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Evokation
  
 
Index
  

 

 

 

 

THE

HOURS OF HORUS

HAVE

ARRIVED

HURRAH FOR RAH FOR RAH HURRAH

AMEN THAT NAME GODS NAME AMEN

RA IN BOW LIGHT GODS LIGHT RA IN BOW

THE LIGHT IS RISEN NOW RISEN IS THE LIGHT

AMEN ALL MEN AMEN ALL WOMEN AMEN ALL SENTIENT BEINGS

 

 

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

 

 

 

 

-
18
T
H
E
-
M
I
N
D
-
O
F
-
H
U
M
A
N
K
I
N
D
-
-
-
-
-
--
-
-
-
-
-
-
-
8
-
-
-
9
5
-
-
6
-
-
8
-
-
-
5
-
9
5
-
+
=
55
5+5
=
10
1+0
1
=
1
-
-
-
8
-
-
-
9
14
-
-
15
-
-
8
-
-
-
14
-
9
14
-
+
=
91
9+1
=
10
1+0
1
=
1
-
18
T
H
E
-
M
I
N
D
-
O
F
-
H
U
M
A
N
K
I
N
D
-
-
-
-
-
--
-
-
-
-
-
-
2
-
5
-
4
-
-
4
-
-
6
-
-
3
4
1
-
2
-
-
4
+
=
35
3+5
=
8
=
8
=
8
-
-
20
-
5
-
13
-
-
4
-
-
6
-
-
21
13
1
-
11
-
-
4
+
=
98
9+8
=
17
1+7
8
=
8
-
18
T
H
E
-
M
I
N
D
-
O
F
-
H
U
M
A
N
K
I
N
D
-
-
-
-
-
--
-
-
-
-
-
-
20
8
5
-
13
9
14
4
-
15
6
-
8
21
13
1
14
11
9
14
4
+
=
189
1+8+9
=
9
=
9
=
9
-
-
2
8
5
-
4
9
5
4
-
6
6
-
8
3
4
1
5
2
9
5
4
+
=
90
9+0
=
9
=
9
=
9
-
18
T
H
E
-
M
I
N
D
-
O
F
-
H
U
M
A
N
K
I
N
D
-
-
-
-
-
-
-
-
-
-
-
-`
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
2
occurs
x
2
=
4
=
4
-
-
--
--
--
--
-
--
--
--
--
--
--
--
-
3
-
-
-
-
--
--
--
-
-
3
occurs
x
1
=
3
=
3
-
-`
-
-
-
-
4
-
-
4
-
-
-
-
-
-
4
-
-
-
-
-
4
-
-
4
occurs
x
4
=
16
1+6
7
-
-
-
-
5
-
-
-
5
-
-
-
-
-
-
-
-
-
5
-
-
5
-
-
-
5
occurs
x
4
=
20
2+0
2
-
-
-
-
-
-
-
-
-
-
-
6
6
-
-
-
-
-
-
-
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
7
-
--
--
--
--
-
--
--
--
--
--
--
--
-
-
-
-
-
-
--
--
--
-
-
7
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
8
occurs
x
2
=
16
 1+6
7
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
2
=
18
1+8
9
7
18
T
H
E
-
M
I
N
D
-
O
F
-
H
U
M
A
N
K
I
N
D
-
-
38
-
-
18
-
90
-
36
-
1+8
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
3+8
-
-
1+8
-
9+0
-
3+6
7
9
T
H
E
-
M
I
N
D
-
O
F
-
H
U
M
A
N
K
I
N
D
-
-
11
-
-
6
-
9
-
9
-
-
2
8
5
-
4
9
5
4
-
6
6
-
8
3
4
1
5
2
9
5
4
-
-
1+1
-
-
-
-
7
9
T
H
E
-
M
I
N
D
-
O
F
-
H
U
M
A
N
K
I
N
D
-
-
2
-
-
6
-
9
-
9

 

 

 

 

D
=
4
-
5
DEATH
38
20
2
T
=
2
-
3
THE
33
15
6
B
=
2
-
7
BIGGEST
69
33
6
S
=
1
-
7
SUPRISE
107
35
8
O
=
6
-
2
OF
21
12
3
Y
=
7
-
4
YOUR
79
25
7
L
=
3
-
4
LIFE
32
23
5
-
-
25
4
32
First Total
379
163
37
-
-
2+5
-
3+2
Add to Reduce
3+7+9
1+6+3
3+7
Q
-
7
-
5
Second Total
19
10
10
-
-
-
4
-
Reduce to Deduce
1+9
1+0
1+0
Q
-
7
-
5
Third Total
10
1
1
-
-
-
4
-
Reduce to Deduce
1+0
-
-
-
-
7
5
5
Essence of Number
1
1
1

 

 

-
17
T
H
E
-
H
U
M
A
N
-
A
S
T
R
O
N
A
U
T
-
-
-
-
-
--
-
-
-
-
-
-
-
8
-
-
8
-
-
-
5
-
-
1
-
-
6
5
-
-
-
+
=
33
3+3
=
6
=
6
=
6
-
-
-
8
-
-
8
-
-
-
14
-
-
19
-
-
15
14
-
-
-
+
=
78
7+8
=
15
1+5
6
=
6
-
17
T
H
E
-
H
U
M
A
N
-
A
S
T
R
O
N
A
U
T
-
-
-
-
-
--
-
-
-
-
-
-
2
-
5
-
-
3
4
1
-
-
1
-
2
9
-
-
1
3
2
+
=
33
3+3
=
6
=
6
=
6
-
-
20
-
5
-
-
21
13
1
-
-
1
-
20
18
-
-
1
21
20
+
=
141
1+4+1
=
6
=
6
=
6
-
17
T
H
E
-
H
U
M
A
N
-
A
S
T
R
O
N
A
U
T
-
-
-
-
-
--
-
-
-
-
-
-
20
8
5
-
8
21
13
1
14
-
1
19
20
18
15
14
1
21
20
+
=
219
2+1+9
=
12
1+2
3
=
3
-
-
2
8
5
-
8
3
4
1
5
-
1
1
2
9
6
5
1
3
2
+
=
66
6+6
=
12
1+2
3
=
3
-
17
T
H
E
-
H
U
M
A
N
-
A
S
T
R
O
N
A
U
T
-
-
-
-
-
-
-
-
-
-
-
-`
-
-
-
-
-
-
-
1
-
-
1
1
-
-
-
-
1
-
-
-
-
1
occurs
x
4
=
4
=
4
-
-
2
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
2
-
-
2
occurs
x
3
=
6
=
6
-
-
--
--
--
--
-
3
-
-
-
--
-
-
-
-
--
--
-
3
--
-
-
3
occurs
x
2
=
6
=
6
-
-`
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
5
-
-
-
-
-
5
-
-
-
-
-
-
5
-
-
-
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
7
-
--
--
--
--
-
-
-
-
-
--
-
-
-
-
--
--
-
-
--
-
-
7
-
-
-
-
-
-
-
-
-
-
8
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
2
=
16
 1+6
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
7
17
T
H
E
-
H
U
M
A
N
-
A
S
T
R
O
N
A
U
T
-
-
38
-
-
18
-
66
-
48
-
1+7
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
3+8
-
-
1+8
-
6+6
-
4+8
7
8
T
H
E
-
H
U
M
A
N
-
A
S
T
R
O
N
A
U
T
-
-
11
-
-
6
-
12
-
12
-
-
2
8
5
-
8
3
4
1
5
-
1
1
2
9
6
5
1
3
2
-
-
1+1
-
-
-
1+2
-
1+2
7
8
T
H
E
-
H
U
M
A
N
-
A
S
T
R
O
N
A
U
T
-
-
2
-
-
6
-
3
-
3

 

 

7
T
H
E
-
H
U
M
A
N
-
A
S
T
R
O
N
A
U
T
-
-
-
-
-
--
-
-
-
-
-
-
8
-
-
8
-
-
-
5
-
-
1
-
-
6
5
-
-
-
+
=
33
3+3
=
6
=
6
=
6
-
-
8
-
-
8
-
-
-
14
-
-
19
-
-
15
14
-
-
-
+
=
78
7+8
=
15
1+5
6
=
6
17
T
H
E
-
H
U
M
A
N
-
A
S
T
R
O
N
A
U
T
-
-
-
-
-
--
-
-
-
-
-
2
-
5
-
-
3
4
1
-
-
1
-
2
9
-
-
1
3
2
+
=
33
3+3
=
6
=
6
=
6
-
20
-
5
-
-
21
13
1
-
-
1
-
20
18
-
-
1
21
20
+
=
141
1+4+1
=
6
=
6
=
6
17
T
H
E
-
H
U
M
A
N
-
A
S
T
R
O
N
A
U
T
-
-
-
-
-
--
-
-
-
-
-
20
8
5
-
8
21
13
1
14
-
1
19
20
18
15
14
1
21
20
+
=
219
2+1+9
=
12
1+2
3
=
3
-
2
8
5
-
8
3
4
1
5
-
1
1
2
9
6
5
1
3
2
+
=
66
6+6
=
12
1+2
3
=
3
17
T
H
E
-
H
U
M
A
N
-
A
S
T
R
O
N
A
U
T
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
1
1
-
-
-
-
1
-
-
-
-
1
occurs
x
4
=
4
=
4
-
2
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
2
-
-
2
occurs
x
3
=
6
=
6
-
--
--
--
--
-
3
-
-
-
--
-
-
-
-
--
--
-
3
--
-
-
3
occurs
x
2
=
6
=
6
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
5
-
-
-
-
-
5
-
-
-
-
-
-
5
-
-
-
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
-
-
8
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
2
=
16
 1+6
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
17
T
H
E
-
H
U
M
A
N
-
A
S
T
R
O
N
A
U
T
-
-
38
-
-
18
-
66
-
48
1+7
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
3+8
-
-
1+8
-
6+6
-
4+8
8
T
H
E
-
H
U
M
A
N
-
A
S
T
R
O
N
A
U
T
-
-
11
-
-
6
-
12
-
12
-
2
8
5
-
8
3
4
1
5
-
1
1
2
9
6
5
1
3
2
-
-
1+1
-
-
-
1+2
-
1+2
8
T
H
E
-
H
U
M
A
N
-
A
S
T
R
O
N
A
U
T
-
-
2
-
-
6
-
3
-
3

 

 

-
17
T
H
E
-
H
U
M
A
N
-
S
P
A
C
E
-
S
U
I
T
-
-
-
-
-
--
-
-
-
-
-
-
-
8
-
-
8
-
-
-
5
-
1
-
-
-
-
-
1
-
9
-
+
=
32
3+2
=
5
=
5
=
5
-
-
-
8
-
-
8
-
-
-
14
-
19
-
-
-
-
-
19
-
9
-
+
=
77
7+7
=
14
1+4
5
=
5
-
17
T
H
E
-
H
U
M
A
N
-
S
P
A
C
E
-
S
U
I
T
-
-
-
-
-
--
-
-
-
-
-
-
2
-
5
-
-
3
4
1
-
-
-
7
1
3
5
-
-
3
-
2
+
=
36
3+6
=
9
=
9
=
9
-
-
20
-
5
-
-
21
13
1
-
-
-
16
1
3
5
-
-
21
-
20
+
=
126
1+2+6
=
9
=
9
=
9
-
17
T
H
E
-
H
U
M
A
N
-
S
P
A
C
E
-
S
U
I
T
-
-
-
-
-
--
-
-
-
-
-
-
20
8
5
-
8
21
13
1
14
-
19
16
1
3
5
-
19
21
9
20
+
=
203
2+0+3
=
5
=
5
=
5
-
-
2
8
5
-
8
3
4
1
5
-
1
7
1
3
5
-
1
3
9
2
+
=
68
6+8
=
14
1+4
3
=
3
-
17
T
H
E
-
H
U
M
A
N
-
S
P
A
C
E
-
S
U
I
T
-
-
-
-
-
-
-
-
-
-
-
-`
-
-
-
-
-
-
-
1
-
-
1
-
1
-
-
-
1
-
-
-
-
-
1
occurs
x
4
=
4
=
4
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
2
occurs
x
2
=
4
=
4
-
-
--
--
--
--
-
3
-
-
-
--
-
-
-
3
-
--
-
3
--
--
-
-
3
occurs
x
3
=
9
=
9
-`
-`
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
5
-
-
-
-
-
5
-
-
-
-
-
5
-
-
-
-
-
-
-
5
occurs
x
3
=
15
1+5
6
6
-
-
-
-
-
-
-
-
-
-
-
-
-
--
--
--
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
-
--
--
--
--
-
-
-
-
-
--
-
7
--
--
--
--
-
-
--
--
-
-
7
occurs
x
1
=
7
=
7
-
-
-
8
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
2
=
16
 1+6
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
=
9
6
17
T
H
E
-
H
U
M
A
N
-
S
P
A
C
E
-
S
U
I
T
-
-
39
-
-
17
-
68
-
50
-
1+7
-
-
-
-
-
-
-
1
-
-
1
-
1
-
-
-
1
-
-
-
-
-
3+9
-
-
1+7
-
6+8
-
5+0
7
8
T
H
E
-
H
U
M
A
N
-
S
P
A
C
E
-
S
U
I
T
-
-
12
-
-
8
-
14
-
5
-
-
2
8
5
-
8
3
4
1
5
-
1
7
1
3
5
-
1
3
9
2
-
-
1+2
-
-
-
1+4
-
7
8
T
H
E
-
H
U
M
A
N
-
S
P
A
C
E
-
S
U
I
T
-
-
3
-
-
8
-
5
-
5

 

 

-
12
T
H
E
-
H
U
M
A
N
-
R
A
C
E
-
-
-
-
-
--
-
-
-
-
-
-
-
8
-
-
8
-
-
-
5
-
-
-
-
-
+
=
21
2+1
=
3
=
3
=
3
-
-
-
8
-
-
8
-
-
-
14
-
-
-
-
-
+
=
30
3+0
=
3
=
3
=
3
-
12
T
H
E
-
H
U
M
A
N
-
R
A
C
E
-
-
-
-
-
--
-
-
-
-
-
-
2
-
5
-
-
3
4
1
-
-
9
1
3
5
+
=
33
3+3
=
6
=
6
=
6
-
-
20
-
5
-
-
21
13
1
-
-
18
1
3
5
+
=
87
8+7
=
15
6
=
6
-
12
T
H
E
-
H
U
M
A
N
-
R
A
C
E
-
-
-
-
-
--
-
-
-
-
-
-
20
8
5
-
8
21
13
1
14
-
18
1
3
5
+
=
117
1+1+7
=
9
=
9
=
9
-
-
2
8
5
-
8
3
4
1
5
-
9
1
3
5
+
=
54
5+4
=
9
=
9
=
9
-
12
T
H
E
-
H
U
M
A
N
-
R
A
C
E
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
--
-
-
-
-
3
-
-
-
-
-
-
3
-
-
-
3
occurs
x
2
=
6
=
6
-
-
--
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
5
-
-
-
-
-
5
-
-
-
-
5
-
-
5
occurs
x
3
=
15
1+5
6
6
-
-
--
--
--
--
--
--
--
--
--
--
--
--
--
-
-
6
-
-
-
-
-
-
-
7
-
-
--
--
--
--
--
--
--
--
--
--
--
--
--
-
-
7
-
-
-
-
-
-
-
-
-
-
8
-
-
8
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
2
=
16
1+6
8
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
9
occurs
x
1
=
9
=
9
13
12
T
H
E
-
H
U
M
A
N
-
R
A
C
E
-
-
32
-
-
12
-
54
-
36
1+3
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
3+2
-
-
1+2
-
5+4
-
3+6
4
12
T
H
E
-
H
U
M
A
N
-
R
A
C
E
-
-
5
-
-
3
-
9
-
9
-
-
2
8
5
-
8
3
4
1
5
-
9
1
3
5
-
-
-
-
-
-
-
-
-
-
4
12
T
H
E
-
H
U
M
A
N
-
R
A
C
E
-
-
5
-
-
3
-
9
-
9

 

 

12
T
H
E
-
H
U
M
A
N
-
R
A
C
E
-
-
-
-
-
--
-
-
-
-
-
-
8
-
-
8
-
-
-
5
-
-
-
-
-
+
=
21
2+1
=
3
=
3
=
3
-
-
8
-
-
8
-
-
-
14
-
-
-
-
-
+
=
30
3+0
=
3
=
3
=
3
12
T
H
E
-
H
U
M
A
N
-
R
A
C
E
-
-
-
-
-
--
-
-
-
-
-
2
-
5
-
-
3
4
1
-
-
9
1
3
5
+
=
33
3+3
=
6
=
6
=
6
-
20
-
5
-
-
21
13
1
-
-
18
1
3
5
+
=
87
8+7
=
15
6
=
6
12
T
H
E
-
H
U
M
A
N
-
R
A
C
E
-
-
-
-
-
--
-
-
-
-
-
20
8
5
-
8
21
13
1
14
-
18
1
3
5
+
=
117
1+1+7
=
9
=
9
=
9
-
2
8
5
-
8
3
4
1
5
-
9
1
3
5
+
=
54
5+4
=
9
=
9
=
9
12
T
H
E
-
H
U
M
A
N
-
R
A
C
E
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
-
-
-
1
occurs
x
2
=
2
=
2
-
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
--
-
-
-
-
3
-
-
-
-
-
-
3
-
-
-
3
occurs
x
2
=
6
=
6
-
--
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
5
-
-
-
-
-
5
-
-
-
-
5
-
-
5
occurs
x
3
=
15
1+5
6
-
-
8
-
-
8
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
2
=
16
1+6
8
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
9
occurs
x
1
=
9
=
9
12
T
H
E
-
H
U
M
A
N
-
R
A
C
E
-
-
32
-
-
12
-
54
-
36
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
3+2
-
-
1+2
-
5+4
-
3+6
12
T
H
E
-
H
U
M
A
N
-
R
A
C
E
-
-
5
-
-
3
-
9
-
9
-
2
8
5
-
8
3
4
1
5
-
9
1
3
5
-
-
-
-
-
-
-
-
-
-
12
T
H
E
-
H
U
M
A
N
-
R
A
C
E
-
-
5
-
-
3
-
9
-
9

 

 

-
8
T
H
E
-
H
U
M
A
N
-
-
-
-
-
--
-
-
-
-
-
-
-
8
-
-
8
-
-
-
5
+
=
21
2+1
=
3
=
3
=
3
-
-
-
8
-
-
8
-
-
-
14
+
=
30
3+0
=
3
=
3
=
3
-
8
T
H
E
-
H
U
M
A
N
-
-
-
-
-
--
-
-
-
-
-
-
2
-
5
-
-
3
4
1
-
+
=
15
1+5
=
6
=
6
=
6
-
-
20
-
5
-
-
21
13
1
-
+
=
60
6+0
=
6
=
6
=
6
-
8
T
H
E
-
H
U
M
A
N
-
-
-
-
-
--
=
-
=
-
-
-
20
8
5
-
8
21
13
1
14
+
=
90
9+0
=
9
=
9
=
9
-
-
2
8
5
-
8
3
4
1
5
+
=
36
3+6
=
9
=
9
=
9
-
8
T
H
E
-
H
U
M
A
N
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
occurs
x
1
=
1
=
1
-
-
2
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
--
-
-
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
=
3
-
-
--
-
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
5
-
-
-
-
-
5
-
-
5
occurs
x
2
=
10
1+0
6
6
-
-
--
--
--
--
--
--
--
--
-
-
6
-
-
-
-
-
-
-
7
-
-
--
--
--
--
--
--
--
--
-
-
7
-
-
-
-
-
-
-
-
-
-
8
-
-
8
-
-
-
-
-
-
8
occurs
x
2
=
16
1+6
8
9
-
-
--
--
--
--
--
--
--
--
-
-
9
-
-
-
-
-
-
-
22
8
T
H
E
-
H
U
M
A
N
-
-
23
-
-
8
-
36
-
36
2+2
-
-
-
-
-
-
-
-
-
-
-
-
2+3
-
-
-
-
3+6
-
3+6
4
8
T
H
E
-
H
U
M
A
N
-
-
5
-
-
8
-
9
-
9
-
-
2
8
5
-
8
3
4
1
5
-
-
-
-
-
-
-
-
-
-
4
8
T
H
E
-
H
U
M
A
N
-
-
5
-
-
8
-
9
-
9

 

 

8
T
H
E
-
H
U
M
A
N
-
-
-
-
-
--
-
-
-
-
-
-
8
-
-
8
-
-
-
5
+
=
21
2+1
=
3
=
3
=
3
-
-
8
-
-
8
-
-
-
14
+
=
30
3+0
=
3
=
3
=
3
8
T
H
E
-
H
U
M
A
N
-
-
-
-
-
--
-
-
-
-
-
2
-
5
-
-
3
4
1
-
+
=
15
1+5
=
6
=
6
=
6
-
20
-
5
-
-
21
13
1
-
+
=
60
6+0
=
6
=
6
=
6
8
T
H
E
-
H
U
M
A
N
-
-
-
-
-
--
=
-
=
-
-
20
8
5
-
8
21
13
1
14
+
=
90
9+0
=
9
=
9
=
9
-
2
8
5
-
8
3
4
1
5
+
=
36
3+6
=
9
=
9
=
9
8
T
H
E
-
H
U
M
A
N
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
occurs
x
1
=
1
=
1
-
2
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
--
-
-
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
=
3
-
--
-
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
5
-
-
-
-
-
5
-
-
5
occurs
x
2
=
10
1+0
6
-
-
8
-
-
8
-
-
-
-
-
-
8
occurs
x
2
=
16
1+6
8
8
T
H
E
-
H
U
M
A
N
-
-
23
-
-
8
-
36
-
36
-
-
-
-
-
-
-
-
-
-
-
-
2+3
-
-
-
-
3+6
-
3+6
8
T
H
E
-
H
U
M
A
N
-
-
5
-
-
8
-
9
-
9
-
2
8
5
-
8
3
4
1
5
-
-
-
-
-
-
-
-
-
-
8
T
H
E
-
H
U
M
A
N
-
-
5
-
-
8
-
9
-
9

 

 

-
5
H
U
M
A
N
-
-
-
-
-
--
-
-
-
-
8
-
-
-
5
+
=
13
1+3
=
4
-
4
-
-
8
-
-
-
14
+
=
22
2+2
=
4
-
4
-
5
H
U
M
A
N
-
-
-
-
-
--
-
-
-
-
-
3
4
1
-
+
=
8
2+6
=
8
=
8
-
-
-
21
13
1
-
+
=
35
3+5
=
8
=
8
-
5
H
U
M
A
N
-
-
-
-
-
--
-
-
-
-
8
21
13
1
14
+
=
57
5+7
=
12
1+2
3
-
-
8
3
4
1
5
+
=
21
2+1
=
3
=
3
-
5
H
U
M
A
N
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
occurs
x
1
=
1
2
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
-
-
-
6
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
24
5
H
U
M
A
N
-
-
21
-
-
5
-
21
2+4
-
-
-
-
-
-
-
-
2+1
-
-
-
-
2+1
6
5
H
U
M
A
N
-
-
3
-
-
5
-
3
-
-
8
3
4
1
5
-
-
-
-
-
-
-
-
6
5
H
U
M
A
N
-
-
3
-
-
5
-
3

 

 

5
H
U
M
A
N
-
-
-
-
-
--
-
-
-
8
-
-
-
5
+
=
13
1+3
=
4
-
4
-
8
-
-
-
14
+
=
22
2+2
=
4
-
4
5
H
U
M
A
N
-
-
-
-
-
--
-
-
-
-
3
4
1
-
+
=
8
2+6
=
8
=
8
-
-
21
13
1
-
+
=
35
3+5
=
8
=
8
5
H
U
M
A
N
-
-
-
-
-
--
-
-
-
8
21
13
1
14
+
=
57
5+7
=
12
1+2
3
-
8
3
4
1
5
+
=
21
2+1
=
3
=
3
5
H
U
M
A
N
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
occurs
x
1
=
1
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
5
H
U
M
A
N
-
-
21
-
-
5
-
21
-
-
-
-
-
-
-
-
2+1
-
-
-
-
2+1
5
H
U
M
A
N
-
-
3
-
-
5
-
3
-
8
3
4
1
5
-
-
-
-
-
-
-
-
5
H
U
M
A
N
-
-
3
-
-
5
-
3

 

 

H
=
8
-
5
HUMAN
57
21
3
D
=
4
-
7
DESTINY
96
42
6
-
-
12
-
12
Add to Reduce
153
63
9
-
-
1+2
-
1+2
Reduce to Deduce
1+5+3
6+3
-
Q
-
3
-
3
Essence of Number
9
9
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
H
=
8
-
5
HUMAN
57
21
3
-
-
-
-
-
-
-
-
-
-
D
=
4
-
7
DESTINY
96
42
6
-
-
-
-
-
-
-
-
-
-
-
-
12
-
12
Add to Reduce
153
63
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
H
=
9
1
1
H
8
8
8
-
-
-
-
-
-
6
-
8
-
U
=
3
2
1
U
21
3
3
-
-
-
3
-
-
6
-
-
-
M
=
4
3
1
M
13
4
4
-
-
-
-
4
-
6
-
-
-
A
=
1
4
1
A
1
1
1
-
1
-
-
-
-
6
-
-
-
N
=
5
5
1
N
14
5
5
-
-
-
-
-
5
6
-
-
-
-
-
22
-
5
-
57
21
21
-
-
-
-
-
-
-
-
-
-
D
=
4
6
1
D
4
4
4
-
-
-
-
4
-
6
-
-
-
E
=
5
7
1
E
5
5
5
-
-
-
-
-
5
6
-
-
-
S
=
1
8
1
S
19
10
1
-
1
-
-
-
-
6
-
-
-
T
=
2
9
1
T
20
2
2
-
-
2
-
-
-
6
-
-
-
I
=
9
10
1
I
9
9
9
-
-
-
-
-
-
6
-
-
9
N
=
5
11
1
N
14
5
5
-
-
-
-
-
5
6
-
-
-
Y
=
7
12
1
Y
25
7
7
-
-
-
-
-
-
6
7
-
-
-
-
33
-
7
-
57
42
33
-
-
-
-
-
-
-
-
-
-
H
=
8
-
5
HUMAN
57
21
3
-
2
2
3
8
15
6
7
8
9
D
=
4
-
7
DESTINY
96
42
6
-
-
-
-
-
1+5
-
-
-
-
-
-
12
-
12
Add to Reduce
153
63
9
-
2
2
3
8
6
6
7
8
9
-
-
-
-
1+2
Reduce to Deduce
1+5+3
6+3
-
-
-
-
-
-
-
-
-
-
-
Q
-
3
-
3
Essence of Number
9
9
9
-
2
2
3
8
6
6
7
8
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
H
=
8
-
5
HUMAN
57
21
3
-
-
-
-
-
-
-
-
-
-
D
=
4
-
7
DESTINY
96
42
6
-
-
-
-
-
-
-
-
-
-
-
-
12
-
12
Add to Reduce
153
63
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
H
=
9
1
1
H
8
8
8
-
-
-
-
-
-
6
-
8
-
U
=
3
2
1
U
21
3
3
-
-
-
3
-
-
6
-
-
-
M
=
4
3
1
M
13
4
4
-
-
-
-
4
-
6
-
-
-
A
=
1
4
1
A
1
1
1
-
1
-
-
-
-
6
-
-
-
N
=
5
5
1
N
14
5
5
-
-
-
-
-
5
6
-
-
-
D
=
4
6
1
D
4
4
4
-
-
-
-
4
-
6
-
-
-
E
=
5
7
1
E
5
5
5
-
-
-
-
-
5
6
-
-
-
S
=
1
8
1
S
19
10
1
-
1
-
-
-
-
6
-
-
-
T
=
2
9
1
T
20
2
2
-
-
2
-
-
-
6
-
-
-
I
=
9
10
1
I
9
9
9
-
-
-
-
-
-
6
-
-
9
N
=
5
11
1
N
14
5
5
-
-
-
-
-
5
6
-
-
-
Y
=
7
12
1
Y
25
7
7
-
-
-
-
-
-
6
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
H
=
8
-
5
HUMAN
57
21
3
-
2
2
3
8
15
6
7
8
9
D
=
4
-
7
DESTINY
96
42
6
-
-
-
-
-
1+5
-
-
-
-
-
-
12
-
12
Add to Reduce
153
63
9
-
2
2
3
8
6
6
7
8
9
-
-
-
-
1+2
Reduce to Deduce
1+5+3
6+3
-
-
-
-
-
-
-
-
-
-
-
Q
-
3
-
3
Essence of Number
9
9
9
-
2
2
3
8
6
6
7
8
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
H
=
8
-
5
HUMAN
57
21
3
-
-
-
-
-
-
-
-
-
-
D
=
4
-
7
DESTINY
96
42
6
-
-
-
-
-
-
-
-
-
-
-
-
12
-
12
Add to Reduce
153
63
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
4
1
A
1
1
1
-
1
-
-
-
-
6
-
-
-
S
=
1
8
1
S
19
10
1
-
1
-
-
-
-
6
-
-
-
T
=
2
9
1
T
20
2
2
-
-
2
-
-
-
6
-
-
-
U
=
3
2
1
U
21
3
3
-
-
-
3
-
-
6
-
-
-
M
=
4
3
1
M
13
4
4
-
-
-
-
4
-
6
-
-
-
D
=
4
6
1
D
4
4
4
-
-
-
-
4
-
6
-
-
-
N
=
5
5
1
N
14
5
5
-
-
-
-
-
5
6
-
-
-
E
=
5
7
1
E
5
5
5
-
-
-
-
-
5
6
-
-
-
N
=
5
11
1
N
14
5
5
-
-
-
-
-
5
6
-
-
-
Y
=
7
12
1
Y
25
7
7
-
-
-
-
-
-
6
7
-
-
H
=
9
1
1
H
8
8
8
-
-
-
-
-
-
6
-
8
-
I
=
9
10
1
I
9
9
9
-
-
-
-
-
-
6
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
H
=
8
-
5
HUMAN
57
21
3
-
2
2
3
8
15
6
7
8
9
D
=
4
-
7
DESTINY
96
42
6
-
-
-
-
-
1+5
-
-
-
-
-
-
12
-
12
Add to Reduce
153
63
9
-
2
2
3
8
6
6
7
8
9
-
-
-
-
1+2
Reduce to Deduce
1+5+3
6+3
-
-
-
-
-
-
-
-
-
-
-
Q
-
3
-
3
Essence of Number
9
9
9
-
2
2
3
8
6
6
7
8
9

