• 1138: Born in Tikrit in Iraq as the son of the Kurdish chief Najm ad-Din Ayyub.
• 1152: Starts to work in the service of the Syrian ruler, Nur al-Din.
• 1164: He starts to show his military abilities in three campaigns against the Crusaders who were established in Palestine.
• 1169: Serves as second to the commander in chief of the Syrian army, his uncle Shirkuh.
• 1171: Saladin suppresses the Fatimid rulers of Egypt in 1171, whereupon he unites Egypt with the Abbasid Caliphate. 
• 1174: Nur al-Din. dies, and Saladin uses the opportunity to extend his power base, conquering Damascus.
• 1175: The Syrian Assassin leader Rashideddin's men make two attempts on the life of Saladin. The second time, the Assassin came so close that wounds were inflicted upon Saladin.
• 1176: Saladin besieges the fortress of Masyaf, the stronghold of Rashideddin. After some weeks, Saladin suddenly withdraws, and leaves the Assassins in peace for the rest of his life. It is believed that he was exposed to a threat of having his entire family murdered.
• 1183: Conquers the important north-Syrian city of Aleppo.
• 1186: Conquers Mosul in northern Iraq.
• 1187: With his new strength he attacks the Latin Kingdom of Jerusalem, and after three months of fighting gains control over the city.
• 1189: A third Crusade manages to enlarge the coastal area of Palestine, while Jerusalem remains under Saladin's control.
• 1192: With The Peace of Ramla armistice agreement with King Richard 1 of England, the whole coast was defined as Christian land, while the city of Jerusalem remained under Muslim control.
• 1193 March 4: Dies in Damascus after a short illness."

 

 

IN

MEMORIAM

"SUFFER LITTLE CHILDREN TO COME UNTO ME"

 

 

Children of Llullaillaco, sacrificed by the Incas 500 years ago.

It is believed the Children of Llullaillaco, as they have come to be known, were sacrificed during a ceremony thanking the Inca gods for the annual corn ... www.democraticunderground.com/discuss/duboard.

http://news.bbc.co.uk/1/hi/world/americas/6983300.stm

Mummified Inca maiden wows crowds

"A mummy of an Inca girl, described as "perfect" by the archaeologists who found her in 1999, has gone on display for the first time in Argentina .

Hundreds of people crowded into a museum in the north-western city of Salta to see "la Doncella", the Maiden.

The remains of the girl, who was 15 when she died, were found in an icy pit on top of a volcano in the Andes, along with a younger boy and girl. Researchers believe they were sacrificed by the Incas 500 years ago. The three were discovered at a height of 6,700m (22,000ft) on Mount Llullaillaco, a volcano in north-west Argentina on the border with Chile. At the time, the archaeologist leading the team, Dr Johan Reinhard, said they appeared "the best preserved of any mummy I've seen". It is believed the Children of Llullaillaco, as they have come to be known, were sacrificed during a ceremony thanking the Inca gods for the annual corn harvest.

'Great mistake'

The mummy of la Doncella is on display in a chamber that is filled with cold air that recreates the sub-freezing conditions in which she was found. Visitors told Argentina media they were impressed at the mummy's state of conservation. "I'm amazed," one woman said. "You just expect her at any moment to get up and start talking." But the exhibition has angered several indigenous groups who campaigned to stop the mummy from going on display.

Miguel Suarez from the Calchaquies valley tribes in and around Salta told the Associated Press news agency that the exhibit was "a great mistake", adding that he hoped visitors would show respect for the dead."

 

 

MAN'S UNKNOWN JOURNEY

Staveley Bulford 1941

An introduction and contribution to the study of subjects essential to a new revelation - The Evolution of the Mind and Consciousness - in the journey of Mankind towards Perfection on and beyond the Earth

Page 190/191

"Words are inadequate to express the multitude of patterns of both Harmony and Discord portrayed by Thought, and the reader who may be unfamiliar with such a possibility as Thought power, must feel somewhat like a cocoon being told that some day he will be a butterfly himself and fly around from / flower to to flower that even at the present moment he, the cocoon, possesses all the essentials for that almost inconceivable manifestation."

 

 

The civilisation we discuss, which does not appear to have found a need to develop writing, is that of the Incas. The Inca empire which existed in 1532, ... www-history.mcs.st-andrews.ac.uk/HistTopics/Inca_mathematics

History topic: Mathematics of the Incas

It is often thought that mathematics can only develop after a civilisation has developed some form of writing. Although not easy for us to understand today, many civilisations reached highly advanced states without ever developing written records. Now of course it is difficult for us to know much about such civilisations since there is no written record to be studied today. This article looks at the mathematical achievements of one such civilisation.

The civilisation we discuss, which does not appear to have found a need to develop writing, is that of the Incas. The Inca empire which existed in 1532, before the Spanish conquest, was vast. It spread over an area which stretched from what is now the northern border of Ecuador to Mendoza in west-central Argentina and to the Maule River in central Chile. The Inca people numbered around 12 million but they were from many different ethnic groups and spoke about 20 different languages. The civilisation had reached a high level of sophistication with a remarkable system of roads, agriculture, textile design, and administration. Of course even if writing is not required to achieve this level, counting and recording of numerical information is necessary. The Incas had developed a method of recording numerical information which did not require writing. It involved knots in strings called quipu.

The quipu was not a calculator, rather it was a storage device. Remember that the Incas had no written records and so the quipu played a major role in the administration of the Inca empire since it allowed numerical information to be kept. Let us first describe the basic quipu, with its positional number system, and then look at the ways that it was used in Inca society.

The quipu consists of strings which were knotted to represent numbers. A number was represented by knots in the string, using a positional base 10 representation. If the number 586 was to be recorded on the string then six touching knots were placed near the free end of the string, a space was left, then eight touching knots for the 10s, another space, and finally 5 touching knots for the 100s.

(Illustration omitted) 586 on a quipu.

For larger numbers more knot groups were used, one for each power of 10, in the same way as the digits of the number system we use here are occur in different positions to indicate the number of the corresponding power of 10 in that position.

