaching

P.D.Oupensky 1947

Page 304

"You must understand ", he said, " that every real religion, that is, one that has been created by learned people for a definite aim, consists of two parts. One part teaches what is to be done. This part becomes common knowledge and in the course of time is distorted and departs from the original. The other part teaches how to do what the first part teaches. This part is preserved in secret in special schools and with its help it is always possible to rectify what has been distorted in the first part or restore what has been forgotten."

"Realizing the weakness and imperfection of ordinary language the people who have possessed objective knowledge have tried to express the idea of unity in "myths" "symbols" and in particular verbal formulas" which, having been transmitted without alteration, have carried on the idea from one school to another, often from one epoch to another."

Page 279

"The aim of "myths" and "symbols" was to reach mans' higher centres, to transmit to him ideas inaccessible to the intellect and to transmit them in such forms as would exclude the possibility of false interpretation."

 

 

HOLY BIBLE
SCOFIELD REFERENCES

PAGE 999

Chapter 5. A.D.31.

The sermon on the mount. (Cf; k Lk. 6. 20-49.)
The beatitudes. (Cf. Lk. 6, 20:23.)

"AND seeing the multitudes. he went up into a mountain: and when he was set, his disciples came unto him:

2. And he opened his mouth, and taught them. saying,

3. Blessed are the poor in spirit: for their's is the kingdom of heaven.

4. Blessed are they that mourn: for they shall be comforted. .

5. Blessed are the meek: for they shall inherit the earth.

6. Blessed are they which do hun-ger and thirst after righteousness:for they shall.be filled.

7. Blessed are the merciful: for they shall obtain mercy.

8. Blessed are the pure in heart: for they shall see God.

9. Blessed are the peacemakers: for they shall be called the children of God.

10. Blessed are they which are persecuted for righteousness' sake: for their's is the kingdom of heaven.

11. Blessed are ye. when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

12. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

 

 

HEAVEN

THE KINGDOM OF EVEN

 

 

KEEPER OF GENESIS

A

QUEST

FOR THE HIDDEN LEGACY OF MANKIND

Robert Bauval Graham Hancock

1996

Page 282

Map

What can it be that was put in Rostau?

What hidden thing with fire about it?

And where in darkness does it lie?

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
W
=
5
-
4
WHAT
52
16
7
-
-
-
-
-
-
-
7
-
-
C
=
3
-
3
CAN
18
9
9
-
-
-
-
-
-
-
-
-
9
I
=
9
-
2
IT
29
11
2
-
-
2
-
-
-
-
-
-
-
B
=
2
-
2
BE
7
7
7
-
-
-
-
-
-
-
7
-
-
T
=
2
-
4
THAT
49
13
4
-
-
-
-
4
-
-
-
-
-
W
=
5
-
3
WAS
43
7
7
-
-
-
-
-
-
-
7
-
-
P
=
7
-
3
PUT
57
12
3
-
-
-
3
-
-
-
-
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
R
=
9
-
6
ROSTAU
94
22
4
-
-
-
-
4
-
-
-
-
-
-
-
51
-
29
-
372
111
48
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
W
=
5
-
4
WHAT
52
16
7
-
-
-
-
-
-
-
7
-
-
H
=
8
-
6
HIDDEN
44
35
8
-
-
-
-
-
-
-
-
8
-
T
=
2
-
5
THING
58
31
4
-
-
-
-
4
-
-
-
-
-
W
=
5
-
4
WITH
60
24
6
-
-
-
-
-
-
6
-
-
-
F
=
6
-
4
FIRE
38
29
2
-
-
2
-
-
-
-
-
-
-
A
=
1
-
5
ABOUT
59
14
5
-
-
-
-
-
5
-
-
-
-
I
=
9
-
2
IT
29
11
2
-
-
2
-
-
-
-
-
-
-
-
-
36
-
30
-
340
160
34
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
W
=
5
-
5
WHERE
59
32
5
-
-
-
-
-
5
-
-
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
D
=
4
-
8
DARKNESS
91
28
1
-
1
-
-
-
-
-
-
-
-
D
=
4
-
4
DOES
43
16
7
-
-
-
-
-
-
-
7
-
-
I
=
9
-
2
IT
29
11
2
-
-
2
-
-
-
-
-
-
-
L
=
3
-
3
LIE
26
17
8
-
-
-
-
-
-
-
-
8
-
-
-
35
-
27
-
290
128
29
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
122
-
86
First Total
1002
399
111
-
2
8
3
12
20
6
35
16
9
-
-
1+2+2
-
8+6
Add to Reduce
1+0+0+2
3+9+9
1+1+1
-
-
-
-
1+2
2+0
-
3+5
1+6
-
-
-
5
-
14
Second Total
3
21
3
-
2
8
3
3
2
6
8
7
9
-
-
-
-
1+4
Reduce to Deduce
-
2+1
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
5
Essence of Number
3
3
3
-
2
8
3
3
2
6
8
7
9

 

FUNERAL FIRE PYRE AMIDST PYRAMID IS O IS PYRAMID AMIDST PYRE FIRE FUNERAL

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
W
=
5
1
4
WHAT
52
16
7
-
-
-
-
-
-
-
7
-
-
C
=
3
2
3
CAN
18
9
9
-
-
-
-
-
-
-
-
-
9
I
=
9
3
2
IT
29
11
2
-
-
2
-
-
-
-
-
-
-
B
=
2
4
2
BE
7
7
7
-
-
-
-
-
-
-
7
-
-
T
=
2
5
4
THAT
49
13
4
-
-
-
-
4
-
-
-
-
-
W
=
5
6
3
WAS
43
7
7
-
-
-
-
-
-
-
7
-
-
P
=
7
7
3
PUT
57
12
3
-
-
-
3
-
-
-
-
-
-
I
=
9
8
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
R
=
9
9
6
ROSTAU
94
22
4
-
-
-
-
4
-
-
-
-
-
W
=
5
10
4
WHAT
52
16
7
-
-
-
-
-
-
-
7
-
-
H
=
8
11
6
HIDDEN
44
35
8
-
-
-
-
-
-
-
-
8
-
T
=
2
12
5
THING
58
31
4
-
-
-
-
4
-
-
-
-
-
W
=
5
13
4
WITH
60
24
6
-
-
-
-
-
-
6
-
-
-
F
=
6
14
4
FIRE
38
29
2
-
-
2
-
-
-
-
-
-
-
A
=
1
15
5
ABOUT
59
14
5
-
-
-
-
-
5
-
-
-
-
I
=
9
16
2
IT
29
11
2
-
-
2
-
-
-
-
-
-
-
A
=
1
17
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
W
=
5
18
5
WHERE
59
32
5
-
-
-
-
-
5
-
-
-
-
I
=
9
19
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
D
=
4
20
8
DARKNESS
91
28
1
-
1
-
-
-
-
-
-
-
-
D
=
4
21
4
DOES
43
16
7
-
-
-
-
-
-
-
7
-
-
I
=
9
22
2
IT
29
11
2
-
-
2
-
-
-
-
-
-
-
L
=
3
23
3
LIE
26
17
8
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
122
-
86
First Total
1002
399
111
-
2
8
3
12
20
6
35
16
9
-
-
1+2+2
-
8+6
Add to Reduce
1+0+0+2
3+9+9
1+1+1
-
-
-
-
1+2
2+0
-
3+5
1+6
-
-
-
5
-
14
Second Total
3
21
3
-
2
8
3
3
2
6
8
7
9
-
-
-
-
1+4
Reduce to Deduce
-
2+1
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
5
Essence of Number
3
3
3
-
2
8
3
3
2
6
8
7
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
17
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
D
=
4
20
8
DARKNESS
91
28
1
-
1
-
-
-
-
-
-
-
-
I
=
9
3
2
IT
29
11
2
-
-
2
-
-
-
-
-
-
-
F
=
6
14
4
FIRE
38
29
2
-
-
2
-
-
-
-
-
-
-
I
=
9
16
2
IT
29
11
2
-
-
2
-
-
-
-
-
-
-
I
=
9
22
2
IT
29
11
2
-
-
2
-
-
-
-
-
-
-
P
=
7
7
3
PUT
57
12
3
-
-
-
3
-
-
-
-
-
-
T
=
2
5
4
THAT
49
13
4
-
-
-
-
4
-
-
-
-
-
R
=
9
9
6
ROSTAU
94
22
4
-
-
-
-
4
-
-
-
-
-
T
=
2
12
5
THING
58
31
4
-
-
-
-
4
-
-
-
-
-
I
=
9
8
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
A
=
1
15
5
ABOUT
59
14
5
-
-
-
-
-
5
-
-
-
-
W
=
5
18
5
WHERE
59
32
5
-
-
-
-
-
5
-
-
-
-
I
=
9
19
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
W
=
5
13
4
WITH
60
24
6
-
-
-
-
-
-
6
-
-
-
B
=
2
4
2
BE
7
7
7
-
-
-
-
-
-
-
7
-
-
W
=
5
6
3
WAS
43
7
7
-
-
-
-
-
-
-
7
-
-
W
=
5
10
4
WHAT
52
16
7
-
-
-
-
-
-
-
7
-
-
W
=
5
1
4
WHAT
52
16
7
-
-
-
-
-
-
-
7
-
-
D
=
4
21
4
DOES
43
16
7
-
-
-
-
-
-
-
7
-
-
H
=
8
11
6
HIDDEN
44
35
8
-
-
-
-
-
-
-
-
8
-
L
=
3
23
3
LIE
26
17
8
-
-
-
-
-
-
-
-
8
-
C
=
3
2
3
CAN
18
9
9
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
122
-
86
First Total
1002
399
111
-
2
8
3
12
20
6
35
16
9
-
-
1+2+2
-
8+6
Add to Reduce
1+0+0+2
3+9+9
1+1+1
-
-
-
-
1+2
2+0
-
3+5
1+6
-
-
-
5
-
14
Second Total
3
21
3
-
2
8
3
3
2
6
8
7
9
-
-
-
-
1+4
Reduce to Deduce
-
2+1
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
5
Essence of Number
3
3
3
-
2
8
3
3
2
6
8
7
9

 

 

FUNREAL

IS

REAL FUN IS IS FUN REAL

 

 

PYRAMID MARY PYRAMID

Y RAM MARY MARY Y RAM

 

 

KEEPER OF GENESIS

A

QUEST

FOR THE HIDDEN LEGACY OF MANKIND

Robert Bauval Graham Hancock

1996

Return to the Beginning

Page 283

"Is it possible that men and women of great wisdom and learning cast a 'glamour' over the Giza necropolis at some point in the distant /Page 284/ past? Were they the possessors of as yet unguessed-at secrets that they wished to hide here? And did they succeed in concealing those secrets almost in plain view? For thousands of years, in other words, has the ancient Egyptian royal cemetary at Giza veiled the presence of something else — something of vastly greater significance for the story of Mankind?
One thing we are sure of is that unlike the hundreds of Fourth-Dynasty mastaba tombs to the west of the Sphinx and clustered around the three great Pyramids, the Pyramids themselves were never designed to serve primarily as burial places. We do not rule out the possibility that the Pharaohs Khufu, Khafre and Menkaure may at one time have been buried within them — although there is no evidence for this — but we are now satisfied that the transcendent effort and skill that went into the construction of these awe-inspiring monuments was motivated by a higher purpose.
We think that purpose was connected to the quest for eternal life wrapped up in a complete religious and spiritual system that the ancient Egyptians inherited from unknown predecessors and that they later codified in their eerie and other-worldly funerary and rebirth texts. We suggest, in short, that it was the goal of immortality, not just for one Pharaoh but for many, that the corridors and passages and hidden chambers and concealed gates and doorways of the Giza complex were ultimately designed to serve. Depicted in the Book of What is in the Duat as being filled with monsters, these narrow, claustrophobic, terrifying places, hemmed in on all sides by sheer stone walls, were in our view conceived as the ultimate testing ground for initiates. Here they would be forced to face and overcome their most horrible and debilitating fears. Here they would pass through unimaginable ordeals of the spirit and the mind. Here they would learn esoteric wisdom through acts of concentrated intelligence and will. Here they would be prepared, through practice and experience, for the moment of physical death and for the nightmares that would follow it, so that these transitions would not confuse or paralyse them — as they might other, unprepared, souls — and so that they might become 'equipped spirits' able to move as they wished through heaven and earth, 'unfailingly, and regularly and eternally'.'
Such was the lofty goal of the Horus-King's quest and the ancient /Page 285/ Egyptians clearly believed that in order to attain it the initiate would have to participate in the discovery, the unveiling, the revelation, of something of momentous importance — something that would bestow wisdom, and knowledge of the 'First Time', and of the mysteries of the cosmos, and of Osiris, the Once and Future King.
We are therefore reminded of a Hermetic Text, written in Greek but compiled in Alexandria in Egypt some 2000 years ago, that is known as the Kore Kosmu (or Virgin of the World).2 Like other such writings, this text speaks of Thoth, the ancient Egyptian wisdom-god, but refers to him by his Greek name, Hermes:

Such was all-knowing Hermes, who saw all things, and seeing understood, and understanding had the power both to disclose and to give explanation. For what he knew, he graved on stone; yet though he graved them onto stone he hid them mostly . . . The sacred symbols of the cosmic elements [he] hid away hard by the secrets of Osiris . . . keeping sure silence, that every younger age of cosmic time might seek for them.'

The text then tells us that before he 'returned to Heaven' Hermes invoked a spell on the secret writings and knowledge that he had hidden:
O holy books, who have been made by my immortal hands, by incorruption's magic spells . . . free from decay throughout eternity remain, and incorrupt from time. Become unseeable, unfindable, for every one whose foot shall tread the plains of this land, until Old Heaven doth bring forth meet instruments for you . . .4
What instruments might lead to the recovery of `unseeable and unfindable' secrets concealed at Giza?
Our research has persuaded us that a scientific language of precessional time and allegorical astronomy was deliberately expressed in the principal monuments there and in the texts that relate to them. From quite an early stage in our investigation, we hoped that this language might shed new light on the enigmatic civilization of Egypt.

Page 287

"Looking at the awe inspiring scale and precision of the monuments we feel, too, that the purpose of the ancient master-builders was sublime, and that they did indeed find a way to initiate those who would come after - thousands of years in the future - by making use of the universal language of the stars.

They found a way to send a message across the ages in a code so simple and so self explanatory that it might rightly be described as an anti-cipher.

Perhaps the time has come to listen to that clear, compelling signal that beckons us out of the darkness of prehistory. Perhaps the time /Page 288/ has come to seek the buried treasure of our forgotten genesis and destiny:

Stars fade like memory the instant before dawn. Low in the east the sun appears, golden as an opening eye. That which can be named must exist. That which is named can be written. That which is written shall be remembered. That which is remembered lives. In the land of Egypt Osiris breathes . . .6"

Conclusion

The quotation is from the Normandi Ellis's translation of the Ancient Egyptian Book of the Dead, Awakening Osiris, and is drawn from Chapter XV of the Ancient Egyptian Book of the Dead, Papyrus of Ani.

 

 

Daily Mail. Tuesday. March 31, 2015

Page 68

The point of pentangles

ANSWERS TO CORRESPONDENTS

QUESTION
Which culture first used the pentangle and how did it become associated with the occult?

THE pentangle is usually represented as the pentagram, a five-pointed, linear star within a circle, worn or drawn with the point facing up.

It served to mark directions in Sumerian texts, dating from about 30BC, and is found in most early cultures. The ancient Greeks established its symbolic status.

Greek mathematician and philosopher Pythagoras believed five was the number of perfection, because of the fivefold division of the body (head, arms and legs outstretched) mirroring the division of the soul into fire, water, air, earth and psyche. The Pythagoreans held the pentacle sacred to Hygeia, the goddess of healing.

Early Christians wore the pentagram to represent the five wounds of Christ and to symbolise the five senses.

In the 14th-century English poem Sir Gawain And The Green Knight, the symbol decorates the shield of the hero, Gawain. The anonymous poet credits the symbol's origin to King Solomon, and explains that each of the five interconnected points represents a virtue tied to a group of five: Gawain is keen in his five senses, dextrous in his five fingers, faithful to the salvation provided through the Five Wounds of Christ, takes courage from the five joys that Mary had of Jesus and exemplifies the five virtues of knighthood.

Renaissance-era ritual magicians, Henry Cornelius Agrippa von Nettesheim (14861535) and Giordano Bruno (1548-1600), used the pentagram to represent the perfection of the human body. To Bruno, five was the `number of the soul' because the human form is bound by five outer points. He warned magicians and sorcerers could perform spells by using the pentagram as it was a window to the soul.

As Bruno and other Renaissance philosophers and magicians were executed under the Inquisition, perhaps the symbol came to be associated with evil forces.

By the mid-19th century, a further distinction had developed among occultists regarding the pentagram's orientation. With a single point upwards it depicted a spirit presiding over the four elements of matter and was essentially 'good'.

Occultists and satanists now claimed that the inverted pentagram was evil, the sign of the Devil even. Influential French occultist Eliphas Levi (1810-75) stated: 'A reversed pentagram, with two points projecting upwards, is a symbol of evil and attracts sinister forces because it overturns the proper order of things and demonstrates the triumph of matter over spirit. 'It is the goat of lust attacking the heavens with its horns, a sign execrated by initiates.'

