A MAZE IN ZAZAZA ENTERS AZAZAZ AZAZAZAZAZAZAZZAZAZAZAZAZAZA ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ THE MAGICALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
BEYOND THE VEIL ANOTHER VEIL ANOTHER VEIL BEYOND
A HISTORY OF GOD Karen Armstrong 1993 The God of the Mystics Page 250 "Perhaps the most famous of the early Jewish mystical texts is the fifth century Sefer Yezirah (The Book of Creation). There is no attempt to describe the creative process realistically; the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by combining the letters with the sacred numbers, rearranging them in endless configurations, the mystic weaned his mind away from the normal connotations of words."
THE LIGHT IS RISING NOW RISING IS THE LIGHT ....
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
THE DEATH OF GODS IN ANCIENT EGYPT Jane B. Sellars 1992 Page 204 "The overwhelming awe that accompanies the realization, of the measurable orderliness of the universe strikes modern man as well. Admiral Weiland E. Byrd, alone In the Antarctic for five months of polar darkness, wrote these phrases of intense feeling: Here were the imponderable processes and forces of the cosmos, harmonious and soundless. Harmony, that was it! I could feel no doubt of oneness with the universe. The conviction came that the rhythm was too orderly. too harmonious, too perfect to be a product of blind chance - that, therefore there must be purpose in the whole and that man was part of that whole and not an accidental offshoot. It was a feeling that transcended reason; that went to the heart of man's despair and found it groundless. The universe was a cosmos, not a chaos; man was as rightfully a part of that cosmos as were the day and night.10 Returning to the account of the story of Osiris, son of Cronos god of' Measurable Time, Plutarch takes, pains to remind the reader of the original Egyptian year consisting of 360 days. Phrases are used that prompt simple mental. calculations and an attention to numbers, for example, the 360-day year is described as being '12 months of 30 days each'. Then we are told that, Osiris leaves on a long journey, during which Seth, his evil brother, plots with 72 companions to slay Osiris: He also secretly obtained the measure of Osiris and made ready a chest in which to entrap him. The, interesting thing about this part of the-account is that nowhere in the original texts of the Egyptians are we told that Seth, has 72 companions. We have already been encouraged to equate Osiris with the concept of measured time; his father being Cronos. It is also an observable fact that Cronos-Saturn has the longest sidereal period of the known planets at that time, an orbit. of 30 years. Saturn is absent from a specific constellation for that length of time. A simple mathematical fact has been revealed to any that are even remotely sensitive to numbers: if you multiply 72 by 30, the years of Saturn's absence (and the mention of Osiris's absence prompts one to recall this other), the resulting product is 2,160: the number of years required, for one 30° shift, or a shift: through one complete sign of the zodiac. This number multplied by the / Page205 / 12 signs also gives 25,920. (And Plutarch has reminded us of 12) If you multiply the unusual number 72 by 360, a number that Plutarch mentions several times, the product will be 25,920, again the number of years symbolizing the ultimate rebirth. This 'Eternal Return' is the return of, say, Taurus to the position of marking the vernal equinox by 'riding in the solar bark with. Re' after having relinquished this honoured position to Aries, and subsequently to the to other zodiacal constellations. Such a return after 25,920 years is indeed a revisit to a Golden Age, golden not only because of a remarkable symmetry In the heavens, but golden because it existed before the Egyptians experienced heaven's changeability. But now to inform the reader of a fact he or she may already know. Hipparaus did: not really have the exact figures: he was a trifle off in his observations and calculations. In his published work, On the Displacement of the Solstitial and Equinoctial Signs, he gave figures of 45" to 46" a year, while the truer precessional lag along the ecliptic is about 50 seconds. The exact measurement for the lag, based on the correct annual lag of 50'274" is 1° in 71.6 years, or 360° in 25,776 years, only 144 years less than the figure of 25,920. With Hipparchus's incorrect figures a 'Great Year' takes from 28,173.9 to 28,800 