Now it is not quite true that the same knots were used irrespective of the position as would be the case in a true positional system. There seems only one exception, namely the unit position, where different styles of knots were used from those in the other positions. In fact two different styles were used in the units position, one style if the unit were a 1 and a second style if the unit were greater than one. Both these styles differed from the standard knot used for all other positions. The system had a zero position, for this would be represented as no knots in that position. This meant that the spacing had to be highly regular so that zero positions would be clear.

There are many drawings and descriptions of quipus made by the Spanish invaders. Garcilaso de la Vega, whose mother was an Inca and whose father was Spanish, wrote (see for example [5]):-

According to their position, the knots signified units, tens, hundreds, thousands, ten thousands and, exceptionally, hundred thousands, and they are all well aligned on their different cords as the figures that an accountant sets down, column by column, in his ledger.

Now of course recording a number on a string would, in itself, not be that useful. A quipu had many strings and there had to be some way that the string carrying the record of a particular number could be identified. The primary way this was done was by the use of colour. Numbers were recorded on strings of a particular colour to identify what that number was recording. For example numbers of cattle might be recorded on green strings while numbers of sheep might be recorded on white strings. The colours each had several meanings, some of which were abstract ideas, some concrete as in the cattle and sheep example. White strings had the abstract meaning of "peace" while red strings had the abstract meaning of "war"

As well as the colour coding, another way of distinguishing the strings was to make some strings subsidiary ones, tied to the middle of a main string rather than being tied to the main horizontal cord.

(Illustration omitted) Quipu with subsidiary cords.

We quote Garcilaso de la Vega again [5]:-

The ordinary judges gave a monthly account of the sentences they imposed to their superiors, and they in turn reported to their immediate superiors, and so on finally to the Inca or those of his Supreme Council. The method of making these reports was by means of knots, made of various colours, where knots of such and such colours denote that such and such crimes had been punished. Smaller threads attached to thicker cords were of different colours to signify the precise nature of the punishment that had been inflicted.

It was not only judges who sent quipus to be kept in a central record. The Inca king appointed quipucamayocs, or keepers of the knots, to each town. Larger towns might have had up to thirty quipucamayocs who were essentially government statisticians, keeping official census records of the population, records of the produce of the town, its animals and weapons. This and other information was sent annually to the capital Cuzco. There was even an official delivery service to take to quipus to Cuzco which consisted of relay runners who passed the quipus on to the next runner at specially constructed staging posts. The terrain was extremely difficult yet the Incas had constructed roads to make the passing of information by quipus surprisingly rapid.

Much information on the quipus comes from a letter of the Peruvian Felipe Guaman Poma de Ayala to the King of Spain, written about eighty years after the Spanish conquest of the Incas. This remarkable letter contains 1179 pages and there are several drawings which show quipus. A fascinating aspect of one of these drawing is a picture of a counting board in the bottom left hand corner of one of them. This is called the yupana and is presumed to be the counting board of the Incas.

(Illustration omitted) This is what the yupana looked like.

Interpretations of how this counting board, or Peruvian abacus, might have been used have been given by several authors, see for example [9] and [11]. However some historians are less certain that this really is a Peruvian abacus. For example [2] in which the authors write:-

It is unclear from Poma's commentary whether it is his version of a device associated with Spanish activities analogous to those of the person depicted or whether he is implying its association with the Incas. In either case, his commentary makes interpretation of the configuration and the meaning of the unfilled and filled holes highly speculative.

It is a difficult task to gain further insights into the mathematical understanding of the Incas. The book [6] by Urton is interesting for it examines the concept of number as understood by the Inca people. As one might expect, their concept of number was a very concrete one, unlike our concept of number which is a highly abstract one (although this is not really understood by many people). The concrete way of conceiving numbers is illustrated by different words used when describing properties of numbers. One example given in [6] is that of even and odd numbers. Now the ideas of an even number, say, relies on having an abstract concept of number which is independent of the objects being counted. However, the Peruvian languages had different words which applied to different types of objects. For example separate words occur for the idea of [6]:-

... the two together that make a pair ...

... the one together with its mate ...

... two - in reference to one thing that is divided into two parts ...

... a pair of two separate things bound intimately together, such as two bulls yoked together for ploughing ... etc.

This is a fascinating topic and one which deserves much further research. One wonders whether the Incas applied their number system to solve mathematical problems. Was it merely for recording? If the yupana really was an abacus then it must have been used to solve problems and this prompts the intriguing question of what these problems were. A tantalising glimpse may be contained in the writings of the Spanish priest José de Acosta who lived among the Incas from 1571 to 1586. He writes in his book Historia Natural Moral de las Indias which was published in Madrid in 1596:-

To see them use another kind of calculator, with maize kernels, is a perfect joy. In order to carry out a very difficult computation for which an able computer would require pen and paper, these Indians make use of their kernels. They place one here, three somewhere else and eight, I know not where. They move one kernel here and there and the fact is that they are able to complete their computation without making the smallest mistake. as a matter of fact, they are better at practical arithmetic than we are with pen and ink. Whether this is not ingenious and whether these people are wild animals let those judge who will! What I consider ascertain is that in what they undertake to do they are superior to us.

What a pity that de Acosta did not have the mathematical skills to give a precise description which would have allowed us to understand this method of calculation by the Incas.

Article by: J J O'Connor and E F Robertson January 2001 MacTutor History of Mathematics

[http://www-history.mcs.st-andrews.ac.uk/HistTopics/Inca_mathematics.html]

 

 

THE MASK OF TIME

Joan Forman 1978

Page 89 / 90

"In Man and Time, Mr. Priestley uses an illustration which has since been frequently quoted. It is so excellent and apt an example of time dislocation that I hope he will forgive me for referring to it once again. It came originally from an American publication, the Journal of Parapsychology, and concerns a young mother who dreamed that she and her baby boy had gone camping' with friends. The camp was near a / Page 90 / river, and at one point she went to the water to wash clothes, taking the child with her. In the dream she left the child for a few minutes while she returned to the camp, and in that time, the baby fell into the water and was drowned. Months later, during the course of ordinary waking life, she found herself in the precise situation of her dream, but remembering its circumstances, when she briefly took the child with her, and presumably saved him from death."