Symbolic: Anton LaVey, of the Church of Satan, with an inverted pentangle (image omitted)

Brian Cummings, Hay-on-Wye, Powys.

 

 

THE NEW VIEW OVER ATLANTIS

John Michell 1983

Page 150

"A series of clues to the composition of the final pyramidion at the very apex of the Pyramid begins with an observation in A.E. Berriman's Historical Metrology on the antiquity of the British or Imperial inch. There are a number of old Egyptian weights in the British Museum, and others from Greece and Babylon, whose standard of reference has proved to be the cubic inch of gold. Were it not for the common but inappropriate use of metric units in publishing details of antique weights, that feature would be more generally recognized. Five is the number chiefly associated with the pyramid form; which has five faces and five corners,

PYRAMID = 86 = PYRAMID

PYRAMID = 41 = PYRAMID

PYRAMID = 5 = PYRAMID

Five is the number chiefly associated with the pyramid form; which has five faces and five corners,

 

 

-
-
-
-
-
PYRAMID
-
-
-
-
-
-
-
1
P+Y
41
14
5
-
-
-
-
1
R
18
9
9
-
-
-
-
1
A+M
14
5
5
-
-
-
-
1
I
9
9
9
-
-
-
-
1
D
D
4
4
P
=
7
-
7
PYRAMID
86
41
32
-
-
-
-
-
-
8+6
4+1
3+2
P
=
7
-
7
PYRAMID
14
5
5
-
-
-
-
-
-
1+4
-
-
P
=
7
-
7
PYRAMID
5
5
5

 

Y RAM MARY MARY Y RAM

 

-
-
-
-
-
PYRAMID
-
-
-
-
-
-
-
1
P
16
7
7
-
-
-
-
1
Y
25
7
7
-
-
-
-
1
R
18
9
9
-
-
-
-
1
A
1
1
1
-
-
-
-
1
M
13
4
4
-
-
-
-
1
I
9
9
9
-
-
-
-
1
D
4
4
4
P
=
7
-
7
PYRAMID
86
41
41
-
-
-
-
-
-
8+6
4+1
4+1
P
=
7
-
7
PYRAMID
14
5
5
-
-
-
-
-
-
1+4
-
-
P
=
7
-
7
PYRAMID
5
5
5

 

 

-
-
-
-
-
PYRE
-
-
-
-
-
-
-
2
P+Y
41
14
5
-
-
-
-
1
R
18
9
9
-
-
-
-
1
E
5
5
5
P
=
7
-
4-
PYRE
-
-
-
-
-
-
-
-
AMID
-
-
-
-
-
-
-
2
A+M
14
5
5
-
-
-
-
1
I
9
9
9
-
-
-
-
1
D
4
4
4
A
=
1
-
-
AMID
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
8
-
91
46
37
-
-
-
-
-
-
8+6
4+6
3+7
-
-
8
-
8
-
10
10
10
-
-
-
-
-
-
1+0
1+0
1+0
-
-
8
-
8
-
1
1
1

 

PYRE AMIDST THE STONE

 

P
=
7
-
7
PYRAMID
86
41
5
P
=
7
-
7
PHARAOH
67
40
4
-
-
14
-
14
Add to Reduce
153
81
9
-
-
1+4
-
1+4
Reduce to Deduce
1+5+3
8+1
1+8
-
-
5
-
5
Essence of Number
9
9
9

 

 

T
=
2
-
3
THE
33
15
6
G
=
7
-
5
GREAT
51
24
6
P
=
7
-
7
PYRAMID
86
41
5
O
=
6
-
2
OF
21
12
3
G
=
7
-
4
GIZA
43
25
7
-
-
29
-
21
First Total
234
117
27
-
-
2+9
-
2+1
Add to Reduce
2+3+4
1+1+7
2+7
-
-
11
-
3
Second Total
9
9
9
-
-
1+1
-
-
Reduce to Deduce
-
-
-
-
-
2
-
3
Essence of Number
9
9
9

 

 

THE SIRIUS MYSTERY

Robert K.G.Temple 1976

Page 74

"Mead quotes an Egyptian magic papyrus, this being an uncontested Egyptian document which he compares to a passage in the Trismegistic literature: 'I invoke thee, Lady Isis, with whom the Good Daimon doth unite, He who is Lord in the perfect black. '37
We know that Isis is identified with Sirius A, and here we may have a / Page 74 / description of her star-companion 'who is Lord in the perfect black', namely the invisible companion with whom she is united, Sirius B.
Mead, of course, had no inkling of the Sirius question. But he cited this magic papyrus in order to shed comparative light on some extraordinary passages in a Trismegistic treatise he translated which has the title 'The Virgin of the World'. In his comments on the magic papyrus Mead says: 'It is natural to make the Agathodaimon ("the Good Daimon") of the Papyrus refer to Osiris; for indeed it is one of his most frequent designations. Moreover, it is precisely Osiris who is pre-eminently connected with the so-called "under­world", the unseen world, the "mysterious dark". He is lord there. . . and indeed one of the ancient mystery-sayings was precisely, "Osiris is a dark God." ,
'The Virgin of the World' is an extraordinary Trismegistic treatise in the form of a dialogue between the hierophant (high priest) as spokesman for Isis and the neophyte who represents Horus. Thus the priest instructing the initiate is portrayed as Isis instructing her son Horus.
The treatise begins by claiming it is 'her holiest discourse' which 'so speaking Isis doth pour forth'. There is, throughout, a strong emphasis on the hierarchical principle of lower and higher beings in the universe - that earthly mortals are presided over at intervals by other, higher, beings who interfere in Earth's affairs when things here become hopeless, etc. Isis says in the treatise: 'It needs must, therefore, be the less should give place to the greater mysteries.' What she is to disclose to Horus is a great mystery. Mead describes it as the mystery practised by the arch-hierophant. It was the degree (here 'degree' is in the sense of 'degree' in the Masonic 'mysteries', which are hopelessly garbled and watered-down versions of genuine mysteries of earlier times) 'called the "Dark Mystery" or "Black Rite". It was a rite performed only for those who were judged worthy of it after long probation in lower degrees, something of a far more sacred character, apparently, than the instruction in the mysteries enacted in the light.'
Mead adds: 'I would suggest, therefore, that we have here a reference to the most esoteric institution of the Isiac tradition. . .', Isiac meaning of course 'Isis-tradition', and not to be confused with the Book of Isaiah in the Bible (so that perhaps it is best for us not to use the word-form 'Isiac').
It is in attempting to explain the mysterious 'Black Rite' of Isis at the highest degree of the Egyptian mysteries that Mead cited the magic papyrus which I have already quoted. He explains the 'Black Rite' as being connected with Osiris being a 'dark god' who is 'Lord of the perfect black' which is 'the unseen world, the mysterious black'.
This treatise 'The Virgin of the World' describes a personage called Hermes who seems to represent a race of beings who taught earthly mankind the arts of civilization after which: 'And thus, with charge unto his kinsmen of the Gods to keep sure watch, he mounted to the Stars'.
According to this treatise mankind have been a troublesome lot requiring scrutiny and, at rare intervals of crisis, intervention.
After Hermes left Earth to return to the stars there was or were in Egypt someone or some people designated as 'Tat' (Thoth) who were initiates into the celestial mysteries."

Page 77

"Bearing these books in mind (and I am sure they are there waiting under­ground like a time bomb for us), it is interesting to read this passage in 'The Virgin of the World' following shortly upon that previously quoted:
The sacred symbols of the cosmic elements were hid away hard by the secrets of Osiris. Hermes, ere he returned to Heaven, invoked a spell on them, and spake these words: . . . 'O holy books, who have been made by my immortal hands, by incorruption's magic spells. . . (at this point there is a lacuna as the text is hopeless) . . . free from decay throughout eternity remain and incorrupt from time! Become unseeable, unfindable, for every one whose foot shall tread the plains of this land, until old Heaven doth bring forth meet instruments for you, whom the Creator shall call souls.'
Thus spake he; and, laying spells on them by means of his own works, he shut them safe away in their own zones. And long enough the time has been since they were hid away.
In the treatise the highest objective of ignorant men searching for the truth
is described as: '(Men) will seek out. . . the inner nature of the holy spaces which no foot may tread, and will chase after them into the height, desiring to observe the nature of the motion of the Heaven.
'These are as yet moderate things. For nothing more remains than Earth's remotest realms; nay, in their daring they will track out Night, the farthest Night of all.'..."

 

 

IN SEARCH OF THE MIRACULOUS

Fragments of an Unknown Teaching

P. D. Oupensky 1878 - 1947

Page 217

'A man may be born, but in order to be born he must first die, and in order to die he must first awake.'
'When a man awakes he can die; when he dies he can be born'

Gurdjieff

 

ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE

 

 

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

 

I

AM

THAT

LAZARUS

COME FROM THE DEAD COME

BACK

TO

TELL YOU ALL I SHALL TELL YOU ALL

 

 

T
=
2
-
3
THE
33
15
6
G
=
7
-
5
GREAT
51
24
6
P
=
7
-
7
PYRAMID
86
41
5
O
=
6
-
2
OF
21
12
3
G
=
7
-
4
GIZA
43
25
7
-
-
29
-
21
First Total
234
117
27
-
-
2+9
-
2+1
Add to Reduce
2+3+4
1+1+7
2+7
-
-
11
-
3
Second Total
9
9
9
-
-
1+1
-
-
Reduce to Deduce
-
-
-
-
-
2
-
3
Essence of Number
9
9
9

 

 

DAILY MAIL

Monday, April 2, 2007

Page 37

"The secret of the pyramid ? . . ."

"FOR 4,500 years, the Great Pyramid of Giza has been a source of wonder and mystery.

"the secrets of the pyramids."

 

 

KEEPER OF GENESIS

A QUEST FOR THE HIDDEN LEGACY OF MANKIND

Robert Bauval Graham Hancock1996

Chapter 14

Space-Time Co-ordinates

Becoming equipped

Page 232

The Utterances conventionly numbered 471, 472 and 473 in the" ancient Egyptian Pyramid Texts contain information of an extraordinary nature. In view of the importance of this information,we set it out in full below:

I am the essence of a god, the son of'a god, the messenger of a god. [says the Horus-King]. The Followers of Horus cleanse me, they bathe me, they dry me, they recite for me the Spell [formula] for Him who is on the Rightway, they recite for me the Spell of Him who Ascends, and I ascend to the sky.

I will go aboard this-Bark of Re [the Solar Bark] ... Every god will /Page 233/ rejoice at meeting, me as they rejoice at meeting Re [the-sun] when he ascends from the eastern side of the sky inpeace, in peace.

The sky quivers, the earth quakes before me, for I am a magician, I possess magic . . . I have come that I may glorify Orion; that I may set Osiris at the head, that I may set the gods upon their thrones.

O Mahaf, Bull of the gods [Taurus-Hyades], bring me this [solar bark] and set me on yonder side . . . The reed-floats of the sky are set down for me by the day-bark that I [the solar Horus-King] may go up to them to Re at the Horizon. The reed floats of the sky are brought down to me by the night bark that I may go up on them to Horakhti at the Horizon. I go up to the eastern side of the sky where the gods are born, and I am born as Horus, as Him of the Horizon . . . I have found the Akhus with their mouths equipped . . .

'Who are you?' say they [the Akhus], with their mouths equipped.

I am an Akhu with my mouth equipped,'

'How has this happened to you,' say they, the Akhus with their mouths equipped, 'that you have come to-this place more noble than any place?'

'I have come to this place more noble than any place because: The reed-floats of the sky were set down- for Re [the sun disc and the emblem of the Horus- King] that Re might-cross [the Milky Way] on them to Horakhti at the Horizon . . . '8

These Utterances appear to describe an important part of the Horus­King's initiatory journey - an ordeal of questions and answers based on astronomical science - wrapped.up in esoteric symbols. The inquisitors are the 'Followers of Horus', also .known as the Akhus (the 'Venerables', the 'Shining Ones', the 'Transfigured Spirits', etc., etc.). Moreover, as we would expect, the Horus-Kings cosmic journey begins in the Taurus-Hyades region of the sky, on the right bank of the Milky Way and-proceeds along the ecliptic path to end at Leo i.e. 'Horakhti', at the horizon. Here, at this place more noble than any place', the Akhus greet him - indeed he claims to have become an Akhu himself - and give him the final, instructions or directions that he will need to complete his quest.

What we have to consider is the possibility that these, final instructions might somehow have 'equipped' the Horus-King 'to make the necessary journey back in time, to the 'First Time' and-into the cosmic Kingdom of Osiris when sky and ground were united in perfect harmony."

 

 

WHO ARE YOU SAY THEY THE AKHUS WITH THEIR MOUTH EQUIPPED

?

I

AM AN AKHU WITH MY MOUTH EQUIPPED

 

 

I
=
9
-
1
I
9
9
9
A
=
1
-
2
AM
14
5
5
A
=
1
-
2
AN
15
6
6
A
=
1
-
4
AKHU
41
15
6
W
=
5
-
4
WITH
60
24
6
M
=
4
-
2
MY
38
11
2
M
=
4
-
5
MOUTH
77
23
5
E
=
5
-
8
EQUIPPED
93
48
3
B
-
30
-
28
First Total
347
140
41
-
-
3+0
-
2+8
Add to Reduce
3+4+7
1+4+0
4+1
-
-
3
-
10
Second Total
14
5
5
-
-
-
-
1+0
Reduce to Deduce
1+4
-
-
-
-
3
-
1
Essence of Number
5
5
5

 

Page 219

"Akhu, meaning variously, the'Shining Ones', the 'Star people' or the 'Venerables'. In this way they will lead us back to the trail of the 'Followers of Horus' and to the notion that for thousands of years - spanning both the prehistoric and the historic periods - the members of a hidden academy may have been at work behind the scenes in Egypt, observing the stars with scientific rigour and manipulating men and events according to a celestial timetable . . ."

Page 244

Secret spell

We suspect that for thousands of years before the Pyramid Age, hundreds of generations of Heliopolitan astronomer priests had kept the constellation of' Orion continuously under observation, paying particular attention to its place of meridian-transit - i.e. the altitude above the horizon at which it crossed the celestial meridian. We think that careful records were kept, perhaps written, perhaps orally encoded in the ancient 'mythological' language of precessional astronomy.20 And we suppose that note was taken of Orion's slow precessional drift - the effect of which was that the constellation would have seemed to be slowly drifting northwards along the west 'bank' of the Milky Way.

It is our hypothesis that the mythical image of the vast.body of Osiris slowly being.carried to the north, 'i.e.'drifting' on the waters of the Nile, is a specific piece of astronomical terminology coined to describe the long-terrn changes being effected' by precession in Orion's celestial, 'address'. In the Mephite Theology.as the reader will recall, this drift was depicted as havig commenced in the south, symbolically called Abydos (in archaeological 'terms the. most southerly 'shrine' of Osiris), and to have carried the 'body' of'the dead god to a point in the north symbolically called Sokar, i.e. the Memphite necropolis (the most northerly shrine: of Osiris), As we saw in Part III, the Shabaka Texts tell Us that when he reached this point:

Osiris was drowned in his water. Isis and Nepthys looked out, beheld him, and attended to him, Horus quickly commanded Isis and Nepthys to grasp Osiris and prevent his [submerging]. They heeded in time and brought him to land. He entered the hidden portals in the glory of the Lords of Eternity. Thus Osiris came.into.the earth at the Royal Fortress [Memphisj, to the north 'Of the land to which he had come [Abydos].21.

In the light of what we now know it is hard to-imagine that the reference to Osiris coming 'into the earth' (or down to earth?) could signify anything other than the physical construction of the body of Osiris on the ground' on the west banks of the Nile - in the form of the great Pyramid-fields of the sprawling Memphite necropolis. Since Osiris is Orion the desire to achieve such an effect would more than adequately explain why the, three Pyramids of Giza should have been arranged in the pattern of.the three stars of Orion's belt. Moreover, since we know that the stated goal of the Horus-King's quest was not only to find the astral 'body' of Osiris but to find it as it was in the 'First Time', we should not be .surprised by the fact that the Pyramids, as we saw in Part I, are set out on the ground in the pattern /Page246/that they made at the beginning (i.e. 'southernmost point') of that constellation's upward (i.e. 'northerly') precessional half-cycle.

So we wonder whether it is possible that the quest of the Horus­ King might have had as its ultimate objective the acquisition of knowledge concerning the 'First Time' - perhaps even the acquisition of specific knowledge from that remote epoch when the gods had walked the earth?

