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A MAZE IN ZAZAZA ENTER ZAZAZA ZAZAZAZAZAZAZAAZAZAZAZAZAZAZ ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ THE MAGICALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
WORK DAYS OF GOD Herbert W Morris D.D.circa 1883 Page 22
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"
"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE"
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."
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
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. A message in the bottle of time" 'Of all the other stupendous inventions,' Galileo once remarked, what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3 If the 'precessional message' identified by scholars like Santillana, von Dechend and Jane Sellers is indeed a deliberate attempt at communication by some lost civilization of antiquity, how come it wasn't just written down and left for us to find? Wouldn't that have been easier than encoding it in myths? Perhaps. "What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them" "WRITTEN IN THE ETERNAL LANGUAGE OF MATHEMATICS"
ADVENT 608 ADVENT
THAT THAT THAT HOLY ISISISIS HOLY THAT THAT THAT
SOME MYSTICAL ADVENTURES G. R. S . Mead 1910 AS ABOVE, SO BELOW. "Heaven above, heaven below; stars above, stars below; all that is above thus also below." *-Kircher, Prodrom. copt. pp. 193 and 275 Page 1 ."'As above, so below.' Is this great' word' a sacramental phrase, a saying of wisdom, an aphorism, a mystic formula, a fundamental law; or a two-edged sword of word-fence that will probably do the wielder serious damage, if he is not first put through careful training in its handling-which ? Whether this famous saying is of Hermetic
origin or no, we will not stay formally to inquire. In essence it is probably as old as human thought itself; and, as probably, the idea lying underneath it has been turned topsy-turvy more frequently than any other of the immortal company. Page 2 'As above, so below' doubtless enshrines some vast notion of analogical law, some basis of true reason, which would sum up the manifold appearances of things into one single verity. But. the understanding of the nature of this mystery of manifoldness from the one-all one and one in all-is not to be attained by careless thinking, or by some lucky guess, or by the pastime of artificial correspondencing. Instead of illumining, not only the subject we have in hand, but all subjects, by a grasp of the eternal verity concealed within our saying, we have reversed it into the ephemeral and false proposition: 'As below, so above.' Deus, inversus, est Demon; and there's the devil to pay. Yes, even along our most modern lines of thought, even in propositions and principles that are every day coming more and more into / Page 3 / favour in the domain of practical philosophising, we find our ageless aphorism stood upon its head with scantiest ceremony. In the newest theology, in the latest philosophy, we find a strong tendency to revive the ancient idea that man is the measure of the universewhether we call this opinion pragmatism or by any other name that sounds more sweetly. ' As below,' then, 'so above.' In fact we do not seem to be able to get away from this inversion. We like it thus turned upside down. And I am not altogether sure that it is not an excellent exercise thus to anthropomorphise the universe, if only to fling the shadow of our best within on to the infinite screen of the appearance of things without. For is not man kin really with all these-worlds, systems, elements, and spaces and infinitudes, times and eternities? But this way of looking at the thing does not as a rule' intrigue' the beginner in mystic speculation; it is all more naIve. Fascinated with some little known fact of the below, marvelling at some striking incident that has come under his notice-striking, fascinating for him, of course-he usually puts a weight upon it that it cannot bear, exaggerates a particular into a universal, and, with a desperate plunge of joy, imagines that he has finally arrived at truth / Page 4 / -taking his topsy-turvy' as below' for the eternal' as above.' He has not the faintest notion that, had he truly reached to that' above,' he would know not only the solitary 'below' that has come dazzlingly into his cosmos, but every other' below' of the same class. But again from this height of ' philosophising,' let us come down to mystic commonplace. Of things physical we have certain definite knowledge, summed up in the accurate measurements and observations, and by the general mechanical art, of modern science. Beyond this domain there is for mechanical science x simply; for the 'seeing' mystic, however, there is not a simple x, but an indefinite series of phases of subtler and subtler sensations. Now, as every intelligent reader knows, it is just the nature of these extra-normal impressions that is beginning to be critically investigated, on the lines of the impersonal method so justly belauded by all scientific workers. In this domain, of such intense interest to all beginners, how shall we say our 'as above' applies? And here let us start at the beginning; that is to say, the first discrete degree beyond the physical-the psychic or so-called , astral.' What constitutes this a discrete degree? Is it / Page 5 / in reality a discrete degree? And by discrete I mean, is it discontinuous with the physical; that is to say, is there some fundamental difference of kind between the two ?