 

THE HE AZIN SHE THAT IS YOU THAT IS ME

 

S
=
1
-
3
SHE
32
23
5
H
=
8
-
2
HE
13
13
4
-
-
9
-
5
Add to Reduce
45
36
9
-
-
-
-
-
Reduce to Deduce
4+5
3+6
-
Q
-
9
-
5
Essence of Number
9
9
9

 

 

Y
=
=
3
3
YOU
61
16
7
A
=
=
1
3
ARE
24
15
6
G
=
=
7
5
GOING
52
34
7
O
=
=
6
2
ON
29
11
2
A
=
=
1
1
A
1
1
1
J
=
=
1
7
JOURNEY
108
36
9
A
=
=
1
1
A
1
1
1
V
=
=
4
4
VERY
70
25
7
S
=
=
1
7
SPECIAL
65
29
2
J
=
=
1
7
JOURNEY
108
36
9
D
=
=
4
2
DO
19
10
1
H
=
=
8
4
HAVE
36
18
9
A
=
=
1
1
A
1
1
1
P
=
=
7
8
PLEASANT
88
25
7
J
=
=
1
7
JOURNEY
108
36
9
D
=
=
4
2
DO
19
10
1
``-
-
-
55
54
First Total
790
304
79
-
-
-
5+5
5+4
Add to Reduce
7+9+0
3+0+4
7+9
-
-
-
10
9
Second Total
16
7
16
-
-
-
1+0
-
Reduce to Deduce
1+6
-
1+6
-
-
-
1
9
Essence of Number
7
7
7

 

 

 

IN

GODS

NAME

THAT THAT THAT

ISISIS

HOLY IS HOLY IS HOLY

GODDESS

GOOD QUEEN OF THE NIGHT COME WEAVE THY WEB WITH RAPID LIGHT

 

 

G
=
7
-
3
GODS
45
18
9
K
=
2
-
7
KINGDOM
73
37
1
O
=
6
-
7
OF
21
12
3
H
=
8
-
6
HEAVEN
55
28
1
-
-
23
-
30
First Total
194
95
14
-
-
2+3
-
3+0
Add to Reduce
1+9+4
9+5
1+4
Q
-
5
-
3
Second Total
14
14
5
-
-
-
-
-
Reduce to Deduce
1+4
1+4
-
Q
-
5
-
3
Essence of Number
5
5
5

 

 

T
=
2
-
3
THE
33
15
6
H
=
8
-
8
HEAVENLY
92
38
2
K
=
2
-
7
KINGDOM
73
37
1
-
-
12
-
18
First Total
198
90
9
-
-
1+2
-
1+8
Add to Reduce
1+9+8
9+0
-
Q
-
3
-
9
Second Total
18
9
9
-
-
-
-
-
Reduce to Deduce
1+8
-
-
Q
-
3
-
9
Essence of Number
9
9
9

 

 

DAILY MAIL

Friday, July 6, 2007

Colin Wilson

Page 15

ALL THE SEVENS

Just why is tomorrow's date (7-7-07 said to be so special ?

OR THOSE of the marrying disposition, tomorrow is the most auspicious day to wed for decades. Gamblers should also find their luck is in.
Anyone with a birthday can hope to be kissed by good chance. And the rest of us? Well, fortune should be smiling on us too.

The reason for all this bounty lies in the fact that tomorrow, Saturday, happens to fall on the seventh day of the seventh month of the seventh year of the millennium.

Throughout history, seven has been regarded as a perfect number. So what date could be more special than 7/07/07 - except perhaps the seventh of July 1977?

Modern man long ago forgot why seven has always been so blessed. But he still evokes that ancient knowledge when he uses the phrase 'being in the seventh heaven'. The number seven runs throughout world mythology, magic and religion and symbolises completeness and perfection.

There are seven seas, seven virtues, Seven Wonders of the World. Seven colours of the rainbow as well as repeated references in the Bible - the seven days of Creation, the seven deadly sins, and the blessing- of the seventh day which makes Sunday a day of rest.

Of course, July 7, 2005 is i remembered as one the most tragic events in recent British history - the London tube and bus bombings.

But it cannot be denied that the notion of seven being a special number goes way back beyond Biblical times, extending to our remotest ancestors. The proof lies in the group of stars known as the Pleiades, or Seven Sisters.

The acclaimed British anthropologist Stan Gooch discovered that they are the only constellation named by every culture on Earth, past and present, and going back at least 40,000 years.
The Greek legend of the Pleiades says they are six maidens and their mother, who were pursued through the forest by Orion the Hunter, until
Zeus took pity on them and changed them into stars.
The Australian Aborigines call them the hunter Wurunna. The Wyoming Indians have the seven maidens pursued by a bear

And they also play an important part in the legends of the Aztecs, the Incas, the Polynesians, the Chinese, the Masai and the Kikuyu of Kenya, the Hindus and the ancient Egyptians. They are important to all these ancient peoples because they symbolise the number seven.

THE REASON is hinted at by the phrase 'the seventh heaven'. Since pre-history, witch doctors - or shamans - of every society have held the same belief: that above our earthly level there are seven heavens, the uppermost of which is the home of spirits.

The shaman was a person cho­sen-by the spirits to act as the intermediary between their world and the Earth. Once cho­sen, he had to go through a horrifically cruel and harsh training.

He (or sometimes she) may have been starved to the point of death, or lain out in the cold until frozen. It was like a long illness, and if he recovered, he would have gained magical healing powers, and would often have to ascend to the seventh heaven to consult the spirits.

It sounds like absurd supersti­tion. Yet what makes this so extraordinary is that shamans all over the world, from the Arctic to the Amazon, from Siberia to Japan, have for eons held exactly the same beliefs, even when separated by thousands of miles of space or thousands of years in time.

The belief in seven heavens can be found all over the Near East, from India to Iran. It is echoed in the Koran, in Jewish religious belief, and in the ancient Mesopotamian priest climbing the seven steps of his ziggurat.

This is the root cause of the number seven being considered lucky - because throughout human history, mythology and
religion, the secret of good fortune /has involved the shamans passing through the concentric seven layers of he av­ens to progressively deeper forms of knowledge.

Shamans insist that attaining such knowledge demands that we learn to focus the mind.

And isn't it striking that things seem to go right when we focus on them - and wrong when we don't. How, by focusing our minds, we can make our own luck.

The playwright George Bernard Shaw expressed this the very same insight in Heartbreak House, when he makes the aged
Captain Shotover explain that his basic aim in life has been to achieve the Seventh Degree of Concentration. In my younger days-I will, by coincidence, be 77 next June - co I spent a great deal of time su trying to put Shotover's recommendation into practice.

I would try to hone my powers of of concentration by fixing on certain subjects and consciously to applying as much brain power
to them as I possibly could.

The trouble was that I never ac felt anything other than rather of furrow-browed - I could never ne succeed beyond a certain point th before I lost my focus. Then one at day I stumbled on the solution by accident.

On New Year's Day, 1979, I was trapped by snow in a remote Devon farmhouse where, as an author, I had gone to lecture to some extra-mural students.

After 24 hours we decided we 'had to try to escape. It so happened that my car was the only one that would climb the slope out of the farmyard.

After several hours' hard work with shovels, we finally made it up and onto a narrow country road. Although the snow had
been churned up by traffic, it was still treacherous. And in places where the snow lay untouched, it was hard to see where the road ended and the ditch began.

SO AS I began to make my way home, I was forced to drive with total, obsessive attention in case I ended up in aditch. It took two hours to reach the main Exeter road, where I was finally able to relax. Then I noticed a fascinating thing: that everything I looked at seemed curiously real and interesting.

The two hours of concentrated effort had somehow 'fixed' my consciousness in a higher state of awareness.

There was also a tremendous feeling of optimism, a conviction that most of our problems are due to vagueness, slackness, inattention, and that they are all perfectly easy to overcome with determined effort.

This state lasted throughout the rest of the drive home. Even now, merely thinking about the experience is enough to bring back the insight and renew the certainty.

What seemed to have happened was that total attention had allowed my level of consciousness to build up a pressure far beyond its normal level.

This, I saw, was the closest I had come to Shaw's seventh degree of concentration.

Afterwards, I tried many times to re-create it, initially without success. But before long, after practice, I found that I could achieve this heightened degree of concentration and conscious ness in just about one hour, and that, I could then maintain it for at least a further hour.
And now that I have learned the trick, I shall make sure I do it tomorrow. Just to make sure it's my lucky day

 

 

DAILY MAIL

Friday,August 31, 2007

Jonathan Cainer

Page 31

"THEY now tell us, with a straight face, that in deep space, experts have discovered a billion miles of nothing. Sorry, I know I have already written about this. But I can't quite manage to stop thinking, about it. Nothing? Nothing we recognise, perhaps. Nothing we can detect. Nothing doing. Nothing happening. Nothing to report. Nothing to write home about. But surely there can't be absolutely Nothing at all. And why 'a billion miles'? This may sound like a lot, but I rather feel it's not big enough to be convincing. Surely, nothing lasts for ever!

 

 

ZEROREZ

ZEROREZ

ZEROREZ

ZEROREZ

ZEROREZ

ZEROREZ

ZEROREZ

ZEROREZ

ZEROREZ

 

1
-
7
NOTHING
87
42
6
2
-
7
NOTHING
87
42
6
3
-
7
NOTHING
87
42
6
4
-
7
NOTHING
87
42
6
5
-
7
NOTHING
87
42
6
6
-
7
NOTHING
87
42
6
7
-
7
NOTHING
87
42
6
8
-
7
NOTHING
87
42
6
9
-
7
NOTHING
87
42
6
10
-
7
NOTHING
87
42
6

 

 

DAILY MAIL

Monday, September 3, 2007

Jonathan Cainer

A BILLION miles of 'nothing' in space. I still can't stop thinking about it. I reckon those people who sell the names of stars as novelty gifts should package it up. This would entitle the new 'owners' to sing the Gershwin lyrics from Porgy And Bess: 'I've got plenty of nothing... and nothing's plenty for me.'
Alternatively, those from a different generation could hum the Dire Straits tune Money For Nothing. Then one day, when we crack the conundrum of how to travel faster than light, tourists can go there for excursions - while singing the movie song Busy Doing Nothing.

 

 

I

ME

ENTANGLEMENTS

 

 

Quantum entanglement is a quantum mechanical phenomenon in which the quantum states of two or more objects have to be described with reference to each other ...en.wikipedia.org/wiki/Quantum_entanglement

Quantum entanglement

Quantum entanglement is a quantum mechanical phenomenon in which the quantum states of two or more objects have to be described with reference to each other, even though the individual objects may be spatially separated. This leads to correlations between observable physical properties of the systems. For example, it is possible to prepare two particles in a single quantum state such that when one is observed to be spin-up, the other one will always be observed to be spin-down and vice versa, this despite the fact that it is impossible to predict, according to quantum mechanics, which set of measurements will be observed. As a result, measurements performed on one system seem to be instantaneously influencing other systems entangled with it. But quantum entanglement does not enable the transmission of classical information faster than the speed of light (see discussion in next section below).

Quantum entanglement applications in the emerging technologies of quantum computing and quantum cryptography, and has been used to realize quantum teleportation experimentally. At the same time, it prompts some of the more philosophically oriented discussions concerning quantum theory. The correlations predicted by quantum mechanics, and observed in experiment, reject the principle of local realism , which is that information about the state of a system should only be mediated by interactions in its immediate surroundings. Different views of what is actually occurring in the process of quantum entanglement can be related to different interpretations of quantum mechanics.

 

 

THE MYSTERIES OF EGYPT

Secret Rites and Traditions of the nile

Lewis Spence 1929

CHAPTER

IV

ORIGIN OF THE MYSTERIES

Page 90


THE origin of the Egyptian Mysteries may, with more aptness than is usually associated with the use of the term, be said to be lost
in the mists of antiquity. Arising out of patriarchal practice in communion with the Deity, they came, at some later period, to be systematized into a regular associational ritual and allegory under the guidance and care of the priesthood. This, not unnaturally, derogated from their primal simplicity and effectiveness, nevertheless they remained for centuries as the highest possible human expression of that straining toward the sublime which the spirit of man has ever found essential to its growth and well-being.
That similar confraternities of arcane tendency have been discovered among the most primitive peoples in Asia, America, Africa, and Australia is perhaps the surest proof not only of the very early origin of a mystery-religion of world-wide scope, but it also affords good evidence that the cult in question had its rise and inception in the Nile Country, although there are not wanting certain peculiarities which give rise to the assumption that the first seat of this faith and system may have been located farther west, in Spain or North-west Africa. Be that as it may, it was,certainly in Egypt that it rose to its greatest height and celebrity.

Page 91

The relationship between the Mysteries and the religions of the lower cultus, totemism, animism, and the like, raises a question fraught with considerable difficulty. As has already been said, the researches of Lang have made it clear that even the most primitive races known to modern anthropology have a knowledge of a deity or Allfather, transcending the " powers " or mere godlings associated with the totemic or other pristine gropings. But whether this conception preceded or followed totemism or animism is still obscure. Some authorities of standing are of opinion that totemism, the religious part of which credits the blood-relationship with animals, is a relatively late religious stage, or even a deteriorate one, while others think that it may well have proceeded concurrently with the Allfather belief. But everything seems to point to the conclusion that it is a system of exceedingly early provenance, as, indeed, its type seems to indicate and its relatively long existence and wide dissemination would seem to show. There can be little question that in its religious and even its social implications totemism not only preceded but also accompanied the course of the practice of the Mysteries in earliest Egypt and elsewhere for countless generations.
But it must not be too rashly assumed that the animal-like gods of Egypt retained their totemic significance at the period of the dynasties of greater enlightenment. That they were originally totemic in character no reasonable student of early religion can doubt, but the probabilities are that in later and more civilized times they came to have rather an allegorical character than a totemic one. There exists, moreover, another and perhaps more striking reason for the acceptance of such a theory. Totemism, / Page 92 / or at least its " religious " side, though not its social, was associated with the idea of sacrifice, of the union of the worshipper or client of the animal-god with his patron by the ceremonial eating of its flesh at fixed seasonal intervals. That this notion prevailed and survived in the practice of the Mysteries and in that of the higher religions for centuries, and, that it is indeed to be found in a higher sense in the Christian faith itself, we know ; still, in its cruder form it soon ceased to exist in the practice of the higher cultus, where it gave way to the idea of a spiritual rather than a material communion, or oneness, with God.
In all likelihood the ritual and practices as well as the ideas of the higher and lower cults reacted upon one another, were mingled, accepted, rejected, as time proceeded. But all were deeply tinged with Magic. It is by no means more derogatory to Magic than to Religion, indeed it is not at all derogatory, that it had its beginnings in what appears to us to be the grossest superstition. Like all early thought and science it was empirical, as it was bound to be. Even to-day man's thoughts are founded on the shifting sands of early supposition and imagination, and for that they are none the worse, in that the foundation can be all the more readily changed when necessary.
But Magic, groping its way upward, found a humble if effective culture-bed in superstition, and one must not deride its growth there any more than he must deride the similar growth of Religion or science, its sister organisms. Its entire tendency, even where that appears to be in an opposite direction, was assuredly toward the light. The stumblings of blindness are not criminal, and even ignorance contains the germs of intelligence. Every magical act, however seemingly profane in our mo,iern eyes, was a
/ Page 93 / step taken in darkness toward knowledge, toward the higher Magia.
That traces of Mysteries in the Old Stone Age have been discovered in the Dordogne and elsewhere in France as well as in Spain, is clear from the researches of Osborn, Macalister, Obermeier, and other archaeologists. The Aurignacian caves in the Dordogne especially exhibit this influence. Their walls are covered with drawings of animals—deer, elephants, and horses, which undoubtedly had some religious significance, and statuettes or " idols " of goddesses, believed to have been those of the Great Mother, a figure resembling Isis or Demeter, have been found at or near these sites. There exists, indeed, considerable proof that the idea of initiation into a mystic cult may actually have originated in France or Spain among the Aurignacians, or perhaps in North Africa, whence they may have come to Europe. There are obvious religious as well as cultural associations between the Aurignacians and the ancient races of the Balearic Isles and Crete, all of whom appeared to have fostered similar mystical societies like that the vestiges of which have been found in France. It is, indeed, typical of early man that he should found such societies or fraternities.
Initiatory mysteries are inevitable in early human society. But before we discuss this question further, let us glance for a moment at that of the origin of magic. Considerable diversity of opinion exists regarding this subject among present-day anthropologists, and the works of Frazer, Marett, Hubert and Mauss, etc., although differing widely as regards its foundations, have thrown much light upon a hitherto obscure problem. All writers on the subject, however, appear to have ignored one notable circumstance / Page 94 /
in connexion with it—that is, the element of wonder, which is the true fount and source of veritable magic. According to one of the warring schools of anthropology, nearly all magic is sympathetic or mimetic in its nature, as, for example, when the barbarian medicine-man desires rain he climbs a tree and sprinkles water upon the parched earth beneath, in the hope that the deity responsible for the weather will do likewise ; when the ignorant sailor desires wind, he imitates the whistling of the gale. This system is universal, but, if our conclusions are well founded, the magical element does not reside in such practices as these. It must be obvious, as Frazer has pointed out, that when the savage performs an act of sympathetic magic he does not regard it as magical— that is, to his way of thinking it does not contain any element of wonder at all ; he regards his action as a cause which is certain to bring about the desired effect, exactly as the scientific man of to-day believes that if he follows certain formulae certain results will be achieved. Now the true magic of wonder argues from effect to cause ; so it would appear as if sympathetic magic were merely a description of proto-science, due to mental processes entirely similar to those by which scientific laws are produced and scientific acts are performed—that there is a spirit of certainty about it which is not found, for example, in the magic of evocation.
It would, however, be rash to attempt to differentiate sympathetic magic entirely from what I would call the " magic of wonder " at this juncture ; indeed, our knowledge of the basic laws of magic is too slight as yet to permit of such a process. We find considerable overlapping between the systems. In passing, I may say, for the sake of completeness, that / Page 95 / I believe the magic of wonder to be almost entirely spiritistic in its nature, and that it consists of evocation and similar processes. Here, of course, it may be quoted against me that certain incenses, planetary signs, and other media known to possess affinities for certain supernatural beings were brought into use at the moment of their evocation. Once more I admit that the two systems overlap ; but that will not convince me that they are in essence the same.
Like all magic, Egyptian magic was of prehistoric origin. As the savage of to-day employs the sympathetic process, so did the savage of the Egyptian Stone Age make use of it. That he also was fully aware of the spiritistic side of magic is certain. Animism is the mother of spiritism. The concept of the soul was arrived at at a comparatively early period in the history of man. The phenomenon of sleep puzzled him. Whither did the real man betake himself during the hours of slumber ? Palaeolithic man watched his sleeping brother, who appeared to him as practically dead—dead, at least, to perception and the realities of life. Something seemed to have escaped from the sleeper ; the real, vital, and vivifying element had temporarily departed from him. From his own experience the puzzled savage knew that life did not cease with sleep, for in a more shadowy and unsubstantial sphere he re-enacted the scenes of his everyday existence. If the man during sleep had experiences in dreamland or in distant parts, it was only reasonable to suppose that his ego, his very self, had temporarily quitted the body. Grant so much, and you have two separate entities, body and soul, similar in appearance, because the latter on the dream plane exercised functions identical with those of the former on the corporeal plane.

Page 96

The significance of this digression is to indicate that both types of magic entered into the Mysteries of Egypt, the sympathetic was abundantly employed, as was the spiritistic, as we shall have opportunity to observe.
The Greeks believed that colonies of Egyptians settled in Argolis and Attica, and several Greek authors assert that Dionysus and Demeter were one and the same with Osiris and Isis. Moreover, the Egyptians of the Greek or Ptolemaic period accepted the identification. In the fourth century B.C. temple of Isis was founded at Piraeus, near Athens, and under the successors of Alexander the Isiac fraternities multiplied exceedingly.
In certain tombs at Eleusis of the Mysteries an Egyptian scarab has been found along with other Egyptian articles similar to those employed in the cult of Isis, along with a statuette of the goddess.' It is also remarkable that although direct Egyptian influence is not visible in the architecture of the temples raised to the native Greek deities, it is most noticeable in the plan of the temple of Demeter at Eleusis, and that of the goddesses Mneia and Azesia at Aphasia in the /Egean, the patrons of which were merely variants of Demeter and Persephone, the deities of Eleusis. The daughters of Danaus were fabled to have brought the secret rites of Demeter at Eleusis from Egypt, a and these, as practised in the fifth century B.C., reveal an aspect of the Egyptian Isis as protector of marriage and the family. The Greeks settled at Naucrates in Egypt and an image of Isis nursing Horus, housed in the Cairo Museum, was assuredly consecrated by a Greek of Naucrates at some time in the fifth century B.C.
1 Report of the Archceological Society, Athens, pp. 30 ff., 1898. 2 Herodotus II.

Page 97

In the middle of the second century, says Foucart, a colony of fugitives from Egypt arrived at Argolis in Greece, and founded a powerful dynasty which lasted for sixty years. They inculcated the worship of Isis under the name of Demeter, and adored her as the goddess of agriculture and fecund nature.'
Not only is it possible to equate Demeter with Isis, but it is equally permissible to say that the Eleusinian cult of the former goddess constituted an entirely new religion in Greece.
To return to the question of primitive Mysteries, it may be well in this place to touch briefly on them as indicating the natural development of initiatory rites. As has already been said, all primitive societies possess mysteries of one kind or another, indeed, the " Men's House," where these are performed, is usually a feature of the village or hut-cluster of most savage or barbarous folk. Within its walls the young men of the clan or tribe undergo at the age of puberty tests of manhood of the severest kind, and secrets are there unveiled which are never revealed to women or children.
But above and beyond these were the secret fraternities of the priesthood, composed of grades of illumination, only to be entered by those willing to undergo trying ordeals. The Algonquin Indians of North America had formerly three such grades, the wabeno, the mide, and the jossakeed, the last being the highest. To this no white man was ever admitted. All the tribes of the Red Man, indeed, possessed such societies. The Indians of the Orinoco, for example, maintained one called the Botuto or " Holy Trumpet," whose members must vow celibacy and submit to severe scourgings and' fasts. In Peru the Collahuayas
1 Les Myearea d'Elettais, / Page 92 / and in Mexico and Central America the Naguals composed castes of mystical secrecy with elaborate initiatory rites, and these were quite apart from the popular religious organizations. In Australia, secret societies of a mystical tendency have been known from time immemorial, and the same applies to Africa and many parts of Asia and Europe.
It is here essential that we should examine the Anthropological position with regard to the Mysteries. This seems to me to be dependent almost entirely on the idea that man formerly resided with the gods " in the sky " and that he was cast thence to earth for misdemeanour or rebellion. The Mysteries, I believe, constitute an attempt to enable him to return to the place of his divine origin.
Frobenius tells us that the Kich people of the Nile relate how in the beginning men lived in heaven. Some of them irritated the Deity, who sent them down to earth by a long golden cord, whence those who improved their ways climbed back again. But a blue bird pecked at the cord until it was torn, whereby the connection with heaven was broken off.' This myth of modern Nileland I believe to be the surviving " representative " of an ancient Egyptian myth, now lost, of similar character.
It explains the whole raison d'être of the Mysteries in one word. It describes an instinct fixed and inalienable to the mind of man. As Mr. A. E. Waite has admirably phrased it : " If we take in succession the chief initiating orders which have, within the historical period, existed in the various countries of the world, and if we attempt to summarize shortly the legitimate inferences concerning them, we shall find that, in spite of their variations, they have all. in Frobenius, Childhood of Man, p. 335. / Page 99 / reality taught but one doctrine, and, in the midst of enormous diversities in matters of rite and ceremony, there has still prevailed among all one governing instruction, even as there is one end. The parables differ, but the morality is invariably the same. From grade to grade the candidate is led symbolically from an old into a new life. The archaic mysteries of Greece have been described as an introduction to a new existence ruled by reason and virtue, and to both these terms something much deeper and fuller than the conventional significance is attached. With this notion of a new life there is also unfailingly connected the corresponding idea of a return ; in other words, the new life is really an old life restored to the initiate, who recovers, symbolically at least, that state of perfection and purity which he is supposed to have enjoyed originally as a spiritual being prior to what Greek mysticism regarded as the descent into generation. From this it is clear that the doctrine of all the mysteries is the doctrine of pre-existence, sometimes operating in the form of reincarnation, but more usually apart from specific teaching as to any mode of the metempsychosis."
If then we admit so much—and how simple and natural does the admission seem to any but those miserably blind to the divine scheme by reason of existence in a comparatively low stage of psychic mentality ?—we have still not to explain, but to describe the development of this belief in the human mind and the steps taken by primitive man to ensure reunion with divinity. We can leave to one side the totemic phase as having little significance in our quest, for although its intimations and ritual practices assuredly continued into the age of greater enlightenment, they did so just as certain admittedly barbarous / Page 100 / customs still cling to modern dispensations and cannot readily be jettisoned for conventional or sentimental reasons. There is nothing to hinder us in the belief that the " Fall of Man " may have been credited in totemistic times and that reunion with an animal deity may have been hoped for. That alters not at all the instinctive character of the belief in divine reunion ; it is merely the barbarous version of it.
The belief that the sun was the divine country lost to man is strong in the primitive mind. In any case it symbolized the lost paradise, and the belief in that former state centred easily and naturally in it. The one supreme aim of early religion, then, was the return of the soul to this golden and glorious land, the country of its ancestors. But how is this to be accomplished ? By magical or semi-magical means. Primitive man conceives a ladder of magical arrows shot into the sky, remaining supernaturally fixed in space, by which he can climb upward. As in Mexico and elsewhere he rears a pole or mast, by which the soul can clamber past the clouds, on sacrificial occasions. Like the Haida Indian, he may conceal himself in the belly of a whale to reach the sky- country, or, on the death of a man, he may slay a bird in the hope that it will bear the soul of the deceased to the regions of the blest, as the South Sea Islanders formerly believed, along with the American Indians of the North-West.
But the solar barque provides the most typical example of the process in many lands. Among the Dyaks of Borneo the soul-ship of Tempon-telon is merely a variant of that of Ra or Osiris in Egypt, yet even the idea of this ship is evolved from that of the bird, the rhinoceros-hornbill, as paintings of it in the Berlin Museum well illustrate. Every twenty-four / Page 101 / hours Tempon-telon sets sail with his freight of the dead. It meets with terrific weather on the voyage, and dangers of fire and tempest assail it, yet at length it reaches port in the City of Souls.
In the Egyptian Texts we observe a similar set of ideas. Osiris has his barque of the dead. But this, possibly, was a comparatively late introduction into Egyptian mystical thought. The early Pyramid Texts, and coffin texts, make no mention of such a soul-ship. They favour the impression that the soul was regarded as taking bird-shape to reach the Other- world, although certainly a ferry-boat is included in the myth as an alternative. In any case the Egyptian solar barque is, like that of Tempon-telon, probably developed from the idea of the bird. Nor do the Greek myths of Eleusis and the other Hellenic Mysteries allude to a passage by soul-ship, but rather, like certain Egyptian rituals, to a progress through the Underworld, or through a region of gloom to one of light.
How came it then to be presumed that the soul must necessarily traverse the infernal before it could win to the supernal plane ? I can see no other explanation save that the primitive myth of direct progress from earthly banishment to the ancestral sky became confused with the allegory of the birth and death of the grain-god Osiris or the goddess Persephone or Proserpine who dwelt half the year below ground, and that it was inferred by his or her worshippers to be essential to their salvation xo experience the selfsame journey. Personally I cannot perceive any particular weakness in this theory, and we know that the Osirian cult became fused with that of Ra, the sun-god. I would add that I believe the Egyptian and Eleusinian Mystery / Page 102 / myths to have been thought out by people acquainted with existence in sandy, marshy, and rocky regions— a statement of the rather obvious, perhaps, as the dreary journey in search of Osiris and Persephone, which seems to have composed part of the Mysteries, reveals.
It is important for us to understand the full significance of the Greek Mysteries, the offspring of those of Egypt. It is equally important that we should understand at this stage of our inquiry not so much the ritual and ceremony of the several cults, which will be described later, but those religious and psychological laws which underlay them.
In Greece the rise of the Mysteries was associated with a novelty of thought which in some ways took almost the character of a religious revolution. For the first time in the history of Hellas, religion, hitherto strictly tribal or even domestic, that is, patriarchal, took a universal tendency. In the sixth century B.C. new rites and cults arose, membership in which was not confined to the people of a certain town or district, but to all, citizens, strangers, and slaves alike, could they satisfy the hierophants of these cults as to their fitness for initiation.
The Greek mystical cults were not necessarily new religions, indeed in them the old deities of the tribe or gens might be, and were, worshipped, although with new rites. Indeed there was no compulsion for any of their members to leave the state or local religion to which they already belonged when joining the cults of Eleusis, or Bacchus. In the Semitic countries of Asia Minor a tendency had arisen to cast aside the notion of sacrifice to the gods as a gift tendered in order that these divine beings might in turn send man greater gifts, and to put in its place / Page 103 / the idea of closer communion with God. This theory, Egyptian in origin, seems also to have been introduced into Greece under Semitic and Western Asiatic auspices. It brought with it a more hopeful view of the life after death. The gift-sacrifice had merely embraced the hope of betterment in the immediate and material future, but the new cults held out the likelihood of a much more delectable existence after death than that previously credited by the Greeks, whose Hades was merely a subterranean dungeon, and whose Paradise, the Blessed Isles or Hesperides, seems to have been reserved for certain castes or classes alone.
The effort to achieve closer companionship with the Divinity was thus marked by greater confidence as regarded the future of the soul. The religious part of totemism at best had been a hope to participate in the divine life of the sacred animal, and this had usually a more or less alimentary tendency. But now a religious basis was provided by the Mysteries, however imperfectly they were conceived in Greece, for that belief in immortality which in its first form had been an accompaniment of primitive thought. The hope of a future world was associated with and in a measure dependent upon spiritual communion in this life.
From Egypt, and by way of the Greek cities of Asia Minor, came the new influence, spreading itself over Greece itself and finally over Italy. At first the ritual associated with the movement seems to have taken the form of purificatory rites. These were administered by a caste known as Agyrtce, or " collectors," from the circumstance that they were in the habit of making a collection of goods or money after the performance of their ritual, The Agyrtes travelled from city to city with his apparatus, a pile of sacred