Several passages in the Pyramid Texts invite such speculation, For example, we.are told that the Horus-King must 'travel upstream' - i.e. must push against the natural drift of 'time' - in order to reach Orion-Osiris in his proper 'First Time' setting:

Betake yourself to the Waterway, fare upstream [south], travel about Abydos ill this spirit-form of yours which the gods command to belong to you; may a stairway I road] to the Duat be set up for you to the Place Where Orion Is _ . . . 22

They have found Osiris ... 'When his name became Sokar' [Memphite necropolis).. :. Wake up [Osiris] for Horus . . . raise yourself . .. fare southward [upstream] to the lake, cross over the sea [sky'], for you are he-who stands untiring in the midst of Abydos ... 23

Betake 'yourself to- the Waterway, fare upstream . . .traverse Abydos. The celestial portal to the Horizon is open to you ... may you remove yourself to the sky, for the roads of the celestial expanses which lead up to Horus are cleaned for you . . . for you have traversed. the Winding Waterway [Milky Way] which is in the north of the sky as a star crossing the sea which is beneath the sky _ The Duat has grasped­ your hand at the Place Where Orion Is . . . 24

Likewise there is a striking passage in the Coffin Texts which refers to some secret 'spell-or formula to allow the deceased' to use the 'path of Rostau' on the land-and in the sky (i.e. the path to the. Giza necropolis on land and to Orion's belt in the sky) in order to 'go down to any sky he wishes to go down to' . . . 26

I have passed on the path of Rostau, whether on water or on land, and these are the paths of Osiris [Orion], they are in the limit of the sky: As for him who knows the spell [formula] for going down into them, he himself is a god in the suite of Thoth [meaning he is as wise as Thoth, 'the controller of the stars'"] [and] he will go down-to any sky he wishes to go down to . . . 26

Page 247

Special numbers

We suspect that the phrase to 'go down to any sky' suggests an awareness - and recording - of precessionally induced changes in the positions of the stars over long "periods of time. And we also note its implication that if the chosen initiate was equipped with the correct numerical spell then he would be able to work out - and visualize the correct positions of the stars in any epoch of his choosing, past or future.

Once again Sellers stands out amongst Egyptologists for being the first to have entertained such apparently outlandish notions. 'It is possible', she writes, 'that early man encoded in his myths special numbers; numbers that seemed to reveal to initiates an amazing knowledge of the movement of the celestial spheres.' 27·

Such numbers, she argues, appear to have been derived from a sustained, scientific study of the cycle of precession and a measurement of its rate and, puzzlingly, turn out to be extremely 'close to the calculations made with today's sophisticated procedures'. Intriguingly, too, there is evidence not only 'that these calculations were made, and conclusions drawn', but.alsothat'they were transmitted to others by secret encoding that was accessible only to an elite few':28 In short, Sellers concludes, 'ancient man Calculated a special number that he believed would bring this threatening cycle [of precession] back to its starting point .. .' 29

The 'special number' to which Sellers is referring to is 25,920 (and multiples and divisions of it) and thus represents the duration, in solar years, of a full precessional cycle or 'Great Year'.30 She shows how it can be derived from a variety of simple combinations of other numbers - 5, 12, 36, 72, 360, 432, 2160, etc., etc. - all of which are in turn derived from precise observations of precession. Most crucially of all, she shows that this peculiar sequence of numbers occurs in the ancient Egyptian myth of Osiris where, notably '72 conspirators' are said to have been-involved with Seth in the murder of the God-King.3'

As was shown in Fingerprints of the Gods; the sun's perceived motion through the signs of the zodiac at the vernal equinox proceeds at the rate of one degree every seventy-two years. From this it follows that a movement of the vernal point through 30 degrees will take 2I60 /Page 248/ years to complete, 60 degrees will take 4320 years, and a full 360- degree cycle will require 25,920 years."

Curiously enough, as the reader will recall from Part I, the Great Pyramid itself incorporates a record of these precessional numbers - since its key dimensions (its height and the perimeter of its base) appear to have been designed as a mathematical model of the earth's polar radius and equatorial circumference on a scale of 1:43,200. The number 43,200 is, of course, exactly 600 times 72. What we have in - this remarkable monument, therefore, is not just a scale model of a hemisphere of the earth but also one in which the scale involved incorporates a 'special number' derived from one of the key planetary motions of the earth itself - i.e. the rate of its axial precession.

In short it seems that secret knowledge is indeed available in the myth of Osiris and in the dimensions of the Great Pyramid. With this secret knowledge, If we wanted to fix a specific date- say 1008 years in the future - and communicateit to other initiates, then we could do so with the special number' 14 (72 x l4 = I008).We would also have to specify the 'zero point' from which they were to make their calculations - i.e the present epoch - and this might be done with some kind of symbolic or mathematical marker to indicate where the vernal point presently is, i.e. moving out.of Pisces and into Aquarius.

A similar exercise could likewise be carried out in reverse. By following the 'eastwards' direction along the ecliptic path we can 'find' (calculate, work out) where the vernal point was at any epoch in the past. Thus if today we wished to use the precessional code to direct attention towards the Pyramid' Age we would need to confide to other initiates the 'special number' of 62.5 (72 x 62.5 = 4500 years ago = approximately 2500 BC). Again, we could rule out any ambiguity as to the zero date from which the calculations were to be made if we could find a way to indicate the present position of the vernal point.

We have seen that this is what Sneferu appears to have done with the two Pyramids at Dahshur, which map the two sides of the head of the celestial bull - the 'address' of the vernal point in his epoch. And in a sense, though with a great deal more specificity and precision, this could also be exactly what the builders of the Great Pyramid were doing when they deliberately targeted the southern shafts of the King's and Queen's Chambers on the meridian-transits of such /Page 249/ significant stars as Orion and Sirius in the epoch of 2500 BC.To be clear about this, it seems to us well worth investigating the possibility, that by setting up such obvious and precise 'time markers' they. were trying to provide an unambiguous zero point - circa 2500 BC .; for calculations that could only be undertaken by initiates steeped in the mysteries of precession, who were equipped by their training to draw out the hidden portents concealed in certain 'special numbers'.

We note in passing' that if the Horus-King could have' been provided with the 'special number' III.III, and had used it in the way described above; it would have led him back to (72 x III.III years =) 7,999.99 years before the specified 'ground zero', i.e. to almost exactly 8000 years before 2500 BC - in short, to 10,500 BC .

We know this seems like wishful numerology of the worst sort - i.e, 'factoring in' an arbitrary.value to a set of calculations so as to procure - spurious 'corroboration' for a specific 'desired date (in 'this case the date of 10,500 BC, twelve and a half thousand years before the present, that we have already highlighted in Chapter 3 in connection with the Sphinx and the Pyramids of Giza). The problem, however, is tliat the number III.III may well not be anarbitrary value . At any rate, it has long been recognized that the main numerical factor in the design of the Great Pyramid, and indeed of the Giza necropolis as a whole, is the prime number II - a prime number being one that is only divisible by itself to produce the whole number I. Thus II .divided by II, i.e. the ratio II:II, produces the whole number I (while II divided by anything else," i.e. any other ratio, would, of neccessity, generate a fraction).

What is intriguing is the way that the architecture of the Great Pyramid responds to the number rr when it is divided, or multiplied, by other whole numbers. The reader will recall, for example, that its side length of just over 755 feet is equivalent to 440 Egyptian royal cubits - i.e. II times 40 cubits." In addition, its height-to-base ratio is , 7:II.34 The slope ratio of its sides is 14:11 (tan 51 degrees 50').35 And the slope ratio of the southern shaft of the King's Chamber - the shaft that was targeted on Orion's belt in ,2500 BC - is II:II (tan 45 degrees)."

Arguably, therefore, the ratio II:II, which integrates with our /Page 250/ 'special number' III.III, could be considered as a sort of mathemati­ cal key, or 'stargate' to Orion's belt, Moreover,as"we shall see, a movement of III.III degrees 'backwards 'along the ecliptic from 'ground-zero' at the Hyades-Taurus, the head of the celestial bull, would place the vernal point 'underneath' the cosmic lion.

Is it not precisely such a location, underneath the Great Sphinx, that the Horus-King is urged to investigate as he stands between its paws 'with his mouth equipped' and faces the questions of the Akhus whose initiations have led' him this far? Indeed, does it not seem probable that the 'quest-journey' devised by the 'Followers of 'Horus' was carefully structured so as to sharpen the mind of the initiate by requiring him to piece together all the clues himself until he finally arrived at the-realization that somewhere underneath the Great Sphinx of Giza was something,(written or pictorial records, artefacts, maps.astronomical charts) that touched on 'the knowledge of a divine origin', that was of 'irnmense importance, and that had been concealed there since the 'First Time'?

,In consideririg such questions, we are reminded of the Hermetic doctrines which transmit a tradition of the wisdom god Thoth who was said to have 'succeeded in understanding the mysteries of the heavens [and to have] revealed them by inscribing them-in sacred books' which he "then hid here on earth, intending that: they should be searched for by future generations but "found only by the fully worthy'37 Do the 'sacred books of 'Thoth', or their equivalent, still lie in the bedrock beneath the Great Sphinx of Giza, and do the 'fuIly worthy' still seek them there?

Seekers after truth

Other questions, too, have been raised implicitly and explicitly in the foregoing chapters:

I Were the Great Sphinx and the great Pyramids of Giza designed to serve as parts of-an immense three-dimensional 'model' of the sky of the 'First Time'?

2 Could other features of the necropolis also be part of this model?

3 If so, then has enough survived for us to compare the model with computer simulations of the skies above Giza in previous epochs /Page 251/

and thus. arrive at an accurate archaeoastronomical dating for the 'First Time', i.e. for.the true .'genesis'of the extraordinary civilization of Egypt?

By looking at-simulations of the ancient skies would we not, to use the language of the Egyptian funerary texts, be 'going down to any sky we wished to go down to'? ,

Is it an accident that so many of these texts have survived for thousands of years, or could their compilers have intended them to survive and carefully designed them in such a way that human nature would ensure their copying and recopying down the ages (a process that has been promiscuously resumed 'in the last century and.a half since the decipherment of the ancient Egyptian hieroglyphs, with the Coffin Texts, the Pyramid Texts, the Book of the Dead, etc., etc., now translated and reprinted in dozens of modern languages and editions - and even available on CD-ROM)?

6 In other words, is it not possible in our readingsof the texts, in our analysis of the rituals to which they were linked, that. we have stumbled upon a message of primordial antiquity that was composed not: just for the Pyramid Age, and not just for the Horns-Kings of ancient Egypt, but for all 'seekers after the truth' from any culture, in any epoch, who might-be 'equipped' to put texts and monuments together and to view the skies of former times?

Page 252 (number omitted)

Chapter 16

Message ina Bottle?

'We have reached this fascinating point in our evolution. . . we have reached the time when we know we can talk to each other across the distances between 'the stars . . . '

Dr John Billingham, NASA Ames Research Center, 1995

Together with the ancient-texts and rituals that are linked to them, could the vast monuments of the Giza necropolis have been designed to transmit a message from one culture to another - a message not across space but across time?

Egyptologists reply to-such questions by rolling their eyes and hooting derisively. Indeed they would not be 'Egyptologists' (or at any rate they could not long remain within that profession) if they reacted with anything other than scorn and disbelief to suggestions that the necropolis might be more than a cemetery, that the Great Sphinx might significantly predate the epoch of 2500 BC, and that the Pyramids might not be just 'royal tombs'. By the same token, no self­respecting Egyptologist 'would be prepared to consider, even for a moment, the outlandish possibility that some sort of mysterious 'message" might have been encoded into the monuments.

So whom should we turn to for advice when confronted by what we suspect may be a message from a civilization so far distant from us in time as to be almost unknowable? .

Anti-cipher

The only scientists actively working on such problems today are those involved in the Search for Extraterrestrial Intelligencec- SETI for /Page253/ short . They endlessly sweep the heavens.for messages from distant civilizations and they have therefore naturally had to give some thought to what might happen if they ever did identify such, a message. According to Dr Philip Morisson of the Massachusetts Institute of Technology:

To begin with we would know very.little about it. If we received it we would not understand what we're getting. But we would have an unmistakable signal full of structure, full of challenge. The best people would try to decode it, and it will be easy to do because those who have constructed it would have made it easy to decode, otherwise there's no point. This is anti-cryptography: 'I want to make a message for you, who never got in touch with any symbols of mine. no key no clue, nevertheless you'll be able to read it . . .' I would have to fill it full of clues and unmistakable clever devices. . . 1

In his book, Cosmos, Professor Carl Sagan of Cornell Universersity rnakes much the same point - and does so, curiously enough, with reference to the ancient Egyptian hieroglyphic system. He explains that the 'Egyptian hieroglyphics are, in significant part a simple substitution cipher. But not every hieroglyphic is a letter or symbol. Some are pictographs . . .' When it comes to transition, this 'mix of letters and pictographs caused some grief for interpreters . . .' In the early nineteenth century, however, a breakthrough was made by the French scholar Champollion who deciphered the famous 'Rosetta Stone', a slab of black basalt bearing identical inscriptions in Egyptian hieroglyphics and in Greek. Since Champollion could read the Greek, all he needed was some kind of 'key' to relate specific hieroglyphs to specific Greek words or letters. This key was provided by the constant repetition in the Greek text of the name of Pharaoh Ptolemy V and an equal number of repetitIons in the Egyptian text of a distinctive oblong enclosure - known as a cartouche containing a repeated group of hieroglyphs. As Sagan comments:

The cartouches were the key . . . almost as though the Pharaohs of Egypt had circled their own names to make the going easier for Egyptologists two thousand years in the future. . . What a joy it must have been [for Champollion] to open this one-way communication channel with another civilization, to permit-a culture that had been /Page 254/ mute for millennia to speak of its history, magic, medicine, religion, politics and philosophy.2

Professor Sagan then offers a comparison that is highly apposite to our present inquiry. 'Today,' he says:

we are again seeking messages from an ancient and exotic civilization, this time hidden from us not only in time, but in space. If we should receive a radio message from an extraterrestrial civilization, how could it possibly be understood. Extraterrestrial intelligence will be elegant, complex, internally consistent and utterly alien. Extraterrestrials would, of course, wish to make a message sent to us as comprehensible as . possible. But how could they? 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?

It seems to us that if there is indeed a very ancient 'message' at Giza then it is likely to be expressed in the language of science and mathematics that Sagan identifies - and for the same reason. Moreover, given its need to continue 'transmitting' coherently across thousands of years (and chasms of cultural change), we think that the composer of such a message would be likely to make use of the Precession of the Equinoxes, the one particular 'law of Nature' that can be said to govern, and measure - and identify - long periods of terrestrial time.

Durable vehicles

The Pyramids and the Great Sphinx at Giza are, above all else, as elegant, as complex, as internally consistent and as utterly 'alien' as the extraterrestrial intelligence that Sagan envisages (alien in the sense of the tremendous, almost superhuman scale of these structures and of their uncanny - and in our terms apparently unnecessary precision).

Moreover, returning briefly to Dr Philip Morisson's remarks quoted earlier, we think that the Giza necropolis also qualifies rather. well for the description 'packed full of clues and unmistakable clever devices'.4 Indeed, it seems to us that a truly astonishing quantum of /Page 255/ ingenuity was invested by the Pyramid builders to ensure that the four fundamental aspects of an 'unmistakable' message were thoroughly elaborated .here:

I the creation of durable, unequivocal markers which could serve as beacons.to-inflame the curiosity and-engage the intelligence of future generations of seekers;

2 the use of the 'cominon language' of precessiona astronomy;

3 the use of precessional co-ordinates to signal specific time­referents linking past to present and present to-future;

4 Cunningly. concealed store-rooms-or 'Halls of Records' that could only be found and entered by those who were fully initiated in the 'silent language' and thus could read and follow its clues.

In addition, though the monuments are enabled to 'speak' from the moment that their astronomical context.is understood, we have also to consider the amazing profusion of funerary texts that have come down to us from all periods of Egyptian history - all apparently emanating from the same very few common sources.5 As we have seen, these texts operate like 'software' to the monuments' 'hardware', charting the route that the Horus-King (and all other future seekers) must.follow,

We recall a remark made by Giorgio de .Santillana and Hertha von Dechend in Hamlet's Mill to the effect that the'great strength of myths as vehicles for specific technical information is that they are capable of transmitting that information independently of the knowledge of individual-story-tellers.6 In other words-as long as a myth continues be told true, it will also continue to trailsmit any higher message that may-be concealed within its structure - even if neither the teller or the.hearer understands that message.

So, too we suspect, with the ancient Egyptian funerary texts. We would-be surprised if the owners of'many of the coffins and tomb walls onto-which they were copied-had even, the faintest inkling that specific astronomical observations and directions were being duplicated at their expense. What motivated. them was precisely what the texts offered - the lure of immortal life. Yet by taking that lure did they inot-in fact guarantee a kind-of immortality for the textss themelves? Did they not ensure that so many faithful copies would /Page 256/ be made that some at least would-be bound to survive for many thousands of years?

We think that there were always people who understood the true 'science of immortality' connected to the texts, and who were able to read the astronomical allegories in which deeper secrets, not granted to the common herd, lay concealed. We presume that these people were once' called the 'Followers of Horus', that they operated as an invisible college behind the scenes in Egyptian prehistory and history, that their primary cult centre was at Giza-Heliopolis, and that they were responsible for the initiation of kings and the realization of blueprints. We also think that the timetables they worked to - and almost everything of significance that they did - was in one way or another written in the stars.

Hints and memories

The powerfully astronomical character of the" Giza necropolis, although ignored by Egyptologists, has been recognized by open­minded and intuitive researchers throughout history. The Hermetic Neoplatonists of Alexandria, for example, appear to have been acutely sensitive to the possibility of a 'message' and were quick to discern the strong astral qualities of the textual material and the monuments.' The scholar Proclus (fifth century AD) also acknowledged that the Great Pyramid was astronomically designed - and with certain specific stars in mind. Indeed, in his commentary on Plato's Timaeus (which deals with the story of the lost civilization of 'Atlantis'), Proclus reported strangely that 'the Great Pyramid was used as an observation for Sirius'."