years, incorrect by a difference of from 2,397.9 years to 3,024. Since Nicholas Copernicus (AD 1473-1543) has always been credited with giving the correct numbers (although Arabic astronomer Nasir al-Din Tusi,11 born AD 1201, is known to have fixed the Precession at 50°), we may correctly ask, and with justifiable astonishment 'Just whose information was Plutarch transmitting' AN IMPORTANT POSTSCRIPT Of course, using our own notational system, all the important numbers have digits that reduce to that amazing number 9 a number that has always delighted budding mathematician. Page 206 Somewhere along the way, according to Robert Graves, 9 became the number of lunar wisdom.12 This number is found often in the mythologies of the world. the Viking god Odin hung for nine days and nights on the World Tree in order to acquire the secret of the runes, those magic symbols out of which writing and numbers grew. Only a terrible sacrifice would give away this secret, which conveyed upon its owner power and dominion over all, so Odin hung from his neck those long 9 days and nights over the 'bottomless abyss'. In the tree were 9 worlds, and another god was said to have been born of 9 mothers. Robert Graves, in his White Goddess, Is intrigued by the seemingly recurring quality of the number 72 in early myth and ritual. Graves tells his reader that 72 is always connected with the number 5, which reflects, among other things, the five Celtic dialects that he was investigating. Of course, 5 x 72= 360, 360 x 72= 25,920. Five is also the number of the planets known to the ancient world, that is, Saturn, Jupiter, Mars, Venus Mercury. Graves suggests a religious mystery bound up with two ancient Celtic 'Tree Alphabets' or cipher alphabets, which as genuine articles of Druidism were orally preserved and transmitted for centuries. He argues convincingly that the ancient poetry of Europe was ultimately based on what its composers believed to be magical principles, the rudiments of which formed a close religious secret for centuries. In time these were-garbled, discredited and forgotten. Among the many signs of the transmission of special numbers he points out that the aggregate number of letter strokes for the complete 22-letter Ogham alphabet that he is studying is 72 and that this number is the multiple of 9, 'the number of lunar wisdom'. . . . he then mentions something about 'the seventy day season during which Venus moves successively from. maximum eastern elongation 'to inferior conjunction and maximum western elongation'.13 Page 207 "...Feniusa Farsa, Graves equates this hero with Dionysus. Farsa has 72 assistants who helped him master the 72 languages created at the confusion of Babel, the tower of which is said to be built of 9 different materials We are also reminded of the miraculous translation into Greek of the Five Books of Moses that was done by 72 scholars working for 72 days, Although the symbol for the Septuagint is LXX, legend, according to the fictional letter of Aristeas, records 72. The translation was done for Ptolemy Philadelphus (c.250 BC), by Hellenistic Jews, possibly from Alexandra.14 Graves did not know why this number was necessary, but he points out that he understands Frazer's Golden Bough to be a book hinting that 'the secret involves the truth that the Christian dogma, and rituals, are the refinement of a great body of primitive beliefs, and that the only original element in Christianity- is the personality of Christ.15 Frances A. Yates, historian of Renaissance hermetisma tells, us the cabala had 72 angels through which the sephiroth (the powers of God) are believed to be approached, and further, she supplies the information that although the Cabala supplied a set of 48 conclusions purporting to confirm the Christian religion from the foundation of ancient wisdom, Pico Della Mirandola, a Renaissance magus, introduced instead 72, which were his 'own opinion' of the correct number. Yates writes, 'It is no accident there are seventy-two of Pico's Cabalist conclusions, for the conclusion shows that he knew something of the mystery of the Name of God with seventy-two letters.'16 In Hamlet's Mill de Santillana adds the facts that 432,000 is the number of syllables in the Rig-Veda, which when multiplied by the soss (60) gives 25,920" (The reader is forgiven for a bit of laughter at this point) The Bible has not escaped his pursuit. A prominent Assyriologist of the last century insisted that the total of the years recounted mounted in Genesis for the lifetimes of patriarchs