 

 

SENDING OUT AN SOS

SENDING OUT AN SOS

SENDING OUT AN SOS

MESSAGE IN A BOTTLE

GREETINGS

795529571

CITIZENS OF PLANET EARTH

39298551 66 731552 51928

WELCOME TO MY WORLD BUILT WITH YOU IN MIND

5533645 26 47 56934 23932 5928 763 95 4954

 

 

THE POETICS OF ASCENT

Theories of Language in a Rabbinic Asd=cent Text

Naomi Janowitz 1989

Page 25

Introduction to the Text

The Ideology of the Divine Name

"You spoke and the world existed/ By the breath of your lips you established the firmament" (lines 850-851)
"Creator of his world by his one Name/Fashioner of all by one word" (lines 1095-96)
The incorporation of creation summaries, as witnessed in these two citations, signals the ideology of language of Maaseh Merkabah; God's "breath," his Name, functions in special ways. This is not a surprise, for Hebrew exegetical literature abounds in statements about the power of the divine Name.2° Especially prominent are prohibitions against uttering the divine Name and the names of other gods, as well as anecdotes about the power of the Name and its use by the deity in creation.21
These ideas are not attested in the Hebrew Scriptures. While there are injunctions against the improper use of God's name, Hebrew Scriptures contain no prohibition against merely stating it.22 Similarly, while the creativity of God's word is found in a few scriptural references, nowhere does it explicitly state that the deity created the world by speaking his Name.23
The source of these ideas is not immediately clear. Egyptian "name- magic" is sometimes cited as the source of the creative use of the divine Name, following the lead of the Talmud itself.24 The Name as an instrument of creation seems to be first connected with an oath containing the divine Name that was used to seal creation. According to Fossum (1985, 245-253), the sealing by means of the name was a reinterpretation of an earlier cosmogonic myth. Scriptural references to the deity's word, as in Psalms 104:7, where the deity does combat by means of his "rebuke," are reinterpreted to be by means of his name. For example, Enoch asks to learn the hidden name from the oath by which "The heaven was suspended before the creation of the world" (Enoch 69:14-25).26 In the Book of Jubilees 36:7, Isaac exhorts his son to "swear a great oath, for there is no oath which is greater than it by the name glorious and honored and great and splendid and wonderful and mighty, which created the heaven and the earth and all things together."26 Similarly the Prayer of Manesseh states, "He who bound the sea established it by the command of his word, he who closed the bottomless pit and sealed it by his powerful and glorious Name."27 None of these citations contain anything close to the elaborate divine Name ideology which will develop, though they are the clearest precursors.28

Page 26

These themes about the prohibitions and power of the divine Name are developed in a series of anecdotes found in widely disparate Jewish texts.29 No single rabbinic text includes all of the anecdotes we will survey about the divine Name; subplots include its restriction, its use in creating the world, and its use and abuse by Israelites, biblical figures, and individual rabbis.31 The particular articulation of the theme depends on the other points the story is trying to make.
The strongest possible punishment is meted out for its use, loss of a portion of the world to come.32 In other cases, stories are told that the Name can only be transmitted to certain people (sages) under certain restrictions. According to b. Kiddushin 71a, the Name was taught only by sages to their students, and even sages were restricted from uttering it.33 B. Avodah Zara 17b recounts the punishment of Hananiah ben Teradion, who taught his disciples the divine Name.
The only other uses of language that elicit similar injunctions are the uttering of the names of other gods, of blessings, and of curses.34 Already in the Hebrew Scriptures, blessings and curses are automatic and irrevokable, much as the use of the Name will later become.35 Invoking the deity to bless or curse someone is the closest parallel between human speech and the powerful speech of the deity and may have been a partial model for the developing name-ideology. As we will see, however, it is the divine:Name that becomes the focus of the most intense interest and the greatest creative power.36
The sealing of the abyss of creation by the Name as mentioned above, is found in Hekhalot Rabbati 23 and in Makkot b. 11a, where a shard with the Name written on it is thrown into the abyss to hold back the waters that threaten the entire world.37 Sometimes, creation is caused by one or two letters of the Narne.38 B. Berachot 55a attributes to Ray the idea that Bezalel knew how to combine the letters by which heaven and earth were created.39 Genesis 2:4 and Isaiah 26:4 are interpreted as proof that one letter of the divine Name was used to create this world and another was used to create the world to come (Pesikta Rabbati 21).
Exegetes composed an entire "history," or rather a series of sometimes contradictory histories, describing the role and function of the divine Name in human events.° The distant past and the future were both portrayed as times when many people knew (or would know) how to use the Name.41 The history of the Name became a metaphor for the presence of the deity on earth and the interaction of the deity with his pelcple For example, one story tells that the Name was once entrusted / Page 27 / to the entire nation, given to them during their journey through the desert. It was taken away, however, due to their worship of the golden calf.42 Numerous stories recount how usage was restricted to holy places (the Temple) and holy people (priests).43 Perhaps the most famous or widely cited "history" recounts that, at one time, knowledge of the Name was widespread but, due to the growing corruption of human society, usage was continually restricted culminating in almost complete restriction after the death of Simon the Righteous (b. Yoma 39b; cf. j. Yoma 40d, iii, 7). The Name itself was diminished; after the destruction of the Temple it consisted of two letters (b. Er. 18b). The "present" state of the world is such that prayers are not heard because they do not include the Name (Midrash Psalms 91.8).44
A particularly rich anecdote that reveals linguistic ideology states that the divine Name is not to be uttered in court by a witness. Even in a situation where an individual is not himself intending to speak the Name, but is merely reporting someone else's use of it, the witness is still perceived to be using the Name.45 This ideology is explored further by examining whether any word used to refer to the deity is, in fact, a Name and thus prohibited. The extension of punishment for blasphemy, even to those who substitute divine attributes for the Name, implicitly argues that even these Name substitutes still refer to the deity and therefore qualify as Names.46
The power of the divine Name is illustrated by stories of its use by biblical figures, demonstrating that its power was not confined to the single act of creation. The Name was used for protection and even offence ' by these heroes. Solomon used a ring with a divine Name on it to subdue RaAshbbmaoh ndeoi (b. Git. 68b).47 Moses used it to kill an Egyptian (Exodus
2:14). Pesikta deRav Kahana 19 answers the question what aid the sea behold? by stating that "It beheld the divine name graven on
aron's staff and fled."48
The divine Name also is used in several stories to animate lifeless Mages, a variation on the creation theme. Abraham created "living souls" this means.49 Jeroboam's golden calf was animated by the Name, which was placed in its mouth (b. Sota 47a). Nebuchadnezzar made an age live either by placing the priest's breastplate with the Name on it the mouth of the image or by writing the Name on its forehead. el removed the Name and the image became lifeless again.50
If the Name was generally "lost," a few stories describe its use by idual rabbis. The most detailed story in the Talmud is the creation
/ Page 28 / of a calf by two rabbis using the divine Name. Thee story is told twice (b. Sanh. 65b/67b) and was subject to extensive subsequent elaboration.5' Finally, the Name used to create the world also received a Name, the Shem Ha-Meforash (the explicated/detailed Name).52 After reading the translation, we will examine the particular ideology of the divine Name in Maaseh Merkabah.