/ Page 104 / books, a tame serpent, a drum, and a magic mirror laden on a donkey's back, much as might an itinerant magician of a later age. Arrived in a town or village, he pitched his tent in which the mysteries were to be celebrated, and then, beating his drum, and preceded by a man carrying a portable shrine, or miniature temple, he went through the town, dancing wildly, and occasionally gashing his legs or cutting his tongue till the blood flowed, until at last he attracted a crowd. This he drew gradually toward the tent, where he was consulted by those desirous of companionship in his especial mystery, or of testing his knowledge on things mystical.
This, of course, was merely the primitive priest of the tribal mystery alluded to above as a travelling hierophant. It was impermanent, but it was a beginning. Certain Agyrtce settled in one place and founded a permanent religious association, and this it was which gave the new movement a less haphazard aspect and rendered it more truly institutional. There were already among the Greeks societies known by the various names of thiasi, erani, and orgeones, voluntary associations for religious purposes, which differed from the cult of the national gods in that whilst these latter were open only to members of the state, the societies alluded to were open to all without respect of class or sex, if found suitable.
These societies had special codes or laws of their own, dealing with the conditions of admission, times of assembly, amount of subscription, and so forth. They had both lay officials and officiating priests and priestesses who conducted the rites, presided over the initiation of members and celebrated the mysteries. The sacred premises consisted usually of a temple, a banqueting hall and accommodation for initiates / Page 105 / during the period of their preliminary exercises. In the ritual books of these private or semi-private societies the precise acts to be performed by the novice, his attitude and gesture at each stage in the proceedings were prescribed and contained.
The general procedure in vogue (and we are always dealing with early Greece) seems to have been very much as follows : The candidate for initiation was placed under the protection of the presiding deity by having the skin of a fawn cast over his shoulders. A rite of purification followed. The neophyte was stripped naked and made to kneel, when bowls of water were poured over him to fit him symbolically for the coming rites. Sometimes the candidate was smeared or cleansed with clay, mud, or a mixture of clay and bran.
The neophyte, during this purification, was encouraged by loud and ecstatic cries from the surrounding initiates, and after the ceremony was ordered to rise and to exclaim " I have escaped the bad and I have found the better." This signified that he was now purified in heart and prepared spiritually for the actual mystery. This rite, in the case of certain of the early Greek mysteries, was of the nature of a sacramental meal, a reversion to the early practice of attempting to achieve communion with the god by the consumption of his animal representatives.
A procession was then formed which paraded the streets, the new initiate wearing a garland of fennel or poplar, or bearing the mystic cist, or the sacred winnowing-fan, or even a serpent above his head in both hands. Thus accommodated he danced along, crying : " Evce Sabce Hyes Attés, Attes Hyes 1 "
It is obvious that the ceremony of initiation would / Page 106 / have been imperfect without some oral instruction or interpretation of the nature of the Mysteries from the lips of the hierophant. What was the nature of this sermon or harangue ? From several ancient texts we can gauge its character with considerable accuracy.
The Legomena, as it was called, was a communication to the Greek mystic promising him safety in his progress through the unknown, and giving him the necessary courage to face the ordeal. We cannot doubt that it was modelled on similar Egyptian practice. But the hierophant had no choice in the expressions he was to make use of. These were ritually fixed.
We know from Saint Hippolytus that one of the formulae employed on this occasion was : " The divine Brimo, the infant Brimos, the divine child." This was the ritual revelation of the secret name of the god Dionysus. The Legomena, we may be sure, consisted of a number of short ritual phrases of the kind which completed the revelation of what the mystics had seen and explained the nature of their visions.
The Egyptians believed the space betwixt Heaven and Earth to be a place in which incessant reactions and changes took place. They represented Heaven as their proper earth, watered by a celestial Nile, where dwelt the great gods, the various orders of spirits, the genies and demons of their abounding mythology. The life of these beings resembled that of man on the earth. But they were subjected to the invasions of the forces of evil, and identified as they were by the stars, the motions and changes of these luminaries were thought of as indicating the progress of the heavenly war with the evil powers.
On these planetary changes the priests based their / Page 107 / astrological and magical computations. Dramas were staged in the temples, in which the wars of the gods were enacted in consonance with the alterations of stellar cosmography. Such a drama was that held at Abydos. Such a drama, too, was that celebrated in Eleusis, in which the priests took the part of divinities. There Zeus came to be united to Demeter, and the union assured to men the advantages of full crops and such prosperity as they had enjoyed a foretime.
We know that at Abydos in Egypt a description of " passion-play " enacting the myth of Osiris was annually presented, but how far it was actually associated with the Mysteries themselves is not apparent. That it probably afforded a popular version of them is, however, not unlikely. The play itself is completely lost, but the memorial stone of Ikhernofret, an officer of Sesostris III, now preserved in Berlin, furnishes an outline of, it. The drama evidently lasted for several days, and the people themselves seem to have participated in it.
It seems to have consisted of eight acts. The first was a procession in which the ancient god of death, Upwawet, made straight the way for Osiris. In the second the great deity himself appeared in the sacred barque, which was also placed at the disposal of a limited number of the more illustrious of the visiting pilgrims. The voyage of the vessel was retarded by actors dressed as the enemies of Osiris, Set and his company. A combat ensued in which actual wounds seem to have been given and received, but, like Herodotus, Ikhernofret is silent as to the death of the god, the sacred character of the event defying description. This event seems to have taken place during the third act, which was an allegory of the triumphs / Page 108 / of Osiris. The fourth depicted the going out of Thoth, probably in search of the divine victim's body. Then followed the ceremonies in preparation for the burial of Osiris, and the march of the populace to the desert shrine beyond Abydos to lay the god in his tomb. A great battle between the avenging Horus and Set was next staged, and in the final act Osiris appeared, restored to life, and entered the temple of Abydos in triumphal procession amid the plaudits of the multitude.
The actual text or rather programme of these proceedings, which took place nearly fifteen hundred years before a similar representation was witnessed by Herodotus, is as follows :
(1) " I celebrated the Procession of Upwawet ' when he proceeded to champion his father (Osiris).
(2) " I repulsed those who were hostile to the Neshmet barque, and I overthrew the enemies of Osiris.
(8) " I celebrated the Great Procession,' following the god in his footsteps.
(4) " I sailed the divine barque, while Thoth . . . the voyage.
(5) " I equipped the barque (called) ' Shining in Truth,' of the Lord of Abydos, with a chapel ; I put on his beautiful regalia when he went forth to the district of Peker.
(6) " I led the way of the god to his tomb in Peker.
(7) " I championed Wennofer (Osiris) on That Day of the Great Battle ' ; I overthrew all the enemies upon the shore of Nedyt.
(8) " I caused him to proceed into the barque (called) The Great ' ; it bore his beauty ; I gladdened the heart of the eastern highlands ; I (put) jubilation in the western highlands, when they saw the beauty / Page 109 / of the Neshmet barque. It landed at Abydos and they brought (Osiris, First of the Westerners, Lord) of Abydos to his palace."
The ceremony, as enacted by Ikhernofret is described by M. Moret2 much as follows : The Mystery in question was known as the Peut ttat, in " grand funeral procession," and was enacted by persons representing the gods and goddesses, Isis, Nephthys, Thoth, Anubis, and Horus. Ikhernofret himself assumed the part of Horus, the son of Osiris. He procured a barque built of sycamore and acacia encrusted with gold, silver, and lapis lazuli. Inside, he instilled a statue of Osiris in wood and supplied the necessary amulets of lapis lazuli, malachite, and electron.
A procession was formed, and the " body " of Osiris passed down the banks of the Nile at Abydos. The barque was carried across the place of the Nedyt (unknown). Anubis, in his character of the day, searched for the corpse and found it. But when the friends of Osiris attempted to place the body in the barque a battle took place between them and the partisans of Set, the enemy, in which the Osirians triumphed.
The cortege then proceeded, and bore the body to the Repeqer, the tomb of Osiris. During this time Horns continued his strife with the assailants. Triumphant, he came at last to the Repeqer, where a statue was dressed in the garments of the god and took the place of his cadaveric image. The sacred barque then returned to Abydos and the god entered his tertple and took his seat on the throne in the holy of holies.
Breasted. Religion and Thought in Ancient Egypt, p. 289. a Allattree Egyptiene, pp. 9 S.

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The occasional representation of such a " mystery " as the above naturally gave Osiris an extraordinary popularity among the people of Egypt, and many of the tablets found at Abydos contain prayers sent up by the pilgrims that after death they may be permitted to participate in such pageants. The passion- play spread from one town to another, and its frequent presentation spread the hope in a future existence and the belief that the magical agencies employed by Isis to raise the dead Osiris would be efficacious in the case of all men.
Herodotus, writing of this sacred drama, says : " At Sais also, in the sacred precinct of Minerva, behind the chapel and joining the whole of the wall, is the tomb of one whose name I consider it impious to divulge on such an occasion. And in the enclosure stand large stone obelisks, and there is a lake near, ornamented with a stone margin, formed in a circle, and in size, as appeared to me, much the same as that in Delos, which is called the Circular. In this lake they perform by night the representation of that person's adventures, which they call mysteries. On these matters, however, though accurately acquainted with the particulars of them, I must observe a discreet silence."
This appears as though the Father of History had considered the play at Sais to have been of the nature of a guarded mystery. Indeed it is just possible that what he witnessed at Sais in the Delta may have had a much more arcane significance than the popular " passion-play " enacted at Abydos, which seems to have been the Oberammergau of Egypt. Allowance must be made, however, for the extraordinary length of time which had elapsed between the representations as described by Ikhernofret and Herodotus, a period as long as that between the landing of Julius Caesar in this island and the Wars of the Roses !
M. Alexandre Moret, in his Kings and Gods of Egypt, provides quite an elaborate explanation of the sacred drama as enacted in public. It was, he says, celebrated at the beginning of winter in sixteen of the large towns of Egypt, and his reconstruction of it is based upon the texts discovered in the tombs and temples.
The opening scene, he tells us, represented the death of Osiris. The dismemberment of the god's body was actually shown, and its fragments were scattered about. From the " Hymn to Osiris " on a stela in the Bibliotheque Nationale, Paris, M. Moret concludes that the next scene consisted in the search for the fragments of the dead Osiris by Isis, aided by Horns, Thoth and Anubis.

ORIGIN OF THE MYSTERIES


" When Osiris had been found, the play proceeded to bring together his dismembered body. Diodorus relates how Isis restored to life each member of the mutilated god, as it was recovered. ' She enclosed each fragment in a life-size effigy of Osiris, made of wax and perfumes.' This suggests a magic process, the first step of which is to fashion an image of Osiris. The fictitious body, on contact with the piece of flesh placed within it, was supposed to become alive according to magic creed. After these brief and partial obsequies, the family of Osiris effected in detail an entire reconstruction of the divine body. The Rituals state that Horus made for Osiris a large statue (we would term it a ' mummy ') by joining together all the parts that Set had severed. ' Thou bast taken back thy head,' say Isis and Nephthys to their brother ; ' thou hast bound up thy flesh ; thy vessels have been given back to thee ; thou hast regained thy members.' The gods take part in this difficult operation. Geb, the father of Osiris, presidq over the ceremony ; Ra sends from heaven the goddesses Hawk and Urteus, those who encircle like a crown the forehead of the gods, ' in order to put the head of Osiris in its place and to join it to his neck. /Page112/

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"The description we read of in the Rituals was carried out faithfully in practice. At the solemn festivals of Osiris, two complete statues of the god were fashioned from earth mingled with wheat, incense, perfumes, and precious stones ; but the fragment of the body assigned by Isis to each sanctuary was fashioned apart, and when the priest brought the clay to pour it into the mould, he recited these words : I bring to Isis these fragments of the mummy of Osiris.'
" Near to the statue, now clad in the clinging shroud which would henceforth be the characteristic garb of Osiris, Isis and Nephthys, in mourning robes, their hair unbound, their head and breast bruised with repeated blows, intone a kind of vocero, a funeral dirge. They implore Osiris to return to inhabit his reconstructed body.' "1
The second act, M. Moret believes, consisted of scenes depicting the return of the soul of Osiris and the resurrection of the god. The rebirth of Osiris was enacted in an allegorical form, the statue being placed for seven days on branches of sycamores, the number seven being symbolical of the seven months passed by the god in the womb of his mother, Nut, the goddess of the sycamore tree. This assured to the statue a veritable rebirth, and this image, made of earth,
1 These details, says M. Moret, are taken from " The Lamentations of Isis and Nephthys," which may be found in English in A. Wiedemann's Religion of the Ancient Egyptians, p. 211.

ORIGIN OF THE MYSTERIES

Page 213 / barley, wheat, and perfumes was buried beneath the holy sycamore trees on the day of the Feast of the Fields, that is, at seedtime, so that the statue, full of seeds, might " return to life " through the agency of vegetation.
At Dendereh and Philte are bas-reliefs which illustrate the resurrection of Osiris. The body of the god is stretched on a funeral bed, while Isis and Nephthys urge on the recreation of the skeleton, its reclothing with flesh, by magnetic or magical passes, as is shown by the action of the hands. Little by little the legs, body, and head appear in response to the magical passes. At length the god moves, turns on his side and raises his head. This rite, in all likelihood, was enacted in the course of the dramatic representation.
The preservation of the life restored was the subject of the third act of the drama. The statue was elaborately dressed and painted in the hues of life, perfumed and anointed, each specific act having a magical significance of its own. Then the god was placed before a table laden with " all things good and pure that heaven gives, that earth creates, that the Nile yields from her stores," bread, meats, fruits, and beverages. Finally the image was laid in a shrine, the doors of which were locked and sealed. Henceforth Osiris lived a new life. He was the prototype of the soul reborn. If any god or man desired to be so reborn at a second existence he must undergo a similar process of ritual.
The fact that drama entered into the Egyptian Mysteries is eloquent of their origin. As Marrett says, early religion was rather a thing to be " danced out " than thought out, that.is, it was inspirational rather than philosophical. But this, notwithstanding, we do not require to believe that the whole sum and essence of the Mysteries was contained in dramatic ritual. That it was not is proved by the existence of several stages of the Mysteries, Lesser and Greater.

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Page 114

But we must not omit to mention, while still dealing with the public Mysteries, the ceremony of dad or tetu. This " fetish," so-called, was a pillar with four capitals, representing four pillars in perspective, and is considered by some authorities to symbolize the backbone of Osiris, though others believe it to be the sycamore or tamarisk in which Osiris was enclosed, according to the myth of Plutarch. When lying on the ground it symbolized Osiris dead, but when raised, Osiris resurrected. At the festival in question, the dad pillar was raised by cables, the Pharaoh himself bearing a hand.
That agricultural and alimentary implications lie at the very root of the Mysteries is obvious, and these mingle strangely with their more lofty aspects. If man were to know full communion with God in the Afterworld, it was essential that he should reside there in a sufficiently comfortable state. This the Egyptian texts prove conclusively. The dead man is made constantly to demand of the gods a sufficiency of bread, geese, beer, and other nourishment.
That this comparatively low outlook is to be found side by side with the nobler idea of unity with God does not seem strange to the student of Comparative Religion. It emanates from a period when the soul was still regarded as partaking more of the material form and habit than future generations conceived it. The hungry ghost then constituted a very real social and religious problem, and those responsible for the dead man, his sons and male relatives, felt their responsibility keenly and made such offerings at his tomb as would keep him in good humour. The alternative was haunting and vampirism.

115ORIGIN OF THE MYSTERIES

This belief, in its beginnings, could scarcely have coincided with that of unity with divinity in the Otherworld. But it remained and persisted, even when the idea of spirit took on a less material form, although in the case of food offerings a species of magical composition was effected by painting provisions on the walls of the tomb. The alimentary character of the bargain, however, is clear, and, along with the rite of " eating the god," invaded and seized upon the sacred ideal of communion, of which it even became the symbol. In a word the idea of spiritual absorption in the god became not unnaturally confounded with the material absorption of the god. The only method early man could conceive of effecting actual unity with the god was by devouring him, absorbing him into himself, thus partaking of his godhead, at first as an animal, and at the later agricultural stage as bread or corn. Corn, we know, was the last great symbol unveiled in the Mysteries of Eleusis, the goddess in excelsis, the symbol of the patroness of bread by which man lives.
Associated with the agricultural character of the Mysteries was the rite of dismemberment reflected in the myths of Osiris in Egypt and Zagreus-Dionysus in Greece. The scattering of the mangled remains of the god may be an allegorical way of expressing either the sowing or winnowing of the grain, and this theory is assisted by the tale that Isis placed the severed limbs of Osiris on a corn-sieve. Again, it is not improbable that it may be a reminiscence of a custom of sacrificing a human victim as a representative of the corn-spirit and distributing his flesh over the fields in order to fertilize them.

116 THE MYSTERIES OF EGYPT

We have it on the authority of Manetho that the Egyptians were in the habit of burning red-haired men, whose ashes were scattered with winnowing fans, and it is significant that this sacrifice was offered by the Icings at the grave of Osiris, so that the likelihood is that the victims represented Osiris himself, or were his surrogates.
Says Frazer on this point : " According to one story Romulus the first king of Rome, was cut in pieces by the senators, who buried the fragments of him in the ground ; and the traditional day of his death, the seventh of July, was celebrated with certain curious rites, which were apparently connected with the artificial fertilization of the fig. Again, Greek legend told how Pentheus, king of Thebes, and Lycurgus, king of the Thracian Edonians, opposed the vine-god Dionysus, and how the impious monarchs were rent in pieces, the one by the frenzied Bacchanals, the other by horses. These Greek traditions may well be distorted reminiscences of a custom of sacrificing human beings, and especially divine kings, in the character of Dionysus, a god who resembled Osiris in many points, and was said, like him, to have been torn limb from limb. We are told that in Chios men were rent in pieces as a sacrifice to Dionysus : and since they died the same death as their god, it is reasonable to suppose that they personated him. The story that the Thracian Orpheus was similarly torn limb from limb by the Bacchanals seems to indicate that he too perished in the character of the god whose death he died."

The Golden Bough, Vol. IL, pp. 98-99.

ORIGIN OF THE MYSTERIES 7

Myth was, of course, an essential accompaniment of the Mysteries. This must not be taken as meaning that the several gods of the Egyptian pantheon who were associated with the cultus of the Mysteries were in anywise mythical or merely the sport of man's inventive faculty. Primitive man did not " create " the gods as so many students of Comparative Religion, destitute of imagination, sympathy, and all religious genius, appear to think. What he actually did, often quite subconsciously, was to apply names and quasi- human faculties to these " powers " or phenomena which he rightly enough believed to be the manifestations of the divine. That, at a later stage at least, he considered these as demiurges or phases of the one God is sufficiently obvious.
Myth, in its relationship to the Mysteries, is more of the nature of that species of allegory or narrative symbolism which arose as a concomitant of primitive religious thought. As I have said before, Mr. R. R. Marett remarks in one of his suggestive essays, early religion was more a thing to be " danced out " than to be found associated with those higher developments of thought which modern minds connect with the expression " religion," that is, it was an allegory or drama of the life of a god, lord of the crops or master of the animal food-supply, was theatrically represented in its seasonal changes and so forth as a species of terpsichorean drama. This dance-myth represented the birth of the corn-god (let us say, for example), his growth, his arrival at full age, and, at a later season, his death. In time it came to be accepted not only as an allegory of the deific existence but of the life of man himself, of his passage from the cradle to the grave, and the period passed by the god of grain beneath the soil in the dark months of his terrestrial imprisonment or " burial " came to be regarded as symbolical of the sojourn of man in Hades, and his subsequent resurrection.

118 THE MYSTERIES OF EGYPT


That such a myth formed part of the Egyptian Mysteries we cannot doubt. Not only does the ritual of the Elusinian Mysteries point most directly to such a conclusion, but the very nature of those Egyptian deities most closely associated with the Nilotic form of the Mysteries renders it positive. Osiris was most assuredly a god of the crops, of wheat or barley. Not only do certain mural and other paintings depict him actually as the soil sprouting and flourishing with crops, but it was customary to cover the coffins of the dead with lids on which a thin stratum of soil had been sewn with corn-seed. This in time germinated and grew, and was considered not only to be symbolic of the resurrection of the human spirit, but actually to supply that sympathetic magi• which rendered such a process possible.
Primitive man not only feels himself more closely allied to nature and the cosmic forces than his civilized brother, but he implicitly believes that these forces manifest in him precisely as they do in the case of the soil, the crops, the trees, in vegetation generally. " We Indians shall not for ever die," said an Indian chief to a Moravian missionary, " for, like the corn, our spirits shall reproduce themselves elsewhere." This simple and striking testimony, indeed, puts the whole philosophy of primitive man regarding resurrection in a nutshell.

119 ORIGIN OF THE MYSTERIES

We have, then, the best possible reasons for believing that, as in the Eleusinian and other Mysteries, the Egyptian Mysteries contained in their revelations passages which depicted the life, death, and resurrection of Osiris in his character of the corn- plant. Indeed this is made clear in the passage which deals with the dramatic passion-play of Osiris. At one part of the Eleusinian Mysteries, the moment of complete revelation, we are told an ear of corn was held up by the hierophant before the neophytes, and they were solemnly assured that it represented the heart and depths of their mystery, that it symbolized in itself all they had undergone so much to understand.
For, just as the highest possible literary distinction lies in noble simplicity, so in things spiritual the height of celestial significance is reached through the plain, the natural, the seemingly undistinguished. Just as the humble flower brought Wordsworth thoughts " too deep for tears," just as Paracelsus assures us that the Grand Mystery may often better be apprehended by a woman sitting at her spinning-wheel than by scholarship the most profound, so the most sublime secrets of God and nature are most truly understood when they are placed before us not in the symbols of priestcraft, which are too often merely the patronizingly " paternal " foppery of a conceited hierarchy which believes that its people are too ignorant to apprehend deep truths except in pictorial forms, but in these more soul-inspiring natural symbols which signify birth and death, life and decay. and the " mightier movements," as Stevenson so aptly called them. Simple and even common objects have indeed been employed by the Christian Church from the beginning to convey its deepest truths and mysteries—the Lamb, the Mother and Child, bread, wine, the burning bush, the Grail—these are far more effective and inspiring than any of those more involved and hieratic emblems which stultify rather than ennoble spiritual existence.'
Summarizing the material at our disposal concerning the origin of the Egyptian Mysteries, we find that :
I do not intend here to derogate from the veridical and appropriate employment of symbols, which are essential to the setting forth of the Mysteries, but to their irrational, profuse, and occasionally quite illogical use.

120 THE MYSTERIES OF EGYPT

Similar confraternities of arcane tendency have been discovered among the most primitive peoples in Asia, Africa, America, and Australia.
That these were associated with totemic belief, but did, not necessarily originate in it.
That Magic entered into the philosophy and ritual of the Mysteries, both in its " Sympathetic " and Spiritistic forms.
The Greeks believed their especial Mysteries to have been of Egyptian origin, and for this belief archeological proofs are not wanting.
The Mysteries are associated with the venerable belief in the Fall of Man. Man, it was thought, formerly resided in the sun or the sky, and had been cast down to earth for misdemeanours. The Mysteries revealed the path by which he might return to the place of his divine origin.
A myth of the Kich people of the Nile country reveals the present existence of such a belief. It is probably of ancient Egyptian origin, but beyond and above that it represents an instinctive idea in the mind of man.
Man concerted more than one magical attempt to enable him to return to his place of divine origin. These culminated in the idea of the solar barque of souls, a soul-ship, evolved from bird-like form.
The idea, as expressed in the Egyptian and Greek Mysteries, that the soul must first traverse the infernal regions ere it could emerge on the supernal plane, arose out of confusion with the myth of an agricultural deity, Osiris, whose allegory described his history as the grain-plant buried or planted in the earth for several months in the year.
In Greece the rise of the Mysteries was accompanied by a novelty of thought which partook of the character of a religious revolution. It gave rise to universal rather than tribal tendencies in faith. Also thy. idea of communion with God took the place of justification by sacrifice, and brought a more hopeful view of life after death. In the first instance the new dispensation took the form of purificatory rites.

ORIGIN OF THE MYSTERIES

The Egyptians believed the sky to be a region in which constant astrological action and reaction took place, the wars between the divine and evil powers. These were staged in the temples as mystery dramas. Such a drama was associated with Osiris at Abydos, but how far it was connected with the actual Mysteries is not apparent, although a similar drama at Sais seems to have constituted part of the Mysteries.
The origin of the Mysteries of Egypt, then, seems to reside in the idea of the Fall of Man, and the possibility of his return to the divine sphere he formerly inhabited. With this came to be associated the " agricultural " allegory of the annual burial of the grain-god, necessitating the passage of the soul through the infernal regions he inhabited during a portion of the year.

122 THE MYSTERIES OF EGYPT

As regards the place of origin of the Egyptian Mysteries, and, therefore of all mysteries, I must confess that I lean to the theory that they originated in prehistoric France or Spain among the Aurignacian people at some time about the sixteenth millennium before our era. I think I see in the bull-cult of the Aurignacians the prototype of those of Crete and Egypt, and the legends of the Mysteries of the Cabiri having been brought from North-west Africa to Egypt " by Osiris," strengthens the belief that the mystic cult of Osiris and the bull was imported into Egypt from Spain by way of North-west Africa. But, frankly, our data on the subject are still too scanty to permit us to dogmatize, and perhaps it is better that we should presently regard the Mysteries of Egypt as having for all practical purposes originated in the Nile country, where, after all, they took on not only a character distinctly their own, but became the parent form of many later mysteries.