from the Flood also contained the needed secret numbers. (He showed that in the 1,656 years recounted in the Bible there are 86,400 7 day weeks, and dividing this number yields / Page 208 / 43,200.) In Indian yogic schools it is held that all living beings exhale and inhale 21,600 times a day, multiply this by 2 and again we have the necessary 432 digits. Joseph Campbell discerns the secret in the date set for the coming of Patrick to Ireland. Myth-gives this date-as-the interesting number of AD.432.18 Whatever one may think-of some of these number coincidences, it becomes difficult to escape the suspicion that many signs (number and otherwise) - indicate that early man observed the results of the movement of Precession and that the - transmission of this information was considered of prime importance. With the awareness of the phenomenon, observers would certainly have tried for its measure, and such an endeavour would have constituted the construction-of a 'Unified Field Theory' for nothing less than Creation itself. Once determined, it would have been information worthy of secrecy and worthy of the passing on to future adepts. But one last word about mankind's romance with number coincidences.The antagonist in John Updike's novel, Roger's Version, is a computer hacker, who, convinced, that scientific evidence of God's existence is accumulating, endeavours to prove it by feeding -all the available scientific information. into a comuter. In his search for God 'breaking, through', he has become fascinated by certain numbers that have continually been cropping up. He explains them excitedly as 'the terms of Creation': "...after a while I noticed that all over the sheet there seemed to hit these twenty-fours Jumping out at me. Two four; two, four. Planck time, for instance, divided by the radiation constant yields a figure near eight times ten again to the negative twenty-fourth, and the permittivity of free space, or electric constant, into the Bohr radius ekla almost exactly six times ten to the negative twenty-fourth. On positive side, the electromagnetic line-structure constant times Hubble radius - that is, the size of the universe as we now perceive it gives us something quite close to ten to the twenty-fourth, and the strong-force constant times the charge on the proton produces two point four times ten to the negative eighteenth, for another I began to circle twenty-four wherever it appeared on the Printout here' - he held it up his piece of stripped and striped wallpaper, decorated / Page 209 /
with a number of scarlet circles - 'you can see it's more than random.'19 So much for any scorn directed to ancient man's fascination with number coincidences. That fascination is alive and well, Just a bit more incomprehensible"
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"
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
....
THE LIGHT IS RISING NOW RISING IS THE LIGHT
THE LIGHT IS RISING RISING IS THE LIGHT
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
THE LIGHT IS RISING NOW RISING IS THE LIGHT “THE WORLD IS BUILT UPON THE POWER OF NUMBERS”
STUVWXYZ 180 ZYXWVUTS STUVWXYZ 36 ZYXWVUTS STUVWXYZ 9 ZYXWVUTS
JUST SIX NUMBERS Martin Rees 1 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 proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence'
THE LIGHT IS RISING NOW RISING IS THE LIGHT
ADVENT 944 ADVENT SRI KRISHNAS REMEMBERING BHAGAVAD GITA "MANY LIVES ARJUNA YOU AND I HAVE LIVED I REMEMBER THEM ALL BUT THOU DOST NOT"
ISIS OSIRIS VISHNU SHIVA SHRI KRISHNA SHRISTI RISHI ISHI CHRIST SING A SONG OF NINES OF NINES A SONG SING
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 LIGHT IS RISING RISING IS THE LIGHT
Daily Mail Friday, April 10, 2009 By Dalya Alberge "Jerusalem" "Jesus's final steps," "The Via Dolorosa" "The Way of Suffering" "Pontius Pilate" "Crucifixion"
BEYOND THE VEIL ANOTHER VEIL ANOTHER VEIL BEYOND
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
THE LAST SUPPER 1977
JESUS AND JUDAS 11 = 1+5+1+3+1 AND 1+3+4+1+1 = 10 JESUS AND JUDAS
JUDAS AND JESUS 2 = 1+1 AND 1+1 = 2 JUDAS AND JESUS
JESUS AND JUDAS 9 = 5+1+3 AND 3+4+1 = 8 JESUS AND JUDAS
JUDAS HIS CHARIOT HIS CHARIOT JUDAS
CHRIST IS HIS CHARIOT HIS CHARIOT IS CHRIST
OF