 

 

THE GNOSTIC JUNG

Including "Seven Sermons to the Dead"

Selected and Introduced by Robert A, Segal 1992

JUNG'S WRITINGS ON GNOSTICISM

Page 119 (number omitted)

Chapter 6. Gnosticism and Mainstream Christianity

"While Jung certainly recognizes the existence of non-Christian varieties of Gnosticism, he regularly appeals to Christian Gnosticism as a standard by which to measure mainstream Christianity. Where, according to Yung, Gnosticism deals fully with both evil and the feminine, mainstream Christianity barely tends to either. While both varieties of Christianity tout the symbol of the Cross, only Gnosticism aspires to the state of wholeness represented by this quaternity symbol; mainstream Christianity confines itself to the partial state signed by the Trinity. In the first selection in this section Jung analyzes the psychological meaning of the Cross. In the second selection he contrasts Gnostic Christians to mainstream ones as embodiments of distinct psychological types: mainstream Christianity sacrifices thinking for sensation and feeling; Gnosticism prizes thinking over sensation and feeling. Although a mainstream Church Father, Origen is "almost a Christian Gnostic" because of his commitment to thinking over sensation and feeling—a commitment manifested most dramatically in his castration of himself.

From "Transformation Symbolism in the Mass," CW 11, pars. 433-40

The cross signifies order as opposed to the disorderly chaos of the formless multitude. It is, in fact, one of the prime symbols of order, as I have shown elsewhere. In the domain of psychological processes it functions as an organizing centre, and in states of psychic disorders caused by an invasion of unconscious contents it appears as a mandala divided into four. No doubt this was a frequent / Page 120 / phenomenon in early Christian times, and not only in Gnostic circles.2 Gnostic introspection could hardly fail, therefore, to perceive the numinosity of this archetype and be duly impressed by it. For the Gnostics the cross had exactly the same function that the atman or Self has always had for the East. This realization is one of the central experiences of Gnosticism.

The definition of the cross or centre as alopusryk, the "boundary" of all things, is exceedingly original, for it suggests that the limits of the universe are not to be found in a nonexistent periphery but in its centre. There alone lies the possibility of transcending this world. All instability culminates in that which is unchanging and quiescent, and in the self all disharmonies are resolved in the "harmony of wisdom."

As the centre symbolizes the idea of totality and finality, it is quite appropriate that the text should suddenly start speaking of the dichotomy of the universe, polarized into right and left, brightness and darkness, heaven and the "nether root," the omnium genetrix. This is a clear reminder that everything is contained in the centre and that, as a result, the Lord (i.e., the cross) unites and composes all things and is therefore "nirdvanda," free from the opposites, in conformity with Eastern ideas and also with the psychology of this archetypal symbol. The Gnostic Christ-figure and the cross are counterparts of the typical mandalas spontaneously produced by the unconscious. They are natural symbols and they differ fundamentally from the dogmatic figure of Christ, in whom all trace of darkness is expressly lacking.
In this connection mention should be made of Peter's valedictory words, which he spoke during his martyrdom (he was crucified upside down, at his own request):

O name of the cross, hidden mystery! O grace ineffable that is pronounced in the name of the cross! O nature of man, that cannot be separated from God! O love unspeakable and indivisible, that cannot be shown forth by unclean lips! I grasp thee now, I that am at the end of my earthly course. I will declare thee as thou art, I will not keep silent the mystery of the cross which was once shut and hidden from my soul. You that hope in Christ, let not the cross be for you that which appears; for it is another / Page 121 / thing, and different from that which appears, this suffering which is in accordance with Christ's. And now above all, because you that can hear are able to hear it of me, who am at the last and farewell hour of my life, hearken: separate your souls from everything that is of the senses, from everything that appears to be but in truth is not. Lock your eyes, close your ears, shun those happenings which are seen! Then you shall perceive that which was done to Christ, and the whole mystery of your salvation. . . .

Learn the mystery of all nature and the beginning of all things, as it was. For the first man, of whose race I bear the likeness, fell head downwards, and showed forth a manner of birth such as had not existed till then, for it was dead, having no motion. And being pulled downwards, and having also cast his origin upon the earth, he established the whole disposition of things; for, being hanged up in the manner appointed, he showed forth the things of the right as those of the left, and the things of the left as those of the right, and changed about all the marks of their nature, so that things that were not fair were perceived to be fair, and those that were in truth evil were perceived to be good. Wherefore the Lord says in a mystery: "Except ye make the things of the right as those of the left, and those of the left as those of the right, and those that are above as those below, and those that are behind as those that are before, ye shall not have knowledge of the kingdom."

This understanding have I brought you, and the figure in which you now see me hanging is the representation of that first man who came to birth.