Vague memories of an astronomically constructed 'message' at Giza appear to have filtered down to the Middle Ages. At any rate the Arab chroniclers in this period spoke of the Great Pyramid as 'a temple to the stars'. . ."

Page 278

Treasure map

We said earlier that in the architectural-astronomical system of the Pyramid builders the position of the vernal point along the ecliptic which denoted the 'Splendid Place of the "First Time'" was considered to be 'controlled' by the position of Osiris-Orion at the meridian: 'slide' Orion's belt up from its location at 2500 BC and the vernal point is 'pushed' westwards around the ecliptic (and forward in time) in the direction Taurus -) Aries Pices - Aquarius; 'slide' it down and the vernal point is pushed 'east', i.e. back in time, in the direction Taurus - Gemini - Cancer - Leo. So in 10,500 BC, with the belt stars fully 'slid down' to their lowest possible altitude above the horizon, how far around the ecliptic has the vernal point been 'pushed? We know it is in Leo. But where in Leo?

Computer simulations show that it lay exactly III. III degrees east. of the station that it had occupied at 2500 BC. Then it had been at the head of the Hyades- Taurus close to the right bank of the Milky Way; 8000 years earlier it lay directly under the rear paws of the constellation-of Leo.

As we have hinted, this is a location that is likely to have a terrestrial 'double'. The three stars of Orion's belt have their terrestrial doubles in the form of the three Great Pyramids. The constellation of Leo­ Horakhti has its terrestrial double in the form of Hor-em-Akhet, ie.. the Great Sphinx. The 'Horizon of the Sky' has its terrestrial double in the form of the 'Horizon of Giza'. And the Great Sphinx crouches literally within this 'Horizon'.

Page 279

It was to the breast of the Great Sphinx, at the summer solstice in the Pyramid Age, that the quest of the Horus-King led. There he encountered the Akhus:

'How has this happened to you', say they, the Akhus with their mouth equipped, 'that you have come to this place more noble than any other place?'

'I have come . . . because the reed floars.of the sky were set down for Re [the sun-disc and cosmic 'double' of the Horus King] that Re might cross [the Milky Way] on them to Horakhti at the Horizon' 18

In other words, the Horus-King has successfully understood and used the clues provided in the ritual. He has noted and followed the path of the sun during the solar year from its starting point - designated in the texts as being beside the Hyades-Taurus, i.e. 'Bull of the Sky' - and thence across the MilkyWay until the moment of its conjunction with Regulus, the heart-star of Leo. He has then taken this celestial treasure map, transposed its co-ordinates to the ground, made his way across the River Nile and ascended to the Giza plateau, coming eventually to the breast of the Sphinx.

We think that he received there the necessary clues or instructions to find the entrance to the terrestrial Duat, to tlie 'Kingdom ofOsiris' on the ground - in short to the 'Splendid Place of the "First Time" ' where he would have to go in order to complete his quest. And we suggest that these clues were designed to encourage him to track the vemal point, just as we have done, to thel ocation that it would have occupied in 10,500 BC when Orion's belt had reached the lowest point - its precessional cycle.

In other words it is our hypothesis that the Giza monuments, the past, present and future skies that lie above them, and the ancient funerary texts that interlink them, convey the lineaments of a message. In attempting to read this message we have done no more than follow the initiation 'journey' of the Horus-Kings of Egypt. And the ancient Horns-Kings we, too, have arrived at a most intriguing crossroad. The trail of initiation has guided us, directed us finally lured us to stand in front of the Great Sphinx and, like Oedipus, to confront the ultimate riddles: 'Where did we come from?' are we to go to?'

 

Page 283 (number omitted)

Conclusion

Return to the Beginning

I stand before the masters who witnessed.

the genesis, 'who were the authors of their own forms,

who walked the dark, circuitous passages of their own becoming ... I stand

before the masters who witnessed the

transformmation of the body of a man into the

body in spirit, who were witnesses to

resurrection when the corpse of Osiris

entered the mountain and the soul of Osiris

walked out shining . . . when he came forth

from death, a shining. thing, his face white

with heat . . . I stand before the masters who

know the histories of the dead, who decide

which tales to hear again, who judge, the

books of lives as either full or empty, who are

themselves authors of truth. And they are

Isis and Osiris, the divine intelligences. And

when the story is written and the end is good

and the soul of a man is perfected, with a shout they lift him into heaven . . .'

Ancient Egyptian Book of the Dead (Normandi Ellis translation)

The dictionary tells us that, separately from its modern usage the word, 'glamour' has a traditional meaning roughly equivalent to 'magic.spell or 'charm', and is the Old Scottish variant of: 'grammar . . . hence a magic spell, because occult 'practices were popularly associated with learning.'

Is it possible that men and women of great wisdom and learning cast a 'glamour' over the Giza necropolis at some. point in the distant / Page 284/ past? Were they the possessors of as yet unguessed-at secrets that they wished to hide here? And did they succeed in concealing those secrets almost in plain view? For thousands of years, in other words, has the ancient Egyptian royal cemetary at Giza veiled the presence of something else - something of vastly greater significance for the story of Mankind?

One thing we are sure of is that unlike the hundreds of Fourth­ Dynasty mastaba tombs to the west of the Sphinx and clustered around the three great Pyramids, the Pyramids themselves were never designed to serve primarily as burial places. We do not rule out the possibility that the Pharaohs Khufu, Khafre and Menkaure may at one time have- been buried within them - although there is no evidence for this - but we are- now satisfied. that the transcendent effort and skill that went into the construction of these awe-inspiring monuments was motivated by a higher purpose.

We think that purpose was connected to the quest for eternal life wrapped up in a complete religious and spiritual system that the ancient Egyptians inherited from unknown predecessors and that they later codified in -their eerie and other-worldly funerary and rebirth texts. We suggest, in short, that it was the goal of immortality , not just for one Pharaoh but for many, that the corridors and passages and hidden chambers and concealed gates.and doorways of the Giza complex were ultimatelydesigned to serve. Depicted in the Book of What is in the Duat as being filled with monsters, these narrow, claustrophobic, terrifying places, hemmed in on all sides by sheer stone walls, were in our view conceived as the ultimate testing ground for initiates. Here they would be forced to face and overcome their most horrible and debilitating fears. Here they would pass through unimaginable ordeals of the spirit and the mind. Here they would learn esoteric wisdom through acts of concentrated intelligence and will. Here they would be prepared, through practice and experience, for the moment of physical death and for the nightmares that would follow it, so that these transitions would not confuse or paralyse them - as they might other, unprepared, souls - and so that they might become 'equipped spirits' able to move as they wished through heaven and earth, 'unfailingly, and regularly and eternally'.1

Such was the lofty goal of the Hems-King's quest and the ancient /Page 285/ Egyptians clearly believed that in order to attain it the initiate would have to participate in the discovery, the unveiling, the revelation, of something of momentous importance - something that would bestow wisdom, and knowledge of the 'First Time', and of the mysteries of the cosmos, and of' Osiris, the Once and Future King.

We are therefore reminded of a Hermetic Text, written in Greek but compiled in Alexandria in Egypt some 2000 years ago, that is known as the Kore Kosmu (or Virgin of the World).2 Like other such writings, this text speaks of' Thoth, the ancient Egyptian wisdom-god, but refers to him by his Greek name, Hermes:

Such was all-knowing. Hermes,who saw all things, and seeing understood, and understanding had the power both to disclose and to give explanation. For what he knew .he graved on.stone; yet though.he graved them onto stone he hid them mostly . . . The sacred symbols of the cosmic .elements [he] hid. away hard by the secrets of Osiris . . . keeping sure silence, that every younger age of cosmic.time might seek for them..3

The text then tells us that before he retumed to Heaven' Hermes invoked .a spell on the secret writings and knowledge that he had hidden:

O holy books, who have been made by my immortal hands, by incorruption's magic spells . . . free from decay throughout eternity remain, and incorrupt from time. Become unseeable, unfindable, for every one whose foot shall tread the plains of this land, until Old Heaven doth bring forth meet instruments for you . . .4

What instruments might lead to the recovery of, 'unseeable and unfindable' secrets concealed at Giza?

Our research has persuaded us that a scientific language of processional time and allegorical astronomy was deliberately expressed in the principal monuments there and in the texts that relate to them. From quite an early stage in our investigation, - we hoped that this language might shed new light on the enigmatic civilization of Egypt. We did not at first suspect, however, that it would-also turn out to encode specific celestial co-ordinates or that . . . these. would. transpose onto the ground in the form of an arcane /Page 286/ 'treasure map', directing the attention of seekers to a precise location in the bedrock deep beneath the Sphinx.

Nor did we suspect, until we met them, that others such as the Edgar Cayce Foundation and the Stanford Research Institute - see Part II - might already.he looking there.

Osiris breathes

Throughout this investigation we have tried to stick to the facts, even when the facts have been very strange.

When we say that the Sphinx, the three Great Pyramids, the causeways and other associated monuments of the Giza necropolis form a huge diagram we are simply reporting a fact. When we say that this diagram depicts the skies above Giza in 10,500 BC we.are reporting a fact. When we say that the Sphinx bears erosion marks which indicate that itr was carved before the Sahara became a desert we are reporting a fact. When we say that the ancient Egyptians attributed their civilization to 'the gods' and to the 'Followers of Horus' we are reporting facts. When we say that these divine and human,civilizers' were remembered as having come to the Nile Valley in Zep Tep - the 'First Time' - we are reporting a fact. When we say that the ancient Egyptian records tell us this 'First Time' was an epoch in the past were thousands of years before the era of the Pharaohs\we are repotrtin a fact:

Our ciivilization has had the scientific wherewithal to get. to grips with the many problems of the Giza necropolis for less than two centuries, and it is only in the last two decades that computer technology has made it possible for us to reconstruct the ancient skies and see the patterns and conjunctions that unfolded there. During this period access to the site, and knowledge about it, has been monopolized. by members of the archaeological and Egyptological professions who have agreed amongst themselves as to the origin, and age, and function of the monuments. New evidence which does not support this scholarly consensus, and which might actively undermine it, has again and again been overlooked, or sidelined,and sometimes even deliberately concealed from the public. This; we assume, is why everything to do with the shafts of'the Great Pyramid /Page 287/ their stellar alignments, the iron plate, the relics, and the discovery - of the' door' - has met with such peculiar and inappropriate responses from Egyptologists and. archaeologists. And. we assume that-. it explains, too, why the same scholars have paid such scant attention to the solid case that geologists have made for the vast antiquity of the Sphinx.5

The Giza monuments are a legacy for Mankind, preserved almost intact over thousands of years, and, outside the privileged circles of, Egyptology and archaeology, there is today a broad-based expectation that they .might be about to reveal a remarkable secret. That expectation may or may not prove to be correct. Nevertheless in an intellectual culture polarized by public anticipation and orthodox reaction, we feel it is only wise that, future explorations at the necropolis should be conducted with complete 'transparency' and accountability. In particular the opening of the 'door' inside the southern shaft of the Queen's Chamber, the videoscopic examination of the northem shaft, and any further remote-sensing: surveys conducted around the Sphinx, should. be carried out under the scrutiny of the international mass media and should not be subjected to bizarre and inexplicable delays.

We cannot predict what new discoveries will be made by such research, or even whether any new discoveries will be made. However, after completing our own archaeoastronomical investigation, and following the quest of the Horus-King, we are left with an enhanced sense of the tremendous mystery of this amazing site - a sense that its true story has only just begun to be told. Looking at the awe-inspiring scale and precision of the monuments we.feel, too, that the purpose of the ancient master-builders was sublime, and that they did indeed find a way to initiate those who would come after ­ thousands of years in the future - by making. use of the universal language of the stars.

They found a way to send a message across the ages in a code so simple and so self-explanatory that it might rightly be described as an anti-cipher.

Perhaps the time has come to listen to that clear, compelling signal that beckons to us out of the darkness of prehistory. Perhaps the time /Page 288 / has come to -seek- the buried treasure of our forgotten genesis and destiny:

Stars fade like memory-the instant before dawn. Low-in the east the sun appears, golden as an opening eye, That which can be named must exist. That which is named can be written. That which is written.shall be remembered. That which is remembered lives. In the land of Egypt Osiris breathes.

 

OSIRIS SO I R IS IS I R SO OSIRIS

OS999S SO 9 9 9S 9S 9 9 SO OS999S

OSIRIS SO I R IS IS I R SO OSIRIS

 

 

Mobile phone message from Dennis dated Friday, January 21, 2011. Timed at 16:36:13

"This year we will experience 4 unusual dates.........

1/ 1/ 11.

1/ 11/ 11.

11/ 1/ 11 and 11/ 11/ 11.

NOW figure this out.........Take the last 2 digits of the year you were born plus the age you will be this year and it WILL EQUAL 111..."

 

 

Search ResultsThis year we will experience 4 unusual dates..1/1/11..1/11/11..11 ...6 answers - 18 Jan
Now go figure this out..take the last two digits of the year that ... Take the last three digits of this year and subtract the age you are in ...

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This year we will experience 4 unusual dates.... 1/1/11, 1/11/11 ...20 posts - 6 authors - Last post: 18 Jan
Discussion about This year we will experience 4 unusual dates.... 1/1/11, 1/11/ 11, 11/1/11, 11/11/11 at the GodlikeProductions Conspiracy ...
www.godlikeproductions.com/forum1/message1329113/pg1

 

This year we will experience 4 unusual dates‎
4 Unusual dates in 2011... humh... quite interesting!‎
Numerology buffs/numbertards: 2011 is a unique year, check this out‎

 

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This year we will experience 4 unusual dates.... 1/1/11, 1/11/11, 11/1/11, 11/11 /11 .... NOW go figure this out.... if you were born in the ...
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This year we will experience 4 unusual dates | Asiance Magazine25 Jan 2011 ... This year we will experience 4 unusual dates ... 1/1/11, 1/11/11, 11/1/11, 11/11 /11 .... NOW go figure this out ... take the last 2 digits ...
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This year we will experience 4 unusual dates.... 1/1/11, 1/11/11 ...39 posts - 34 authors - Last post: 20 Jan
This year we will experience 4 unusual dates.... 1/1/11, 1/11/11, 11/1/11, 11/11 /11. NOW go figure this out, take the last 2 digits of the ...
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NOW go figure this out.... take the last 2 digits of the year you ... Your full of interesting facts today Terre. Did the birthday thing and it ...
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This year we will experience 4 unusual dates.... - StriperSurf Forums4 posts - 4 authors - Last post: 24 Jan
take the last 2 digits of the year you were born plus the age you will be this year and it WILL EQUAL .... 111. ...
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This year we will experience 4 unusual dates | openUReyesopenureyes.org.nzThis year we will experience 4 unusual dates. Thu, 02/03/2011 - 00:38 — smashdracs. 1/1/11, 1/11/11, 11/1/11, 11/11/11 .... NOW go figure this out.... take ...
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KEEPER OF GENESIS

A QUEST FOR THE HIDDEN LEGACY OF MANKIND

Robert Bauval Graham Hancock 1996

Page 249

"Arguably, therefore, the ratio II:II, which integrates with our /Page 250/ 'special number' III.III, could be considered as a sort of mathematical key, or 'stargate' to Orion's belt
"At any rate, it has long been recognized that the main numerical factor in the design of the Great Pyramid, and indeed of the Giza necropolis as a whole, is the prime number II - a prime number being one that is only divisible by itself to produce the whole number II. Thus II .divided by II, i.e. the ratio II:II, produces the whole number I (while II divided by anything else," i.e. any other ratio, would, of neccessity, generate a fraction).

What is intriguing is the way that the architecture of the Great Pyramid responds to the number when it is divided, or multiplied, by other whole numbers. The reader will recall, for example, that its side length of just over 755 feet is equivalent to 440 Egyptian royal cubits - i.e. II times 40 cubits." In addition, its height-to-base ratio is , 7:II.34 The slope ratio of its sides is 14:II (tan 51 degrees 50').35 And the slope ratio of the southern shaft of the King's Chamber - the shaft that was targeted on Orion's belt in ,2500 BC - is II:II (tan 45 degrees)."

 

 

-
6
E
L
E
V
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-
-
-
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-
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5
+
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5
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5
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5
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5
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-
-
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+
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5
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5
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5
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6
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-
-
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-
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3
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4
5
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22
2+2
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4
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4
-
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5
22
5
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49
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4
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9
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9
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9
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9
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6
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-
-
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-
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1
-
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1
ONE
1
-
-
-
-
-
2
-
-
-
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-
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-
-
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2
TWO
2
-
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-
-
-
-
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3
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3
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1
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-
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5
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6
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6
SIX
6
-
-
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7
-
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7
SEVEN
7
-
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8
-
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8
EIGHT
8
-
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9
NINE
9
-
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33
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9
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6
6
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3
-
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6
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9
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9
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3
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6
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3
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6
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9
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9

 

 

E
L
E
V
E
N
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
5
+
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5
-
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5
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5
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5
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-
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14
+
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5
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5
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5
6
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-
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-
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22
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=
4
=
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4
-
5
12
5
22
5
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=
49
4+9
=
13
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4
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4
6
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L
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-
-
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5
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5
14
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63
6+3
=
9
=
9
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9
-
5
3
5
4
5
5
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=
27
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=
9
=
9
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9
6
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-
-
-
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3
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5
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9
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V
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N
-
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3
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6
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9
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9
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5
3
5
4
5
5
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-
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6
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N
-
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3
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6
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9
-
9

 

 

SO IRIS OSIRIS ISISIS OSIRIS IRIS SO

 

 

The Fingerprints Of The Gods

Graham Hancock 1995

Page 274

"The pre-eminent number in the code is 72.   To this is frequently added 36, making 108, and it is permissible to multiply 108 by 100 to get 10,800 or to  divide it by 2  to get  54, which may then be multiplied by 10 and expressed as 540  (or as 54,000, or as 540,000, or as 5,400,000, and so on).
Also  highly significant  is 2160 ( the number of years required for the equinoctial point to transit one zodiacal / Page 275 / constellation), which is sometimes multiplied by 10 and by factors of ten (to give 216,000, 2,160,000, and so on)" and sometimes by 2 to give 4320, or 43,200, or 432,000, or 4,320,000,ad infinitum."