Previous Book:Go to Malachi · Previous Chapter : Go to Matthew 26 ... Matthew 27. 1When the morning was come, all the chief priests and elders of the people ... www.biblegateway.com/passage/?search=matthew Matthew 27 (King James Version)Matthew 27 1 When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death: 2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor. 3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, 4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. 5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. 6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. 7 And they took counsel, and bought with them the potter's field, to bury strangers in. 8 Wherefore that field was called, The field of blood, unto this day. 9 Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; 10 And gave them for the potter's field, as the Lord appointed me. 11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. 12 And when he was accused of the chief priests and elders, he answered nothing. 13 Then said Pilate unto him, Hearest thou not how many things they witness against thee? 14 And he answered him to never a word; insomuch that the governor marvelled greatly. 15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16 And they had then a notable prisoner, called Barabbas. 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? 18 For he knew that for envy they had delivered him. 19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. 20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. 22 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. 23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. 24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. 25 Then answered all the people, and said, His blood be on us, and on our children. 26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. 27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. 28 And they stripped him, and put on him a scarlet robe. 29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! 30 And they spit upon him, and took the reed, and smote him on the head. 31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. 32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. 33 And when they were come unto a place called Golgotha, that is to say, a place of a skull, 34 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. 35 And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. 36 And sitting down they watched him there; 37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. 38 Then were there two thieves crucified with him, one on the right hand, and another on the left. 39 And they that passed by reviled him, wagging their heads, 40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. 41 Likewise also the chief priests mocking him, with the scribes and elders, said, 42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. 43He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. 44The thieves also, which were crucified with him, cast the same in his teeth. 45 Now from the sixth hour there was darkness over all the land unto the ninth hour. 46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? 47 Some of them that stood there, when they heard that, said, This man calleth for Elias. 48 And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49 The rest said, Let be, let us see whether Elias will come to save him. 50 Jesus, when he had cried again with a loud voice, yielded up the ghost. 51And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 52 And the graves were opened; and many bodies of the saints which slept arose, 53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. 55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: 56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedees children. 57 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple: 58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. 59 And when Joseph had taken the body, he wrapped it in a clean linen cloth, 60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. 61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. 62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, 63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. 64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. 65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. 66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.
Father, forgive them, for they know not what they do. (Luke 23:34) Truly, I say to you, today you will be with me in paradise. (Luke 23:43) ... www.phrases.org.uk/meanings/142050.html - 9k From the Bible, Luke 23 ( King James Version)
This phrase, which is supposed to be the first of the sayings Jesus uttered on the cross, forms part of a meditation that is used by Christians during the major festivals of the Christian year:
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."