CHAPTER V
THE PHILOSOPHY OF THE MYSTERIES

REGARDING the philosophy of the Egyptian Mysteries science altogether fails us. We must not here be entrapped into the consideration of theories advanced by anthropologists or mythologists. These are useful in so far as they supply analogies from ritual and folk-custom, but when we approach the spiritual, the ineffably sacred and divine, the appropriation of such aids becomes a blasphemy, a practice to be abhorred and discouraged by the earnest mystic. It is because of fundamental differences in psychological and mental origin and attitude that the mystic can never altogether accept the shallow conclusions and materialistic arguments of the scientist. These he may employ in respect of the mere facts of material occurrences and historic happenings, but in the more exalted atmosphere of spiritual affairs the intrusion of the scientist becomes an impertinence not only to be discouraged but to be sternly resisted.
The realm of spirit is properly closed to the profane. Not only is it fenced round by the walls and turrets of divine height and screened by the impenetrable fogs and forests of mystic terror, but it is denied to them by reason of their own invincible ignorance and by their inhibitions of pride and folly. The jewel of veneration is given to the few out of the divine wisdom, just as / 123

 

 

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19
NEAR DEATH EXPERIENCE
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DEATH
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EXPERIENCE
104
59
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14
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19
NEAR DEATH EXPERIENCE
180
99
9
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NEAR DEATH EXPERIENCE
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9
9

 

 

-
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19
NEAR DEATH EXPERIENCE
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2
3
4
5
6
7
8
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NEAR
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DEATH
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EXPERIENCE
104
59
5
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19
NEAR DEATH EXPERIENCE
180
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104
59
59
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19
NEAR DEATH EXPERIENCE
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2
2
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40
6
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4
NEAR
38
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4+0
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4
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5
DEATH
38
20
2
-
2
2
3
4
4
6
7
8
9
E
=
5
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10
EXPERIENCE
104
59
5
-
-
-
-
-
-
-
-
-
-
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14
-
19
NEAR DEATH EXPERIENCE
180
99
9
-
2
2
3
4
4
6
7
8
9
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1+4
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1+9
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-
-
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5
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10
NEAR DEATH EXPERIENCE
9
18
9
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2
2
3
4
4
6
7
8
9
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1+0
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1
NEAR DEATH EXPERIENCE
9
9
9
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2
2
3
4
4
6
7
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9

 

 

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19
NEAR DEATH EXPERIENCE
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DEATH
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EXPERIENCE
104
59
5
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14
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19
NEAR DEATH EXPERIENCE
180
99
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1
2
3
4
5
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NEAR DEATH EXPERIENCE
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EXPERIENCE
104
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NEAR DEATH EXPERIENCE
180
99
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2
2
3
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5
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NEAR DEATH EXPERIENCE
9
18
9
-
2
2
3
4
4
6
7
8
9
-
-
-
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1+0
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5
-
1
NEAR DEATH EXPERIENCE
9
9
9
-
2
2
3
4
4
6
7
8
9

 

LETTERS TRNSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER

 

-
-
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19
NEAR DEATH EXPERIENCE
-
-
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EXPERIENCE
104
59
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NEAR DEATH EXPERIENCE
180
99
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19
NEAR DEATH EXPERIENCE
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2
2
3
4
40
6
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NEAR
38
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-
-
-
-
-
4+0
-
-
-
2+7
D
=
4
-
5
DEATH
38
20
2
-
2
2
3
4
4
6
7
8
9
E
=
5
-
10
EXPERIENCE
104
59
5
-
-
-
-
-
-
-
-
-
-
-
-
14
-
19
NEAR DEATH EXPERIENCE
180
99
9
-
2
2
3
4
4
6
7
8
9
-
-
1+4
-
1+9
-
1+8+0
1+3+1
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
10
NEAR DEATH EXPERIENCE
9
18
9
-
2
2
3
4
4
6
7
8
9
-
-
-
-
1+0
-
1+8+0
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
1
NEAR DEATH EXPERIENCE
9
9
9
-
2
2
3
4
4
6
7
8
9

 

 

D
=
4
-
5
DEATH
38
20
2
A
=
1
-
3
AND
19
10
1
D
=
4
-
5
DECAY
38
20
2
-
-
9
-
13
First Total
95
50
5
-
-
-
-
1+3
Add to Reduce
9+5
5+0
-
Q
-
9
-
4
Second Total
14
5
5
-
-
-
-
-
Reduce to Deduce
1+4
-
-
Q
-
9
-
4
Essence of Number
5
5
5

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
D
=
4
-
5
DEATH
38
20
2
-
-
-
-
-
-
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
-
-
-
-
-
-
-
-
-
D
=
4
-
5
DECAY
38
20
2
-
-
-
-
-
-
-
-
-
-
-
-
9
-
13
First Total
95
50
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
D
=
4
1
1
D
4
4
4
-
-
-
-
4
-
6
-
-
9
E
=
5
2
1
E
5
5
5
-
-
-
-
-
5
6
-
-
9
A
=
1
3
1
A
1
1
1
-
1
-
-
-
-
6
-
-
9
T
=
2
4
1
T
20
2
2
-
-
2
-
-
-
6
-
-
9
H
=
9
5
1
H
8
8
8
-
-
-
-
-
-
6
-
8
9
A
=
1
6
1
A
1
1
1
-
1
-
-
-
-
6
-
-
9
N
=
5
7
1
N
5
5
5
-
-
-
-
-
5
6
-
-
9
D
=
4
8
1
D
4
4
4
-
-
-
-
4
-
6
-
-
9
D
=
4
8
1
D
4
4
4
-
-
-
-
4
-
6
-
-
9
E
=
5
10
1
E
5
5
5
-
-
-
-
-
5
6
-
-
9
C
=
3
11
1
C
3
3
3
-
-
-
3
-
-
6
-
-
9
A
=
1
12
1
A
1
1
1
-
1
-
-
-
-
6
-
-
9
Y
=
7
13
1
Y
25
7
7
-
-
-
-
-
-
6
7
-
9
-
-
-
-
-
-
-
-
-
-
3
2
3
12
15
6
7
8
9
D
=
4
-
5
DEATH
38
20
2
-
-
-
-
1+2
1+5
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
3
2
3
3
6
6
7
8
9
D
=
4
-
5
DECAY
38
20
2
-
-
-
-
-
-
-
-
-
-
-
-
9
-
13
First Total
95
50
5
-
3
2
3
3
6
6
7
8
9
-
-
-
-
1+3
Add to Reduce
9+5
5+0
-
-
-
-
-
-
-
-
-
-
-
Q
-
9
-
4
Second Total
14
5
5
-
3
2
3
3
6
6
7
8
9
-
-
-
-
-
Reduce to Deduce
1+4
-
-
-
-
-
-
-
-
-
-
-
-
Q
-
9
-
4
Essence of Number
5
5
5
-
3
2
3
3
6
6
7
8
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
D
=
4
-
5
DEATH
38
20
2
-
-
-
-
-
-
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
-
-
-
-
-
-
-
-
-
D
=
4
-
5
DECAY
38
20
2
-
-
-
-
-
-
-
-
-
-
-
-
9
-
13
First Total
95
50
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
3
1
A
1
1
1
-
1
-
-
-
-
6
-
-
9
A
=
1
6
1
A
1
1
1
-
1
-
-
-
-
6
-
-
9
A
=
1
12
1
A
1
1
1
-
1
-
-
-
-
6
-
-
9
T
=
2
4
1
T
20
2
2
-
-
2
-
-
-
6
-
-
9
C
=
3
11
1
C
3
3
3
-
-
-
3
-
-
6
-
-
9
D
=
4
1
1
D
4
4
4
-
-
-
-
4
-
6
-
-
9
D
=
4
8
1
D
4
4
4
-
-
-
-
4
-
6
-
-
9
D
=
4
8
1
D
4
4
4
-
-
-
-
4
-
6
-
-
9
E
=
5
2
1
E
5
5
5
-
-
-
-
-
5
6
-
-
9
N
=
5
7
1
N
5
5
5
-
-
-
-
-
5
6
-
-
9
E
=
5
10
1
E
5
5
5
-
-
-
-
-
5
6
-
-
9
Y
=
7
13
1
Y
25
7
7
-
-
-
-
-
-
6
7
-
9
H
=
9
5
1
H
8
8
8
-
-
-
-
-
-
6
-
8
9
-
-
-
-
-
-
-
-
-
-
3
2
3
12
15
6
7
8
9
D
=
4
-
5
DEATH
38
20
2
-
-
-
-
1+2
1+5
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
3
2
3
3
6
6
7
8
9
D
=
4
-
5
DECAY
38
20
2
-
-
-
-
-
-
-
-
-
-
-
-
9
-
13
First Total
95
50
5
-
3
2
3
3
6
6
7
8
9
-
-
-
-
1+3
Add to Reduce
9+5
5+0
-
-
-
-
-
-
-
-
-
-
-
Q
-
9
-
4
Second Total
14
5
5
-
3
2
3
3
6
6
7
8
9
-
-
-
-
-
Reduce to Deduce
1+4
-
-
-
-
-
-
-
-
-
-
-
-
Q
-
9
-
4
Essence of Number
5
5
5
-
3
2
3
3
6
6
7
8
9

 

 

 

DOES GOD PLAY DICE

THE NEW MATHEMATICS OF CHAOS

Ian Stewart 1989

Page 1

PROLOGUE

CLOCKWORK OR CHAOS?

"YOU BELIEVE IN A GOD WHO PLAYS DICE, AND I IN COMPLETE LAW AND ORDER."

Albert Einstein, Letter to Max Born

 

 

 

LOOKING FOR THE ALIENS

A PSYCHOLOGICAL, SCIENTIFIC AND IMAGINATIVE INVESTIGATION

Peter Hough & Jenny Randles 1991

12

Page 98

Somewhere over the Interstellar Rainbow

"In 1985, Glasgow University astronomer Professor Archie Roy was in buoyant mood. He told a journalist from the London Observer that, with new efforts to search the universe for intelligent signals, 'we can expect to make contact very quickly, probably within a decade.' He added that he thought civilizations were 'ten a penny' in the cosmos.

A year later, in an interview with Paul Whitehead in Flying Saucer Reuiew (volume 31, number 3,1986) Professor Roy confirmed this view by saying, 'if we are the product of natural evolution, it is highly improbable that we are alone in the universe.' Presumably this leaves the door open just in case we are not solely the product of natura1 processes (as scientists understandably assume), but are also the creation of a mystic force, otherwise known as God.

Roy actively pursues his broad1y based interest in this search. He subsequently became associated with Flying Saucer Review, and he has also become an active researcher and spokesperson in the heated debate over the potential 'alien' messages said by some to lie behind those crop circles recently found dotting the rural landscapes of our world.
However, the astronomer's seemingly reasonable hopes are, as yet, a long way from being fulfilled. Contact is proving unexpectedly elusive, which has led to some quite contradictory statements.

For instance, in 1981 Michael Papagiannis, of the astronomy department at Boston University, said that:

The euphoric optimism of the 'sixties and early 'seventies that communication with extraterrestrial civilizations seemed quite possible is being slowly replaced in the last couple of years by a pessimistic acceptance that we might be the only technological civilization in the entire galaxy.
(Royal Astronomical Society journal, volume 19, pp.277-281)

One can hardly find more polarized opinions than these, and they represent a crucial debate that increasingly dominates the field. While there seems to be a gut reaction based on deductive logic shared by most scientists, implying that life should be 'out there' in great abundance, there is mounting concern at our continued failure to find it.

Long before we understood the universe in any detail, we dreamt about this quest for alien life, and, as we have seen, still speculate on /Page 99 / what forms such beings might take. When science fiction became popular during the last century, we even began to wonder how we might establish contact.

Early ideas were ingenious, but impractical: such as building a giant mirror and using sunlight to send Morse-code signals to the (then still plausible) inhabitants of the moon or Mars. Of course, the limitations of physics meant that this could never work, even if there were Martians to see the signals. Only the brightest light that we can produce (a nuclear explosion) is potentially visible from another world and this lasts such a brief time that it is hardly likely to produce incontrovertible proof of life on earth. Alien scientists would dismiss any sightings just as freely as ours now reject claims about UFO appearances.

Another problem concerned the code to be used. How could the Martians have recognized the message, even if they had been able to see it? To thcm it would have been a meaningless series of flashes. How would they have unravelled any meaning bchind it?

This problem exists even if it is assumed (as it nearly always was back then) that Martians, although probably looking like bug-eyed monsters, would still think like human beings. The truth is surely that aliens would be alien in every way and their thought processes would not work in the same manner as ours. That said, the chances of any message from us to them being remotely comprehensible appear to be feeble.

In science-fiction stories and films, such a problem is largely ignored, but that is merely an expediency to help the plot along. We suspend scientific logic to accommodate the story line. However, in any real search for life in the universe, we cannot afford to ignore such scientific reasoning. This complicates matters so much that one or two researchers even think it is a forlorn task. We will never communicate with an alien intelligence, even if we do come across one by chance. The result will be like a farmer staring at a cow and attempting to convey, by spoken language or gesture, why it has to go peacefully to the slaughterhouse.
These problems receive too little attention, even today. Our ability to humanize the aliens is an extreme failure on our part, which academics refer to as 'anthropomorphism'

Page 99

"The result will be like a farmer staring at a cow and attempting to convey, by spoken language or gesture, why it has to go peacefully to the slaughterhouse".

 

 

MAN AND THE STARS

CONTACT AND COMMUNICATION WITH OTHER INTELLIGENCE

Duncan Lunan 1974

a liberating adventure for mankind or a disaster

Page 219

Planetary contact 3(c) - intelligence unrecognizable by physical form.

"There is a fantasy story about a university professor mysteriously translated into the body of a bull. After great efforts to communicate he finally gets the opportunity to write a message in the bloody sand of the slaughterhouse.. Unforunately, the man with the gun is illiterate - "another of those steers that do a crazy kind of dance." To get at case 3(c), we have to magnify that problem into an alien mind in a non-human body; could there be intelligences like Arthur C. Clarke's Atheleni,12 unable to develop technology until they meet a race gifted with hands?

 

 

Christ saith:

By their deeds ye shall know them.

 
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
B
=
2
1
2
BY
27
9
9
-
-
-
-
-
-
-
-
-
9
T
=
2
2
5
THEIR
60
33
6
-
-
-
-
-
-
6
-
-
-
D
=
4
3
5
DEEDS
37
28
1
-
1
-
-
-
-
-
-
-
-
Y
=
7
4
2
YE
30
12
3
-
-
-
3
-
-
-
-
-
-
S
=
1
5
5
SHALL
52
25
7
-
-
-
-
-
-
-
7
-
-
K
=
2
6
4
KNOW
63
18
9
-
-
-
-
-
-
-
-
-
9
T
=
2
7
4
THEM
46
19
1
-
1
-
-
-
-
-
-
-
-
-
-
20
-
27
Add to Reduce
315
144
36
-
2
2
3
4
5
6
7
8
9
-
-
2+0
-
2+7
Reduce to Deduce
3+1+5
1+4+4
3+6
-
-
-
-
-
-
-
-
-
-
-
-
2
-
9
Essence of Number
9
9
9
-
2
2
3
4
5
6
7
8
9

 

 
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
B
=
2
1
2
BY
27
9
9
-
-
2
-
4
5
-
-
8
9
T
=
2
2
5
THEIR
60
33
6
-
-
2
-
4
5
6
-
8
-
D
=
4
3
5
DEEDS
37
28
1
-
1
2
-
4
5
-
-
8
-
Y
=
7
4
2
YE
30
12
3
-
-
2
3
4
5
-
-
8
-
S
=
1
5
5
SHALL
52
25
7
-
-
2
-
4
5
-
7
8
-
K
=
2
6
4
KNOW
63
18
9
-
-
2
-
4
5
-
-
8
9
T
=
2
7
4
THEM
46
19
1
-
1
2
-
4
5
-
-
8
-
-
-
20
-
27
Add to Reduce
315
144
36
-
2
2
3
4
5
6
7
8
9
-
-
2+0
-
2+7
Reduce to Deduce
3+1+5
1+4+4
3+6
-
-
-
-
-
-
-
-
-
-
-
-
2
-
9
Essence of Number
9
9
9
-
2
2
3
4
5
6
7
8
9

 

Matthew 12:33 Commentaries: "Either make the tree good ... - Bible Hub
biblehub.com/commentaries/matthew/12-33.htm

He says, 'By their deeds ye shall know them; for as is the tree so is its fruit"

 

 

BODY MAGIC

An encyclopaedia of esoteric man

Benjamin Walker 1977

CONSCIOUSNESS

Page 97

(Lat. con, 'with', scio, 'to know') is the subjective factor that characterizes awareness. It commonly designates the normal waking consciousness, the private experience that one is aware, 'present' and on the surface. It is a psychological, even physiological concept, as distinguished from mind, which is largely a philosophical one.

This waking consciousness is the mental glow that results from impressions created by the shifting and changing panorama of the world impinging on the senses. It is the psychic condition experienced by the ego or personality during all its self-aware activities. Through consciousness the ego exercises the faculties of (1) perception, that is, the apprehension of things, through the sense organs;
(2) cognition, the understanding of what is presented to the senses;
(3) memory, the recall and recognition of past experience; (4) thinking, the process of reasoning, sifting, analysing and making judgments; (5) feeling, or experiencing emotion and pathemic states; and (6) willing or activity.
The waking consciousness is a series of disconnected awareness phases integrated and given continuity by memory, which itself is intermittent and disjointed. According to G. I. Gurdjieff (d. 1949) even the person who imagines that he is wide awake is in a state of light hypnosis. Much of this limited consciousness is a mechanical reflex, an automatic activity carried on by the neuronal, ganglionic or cerebral systems, and almost exclusively a matter of the brain and sense organs. As such it is properly the sphere of the neurophysiologist and behaviourist. It has no primacy over the rest of the mind except that it is best fitted for dealing with the practical needs of everyday life. Friedrich Nietzsche (d. 1900) deplored the 'absurd over-valuation of consciousness', and went so far as to state that, `The waking and rationalizing consciousness is a danger, and /Page 98/whoever has lived among conscious Europeans knows in fact that it is an illness.'
Man possesses both practical information and intuitive insight. but only a small fraction of this knowledge can be present in his consciousness at any given time. All the rest of it, the part not at the moment lit up by his conscious awareness, represents the subconscious, preconscious or subliminal consciousness, which can be tapped by memory. Beyond this again is the huge mass of data stored in the unconscious*, most of which cannot normally be recalled and seldom rises to the surface or forms part of conscious awareness.
The conscious mind is adapted to interpret symbolically and through the extremely limited range of the sense organs, the material it receives. It is an obfuscating medium which interferes with most ranges of higher perception. Only rarely is it capable of affording some manifestation to the higher self. Only in brief spurts and obliquely can the average conscious mind obtain a glimpse of the higher reality. Awareness as communicated through the brain has been described as awareness received through a filter, a veil, a net. a scrambling device, a distorting mirror. It hinders true perception and can be an obstacle to truth, blinding a man to the vision of the greater reality. We cannot through our normal consciousness know what it is like 'out there'. Consciousness has therefore been termed the Slayer of the Real. Some degree of xenophrenia* is a prerequisite to the higher ranges of perceptionl and anything that arrests the process of 'thinking' and 'reasoning" puts one nearer to this knowledge.

As understood in mysticism and the occult and in various parapsychological contexts, consciousness includes not only the awake and aware states, but also all states of so-called unconsciousness, since it is now fairly well established that psychic activity continues without interruption, even if what is experienced during xenophrenic states cannot be recalled to memory.
In its most extended sense, consciousness covers the full range of the individual's awareness, including all the ranges of his subconsious and unconscious. Conscious awareness as commonly understood is thus only a transient wave in an infinite ocean. It might be described as the subjective aspect of universal mind, localized in the individual and constituting his individuality, enabling him to know /page 99/ a kind of reality from within. In the final analysis consciousness becomes a mode of energy.

Tart, Charles T. (ed.), Altered States of Consciousness, John Wiley, New
York, 1969.
White, John (ed.), The Highest State of Consciousness, Doubleday,
New York, 1972. CONSPIRATION
(Latin 'co-breathing'), a technique in which the breathing rhythm between two or more persons is reciprocally harmonized, to establish mental resonance and 'sympathy'. It is used in healing and magic for mental rapport. Thus, an adept may synchronize his breathing rhythm with that of his pupil in order to learn what is passing through the latter's mind or to understand his weakness, so that he might provide him with the help he needs.

In conspiration therapy the physician alters the patient's breathing tone, by harmonizing his healthy and power-charged breath with that of the patient, to enable the sufferer to participate in his own /page 100 / healty rhythm. This healing rhythm can then be 'locked' so that the easy breathing continues even when the physcian departs.

The breathing rate is believed to be connected not only with the heartbeat, the pulsing of the brain and the metabolic rate, but also the sexual centres, and considerable use is made of conspiration in sexual magic.

Page 101

COSMIC CONSCIOUSNESS
Also called cosmic mind, world mind, cosmic psyche, cosmic consciousness is the psychic element in the cosmic ether, and shares many of its characteristics. All-pervasive, coexistent and merged with matter, it is the field of mental vibrations, the source of all mental energy and understanding, and the factor that constitutes the awareness of things. The world is pervaded by the cosmic consciousness and all objects and elements forming the universe share in a kind of common mind. Sir James Jeans (d. 1946), the famous astrophysicist, observed: 'Today there is a wide measure of agree-/page 102/ment regarding the non-mechanical nature of reality. The universe .begins to look more like a great thought than like a great machine.' The human mind is fed from the limitless reservoir of the cosmic mind of which it is a part and to which it is channelled. The area of its operation in the human being is a kind of supra-consciousness that lies dormant in man. At a profounder level therefore there is in every man a region where all can be known. Many thinkers through the ages have been aware of this transcendent fact.
The Islamic philosopher, Averroes (d. 1198), taught that while we have separate bodies we do not have separate minds. He said that every individual shares in the universal mind or soul, and derives from this common source similar, if not identical, ideas 'like an aquatic plant with many heads showing above water, but all meeting in one great root beneath the water'. The profoundly mystical experience of this universal mind is one of indescribable illumination and understanding. St Thomas Aquinas (d. 1274), having gone through such an experience, declared that in comparison with it, all his learning was 'as straw'. Another mystic, Jacob Boehme (d. 1624), recalling his own moment of revelation, wrote : 'The gate was opened to me so that in one quarter of an hour I saw and knew more than if I had been many years at a university.'
Modern philosophers and psychologists have sometimes probed the same depths. 'In our innermost being,' wrote Arthur Schopenhauer (d. 1860), 'we are secretly aware of sharing in the inexhaustible springs of eternity.' The great pioneer in psychical research, Frederick Myers (d. 1901), believed in the existence of a universal_ telepathic link connecting all mankind. William James (d. 1910), eminent psychologist, held a similar view. 'We live immersed in a continuum of cosmic consciousness', he wrote, a little of which filters into the individual human mind. James did not deny the possibility of an interaction between the slumbering faculties of the individual mind and a 'cosmic environment' with consciousness of some sort. Henri Bergson (d. 1941) also held that the universal mind was aware of everything, everywhere, but that for us this knowledge was modified by the limitations of the human brain. Carl Gustav Jung (d. 1961) had similar intimations of a universal overmind. This is to be distinguished from his concept of the 'collective unconscious'*, which represents the experiences of mankind inherited by each individual.

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The whole subject of cosmic consciousness was examined by Dr Richard Maurice Bucke (d. 1902), a Canadian surgeon and president of the American Medico-Psychological Association. At the age of thirty-five he had an overwhelming experience that coloured all his subsequent thinking, so that he was in the unique position of having both experienced and deeply studied the phenomenon, which he described in his authoritative book on the subject. He states that a person who experiences cosmic consciousness will acquire more enlightenment in a few moments of his rapture than in months or years of study, and a great deal that cannot be learned by any amount of study. He himself saw and knew that the cosmos is a living, thinking and feeling presence.
Adepts, sages, prophets, seers, poets and mystics, and men of extraordinary power and vision like Zoroaster, Lao Tzu, Buddha, St Paul, Plotinus, Muhammad, Blake and Swedenborg, have been able to tap the well-springs of the cosmic mind. Through a kind of transpersonal consciousness they lose awareness of the self and receive illumination and understanding of the ultimate significance of human destiny and the living principles of the universe.
Lesser men, in varying moods or at certain critical moments in their daily lives, may also have fleeting glimpses of smaller radiances from the lucent cosmic ocean and feel the touch of the infinite, often becoming vividly aware of life's profounder mysteries. This may happen in moments of ecstasy*, when in love, in the presence of death, in various xenophrenic* states. Manifestations of psychic power and paraperception, 'hunches' and premonitions, the operations of the sixth sense and second sight, visions of the fourth dimension, may all be explained as a leakage into individual consciousness of some of the material from the cosmic mind, that the ordinary brain would normally exclude.
Cosmic mind is Objective, Total, Pure or Transcendent Consciousness. Fed from this unseen source the human mind has a potentiality without limits, and greatly exceeds the capacity of the nervous system to contain it. The immense surge of power would be too much for man, and it is therefore channelled and filtered through the brain and senses, and a great deal is shut out in the process.
A French physicist, Olivier Costa de Beauregard, has suggested, from recent developments in cybernetics, that the physical universe must possess a psychic 'underside', which is the source of informa-/page 105/ tion embracing all possible knowledge, of which consciousness in animals and men are little crystallizations.

CROWD
It is a commonplace observation of psychology that the behaviour of an individual can differ remarkably from that of the same person when he finds himself part of a crowd, contributing to and influenced by the 'group thought'* of a large multitude of people. Instances of group behaviour are frequently found in the animal kingdom, even among insects. No one knows how or why a communal unit is formed in a colony of ants, termites or bees, but there appears to be a definite identity in this mind, which is centrally co-ordinated, and operates unitedly, each individual or sub-group performing specific functions related to the group as a whole.
The instinct to act in unison, though usually to the individual's detriment, is perhaps best seen in the behaviour of human crowds, whether at a lynching or a football match. On such occasions the mind of the individual seems to surrender itself to another, larger mind, and can easily take on a strange and at times frightening new aspect. Gustave Le Bon (d. 1931) expressed the view that by merely becoming part of an organized crowd, 'a man descends several rungs in the ladder of civilization; in a crowd he is a barbarian'. Each man feels that he is not responsible for what is happening and therefore can let himself go. He is swallowed up. The emotional contagion in some crowds is so strong that few can resist it, and otherwise rational /page 106/ individuals may find themselves shouting with others in tones they would scarcely recognize as their own.
The 'psychology' of the mob belongs to a lower level than that which usually governs the individual of reason and judgment. The level of the crowd, the 'beast with many heads', is often base, instinctive and primitive. Its reactions are more cruel, more irrational, and distinctively regressive, like those of the sans culottes of revolutionary France. The polloi or multitude are obtuse and easily aroused to hysteria. As C. G. Jung (d. 1961) said, 'A hundred intelligent heads massed together make one big fathead.'
The psychic upheaval in a large concourse of people who succumb to the spell of a powerful preacher or are subjected to a high degree of emotional excitement, as at a revival meeting or political rally, seems to set up disturbances in the atmosphere around them. In ecstatic religious meetings these have been reported as creating effects that are actually palpable and visible. The air becomes charged with strange electrical impulses and there is a sensation of radiant waves all about, and spontaneous phenomena may occur resembling those seen in a seance room. Such were the levitations and aerial music during the manifestations of the French convulsionaries (c. 1730), and the earth tremors that rocked the house when John Wesley (d. 1791), the founder of Methodism, preached.
Occultists speak of a psychic energy that overflows from multitudes who come together to participate in a common emotional experience., Their released feelings flood the atmosphere, liberating what is called an aura magnetica (lit. 'magnetic breeze') which impregnates the surroundings and affects all those who come within the range-of its influence.