-' East is east, and West is west'; Psychic is psychic, and Physical is physical. But how? Sensationally only, or is it also logically to be distinguished; is there a fundamental law of difference between them? The first difficulty that confronts us is this: That, however keen a man's subtler senses may be, no matter how keenly' clear-seeing' he may have become, he seems unable to convey his own immediate experience cleanly to a second person, unless, perhaps, that second person can' see' with the first. Try how he may, he is apparently compelled to fall back on physical terms in which to explain. Indeed, it is highly probable that all that has been written on the' psychic,' has produced no other impression on non-psychic readers than that it is a subtler phase of the physical. And this, presumably, because the very seer himself in explaining the impressions he registers, to himself, that is, to his physical consciousness, has to translate them into the only forms that consciousness can supply, namely physical forms. Page 6 Indeed, there seems to be a gulf fixed between psychic and physical, so that those direct impressions which would pass thence to us, cannot. In other words, they cannot, in the very nature of things, come naked into this world; they must be clothed. Now if this is true, if this is an unavoidable fact in the constitution of things, then the very nature of the psychic is removed from the nature of the physical by an unbridgeable gulf. 'East is east, and West is west.' But is it really true ? Is it only that, so far, no one is known who can bridge the gulf perfectly? Or supposing even that there be those who can so bridge it; is it that they are unable to make their knowledge known to others, simply because these others cannot bridge the gulf in their own personal consciousness, and therefore cannot follow the continuum of their more developed brethren? Page 7 How, again, we ask, does psychic fundamentally differ from physical? Can we in this derive any satisfaction from speculations concerning the so-called' fourth dimension' of matter? This is a subject of immense difficulty, and I do not here propose to enter into anything but its outermost court. All that I desire to note, for the present, is that all analogies between an imagined' flatland' and our three-dimensional space, and between the latter and the supposed fourth-dimensional state, are based upon the most flagrant petitio principii:. It is a case of , As below, so above,' with a vengeance! 'Flatland '-space of two dimensions, plus the further gratuitous assumption of two-dimensional beings who have their living and their moving therein-is inconceivable as matter of any kind. A superficies is-an idea; it is not a thing of the sensible world. We conceive a superficies in our minds; it is a mental concept, it is not a sensible reality. We can't see it, or taste it, or hear it, or smell it, or touch it. Our two-dimensional beings are at best figments of the imagination. They are absolutely inconceivable in terms of space as entities; they can't move, they can't be sensible of one another. For in the abstract concept called a surface, there can be no position from the standpoint of itself / Page 8 / and things like it, but only from the standpoint of a consciousness outside it. Even the most primitive sense of touch would be non-existent for our' flatlanders,' for there would be nothing to touch. And so on, and so forth. Therefore, to imagine how three-dimensional things would appear to the consciousness of a 'flatlander,' and from this, by analogy, to try to construct four-dimensional things from a series of three-dimensional phenomena, is, apparently, a very vicious circle indeed. Any way, the later Platonic School, curiously enough, called the' psychic' the' plane' -that is, the two-dimensional and not the fourdimensional, according to one of the so-called Chaldaean Oracles: "Do not soil the spirit nor turn the plane into the solid." The' spirit' corresponds to what we have been calling the , psychic' in its lower phase, and the' plane' to the' psychic' in its higher. Higher than this were the' lines' and' points,' which pertained to the region of mind-formal and formless. What, then, again we ask, is the psychic proper as compared with the physical? How do things appear on the psychic proper? For so far, in the very nature of things, whenever we talk' down here' of the psychic we have to talk of it in terms of the physical. In what, then, to use a famous term of ancient philosophising, consists its' otherness' ? Is' otherness' in this to be thought of as distinguished simply by a gulf in matter, a gap ?-this seems to be absurd; for" nature does not leap," she also" abhors a vacuum. Here then we are confronted with the other side of the shield, with the unavoidable intuition that there is a continuum in matter from grossest to subtlest; and we may speculate that if a human entity were to progress through this series of grades of matter in space, he would have successively to leave his various' vehicles,' molecular, atomic, inter-atomic, etc.-in states of ever greater tenuity-while, as in the case of John Brown, his soul would" go marching on,"
until it arrived at the last limit-whenever or / Page 10 /