AT ONE MENTALLY GODS MENTALLY AT ONE
THE FLAYED ONE
I AM THAT LAZARUS COME FROM THE DEAD COME BACK TO TELL YOU ALL I SHALL TELL YOU ALL
JOSEPH AND HIS BROTHERS Thomas Mann 1875-1955 Page 935 "Come nearer, my friend," he said, as the bee studded curtain closed behind them, "pray come close to me, dear Khabiru from the Retenu, fear not, nor startle in your step, come quite close to me! This is the mother of god, Tiy, who lives a million years. And I am Pharaoh. But think no more of that, lest it make you fearful. Pharaoh is God and Man, but sets as much store by the second as the first, yes he rejoices, sometimes his rejoicing amounts to defiance and scorn that he is a man like all men, seen from one side; he rejoices to snap his fingers at those sour faces who would have him bear himself uniformly as God." Page 968 "But we are speaking of two different things. My Majesty speaks of the fetters which the teaching puts upon the thoughts of God; yours refers to priestly statecraft, which divides teaching and knowledge. But Pharaoh would not be arrogant, and there is no greater arrogance than such a division. No, there is no arrogance in the world greater than that of dividing the children of our Father into initiate and uninitiate and teaching double words: all-knowingly for the masses, knowingly in the inner circle. No, we must speak what we know, and witness what we have seen. Pharaoh wants to do nothing but improve the teaching, even though it be made hard for him by the teaching. And still it has been said to me: 'Call me not Aton, for that is in need of improvement. Call me the Lord of the Aton!' But I, through keeping silent, forgot. See now what the Father does for his beloved son! He sends him a messenger and dream-interpreter, who shows him his dreams, dreams from below and dreams from above, dreams important for the realm and for heaven; that he should awake in him what he already knows, and interpret what was already said to him. Yes, how loveth the Father his child the King who came forth out of him, that he sends down a soothsayer to him, to whom from long ages has been handed down the teaching that it profits man to press on towards the last and highest!"
NAMASTE PEACE LOVE AND LIGHT UNTO ALL SENTIENT BEINGS
The Numbers in the Gospel of St. John by Lynn Quirolo God has arranged all things by measure and number and weight. Every man, in respect of his mind, is intimately related to the divine Logos, being an imprint or fragment or effulgence of that blessed nature. The belief that number is the language of reality is the bedrock of Western Civilization. Time and Space, the Many and the One, the Great Chain of Being, As Above So Below -- the idea that the pattern of Creation is determined by number is embedded in Western conceptions of God. Biblical numbers were symbols for its authors and early audience, expressing correspondences between nature, human experience, and the pattern of creation. That Biblical numbers have been interpreted different ways in different contexts for centuries is evidence of the flexibility of number as symbols. Determining what these numbers meant to their authors and original audience remains an interesting problem, especially in light of recent research regarding the astronomical significance of megalithic structures. The Gospel of St. John ends with a number - the disciples cast their net according to the instructions of the Risen Christ and catch one hundred and fifty-three fish. The number one hundred and fifty-three is written elsewhere, in rock, at Stonehenge and the Great Pyramid of Cheops. One hundred and fifty-three is a scientific number; its square root is the exact number of lunations in a year. Did the author of the Gospel of St. John use this number because of its scientific significance? The Gospel of St. John begins, “In the beginning was the logos.” Logos is a philosophic term used by Philo of Alexandria (30 B.C. – 50 A.D) to reconcile Hebrew scripture and Greek philosophy. Logos meant pattern and implied mathematical relationship. When the Gospel of St. John was translated from Greek, logos became “word.” The author of St. John’s Gospel identifies Jesus as the “logos made flesh” and ends his gospel with a story that does not appear in the Matthew, Mark, or Luke - the disciples, recognizing the Risen Christ for the third time, catch one hundred and fifty-three large fish, “and though there were so many, the net was not torn.” Placed in the powerful setting of a teaching of Jesus after his resurrection, certainly this number was intended symbolically. I have previously written on the symbolic interpretations of one hundred and fifty-three by early Christians.