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DREAMS
The visual imagery experienced during sleep*, dreams represent one of the most extraordinary mysteries of life. Everyone dreams, but no one knows the cause of dreams. Modern research indicates a close connection between dreams and the REM (rapid eye movement) phase of sleep, when the eyes under the closed lids move about rapidly as though the sleeper were watching something. Dreams seem to take place on the borderline of two worlds. There is a fantastic distortion of time, place and possibility, which we accept without question in the dream plane.
Many modern students believe that dreams can be telepathic, warning or precognitive. In his book, An Experiment With Time, John William Dunne (d. 1949) says that part of our dreams often anticipate future events and cut right across the time segment. Dreams have also inspired countless creative works and provided solutions to problems that have baffled the waking state, a fact vouched for by men in all walks of life.
Bernard Palissy (d. 1589) made one of his most beautiful ceramic pieces on dream inspiration. Jean de La Fontaine (d. 1695) composed one of his major works, The Fable of Pleasure, after prompting from.a dream source. The poet, John Dryden (d. 1700), used to eat raw meat to produce dreams of splendour. Isaac Newton (d. 1727) said that the solution to many of his mathematical problems came to him in sleep.
Giuseppe Tartini (d. 1770), struggling to complete a sonata, dreamed that Satan appeared to him and played it on the violin for him. Tartini awoke and immediately noted it down, and named the composition The Devil's Trill. Voltaire (d. 1778) conceived a whole canto of his Henriade during sleep. His somewhat less distinguished contemporary, the philosopher Etienne de Condillac (d. 1780), said that he often continued and concluded in his dreams the metaphysi-/page 109/ cal cal discussions he began while awake. Wolfgang Mozart (d. 1791)1 confessed that much of his music came to him in dreams. The Marquis de Condorcet (d. 1795), French mathematician and philosopher, resolved many mathematical problems in his sleep. He once dreamed the final steps of a difficult equation that had puzzled him through the day.
The German poet, Friedrich Klopstock (d. 1803), was convinced that many of his poems were dream-inspired. Like Dryden, Ann Radcliffe (d. 1823), author of The Mysteries of Udolpho, gave inspiration a helping hand, and deliberately ate indigestible foods to procure the nightmares she used in her Gothic tales. Johann Wolfgang Goethed. 1832) admitted that he solved scientific problems and conceived poems in his dreams. The beginning of S. T. Cole-ridge's (d. 1834) extraordinary poem, Kubla Khan, was received in the same way, and so were many of the best stories of Edgar Allan Poe (d. 1849). Even the idea of Mary Shelley's (d. 1851) supernatural classic, Frankenstein, came to her in a dream.
In a succession of three vivid dreams Professor Jean Agassiz (d. 1873), the Swiss naturalist, was guided to the correct decipherment of an indistinct impression of a fossil fish on a stone slab, with all its missing features perfectly restored. Dr Hermann Hilprecht, the Babylonian scholar, dreamed in 1893 that he was visited by a 'tall thin priest of Nippur', ancient Mesopotamia, who explained to him the precise arrangement of certain inscriptions on some fragments of agate that had been puzzling him for some time.
In 1865 the chemist, Friedrich Kekule (d. 1896), puzzling for weeks over the arrangement of atoms within a molecule of benzene, dreamed one night that the atoms were dancing before him in long chains in a snake-like manner; one of the snakes suddenly got hold of its own tail, and when Kekule awoke this ring structure suggested to him the arrangement he sought. The Russian chemist, Dmitri Mendeleev (d. 1907), saw his entire periodic table of elements laid out clearly in a dream.
R. L. Stevenson (d. 1849) dreamed the story of Dr Jekyll and Mr Hyde as well as plots for numerous other stories. Henrik Ibsen (d. 1906), during three feverish weeks, used to scramble out of bed in a semi-somnolent condition to write down the lines of his Brand, which arose tumultuously in his mind as he drowsed. Through a dream Otto Loewi (d. 1961), Nobel prizewinner, established the /page110/ theory that nerve impulses are transmitted by means of chemical substances. He awoke from sleep one night, jotted down something on a piece of paper and in the morning was unable to decipher the scrawl, but later realized that it was the design of an experiment to demonstrate his hypothesis. Albert Einstein (d. 1955) always kept a notebook by his bed to jot down any helpful dreams that might contribute to his mathematical work. Niels Bohr (d. 1962) dreamt about a curious model of the solar system, the model of the atom on which the whole of modern atomic physics is based.
The time factor is a puzzling problem in the study of dreams. The opium dreams of Thomas De Quincey (d. 1859) stretched to seventy or more years on some nights. The French dream researcher, Alfred Maury (d. 1922), relates that he once had an elaborate dream which ended with his being caught and guillotined. He awoke in terror to find that the bed-tester had fallen on his neck. His conclusion was that while dreaming of the Revolution, the dramatic denouement was flashed through his mind in a fraction of a second to bring it into accord with his sudden experience of the bed-pole falling on his neck. In the same way any local noise that awakens a sleeper may be transmitted instantaneously to fit into his dream sequence as if it were actually part of the dream lie is having at the time.
No one knows what causes dreams. They were once regarded as messages from the gods, guardian angels or ancestral spirits, counselling and forewarning the dreamer. Others believed that demons and elemental spirits emerged from their haunts when a man was asleep, and enacted their fantasies in his mind. Some held that a man's own spirit wandered off and its adventures were communicated to the sleeper as dreams.
Dreams may be a shadowy continuation of our waking state, a muddled recapitulation of our recent daytime experiences. Many medical researchers tend to account for dreams entirely in terms of the physiological or emotional state of the sleeper. Glare on the eyelids, spots before the eyes, ocular spectra, indigestion, painful menstruation, a full bladder, sexual tension, fever, cold, noise, anxiety, fear, anger, can all give rise to dream sequences to suit the situation. But It must be said that although such stimuli may find their way into dreams they are by no means the sole cause of dreams.
In the occult view each of the four components of the total man (physical, etheric, astral and spiritual) contributes data to the dream /page 111/
content from its own plane. All four become superimposed, as it were, in varying degrees of intensity, and make up the composite imagery of the dream.
Dreams frequently release the lower element in man. Plato (d. 347 Be) in his Republic said, 'In all of us there is a lawless side like a wild beast, that peers out during sleep.' St Augustine (d. 430) thanked God that he was not responsible for his dreams. Friedrich Nietzsche (d. 1900) said, 'In dreams some primordial relic of humanity is at work which we are unable to reach by a direct path. The dream provides a hint of man's archaic inheritance, of what is psychically innate in him.' Dreams therefore are something primordial visceral, "epigastric, intuitive.
Alfred Adler (d. 1937) held that a person's disabilities would lead to an attempt to make up for them not only in real life, but in dreams. The dreamer would create dream situations where he is successful, charming, attractive, rich and happy. In other words dreams compensate for his feelings of inferiority. Sigmund Freud regarded most dreams as secret wish fulfilments. 'Every dream is a repressed desire,' he said. He emphasized the sexual nature of dreams and, said that most dreams treat of sexual material and give expression to erotic wishes. C. G. Jung (d. 1961) regarded dreams as an integral and personal expression of the individual consciousness but often concealing a deeper archetypal or universal symbolism.
A fairly common belief among primitive and tribal peoples is that dreams are real and represent an actual world, and they often hardly distinguish between dream life and everyday existence. For example, a man might take snake-bite treatment on awaking from a dream of being bitten by a snake. Many children, even in advanced communities, are similarly unable to separate dreams from reality. Thinking men too have had their doubts. It is pointed out that just as it is impossible for a sleeper to judge that he is asleep (for then he would have to be simultaneously awake), so it is impossible for the ordinary person to be sure that he is actually awake, for what we call waking might well be a form of sleep from which we have to be aroused to see the real world.
Eminent thinkers have expressed the same view. The Chinese philosopher, Chuang Tzu (d. 286 ac), once dreamed that he was a butterfly and on awaking could not be sure whether he was Chuang Tzu who had dreamed that he was a butterfly, or actually a butterfly now imagining that it was Chuang Tzu. According to /page 112/ Blaise Pascal (d. 1662), 'Apart from faith there is no telling whether a man is awake or asleep.' Rene Descartes (d. 1650) wrote, 'I am not aware of any signs by which waking can be distinguished from sleeping.'
In dream laboratories in various centres around the world dream phenomena are being studied on scientifically established principles in an attempt to unravel some of the secrets hidden in dreams. One recurring problem is that the medium of recollection does not seem to be the memory of normal consciousness. A dream swirls away and begins to fade as soon as we wake up. And as for the dreams one has had earlier in the night, they are usually lost altogether and leave no trace in the memory.
Most dream experiences are unreal, remote, irrational. St Thomas Aquinas (d. 1274) said that logical syllogisms go wrong in dreams, and Sigmund Freud (d. 1939) observed that the dreamer cannot do arithmetic_ Wilhelm Wundt (d. 1920), German psychologist, called dreaming a state of 'normal temporary insanity' To which a modern psychologist adds that dreams allow each of us to go quietly and safely insane every night of our lives.

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DYING
Dying, the process during which life ebbs away and death supervenes, is perhaps the most awesome of all human transition states. To help the dying a number of religions have evolved an ars moriendi, 'art of dying', a technique for dealing with the whole process attending the final moments.
Descriptions of the actual dying process are many and varied. In the case of those who die a normal death in bed, it would seem that the vital energy begins to shrink and retreat, starting from the feet and working upwards. The sensation is one of growing coldness, numbness and paralysis, often accompanied by strange sounds of buzzing, snapping, singing and humming, inside the head and out-side. The strength drains away, the muscles relax and there is a slow sinking of vitality.
Often the mind remains active, and reviews its past life. Like a rushing panorama of vivid pictures, memories of forgotten places, dimly-remembered people, scenes and incidents from the past, some important, some apparently trifling, come floating before the mind's eye of the dying person as in a vision. There is some truth in the popular idea about the thoughts of drowning men as they go down for the third time.
/ Page116/ Scenes of the past give way to another phantasmagoria, seemingly of another dimension, when it appears as if two worlds have merged, this world and that, like one picture superimposed upon another, for the soul's connection with the body is loosened. A man in articulo mortis, 'at the point of death', flickering on the borderland between two planes, is said to be fey (lit. 'doomed), a word which describes the power of prescience that he possesses at this time; he becomes clairvoyant and can see into the future.
During the moments immediately preceding death all physical energy is withdrawn, there is a growing stupor, sensibility evaporates, awareness of surroundings is lost, and there is a swooning drift into nothingness. Students of astral projection believe that during the last phases of dying the physical body is unconscious, that is, brain consciousness is in abeyance, and all sensations and thoughts pass into the astral body, so that the whole process of dying is gradual, easy and natural, and seldom involves physical pain or fear.
Although it would seem that man leaves the world as he entered it, in a state of oblivion, occultists believe that the consciousness that vanishes at death is not extinguished but merely withdrawn, for use in some other form, or if it is extinguished it is only a blackout of the brain consciousness, after which another awareness emerges which we carry with us into the next sphere. We depart from here with another, theta, consciousness (see xenophrenia), into other dimensions, and other fields of experience.

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ECSTASY
A state of mental and spiritual exaltation when the mind is suddenly raised to a rare level of experience far more profound than that of daily consciousness. As originally used the term implied a rapturous bewilderment when the person in the ecstatic state was for a time out of his senses and suffered a brief mental derangement.
Often it is of short duration. But in that brief moment the soul is dissolved in the infinite and life becomes an 'eternal now'. The experience is profound and incommunicable. 'I knew a man in Christ,' said St Paul, 'whether in the body or out of the body I cannot tell, who was caught up to the third heaven and heard unspeakable words, which it is not lawful for a man to utter' (2 Cor. 12 : 2).
Ecstasy may be theistic or atheistic, Christian or pagan, deistic or pantheistic, materialistic or idealistic, and can result in feelings of elation or melancholy, joy or sadness, fearlessness or fright, serenity or eroticism. It can cover the full scale of human experience, and may range from the deep joy of a purely physical sensation, intensely felt, to the rapture which abruptly, uncontrollably and violently seizes the saint or prophet, and displays before his vision a glimpse of another dimension. Reality lies beyond the ken of human consciousness in its normal state, and some form of exaltation is necessary to apprehend or experience the other dimension.
Ecstasy is a condition when the centre of perception shifts from the physical to the spiritual world, when the consciousness is withdrawn from the circumference to the centre, during which there is an exaltation of the faculties, and a blissful trance-like state supervenes, accompanied by visions. In the supreme moment of ecstatic beatitude it is even possible for the body to die, for it can no longer contain the soul. The experience is known as the mors osculi*.
The sense of ecstasy is 'immediately' and not rationally felt, but at the same time certain distinctly physical symptoms accompany the event, and often the physical and psychical sensations seem to meet and merge. Thus, a person in ecstasy may feel tides of warmth where they are described as 'hot' /page 123 or 'burning'. He has a sensation of light, that can be of dazzling brilliance. Thrills (lit. `piercings) or sensations of tingling pass in waves over his body. His breathing is impeded, or it may be accelerated, he feels suffocated, his heart overflows with emotion, tears come to his eyes and he may cry out as if in agony.
The subjective experience is almost beyond description. He is filled with a profound and mystical sense of boundless release, newness, peace and fulfilment. He is radiant and aglow, as if lit up from within, and he has the feeling that he is walking on air or lying on a cloud. His soul seems to dissolve and he loses all awareness of his physical surroundings, deeply absorbed in his experience.
Like the symptoms, the circumstances that evoke ecstasy are varied. The saint, mystic or prophet may become enraptured as a result of deep meditation or contemplation of divine things. In a lower range the philosopher or scientist might have an experience of inspired elation while solving, or at having solved, a metaphysical or mathematical problem. The feeling bordering on ecstasy has come to people while worshipping in a cathedral, or listening to a symphony, reciting or hearing poetry, or seeing a play. The vast wastes of the desert, the solitudes of the mountain or deep forest, the roar of waterfalls, the fury of thunderstorms, have all at some time or other brought on a state of rapture. Overwhelming emotions - like great love, deep sorrow, joy, or even raging anger, can make one lose one's reason and plunge one into a state closely akin to ecstasy (see xenophrenia).
A still lower range of ecstatic experience may be precipitated by bodily sensations and related emotions, such as those that accompany childbirth, love-making and orgasm.

Page 236
MEDITATION
An aid to mental development, and, according to its advocates, to spiritual advancement and enlightenment, involves a great deal of mental discipline. Some people have a natural aptitude for meditation, but most need to adopt guidelines and follow certain fixed procedures. Meditation is an ordered course in a particular direction aimed at a predetermined goal in a form of self-induced xenophrenia. Throughout the meditative process, even during all the apparently 'unconscious' or trance phases, there is allegedly a con-/Page 237/tinuity of conscious awareness. Meditation can confer genuine benefits, but is not without its pitfalls. The four chief stages in the meditative tradition are briefly outlined below.
(1) Attention, the first stage, is said to be like 'preparing to enter the pool of the mind'. It requires an intentness of consciousness, the direction of awareness by an act of will. But because men are constantly beset by irrelevant lures and diverted by transient issues, they need meditative aids, which are provided at this stage. This first phase is known in yoga as pratyahara, 'withholding', or the exclusion of distractions from the mind such as sense objects and conceptual notions. In Buddhist meditation one can start by focusing the mind on a simple object such as a bare pole standing upright on the ground. It must be done in a state of 'relaxed attentiveness', with no attempt at analytical thought. When extraneous thoughts arise one must not follow them; they should be disregarded, as bubbles on the surface, and allowed to burst and vanish.
Psychologists point out, however, that rigid, undeviating attention can also be pathological in origin. It is then known as hyperprosexia (Gk. pros, 'over', exo, 'to hold'), a psychotic condition in which the mind takes hold of an idea with unshakeable fixity. This is found in various kinds of mental disorder. Certain forms of monoideism (singleness of idea), as in ceaseless daydreaming; or in erotic, status or power fantasizing; and monomania, where the mind is obsessed with a single thought (id& fixe), and one keeps reverting to it in speech, are symptomatic of the same pathology. A number of seemingly paranormal faculties have been explained in terms of such hyperprosexia, where the powers of attention, observation and discrimination are at work to an abnormal degree, so that people can apparently see, hear and feel things that are beyond the scope of the average person.
(2) Concentration, the next stage, is the ability to centre one's consciousness on a subject without being distracted. It is 'entering the pool of the mind'. In yoga this stage is known as dharana, 'holding'. In the Buddhist system the exercise of the previous stage may be advanced to include some such qualification as : think of the same pole, but do not think of a monkey climbing it. The idea of the monkey has now been suggested to the student and he has deliberately to exclude it from consciousness. This is achieved without strain or effort. and in a condition of 'passive concentration'. Great /Page 238/ powers accrue from concentration. Sir John Woodroffe (d. 1908), authority on tantrik yoga, wrote that by means of concentration alone, certain yogis are able to kill insects, birds and even larger animals. They can light a fire without flint or matches, by the same means.
The great mathematician and engineer, Archimedes (d. 212 Bc) of Syracuse, is supposed to have had extraordinary powers of concentration. The story goes that once deeply absorbed in a problem he unconsciously registered the rise of the water level as he immersed his body in the tub for a bath, and in a flash conceived the idea of an important hydrostatic principle. So profound was his mood that he immediately rushed through the streets crying, `Eureka! Eureka!' (I have it), quite unaware of the fact that he was still naked. The same genius during the capture of his beloved Syracuse by the Roman general, Marcellus, had been so absorbed in some mathematical diagrams he had drawn in the dust, that he said to a Roman soldier who came too close, 'Do not disturb my circles, fellow,' which so annoyed the Roman that he killed him, in spite of specific instructions from Marcellus that the great scholar was not to be touched.
For training in concentration the Neoplatonist philosopher, Plotinus (d. AD 270), recommended mathematics, dialectics and analytical thought. Sufis refer to the middle stages in the meditative process as fikr or devotional concentration on higher things. But in all systems it is emphasized that without concentration no progress can be made, for it is by this means alone that the mind learns to become receptive to the messages from the higher planes.
(3) ConteniP lation involves deep internalizing of thought. This stage has been compared to 'diving into the pool of the mind'. Here the degree of mental absorption reaches a kind of trance. All the senses are closed to distracting incoming stimuli : one's consciousness is withdrawn and the mind focused inwards. It is a receptive state and some regard it as the final stage of meditation proper. It continues to be a mental operation, but the man absorbed in contemplation is divested of the ego. In yoga this stage is known as dhyana, 'contemplation', in Pali as jhana, in Chinese ch'an, and in Japanese zen. Plato (d. 347 BC) in his Symposium relates how Socrates once remained standing motionless, absorbed in profound meditation, for the space of twenty-four hours. Another story tells /Page 239/ of St Thomas Aquinas (d. 1274) who was once so rapt in meditation on the divine mysteries that he scorched his finger without noticing it.
(4) Many exponents agree that the final stage of the meditative process takes one beyond meditation, and outside the mental plane altogether. One's consciousness is divorced from all empirical content, unmixed with sensation, pathemia or thought. It is a stage of `mindless awareness', unconnected with any direct cerebral activity. This transcendent state is known by various names. It is the samadhi, `conjoining', of yoga; the nirvana, 'extinction', of the Buddhist; the satori, 'illumination' of the zen practitioner; the unio mystica, `mystical union', of the western mystic; and the fan' a, 'annihilation', of the sufi. It has been described as the exaltation of consciousness to the highest degree, yet recallable to the conscious mind after the experience is over.
The neoplatonist, Iamblichus (d. AD 333), said that the power of contemplation can at times be so great that the soul leaves the body. And indeed others speak of this last stage as a movement of the soul resembling the spiritual ecstasy* achieved by prophets, sages and mystics. It is a kind of rapture, a peak experience of clear and unclouded bliss. It has been referred to as a merging with the Total, Pure, Objective or Cosmic Consciousness, perhaps representing a flicker of the consciousness of God. But many have denied this as presumptuous. The sufis speaking of the final stage in the mystic's progress, which they call had, declare that it cannot ever come solely through man's effort, however assiduously he tries, since it is vouchsafed by God's grace. Hal, they declare, is gifted.
Certain physiological concomitants are associated with the trance state, and in recent years scientists have carried out extensive tests to measure the changes that occur in the body when a person is in a meditative trance. Hindu yogis, zen Buddhist monks, Egyptian fakirs, Voodoo practitioners, African medicine-men and Siberian shamans, have all been subjected to such tests. While the results are not conclusive certain factors do seem to be constant. For instance, it has been found that cardiac activity decreases, the heartbeat is slower than normal, blood pressure falls, the general metabolic rate is reduced. Breathing slows down, and oxygen consumption may be appreciably lower than the minimum necessary to support life. The temperature may be feverish, reaching 39°C. /Page 240/ (102°F.), but this is not always so. EEGs indicate that alpha waves (see brain waves) predominate.
Properly undertaken there would appear to be much physical and mental benefit in the complete relaxation and tranquillity that many meditative disciplines provide. The bodily energies are restored and the powers of concentration developed. But the effects of meditation go beyond body and mind, and penetrate to the deepest recesses of the human psyche. Most responsible exponents today affirm that meditative exercises should never be undertaken lightly. Buddha laid great emphasis on the need for 'right meditation'.
In the first place the purpose of meditation has to be very clearly determined. Meditating on a practical problem is actually a form of attentive concentration, and can be a useful aid to its solution. Meditating in order to understand oneself and acquire discipline and self-control can be very beneficial if carried out in the proper spirit. Sometimes extravagant promises of personal success are held out to the student as a reward for his effort. But we are warned that any meditation undertaken with the object of obtaining siddhi (Sanskrit, 'power), or gaining wealth, or injuring one's enemies, can do great harm to the practitioner.
Again, the methods of meditation are also very important. The aids adopted, the ritual paraphernalia used, can all serve as pitfalls for the beginner. Meditation on the psychic centres (chakras) can stimulate them and cause them to be needlessly activated. It has been said, 'More men and women have been driven insane through a premature awakening of the forces latent in these centres than most students realize' (Anon., 1935, p. 23). It is also undesirable to meditate on one's guru or preceptor, such as many Hindu systems advocate. Not only does this smack of idolatry, but it can be used by an unscrupulous guru to gain ascendency over a pupil in more ways than one (see expersonation).
Experts further warn that nothing should be done to precipitate the meditative state, such as quick methods of inducing xenophrenia, through drugs for example. Some occult systems employ magical designs : the mandala of the Buddhist, the eight trigrams of the 1-Ching, the kabbalistic tree, the tarot trumps: and also vibratory phonemes or mantras. They may be used in order to effect changes of consciousness, and in some cases to raise thought-forms and elemental entities. These are illusory phenomena arising from false /Page 241/ meditation, causing fantasies to emerge from the unconscious mind. They act like poisons in the spiritual system.
Again, meditation, for all the virtues claimed on its behalf, can be negative and meaningless, as many inadvertently confess when they reveal that they 'empty the mind', or 'concentrate on nothingness'. Spiritually, the value of many forms of meditation may be regarded as negligible, and could even be retrograde. Alice Bailey says,
`It is essential to realize that meditation can be very dangerous work.' Correct meditation avoids esoteric techniques and tricks, concen-
tration on the chakras, the repetition of meaningless syllables, ritual procedures, visualization of the guru. The purest form of meditation, it is said, can only be directed to pure ends and use pure means, and is best achieved by devotion to God. When accompanied by beneficient and positive thoughts for the welfare of others, such meditation has a healing virtue for the soul, and this indeed is what the word originally signified (from Latin, mederi, 'to heal').
Meditation that is described as 'getting close to God without humility', and that 'does not ask for guidance' (Anon., 1935, p. 7), might be regarded by many as both arrogant and foolhardy. The personal effort in meditation, without divine grace, can lead one to the shoals. The practitioner can soon be led to believe that he is divine, a self-delusion that is fostered by the autohypnotic repetition of mantras like Aham Brahmasmi (I am God). This leads to antinomianism, the meditator ending up by believing that he is absolved from the requirements of the ethical, moral or religious law, and above spiritual judgment.
Because of the traps that beset the path, theistic religions such as Judaism, Christianity and Islam declare that no method of inner development should be divorced from religion, nor should any method of development be undertaken in a spirit of self-sufficiency. In essence, meditation is humble supplication to God, as a creature to his Creator, in the form of prayer.

Page 242

MEMORY
The power of retaining, recalling and recognizing previous experience. In its most developed and significant meaning memory is a faculty of the higher intellect. Memory serves as a link with our own past and constitutes an all-important ingredient in the integrative process of our personalities and the recognition of ourselves as individuals. Memory alone forms the link in the continuous flux of perception, and is, according to David Hume (d. 1776), 'the source of personal identity'.
In amnesia or loss of memory, frequently due to injury or shock, one is unable to remember the past, either totally, which is very rare, or partially, where one cannot recall a particular place, time or experience related to a particular set of circumstances usually of a traumatic character. In the form of amnesia known as fugue, `flight', the victim forgets his name, address, occupation and his personal identity. He has no knowledge of his past, and as a rule disappears from his usual haunts. In other respects he is perfectly normal and his intellect remains unimpaired.

Page 243

What we consciously remember is obviously only a small part of our total memory, even if we cannot recall it to conscious awareness. We do not remember most of our dreams, nor do we remember countless incidents that have happened to us a few years, a few months, even a few days ago. We do not remember large segments of our youthful experiences, nor much of our childhood, and nothing of our early infancy and prenatality. Speaking of the strange amnesia that blots out much of the first six or eight years of our life, Sigmund Freud said that 'it serves for each individual as a prehistory'.
It has been estimated that in the course of his seventy years of life, an individual, only when awake, receives and perhaps stores fifty trillion bits of information. (A 'bit', short for 'binary digit', is the smallest unit of information for a storage device, like a computer.) Yet no single event in our lives, however insignificant, is ever forgotten, as is suggested by the phenomenon of cryptomnesia (Gk. kryptos, 'hidden', mneme, 'memory), in which something previously experienced but forgotten is recalled, and now appears as a new experience without awareness of its original source. Religious exaltation, pre-mortem delirium, senility, insanity, high fever, disease, drug states, electrical stimulation of the brain, psychoanalysis, hypnotic trance and other xenophrenic states are among the conditions that often lead to the recall of memories long forgotten and apparently beyond recollection.
How far the human memory can go is still not clear, but age-regression suggests that there is virtually no limit to recall. In age-regression one recollects very early periods of one's life, sometimes even the birth trauma. This is important for the psychologist who looks to the period of these early years for certain suppressed memories, which might be the genesis of later mental ills and aberrations. But the mere recollection is not enough; the patient must undergothe process of abreaction, during which he re-lives the pathogenic (disease-producing) memories in the same emotional state he originally experienced them and thus works off the unconscious repressed emotions associated with them. Abreaction therapy is akin to the pathesis or 'suffered' experience that the candidate had to undergo in the ancient Greek mysteries; or to what Aristotle (d. 322 BO called catharsis, 'purging', which he said was the function of great dramatic tragedy : to relieve the mind of pent-up emotion

Page 244

Experts contend that even prenatal events are recorded in the child's memory. The French psychical researcher, Col. Eugene Albert de Rochas (d. 1914), claimed that under hypnosis his subjects went right back through all the phases of their lives to infancy, birth and the foetal period. Indeed some people have claimed to remember their life as an embryo, and in a few instances have allegedly re-lived the sensations caused by sexual intercourse between parents during gestation. An even more fantastic claim was made by a woman who said that she had a consciousness of herself as a tiny speck at the very moment of her conception, that is, when sperm met ovum in her mother's womb. Finally, according to reincarnationists, there is the age-regression that reaches back beyond prenatality to the memory of one's previous incarnation on earth.
Certain scientists believe that our memory is 'material' and registered entirely in the brain. An engram is the hypothetical inscription or impress supposedly left on the living cerebral tissue as a result of any excitation caused by the stimuli of experience. Millions of such engrams or neurograms are believed to combine to make up the fabric of physiological memory. Whether engrams are transmitted to progeny and inherited by them like other genetic characteristics is still debated.
The ancient Greeks thought of the mind as a tablet upon which one's personal experiences were inscribed 'like seal on wax'. Rene Descartes (d. 1650) said that every experience caused the 'animal spirits' to leave a trace on the pores of the brain, and the process of recall was one whereby the pineal gland impelled the animal spirits to seek out the earlier traces in the brain-pores. The English philosopher„John Locke (d. 1704), picking up the Greek idea, compared the mind of a child at birth to a tabula rasa, a 'clean slate', upon which the incoming impressions were written as they were received through the senses. Thomas Huxley (d. 1895) maintained that every sensory impression left behind a record in the molecular structure of the brain, in what he called the ideageneous molecules, which formed the basis of memory.
Russian scie-tios have been particularly interested in establishing a connection between the physical organism and the personality, or the brain-consciousness and character, without any non-material or 'spiritual' factor intervening. After Lenin's death in 1924 Russian surgeons spent two and a half years examiming his brain in detail.

 

 

THE LENGTH OF THE GRAND GALLERY IN THE GREAT PYRAMID OF GIZA

IS ONE HUNDRED AND FIFTY THREE FEET

153 x 12 INCHES = 1836

 

A proton is 1,836 times heavier than an electron, and the number 1,836

would have the same connotations to any 'intelligence'"

 

 

KEEPER OF GENESIS

A QUEST FOR THE HIDDEN LEGACY OF MANKIND

Robert Bauval Graham Hancock 1996

Page 254

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

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

That common language is science and mathematics.