wherever that may be, in a universe that ever at every point enters into itself! All things, then, would appear to be solidified down here by the" sky's being rolled up carpetwise," to paraphrase the Upanishad. For the , sky' is here the' ether' -the one substance, the simplicity of things. The' above' is thus , involved' into the' below'; and if we could only follow the process, perchance we should then be able really to understand something of the truth underlying our aphorism. As a matter of fact, this continuum of matter is the ground on which all scientific thinking is based; perpetual and continuous transformation but no sudden leaps-orderly evolution, no miraculous or uncaused spontaneous surpnses. This seems immediately to follow from the major premise of a continuum of this nature; and many people believe it is so, and base themselves upon it as on a sure foundation of fact. But, somehow or other, I am by no means satisfied that this will be the case. Is our salvation to be dependent upon machines; are we to become dei ex machinis ? But what has all this to do with' As above, so below'? Why, this: If tbe sensible world rises by stages (and descends by stages, too, for that matter) from this gross state familiar to us by our normal senses, through ever finer and finer grades of matter, we finally reach-ay, there's the rub; what do we reach? Where do we start? The truth of the matter is-be it whispered lowly-you can't think it out in terms of matter. But take the' ever so thin' idea for the moment, as sufficiently indefinite for any mystic who is not a metaphysician, using the latter term in / Page 12 / the old, old way, where physis included all nature, that is, natura, the field of becoming. As above, so below'-how many stages above ? Let us say seven, if it is so desired. The' above' as compared with the' below' wiJl then be very nebulous indeed, a sort of innermost' primitive ground' of some at present inconceivable mode and fashion. There may be 'correspondence,' but that correspondence must be traced through numerous orders of matter, where the very next succeeding order to the physical already acts as force, or energy, to the matter which falls beneath our normal senses. Here we are again, at the very outset, face to face with the' psychic' or 'astral' x-which, compared with the physical, should be regarded as a 'system of forces' rather than as a mould of the same fashion and form as the physical. And if this view is, at any rate, one stage nearer the reality than the interpretation of the psychic by purely physical imagery and symbolism-what can possibly be the nature of our No. 7, or No. 1, 'primitive ground' stage; when already at the first remove we exhaust all our possibilities of description? For we certainly do not get much' forrarder' by simply flinging the forms and pictures of the physical, as it were, on to a series of mirrors / Page 13 / which differ from one another only in their tenuity. At any rate, it appears so to the reflecting mind; though at the same time it seems quite as natural that the impressions of the subtler senses should be clothed in physical forms when reflected in physical consciousness. Let it be understood once for all, that I have not the slightest pretension in any way to decide between these apparent contradictions of sense and reason; indeed, I personally believe it to be unseemly and disastrous to attempt to separate the eternal spouses of this sacred marriage. In most intimate union must they ever be together, to give birth to the true Man-who is also their common source. Still it is of advantage continuously to keep before our minds the question: What is a prototype; what is a paradigm; what a logosa reason; what an idea? What, for instance, to use Platonic terms, is the autozoon, the animal itself, or that which gives life to itself, as compared with all animals; what the ever the , same,' as compared with all the' others' ? The intuition of things that underlay the philosophising of the Western world at its birth in conscious reasoning, from the time of Pythagoras onwards, gives us preliminary help, it is true, in thus setting the noumenal or ideal over against the sensible or phenomenal-the / Page 14 / mind over against the soul. But the characteristic of union is that it 'sees,' not another, but itself, and knows it ever' sees' itself. This is the' Plain of Truth,' where ever are the true paradigms, and ideas, and reasons of all things; and when we say' where' we do not mean place or space; for it is the everlasting causation of these, and is not conditioned by them, but self-conditions itself. It would take too long further to pursue this high theme in the present adventure. One thing alone I have desired to call attention to: the careless translation of living ideas into rigid notions, the danger of falling too readily into that higher materialism that Stallo calls the' reification' of concepts. For when you have' reified' your hypothesis - be it gravity, or atomicity, or vibration-and reduced it to a rigid notion, a definite objective something for you, you have still got only the shadow and not the substance; the appearance, the phenomenon, and not the underlying truth, the noumenon. But to conclude; that' sight' which reveals to man the' reasons' of things, is surely a more divine possession than that' sight' which sees the sensible forms of things only, no matter how exquisitely beautiful and grandiose such forms may be. And when I say' sees' the' reasons' of things, / Page 15 / do I mean the intellectual grasping of some single explanation, some formula, some abstraction ~ By no means; I mean by' reason' logos in its most vital sense. I mean that when we 'see' the' reasons' of things, we see our' selves' in all things; for our real selves are the true ground of our being, the that in us which constitutes us 'sons of God '-logoi, as He. is Logos, kin to Him. 'As above, so below.' What, , above' where there is no place, no dimension, and no time? But even so, is the' above' superior to the , below '? Ah, that is where the mind breaks down, unable to grasp it. Is Eternity greater than Time ~ Is the Same mightier than the Other? Are we not still in the region of the opposites; neither of which can exist without the other, and each of which is co-equal with the other? \Ve are still in the region of words-words simply in this case, not living reasons; though the same term does duty for both in Greeklogos; showing yet once again that in verity Demon est Deus inversus. As Thou art above, so art Thou below; as Thou art in Thyself, so art Thou in Man; as Thyself is in Thee, so is Thy Man in Thyselfnow and for ever.