[2] Evagrius Ponticus (345-399) interpreted it several ways, one of which was as an Enneagram-like symbolism of the ordered laws of creation suffused with grace. St. Augustine (354-430) also interpreted 153 several ways including as a trinity.[3] St. Jerome (died 420), taking a turn toward modernity, interpreted 153 as the exact number of species of fish in the sea and therefore symbolic of the universality of the church.[4] Whether interpreted neoplatonically (Evagrius and Augustine), or as an analogy (Jerome), the number one hundred and fifty-three appearing in an act of the Risen Christ was highly symbolic to the early audience of St. John’s gospel. In 1996, Tony Blake, aware of my interest in this number, gave me a copy of A Key to Stonehenge by Robin Heath.[5] In this book, Mr. Heath explains the scientific meaning of the number one hundred and fifty-three: its square root is 12.369, the exact number of lunar cycles in a year. One hundred and fifty-three represents the relationship between the sun and moon as witnessed on earth. One hundred and fifty-three is a number “which integrates symbolic, material, and astronomical realities, numerology, astrology and musical science.”[6] What follows is an explanation of Mr. Heath’s discovery of the astronomical significance of one hundred and fifty-three within the context of the Gospel of St. John where it can be interpreted as part of a proof of the identity of Jesus as logos. Throughout, I will refer to the author of St. John’s Gospel as “the author” and not as “St. John.” The Fourth Gospel was written about 100 A.D., too late for the author to have been John, the disciple of Jesus. The Gospel of St. John can be read as a proof. The gospel begins with the idea of logos and ends with a story about catching fish in a net. In between, the numbers two, five, twelve, and one hundred and fifty-three are used in a step-by-step proof that Jesus is the logos. John Chapter 3 v. 12 states, “If I have spoken of earthly things to you and you do not believe, how will you believe if I speak to you of heavenly things?” In Chapter 6, the author of John repeats the story told in Matthew, Mark, and Luke of Jesus feeding a multitude with two fish and five loaves. The story ends with Jesus instructing his disciples to collect the remaining fragments in twelve baskets. The numbers in this story, repeated in all four gospels, are two, five, and twelve. Two is the number of the large celestial bodies, the sun and moon. Five is the number of visible planets. Twelve is the number of divisions in the heavens, the zodiac, the “baskets” into which the stars are collected. Jesus fed a multitude, more than 5,000, on two fish and five loaves. The two, symbolic of the sun and moon, and the five, symbolic of the visible planets, indicate that Jesus is recapitulating the life-sustaining pattern of the heavens to enact a miracle on earth. The pattern of Jesus’ miracle, as symbolized by two, five, and twelve, is identical to the pattern of heaven. Jesus’ miracle is a mirror image of the Father’s great miracle enacted from heaven, the creation and sustenance of life on earth. The dimensions of the miracle of the Father and the miracle of the Son are the same (two, five, and twelve); the difference is scale. This story of feeding the multitude is an analogy in which number symbolizes correspondence between Father and Son. Just as the Father’s miracle contains starry fragments distributed among the twelve divisions of heaven, so Jesus directs his disciples to collect the remaining fragments of his miraculous meal. After the multitude has been fed, Jesus instructs his disciples, “’Gather the fragments that are left over, least they be wasted.’ They therefore gathered them up; and they filled twelve baskets with the fragments of the five barley loaves left over by those who had eaten.”[7] The story of Jesus feeding the multitude is a microcosm/macrocosm analogy. On earth as it is in heaven. As the Father, so the Son. As above, so below. Two, five, and twelve describe universal observed phenomena and the symbolism inherent in these numbers is simple. No education is needed to find meaning in these numbers. In using the numbers of the heavens, a universal phenomenon, the meaning is also universal. In St. John’s Gospel, the similarity between the miracles of the Father and Son – as symbolized by the numbers two, five, and twelve – become part of the author’s proof of Jesus’ identity as logos, mediator between God and man, a proof that can be understood independent of educational, religious, or philosophic