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

 

 

YOU ARE GOING ON A JOURNEY A VERY SPECIAL JOURNEY DO HAVE A PLEASANT JOURNEY DO

 

T
=
2
-
3
THE
33
15
6
E
=
5
-
8
EIGHTEEN
55
46
1
T
=
2
-
6
THIRTY
100
37
1
S
=
1
-
3
SIX
52
25
7
A
=
1
-
3
AND
19
10
1
A
=
1
-
3
ALL
25
7
7
T
=
2
-
4
THAT
49
13
4
-
-
14
-
30
Add to Reduce
333
153
27
-
-
1+4
-
3+0
Reduce to Deduce
3+3+3
1+5+3
2+7
Q
-
5
-
3
Essence of Number
9
9
9

 

 

JUST SIX NUMBERS

Martin Rees

1
999

OUR COSMIC HABITAT I

PLANETS STARS AND LIFE

Page 24

"A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' "

Page 24 / 25

"A manifestly artificial signal- even if it were as boring as lists of prime numbers, or the digits of 'pi' - would imply that 'intelli- gence' wasn't unique to the Earth and had evolved elsewhere. The nearest potential sites are so far away that signals would take many years in transit. For this reason alone, transmission would be primarily one-way. There would be time to send a measured response, but no scope for quick repartee!
Any remote beings who could communicate with us would have some concepts of mathematics and logic that paralleled our own. And they would also share a knowledge of the basic particles and forces that govern our universe. Their habitat may be very different (and the biosphere even more different) from ours here on Earth; but they, and their planet, would be made of atoms just like those on Earth. For them, as for us, the most important particles would be protons and electrons: one electron orbiting a proton makes a hydrogen atom, and electric currents and radio transmitters involve streams of electrons. A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' able and motivated to transmit radio signals. All the basic forces and natural laws would be the same. Indeed, this uniformity - without which our universe would be a far more baffling place - seems to extend to the remotest galaxies that astronomers can study. (Later chapters in this book will, however, speculate about other 'universes', forever beyond range of our telescopes, where different laws may prevail.)
Clearly, alien beings wouldn't use metres, kilograms or seconds. But we could exchange information about the ratios of two masses (such as thc ratio of proton and electron masses) or of two lengths, which are 'pure numbers' that don't depend on what units are used: the statement that one rod is ten times as long as another is true (or false) whether we measure lengths / in feet or metres or some alien units"

 

A proton is 1,836 times heavier than an electron, and the number 1,836

would have the same connotations to any 'intelligence'"

 

 

THE

BALANCING

ONE TWO THREE FOUR

FIVE

NINE EIGHT SEVEN SIX

4 FIVE 42 24 6

1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1

15 ONE TWO THREE FOUR 208 82 1
4 FIVE 42 24 6
17 NINE EIGHT SEVEN SIX 208 91 1

1234 5 6789

 

 

ZERO = 64 = ZERO

ZERO = 28 = ZERO

ZERO = 10 = ZERO

ZERO = 1 = ZERO

 

I went from God to God, until they cried from me in me 'O thou I'
Bayazid of Bistun

I=9 went from God=8 to God=8, until they cried from me=9 in me=9 'O thou I=9'

 

 

CLOSER TO THE LIGHT
Melvin L. Morse and Paul Perry
1990
SCIENCE: THE NEW RELIGION

Page 84

Virtually all primitive societies-not just the relatively recent Egyptian and Tibetan-believed in survival after death.
In fact, it has only been in the last two-hundred years (and then primarily in Western civilization) that the belief in a hereafter has been abandoned as "unscientific." Science is our religion now. Genetic engineering and heart transplants are our hope of eternal life. Life after death is seen as a subject that is unworthy of scientific investigation. When science turns its spotlight on life after death, it is usually trying to debunk it.
How is it that we have forgotten the knowledge of the ancients? What transpired so that these cosmic truths taken for granted by our ancestors are now largely forgotten or ridiculed? How is it that many physicians have stopped ob-serving and listening?
Only twenty years ago, it came as a complete surprise to the medical profession that dying people actually went through a variety of psychological stages before passing on.
In her hotly debated "pioneering" work, On Death and, Dying, Elisabeth Kubler-Ross claimed that there were five stages of dying: denial, anger, bargaining, depression, and acceptance. Yet this "hotly debated" information has long been common knowledge to most nurses, who attend patients and talk to them instead of at them.
The medical establishment has managed to make near-death experiences a freakish event, not the rule. It has con-vinced patients that they are having bad dreams, not profound experiences that bond them with all of humanity.
As a medical doctor and someone who has been privileged to hear hundreds of childhood NDEs, I became intensely interested in why we no longer believe in life after death. Why do so many of my colleagues react negatively to this subject? Why does the medical establishment assume that NDEs are hallucinations?
What has changed in Western society that has led to this massive denial of death? By the .time our children reach adulthood, they have seen over a thousand violent deaths on television, yet they have no concept of what is involved in the dying process.
How have we gotten ourselves into this situation?

THE SCIENTIFIC REVOLUTION

Some theologians feel that the change in Western spirituality started in the seventeenth and eighteenth centuries with scientist-philosophers Isaac Newton, John Locke, and John Ray. These three English Protestants and amateur theolo-/ Page 85 / gians built the foundations of modern science by trying to discover the works of God in the design of the universe. Hence, when the apple bopped Newton on the head, it led to the theory of gravity, the way in which God worked to keep everything on the earth.
Their work, which led to the scientific revolution, was initially an attempt to find the hidden divinity of God within nature. By uncovering the natural laws that controlled the universe, this trio of geniuses believed we could better un-derstand God.
These scientists were deeply religious. Newton, for ex-ample, was more proud of his treatise on the Book of Daniel, than in being the father of physics. However, studying nature-to find the laws of God proved to be a slippery enterprise. The Catholic Church, which never really recovered from its attempt to suppress Galileo's theory that the earth rotated around the sun, was powerless to stop the development of scientific thought. Rather than welcome it as an acceptable addendum to religion, the church fought it. Since that time, religion has found itself squarely opposite science.
The study of nature was abandoned to the scientists, with religious leaders focusing on the immortal soul and meta-physics while at the same time claiming that some scientific discoveries were "the devil's work." Darwin's theory of evo-lution and the subsequent fossil evidence supporting his the-ory conflicted with the theologian's account of creation. Advances in obstetrics, including the use of anesthesia, were bitterly reviled by the clergy, who claimed that "man should be born in pain."
A greater schism developed between church and science. Religion basically yielded nature to science and became mas- ter of the metaphysical world, which could be entered only by following the word of God-as they read it.
The triumph of science in interpreting the world weakened / Page 86 / the role of the church. By the late 1800s, many people no
longer believed in heaven and hell. Church attendance dropped dramatically as the Industrial Revolution rapidly vin-dicated science as the new God.
This period also marked the birth of medical materialism. Science became almost numbed with excitement at the dra- matic discoveries. Physicians discovered that germs caused many diseases, a finding that ultimately led to antibiotics. The effects of nutrition on disease were discovered. Surgeons were learning how to control infections.
Where early physicians had always incorporated religion into their healing practices, they now omitted it. Having been forced to choose between theology and science, they went with science. What else could they do? Most religions had rejected the importance of the body in favor of the healthy soul. The possibility that religion and science could peace-fully coexist was not an option.
This lopsided view continues to this day. Now surgeons are able to remove appendices, replace hip joints, and even transplant hearts. As science progresses, We are able to ma- nipulate nature through genetic engineering.
As quickly as science has advanced toward unlocking na-ture's secrets, we have moved away from spirituality and the possibility of a life beyond. After all, it is an intangible subject as far as science is concerned. Is there a way to conduct an experiment proving the afterlife that yields reproducable re-sults? No. Is there anything for a scientist other than anecdotal or scriptural evidence? Not so far.
So what's the point? ask modern scientists. Call near-death experiences "hallucinations," and let's get on with "legiti-mate" research.
With the explosion of scientific knowledge, we have seen a brutal revolution in traditional ideas and feelings. Less than / Page 87 / a hundred years ago, most people died at home, surrounded by a multi generational family and loved ones. Today, most people die alone in hospitals. Today, fewer than half of Amer-ican households are composed of two biological parents and children. Fewer still include grandparents.

THE INVISIBLE DEATH

The growth of medical technology and the loss of religious involvement in the healing or dying process have greatly changed our attitudes about death. The focus is on the living and the losses they will incur. It is widely assumed that those who are near death are beyond knowing.
Deathbed rituals have been abandoned. Predeath visions have been forgotten or discarded as hallucinations. The lov-ing lie shields everyone against the inevitable. Medical sci-ence-with its ability to use machines in place of failed organs - has replaced religion as the key to immortality.
The attitude of society toward death, has changed. Today we ignore death.
A portion of an article on California sums up our national attitude on the subject: "peace is simply not a component of what passes, out here, for the seasona1 cycle. You cruise along the freeway in sunshine and shirtsieeves, and then one day it rains, and you realize that for two weeks it's been February. As a result, people don't really 'get' death out here, which means they don't get the kind of grown-up seriousness that mortality inspires. Not that people don't drop dead, of course. But the deaths of others are seen as aberrations, a violation of the L.A. ethic. 'Everything's so nice here,' is the unspoken attitude. 'You'd have to be crazy to die.' " Such is the attitude of many about death."

 

 

CLOSER TO THE LIGHT
Melvin L. Morse and Paul Perry 1990

Page 96
"...Story after story, puzzle after puzzle, case studies like this one come along.
Do these mysterious tales prove the existence of a higher plane? Do they prove the existence of the soul, a part of us that leaves the body, flies up that tunnel, and, well, goes to heaven?
Science has long debunked the spirit because of its intan-gibility. For the past hundred years, neuroscience has con-centrated on exploring the intricate connections between brain and body that allow us to walk, breathe, and use the senses of hearing, seeing, touching, tasting, and smelling. Most neurologists are not interested in studying conscious-ness. Denying the existence of the soul, scientists define the brain as limited to neuron and electrochemical reactions that cause observable behavior. To admit to more would be to confess that there is more to the human mind than simply the brain.

PHILOSOPHY OF THE SOUL

The soul has been widely defined throughout history. Some societies have believed that the soul represents the highest of human thought, and therefore, it is most abstract and difficult to define. Others have believed that the soul represents the source of life itself, while others have considered the soul only to be the source of afterlife.
Democritus, a fifth-century Greek philosopher, felt that life was sustained by "psychic atoms" that were spread throughout the body but were controlled by the brain, which contained "the bonds of the soul." Plato theorized that the / Page 97 / soul had three parts-intellectual, irascible, and sexual-but only the first aspect had the virtue of. immortality.
Galen, the first-century Greek physician, agreed with Plato, but went further. He divided the soul into several functions. All of our motor and sensory abilities were attrib-uted to the soul as were "rational" functions such as imag-ination, reason, and memory.
The Catholic Church appropriated and developed Galen's concept of the soul, even offering opinions as to where the various functions were located in the brain. There the issue rested for almost fifteen hundred years, researchers and phi-losophers keeping their opinions to themselves regarding the soul lest they offend the doctrines of-the church.
French philosopher Rene Descartes offered the viewpoint that is dominant in the Western world today. He felt that the body was a machine composed of bones, blood, muscles, nerves, and skin and controlled by the brain. The soul, according to Descartes, was something only found in human beings and not in animals. It couldn't be divided into parts the way Plato said it could. It was unique, immaterial, and immortal. This theory was called dualism.
Many accepted the dualism of Descartes then, and many still accept it today. Many accept only half of the dualistic argument, the half that says the body is a machine.
Scientists who fit into that category are knowni as behav-iorists, researchers who believe that all human and animal functions can be explained by observable behaviors. For the most part, they see man as nothing more than a complex animal or machine. Indeed, throughout history many have sought to create an artificial man. About a century after Descartes, Jacques de Vaucanson, a builder of automatons, and a French physician named Claude Le Cat even went so far as to make a duck that could flap its wings and digest seeds. The soul was not discussed by those who studied the / Page 98 / br-ain and the body because it could not be observed. French physician Julien affray de la Mettrie even put forth the notion in the eighteenth century that the soul could easily be re-moved in most men without losing much of the man him-self-if they could find the soul, that is.
The invention of the computer seemed further to vindicate the behavioral approach. Throughout the 1950s. and 1960s, most brain scientists considered philosophy to be "silly" and unrelated to the real work of discovering the circuitry of the brain. The self-conscious philosopher, rather than attempting to understand the soul as philosophers had since the days of Plato, took up the question of whether computers would ever be able to think or have-emotions.
To a great extent, this type of thinking persists today. Rich-ard Restak, the acclaimed neurologist who wrote a book en-titled The Brain, states that there is no "seat of the mind" and that the entire concept of mind or soul is a philosophical fallacy, nothing more than a literary device. Restak even goes so far as to state that he attempted to find the soul in the brain by using a very sophisticated imaging machine known as a PET scanner. Since he doubted that he could photograph the soul with this machine, he concluded that it must not exist. That was his method of "proving" his hypothesis that man is a soulless creature, at least according to the PET scanner."

"I must hasten to add that many researchers in the medical profession feel, deep down in their heart, that there is a soul. I remember one of my professors at Johns Hopkins University telling me that "When I say, 'I went for a walk today,' I. know I am simply describing to you a behavior that my fellow scientists can quantify. But I know that there was more to my walk than just my legs moving. I know that some inner force decided to go for a walk and that that same inner force enjoyed the flowers and birds and the beauty of nature; /Page 99

''I=9 must hasten to add that many researchers in the medical profession feel, deep down in their heart, that there is a soul. I=9 remember one of my professors at Johns Hopkins University telling me that"When I=9 say, 'I=9 went for a walk today,' I=9. know I=9 am simply describing to you a behavior that my fellow scientists can quantify. But I=9 know that there was more to my walk than just my legs moving. I=9 know that some inner force decided to go for a walk and that that same inner force enjoyed the flowers and birds and the beauty of nature;" / Page 99 / thoughts that science will never be able to measure or quan-tify." That statement came from a rigid behaviorist with whom I=9 spent hundreds of hours quantifying the exact fre-quencies of sounds that monkeys can hear".
When I=9 reflect on what he said, I=9 remember the works of Wilder Penfield"

On page 98 / I=9 occurrs x 8 = 72 7+2 = 9

Page 99 / thoughts that science will never be able to measure or quan-tify." That statement came from a rigid behaviorist with whom I spent hundreds of hours quantifying the exact frequencies of sounds that monkeys can hear".
When I reflect on what he said, I remember the works of Wilder Penfield.

The lines quoted occupy nine lines of page 98 and occur x 3 within 6 lines of page 99
I=9 occurrs x 11= 99


 

CLOSER TO THE LIGHT
Melvin L. Morse and Paul Perry 1990

THE FATHER OF 'NEUROSCIENCE

Page 99

"Wilder Penfield is widely recognized as the father of neu-rosurgery, Educated at Princeton,-Oxford, and Johns Hop-kins, he is responsible for much of our current understanding of brain function.
Among other things, Penfield did extensive "mapping" of the brain in the 1930s and forties. To do this, he electrically stimulated various areas of patients' brains during neurosur-gery. He was able to do this with the patients under local anesthetic because the brain only perceives pain from the rest of the body and has no ability to feel pain itself. During the procedures, with the patients fully conscious and alert, he would prod different areas electrically and carefully doc-ument what happened.
For example, electrical stimulation of the motor cortex would result in movement of the arms or legs. Other areas were documented as being responsible for speech, hearing, vision, and so forth.
Penfield, like many of his medical cohorts, thought for many years that there was no soul or independent conscious-ness in human beings. He believed that the neurons of the brain could explain all human behaviour. Basically, what you see is what you get-three pounds of gelatinous neurons wrapped in a bony skull, the same "soulless" stuff Restak saw on his PET scanner.
At his farm in rural Canada, Penfield used a large rock to / Page 100 / illustrate this belief. On one side of the rock, he painted the Greek word for "spirit." On the other side, he drew the outline of a human head with a question mark where the brain should be. He connected the two figures with a solid line linked to the Aesculapian torch, representing medical science. To him, this image meant that questions about the existence of the soul had been answered by science: As far as Penfield was concerned, brain studies could ultimately explain every-thing about the mind and body.
Fifty years later and in frail health, Penfield changed his mind. He put on six sweaters to keep out the bitter Canadian winter and trudged out to the rock that he had painted with such assurance so many decades earlier. With fresh paint, he crossed out the solid line between the brain and the spirit, replacing it with a dotted line and a question mark. It became a visual reminder that all of his work with the brain had still left many unanswered questions about the mind and the soul. As he said in his last work, The Mystery of the Mind, "I came to take seriously, even to believe, that the consciousness of man, the mind, is NOT something to be reduced to brain mechanism."
Penfield went on to say that determining the connection between mind and brain is "the ultimate of ultimate problems. "
After years of observing human brains in conscious pa-tients-which went beyond the work of his peers who arrived at their conclusions through psychotherapy or by examining brains of experimental animals-Penfield believed that some-thing differentiated the mind from the physical brain. As he wrote:
"Taken either way. the nature of the mind presents the fundamental problem, perhaps the most difficult and most important of all prob-lems. For myself, after a professional lifetime spent in trying to dis- / Page 101 / cover how the brain accounts for the mind, it comes as a surprise now to discover, during this final examination of the evidence, that the dualist hypothesis (the mind is separate from the brain) seems the more reasonable of explanations,
"Since every man must adopt for himself, without the help of science, his way of life and his personal religion, I have long had my own private beliefs. What a thrill it is, then, to discover that the scientist too can legitimately believe in the existence of the spirit!
"Possibly the scientist and the physician could add something by stepping outside the laboratory and the consulting room to reconsider these strangely gifted human beings about us. Where did the mind-call it the spirit if you like-come from? Who can say? It exists. The mind is attached to the action of a certain mechanism within the brain. A mind has been thus attached in the case of every human being for many thousands of generations, and there seems to be significant evidence of heredity in the mind's character from one generation to the next and the next. But at present one can only say simply and without explanation, 'the mind is born.' "Pondering the ultimate of ultimate questions, this physi-cian-philosopher asked himself the question: "What becomes of the mind after death?"That question brings up the other question so often asked: 'Can the mind communicate directly with other minds?' As far as any clearly proven scientific conclusion goes, the answer to the second question is 'no.' The mind can communicate only through.its brain-mechanisms. Certainly it does so most often through the 'mechanism of speech. Nonetheless, since the exact nature of the mind is a mystery and the source of its energy has yet to be identified, no scientist is in a position to say that direct communication between one active mind and an-other cannot occur during life. He may say that unassailable evidence of it has not yet been brought forward.
"Direct communications between the mind of man and the mind of God is quite another matter. The argument in favor of this lies in the claim made by so many men for so long a time that they have received guidance and revelation from some power beyond them- / Page 102 / selves through the medium of prayer. I see no reason to doubt this evidence, nor any means of submitting it to scientific proof.
"Indeed, no scientist, by virtue of his science, has the right to pass judgement on the faiths by which men live and die. We can only set out the data about the brain. and present the physiological hypotheses that are relevant to what the mind does.
"Now we must return, however reluctantly, to the first question: When death at last blows out the candle that was life, the mind seems to vanish, as in sleep. I said 'seems.' What can one really conclude? What is the reasonable hypothesis in regard to this matter. considering the physiological evidence? Only this: the brain has not explained the mind fully."
After fifty years of studying the living brain, Wilder Pen-field realized that the answer to the question, "Is there a soul," was more elusive than ever.
Perhaps the soul does not appear on the latest machine invented by man to study the brain. I believe that by looking carefully at the work of neurosc

FINDING THE SOURCE

"After the Seattle study, in which we determined that a person must be on the brink of death to have a near-death experience, we asked ourselves another question: What is the relationship of NDEs to hallucinations and other psychic phenomena?
We researched the medical literature and found that NDEs are unique. No other hallucinations, visions, or psychic phe-nomena are identical to NDEs. I have to say that I was surprised. I assumed that I would find many drugs that mim-icked the experience. I was mystified to find that marijuana, / Page 103 / psychedelics, alcohol, narcotics, anesthetic agents, Valium, lack of oxygen to the body, or severe cpsychological stress did not cause NDEs.
A form of gas therapy called the Medune mix did cause experiences similar to NDEs, but I believe that was because patients actually were near death from being forced to breathe a high concentration of carbon dioxide. This was done in the name of psychotherapy in the 1940s, as a possible cure for depression and other mental disorders. Treatment was halted when the expected results didn't occur.
Our research stumped me. I was not alone in my inability to find drug or psychological causes for NDEs. A number of
researchers, including Raymond Moody, psychologist Ken-neth Ring, and even astronomer Carl Sagan; could find no common pathway to explain the near-death experience- except near death, that is. Moody, the first medical doctor to study the near-death experience, concluded in a 1988 Psychology Today article that "for years I have been trying to come up with a physiological explanation for NDEs, and for years I have come up empty-handed."
My first hint of a solution to this problem came when I was casually discussing NDEs with Art Ward, former chair-man of neurosurgery at the University of Washington. Ward is a great thinker, a surgical artist, and a crusty old man whose shoot-from~the-hip style causes many junior residents to cower in fear. He is not given to metaphysical thinkin.g; "hard science" and just the facts are his domain. Yet when I described NDEs to him, he was already very familial with them. He had heard them recounted from many of his own patients.
Ward remembered one patient who experienced every trait of the near-death experience while Wilder Penfield poked an area of his brain with an electric probe. As part of the patient's / Page 104 / brain was stimulated, he had the sensation of leaving his body. When, another area close by was stimulated, he had the sensation of zooming up a tunnel, and so forth.
Ward thought that the area Penfield was probjng was the right temporal lobe. He felt that some very interesting ex-periments could have been conducted had they thought of them at the time. For instance, they might have devised ways to see if these people were really leaving their bodies. Un-fortunately, said Ward, nobody thought of it at the time.
This was an intriguing lead. Our team of researchers began to examine Penfield's work. Buried in a forty-year-old text- book, we found clear reference to areas of the brain that, when electrically stimulated, produced out-of-body experi-ences. At times patients on his operating table would say, "I am leaving my body now," when he touched this area with an electric probe. Several reported saying, "I'm half in and half out. "

Page 104 continues
The area he "was "mapping" was the Sylvian fissure, an area in the right temporal lobe located just above the right ear. When he electrically stimulated the surrounding areas of the fissure, patients frequently had the experience of "seeing God," hearing beautiful music seeing dead friends and relatives, and even having a p-anoramic life review.
This was an exciting find. Up until this point, the existence of archetypes was only a theory from psychotherapist C. G. Jung, who described them as being psychological phenomena present in the genetic makeup of all people, regardless of race, creed, or color.
We were stumped. We had confirmed the specific area of the brain where NDE's occur, but we didn't know what was actually happening"when they occurred.
Someone proposed that this experience was a defense mechanism, a way for the body to fool itself into belieying that it was surviving death. That theory made sense to a point, / Page 105 / but it didn't explain the reason that these experiences were so consistent from one NDEer to the next. After all, why would a person on the brink of death almost always have an experience that was so similar to what another person on the brink of death experienced? Why were they leaving their bodies, zooming up tunnels, seeing beings of light, and all those other things? Why weren't they having experiences so individual that they couldn't be categorized? That the distress of near death causes a neurological response almost explains it. But there is some research that couldn't be ignored.
The research on out-of-body experiences, which about twenty-five percent of NDEers have, represented very com-pelling evidence that something was leaving the body.
We discussed the research of Michael Sabom, an Atlanta cardiologist who has done some fascinating work on out-of-body experiences and people who almost died of cardiac arrest. In these experiences, a person in a near-death crisis claims to leave his body and watch his own resuscitation as the doctor performs it in the emergency room or during surgery. Sabom had thirty-two such patients in his study.
Sabom asked twenty-five medically savvy patients to make educated guesses about what happens when a doctor tries to get the heart started again. He wanted to compare the knowl-edge of "medically smart" patient with the out-of the body ex-periences of medically unsophisticated patients.
He found that twenty-three of the twenty-five in the control group made major mistakes in describing the resuscitation procedure. On the other hand, none of the near-death pa-tients made mistakes in describing what went on in their own resuscitations. This presented very strong evidence that these people were actually outside their bodies and looking down as they said they were.
Sabom's research represented excellent empirical evidence of a life out-of-body, or at least an extremely sensitive sixth / Page 106 / sense. So did many of the stories we had heard from patients and other doctors.
Dr. William Serdahely at the University of Montana Med-ical School told us the remarkable story of an eight-year-old boy named Jimmy.
Jimmy was fishing from a bridge when he slipped from his perch on the railing and hit his head on a rock in the water below. The doctor's report says that Jimmy had stopped breathing and was without a pulse when a police officer pulled him from the deep water in which he had floated facedown for at least five minutes. The policeman performed CPR for thirty minutes until the hospital helicopter arrived, but he reported that the boy was dead on the scene when they started the rush to the hospital.
The boy lived. Two days later, he was out of his coma.
"I know what happened when I fell off that bridge," he told his physician, who related this story to us. He proceeded to describe his entire rescue in vivid detail, including the name of the police officer who tried to resuscitate him, the length of time it took for the helicopter to arrive on the scene, and many of the lifesaving procedures used on him in the helicopter and at the hospital.
He knew all of this, he said, because he had been observing from outside his body the entire time.
It was not my intent to assess whether or not these children actually left their physical body during their near-death ex-periences. In every case in which children could provide details of what was going on outside their body at a time that they were unconscious, it was astonishing to me how accurate these details were. If two female physicians attended the re-suscitation, the child would accurately report that fact. If they were nasally intubed, they were able to report that. If they were taken to other rooms for X-rays or procedures, again, they were always accurate in their descriptions. This does not / Page 107 / mean that they were actually outside their physical bodies, however, as comatose patients simply may have better abilities to perceive what is going on around them than we have previously understood.
Yet there is one case in which a teenager told me a fantastic story that was so unusual it had to have been an out-of-body
experience. Rhonda was a fifteen year old who went into severe allergic shock as the result of an X-ray procedure. She was having an intravenous pyelogram to assess her kidney function. She suffered a cardiac arrest as a result of an allergic reaction to the radiopaque material used in the procedure.
When interviewed a year later, she told me that suddenly the room was dark. She could see herself illuminated by a soft light. She felt that she was floating above her body, perhaps on the ceiling. She saw her father pick her up and throw her over his shoulder and run to the emergency room. She said the radiologist was running after him. She was then resuscitated in the emergency room.
I interviewed the hospital personnel who were involved with the case, and all. agreed that her description was accurate. Certainly a reasonable explanation for the accuracy with which she reported the unique events of her resuscitation is that she was actually out of her body during it.
Most NDEs involve leaving the physical body and traveling to the light. When this teenager told me of being carried by her father to the emergency room, I thought that this case would certainly be the exception to the accurate reports of other children. Yet when I investigated it, I found every detail she described to be true.
In 1986, when it came time to publish our findings about the anatomical location of near-death experiences, we en-tirely ignored the spiritual implications. We all agreed that / Page 108 / bridging the gap between psychology and neurology was a big step in itself. As the head of neurology said, "Let's leave out any of that metaphysical stuff we were talking about." It was felt to be too controversial, too "far out."

THE SOUL HYPOTHESIS

"Our paper was published in 1986 in the American Journal of Diseases of Children without the words "soul" or "spirit" appearing anywhere in it. Afterward, some of us continued to discuss this area of the brain in a different light. We began to ponder several questions: Does this information demystify the near-death experience? Does the fact that we know where the experience originates make it more a reflex than a spiritual experience?
We ultimately answered "no" to this question. Like Wilder Penfield and others who had done brain research, we now knew where in the brain a certain action took place; we didn't know why.
There are many other examples of genetic imprinting within the human brain, and none of those functions is any less valid for being inborn. For instance, we are all born with the capacity to learn language. This built-in language ana-lyzer enables us to learn the language of our society. This ability to analyze language is genetically part of our brains, although it is'strongly influenced by environment. Which is why the French speak French and Americans speak English with an American accent.
Birds are another example of animals that have genetically printed information in their brains. They are born with a detailed map of the night sky that is somehow passed to them through genetic tissue. Birds do not need to learn what the sky looks like; they come equipped with an inner map of the heavens. Using planetariums that can project a changing / Page 109 / night sky, scientists have demonstrated that birds raised in labs and never exposed to the night sky are born with a "memory" of the stars that enables them to navigate.
Rather than diminish the NDE, we should consider the metaphysical ramifications of the phenomenon. As Penfield said: "I have no doubt the day will dawn when the mystery of the mind will no longer be a mystery. But 1 believe that one should not pretend to draw a final scientific conclusion, in man's study of man, until the nature of the energy re-sponsible for mind-action is discovered."