 

 

The Fingerprints Of The Gods

Graham Hancock 1995

Page 273

"These he joined to the 360 days of which the year then consisted (emphasis added)."

"Elsewhere the myth informs us that the 360 -  day year  consists of  "12 months of 30 days each".

Note 6
And in general,as Sellers observes , "phrases are used which prompt simple mental calculations and an attention to numbers ". note 7
"Elsewhere the myth informs us that the 360-day year consists of  '12 months of 30 days each'.  
Thus far we have been provided with three of Seller's precessional: 360, 12 and 30.  The fourth number,which occurs later in the text, is by far the most important.  As we saw in Chapter Nine, the evil deity known as Set led a group of conspirators in a plot to kill Osiris.  The number of these conspirators was 72."

 

 

 JOSEPH AND HIS BROTHERS

Thomas Mann

1875 - 1955

MINERVA

1997

Page 890 8 x 9 = 72.

 "In all there were two-and-seventy conspirators privy to the plot. It was a proper and a pregnant number, for there had been just seventy-two when red Set lured Usir into the chest. And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number. For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days; and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave. So where there is conspiracy anywhere in the world it is requisite and customary for the number of conspirators to be seventy-two. And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse."

 

OSIRIS 89-35-9 OSIRIS

8 x 9 = 72

 

JOSEPH AND HIS BROTHERS

Thomas Mann 1855 - 1955

Page 890   8 x 9 x 0 = 72  /

"...The ancient records dazed her small and scheming brain, so that she made up her mind to have Pharaoh stung by a serpent, to instigate a palace revolt and set on the throne of the two lands not Horus- Amenhotep, the rightful heir, who was sickly anyhow, but the fruit of her own womb, Noferka-Ptah.
      The first steps toward the goal of overturning the dynasty, bring-ing in a new time and elevating the nameless near-favourite to the rank of goddess-mother had been successfully taken. The plot was hatched in Pharaoh's house of women; but through certain officials of the harem and certain officers of the guard who had been eager for new things, connections had been established, on the one hand with the palace itself, where a number of friends, some of them highly placed - a head charioteer of the god, the chief of gens-d'-armes, the steward of the fruit stores, the overseer of the King's herds of oxen, the head keeper of the Kings ointments, and certain other's - were won over for the enterprise; and on the other hand they got in touch with the outer world of the residential city, where through the officer's wives the male kindred of Pharaoh's graces were drawn in and engaged to stir up Wese's population with evil talk against the old Re, who by now was nothing at all but gold and silver and lapis lazuli.
In all there were two and seventy conspirators privy to the plot.  It was a proper and a pregnant number, for there had been just seventy-two when red Set lured Usir into the chest.  And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number.  For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days; and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave.  So where there is conspiracy anywhere in the world it is requisite and customary for the number of conspirators to be seventy-two.  And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse.
     Now the present plot did fail, although it had the benefit of the best models and all the preliminary steps had been taken with the greatest care. The head keeper of ungents had even succeeded in purloining a magic script out of Pharaoh's book-house and, follow-ing its instructions, had shaped certain little wax images; these were smuggled about here and there and were calculated to produce by magic a mental confusion and bewitchment such as must assure the success of the undertaking. It was decided to put poison in Pharaoh' bread or his wine or in both; and to use the ensuing confusion for a palace coup..."

Page  891. 8 x 9x 1 = 72   7 + 2 = 9  /  

"... And then all at once the lid blew off. Possibly at the last minute one of the seventy-two decided . . .

 

OSIRIS 89-35-9 OSIRIS

8 x 9 = 72

Page 890   8 x 9 x 0 = 72 

 

 

Fingerprints of the Gods

Graham Hancock1995

Page 71

"Osiris,  The ancient Egyptian high god of death and resurrection."

"He was plotted against by seventy-two members of    his court, led by his brother- in -law Set."
" Set, out hunting in the marshes,discovered the coffer,opened it and in a mad fury cut the royal corpse into fourteen pieces,"

72  x 14 - 1008

Page 273

"Elsewhere the myth informs us that the 360-day year consists of  '12 months of 30 days each'.  
Thus far we have been provided with three of Seller's precessional: 360, 12 and 30.  The fourth number,which occurs later in the text, is by far the most important.  As we saw in Chapter Nine, the evil deity known as Set led a group of conspirators in a plot to kill Osiris.  The number of these conspirators was 72."                  

Page 274

"12  = the number of constellations is the zodiac;"
1+2 =3
 
"30  = the number of degrees allocated along the ecliptic to each zodiacal constellation;"
3+0 =3
 
"72  = the number of years required for the equinoctial sun to complete a precessional shift of one degree along with the ecliptic;"

Page 382

"for 3226 years by the Ibis- headed wisdom god  Thoth."

3 x 2 x 2 x 6 = 72

 

 

Fingerprints of the Gods

Graham Hancock 1995

"The goddess Nut, wife of the sun god Ra, was beloved by the god Geb.  When Ra discovered the intrigue he cursed his wife and declared that she should not be delivered of a child in any month of any year.  Then the god Thoth, who also loved Nut, played at tables with the moon and won from her five whole days.  These he joined to the 360 days of which the year then consisted (emphasis added).  On the first of these five days Osiris was brought forth; and at the moment of  his birth a voice was heard to proclaim that the lord of creation was born."
                                                                                                                                       

"Elsewhere the myth informs us that the 360-day year consists of  '12 months of 30 days each'.  
Thus far we have been provided with three of Seller's precessional: 360, 12 and 30.  The fourth number,which occurs later in the text, is by far the most important.  As we saw in Chapter Nine, the evil deity known as Set led a group of conspirators in a plot to kill Osiris.  The number of these conspirators was 72."                  

Page 274

"12  = the number of constellations is the zodiac;"
1+2 =3
 
"30  = the number of degrees allocated along the ecliptic to each zodiacal constellation;"
3+0 =3
 
"72  = the number of years required for the equinoctial sun to complete a precessional shift of one degree along with the ecliptic;"

"360 = the total number of degrees in the ecliptic"
"72 x 30 = 2160 (the number of years required for the sun to complete a passage of 30 degrees along
the ecliptic, i.e., to pass entirely through any one of the 12 zodiacal constellations);"
    
 
"2160 x 12 (or 360 x 72)  = 25,920 (the number of years in one complete precessional cycle  or 'Great Year', and thus the total number of years required to bring about the 'Great Return)."


 
Fingerprints of the Gods
Graham Hancock 1995
Page 274

"Other figures and combinations of figures also emerge for example:"

"36, the number of years required for the equinoctial sun to complete a precessional shift of half a degree along the ecliptic;"
"4320, the number of years required for the equinoctial sun to complete a precessional shift of 60 degrees (i.e., two zodiacal constellations)."

 
 
 
Storm On The Sun
Joseph Goodavage 1979

Page 63 6+3 =  9. 6 x3 =18
"Energy is carried up into the chromosphere and then to the photosphere- the visible surface.
According to the mathematical theory it takes from one million to ten million years for photons
  (light particles) to fight their  way through the sun's 432,000-mile radius to the surface."

 
 
 
Fingerprints of the Gods
 
Graham Hancock 1979

Page 275

" and sometimes by 2 to give 4320, or 43,200, or 432,000, or 4,320,000,ad infinitum."

Page 274 / 275

"The pre-eminent number in the code is 72.   To this is frequently added 36, making 108, and it is permissible to multiply 108 by 100 to get 10,800 or to  divide it by 2  to get  54, which may then be multiplied by 10 and expressed as 540  (or as 54,000, or as 540,000, or as 5,400,000, and so on).
Also  highly significant  is 2160 ( the number of years required for the equinoctial point to transit one zodiacal constellation), which is sometimes multiplied by 10 and by factors of ten (to give 216,000, 2,160,000, and so on) " and sometimes by 2 to give 4320, or 43,200, or 432,000, or 4,320,000,ad infinitum."

Page 274

"The pre-eminent number in the code is 72.   To this is frequently added 36, making 108, and it is permissible to multiply 108 by 100 to get 10,800 or to  making1 + 8 =  9 , and it is permissible to multiply 1+8  by1 to get 9  or to divide it by 2  to get  54, which may then be multiplied by 10 and expressed divide it by 2 to get 5 + 4 = 9 which may then be multiplied by 10 and expressed  


as 540  (or as 54,000, or as 540,000, or as 5,400,000, and so on).
as 90    (or as 9,000,  or as 90,000,   or as 900,000, and so on).

Also  highly significant  is 2160 ( the number of years required for the equinoctial point to transit one zodiacal constellation), which is sometimes multiplied point to transit one zodiacal constellation), which is sometimes multiplied by 10 and by factors of ten (to give 216,000, 2,160,000, and so on) and by 10 and by factors of 10 (to give  9,000,     90,000, and so on) and sometimes by 2 to give 4320, or 43,200, or 432,000, or 4,320,000,ad infinitum."
sometimes by 2 to give 4 + 3 = 7 + 2 = 9,  or 4 + 3 = 7 +,2 = 9, or 4 + 3  = 7 + 2 = 9, or 4, + 3 = 7 + 2,+ 9  ad  infinitum

Page 275

"Let us not forget that they occur in a myth which is present at the very dawn of writing in Egypt (indeed elements of the Osiris story are to be found in the Pyramid Texts dating back to around 2450 BC, in a context which suggests that they were exceedingly old then).  Hipparchus, the so-called discoverer of precession lived in the second century BC.  He proposed a value of 45 or 46 seconds of arc for one year of precessional motion.  These figures yield a one-degree shift along the ecliptic in 80 years (at 45 arc seconds per annum).  The true figure, as calculated by twentieth century science, is 71.6 years.  If Sellers's theory is correct, therefore, the 'Osiris numbers', which give a value of 72 years, are significantly more accurate than those of Hipparchus .  Indeed, within the obvious confines imposed by narrative structure, it is difficult to see how the number 72 could have been improved upon, even if the more precise figure had been known to the ancient myth-makers.  One can hardly insert 71.6 conspirators into a story, but 72 will fit comfortably."

 

 

Fingerprints of the Gods

Graham Hancock 1995 

Page 275

"Working from this rounded-up figure, the Osiris myth is capable of yielding a value of 2160 years for a precessional shift through one complete house of the zodiac.  The correct figure, according to today's calculations, is 2148 years.The Hipparchus figures are 2400 years and 2347.8 years respectively.  Finally, Osiris enables us to calculate 25,920 as the number of years required for the
fulfilment of a complete precessional cycle through 12 houses of the zodiac."

Page 276

"Hipparchus gives us either 28,800 or 28,173.6 years.  The correct figure, by today's estimates, is 25,776 years.  The Hipparchus calculations for the Great Return are therefore around 3000 years out of kilter. The Osiris calculations miss the true figure by only 144 years, and may well do so because the narrative context forced a rounding-up of the base number from the correct value of 71.6 to a more
workable figure of 72"

"All this however, assumes that Sellers is right to suppose that the numbers 360, 72, 30 and 12 did not find their way into the Osiris myth by chance but were placed there deliberately by people who understood - and had accurately measured - precession."

Osiris enables us to calculate 25,920 as the number of years required for the fulfilment of a complete precessional cycle through 12 houses of the zodiac."
25920 ÷  432  iz     60
25920 ÷  360  iz     72
25920 ÷    54  iz     48
25920 ÷    45  iz   576
25920 ÷    30  iz   864
25920 ÷    18  iz 1440
25920 ÷    12  iz 2160
25920 ÷      9  iz 2880
25920 ÷      8  iz 3240
25920 ÷      6  iz   432
25920 ÷      5  iz 5184
25920 ÷      4  iz 6480

Page276

"An example was given in Chapter Thirty-three - the Norse myth of the 432,000 fighters who sallied forth from Valhalla to do battle with "the Wolf'.  A glance back at the myth shows that it contains  
several permutations of 'precessional numbers ".        

" Likewise, as we saw in Chapter Twenty-four, ancient Chinese traditions referring to a universal
cataclysm were said to have been written down in a great text consisting of precisely 4320 volumes."
                                                                                                                                        
"Thousands of miles away, is it a coincidence that the Babylonian historian Berossus (third centuryBC) ascribed a total reign of 432,000 years to the mythical kings who ruled the land of Sumer before the flood?  And is it likewise a coincidence that this same Berossus ascribed 2,160,000 years to the period 'between creation and universal catastrophe?"

 

 

 

THAT SO EVEN SEVEN EVEN SO THAT

 

 

CLOSER TO THE LIGHT

Melvin Morse

Souvenir Press Ltd

1991

 Page 78

CONJURED DEATHS AND ANCIENT RULERS

"Deep in an underground chamber a solemn group of men is seeking guidance from death. They are dressed in white robes and chanting softly around a casket that is sealed with wax. One of their members is steadfastly counting to himself, carefully marking the time. After about eight minutes, the casket is opened, and the man who nearly suffocated inside is revived by the rush of fresh air. He tells the men around him what he saw. As he passed out from lack of oxygen, he saw a light that became brighter and larger as he sped toward it through a tunnel. From that light came a radiant person in white who delivered a message of eternal life.

The priest who is attending this ceremony is pleased with the results. "No man escapes death," he says. "And every living soul is destined to resurrection. You go into the tomb alive that you will learn of the light."

The man who "died" but is now reborn is happy. He is now a member of one of the strangest societies in history, a group of civic leaders who induced nearly fatal suffocation to create a near-death experience.

Sound like a cult from some place in northern California? ex-hippies looking for a new high, perhaps? Not at all. This was the cult of Osiris, a small society of men who were the priests and pharaohs of ancient Egypt, one of the greatest civilizations in human history. This account of how they / Page 79 / inspired near death is an actual description of their rites from Egyptologists who have translated their hieroglyphics.

One of the most important Egyptian rituals involved the reenactment by their god-king of the myth of Osiris, the god who brought agriculture and civilization to the ancient Egyptians. He was the first king of Egypt who civilized his subjects and then traveled abroad to instruct others in the fine art of civilization. His enemies plotted against him. Upon his return to Egypt, he was captured and sealed in a chest. His eventual resurrection was seen as proof of life eternal.

Each new king was supposed to be a direct reincarnation of Osiris. An important part of the ceremony was to reenact his entombment. These rituals took place in the depths of the Great Pyramid and were a prerequisite for becoming a god-king. It is my guess that many slaves perished while the Egyptians experimented to find exactly how long a person could be sealed in an airtight container and survive.

Nonetheless, these near-death experiences were more important to the Egyptians than the lives of a few slaves. After all, this was the age of the bicameral mind, a period in which men believed that their thoughts came to them from the gods and were not internally generated. For the Egyptians, thoughts and dreams were gods speaking to them.

 

 

Fingerprints Of The Gods
Graham Hancock 1995

This page introduces chapter 45 and is absent of number

Page  419

 'The House of Millions of years', was dedicated to Osiris,4  the 'Lord of Eternity', of whom it was said in the Pyramid texts:

You have gone but you will return, you have slept, but you will awake,
you have died, but you will live .  .  . Betake yourself to the waterway,
fare upstream .  .  . travel about Abydos in this spirit-form of yours
which the gods commanded to belong to you.  5"

 

 

WISDOM OF THE EAST

by Hari Prasad Shastri 1948

Page 8

"There is no such word in Sanscrita as 'Creation' applied to the universe. The Sanscrita word for Creation is Shristi, which means 'projection' Creation means to bring something into being out /Page 9/ of nothing, to create, as a novelist creates a character. There was no Miranda, for example, until Shakespeare created her. Similarly the ancient Indians (this term is innacurately used as there was no India at that time). who were our ancestors long, long ago. used a word for creation that means 'projection'.

 

 

THE WHITE GODDESS

Robert Graves 1948

Page 337

Chapter Eighteen

THE BULL FOOTED GOD

"Isis is an onomatopoeic Asiatic word, Ish-ish, meaning 'she who weeps', because the Moon was held to scatter dew and because Isis, the pre-Christian original of the Mater Dolrosa, mourned for Osiris when Set killed him."

 

 

THE SHORT PATH

C, H. Harvey 1996

MEDITATION TECHNIQUES AND STATES ON THE PATH TO ENLIGHTENMENT

Page 39

"I'd like to finish up by reading a portion of an ancient Egyptian text, which I think says it all. It is a direct address to the third eye, and it explains the relationship of the eye to the seer, or meditator. The ancient Egyptians had a great reverence for the "eye of Horus" (the third eye). In this instance, they're referring to a deceased king and the spirits of the after-death state. It seems that there is no danger for the king because the "carrier" of the eye is immune to such potentially harmful influences. And, of course, it is true that one can encounter all kinds of entities, or dead "shells," in the astral realms. But this poses no threat to anyone who uses the third eye.