background. The story of feeding the 5,000 was addressed to a Greco-Roman audience steeped in astrology. Within a culture that projected religion and mythology onto the planets, a miracle worked with the numbers of the sky would symbolize power over, or harmonic resonance with, the forces of the cosmos. In the fourth century when Christianity became the state religion of Rome, the Church began purging itself of paganism and the gospels, which were written for a pagan audience, were reinterpreted. Former meanings, including the astrological and neoplatonic symbolisms, were lost. The author of John reiterates the theme of the correspondence between heaven and earth with Jesus as intermediary many times. In Chapter 6 v. 51 Jesus says, “I am the living bread that has come down from heaven.” In Chapter 8 v. 32, Jesus says to the Jews, “You are from below, I am from above.” In John Chapter 16, v. 25, Jesus prepares his disciples for his death and resurrection saying, “The hour is coming when I will no longer speak to you in parables, but will speak to you plainly of the father.” During Jesus’ life, the disciples are uncertain about his identity. After Jesus’ death, they have difficulty recognizing him resurrected. The Gospel of St. John ends with a story similar to the miracle of feeding the multitude. In this story, the Risen Jesus instructs the disciples how to work a miracle for themselves. As in the story of feeding the multitude, symbolic number establishes correspondence between Father and Son. The story in John Chapter 21 is abbreviated here: (v. 5) Then Jesus said to them, “Young men, have you any fish?” They answered him, “No.” (v. 6) He said to them, “Cast the net to the right of the boat and you will find them.” They cast therefore, and now they were unable to draw it up for the great number of fishes. (v. 10) Jesus said to them, “Bring here some of the fishes that you caught just now.” (v. 11) Simon Peter went aboard and hauled the net onto the land full of large fishes, one hundred and fifty-three in number. And though there were so many, the net was not torn. (v. 13) And Jesus came and took the bread, and gave it to them, and likewise the fish. (v. 14) This is now the third time that Jesus appeared to the disciples after he had risen from the dead. The square root of one hundred and fifty-three, 12.369, is the number of lunar cycles in a solar year,[8] and therefore symbolizes the relationship between the sun and moon as witnessed from the earth. This relationship, as important in antiquity as it is today, determines the day/night cycle, the seasons, the weather, and the tides. One hundred and fifty-three is also a Pythagorean number -- it is the result of creating a right triangle from the harmonic point (3:2) between twelve, symbol of the sun, and thirteen, symbol of the moon. The story of the catch of one hundred and fifty-three fish describes the creation of the lunation triangle within a Pythagorean 5:12:13 triangle. Twelve is the number of divisions of the heavens, the number of Jesus’ disciples, and in ancient cultures, the solar number. Thirteen is the number of disciples plus one, Jesus. It was also the lunar number in ancient times since the moon moves thirteen degrees a day and orbits the earth about thirteen times a year. Five is the number of visible planets. Five, which is three plus two, and can be broken into the ratio of the perfect harmonic, the fifth: 3:2. The exact length of the year and the exact length of the moon’s cycle (365.2422 days and 29.5306 days, respectively) make finding the relationship between the sun and moon a very difficult problem. However, this problem appears to have been solved in ancient times as its solution, one hundred and fifty-three, is built into the structure of both Stonehenge and the Great Pyramid. The number describing the relationship of the sun, moon, and earth may have been known also by the author of the Gospel of St. John since he describes Jesus instructing the disciples how to find it. In this symbolic paradigm, Jesus is the harmonic mean between heaven and earth, indicating where to look for the solution. From within a symbolic 5:12:13 right triangle, if another right triangle is formed at the harmonic mean, by casting the net from the “right side” of the boat, the result is a hypotenuse measuring the square root of one hundred and fifty-three, the exact number of lunations in a year. In making this number explicit, Jesus demonstrates knowledge of hidden things, further proof of his identity as logos. After the disciples caught one hundred and fifty-three fish, “None of the disciples dared ask him, ‘Who