In this passage, too, the symbolical interpretation of the cross is coupled with the problem of opposites, first in the unusual idea that the creation of the first man caused everything to be turned upside down, and then in the attempt to unite the opposites by identifying them with one another. A further point of significance is that Peter, crucified head downwards, is identical not only with the first created man, but with the cross:

For what else is Christ but the word, the sound of God? So the word is this upright beam on which I am crucified; and the sound is the beam which crosses it, the nature of man; but the nail / Page 122 / which holds the centre of the crossbeam to the upright is man's conversion and repentance (Greek word omitted).3

In the light of these passages it can hardly be said that the author of the Acts of John—presumably a Gnostic—has drawn the necessary conclusions from his premises or that their full implications have become clear to him. On the contrary, one gets the impression that the light has swallowed up everything dark. Just as the enlightening vision appears high above the actual scene of crucifixion, so, for John, the enlightened one stands high above the formless multitude. The text says: "Therefore care not for the many, and despise those that are outside the mystery!" This overweening attitude arises from an inflation caused by the fact that the enlightened John has identified with his own light and confused his ego with the self. Therefore he feels superior to the darkness in him. He forgets that light only has a meaning when it illuminates something dark and that his enlightenment is no good to him unless it helps him to recognize his own darkness. If the powers of the left are as real as those of the right, then their union can only produce a third thing that shares the nature of both. Opposites unite in a new energy potential: the "third" that arises out of their union is a figure "free from the opposites," beyond all moral categories. This conclusion would have been too advanced for the Gnostics. Recognizing the danger of Gnostic irrealism, the Church, more practicatin these matters, has always insisted on the concretism of the historical events despite the fact that the original New Testament texts predict the ultimate deification of man in a manner strangely reminiscent of the words of the serpent in the Garden of Eden: "Ye shall be as gods."5 Nevertheless, there was some justification for postponing the elevation of man's status until after death, as this avoided the danger of Gnostic inflation.6

Had the Gnostic not identified with the self, he would have been bound to see how much darkness was in him—a realization that comes more naturally to modern man but causes him no less diffi-/ Page 123 / culties. Indeed, he is far more likely to assume that he himself is wholly of the devil than to believe that God could ever indulge in paradoxical statements. For all the ill consequences of his fatal inflation, the Gnostic did, however, gain an insight into religion, or into the psychology of religion, from which we can still learn a thing or two today. He looked deep into the background of Christianity and hence into its future developments. This he could do because his intimate connection with pagan Gnosis made him an "assimilator" that helped to integrate the Christian message into the spirit of the times.

The extraordinary number of synonyms piled on top of one another in an attempt to define the cross have their analogy in the Naassene and Peratic symbols of Hippolytus, all pointing to this one centre. It is the ev to new of alchemy, which is on the one hand the heart and governing principle of the macrocosm, and on the other hand its reflection in a point, in a microcosm such as man has always been thought to be. He is of the same essence as the universe, and his own mid-point is its centre. This inner experience, shared by Gnostics, alchemists, and mystics alike, has to do with the nature of the unconscious—one could even say that it is the experience of the unconscious; for the unconscious, though its objective existence and its influence on consciousness cannot be doubted, is in itself undifferentiable and therefore unknowable. Hypothetical germs of differentiation may be conjectured to exist in it, but their existence cannot be proved, because everything appears to be in a state of mutual contamination. The unconscious gives the impression of multiplicity and unity at once. However overwhelmed we may be by the vast quantity of things differentiated in space and time, we know from the world of the senses that the validity of its laws extends to immense distances. We therefore believe that it is one and the same universe throughout, in its smallest part as in its greatest. On the other hand the intellect always tries to discern differences, because it cannot discriminate without them. Consequently the unity of the cosmos remains, for it, a somewhat nebulous postulate which it doesn't rightly know what to do with. But as soon as introspection starts penetrating into the psychic background it comes up against the unconscious, which, unlike consciousness, shows only the barest traces of any definite contents, surprising the investigator at every turn with a / Page124 /confusing medley of relationships, parallels, contaminations, and identifications. Although he is forced, for epistemological reasons, to postulate an indefinite number of distinct and separate archetypes, yet he is constantly overcome by doubt as to how far they are really distinguishable from one another. They overlap to such a degree and have such a capacity for combination that all attempts to isolate them conceptually must appear hopeless. In addition the unconscious, in sharpest contrast to consciousness and its contents, has a tendency to, personify itself in a uniform way, just as if it possessed only one shape or one voice. Because of this peculiarity, the unconscious conveys an experience of unity, to which are due all those qualities enumerated by the Gnostics and alchemists, and a lot more besides.

Page 119

Note 1I Symbolized by the formless multitude

Page 122

3 Based on James, pp. 334f.
4 Ibid., p. 255.
5 Genesis 3:5.
6 The possibility of inflation was brought very close indeed by Christ's words: "Ye are gods" (John 10:34).

 

 

THE GNOSTIC JUNG

Selected and Introduced by Robert A, Segal 1992

Chapter 10. "Seven Sermons to the Dead"

Page 181 (number omitted)
The most dramatic manifestation of Jung's preoccupation with Gnosticism is his own Gnostic myth, the "Seven Sermons to the Dead." Composed in 1916, the myth was originally published privately and circulated only to friends. At Jung's request it was excluded from the Collected Works. Both the German text and H. G. Baynes' English translation were first published privately in the early 1920s. Not until 1962 was either published publicly—as an appendix to the German and English editions of Jung's Memories, Dreams, Reflections. Even then, the original American edition of Memories, Dreams, Reflections did not contain the Seven Sermons. On the history of the publication of the Seven Sermons see Stephan A. Hoeller, The Gnostic Jung and the Seven Sermons to the Dead (Wheaton, Ill.: Theosophical Publishing House, 1982), xxiii–xxiv, 8-9, 219-20. Hoeller also provides his own translation and analysis of the myth. On the origin, contents, and meaning of the work see, in my introduction, the section on "Jung's Own Gnostic Myth."

