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THE LIGHT IS RISING NOW RISING IS THE LIGHT
ADVENT 971 ADVENT
YEA THOUGH I WALK THROUGH THE VALLEY OF THE SHADOW OF DEATH I WILL FEAR NO EVIL FOR THOU ART WITH ME ALWAYS
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'
GOD ONE GOD AND ONE CHOSEN RACE THE HUMAN RACE
HOLY BIBLE Scofield References C 1 V 16 THE ACTS OF THE APOSTLESPage 1148 (Part quoted) "MEN AND BRETHREN THIS SCRIPTURE MUST NEEDS HAVE BEEN FULFILLED WHICH THE HOLY GHOST BY THE MOUTH OF DAVID SPAKE"
LINE OF NILE
THE SPLENDOUR THAT WAS EGYPT Margaret A. Murray Appendix 4 The New Year of God Cornhill Magazine 1934 Page 231/233 "Three o'clock and a still starlight night in mid-September in Upper Egypt. At this hour the village is usually asleep, but to-night it is a stir for this is Nauruz Allah, the New Year of God, and the narrow streets are full of the soft sound of bare feet moving towards the Nile. The village lies on a strip of ground; one one side is the river, now swollen to its height, on the other are the floods of the inundation spread in a vast sheet of water to the edge of the desert. On a windy night the lapping of wavelets is audible on every hand; but to-night the air is calm and still, there is no sound but the muffled tread of unshod feet in the dust and the murmur of voices subdued in the silence of the night. In ancient times throughout the whole of Egypt the night of High Nile was a night of prayer and thanks giving to the great god , the Ruler of the river, Osiris himself. Now it is only in this Coptic village that the ancient rite is preserved, and here the festival is still one of prayer and thanksgiving. In the great cities the New Year is a time of feasting and processions, as blatant and uninteresting as a Lord Mayor's Show, with that additional note of piercing vulgarity peculiar to the East. In this village, far from all great cities, and-as a Coptic community-isolated from and therefore uninfluenced either by its Moslem neighbours or by foreigners, the festival is one of simplicity and piety. The people pray as of old to the Ruler of the river, no longer Osiris, but Christ; and as of old they pray for a blessing upon their children and their homes. There are four appointed places on the river bank to which the village women go daily to fill their water-jars and to water their animals. To these four places the villagers are now making their way, there to keep the New Year of God. The river gleams coldly pale and grey; Sirius blazing in the eastern sky casts a narrow path of light across the mile-wide waters. A faint glow low on the horizon shows where the moon will rise, a dying moon on the last day of the last quarter. The glow gradually spreads and brightens till the thin crescent, like a fine silver wire, rises above the distant palms. Even in that attenuated form the moonlight eclipses the stars and the glory of Sirius is dimmed. The water turns to the colour of tarnished silver, smooth and glassy; the palm-trees close at hand stand black against the sky, and the distant shore is faintly visible. The river runs silently and without a ripple in the windless calm; the palm fronds, so sensitive to the least movement of the air, hang motionless and still; all Nature seems to rest upon this holy night. The women enter the river and stand knee-deep in the running stream praying; they drink nine times, wash the face and hands, and dip themselves in the water. Here is a mother carrying a tiny wailing baby; she enters the river and gently pours the waternine times over the little head. The wailing ceases as the water cools the little hot face. Two anxious women hasten down the steep bank, a young boy between them; they hurriedly enter the water and the boy squats down in the river up to his neck, while the mother pours the water nine times with her hands over his face and shaven head. There is the sound of a little gasp at the first shock of coolness, and the mother laughs, a little tender laugh, and the grandmother says something under her breath, at which they all laugh softly together. After the ninth washing the boy stands up, then squats down again and is again washed nine times, and yet a third nine times; then the grandmother takes her turn and she also washes him nine times. Evidently he is very precious to the hearts of those two women, perhaps the mother's last surviving child. Another sturdy urchin refuses to sit down in the water, frightened perhaps, for a woman's voice speaks encouragingly, and presently a faint splashing and a little gurgle of childish laughter shows that he too is receiving the blessing of the Nauruz of God. A woman stands alone, her slim young figure in its wet clinging garments silhouetted against the steel-grey water. Solitary