are thou?’ knowing that is was the Lord.” (John, Chapter 21, v.12). As above, so below. The numbers in the Gospel of St. John, now interpreted as fact, were intended as symbols. The gospels were written for a pre-Christian audience within a culture saturated with astrological belief. In this setting, numbers descriptive of the heavens used in describing events on earth established a macrocosmic/microcosmic analogy of correspondence between heaven and earth. The Gospel of John ends with “one hundred and fifty-three,” a number with multiple neoplatonic symbolic meanings but also a number accurately describing the ratio, or logos, between sun, moon, and earth. I am not certain that the author of the Gospel of St. John knew the scientific implications of one hundred and fifty-three. He could have chosen this number for its substantial neoplatonic symbolic meaning. What is certain is that in using one hundred and fifty-three in his proof of the identity of Jesus as logos, the author of St. John’s Gospel made an excellent choice. What fascinates me about this number is that it has powerful meaning in two systems of reasoning that would not be expected to have common ground, neoplatonic number symbolism and scientific measurement. Many things have changed since the time of Jesus -- the earth is in many ways smaller, footprints of men mark the moon, and the process by which the sun creates energy has been replicated on earth – but the numbers two, five, twelve, and one hundred and fifty-three are the same, continuously symbolizing the miraculous interrelatedness of all things. And the net is not torn. Footnotes: 1. Winston, David, translator, Philo of Alexandria, Paulist Press, New York, 1981, p. 143. 2. Quirolo, Lynn, “The Enneagram in the Gospel of St. John,” Stopinder, No. 6, Fall 2001, p. 73. 3. Augustine of Hippo, Letter LV to Januarius, Chapter XVII 31. 4. Bamberger, John Eudes, The Praktikos and Chapters on Prayer, Cistercian Publications, Spencer, Massachusetts, 1970, p. 54, footnote 11. 5. Heath, Robin, A Key to Stonehenge, Bluestone Press, High Trenhouse, England, 1993. A simplified version of Mr. Heath’s archeoastronomical research into the purpose and meaning of megalithic structures can be found in his book, Sun, Moon, and Earth, Walker and Company, New York, 1999. 6. Ibid, p. 37. 7. St. John, Chapter 6, v. 12-13. 8. This meaning of one hundred and fifty-three was discovered by Robin Heath during his research on megalithic structures. See A Key to Stonehenge.
And behold, the number is one hundred and fifty and three. Now what can this number mean? The number of all the elect is surely signified well by the number ... gottesblog.blogspot.com/2006/04/one-hundred-and-fifty-and-three.html Sunday, April 30, 2002 One Hundred and Fifty and Three The number of fish the disciples caught (St. John 21) was an exact number, even as the number of the elect, counted after the resurrection, is exact. They were found on the right side of the ship because the elect are at the right hand of Christ. The nets were not broken because there will be no schism in the perfect Day. And behold, the number is one hundred and fifty and three. Posted by Rev.Fr.Burnell F Eckardt
HOLY BIBLE Scofield References Page 1145 John 21:11 Simon Peter went up, and drew the net to land, full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken
SIMON PETER WENT UP AND DREW THE NET TO LAND FULL OF GREAT FISHES AN HUNDRED AND FIFTY AND THREE
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Page 32 5
THE BALANCING ONE TWO THREE FOUR FIVE NINE EIGHT SEVEN SIX
1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1
ALWAYS BALANCING IS THAT FIVE THAT FIVE IS BALANCING ALWAYS
HUMAN EXISTENCE
LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 5 = 25 "The most common letter in the English alphabet is E."
HUMAN EXTINCTION
LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 4 = 20 "The most common letter in the English alphabet is E."
NAMASTE PEACE LOVE AND LIGHT UNTO ALL SENTIENT BEINGS
HOLY BIBLE Page 1117 A.D. 30.
WAY OF THE PEACEFUL WARRIOR A BOOK THAT CHANGES LIVES Dan Millman 1980 Page 44 "...do you recall that I told you we must work on changing your mind before you can see the warrior's way? / Page 45 / "Yes, but I really don't think. . ."
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.' "
AND IN ORDER TO DIE HE MUST FIRST AWAKE WHEN A MAN AWAKES HE CAN DIE WHEN HE DIES HE CAN BE BORN
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.' "
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
AT ONE MENTALLY GODS MENTALLY AT ONE
BEYOND THE VEIL ANOTHER VEIL ANOTHER VEIL BEYOND
|