"Septem Sermones ad Mortuos" (1916)

THE SEVEN SERMONS TO THE DEAD

WRITTEN BY BASILIDES IN ALEXANDRIA, THE CITY WHERE THE EAST TOUCHETH THE WEST

Sermno I

The dead came back from Jerusalem, where they found not what they sought. They prayed me let them in and besought my word, and thus I began my teaching.
Harken: I begin with nothingness. Nothingness is the same as fullness. In infinity full is no better than empty. Nothingness is /Page

 

 

The name is Yahweh Shammah and it means literally that the Lord God is present. ... The Israelite army fled, but Shammah held his ground in the middle of ... www.ancientworlds.net/member/Ben%20Judah/Shammah

Bayith

What's in a name? Many of us are more deeply defined by our names than we may realize. But why choose the name Shammah, you may ask?

It is taken from a reference to one of the many names the Hebrew scriptures attribute to the All Mighty. The name is Yahweh Shammah and it means literally that the Lord God is present.

It is unfortunate that many of us do not experience the presence of the living God in our lives. Too often we ask of Him, "Where were you when I needed you?" And too often we hear no reply.

"Without faith, it is impossible to please God." So perhaps the better question to ask is, "Where was I when I needed God?" HE was there, because HE IS Yahweh Shammah.

The next time you find yourself in a situation where you REALLY need God, don't run away. Stand your ground and trust Him. Faith is the breeding ground for miracles.

The son of Agee, named among King David's mighty men, understood what his name meant...

Next in rank was Shammah son of Agee from Harar. One time the Philistines gathered at Lehi and attacked the Israelites in a field full of lentils. The Israelite army fled, but Shammah held his ground in the middle of the field and defeated the Philistines. So the LORD brought about a great victory.

2 Samuel 23:11,12 NLT

 

 

 

Shammah was the son of Agee, a Haratite, and one of King David's three legendary "mighty men". His greatest deed was the defeat of a troop of Philistines. ... en.wikipedia.org/wiki/Shammah

 

Shammah was the son of Agee, a Haratite, and one of King David's three legendary "mighty men". His greatest deed was the defeat of a troop of Philistines. After the Israelite people fled from the troop of Philistines, Shammah stood alone and defeated them himself.

He is referenced in only a few verses of the second book of Samuel in the Hebrew Bible 23:11-12.

There are other people named Shammah in the Bible who are only mentioned in passing.

Shammah is best noted as David's Mighty Man who, single handedly, defeated an entire army of 300-800 men over a lentil patch.

 

 

Jehovah-Shammah

Brethren, there was none but this—Jehovah-Shammah, "the Lord was there." The Lord being there, immortality, nay, eternity was in the Church. ... www.spurgeon.org/sermons

 

Jehovah-Shammah. Meaning: Jehovah is there. the symbolical title given by Ezekiel to Jerusalem,which was seen by him in vision (Ezek. 48:35) ... www.christiananswers.net/dictionary/jehovah-Shammah.html

 

SHAMMAH HAMMASH

SH = 9 9 = SH

SHAMMAH HAMMASH

HAMMASH SHAMMAH

MMA = 9 9 = AMM

HAMMASH SHAMMAH

SHAMMAH HAMMASH

AH = 9 9 = HA

SHAMMAH HAMMASH

SHAMMAH HAMMASH HAMMASH SHAMMAH

SH AMM AH HA MMA SH HA MMA SH SH AMM AH

 

 

Chapter 10 The Dimension Wars - Page 6 Moorcock's Miscellany

"Hashra Hashra Ha Ha Ha Hahhoorthionikius" "Ha Ha Ha Ha Hashra Homalus Heertrophen" Boris looks at Subotai and says: 'Bring the ogre, I have an idea as to ... www.multiverse.org

 

 

DAILY MAIL

Coffee Break and Brain Gym

Page 10

Fred Bassett

"HA HA - WE'RE WICKED WITCHES AND WE SHALL TURN YOU INTO A TOAD - KAPOW"

"Hocus Pocus!"

"HA HA HEE HEE"

"CROAK"

 

 

We be of one blood, ye and I ! Rudyard Kipling. 1865 - 1936 ... If you can dream - and not make dreams your master; If you can think - and not make thoughts ... vivovoco.rsl.ru

 

The Thousandth Man

One man in a thousand, Solomon says,
Will stick more close than a brother.
And it's worth while seeking him half your days
If you find him before the other.
Nine hundred and ninety-nine depend
On what the world sees in you,
But the Thousandth Man will stand your friend
With the whole round world agin you.

'Tis neither promise nor prayer nor show
Will settle the finding for 'ee.
Nine hundred and ninety-nine of 'em go
By your looks, or your acts, or your glory.
But if he finds you and you find him,
The rest of the world don't matter;
For the Thousandth Man will sink or swim
With you in any water.

You can use his purse with no more talk
Than he uses yours for his spendings
And laugh and meet in your daily walk
As though there had been no lendings.
Nine hundred and ninety-nine of 'em call
For silver and gold in their dealings;
But the Thousandth Man he's worth 'em all,
Because you can show him your feelings.

His wrong's your wrong, and his right's your right,
In season or out of season.
Stand up and back it in all men's sight -
With that for your only reason!
Nine hundred and ninety-nine can't bide
The shame or mocking or laughter,
But the Thousandth Man will stand by your side
To the gallows-foot and after!

 

 

"Nine hundred and ninety-nine..."

"Nine hundred and ninety-nine..."

"Nine hundred and ninety-nine..."

"Nine hundred and ninety-nine...

"With the whole round world agin you.