CONFIRMING THE THEORY

When my research team published its report on the anatomy of the near-death experience, we were contacted by a group of neurologists in Chile who had been studying the same thing. They had arrived at the same anatomical conclusions that we did, that near-death experiences were generated by neuron activity within the Sylvian fissure. By examining the effects of a wide variety of psychoactive drugs, lack of oxygen, epileptic seizures, and altered states on the brain, the Chilean researchers pinpointed the same area in the brain as being the site of NDEs.
But exactly what did that discovery mean? They were as stumped as we were. They called for research that would study NDEs in the light of visionary experiences, for example, Paul's ecstatic visions and claims of astral travel But for now, they said, "We are on the right path separating phyical elements from metaphysical ones"
I was excited to learn that two inidependent research teams had arrived at the same conclusion, Frankly, there were times when I worried that our anatomical theory was completely incorrect. Learning that other scientists had reached the same conclusion independently told us that we had at least dis-/ Page 110 / covered the circuit boards of mysticism. In our hearts, some of us believed strongly that we had discovered the seat of the soul."

 

 

CLOSER TO THE LIGHT
Melvin L. Morse and Paul Perry
1990

THE HEAVENLY MIND

"As so frequently happens, children can sum up difficult con-cepts with a few innocently spoken words. Such was the case with one child who spoke to researcher Elisabeth Kubler-Ross about death and the nature of the soul.
During a visit to Seattle, Kubler-Ross described a seven-year-old boy who asked his mother to turn off the oxygen so that he could finally die after a three year battle against leu-kemia. "Turn off the oxygen; I don't need it anymore," he said. "It is my time."
He had experienced a predeath vision of what heaven was like. The vision revealed that his grandfather would be wait-ing for him. Despite his illness, he was excited about going to heaven.
When he was asked what heaven looked like in his vision, he tried his best to explain it: "It's sort of like if you went through another passageway. . . you "walked right through a wall to another galaxy or something. It's sort of like walking into your brain. And it's sort of like living on a cloud, and your spirit is there, but not your body. You've left your body. It is really like walking into your mind."
This boy's experience represents the soul as being the place where the material and the spiritual worlds meet, a perfect description really for a soul that is rooted in the brain. For him, there was no contradiction between believing that heaven is in his mind and that he can leave his body and meet his grandfather in heaven.
There was no contradiction for Dr. Penfield, either. In one of his lectures on the brain, he tackled the question of / Page 111 / the soul with a directness frequently used by senior statesmen to attack thorny issues. He readily admitted that the energy source that powers the mind is a total mystery. It fills us with the fire of life, and in the end, the wind of death blows it out like a candle, 'said 'Penfield.Then what happens?
"It is clear that, in order to survive after death, the mind must establish a connection with a source of energy other than that of the brain," said Penfield. "If during life (as some people claim) direct communication is sometimes established with the minds of other men or with the mind of God, then it is clear that energy from without can reach a man's mind. In that case, it is not unreasonable for him to hope that after death the mind may waken to another source of energy."
I love this quote, both for what it says and for what it implies. It says that the mind is one thing, the brain another, and that the brain cannot do what the mind does. It implies that people may communicate through the mind's energy with other people and / or God. And that when the body dies, the mind may be forced to rely upon another source of energy for its existence.
Is the near-death experience the beginning of the soul's journey to another source of energy? Maybe. If Penfield had questions about the nature of the soul, then I feel comfortable having them too. After all, he spent years mapping the brain and studying its functions, and yet he was unable to locate the source of the awesome energy that powers all living things. It left him somewhat frustrated, but accepting of the mystery of life: "It is obvious that science can make no statement at present in regard to the question of man's existence after death, although every thoughtful man must ask that ques-tion," said Penfield. "Whether the mind is truly a separate element or whether, in some way not yet apparent, it is an expression of neuronal action, the decision must await for further scientific evidence."

 


THE DEATH OF FOREVER
Darryl Reanney 1991

A NEW FUTURE FOR HUMAN CONSCIOUSNESS

Page 247

The pursuit of happiness

I and Mankind are one
"In looking at this statement, I have to discuss religion directly. I would like to do so without prejudicing the scientific basis on which this book is predicated. Let me make it clear that in the section that follows, I am not judging the material at issue from the standpoint of faith. Rather, I am looking at religion as a source of psychological insight, to be examined and interpreted like any other body of valid human experience.
The thing that strikes one about the psychology of religion is not the differences of dogma (over which so much blood has been pointlessly spilled) but the commonality of insight. What insight? At its root, simply that all men are brothers and that we should treat others as we treat ourselves.
Christianity: 'All things whatsoever ye would that men should do to you, do ye even so unto them' (Matthew 7:12)
Judaism: 'What is hurtful to yourself do not to your fellow man' (Talmud)
Taoism: 'Regard your neighbour's gain as your own gain: and regard your neighbour's loss as your own loss' (T'ai Shang Kan Ying P'ien)
Hinduism: 'Do nought to others which if done to thee would cause thee pain' (Mahabaharata 5.15.17)
Buddhism: 'hurt not others with that which pains yourself (Udanavarga 5.18)
The unity of insight encoded in these sayings is all the more remarkable because they seem, for the most part, to have evolved independently, in different parts of the world under the influence of different cultural traditions at different times during history. The feeling that each of us is capable of 'loving the world' is a common human intuition. Most of us, when supremely happy, are able to affirm 'I'm in love with all mankind'. However, to let it rest there is to miss the deeper message. What these sayings tell us is not merely that we should use a common code of conduct in our dealings with / Page 248 / our fellow creatures. Rather that, at the taproot level, we are our fellow humans, that the distinctions which divide us are functions of ego and of differing phases of growth.
I am too young to have any memories of the Second World War but I have a vividly etched memory of a photo I saw of the campaign in the Western desert, where my father fought. It showed a soldier, naked from the waist up, hung over the edge of a gutted tank. He looked so pathetically young and beautiful that it was hard to realise that what I was looking at was death. I mention that image because it always brings to mind the saying of the Greek dramatist Sophocles: 'who is the slayer and who the victim. Speak', and over twenty centuries later, the words of the German soldier poet Heinrich Lersch: 'My eyes,deceive me but my heart cannot; each corpse has my brother's face'.
What these lines tell us is that, in those moments of compassion that reach beyond tears, the boundary between self and other breaks down. We are our victims; each act of degradation perpetrated on the body or mind of another is an act of violence against ourselves. Bertrand Russell captured another element of the same intuition when he said 'he who watches a crime in silence commits it'.
Is this mere intellectual sophistry? I for one am certain it is not. In grief therapy, when someone weeps for a recent loss, other members of the group will automatically reach out and touch the person in pain. They feel the woundedness of the mourner as their own; for a brief moment of communion, the individual's sorrow becomes that of the group. In that dilution, the grief, no longer confined to the one but shared among the many, becomes bearable; healing begins.
The reality of this losing of oneself in others is unmistakable when it occurs in ordinary life. In the course of a conversation, you will often notice that the person you are talking to is only 'half listening'. Even as you are speaking, they are phrasing their reply. Watch the difference when someone really listens, totally absorbed and self-forgotten as they focus on your story. In situations where grief is involved, this kind of loving listening is the genesis of trust. When it is present, it can make the plainest face beautiful.
American psychologist W. Scott Peck in his book The Different Drum, discusses the mechanism by which a sense of community evolves among a group of initially separate and ego-centered individuals. I can speak from my own experience here and affirm / Page 249 / that group awareness can indeed be forged from the reality of shared experience and that the awareness so created seems, in some hard-to-define way, greater than the sum of its parts. One of the most hopeful signs of change in the egoic structure of Western man is the rapid proliferation of groups dedicated to exploring personal rela-tionships in a communal setting. As is inevitably the case with any 'new' movement, the structure of many of these groups is becoming heavily overlaid with, and corrupted by, a lotof 'New Age' baggage, belief in crystals, tarot, astrology. However, the original impulse was healthy, oriented as it was to communion, not self.
Thus the collective reality of pooled human consciousness (not separate as in ego, but together as in true communion) is one and indivisible. One cannot cause pain to another without causing pain to oneself. In John Donne's famous words:

No man is an island, entire of itself." every man is a piece of the continent, a part of the main...any man's death diminishes me, because I am involved in Mankind,' and therefore never send to know for whom the bell tolls; it tolls for thee

The measure of our failure to understand this is the measure of our immaturity as a species.
I and all creatures are one
Modem molecular biology has shown that all forms of life on earth use a common genetic language. In this sense, a truly deep unity underpins the surface diversity of life. Evolution demonstrates beyond doubt that all forms of life on earth are related, sharing as they do, a common ancestry. Thus the growing number of organisa- tions dedicated to animal welfare and the recognition that other creatures have rights are but introducing into the Western egoic structure the ancient sense of kinship that the Sioux Indians knew so well: 'with all beings and all things we shall be as relatives'.
The idea that the whole complex web of terrestrial life is one coherent interrelated system has now achieved the status of a respectable scientific theory in James Lovelock's Gaia hypothesis. Gaia was the Greek Earth Goddess. The Gaia theory points to the fact that the highly selective conditions which favour most forms of life, e.g. the concentration of salt in the sea and oxygen in the air etc, have remained remarkably constant across geological ages in the face of chemical tendencies which should have brought them to / Page 250 / equilibrium. The Gaia explanation is that life has collectively created, on a planetary scale, the sophisticated systems of feedback control that preserve constancy in the chemistry of its member individuals. The human race is discovering to its cost that it is impossible to damage anyone element of Gaia without damaging the whole. Burn coal in Britain and acid rain falls in Norway; cut down a rainforest in Brazil and the climate of the entire earth warms. Here is the principle of the preceding section writ plain, in scientific language.
I and creation are one
In the symbolism of the world's great faiths, the sense ofcommunion that starts so hesitatingly with sex finds its supreme expression in a sense of total union with the universe as a whole. 'I and my Father are one' affirms Christianity. The Atman (the true Self) is the Brahman (the Supreme Being) says Hinduism. Across the ages, the voices of the world's mystics have echoed this same deep insight:

I went from God to God, until they cried from me in me 'O thou I'
Bayazid of Bistun

I=9 went from God=8 to God=8, until they cried from me=9 in me=9 'O thou I=9'

 

The knower and the known are one. Simple people imagine that they should see God as if he stood there and they here. This is not so. God and I, we are one in-knowledge.Meister Eckhart

When the Ten Thousand things are viewed in their oneness, we return to the Origin and remain where we have always been.
Sen T'

Mahayana Buddhism perhaps makes the most explicit statement of the 'one in all and all in one' principle when it says, 'When the one is set against all the others, the one is seen as pervading them all and at the same time embracing them all in itself. However, it is Hinduism which captures the essence of this total sense of unity when it says, simply, 'Thou art that'.
It might seem that ultimate union, such as is encoded in these religious insights, can have no scientific underpinning. That is fundamentally false. We have already seen (chapter 10) how quan-tum physics vindicates the insight of Meister Eckhart, 'the knower and the known are one'. This principle, at the deepest level, holds / Page 251 / true in all areas of reality. We can see why by going back to the Genesis event, the Big Bang, and tracing a forward path to now.
Let us start with the just-born expanding seed of spacetime. As it expanded, it cooled. A few minutes after Genesis, its temperature had dropped enough to allow the first atoms to be created. Those atoms, by a large margin, were hydrogen atoms. Hydrogen is the simplest atom in the periodic table of the elements. It is the raw material of all subsequent evolution, the groundstuff of creation. Its significance has been beautifully summed up by the Canadian zoologist N. J. Berrill, who said:

If you listen intently, you can hear the universe singing its song of hydrogen, the first and sustained note in the melody of creation.

There are trillions of hydrogen atoms in our own bodies. Thus the texture of our bodies and brains - part of our very being - is still
continuous with an event that took place at the dawn of creation. We are still part of that 'great silent fire at the beginning of time', to use Brian Swimme's evocative phrase.
Hydrogen is the start of the evolutionary journey. In a typical star like the sun, hydrogen is burned to helium, the next highest element. This is the pattern: as the fires inside stars get hotter, as the furnaces of creation glow more brightly, ever more complex elements can be created - carbon, oxygen, iron etc. Our bodies are made of star-ash.
We are children of the stars. When we look at the night sky with its far-off lights, when we feel an aching longing for we know not what, we are remembering. The 'now' us is speaking to the 'then' us, each knowing the other in some dim way, below words.

these bones, this hand star-ash
brain molten with Genesis heat -
this quiet thought, that raging fire

This is the message of modem cosmology. All parts of the cosmos, including ourselves, are deeply interconnected, flawlessly interwoven, one wholesome unity. Increasingly science is coming to see that in order to explain anything, you have to explain everything.
All this seems to have led us a long way from the issue of happiness to which this chapter is dedicated. In fact, it has not, we have been /Page 252 / approaching the question 'how can I be happy?' from the only perspective in which it makes sense, the cosmic perspective.
In the above section, I tried to show how each human individual can connect to beings and objects around him, starting with another human being, a sexual partner, and ending with the totality of all, the universe. Through these successive communions, one rule, one basic premise, has always held true. Each act of union lessens the boundary between self and other. This is the absolute, and final criterion by which all action can be measured and judged.
To give these lessenings of self some human reality, I must bring them back from the abstract into the realm of 'everyday life' and ordinary experience. So, let us retrace the sequence which succes-sively links the individual with a sexual partner, then with humanity as a whole, then wiith life as a whole, then with the cosmos as a whole, looking at each link in the chain from the standpoint of the 'happi-ness' it generates.
Start once again with sex. The happiness that comes from sexual love needs no elaboration. It is part of the weft and web of all adult human experience. In the physical and emotional coupling of male and female the 'I' sense falters; the boundary between self and other weakens. Sexual union also involves a release from tension, it engenders a drowsy contentedness, a sense of peace. This is, in part, the warm inner glow of satisfied appetite-but only in part.
The happiness that comes from non-sexual communion is also a fact of human life. We all have friends whom we can truly say we 'love' even though the drive towards physical consummation is absent. If we analyse our feelings towards these 'special people', we always find that the source of the attraction is something which fits the self / other rule: a shared interest, a feeling of trust, i.e. of being able to expose our vulnerability without being hurt.
The feeling of union between man and nature takes us into what, at first sight, seems unfamiliar territory. 'Nature and I are one'. Yet, this urge to 'commune with nature' is precisely what drives people to picnic in the country, to go on walks through the bush, to climb mountains and watch sunsets. Each of us can think back to some special moment when the feeling of peace that comes from being alone in a wilderness setting gave us a sense of being 'at one' with the environment.
At first sight, the drive to 'commune with nature' seems at odds with our drive to commune with our fellow humans. Most of us from / Page 253 / time to time feel the need, not to relate to our fellow humans but to get away from them, to have our 'forty days in the wilderness'. We think of this yearning as a desire to be 'alone' and yet, in the wilderness, we are not alone. We have the companionship of life in all its richness and variety. We return whence we came, to find silence in the 'still centre', so that we may renew ourselves at the deep roots of our life.
Many of us have a particular love of the ocean. The sight of endless acres of blue, interrupted perhaps by tossing caps of white foam, seems to capture our longing for transcendence as few other visions can. In its vastness, the sea is a metaphor for infinity and in the ceaseless surging of its breakers, ever arising and ever dying, a simile for the shortness of life. The ocean recalls our origins. Far back in the remote deeps of time, our prehuman selves slumbered, quickened but not yet conscious, in the salt waters which are 'remembered' to this day in the chemical composition of our blood.
Am I lapsing into metaphor here? Yes and no. It is not simply that the crossopterygian fish that swam in the ancient seas were our lineal ancestors. Rather, in a perfectly factual sense, we existed then in these creatures just as the more-than-human consciousness we shall become already exists in us now. So it goes throughout the whole scale of deep time. The process of genetic evolution which led from microbe to man is seamless and unbroken. The process of chemical evolution which led from the simplest element, hydrogen, to the more complex elements is seamless and unbroken. We would not be here if they were not. Most of us, if asked our age, would say 'I am fifteen years old', or 'thirty years old' or 'sixty-four years old', etc. The truthful answer is I am fifteen thousand million years old'.
Many intelligent people still cannot make this jump in under- standing. A man of forty-five, for example, will readily admit that he, in some sense, existed in the boy he was at thirteen, just as he will still exist in the person he will be at sixty. He admits this even though his actual memory of his past forty-five years is unconscious, something he can summon forth only at intervals, not necessarily in sequence and usually in highly incomplete form. However, he will baulk at acknowledging the oneness of his being with any of his ancestors, human or prehuman, because he cannot remember them at will.
Part of his difficulty here is the feeling of discontinuity that birth creates. Birth seems like a break in the thread of being-but is it? Page 254 / Suppose that our forty-five-year-old man is asked to track the worldline of his life backwards in imagination, successively strip-ping his brain of its stored layers of memory (remembered or not remembered). For most of the time, in each year of his relived past, he will be able to recall something, some image, of what he will insist is him as he was at that stage of his life. When he gets back to his first year he will, most likely, not be able to summon forth any memory. He will, almost certainly not be able to recollect any snapshot of life in the womb. Yet he will still insist that the foetus he once was, was him despite his total lack of any consciously recallable memories of that time.
Think carefully about this. Our forty-five-year-old's foetal self is a valid part of his four-dimensional being but it is much less information-rich, relatively less being stored in the memory banks of its brain and relatively more in the memory banks of its genes. From the standpoint of the branch of science called information theory, genes, like brains, are both recording devices, ways of remembering. Our forty-five year old's genes came from two prior sets of genes by direct copying, the male gene set from his father and the female gene set from his mother. These prior gene sets remember the physical characteristics and temperamental dispositions of his parents. As one winds the clock of evolution backwards, across hundreds of millions of years, these ancestral genetic recording devices get less information-rich-they remember less. However, all these prior genes are still part of our forty-five-year-old's lifeline, they are still part of him. There is no break at any point. 'But', our stubborn sceptic will say, 'I did not experience events that took place before my birth, along the time-track of evolution'.
To this I must give the only truthful answer I know. Which is, 'Of course you did!' You experienced each and every phase of the long journey that has led from the Big Bang to now - only you were not human in those earlier 'moments'. Your consciousness was dimmer and less focused when it stirred in the ancient reptiles whose brains remain to this day as the core of your own mind. It was dimmer and less focused still when it slumbered in the mindless cells of the first seas whose oxygen-less chemistry remains to this day the base of life. You were there, at every stage. There never was a time when you were not there. The vital being that is cosmos, aroused and brightened into consciousness in you, is one process, unbroken, real and ongoing."
Page 255
"Boy and man are one being, separated only by the stage of their growth. Cosmos and man are one being, separated only by the stage of their growth. The block in our minds comes from the separation- the sense of being dismembered into unconnected fragments. The whole thrust of this book has been to try and show how separateness is anchored in self which is anchored in time. The message of this book, now clearly revealed, is that separateness is an illusion and the source of sorrow. In truth, in reality, nothing is separate, everything is united in the four-dimensional dance of becoming. The one exists in the all and the all exists in the one. There is no boundary between self and other. Thou art that.
At the end of our journey, we now approach the final question. How can we understand, really understand, the inner sensation that reflects and communicates a state of near-perfect communion with all creation? The truthful answer is that we cannot. Happiness is too weak and anaemic a word to capture the rapture that pure conscious- ness knows and is. To see into the nature of this bliss, at our present level of evolution and in the midst of our present human limitation, is virtually impossible. It is like hearing the sound of strange music, some supreme melody whose joy is the birth of galaxies and whose sadness is the death of suns-but far off, barely audible, at the farthest limit of our capacity to hear.
Those who have attained something of this bliss, who have experienced the 'thou art that' state, have enormous difficulty putting into words that which is beyond the power of language to convey; thus Whitman, in a poem written with a sense of the black depths of sickness and advancing age, says movingly:

One effort more, my alter this bleak sand
that Thou Oh God my life hast lighted
with ray of light, steady, ineffable, vouchsafed of Thee
light rare untellable, lighting the very light
beyond all signs, descriptions, languages

To 'get inside' this 'cosmic consciousness', to capture some faint impression of that yet-to-be rapture in ordinary English, I can only quote a key paragraph from Somerset Maugham's The Razor's Edge. In this well-known account of a young man's search for God, the youth in question, Larry, goes to India to study at an Ashram. After spending some years in prayer and contemplation, he goes one / Page 256 / morning to a high place in the Himalayan foothills, to spend his birthday in solitude. Larry describes what happens in his own words:
I have no descriptive talent, I don't know the words to paint a picture: I can't tell you so as to make you see it, how grand the sight was that was displayed before me as the day broke in its splendor. Those mountains with their deep jungle, the mist still entangled in the treetops, and the bottomless lake far below me. The sun caught the lake through a cleft in the heights and it shone like burnished steel. I was ravished with the beauty of the world, I'd never known such exultation and such a transcendent joy. I had a strange sensation, a tingling that arose in my feet and travelled up to my head, and I felt as though I was suddenly released from my body and as pure spirit partook of a loveliness I had never conceived. I had a sense that a knowledge more than human possessed me so that everything that had been confused was clear and everything that had perplexed me was explained. I was so happy that it was pain and I struggled to release myself from it, for I felt that if it lasted a moment longer I should die,' and yet it was such rapture that I was ready to die rather than forgo it. How can I tell you what I felt?"

HOW GREAT THOU ART MY GOD HOW GREAT THOU ART

AUM MANI PADME HUM

 

THE HE AS IN SHE THAT IS THEE
THAT IS ME THAT
ISISIS

 

 

HOLY BIBLE

Scofield References

Page 1117 A.D. 30.

Jesus answered and said unto him, Verily, verily,
I say unto thee, Except a man be born again,
He cannot see the kingdom of God.
St John Chapter 3 verse 3
3     +     3     3     x     3
6        x        9
54
5 + 4
9

 

 

IN SEARCH OF THE MIRACULOUS

Fragments of an Unknown Teaching

P.D.Oupensky 1878-1947

Page 217

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

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
M
=
4
-
3
MAN
28
10
1
-
1
-
-
-
-
-
-
-
-
M
=
4
-
3
MAY
39
12
3
-
-
-
3
-
-
-
-
-
-
B
=
2
-
2
BE
7
7
7
-
-
-
-
-
-
-
7
-
-
B
=
2
-
4
BORN
49
22
4
-
-
-
-
4
-
-
-
-
-
-
-
13
-
13
-
124
52
16
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
B
=
2
-
3
BUT
43
7
7
-
-
-
-
-
-
-
7
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
O
=
6
-
5
ORDER
60
33
6
-
-
-
-
-
-
6
-
-
-
T
=
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
8
-
B
=
2
-
2
BE
7
7
7
-
-
-
-
-
-
-
7
-
-
B
=
2
-
4
BORN
49
22
4
-
-
-
-
4
-
-
-
-
-
H
=
8
-
2
HE
13
13
4
-
-
-
-
4
-
-
-
-
-
M
=
4
-
4
MUST
73
10
1
-
1
-
-
-
-
-
-
-
-
F
=
6
-
5
FIRST
72
27
9
-
-
-
-
-
-
-
-
-
9
D
=
4
-
3
DIE
18
18
9
-
-
-
-
-
-
-
-
-
9
-
-
36
-
32
-
393
159
60
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
O
=
6
-
5
ORDER
60
33
6
-
-
-
-
-
-
6
-
-
-
T
=
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
8
-
D
=
4
-
3
DIE
18
18
9
-
-
-
-
-
-
-
-
-
9
H
=
8
-
2
HE
13
13
4
-
-
-
-
4
-
-
-
-
-
M
=
4
-
4
MUST
73
10
1
-
1
-
-
-
-
-
-
-
-
F
=
6
-
5
FIRST
72
27
9
-
-
-
-
-
-
-
-
-
9
A
=
1
-
5
AWAKE
41
14
5
-
-
-
-
-
5
-
-
-
-
-
-
41
-
31
-
354
147
48
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
W
=
5
-
4
WHEN
50
23
5
-
-
-
-
-
5
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
M
=
4
-
3
MAN
28
10
1
-
1
-
-
-
-
-
-
-
-
A
=
1
-
6
AWAKES
60
15
6
-
-
-
-
-
-
6
-
-
-
H
=
8
-
2
HE
13
13
4
-
-
-
-
4
-
-
-
-
-
C
=
3
-
3
CAN
18
9
9
-
-
-
-
-
-
-
-
-
9
D
=
4
-
3
DIE
18
9
9
-
-
-
-
-
-
-
-
-
9
-
-
26
-
22
-
188
80
35
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
W
=
5
-
4
WHEN
50
23
5
-
-
-
-
-
5
-
-
-
-
H
=
8
-
2
HE
13
13
4
-
-
-
-
4
-
-
-
-
-
D
=
4
-
4
DIES
28
19
1
-
1
-
-
-
-
-
-
-
-
H
=
8
-
2
HE
13
13
4
-
-
-
-
4
-
-
-
-
-
C
=
3
-
3
CAN
18
9
9
-
-
-
-
-
-
-
-
-
9
B
=
2
-
2
BE
7
7
7
-
-
-
-
-
-
-
7
-
-
B
=
3
-
4
BORN
49
22
4
-
-
-
-
4
-
-
-
-
-
-
-
33
-
21
-
178
106
34
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
149
-
119
First Total
1237
544
193
-
8
2
3
32
25
18
28
16
63
-
-
1+4+9
-
1+1+9
Add to Reduce
1+2+3+7
5+4+4
1+9+3
-
-
-
-
3+2
2+5
1+8
2+8
1+6
6+3
-
-
14
-
11
Second Total
13
13
13
-
8
2
3
5
7
9
10
7
9
-
-
1+4
-
1+1
Reduce to Deduce
1+3
1+3
1+3
-
-
-
-
-
-
-
1+0
-
-
-
-
5
-
2
Essence of Number
4
4
4
-
8
2
3
5
7
9
1
7
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
M
=
4
-
3
MAN
28
10
1
-
1
-
-
-
-
-
-
-
-
M
=
4
-
3
MAY
39
12
3
-
-
-
3
-
-
-
-
-
-
B
=
2
-
2
BE
7
7
7
-
-
-
-
-
-
-
7
-
-
B
=
2
-
4
BORN
49
22
4
-
-
-
-
4
-
-
-
-
-
B
=
2
-
3
BUT
43
7
7
-
-
-
-
-
-
-
7
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
O
=
6
-
5
ORDER
60
33
6
-
-
-
-
-
-
6
-
-
-
T
=
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
8
-
B
=
2
-
2
BE
7
7
7
-
-
-
-
-
-
-
7
-
-
B
=
2
-
4
BORN
49
22
4
-
-
-
-
4
-
-
-
-
-
H
=
8
-
2
HE
13
13
4
-
-
-
-
4
-
-
-
-
-
M
=
4
-
4
MUST
73
10
1
-
1
-
-
-
-
-
-
-
-
F
=
6
-
5
FIRST
72
27
9
-
-
-
-
-
-
-
-
-
9
D
=
4
-
3
DIE
18
18
9
-
-
-
-
-
-
-
-
-
9
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
O
=
6
-
5
ORDER
60
33
6
-
-
-
-
-
-
6
-
-
-
T
=
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
8
-
D
=
4
-
3
DIE
18
18
9
-
-
-
-
-
-
-
-
-
9
H
=
8
-
2
HE
13
13
4
-
-
-
-
4
-
-
-
-
-
M
=
4
-
4
MUST
73
10
1
-
1
-
-
-
-
-
-
-
-
F
=
6
-
5
FIRST
72
27
9
-
-
-
-
-
-
-
-
-
9
A
=
1
-
5
AWAKE
41
14
5
-
-
-
-
-
5
-
-
-
-
W
=
5
-
4
WHEN
50
23
5
-
-
-
-
-
5
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
M
=
4
-
3
MAN
28
10
1
-
1
-
-
-
-
-
-
-
-
A
=
1
-
6
AWAKES
60
15
6
-
-
-
-
-
-
6
-
-
-
H
=
8
-
2
HE
13
13
4
-
-
-
-
4
-
-
-
-
-
C
=
3
-
3
CAN
18
9
9
-
-
-
-
-
-
-
-
-
9
D
=
4
-
3
DIE
18
9
9
-
-
-
-
-
-
-
-
-
9
W
=
5
-
4
WHEN
50
23
5
-
-
-
-
-
5
-
-
-
-
H
=
8
-
2
HE
13
13
4
-
-
-
-
4
-
-
-
-
-
D
=
4
-
4
DIES
28
19
1
-
1
-
-
-
-
-
-
-
-
H
=
8
-
2
HE
13
13
4
-
-
-
-
4
-
-
-
-
-
C
=
3
-
3
CAN
18
9
9
-
-
-
-
-
-
-
-
-
9
B
=
2
-
2
BE
7
7
7
-
-
-
-
-
-
-
7
-
-
B
=
3
-
4
BORN
49
22
4
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
149
-
119
First Total
1237
544
193
-
8
2
3
32
25
18
28
16
63
-
-
1+4+9
-
1+1+9
Add to Reduce
1+2+3+7
5+4+4
1+9+3
-
-
-
-
3+2
2+5
1+8
2+8
1+6
6+3
-
-
14
-
11
Second Total
13
13
13
-
8
2
3
5
7
9
10
7
9
-
-
1+4
-
1+1
Reduce to Deduce
1+3
1+3
1+3
-
-
-
-
-
-
-
1+0
-
-
-
-
5
-
2
Essence of Number
4
4
4
-
8
2
3
5
7
9
1
7
9