WORDS SWORD SWORD WORDS WORDS SWEAR OR DIE
SOME MYSTICAL ADVENTURES G. R. S . Mead 1910 AS ABOVE, SO BELOW. "Heaven above, heaven below; stars above, stars below; all that is above thus also below." *-Kircher, Prodrom. copt. pp. 193 and 275 Page 75 "He is for ever crucified upon the cross of the eternal opposites; and the passion of passions for man is the mystery of the creative energy which ever seeks to realise itself in the union of complementary natures."
THE MAGIC MOUNTAIN Thomas Mann 1875 - 1955 Page 466 "Had not the normal, since time was, lived on the achievements of the abnormal? Men consciously and voluntarily descended into disease and madness, in search of knowledge which, acquired by fanaticism, would lead back to health; after the possession and use of it had ceased to be conditioned by that heroic and abnormal act of sacrifice. That was the true death on the cross, the true Atonement."
THE TRUE DEATH ON THE CROSS THE TRUE ATONEMENT THE SELF CRUCIFIXON OF THE CRUCIFIXION OF THE SELF
SOME MYSTICAL ADVENTURES G. R. S . Mead 1910 AS ABOVE, SO BELOW. "Heaven above, heaven below; stars above, stars below; all that is above thus also below." *-Kircher, Prodrom. copt. pp. 193 and 275 Page 24 "If I am not entirely mistaken, it is precisely / Page 25 / because the stereotyping of one particular form of faith is considered no longer to be desirable, that the spirit of the new age is endeavouring above all things to bring us face to face with contradiction on contradiction, to give us no pause and no peace, so that when we have thought at last we were safe in one position, established for ever in some great formula, we are suddenly shaken out of our inertia by the potent energy of some new idea that is forced upon our notice.
HOW GREAT THOU ART O Lord my God, When I in awesome wonder, Then sings my soul, My Saviour God, to Thee, When through the woods, and forest glades I wander, Then sings my soul, My Saviour God, to Thee, And when I think, that God, His Son not sparing; Then sings my soul, My Saviour God, to Thee, When Christ shall come, with shout of acclamation, Then sings my soul, My Saviour God, to Thee,
THEN SINGS MY SOUL MY SAVIOUR GOD TO THEE HOW GREAT THOU ART HOW GREAT THOU ART THEN SINGS MY SOUL MY SAVIOUR GOD TO THEE HOW GREAT THOU ART MY GOD HOW GREAT THOU ART
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Cycles and Patterns Page 165 Patterns The essence of mathematics is to look for patterns.
THE CONCISE OXFORD DICTIONARY OF QUOTATATIONS 1972 Page 32 BIBLE NEW TESTAMENT 19 Ib. 34 "This night before the cock crow, thou shalt deny me thrice."
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Page 44 Archtypes "To make a charm the witches chant:" Thrice to thine, and thrice to mine, and thrice again to make up nine. (Shakespeare, Macbeth 1 [iii]
HOLY BIBLE Scofield References MATTHEW C 26 V 34 Page 1038 "Jesus said unto him, Verily I say unto thee, That this night before the cock crow, thou shalt deny me thrice." Page 1040 C 26 V 75 "And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out and wept bitterly."
DAILY MAIL Friday, January 19, 2007 ANSWERS TO CORRESPONDENTS Compiled by James Black and Charles Clegge QUESTION "In the famous riddle 'As I was going to St Ives, I met a man with seven wives . . . " which St Ives is it?" Page 61 "THE earliest reference to this riddle occurs in Harley Manuscript 7316 in the British Museum, dating from about 1730. 'As I went to st Ives, I met Nine Wives, and every Wife had nine Sacs, and every Sac had nine Cats, and every Cat had Nine Kittens. . .' But almost all subsequent versions refer to seven wives: 'As I was going to St Ives, I met seven wives. Every wife had seven sacks, every sack had seven cats, every cat had seven kits. Kits, cats, sacks and wives, how many were going to st Ives?' The St Ives of the riddle is assumed to be the coastal town in Cornwall, and the rhyme is often contained in books on folklore and history from the region.
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