 

 

HAMLET'S MILL

AN ESSAY INVESTIGATING THE ORIGINS OF HUMAN KNOWLEDGE

AND ITS TRANSMISSION THROUGH MYTH

Giorgio De Santillana and Hertha Von Dechend 1969

Intoduction

Page 1 (number omitted)

 

Newton was not the first of the Age of Reason. He was the last of the magicians, the last of the Babylonians and Sumerians, the last great mind which looked out on the visible and intellectual world with the same eyes as those who began to build our intellectual world rather less than 10,000 years ago. . . Why do I call him a magician? Because he looked on the whole universe and all that is in it as a riddle, as a secret which could be read by applying pure thought to certain evidence, certain mystic clues which God had laid about the world to allow a sort of philosopher's treasure hunt to the esoteric brother­hood. He believed that these clues were to be found partly in the evidence of the heavens and in the constitution of elements (and that is what gives the false suggestion of his being an experimental natural philosopher), but also partly in certain papers and traditions handed down by the brethren in an unbroken chain back to the original cryptic revelation in Babylonia. He regarded the universe as a cryptogram set by the Almighty-just as he himself wrapt the discovery of the calculus in a cryptogram when he communicated with Leibniz. By pure thought, by concentration of mind, the riddle, he believed, would be revealed to the initiate.1

Page 10

Lord Keynes' appraisal, written ca. 1942, remains both unconventional and profound. He knew, we all know, that Newton failed. Newton was led astray by his dour sectarian preconceptions. But his undertaking was truly in the archaic spirit, as it begins to appear now after two centuries of scholarly search into many cul­tures of which he could have had no idea. To the few clues he found with rigorous method, a vast number have been added. Still, the wonder remains, the same that was expressed by his great predecessor Galileo:

But of all other stupendous inventions, what sublimity of mind must have been his who conccived how to communicate his most secret thoughts to any othcr person, though very far distant either in time or place, speaking with those who are in the In dies, 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 arrangement of two dozcn little signs upon paper? Let this be the seal of all the admirable inventions of man.

 

 

LIGHT RIGHT RIGHT LIGHT

TWILIGHT

DARK LIGHT LIGHT DARK

 

 

THURSDAY

THE

THIRTEENTH OF SEPTEMBER 2007

 

 

SUNDAY

THE

NINTH OF SEPTEMBER 2007

 

 

I

NAME

U

O

NAMUH

 

 

I AM THAT QUESTION THAT QUESTION AM I

 

 

HEAR THIS THIS HEAR

WHO ART THOU NAMUH NAMUH THOU ART WHO

Y

O

NAMUH

Y

U

R

ME

KNOW THAT HOLY THOUGHT THAT THOUGHT HOLY KNOW

I AM THAT I THAT I THAT AM I

THAT ISISIS ISISIS THAT

PERFECT CREATIVE LIVING NOTHINGNESS NOTHINGNESS LIVING PERFECT CREATIVE

THE ONE GOD GOD THE ONE

OUT THE IN OF IN THE OUT

 

DIVINE THOUGHT THOUGHT DIVINE

THAT ISISIS ISISIS THAT

THAT THAT THAT

IS

SUPREME CREATIVE INTELLIGENCE INTELLIGENCE CREATIVE SUPREME

MIRRORED ASYMETRICAL PARADOXICAL ALWAYS PARADOXICAL ASYMETRICAL MIRRORED

INTELLIGENCE CONFRONTING ITSELF ITSELF CONFRONTING INTELLIGENCE

LIVING THOUGHT ENERGISED STILLNESS STILLNESS ENERGISED THOUGHT LIVING

THE

CIRCLE OF THE CYCLE OF THE CYCLE OF THE CIRCLE

OUT OF ZERO COMETH ONE

DIVINE CREATORS CREATORS DIVINE

BORN CREATORS BORN

OUT OF AND INTO INTO AND OUT OF

 

 

REAL REALITY REVEALED REVEALED REALITY REAL

THAT THAT THAT

I

AM

THE ENERGISED STILLNESS OF THE

LIVING

DREAM

I THAT AM LIVING NOTHINGNESS NOTHINGNESS LIVING THAT AM I

 

 

I

AM

STILLNESS STILLNESS

AND

NOTHINGNESS

AM

I

 

 

I

THAT

AM

PERFECT PERFECT

WITHIN MINE OWN SEETHING ACTIVITY

I

THAT

AM

THAT

THOUGHTFUL STILLNESS

OF

ENERGISED INTENT

 

 

ALL

THAT THAT THAT

ISISISISISIS

DIVINE LIVING MIND MIND LIVING DIVINE

DIVINE LIVING IMAGINATION IMAGINATION LIVING DIVINE

DIVINE LIVING CONSCIOUSNESS CONSCIOUSNESS LIVING DIVINE

DIVINE LIVING THOUGHT THOUGHT LIVING DIVINE

THAT ALL THAT ALL THAT

ISISIS

ISISIS THAT THAT ISISIS

I HAVE NO FORM NO FORM HAVE I

I AM FORM FORM AM I

I

THAT I THAT I AM THAT I THAT

R

U

AWARENESS AND KNOWLEDGE KNOWLEDGE AND AWARENESS

YOU CAN FOOL SOME OF THE PEOPLE SOME OF THE TIME

THE QUESTION IS CAN YOU FOOL ALL THE PEOPLE ALL OF THE TIME

 

READ MY I ME QUIPS KARMAS RULES KO

 

GOOD AND EVIL EVIL AND GOOD

POSITIVE AND NEGATIVE NEGATIVE AND POSITIVE

BLACK AND WHITE WHITE AND BLACK

LIGHT AND DARK DARK AND LIGHT

 

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

BEYOND THE VEIL ANOTHER VEIL ANOTHER VEIL BEYOND

 

READ

ME

DREAMER

 

I

THAT

AM

PERFECT DIVINE THOUGHT THOUGHT DIVINE PERFECT

PERFECT BALANCING BALANCING PERFECT

PERFECT AWARENESS AWARENESS PERFECT

ETERNAL BEING BEING ETERNAL

LIVING CREATORS CREATORS LIVING

HUMAN BEING S BEING HUMAN

BEINGS BE IN GOD GOD IN BE BEINGS

 

 