she stands, apart from the happy groups of parents and children; then, stooping , she drinks from her once, pauses and drinks again; and so drinksnine times with a short pause between every drink and a longer pause between every three. Except for the movement of her hand as she lifts the water to her lips, she stands absolutely still, her body tense with the earnestness of her prayer, the very atmosphere round her charged with the agony of her supplication. Throughout the whole world there is only one thing which causes a woman to pray with such intensity, and that one thing is children. " This may be a childless woman praying for a child, or it may be that, in this land where Nature is as careless and wasteful of infant life as of all else, this a mother praying for the last of her little brood, feeling assured that on this festival of mothers and children her prayers must perforce be heard. At last she straightens herself, beats the water nine times with the corner of her garment, goes softly up the bank, and disappears in the darkness. Little family parties come down to the river, a small child usually riding proudly on her father's shoulder. The men often affect to despise the festival as a woman's affair, but with memories in their hearts of their own mothers and their own childhood they sit quietly by the river and drink nine times. A few of the rougher young men fling themselves into the water and swim boisterously past, but public feeling is against them, for the atmosphere is one of peace and prayer enhanced by the calm and silence of the night. Page 232 and 233 Continued. For thousands of years on the night of High Nile the mothers of Egypt have stood in the great river to implore from the God of the Nile a blessing upon their children; formerly from a God who Himself has memories of childhood and a Mother. Now, as then, the stream bears on its broad surface the echo of countless prayers, the hopes and fears of human hearts; and in my memory remains a vision of the darkly flowing river, the soft murmur of prayer, the peace and calm of the New Year of God. Abu Nauruz hallal.
THE WORD "NINE" OCCURS x 9 AND "NINTH" x 1
Page 231/233 "Three o'clock and a still starlight night in mid-September in Upper Egypt. At this hour the village is usually asleep, but to-night it is a stir for this is Nauruz Allah, the New Year of God
THE LIGHT IS RISING NOW RISING IS THE LIGHT
AWAIT AND ENTERS WATER GODS GODS WATER ENTERS AND AWAIT O THE WATERS OF LIFE O LIFE OF THE WATERS
HOLY BIBLE Scofield References C 1 V 16 THE ACTS OF THE APOSTLESPage 1148 (Part quoted) "MEN AND BRETHREN THIS SCRIPTURE MUST NEEDS HAVE BEEN FULFILLED WHICH THE HOLY GHOST BY THE MOUTH OF DAVID SPAKE"
HOLY BIBLE Scofield References Page 1093 SAINT LUKE C 12 V 49-53 Christ a divider of menI am come to send fire on the earth; and what will I, if it be already kindled? 50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished! 51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: 52 For from henceforth there shall be five in one house divided, three against two, and two against three. 53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law. (Luke 12:49-53
Reflections on the Book of Revelation - The Esoteric Connection
Reflections on the Book of Revelation April 2007 The revelation of Jesus Christ, which God gave him to show to his servants what must soon take place; and he made it known by sending his angel to his servant John, who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the time is near. Rev 1:1-3 We can read and contemplate the bible in many ways. We should certainly take notice of the literal meaning of its stories. This becomes a most difficult task when we read the Revelation to John. The imagery is shocking, mystifying and bizarre, especially when we place it outside ourselves. It more closely resembles our dream life rather than our waking life. If we place this Revelation within us and use it to chart the development of our consciousness, it will speak to us quite differently. If we accept the idea that our consciousness evolves, that we haven’t always been able to think the way we do today, then we realise that we tread a path towards becoming increasingly conscious. What does it mean to be conscious? In essence it means that we know ourselves fully and completely. We become aware of every part of our consciousness thereby knowing why we think, feel and act the way we do. Naturally, as we become aware of ourselves this insight changes us. We understand ourselves and can be more forgiving of ourselves. As a consequence we are less harsh in our judgement of others. To be conscious therefore means to see clearly and to understand what makes us tick and what makes the world tick. Inherent in this is tremendous