This is my own yogic translation of Utterance 77. It is a /Page 40/ 4,300-year-old text that was found in the pyramid of Unis, on the plateau of Saqqara:

Atrophied-Eye, O Atrophied-Eye, where are you? O you who are in the front of the Immortal-Half, where are you? You are in the Immortal-Half, so that you may be set-in-place in the front of the Seer, so that you may cause bliss for him who carries you, so that you may cause to be a Spirit him who carries you, so that-you may cause him to be Serpent-Powerful in his (Eternal) Body and so that you may cause respect for him to be in the two-eyes of all Spirits, they who shall look.at him or anyone who shall (even) hear his name.

 

Page 78

Utterance 81

"You sit, O Third-Eye, in front of the Seer as his god, so that you may open his path-to-the fore among the Spirits. . . ."

 

 

THE SHORT PATH

MEDITATION TECHNIQUES AND STATES ON THE PATH TO ENLIGHTENMENT

EIGHT LECTURES BY

C, H. Harvey 1996 Lecture 5 July 18, 1993

Page 77

It is a strange fact that in art there is sometimes a preservation of some of the most important secrets of meditation over the thousands of years. Often it is here only that true knowledge still exists, uncontaminated and undistorted. For instance, one of the oldest of artistic devices in very early Buddhism is called a mandala. The word itself just means a circle. The Sanskrit term, or the equivalent of it in Hinduism, is the yantra, which is a diagram like the mandala, but not so often circular, although it can be. Yet as devices in meditation they both represent the meditative visual field. In other words, the outer boundary of a yantra or a mandala stands for the actual outer boundary of your own internal visual field during meditation.

Mandalas also have a point in the exact center, which is called the bindu. This is the basic central point found in the middle of the lotus or foveal spot. The ancient Egyptians call it the "seed" or the "star." But no matter what you want to call it. it is the very point that opens up for the Wisdom Eye or third eye.

Other details in a mandala are things that are depicted only in a figurative sense. They are symbols. When you penetrate into the bindu, however, all of the symbols stop. You will still see forms in the Wisdom Eye experience because you will actually go to certain places on this earth. But symbols as such cease at a definite area in the mandala because that's where our mental activity more or less phases out during meditation. So as we near the bindu center, the symbolic references decrease (Just as our dream images decrease as /Page 44 / we approach the higher states of consciousness) until they are no longer represented. And furthest away from the center (of the immortal half of the mind) are the levels of the mortal half of the mind. The immortal mind, then, is located in the exact (axial) center of any mandala.

Interestingly, one might think that the Tibetans had copied the ground plan from the ancient Egyptians, for the inside of a pyramid is exactly the same as some mandalas, with the apex in the center (as you look straight down from the top or straight up) and its base shaped into a square. It is surprising to note that t~s also represents what is called "the mountain of the world" in Asian doctrines, where this Mount Meru symbolizes the whole cosmos, while the Egyptian word for pyramid is mer, which looks suspiciously like a cognate word to Mount Meru in Sanskrit.

The ascent to the purer states of consciousness (which is the basis for this series of lectures) has to start from this base of Mount Meru and finishes at the apex of mer.

The four figures that are typically stationed at each side of a mandala turn out to be the so-called lower chakras. The early Tibetans put them at the four cardinal directions as a mystery teaching, connected as they are with the mortal mind and the earth. But the actual location, like that of all of the chakras, is along the spinal column and consequently along the visual axis of the mind. These lower chakras have only to do with the dream state of consciousness, for dreams are part and parcel of the mental (mortal) activity of the mind. The whole area-or field of vision-that surrounds the central point (or hindu, or star, or seed) is where the landscapes and figures of our dreams appear to us.

Sleep research has come a long way in the West. It has been discovered that when you dream, your eyes move about in what is termed REM, or rapid eye movement, sleep.

REM MER

 

 

 

 

PYRAMID PYRE A MIDST A PYRE PYRAMID

 

 

THE THIN KING KINGS THINKING KIN

 

 

SECRET CHAMBERS

Robert Bauval

1

999

Page82

THE EYE AND THE IRON THRONE OF OSIRIS

"There is a great deal of debate and confusion concerning the etymology of the name Osiris and the mysterious symbols attached to it. It may , surprise the reader to learn that the name is not Egyptian but Greek. The true and original name of the god in its most ancient form was As-Ar or Ausar, composed by two hieroglyphic signs of the 'throne' and the 'eye'.
Page 83

It is only much later, around 500 BC or so, that the Greeks gave it its classical pronounciation. The 'throne' almost certainly symbolises the 'throne of Osiris' or, more generally, the 'throne of divine kingship' -and in its other-worldly connotation, it may also stand for the 'throne of Osiris in the Duat'. Such a conclusion conforms with the role and function of Osiris as 'Lord of the Duat' and, at any rate, is confirmed by the many depictions in funerary art showing Osiris sitting on a throne in the so-called 'Judgement scene' where the god dispatches his verdict on the souls of the dead. There is an interesting variation of this depiction, however, in which Osiris is seen sitting on his throne placed on the summit of a pyramid or mound (see Fig. 13).107 Concerning this last, Rundle Clark had this to say:
    In this version (depiction) the central object is a mound which is approached by steps. Inside is either the recumbent figure of Osiris or a figure which represents him illumined by the night sun during its underworld journey. The stepped hill is, of course, the Primeval Mound, but this time it is given directions. The goddesses of North and South, and sometimes signs for East and West, decorate the outside of the steps. . . .Above the mound Osiris sits enthroned, protected sometimes by a goddess, and approached by Horus and Thoth and a peculiar being carrying two stiff serpents arranged in an X. The first god (Horus) to approach Osiris presents him with the Horus Eye - the old motif of the recovery of Osiris which is as old as the Pyramid Texts. .. The figure with the crossed serpents is probably the Divine Word. . .108
   One of the most potent symbols of ancient Egypt is the Udjet sign, which is depicted by an 'eye'. So ingrained was this symbol that it has survived to this day, generally used as a talisman to ward off evil and danger .109 Although the term Udjet is of the feminine gender, the 'eye' is that of a falcon and is clearly associated with primitive falcon gods such as Horus and Sokar110 In his detailed study of the Udjet symbol, R.T. Rundle Clark shows that the 'eye' was also associated with the sun and the moon that represented the two eyes of the cosmic falcon. 111 Since one of these 'eyes', the moon, wanes and waxes in a cycle of one month, the ancients used numerical fractions of the value one to design the Udjet symbol; the act of 'putting together' the Udjet-eye symbolised the return of the full moon which, according to Clark, signalled the idea 'that all is well' and that 'Maat', the cosmic order, is undisturbedl12:
   I am seeking the Eye of Horus, that I might bring it back and count it. . . I am Thoth who brings back Maat . . . I am he who returns the Udjet Eye, I am he who abolishes its dimness, when its brightness was damaged. . . in the House of the Moon. . . 113

"I am seeking the Eye of Horus, that I might bring it back and count it."

 

I AM SEEKING THE EYE OF HORUS THAT I MIGHT BRING IT BACK AND COUNT IT

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
I
=
9
1
1
I
9
9
9
-
-
-
3
-
-
-
-
-
9
A
=
1
2
2
AM
14
5
5
-
1
-
-
-
5
-
-
-
-
S
=
1
3
7
SEEKING
70
34
7
-
-
-
-
-
-
-
7
8
-
T
=
2
4
3
THE
33
15
6
-
-
-
3
-
-
6
-
-
-
E
=
5
5
3
EYE
35
17
8
-
-
-
-
-
-
-
-
8
-
O
=
6
6
2
OF
21
12
3
-
-
-
3
-
-
6
-
-
-
H
=
8
7
5
HORUS
81
27
9
-
-
-
3
-
-
-
-
-
9
T
=
2
8
4
THAT
49
13
4
-
-
-
-
4
-
-
7
-
-
I
=
9
9
1
I
9
9
9
-
-
-
3
-
-
-
-
-
9
M
=
4
10
5
MIGHT
57
30
3
-
-
-
3
-
-
6
-
-
-
B
=
2
10
5
BRING
50
32
5
-
1
-
-
-
5
-
-
-
-
I
=
9
12
2
IT
29
11
2
-
-
2
-
-
-
-
-
8
-
B
=
2
13
4
BACK
17
8
8
-
-
-
-
-
-
-
-
8
-
A
=
1
14
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
C
=
3
15
5
COUNT
73
19
1
-
1
-
-
-
-
-
-
-
-
I
=
9
16
2
IT
29
11
2
-
-
2
-
-
-
-
-
8
-
-
-
73
-
54
First Total
595
262
91
-
2
4
6
4
10
6
7
16
27
-
-
7+3
-
5+4
Add to Reduce
5+9+5
2+6+2
9+1
-
-
-
-
-
1+0
-
-
1+6
2+7
-
-
10
-
9
Second Total
19
10
10
-
2
4
6
4
1
6
7
7
9
-
-
1+0
-
-
Reduce to Deduce
1+9
1+0
1+0
-
-
-
-
-
-
-
-
-
-
-
-
1
-
9
Third Total
10
1
1
-
2
4
6
4
1
6
7
7
9
-
-
-
-
-
Reduce to Deduce
1+0
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
9
Essence of Number
1
1
1
-
2
4
6
4
1
6
7
7
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
14
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
C
=
3
15
5
COUNT
73
19
1
-
1
-
-
-
-
-
-
-
-
I
=
9
12
2
IT
29
11
2
-
-
2
-
-
-
-
-
8
-
I
=
9
16
2
IT
29
11
2
-
-
2
-
-
-
-
-
8
-
O
=
6
6
2
OF
21
12
3
-
-
-
3
-
-
6
-
-
-
M
=
4
10
5
MIGHT
57
30
3
-
-
-
3
-
-
6
-
-
-
T
=
2
8
4
THAT
49
13
4
-
-
-
-
4
-
-
7
-
-
A
=
1
2
2
AM
14
5
5
-
1
-
-
-
5
-
-
-
-
B
=
2
10
5
BRING
50
32
5
-
1
-
-
-
5
-
-
-
-
T
=
2
4
3
THE
33
15
6
-
-
-
3
-
-
6
-
-
-
S
=
1
3
7
SEEKING
70
34
7
-
-
-
-
-
-
-
7
8
-
E
=
5
5
3
EYE
35
17
8
-
-
-
-
-
-
-
-
8
-
B
=
2
13
4
BACK
17
8
8
-
-
-
-
-
-
-
-
8
-
I
=
9
1
1
I
9
9
9
-
-
-
3
-
-
-
-
-
9
H
=
8
7
5
HORUS
81
27
9
-
-
-
3
-
-
-
-
-
9
I
=
9
9
1
I
9
9
9
-
-
-
3
-
-
-
-
-
9
-
-
73
-
54
First Total
595
262
91
-
2
4
6
4
10
6
7
16
27
-
-
7+3
-
5+4
Add to Reduce
5+9+5
2+6+2
9+1
-
-
-
-
-
1+0
-
-
1+6
2+7
-
-
10
-
9
Second Total
19
10
10
-
2
4
6
4
1
6
7
7
9
-
-
1+0
-
-
Reduce to Deduce
1+9
1+0
1+0
-
-
-
-
-
-
-
-
-
-
-
-
1
-
9
Third Total
10
1
1
-
2
4
6
4
1
6
7
7
9
-
-
-
-
-
Reduce to Deduce
1+0
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
9
Essence of Number
1
1
1
-
2
4
6
4
1
6
7
7
9

 

 

 

THE EYE OF HORUS 1977

 

 

THE

HORUS OF HOURS

 

5
HORUS
-
-
-
-
H+O
23
14
5
-
R
18
9
9
9
U+S
40
13
4
5
HORUS
81
36
18
-
-
8+1
3+6
1+8
5
HORUS
9
9
9

 

 

4
ISIS
56
20
2
6
OSIRIS
89
35
8
5
ORION
71
35
8

 

 

-
-
-
-
-
OSIRIS
-
-
-
I
=
9
-
1
I
9
9
9
R
=
9
-
1
R
18
9
9
I
=
9
-
1
I
9
9
9
S
=
1
-
3
SOS
53
26
8
-
-
28
-
6
OSIRIS
89
53
35
-
-
2+8
-
-
-
8+9
5+3
3+5
-
-
10
-
6
OSIRIS
17
8
8
-
-
1+0
-
-
-
1+7
-
-
-
-
1
-
6
OSIRIS
8
8
8

 

 

-
-
-
-
-
OSIRIS
-
-
-
S
=
1
-
3
SO
34
16
7
I
=
9
-
1
I
9
9
9
R
=
9
-
1
R
18
9
9
I
=
9
-
1
IS
28
10
1
-
-
28
Q
6
OSIRIS
89
53
35
-
-
2+8
-
-
-
8+9
5+3
3+5
-
-
10
-
6
OSIRIS
17
8
8
-
-
1+0
-
-
-
1+7
-
-
-
-
1
-
6
OSIRIS
8
8
8

 

 

 

-
EGYPT
-
-
-
-
-
-
1
E
5
5
5
--
-
5
1
G
7
7
7
-
7
-
1
Y
25
7
7
-
7
-
1
P
16
7
7
-
7
-
1
T
20
2
2
--
-
2
5
EGYPT
73
28
28
-
21
7
-
-
7+3
2+8
2+8
-
2+1
-
5
EGYPT
10
10
10
--
3
7
-
-
1+0
1+0
1+0
-
-
-
5
EGYPT
1
7
7
--
3
7

 

 

 

3
THE
33
15
6
5
GREAT
51
24
6
7
PYRAMID
86
41
5
2
OF
21
12
3
4
GIZA
43
25
7
21
Add to Reduce
234
117
27
2+1
Reduce to Deduce
2+3+4
1+1+7
2+7
3
Essence of Number
9
9
9

 

 

T
=
2
-
3
THE
33
15
6
G
=
7
-
5
GREAT
51
24
6
P
=
7
-
7
PYRAMID
86
41
5
O
=
6
-
2
OF
21
12
3
G
=
7
-
4
GIZA
43
25
7
-
-
29
-
21
Add to Reduce
234
117
27
-
-
2+9
-
2+1
Reduce to Deduce
2+3+4
1+1+7
2+7
-
-
11
-
3
Second Total
9
9
9
-
-
1+1
-
-
Reduce to Deduce
-
-
-
-
-
2
-
3
Essence of Number
9
9
9

 

 

-
21
T
H
E
-
G
R
E
A
T
-
P
Y
R
A
M
I
D
-
O
F
-
G
I
Z
A
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
6
-
-
-
9
8
-
+
=
40
4+0
=
4
=
4
=
4
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
15
-
-
-
9
26
-
+
=
67
6+7
=
13
1+3
4
=
4
-
21
T
H
E
-
G
R
E
A
T
-
P
Y
R
A
M
I
D
-
O
F
-
G
I
Z
A
-
-
-
-
-
-
-
-
-
-
-
-
2
-
5
-
7
9
5
1
2
-
7
7
9
1
4
-
4
-
-
6
-
7
-
-
1
+
=
77
7+7
=
14
=
8
=
8
-
-
20
-
5
-
7
18
5
1
20
-
16
25
18
1
13
-
4
-
-
6
-
7
-
-
1
+
=
167
1+6+7
=
8
=
8
=
8
-
21
T
H
E
-
G
R
E
A
T
-
P
Y
R
A
M
I
D
-
O
F
-
G
I
Z
A
-
-
-
-
-
-
-
-
-
-
-
-
20
8
5
-
7
18
5
1
20
-
16
25
18
1
13
9
4
-
15
6
-
7
9
26
1
+
=
234
2+3+4
=
9
=
9
=
9
-
-
2
8
5
-
7
9
5
1
2
-
7
7
9
1
4
9
4
-
6
6
-
7
9
8
1
+
=
117
1+1+7
=
9
=
9
=
9
-
21
T
H
E
-
G
R
E
A
T
-
P
Y
R
A
M
I
D
-
O
F
-
G
I
Z
A
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
3
=
3
=
3
-
-
2
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
2
=
4
=
4
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
4
-
-
-
-
-
-
-
-
-
-
4
occurs
x
2
=
8
=
8
-
-
-
-
5
-
-
-
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
6
-
-
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
-
-
-
-
-
-
7
-
-
-
-
-
7
7
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
7
occurs
x
4
=
28
2+8
10
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
8
occurs
x
2
=
16
=
7
-
-
-
-
-
-
-
9
-
-
-
-
-
-
9
-
-
9
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
4
=
36
3+6
9
3
21
T
H
E
-
G
R
E
A
T
-
P
Y
R
A
M
I
D
-
O
F
-
G
I
Z
A
-
-
42
-
-
21
-
117
-
45
-
2+1
-
-
-
-
-
9
-
-
-
-
-
-
9
-
-
9
-
-
-
-
-
-
9
-
-
-
-
4+2
-
-
2+1
-
1+1+7
-
4+5
3
3
T
H
E
-
G
R
E
A
T
-
P
Y
R
A
M
I
D
-
O
F
-
G
I
Z
A
-
-
6
-
-
3
-
9
-
9
-
-
2
8
5
-
7
9
5
1
2
-
7
7
9
1
4
9
4
-
6
6
-
7
9
8
1
-
-
-
-
-
-
-
-
-
-
3
3
T
H
E
-
G
R
E
A
T
-
P
Y
R
A
M
I
D
-
O
F
-
G
I
Z
A
-
-
6
-
-
3
-
9
-
9