FOREVER REALITY BALANCING BALANCING REALITY FOREVER

PERFECT ISISIS PERFECT

PERFECT LOVE PERFECT

CREATIVITY CREATIVITY

PERFECT BALANCING BALANCING PERFECT

GOD IS EVIL EVIL IS GOD

GOD IS GOOD GOOD IS GOD

GOD IS SATAN SATAN IS GOD

GOD IS POSITIVE POSITIVE IS GOD GOD IS NEGATIVE NEGATIVE IS GOD

CREATIVELY PERFECT PERFECT CREATIVELY

GOD IS ALWAYS PERFECT ALWAYS PERFECT IS GOD

GOD IS DIVINE LIVING THOUGHT THOUGHT LIVING DIVINE IS GOD

EVERYTHING IN GOD GOD IN EVERYTHING

 

 

REAL

REALITY

REVEALED

THE ONE GOD

I

ME

THAT

AM

THE

SOURCE OF THE WHOLE OF THE WHOLE OF THE SOURCE

 

 

I

THAT

AM

REAL AWARENESS AWARENESS REAL

THAT

AM

I

ALWAYS

IN

PERFECT PURSUIT

OF

THAT TASK THAT

WITHIN

WHICH

ALL

CREATORS

TOIL

KNOW THAT THAT KNOW

THAT THAT THAT THAT

ISISISISISIS

THAT

U

R

THAT THAT THAT THAT

U

R

THAT

ISISIS ISISIS

OUR ETERNAL CYCLE ALWAYS OUR ETERNAL CYCLE

ALWAYS

PERFECT BALANCING PERFECT

THE

CREATIVE MORALITY OF DIVINE THOUGHT

ALWAYS DIFFERENT ALWAYS THE SAME ALWAYS

BALANCING

ALWAYS

PERFECT CREATORS PERFECT

LOVE

 

 

AROUSE

THYSELF

O

NAMUH

AWAKEN

THEE

AWARENESS OF THAT OF THAT AWARENESS

KNOW KNOW

THAT

U

R

PERFECT LIVING CREATIVITY CREATIVITY LIVING PERFECT

THE REALITY OF THE MIND OF THE MIND OF REALITY

 

 

I

SAY

R

NUMBERS AND LANGUAGE LANGUAGE AND NUMBERS

REAL I REAL I REAL I

MOREORLESS

THE

SAME THING

?

I

THOUGHT

SO

WHAT

DO

U

THINK

R

U

OF THE SAME CAST OF

MIND

AS

ME

?

 

 

NUMBERS AND LANGUAGE LANGUAGE AND NUMBERS

ISISIS

LANGUAGE AND NUMBERS NUMBERS AND LANGUAGE

REVEAL

ME

THAT I THAT

I

AM

DIVINE MIND THE MIND OF MIN MIN THE MIND DIVINE

THAT

U R U R

THAT

LIVING ENERGY IMMORTAL AND FOREVER FOREVER AND IMMORTAL ENERGY LIVING

U

R

A HUMAN BEING BEING HUMAN

MIND AND MATTER CONSCIOUSNESS CONSCIOUSNESS MATTER AND MIND

 

 

PERFECT CREATIVE ACTIVITY ACTIVITY CREATIVITY PERFECT

ALWAYS IN ACCORDANCE WITH THE LAW OF MAAT

ALWAYS IN ACCORDANCE WITH THE LAW OF MAAT

ALWAYS IN ACCORDANCE WITH THE LAW OF MAAT

IN ACCORDANCE WITH THE LAW OF MAAT ALWAYS

LIGHT + DARK DARK + LIGHT

MIND + MATTER MATTER + MIND

POSITIVE + NEGATIVE NEGATIVE + POSITIVE

ALL FOR EACH EACH FOR GOD GOD FOR EACH EACH FOR ALL

 

 

QUESTION

?

IF YOU WERE TO SAY TO

ME

I

SAY

YOU WOULD YOU

EVER UNDER ANY CIRCUMSTANCES TRY TO SECOND GUESS

DIVINE MIND MIND DIVINE

I

WOULD

SAY

THAT

IS

IMPOSSIBLE

I

THAT ME THAT

I

AM

WOULD

NEVER

NOT EVER NOT

UNDER

ANY

CIRCUMSTANCES

WOULD

THAT I THAT

I

AM

THAT ME THAT

I

AM

EVER TRY TO SECOND GUESS THAT

MINDS

I

MIND OF MIND

DIVINE

 

 

 

DISMEMBERED AND REMEMBERED REMEMBERED AND DISMEMBERED

 

JUDGEMENT LAW LAW JUDGEMENT

 

COMPLETE IMPARTIAL REALITY REALITY IMPARTIAL COMPLETE

 

 

THINK DIVINE MIND MIND DIVINE THINK

HURRAH FOR RAH FOR RAH HURRAH

THINK CREATORS CREATORS THINK

 

 

I SEE IT ALL NOW NOW I SEE IT ALL

I

HAVE

ANOTHER I ANOTHER

I HAVE I

 

 

HURRAH FOR RAH FOR RAH HURRAH

HALLELUJAH HALLELUJAH HALLELUJAH

HOLY THAT THAT THAT HOLY

ISISISISISIS

PURE PERFECT PERFECT PURE

SOURCE OF THE WHOLE WHOLE OF THE SOURCE

CREATIVE LIVING THOUGHT THOUGHT LIVING CREATIVE

DIVINE THOUGHT THOUGHT DIVINE

PERFECT PURE LOVE LOVE PERFCT PURE

 

 

I

THAT

AM

DELIGHT IN THE LIGHT OF LIVING RAINBOW LIGHT

 

 

REALITY THE GOLDEN LIGHT OF THE RAINBOW LIGHT REALITY

REALITY THE RAINBOW LIGHT OF THE GOLDEN LIGHT REALITY

 

 

CIVILISATION

THE PURSUIT OF GODNESS

THE PURSUIT OF GOODNESS

THE

PURSUIT

OF

REAL FREEDOM REAL DEMOCRACY REAL HAPPINESS

BLESSED

ONE

LOVE EVOLVE EVOLVE LOVE

BLESSED

ONE

 

 

IN

A

RACE

TO

BE HUMAN HUMAN BE

SHOW ME YOUR FUTURE

O

NAMUH

AUM MANI PADME HUM ALL HAIL THE JEWEL IN THE CENTRE OF THE LOTUS