freedom. We might ask why we can’t see ourselves clearly already. Simply because we are not strong enough! We do not have sufficient control of our will to be able to know ourselves fully. Just think about how we react towards criticism or opposition to our ideas. It is through the mastery of our will that we can face ourselves with understanding. This path of mastery is revealed in the Revelation to John. If we compare St John’s Gospel with his Revelation, we can see that in his Gospel, St John carefully maps out the ways in which human beings connect up with the I AM. The I AM is that fourth member of our being which is the essential tool to become fully conscious. St John also shows us how we human beings receive the Christ impulse into our physical body as Jesus did. Then, through the crucifixion of the physical body, St John shows how we can be reborn – resurrected – into a different level of awareness. St John, through his Revelation, shows us in detail what happens to our consciousness as we awaken and integrate this Christ Impulse that has been slumbering deeply within most of us since the Mystery of Golgotha. He shows us how our consciousness is transformed by this Christ Impulse. Step by step, through the chapters, he shows us how we move from living our lives as if we were just a physical body to learning how to use our total being; body, soul and spirit. If we think that we are just a physical body then we see ourselves as a car without an engine or a driver. In fact, far too many people are like remote controlled cars and they don’t even know who has the remote! The Revelation of Jesus Christ to John (the beloved) is the revealing of these two principles within the human being. The Jesus principle, which is the I AM, and the Christ principle which makes human beings Gods. John specifically records this fact in his Gospel, The Jews answered him, "It is not for a good work that we stone you but for blasphemy; because you, being a man, make yourself God." Jesus answered them, "Is it not written in your law, 'I said, you are gods'? Jn 10:33-34 This Revelation could only be given to John, the beloved. Only in the presence of immense love that passed between Jesus the Christed One and his beloved disciple John could such a Revelation be unravelled. When two people love each other deeply, respectfully and without self-interest, this love cannot be contained within their beings. It flows out from them and changes, not just the immediate environment but also the cosmos; the universe in which dwell the angels and all manner of spiritual beings. Only when we are able to express and receive this depth of love, this intensity of love will we be fully able to understand the Revelation of Jesus Christ to John. March 2009 If any one has an ear, let him hear: If any one is to be taken captive, to captivity he goes; if any one slays with the sword, with the sword must he be slain. Here is a call for the endurance and faith of the saints. Rev 13:9-10 Our lives are going to become increasingly difficult in the years ahead, not so much because of the increased activity of the dragon and the beast, but because of the increased activity of Christ. Whenever Christ steps up his activity, in us as well as in the cosmos, the forces of resistance come to meet him. Christ will prevail; how quickly depends on us. Each human has the personal responsibility to awaken the Christ force within them. John reminds us that this can only be done through endurance and faith, through patience with self and others, and through the faith that knows what the future requires of us. John’s words here speak of karma, of the cause and consequence that underpins each moment of our lives. The Greek words do not say “is to be taken into”, they say, if any one is for captivity then he must experience captivity; not that we need to take this literally. Captivity is about restraint. If we want to restrain someone from acting in a certain way, or from feeling something, or from thinking certain thoughts, then at some later stage we will be unable to act or feel or think. If we kill others, perhaps by acting towards them as if they didn’t exist, or speaking about them in a deadly way, then we can expect to be ignored. There are so many moments in our lives each day where the consequences of our actions in this life or past lives are replayed. In these moments we have the opportunity to be patient because our faith tells us that the future depends on our passing the test. Whenever we respond to a situation with understanding we balance out the karmic moments in our lives. As Orland Bishop, founder of the Shade Tree Foundation, puts it, “How must I be in order for you to be free, how do I host the freedom of the other, the development of the other and the greater truth of the other?” Sergei Prokofieff, in his book, The Occult Significance of Forgiveness, writes about the epitome of patience, faith and freedom through the experiences of George Richie, an American Psychiatrist, who visited a Nazi concentration camp in 1945 after the liberation, and came across Wild Bill Cody. “But though Wild Bill worked 15 and 16 hours a day, he showed no signs of weariness. While the rest of us were dropping with fatigue, he seemed to gain strength. ‘We have time for this old fellow,’ he’d say. ‘He’s been waiting for us all day.’ His compassion for his fellow-prisoners glowed on his face ... For six years he had lived on the same starvation diet, slept in the same airless and disease-ridden barracks as everyone else, but without the least physical or mental deterioration.” George Richie discovered the secret of Bill Cody’s patience and faith, which explained why he seemed so free even though he had been imprisoned by the Nazis. It is a most powerful story about karma. The Nazis shot Bill’s wife, two daughters and three sons right before his eyes. They didn’t kill him because he spoke German and would be an asset in the concentration camps. George Richie recorded Bill’s conversation in this way: “He paused, perhaps seeing again his wife and five children. ‘I had to decide right then,’ he continued, ‘whether to let myself hate the soldiers who had done this. It was an easy decision, really. I was a lawyer. In my practice I had seen too often what hate could do to people’s minds and bodies. Hate had just killed the six people who mattered most to me in the world. I decided then that I would spend the rest of my life – whether it was a few days or many years – loving every person I came in contact with.’” George G. Ritchie, Elizabeth Sherill, Return from Tomorrow. While this is a story of great forgiveness, it is also a story of karma. In the Bible there are quite a few quotes similar to the Revelation text we are considering. They speak vividly about karma. In Genesis we find: “Whoever sheds the blood of man, by man shall his blood be shed; for God made man in his own image.” Gen 9:6 Matthew says, “Then Jesus said to him, “Put your sword back into its place; for all who take the sword will perish by the sword.” ” Mt 26:52 Note that in the Revelation text John hears the risen Christ say, “If any one has an ear, let him hear:” So what is there to hear in George Richie’s story about Bill Cody? One possibility is the likelihood that Bill Cody violently put people to death in a past life, either physically or mentally. What needs to be heard here is that if he hadn’t, he might never have been able to forgive the Nazis in that instant. He might never have been the example of compassion and freedom that undoubtedly upheld hundreds of people in the appalling conditions of the Nazi concentration camps. Indeed, at the very time that the risen Christ was manifesting himself, at least some people could see him through the presence of Bill Cody. We could ask ourselves whether we are committed to exemplifying the risen presence of Christ in our lives. For in this way others may catch a glimpse of him through our patience and faith, prompting them to seek their own personal experience of him. We have the opportunity to do this whenever we feel badly treated, disrespected, devalued, misunderstood, ignored and so forth. Unimaginable freedom awaits us if we have the ear to hear this story and put it into action in our lives.
SWORD OF SHAMBALLA: MYSTERY OF THE RETURN OF CHRIST by Barbara ...
RIVER DIVER DIVER RIVER
"Whom the Gods would destroy they first make mad." ..... have been conditioned to seek and welcome their destruction, to regard those who would save them as ... www.racialcompact.com/whomgodsdestroy.html
"When falls on man the anger of the gods, first from his mind they banish understanding." Lycurgus "When divine power plans evil for a man, it first injures his mind." Sophocles "Those whom God wishes to destroy, he first deprives of their senses." Euripides "Whom God wishes to destroy he first makes mad." Seneca "For those whom God to ruin has design'd, He fits for fate, and first destroys their mind." John Dryden "Whom the Gods would destroy they first make mad." Henry Wadsworth Longfellow
Shakespeare Quote: Cry “havoc!”and let loose the dogs of war, That this foul deed shall smell ... William Shakespeare's Julius Caesar is first performed ... www.enotes.com/famous-quotes/cry-havoc-and-let-loose-the-dogs-of-war-that-this
"Cry “havoc!” and let loose the dogs of war,
I SAY YOU CAN UNDERSTAND IT THAT IT UNDERSTAND CAN YOU UNDERSTAND IT UNDERSTAND WHAT ? GODS DIVINE EVERLASTINGNESSEVERLASTINGNESS DIVINE GODS
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