 

 

21
T
H
E
G
R
E
A
T
P
Y
R
A
M
I
D
O
F
G
I
Z
A
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
9
-
6
-
-
9
8
-
+
=
40
4+0
=
4
=
4
=
4
-
-
8
-
-
-
-
-
-
-
-
-
-
-
9
-
15
-
-
9
26
-
+
=
67
6+7
=
13
1+3
4
=
4
21
T
H
E
G
R
E
A
T
P
Y
R
A
M
I
D
O
F
G
I
Z
A
-
-
-
-
-
-
-
-
-
-
-
2
-
5
7
9
5
1
2
7
7
9
1
4
-
4
-
6
7
-
-
1
+
=
77
7+7
=
14
=
8
=
8
-
20
-
5
7
18
5
1
20
16
25
18
1
13
-
4
-
6
7
-
-
1
+
=
167
1+6+7
=
8
=
8
=
8
21
T
H
E
G
R
E
A
T
P
Y
R
A
M
I
D
O
F
G
I
Z
A
-
-
-
-
-
-
-
-
-
-
-
20
8
5
7
18
5
1
20
16
25
18
1
13
9
4
15
6
7
9
26
1
+
=
234
2+3+4
=
9
=
9
=
9
-
2
8
5
7
9
5
1
2
7
7
9
1
4
9
4
6
6
7
9
8
1
+
=
117
1+1+7
=
9
=
9
=
9
21
T
H
E
G
R
E
A
T
P
Y
R
A
M
I
D
O
F
G
I
Z
A
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
3
=
3
=
3
-
2
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
2
=
4
=
4
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
4
-
-
-
-
-
-
-
-
4
occurs
x
2
=
8
=
8
-
-
-
5
-
-
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
6
-
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
-
-
-
-
7
-
-
-
-
7
7
-
-
-
-
-
-
-
7
-
-
-
-
-
7
occurs
x
4
=
28
2+8
10
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
8
occurs
x
2
=
16
=
7
-
-
-
-
-
9
-
-
-
-
-
9
-
-
9
-
-
-
-
9
-
-
-
-
9
occurs
x
4
=
36
3+6
9
21
T
H
E
G
R
E
A
T
P
Y
R
A
M
I
D
O
F
G
I
Z
A
-
-
42
-
-
21
-
117
-
45
2+1
-
-
-
-
9
-
-
-
-
-
9
-
-
9
-
-
-
-
9
-
-
-
-
4+2
-
-
2+1
-
1+1+7
-
4+5
3
T
H
E
G
R
E
A
T
P
Y
R
A
M
I
D
O
F
G
I
Z
A
-
-
6
-
-
3
-
9
-
9
-
2
8
5
7
9
5
1
2
7
7
9
1
4
9
4
6
6
7
9
8
1
-
-
-
-
-
-
-
-
-
-
3
T
H
E
G
R
E
A
T
P
Y
R
A
M
I
D
O
F
G
I
Z
A
-
-
6
-
-
3
-
9
-
9

 

 

-
-
-
-
-
THE GREAT PYRAMID OF GIZA
-
-
-
T
=
2
-
3
THE
33
15
6
G
=
7
-
5
GREAT
51
24
6
P
=
7
-
7
PYRAMID
86
41
5
O
=
6
-
2
OF
21
12
3
G
=
7
-
4
GIZA
43
25
7
-
-
29
-
21
THE GREAT PYRAMID OF GIZA
234
117
27
-
-
2+9
-
2+1
-
2+3+4
1+1+7
2+7
-
-
11
-
3
THE GREAT PYRAMID OF GIZA
9
9
9
-
-
1+1
-
-
-
-
-
-
-
-
2
-
3
THE GREAT PYRAMID OF GIZA
9
9
9

 

 

-
-
-
-
-
THE GREAT PYRAMID OF GIZA
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
-
-
-
-
G
=
7
-
5
GREAT
51
24
6
-
-
-
-
-
-
-
-
-
-
P
=
7
-
7
PYRAMID
86
41
5
-
-
-
-
-
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
-
-
-
-
-
-
-
G
=
7
-
4
GIZA
43
25
7
-
-
-
-
-
-
-
-
-
-
-
-
29
-
21
THE GREAT PYRAMID OF GIZA
234
117
27
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
1
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
H
=
8
2
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
E
=
5
3
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
-
15
-
3
-
33
15
15
-
-
-
-
-
-
-
-
-
-
G
=
7
4
1
G
7
7
7
-
-
-
-
-
-
-
7
-
-
R
=
9
5
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
E
=
5
6
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
A
=
1
7
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
T
=
2
8
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
-
24
-
5
-
51
24
24
-
-
-
-
-
-
-
-
-
-
P
=
7
9
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
Y
=
7
10
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
R
=
9
11
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
A
=
1
12
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
M
=
4
13
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
I
=
9
14
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
D
=
4
15
1
D
4
4
4
-
-
-
-
4
-
-
-
-
-
-
41
-
7
-
86
41
41
-
-
-
-
-
-
-
-
-
-
O
=
6
16
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
F
=
6
17
1
F
F
6
6
-
-
-
-
-
-
6
-
-
-
-
12
-
2
-
74
12
12
-
-
-
-
-
-
-
-
-
-
G
=
7
18
1
G
7
7
7
-
-
-
-
-
-
-
7
-
-
I
=
9
19
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
Z
=
8
20
1
Z
26
8
8
-
-
-
-
-
-
-
-
8
-
A
=
1
21
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
-
25
-
4
-
43
25
25
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
THE GREAT PYRAMID OF GIZA
-
-
-
-
3
4
3
8
10
12
28
16
36
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
1+0
1+2
2+8
1+6
1+6
G
=
7
-
5
GREAT
51
24
6
-
3
4
3
8
1
3
10
7
9
P
=
7
-
7
PYRAMID
86
41
5
-
-
-
-
-
-
-
1+0
-
-
O
=
6
-
2
OF
21
12
3
-
3
4
3
8
1
3
1
7
9
G
=
7
-
4
GIZA
43
25
7
-
-
-
-
-
-
-
-
-
-
-
-
29
-
21
THE GREAT PYRAMID OF GIZA
234
117
27
-
3
4
3
8
1
3
1
7
9
-
-
2+9
-
2+1
-
2+3+4
1+1+7
2+7
-
-
-
-
-
-
-
-
-
-
-
-
11
-
3
THE GREAT PYRAMID OF GIZA
9
9
9
-
3
4
3
8
1
3
1
7
9
-
-
1+1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
3
THE GREAT PYRAMID OF GIZA
9
9
9
-
3
4
3
8
1
3
1
7
9

 

 

-
-
-
-
-
THE GREAT PYRAMID OF GIZA
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
-
-
-
-
G
=
7
-
5
GREAT
51
24
6
-
-
-
-
-
-
-
-
-
-
P
=
7
-
7
PYRAMID
86
41
5
-
-
-
-
-
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
-
-
-
-
-
-
-
G
=
7
-
4
GIZA
43
25
7
-
-
-
-
-
-
-
-
-
-
-
-
29
-
21
THE GREAT PYRAMID OF GIZA
234
117
27
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
1
1
T
20
2
2
-
-
2
3
-
-
-
-
-
-
H
=
8
2
1
H
8
8
8
-
-
-
3
-
-
-
-
8
-
E
=
5
3
1
E
5
5
5
-
-
-
3
-
5
-
-
-
-
G
=
7
4
1
G
7
7
7
-
-
-
3
-
-
-
7
-
-
R
=
9
5
1
R
18
9
9
-
-
-
3
-
-
-
-
-
9
E
=
5
6
1
E
5
5
5
-
-
-
3
-
5
-
-
-
-
A
=
1
7
1
A
1
1
1
-
1
-
3
-
-
-
-
-
-
T
=
2
8
1
T
20
2
2
-
-
2
3
-
-
-
-
-
-
P
=
7
9
1
P
16
7
7
-
-
-
3
-
-
-
7
-
-
Y
=
7
10
1
Y
25
7
7
-
-
-
3
-
-
-
7
-
-
R
=
9
11
1
R
18
9
9
-
-
-
3
-
-
-
-
-
9
A
=
1
12
1
A
1
1
1
-
1
-
3
-
-
-
-
-
-
M
=
4
13
1
M
13
4
4
-
-
-
3
4
-
-
-
-
-
I
=
9
14
1
I
9
9
9
-
-
-
3
-
-
-
-
-
9
D
=
4
15
1
D
4
4
4
-
-
-
3
4
-
-
-
-
-
O
=
6
16
1
O
15
6
6
-
-
-
3
-
-
6
-
-
-
F
=
6
17
1
F
F
6
6
-
-
-
3
-
-
6
-
-
-
G
=
7
18
1
G
7
7
7
-
-
-
3
-
-
-
7
-
-
I
=
9
19
1
I
9
9
9
-
-
-
3
-
-
-
-
-
9
Z
=
8
20
1
Z
26
8
8
-
-
-
3
-
-
-
-
8
-
A
=
1
21
1
A
1
1
1
-
1
-
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
THE GREAT PYRAMID OF GIZA
-
-
-
-
3
4
3
8
10
12
28
16
36
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
1+0
1+2
2+8
1+6
1+6
G
=
7
-
5
GREAT
51
24
6
-
3
4
3
8
1
3
10
7
9
P
=
7
-
7
PYRAMID
86
41
5
-
-
-
-
-
-
-
1+0
-
-
O
=
6
-
2
OF
21
12
3
-
3
4
3
8
1
3
1
7
9
G
=
7
-
4
GIZA
43
25
7
-
-
-
-
-
-
-
-
-
-
-
-
29
-
21
THE GREAT PYRAMID OF GIZA
234
117
27
-
3
4
3
8
1
3
1
7
9
-
-
2+9
-
2+1
-
2+3+4
1+1+7
2+7
-
-
-
-
-
-
-
-
-
-
-
-
11
-
3
THE GREAT PYRAMID OF GIZA
9
9
9
-
3
4
3
8
1
3
1
7
9
-
-
1+1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
3
THE GREAT PYRAMID OF GIZA
9
9
9
-
3
4
3
8
1
3
1
7
9

 

 

-
-
-
-
-
THE GREAT PYRAMID OF GIZA
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
-
-
-
-
G
=
7
-
5
GREAT
51
24
6
-
-
-
-
-
-
-
-
-
-
P
=
7
-
7
PYRAMID
86
41
5
-
-
-
-
-
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
-
-
-
-
-
-
-
G
=
7
-
4
GIZA
43
25
7
-
-
-
-
-
-
-
-
-
-
-
-
29
-
21
THE GREAT PYRAMID OF GIZA
234
117
27
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
7
1
A
1
1
1
-
1
-
3
-
-
-
-
-
-
A
=
1
12
1
A
1
1
1
-
1
-
3
-
-
-
-
-
-
A
=
1
21
1
A
1
1
1
-
1
-
3
-
-
-
-
-
-
T
=
2
8
1
T
20
2
2
-
-
2
3
-
-
-
-
-
-
T
=
2
1
1
T
20
2
2
-
-
2
3
-
-
-
-
-
-
M
=
4
13
1
M
13
4
4
-
-
-
3
4
-
-
-
-
-
D
=
4
15
1
D
4
4
4
-
-
-
3
4
-
-
-
-
-
E
=
5
3
1
E
5
5
5
-
-
-
3
-
5
-
-
-
-
E
=
5
6
1
E
5
5
5
-
-
-
3
-
5
-
-
-
-
O
=
6
16
1
O
15
6
6
-
-
-
3
-
-
6
-
-
-
F
=
6
17
1
F
F
6
6
-
-
-
3
-
-
6
-
-
-
G
=
7
4
1
G
7
7
7
-
-
-
3
-
-
-
7
-
-
P
=
7
9
1
P
16
7
7
-
-
-
3
-
-
-
7
-
-
Y
=
7
10
1
Y
25
7
7
-
-
-
3
-
-
-
7
-
-
G
=
7
18
1
G
7
7
7
-
-
-
3
-
-
-
7
-
-
H
=
8
2
1
H
8
8
8
-
-
-
3
-
-
-
-
8
-
Z
=
8
20
1
Z
26
8
8
-
-
-
3
-
-
-
-
8
-
R
=
9
5
1
R
18
9
9
-
-
-
3
-
-
-
-
-
9
R
=
9
11
1
R
18
9
9
-
-
-
3
-
-
-
-
-
9
I
=
9
14
1
I
9
9
9
-
-
-
3
-
-
-
-
-
9
I
=
9
19
1
I
9
9
9
-
-
-
3
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
THE GREAT PYRAMID OF GIZA
-
-
-
-
3
4
3
8
10
12
28
16
36
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
1+0
1+2
2+8
1+6
1+6
G
=
7
-
5
GREAT
51
24
6
-
3
4
3
8
1
3
10
7
9
P
=
7
-
7
PYRAMID
86
41
5
-
-
-
-
-
-
-
1+0
-
-
O
=
6
-
2
OF
21
12
3
-
3
4
3
8
1
3
1
7
9
G
=
7
-
4
GIZA
43
25
7
-
-
-
-
-
-
-
-
-
-
-
-
29
-
21
THE GREAT PYRAMID OF GIZA
234
117
27
-
3
4
3
8
1
3
1
7
9
-
-
2+9
-
2+1
-
2+3+4
1+1+7
2+7
-
-
-
-
-
-
-
-
-
-
-
-
11
-
3
THE GREAT PYRAMID OF GIZA
9
9
9
-
3
4
3
8
1
3
1
7
9
-
-
1+1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
3
THE GREAT PYRAMID OF GIZA
9
9
9
-
3
4
3
8
1
3
1
7
9

 

LETTERS TRANSPOSED INTO NUMBER RE-ARRANGED NUMERICAL;LY

 

 

 





 

 

 

T
=
2
3
THE
33
15
6
E
=
5
N
=
5
6
NINETY
87
33
6
Y
=
7
N
=
5
4
NINE
42
24
6
E
=
5
N
=
5
5
NAMES
52
16
7
S
=
1
O
=
6
2
OF
21
12
3
F
=
6
G
=
7
3
GOD
26
17
8
D
=
4
-
-
30
23
First Total
261
117
36
-
-
28
-
-
3+0
2+3
Add to Reduce
2+6+1
1+1+7
3+6
-
-
2+8
-
-
3
4
Second Total
9
9
9
-
-
1
-
-
-
-
Reduce to Deduce
-
-
-
-
-
1+0
-
-
3
4
Essence of Number
9
9
9
-
-
1

 

 

-
-
-
-
NAMES OF GOD
-
-
-
N
=
5
5
NAMES
52
16
7
O
=
6
2
OF
21
12
3
G
=
7
3
GOD
26
17
8
-
-
18
10
NAMES OF GOD
99
45
18
-
-
1+8
1+0
-
9+9
4+5
1+8
-
-
9
1
NAMES OF GOD
18
9
9
-
-
-
-
-
1+8
-
-
-
-
9
1
NAMES OF GOD
9
9
9

 

 

-
10
N
A
M
E
S
-
O
F
-
G
O
D
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
1
-
6
-
-
-
6
-
+
=
18
1+8
=
9
=
9
=
9
-
-
14
-
-
-
19
-
15
-
-
-
15
-
+
=
63
6+3
=
9
=
9
=
9
-
10
N
A
M
E
S
-
O
F
-
G
O
D
-
-
-
-
-
-
-
-
-
-
-
-
-
1
4
5
-
-
-
6
-
7
-
4
+
=
27
2+7
=
9
=
9
=
9
-
-
-
1
13
5
-
-
-
6
-
7
-
4
+
=
36
3+6
=
9
=
9
=
9
-
10
N
A
M
E
S
-
O
F
-
G
O
D
-
-
-
-
-
-
-
-
-
-
-
-
14
1
13
5
19
-
15
6
-
7
15
4
+
=
99
9+9
=
18
1+8
9
=
9
-
-
5
1
4
5
1
-
6
6
-
7
6
4
+
=
45
4+5
=
9
=
9
=
9
-
10
N
A
M
E
S
-
O
F
-
G
O
D
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
-
-
-
-
-
-
-
-
-
1
occurs
x
2
=
2
=
2
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
TWO
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
THREE
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
4
occurs
x
2
=
8
=
8
-
-
5
-
-
5
-
-
-
-
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
-
-
-
-
-
-
-
-
6
6
-
-
6
-
-
-
6
occurs
x
3
=
18
1+8
9
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
7
occurs
x
1
=
7
=
7
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
NINE
-
-
-
-
-
-
22
10
N
A
M
E
S
-
O
F
-
G
O
D
-
-
23
-
-
10
-
45
-
27
2+2
1+0
-
-
-
-
-
-
6
6
-
-
6
-
-
-
2+3
-
-
1+0
-
4+5
-
2+7
4
1
N
A
M
E
S
-
O
F
-
G
O
D
-
-
5
-
-
1
-
9
-
9
-
-
5
1
4
5
1
-
6
6
-
7
6
4
-
-
-
-
-
-
-
-
-
-
4
1
N
A
M
E
S
-
O
F
-
G
O
D
-
-
5
-
-
1
-
9
-
9

 

 

10
N
A
M
E
S
-
O
F
-
G
O
D
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
1
-
6
-
-
-
6
-
+
=
18
1+8
=
9
=
9
=
9
-
14
-
-
-
19
-
15
-
-
-
15
-
+
=
63
6+3
=
9
=
9
=
9
10
N
A
M
E
S
-
O
F
-
G
O
D
-
-
-
-
-
-
-
-
-
-
-
-
1
4
5
-
-
-
6
-
7
-
4
+
=
27
2+7
=
9
=
9
=
9
-
-
1
13
5
-
-
-
6
-
7
-
4
+
=
36
3+6
=
9
=
9
=
9
10
N
A
M
E
S
-
O
F
-
G
O
D
-
-
-
-
-
-
-
-
-
-
-
14
1
13
5
19
-
15
6
-
7
15
4
+
=
99
9+9
=
18
1+8
9
=
9
-
5
1
4
5
1
-
6
6
-
7
6
4
+
=
45
4+5
=
9
=
9
=
9
10
N
A
M
E
S
-
O
F
-
G
O
D
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
-
-
-
-
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
4
occurs
x
2
=
8
=
8
-
5
-
-
5
-
-
-
-
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
-
-
-
-
-
-
-
6
6
-
-
6
-
-
-
6
occurs
x
3
=
18
1+8
9
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
7
occurs
x
1
=
7
=
7
10
N
A
M
E
S
-
O
F
-
G
O
D
-
-
23
-
-
10
-
45
-
27
1+0
-
-
-
-
-
-
6
6
-
-
6
-
-
-
2+3
-
-
1+0
-
4+5
-
2+7
1
N
A
M
E
S
-
O
F
-
G
O
D
-
-
5
-
-
1
-
9
-
9
-
5
1
4
5
1
-
6
6
-
7
6
4
-
-
-
-
-
-
-
-
-
-
1
N
A
M
E
S
-
O
F
-
G
O
D
-
-
5
-
-
1
-
9
-
9

 

 

T
=
2
3
THE
33
15
6
E
=
5
N
=
5
6
NINETY
87
33
6
Y
=
7
N
=
5
4
NINE
42
24
6
E
=
5
N
=
5
5
NAMES
52
16
7
S
=
1
O
=
6
2
OF
21
12
3
F
=
6
G
=
7
3
GOD
26
17
8
D
=
4
-
-
30
23
Add to Reduce
261
117
36
-
-
28
-
-
3+0
2+3
Reduce to Deduce
2+6+1
1+1+7
3+6
-
-
10
-
-
3
5
Essence of Number
9
9
9
-
-
1

 

 

-
23
T
H
E
-
N
I
N
E
T
Y
-
N
I
N
E
-
N
A
M
E
S
-
O
F
-
G
O
D
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
5
9
5
-
-
-
-
5
9
5
-
-
5
-
-
-
1
-
6
-
-
-
6
-
+
=
64
6+0
=
10
1+0
1
=
1
-
-
-
8
-
-
14
9
14
-
-
-
-
14
9
14
-
-
14
-
-
-
19
-
15
-
-
-
15
-
+
=
145
1+4+5
=
10
1+0
1
=
1
-
23
T
H
E
-
N
I
N
E
T
Y
-
N
I
N
E
-
N
A
M
E
S
-
O
F
-
G
O
D
-
-
-
-
-
-
-
-
-
-
-
-
2
-
5
-
-
-
-
5
2
7
-
-
-
-
5
-
-
1
4
5
-
-
-
6
-
7
-
4
+
=
53
5+3
=
8
=
8
=
8
-
-
20
-
5
-
-
-
-
5
20
25
-
-
-
-
5
-
-
1
13
5
-
-
-
6
-
7
-
4
+
=
116
1+1+6
=
8
=
8
=
8
-
23
T
H
E
-
N
I
N
E
T
Y
-
N
I
N
E
-
N
A
M
E
S
-
O
F
-
G
O
D
-
-
-
-
-
-
-
-
-
-
-
-
20
8
5
-
14
9
14
5
20
25
-
14
9
14
5
-
14
1
13
5
19
-
15
6
-
7
15
4
+
=
261
2+6+1
=
9
=
9
=
9
-
-
2
8
5
-
5
9
5
5
2
7
-
5
9
5
5
-
5
1
4
5
1
-
6
6
-
7
6
4
+
=
117
1+1+7
=
9
=
9
=
9
-
23
T
H
E
-
N
I
N
E
T
Y
-
N
I
N
E
-
N
A
M
E
S
-
O
F
-
G
O
D
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
-
-
-
-
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
2
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
2
=
4
=
4
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
THREE
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
4
occurs
x
2
=
8
=
8
-
-
-
-
5
-
5
-
5
5
-
-
-
5
-
5
5
-
5
-
-
5
-
-
-
-
-
-
-
-
-
-
5
occurs
x
9
=
45
4+5
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
6
-
-
6
-
-
-
6
occurs
x
3
=
18
1+8
9
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
7
occurs
x
2
=
14
1+4
5
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
9
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
2
=
18
1+8
9
3
23
T
H
E
-
N
I
N
E
T
Y
-
N
I
N
E
-
N
A
M
E
S
-
O
F
-
G
O
D
-
-
42
-
-
23
-
117
-
54
-
2+3
-
-
5
-
5
-
5
5
-
-
-
5
-
5
5
-
5
-
-
5
-
-
-
-
-
-
-
-
-
-
4+2
-
-
2+3
-
1+1+7
-
5+4
3
5
T
H
E
-
N
I
N
E
T
Y
-
N
I
N
E
-
N
A
M
E
S
-
O
F
-
G
O
D
-
-
9
-
-
5
-
9
-
9
-
-
2
8
5
-
5
9
5
5
2
7
-
5
9
5
5
-
5
1
4
5
1
-
6
6
-
7
6
4
-
-
-
-
-
-
-
-
-
-
3
5
T
H
E
-
N
I
N
E
T
Y
-
N
I
N
E
-
N
A
M
E
S
-
O
F
-
G
O
D
-
-
9
-
-
5
-
9
-
9

 

 

THE LIGHT IS RISING NOW RISING IS THE LIGHT

 

....

 

 

 

O
=
6
-
3
OUT
56
11
2
O
=
6
-
2
OF
21
12
3
Z
=
8
-
4
ZERO
64
28
1
C
=
3
-
6
COMETH
64
28
1
O
=
6
-
3
ONE
34
16
7
Q
Q
29
Q
18
Q
239
95
14
-
-
2+9
-
1+8
-
2+3+9
9+5
1+4
-
-
11
-
9
-
14
14
5
-
-
1+1
-
-
-
1+4
1+4
-
-
-
2
-
9
-
5
5
5

 

 

10
LOVE EVOLVE
-
-
-
-
LOVE
-
-
-
-
L+O
27
9
9
-
V+E
27
9
9
-
EVOLVE
-
-
-
-
E+V
27
9
9
-
O+L
27
9
9
-
V+E
27
9
9
-
EVOLVE LOVE
-
-
-
-
-
-
-
-
-
-
-
-
-
10
LOVE EVOLVE
135
45
9

 

 

O
=
6
-
5
ORION
71
35
8
N
=
5
-
6
NEBULA
55
19
1
S
-
11
4
11
Add to Reduce
126
54
9
-
-
1+1
=
1+1
Reduce to Deduce
1+2+6
5+4
-
S
-
2
4
2
Essence of Number
9
9
9

 

Jean-Jacques Rousseau
(1712-1788)

"Man is born free, and everywhere he is in chains. One man thinks himself the master of others, but remains more of a slave than they are."

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
M
=
4
-
2
MAN
28
10
1
-
1
-
-
-
-
-
-
-
-
I
=
9
-
2
IS
28
10
1
-
1
-
-
-
-
-
-
-
-
O
=
6
-
10
BORN
49
22
4
-
-
-
-
4
-
-
-
-
-
K
=
2
-
4
FREE
34
25
7
-
-
-
-
-
-
7
-
-
-
O
=
6
-
2
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
K
=
2
-
5
EVERYWHERE
134
62
8
-
-
-
-
-
-
-
-
8
-
K
=
2
-
4
HE
13
13
4
-
-
-
-
4
-
-
-
-
-
I
=
9
-
2
IS
28
10
1
-
1
-
-
-
-
-
-
-
-
K
=
2
-
4
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
D
=
4
-
7
CHAINS
54
27
9
-
-
-
-
-
-
-
-
-
9
-
-
56
-
38
First Total
410
203
41
-
4
2
3
8
5
7
7
8
9
-
-
5+6
-
3+8
Add to Reduce
4+1+0
2+0+3
4+1
-
-
-
-
-
-
-
-
-
-
-
-
11
-
11
Second Total
5
5
5
-
4
2
3
8
5
7
7
8
9
-
-
1+1
-
1+1
Add to Reduce
-
-
1+0
-
-
-
-
-
-
-
-
-
-
-
-
2
-
2
Essence of Number
5
5
5
-
4
2
3
8
5
7
7
8
9

 

 

HAVE E N HAVE

HEAVEN HAVE ENTERED HAVE HEAVEN

HAVE N E HAVE

 

 

HAVE 5 5 HAVE

HEAVEN HAVE ENTERED HAVE HEAVEN

HAVE 5 5 HAVE

 

 

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

 

 

-
6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
5
+
=
13
1+3
=
4
=
4
=
4
-
-
8
-
-
-
-
14
+
=
22
2+2
=
4
=
4
=
4
-
6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
-
-
5
1
4
5
-
+
=
15
1+5
=
6
=
6
=
6
-
-
-
5
1
22
5
-
+
=
33
3+3
=
6
=
6
=
6
-
6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
-
8
5
1
22
5
14
+
=
55
5+5
=
10
1+0
1
=
1
-
-
8
5
1
4
5
5
+
=
28
2+8
=
10
1+0
1
=
1
-
6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
=
1
2
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
5
-
-
5
5
-
-
5
occurs
x
3
=
15
1+5
6
6
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
9
-
-
-
-
-
-
-
-
-
9
NINE
9
-
-
-
-
-
27
6
H
E
A
V
E
N
-
-
18
-
-
6
-
28
-
19
2+7
-
-
5
-
-
5
5
-
-
1+8
-
-
-
-
2+8
-
1+9
9
6
H
E
A
V
E
N
-
-
9
-
-
6
-
10
-
10
-
-
8
5
1
4
5
5
-
-
-
-
-
-
-
1+0
-
1+0
9
6
H
E
A
V
E
N
-
-
9
-
-
6
-
1
-
1

 

LOOK AT THE 5S LOOK AT THE 5S LOOK AT THE 5S THE 5S THE 5S

 

6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
5
+
=
13
1+3
=
4
=
4
=
4
-
8
-
-
-
-
14
+
=
22
2+2
=
4
=
4
=
4
6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
-
5
1
4
5
-
+
=
15
1+5
=
6
=
6
=
6
-
-
5
1
22
5
-
+
=
33
3+3
=
6
=
6
=
6
6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
8
5
1
22
5
14
+
=
55
5+5
=
10
1+0
1
=
1
-
8
5
1
4
5
5
+
=
28
2+8
=
10
1+0
1
=
1
6
H
E
A
V
E
N
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
5
-
-
5
5
-
-
5
occurs
x
3
=
15
1+5
6
-
8
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
6
H
E
A
V
E
N
-
-
18
-
-
6
-
28
-
19
-
-
5
-
-
5
5
-
-
1+8
-
-
-
-
2+8
-
1+9
6
H
E
A
V
E
N
-
-
9
-
-
6
-
10
-
10
-
8
5
1
4
5
5
-
-
-
-
-
-
-
1+0
-
1+0
6
H
E
A
V
E
N
-
-
9
-
-
6
-
1
-
1

 

 

THE SIRIUS MYSTERY

Robert K.G.Temple 1976

Page 82

The Sacred Fifty

"We must return to the treatise 'The Virgin of the World'. This treatise is quite explicit in saying that Isis and Osiris were sent to help the Earth by giving primitive mankind the arts of civilization:
And Horus thereon said:

'How was it, mother, then, that Earth received God's Efflux?' And Isis said:

'I may not tell the story of (this) birth; for it is not permitted to describe the origin of thy descent, O Horus (son) of mighty power, lest afterwards the way-of-birth of the immortal gods should be known unto men - except so far that God the Monarch, the universal Orderer and Architect, sent for a little while thy mighty sire Osiris, and the mightiest goddess Isis, that they might help the world, for all things needed them.
'Tis they who filled life full of life. 'Tis they who caused the savagery of mutual slaughtering of men to cease. 'Tis they who hallowed precincts to the Gods their ancestors and spots for holy rites. 'Tis they who gave to men laws, food and shelter.'

"Page 73

A Fairy Tale

'I INVOKE THEE, LADY ISIS, WITH WHOM THE GOOD DAIMON DOTH UNITE,

HE WHO IS LORD IN THE PERFECT BLACK.'

 

 

THE SIRIUS MYSTERY

Robert K.G.Temple 1976

Page 74

"Mead quotes an Egyptian magic papyrus, this being an uncontested Egyptian document which he compares to a passage in the Trismegistic literature: 'I invoke thee, Lady Isis, with whom the Good Daimon doth unite, He who is Lord in the perfect black. '37
We know that Isis is identified with Sirius A, and here we may have a / Page 74 / description of her star-companion 'who is Lord in the perfect black', namely the invisible companion with whom she is united, Sirius B.
Mead, of course, had no inkling of the Sirius question. But he cited this magic papyrus in order to shed comparative light on some extraordinary passages in a Trismegistic treatise he translated which has the title 'The Virgin of the World'. In his comments on the magic papyrus Mead says: 'It is natural to make the Agathodaimon ("the Good Daimon") of the Papyrus refer to Osiris; for indeed it is one of his most frequent designations. Moreover, it is precisely Osiris who is pre-eminently connected with the so-called "under­world", the unseen world, the "mysterious dark". He is lord there. . . and indeed one of the ancient mystery-sayings was precisely, "Osiris is a dark God." ,
'The Virgin of the World' is an extraordinary Trismegistic treatise in the form of a dialogue between the hierophant (high priest) as spokesman for Isis and the neophyte who represents Horus. Thus the priest instructing the initiate is portrayed as Isis instructing her son Horus.
The treatise begins by claiming it is 'her holiest discourse' which 'so speaking Isis doth pour forth'. There is, throughout, a strong emphasis on the hierarchical principle of lower and higher beings in the universe - that earthly mortals are presided over at intervals by other, higher, beings who interfere in Earth's affairs when things here become hopeless, etc. Isis says in the treatise: 'It needs must, therefore, be the less should give place to the greater mysteries.' What she is to disclose to Horus is a great mystery. Mead describes it as the mystery practised by the arch-hierophant. It was the degree (here 'degree' is in the sense of 'degree' in the Masonic 'mysteries', which are hopelessly garbled and watered-down versions of genuine mysteries of earlier times) 'called the "Dark Mystery" or "Black Rite". It was a rite performed only for those who were judged worthy of it after long probation in lower degrees, something of a far more sacred character, apparently, than the instruction in the mysteries enacted in the light.'
Mead adds: 'I would suggest, therefore, that we have here a reference to the most esoteric institution of the Isiac tradition. . .', Isiac meaning of course 'Isis-tradition', and not to be confused with the Book of Isaiah in the Bible (so that perhaps it is best for us not to use the word-form 'Isiac').
It is in attempting to explain the mysterious 'Black Rite' of Isis at the highest degree of the Egyptian mysteries that Mead cited the magic papyrus which I have already quoted. He explains the 'Black Rite' as being connected with Osiris being a 'dark god' who is 'Lord of the perfect black' which is 'the unseen world, the mysterious black'.
This treatise 'The Virgin of the World' describes a personage called Hermes who seems to represent a race of beings who taught earthly mankind the arts of civilization after which: 'And thus, with charge unto his kinsmen of the Gods to keep sure watch, he mounted to the Stars'.
According to this treatise mankind have been a troublesome lot requiring scrutiny and, at rare intervals of crisis, intervention.
After Hermes left Earth to return to the stars there was or were in Egypt someone or some people designated as 'Tat' (Thoth) who were initiates into the celestial mysteries."

Page 77

"Bearing these books in mind (and I am sure they are there waiting under­ground like a time bomb for us), it is interesting to read this passage in 'The Virgin of the World' following shortly upon that previously quoted:
The sacred symbols of the cosmic elements were hid away hard by the secrets of Osiris. Hermes, ere he returned to Heaven, invoked a spell on them, and spake these words: . . . 'O holy books, who have been made by my immortal hands, by incorruption's magic spells. . . (at this point there is a lacuna as the text is hopeless) . . . free from decay throughout eternity remain and incorrupt from time! Become unseeable, unfindable, for every one whose foot shall tread the plains of this land, until old Heaven doth bring forth meet instruments for you, whom the Creator shall call souls.'
Thus spake he; and, laying spells on them by means of his own works, he shut them safe away in their own zones. And long enough the time has been since they were hid away.
In the treatise the highest objective of ignorant men searching for the truth
is described as: '(Men) will seek out. . . the inner nature of the holy spaces which no foot may tread, and will chase after them into the height, desiring to observe the nature of the motion of the Heaven.
'These are as yet moderate things. For nothing more remains than Earth's remotest realms; nay, in their daring they will track out Night, the farthest Night of all.'..."

 

 

THE NUCLEAR FAMILY 1969

 

 

 
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