 

LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
1
A
1
1
1
-
1
2
-
-
-
-
-
-
-
M
=
4
-
3
MAN
28
10
1
-
1
2
-
-
-
-
-
-
-
M
=
4
-
4
MUST
73
10
1
-
1
2
-
-
-
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
1
2
-
-
-
-
-
-
-
M
=
4
-
4
MUST
73
10
1
-
1
2
-
-
-
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
2
-
-
-
-
-
-
-
M
=
4
-
3
MAN
28
10
1
-
1
2
-
-
-
-
-
-
-
D
=
4
-
4
DIES
28
19
1
-
1
2
-
-
-
-
-
-
-
M
=
4
-
3
MAY
39
12
3
-
-
2
3
-
-
-
-
-
-
B
=
2
-
4
BORN
49
22
4
-
-
2
-
4
-
-
-
-
-
B
=
2
-
4
BORN
49
22
4
-
-
2
-
4
-
-
-
-
-
H
=
8
-
2
HE
13
13
4
-
-
2
-
4
-
-
-
-
-
H
=
8
-
2
HE
13
13
4
-
-
2
-
4
-
-
-
-
-
H
=
8
-
2
HE
13
13
4
-
-
2
-
4
-
-
-
-
-
H
=
8
-
2
HE
13
13
4
-
-
2
-
4
-
-
-
-
-
H
=
8
-
2
HE
13
13
4
-
-
2
-
4
-
-
-
-
-
B
=
3
-
4
BORN
49
22
4
-
-
2
-
4
-
-
-
-
-
I
=
9
-
2
IN
23
14
5
-
-
2
-
-
5
-
-
-
-
I
=
9
-
2
IN
23
14
5
-
-
2
-
-
5
-
-
-
-
A
=
1
-
5
AWAKE
41
14
5
-
-
2
-
-
5
-
-
-
-
W
=
5
-
4
WHEN
50
23
5
-
-
2
-
-
5
-
-
-
-
W
=
5
-
4
WHEN
50
23
5
-
-
2
-
-
5
-
-
-
-
O
=
6
-
5
ORDER
60
33
6
-
-
2
-
-
-
6
-
-
-
O
=
6
-
5
ORDER
60
33
6
-
-
2
-
-
-
6
-
-
-
A
=
1
-
6
AWAKES
60
15
6
-
-
2
-
-
-
6
-
-
-
B
=
2
-
2
BE
7
7
7
-
-
2
-
-
-
-
7
-
-
B
=
2
-
3
BUT
43
7
7
-
-
2
-
-
-
-
7
-
-
B
=
2
-
2
BE
7
7
7
-
-
2
-
-
-
-
7
-
-
B
=
2
-
2
BE
7
7
7
-
-
2
-
-
-
-
7
-
-
T
=
2
-
2
TO
35
8
8
-
-
2
-
-
-
-
-
8
-
T
=
2
-
2
TO
35
8
8
-
-
2
-
-
-
-
-
8
-
F
=
6
-
5
FIRST
72
27
9
-
-
2
-
-
-
-
-
-
9
D
=
4
-
3
DIE
18
18
9
-
-
2
-
-
-
-
-
-
9
D
=
4
-
3
DIE
18
18
9
-
-
2
-
-
-
-
-
-
9
F
=
6
-
5
FIRST
72
27
9
-
-
2
-
-
-
-
-
-
9
C
=
3
-
3
CAN
18
9
9
-
-
2
-
-
-
-
-
-
9
D
=
4
-
3
DIE
18
9
9
-
-
2
-
-
-
-
-
-
9
C
=
3
-
3
CAN
18
9
9
-
-
2
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
149
-
119
First Total
1237
544
193
-
8
2
3
32
25
18
28
16
63
-
-
1+4+9
-
1+1+9
Add to Reduce
1+2+3+7
5+4+4
1+9+3
-
-
-
-
3+2
2+5
1+8
2+8
1+6
6+3
-
-
14
-
11
Second Total
13
13
13
-
8
2
3
5
7
9
10
7
9
-
-
1+4
-
1+1
Reduce to Deduce
1+3
1+3
1+3
-
-
-
-
-
-
-
1+0
-
-
-
-
5
-
2
Essence of Number
4
4
4
-
8
2
3
5
7
9
1
7
9

 

LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER

 

 

HOLY BIBLE

Scofield References

John Chapter 3 Verse3
A.D.30

Page 1117

""Jesus answered and said unto him, verily,verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God""

 

JESUS ANSWERED AND SAID UNTO HIM,

VERILY VERILY I SAY UNTO THEE, EXCEPT A MAN BE BORN AGAIN,

HE CANNOT SEE THE KINGDOM OF GOD

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
J
=
1
-
5
JESUS
74
11
2
-
-
2
-
-
-
-
-
-
-
A
=
1
-
8
ANSWERED
89
35
8
-
-
-
-
-
-
-
-
8
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
S
=
1
-
4
SAID
33
15
6
-
-
-
-
-
-
6
-
-
-
U
=
3
-
4
UNTO
70
16
7
-
-
-
-
-
-
-
7
-
-
H
=
8
-
3
HIM
30
21
3
-
-
-
3
-
-
-
-
-
-
-
-
15
-
27
-
315
108
27
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
V
=
4
-
6
VERILY
91
37
1
-
1
-
-
-
-
-
-
-
-
V
=
4
-
6
VERILY
91
37
1
-
1
-
-
-
-
-
-
-
-
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
S
=
1
-
3
SAY
45
9
9
-
-
-
-
-
-
-
-
-
9
U
=
3
-
4
UNTO
70
16
7
-
-
-
-
-
-
-
7
-
-
T
=
2
-
4
THEE
38
20
2
-
-
2
-
-
-
-
-
-
-
E
=
5
-
6
EXCEPT
73
28
1
-
1
-
-
-
-
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
M
=
4
-
3
MAN
28
10
1
-
1
-
-
-
-
-
-
-
-
B
=
2
-
2
BE
7
7
7
-
-
-
-
-
-
-
7
-
-
B
=
2
-
4
BORN
49
22
4
-
-
-
-
4
-
-
-
-
-
A
=
1
-
5
AGAIN
32
23
5
-
-
-
-
-
5
-
-
-
-
H
=
8
-
2
HE
13
4
4
-
-
-
-
4
-
-
-
-
-
C
=
3
-
6
CANNOT
67
22
4
-
-
-
-
4
-
-
-
-
-
S
=
1
-
3
SEE
29
11
2
-
-
2
-
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
K
=
2
-
7
KINGDOM
73
37
1
-
1
-
-
-
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
G
=
7
-
3
GOD
26
17
8
-
-
-
-
-
-
-
-
8
-
-
-
67
-
71
-
796
445
103
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
82
-
98
First Total
1111
445
130
-
7
6
6
12
5
12
21
16
18
-
-
8+2
-
9+8
Add to Reduce
1+1+1+1
4+4+5
1+3+0
-
-
-
-
1+2
-
1+2
2+1
1+6
1+8
-
-
10
-
17
Second Total
4
13
4
-
7
6
6
3
5
3
3
7
9
-
-
1+0
-
1+7
Reduce to Deduce
-
1+3
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
8
Essence of Number
4
4
4
-
7
6
6
3
5
3
3
7
9

 

 

JESUS ANSWERED AND SAID UNTO HIM,

VERILY VERILY I SAY UNTO THEE, EXCEPT A MAN BE BORN AGAIN,

HE CANNOT SEE THE KINGDOM OF GOD

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
J
=
1
-
5
JESUS
74
11
2
-
-
2
-
-
-
-
-
-
-
A
=
1
-
8
ANSWERED
89
35
8
-
-
-
-
-
-
-
-
8
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
S
=
1
-
4
SAID
33
15
6
-
-
-
-
-
-
6
-
-
-
U
=
3
-
4
UNTO
70
16
7
-
-
-
-
-
-
-
7
-
-
H
=
8
-
3
HIM
30
21
3
-
-
-
3
-
-
-
-
-
-
V
=
4
-
6
VERILY
91
37
1
-
1
-
-
-
-
-
-
-
-
V
=
4
-
6
VERILY
91
37
1
-
1
-
-
-
-
-
-
-
-
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
S
=
1
-
3
SAY
45
9
9
-
-
-
-
-
-
-
-
-
9
U
=
3
-
4
UNTO
70
16
7
-
-
-
-
-
-
-
7
-
-
T
=
2
-
4
THEE
38
20
2
-
-
2
-
-
-
-
-
-
-
E
=
5
-
6
EXCEPT
73
28
1
-
1
-
-
-
-
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
M
=
4
-
3
MAN
28
10
1
-
1
-
-
-
-
-
-
-
-
B
=
2
-
2
BE
7
7
7
-
-
-
-
-
-
-
7
-
-
B
=
2
-
4
BORN
49
22
4
-
-
-
-
4
-
-
-
-
-
A
=
1
-
5
AGAIN
32
23
5
-
-
-
-
-
5
-
-
-
-
H
=
8
-
2
HE
13
4
4
-
-
-
-
4
-
-
-
-
-
C
=
3
-
6
CANNOT
67
22
4
-
-
-
-
4
-
-
-
-
-
S
=
1
-
3
SEE
29
11
2
-
-
2
-
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
K
=
2
-
7
KINGDOM
73
37
1
-
1
-
-
-
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
G
=
7
-
3
GOD
26
17
8
-
-
-
-
-
-
-
-
8
-
-
-
82
-
98
First Total
1111
445
130
-
7
6
6
12
5
12
21
16
18
-
-
8+2
-
9+8
Add to Reduce
1+1+1+1
4+4+5
1+3+0
-
-
-
-
1+2
-
1+2
2+1
1+6
1+8
-
-
10
-
17
Second Total
4
13
4
-
7
6
6
3
5
3
3
7
9
-
-
1+0
-
1+7
Reduce to Deduce
-
1+3
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
8
Essence of Number
4
4
4
-
7
6
6
3
5
3
3
7
9

 

 

JESUS ANSWERED AND SAID UNTO HIM,

VERILY VERILY I SAY UNTO THEE, EXCEPT A MAN BE BORN AGAIN,

HE CANNOT SEE THE KINGDOM OF GOD

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
V
=
4
-
6
VERILY
91
37
1
-
1
-
-
-
-
-
-
-
-
V
=
4
-
6
VERILY
91
37
1
-
1
-
-
-
-
-
-
-
-
E
=
5
-
6
EXCEPT
73
28
1
-
1
-
-
-
-
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
M
=
4
-
3
MAN
28
10
1
-
1
-
-
-
-
-
-
-
-
K
=
2
-
7
KINGDOM
73
37
1
-
1
-
-
-
-
-
-
-
-
J
=
1
-
5
JESUS
74
11
2
-
-
2
-
-
-
-
-
-
-
T
=
2
-
4
THEE
38
20
2
-
-
2
-
-
-
-
-
-
-
S
=
1
-
3
SEE
29
11
2
-
-
2
-
-
-
-
-
-
-
H
=
8
-
3
HIM
30
21
3
-
-
-
3
-
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
B
=
2
-
4
BORN
49
22
4
-
-
-
-
4
-
-
-
-
-
H
=
8
-
2
HE
13
4
4
-
-
-
-
4
-
-
-
-
-
C
=
3
-
6
CANNOT
67
22
4
-
-
-
-
4
-
-
-
-
-
A
=
1
-
5
AGAIN
32
23
5
-
-
-
-
-
5
-
-
-
-
S
=
1
-
4
SAID
33
15
6
-
-
-
-
-
-
6
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
U
=
3
-
4
UNTO
70
16
7
-
-
-
-
-
-
-
7
-
-
U
=
3
-
4
UNTO
70
16
7
-
-
-
-
-
-
-
7
-
-
B
=
2
-
2
BE
7
7
7
-
-
-
-
-
-
-
7
-
-
A
=
1
-
8
ANSWERED
89
35
8
-
-
-
-
-
-
-
-
8
-
G
=
7
-
3
GOD
26
17
8
-
-
-
-
-
-
-
-
8
-
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
S
=
1
-
3
SAY
45
9
9
-
-
-
-
-
-
-
-
-
9
-
-
82
-
98
First Total
1111
445
130
-
7
6
6
12
5
12
21
16
18
-
-
8+2
-
9+8
Add to Reduce
1+1+1+1
4+4+5
1+3+0
-
-
-
-
1+2
-
1+2
2+1
1+6
1+8
-
-
10
-
17
Second Total
4
13
4
-
7
6
6
3
5
3
3
7
9
-
-
1+0
-
1+7
Reduce to Deduce
-
1+3
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
8
Essence of Number
4
4
4
-
7
6
6
3
5
3
3
7
9

 

JESUS ANSWERED AND SAID UNTO HIM,

VERILY VERILY I SAY UNTO THEE, EXCEPT A MAN BE BORN AGAIN,

HE CANNOT SEE THE KINGDOM OF GOD

 

1ESUS 1NSWERED 1ND 1AID 3NTO 8IM,

4ERILY 4ERILY 9 1AY 3NTO 2HEE, 5XCEPT 1 4AN 2E 2ORN 1GAIN,

8E 3ANNOT 1EE 2HE 2INGDOM 6F 7OD

11111111 22222 333 444 5 6 7 88 9

 

HOLY BIBLE

Scofield References

John Chapter 3 Verse 5

Page 1117

Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
J
=
1
-
5
JESUS
74
11
2
-
-
2
-
-
-
-
-
-
-
A
=
1
-
8
ANSWERED
89
35
8
-
-
-
-
-
-
-
-
8
-
V
=
4
-
6
VERILY
91
37
1
-
1
-
-
-
-
-
-
-
-
V
=
4
-
6
VERILY
91
37
1
-
1
-
-
-
-
-
-
-
-
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
S
=
1
-
3
SAY
45
9
9
-
-
-
-
-
-
-
-
-
9
U
=
3
-
4
UNTO
70
16
7
-
-
-
-
-
-
-
7
-
-
T
=
2
-
4
THEE
38
20
2
-
-
2
-
-
-
-
-
-
-
-
-
25
-
37
-
507
174
39
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
E
=
5
-
6
EXCEPT
73
28
1
-
1
-
-
-
-
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
M
=
4
-
3
MAN
28
10
1
-
1
-
-
-
-
-
-
-
-
B
=
2
-
2
BE
7
7
7
-
-
-
-
-
-
-
7
-
-
B
=
2
-
4
BORN
49
22
4
-
-
-
-
4
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
W
=
5
-
5
WATER
67
22
4
-
-
-
-
4
-
-
-
-
-
A
=
1
-
2
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
S
=
1
-
6
SPIRIT
91
37
1
-
1
-
-
-
-
-
-
-
-
H
=
8
-
3
HE
13
4
4
-
-
-
-
4
-
-
-
-
-
C
=
3
-
6
CANNOT
67
22
4
-
-
-
-
4
-
-
-
-
-
E
=
5
-
6
ENTER
62
26
8
-
-
-
-
-
-
-
-
8
-
I
=
9
-
6
INTO
58
22
4
-
-
-
-
4
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
K
=
2
-
7
KINGDOM
73
37
1
-
1
-
-
-
-
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
G
=
7
-
3
GOD
26
17
8
-
-
-
-
-
-
-
-
8
-
-
-
77
-
69
-
763
331
70
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
102
-
106
First Total
1270
505
109
-
8
4
9
20
5
12
14
24
18
-
-
1+0+2
-
1+0+6
Add to Reduce
1+2+7+0
5+0+5
1+0+9
-
-
-
-
2+0
-
1+2
1+4
2+4
1+8
-
-
3
-
7
Second Total
10
10
10
-
8
4
9
2
5
3
5
6
9
-
-
-
-
-
Reduce to Deduce
1+0
1+0
1+0
-
-
-
-
-
-
-
-
-
-
-
-
3
-
7
Essence of Number
1
1
1
-
8
4
9
2
5
3
5
6
9

 


 

 

REAL REALITY REVEALED

I

SAY

HAVE I MENTIONED GODS DIVINE THOUGHT HAVE I MENTIONED

THAT

YET

 

4
REAL
36
18
9
7
REALITY
90
36
9
8
REVEALED
72
36
9
19
First Total
198
90
27
1+9
Add to Reduce
1+9+8
9+0
2+7
10
Second Total
18
9
9
1+0
Reduce to Deduce
1+8
-
-
1
Essence of Number
9
9
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
I
=
9
1
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
S
=
1
2
3
SAY
45
18
9
-
-
-
-
-
-
-
-
-
9
H
=
8
3
4
HAVE
36
18
9
-
-
-
-
-
-
-
-
-
9
I
=
9
4
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
M
=
4
5
9
MENTIONED
99
45
9
-
-
-
-
-
-
-
-
-
9
G
=
7
6
4
GODS
45
18
9
-
-
-
-
-
-
-
-
-
9
D
=
4
7
6
DIVINE
63
36
9
-
-
-
-
-
-
-
-
-
9
T
=
2
8
7
THOUGHT
99
36
9
-
-
-
-
-
-
-
-
-
9
H
=
8
9
4
HAVE
36
18
9
-
-
-
-
-
-
-
-
-
9
I
=
9
10
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
M
=
4
11
9
MENTIONED
99
45
9
-
-
-
-
-
-
-
-
-
9
T
=
2
12
4
THAT
49
13
4
-
-
-
-
4
-
-
-
-
-
Y
=
7
13
3
YET
50
14
5
-
-
-
-
-
5
-
-
-
-
-
-
74
-
56
First Total
648
288
108
-
1
2
3
4
5
6
7
8
126
-
-
7+4
-
5+6
Add to Reduce
6+4+8
2+8+8
1+0+8
-
-
-
-
-
-
-
-
-
1+2+6
-
-
11
-
11
Second Total
18
18
9
-
1
2
3
4
5
6
7
8
9
-
-
1+1
-
1+1
Reduce to Deduce
1+8
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
2
Essence of Number
9
9
9
-
1
2
3
4
5
6
7
8
9

 

 

-
-
-
-
-
REAL REALITY REVEALED
-
-
-
R
=
18
=
9
R
18
9
9
-
-
-
-
-
E+A+L
18
9
9
R
=
18
=
9
R
18
9
9
-
-
-
-
-
E+A+L
18
9
9
-
-
-
-
-
I
9
9
9
-
-
-
-
-
T+Y
45
9
9
R
=
18
=
9
R
18
9
9
-
-
-
-
-
E+V
27
9
9
-
-
-
-
-
E+A+L
18
9
9
-
-
-
-
-
E+D
9
9
9
-
-
54
-
27
REAL REALITY REVEALED
-
-
-
-
-
5+4
-
2+7
-
-
-
-
-
-
9
-
9
REAL REALITY REVEALED
-
-
-

 

LOVELESS HEARTS SHALL LOVE
TOMORROW, HEARTS THAT HAVE
LOVED SHALL LOVE ANEW,
SPRING IS YOUNG NOW, SPRING
IS SINGING, IN THE SPRING
THE WORLD FIRST GREW.

Anonymous – Latin about 4th century

 

4
LIVE
48
21
3
1
I
9
9
9
1
O
15
6
6
4
LOVE
54
18
9
10
Add to Reduce
126
54
27
1+0
Reduce to Deduce
1+2+6
5+4
2+7
1
Essence of Number
9
9
9

 

 

-
LOVE
-
-
-
2
L+O
27
9
9
2
V+E
27
9
9
4
LOVE
54
18
18
-
-
5+4
1+8
1+8
4
LOVE
9
9
9

 

 

-
LOVE EVOLVE LOVE
-
-
-
2
L+O
27
9
9
2
V+E
27
9
9
2
E+V
27
9
9
2
O+L
27
9
9
2
V+E
27
9
9
2
L+O
27
9
9
2
V+E
27
9
9
14
LOVE EVOLVE LOVE
189
63
63
1+4
-
1+8+9
6+3
6+3
5
LOVE EVOLVE LOVE
18
9
9
-
-
1+8
-
-
5
LOVE EVOLVE LOVE
9
9
9

 

 

-
LOVE EVOLVE LOVE
-
-
-
-
LOVE
-
-
-
2
L+O
27
9
9
2
V+E
27
9
9
-
LOVE
-
-
-
-
EVOLVE
-
-
-
2
E+V
27
9
9
2
O+L
27
9
9
2
V+E
27
9
9
-
EVOLVE
-
-
-
-
LOVE
-
-
-
2
L+O
27
9
9
2
V+E
27
9
9
-
LOVE
-
-
-
14
LOVE EVOLVE LOVE
189
45
45
1+4
-
1+8+9
4+5
4+5
5
LOVE EVOLVE LOVE
18
9
9
-
-
1+8
-
-
5
LOVE EVOLVE LOVE
9
9
9

 

 

1
I
9
9
9
2
ME
18
9
9
3
EGO
27
18
9
4
OGRE
45
27
9
10
EGOCENTRIC
99
54
9
10
CONSCIENCE
90
45
9

 

 

1
I
9
9
9
2
ME
18
9
9
3
EGO
27
18
9
4
OGRE
45
27
9
10
First Total
99
63
36
1+0
Add to Reduce
9+9
6+3
3+6
1
Second Total
18
9
9
-
Reduce to Deduce
1+8
-
-
1
Essence of Number
9
9
9
-
-
-
-
-
-
-
-
-
-
3
THE
33
15
6
3
GOD
26
17
8
2
OF
21
12
3
4
SELF
42
15
6
6
ESTEEM
67
22
4
18
First Total
189
81
27
1+8
Add to Reduce
1+8+9
8+1
2+7
9
Second Total
18
9
9
-
Reduce to Deduce
1+8
-
-
9
Essence of Number
9
9
9

 

 

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Did Spaceman Colonise the Earth

?

Robin Collyns 1924

Page 85

The following exerpts are from the Book of the Dead; all these papyrus sheets are kept in the British Museum.

The Papyrus of Nebseni, No 9900, sheet 6, states:

'The white (or shining eye of Horus cometh. The brilliant eye of Horus cometh. It cometh in peace. . .'

 

 

THE

HOURS OF HORUS THE HORUS OF HOURS

 

 

THE RISE AND FALL OF ANCIENT EGYPT

The History of a Civilisation from 3000 BC to Cleopatra

Toby Wilkinson 2010

Page 30

DIVINE RIGHT (5000-2175 BC

In total, Atum and his immediate descendants numbered nine deities, three times three expressing the the ancient Egyptian concept of completeness.

 

 

THE MASK OF TIME

THE MYSTERY FACTOR IN TIME SLIPS, PRECOGNITION AND HINDSIGHT

Joan Forman

1978

Page 44

"The dream-time is a mythic state - not a heaven or paradise in the sense in which Christians conceive of it but a recollection of a heroic time long past but still intensely "remembered" - in the sense that beauty is "remembered", not with the mind but with the awakened imagination."

"The usual idea of time is irrevelant to this concept, for the Aborigine believes that spirits of his clan pre - exist in definite sites in the country and wait for incarnation. After death they will return to these spiritual homes, possibly to be re- / Page 45 / incarnated at some future time. So for the aboriginal's spirit - whatever he means by that term - there is no time past, present, future, only a continuous process of movement and rest, like that of a tide on an empty shore.

Page 45 continues

"The living Aboriginal believes he has access to the dream-time through certain sacred objects or totems, and through his private dreams which can reveal to him what has happened, is happening and will happen. The dream-time therefore, is an area of time (chronological time)-suspension where the three common divisions of it are co-existent. Personal dreams in sleep bear out this view, since here clock-time refuses to operate, and the dreamer may find himself in the past, present and future all at once."

"The dream-time of the Aborigine is truly a sacred life of the spirit, sustaining and enlightening physical life, much as prayer once did in the Western world. It is not suprising that the First Australian is a contemplative, a man whose belief is in "being", and whose need to replenish his depleted spirit leads him back to an ideal which he believes not to be remote, like the Western idea of Paradise ,but ever present restorative. To him to 'turn but a stoneand start a wing means precisely that. Natural objects partake of the dream-time as much as he does himself. His spiritual life is all around him and he is fortunate enough never to have been divorced from it by time and space."

We "civilised" people have long since lost the ability to find our ancient innocence so easily. The natural man in us is obliged to survive in what little space is left after the industrial, the social, the political and the commercial man have taken their share. He is forced to live almost without sustenance - an arid, choked existence with little to satisfy the inner need which is as old as his unconscious and a great deal older than his aquired civilisation. It's small wonder that the dreamer, the idealist, the worshipper in mankind are dying. Starvation kills. The intuitive qualities in human nature have been despised for so long that they are well on the way to atrophy. Human consciousness as exemplified by the logical and intellectual qualities, on the other hand, has / Page 46 / been handsomely encouraged - but developed out of balance with the older deeper - hidden layers of being, so that now to be rational is regarded as to be whole, and somehow elevated, superior. It is not seen for the lopsided curiosity it is. The purely rational condition resembles one of the stages of development of a butterfly. In pupa the creature may seem complete in itself; may seem so as long as one is unaware of the final metamorphosis. 'When half - gods go, the gods arrive,' "

 

 

ALICE'S ADVENTURES IN WONDERLAND

Lewis Carroll 1865


ADVICE FROM A CATERPILLAR

Page 42

"THE Caterpillar and Alice looked at each other for some time in silence: at last the Caterpillar took the hookah out of its mouth, and addressed her in a languid, sleepy voice.
'Who are you?' said the Caterpillar
This was not an encouraging opening for a conversation.
Alice replied, rather shyly, 'I-I hardly know, sir, just at present-at least I know who I was when I got up this moming, but I think I must have been changed several times since then.'
'What do you mean by that?' said the Caterpillar sternly.
'Explain yourself!'
'I can't explain myself, I'm afraid, sir,' said Alice, 'because I'm not myself, you see.'
' I don't see,' said the Caterpillar. / Page 43 / I'm afraid I ca'n't put it more clearly,' Alice replied very politely, 'for I can't understand it myself to begin with; and being so many different sizes in a day is very confusing.'
'It isn't,' said the Caterpillar. .
' Well, perhaps you haven't found it so yet,' said Alice; 'but when you have to turn into a chrysalis-you will some day, you know-and then after that into a butterfly, I should think you'll feel it a little queer, won't you?'
'Not a bit,' said the Caterpillar.
'Well, perhaps your feelings may be different,' said Alice; 'all I know is, it would feel very queer to me.'
'You!' said the Caterpillar contemptuously. 'who are you?'
Which brought them back again to the beginning of the conversation. . Alice felt a little irritated at the Caterpillar's making such very short remarks, and she drew herself up and said, very gravely, 'I think you ought to tell me who you are, first.'
' Why?' said the Caterpillar.
Here was another puzzling question; and as Alice could not think of any good reason, and as the Caterpillar seemed to be in a very unpleasant state of mind, she turned away.
.Come back!' the Caterpillar called after her. 'I've some thing important to say!'
This sounded promising, certainly: Alice turned and came back again. .
' Keep your temper,' said the Caterpillar.
'Is that all?' said Alice, swallowing down her anger as well
as she could.
'No,' said the Caterpillar.
Alice thought she might as well wait, as she had nothing else to do, and perhaps after all it might tell her something worth hearing. For some minutes it puffed away without speaking, / Page 44 / but at last it unfolded its arms, took the hookah out of its mouth again, and said, . So you think you're changed, do you?' ,
'I'm afraid I am, sir,' said Alice; 'I can't remember things as I used-and I don't keep the same size for ten minutes together !'
'Can't remember what things?' said the Caterpillar.
'Well, I've tried to say "How doth the little busy bee," but it all came differentl' Alice replied in a very melancholy voice. 'Repeat "you are old, Father William,'" said the Caterpillar. Alice folded her hands, and began:

 

 

REINCARNATION

THE SECOND CHANCE

1974

Page 151

Once Chuang Tzu dreamed that he was a butterfly. He did not know that he had ever been anything but a butterfly and was content to hover from flower to flower. Suddenly he woke and found to his astonishment that he was Chuang Tzu. But it was hard to be sure whether he was really Chou and had only dreamt that he was a butterfly, or he was really a butterfly and was only dreaming that he was Chou.

 

 

IN SEARCH OF THE MIRACULOUS

Fragments of an Unknown Teaching

P. D. Oupensky 1878 - 1947

Page 217

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

Gurdjieff

 

 

FROM CATERPILLAR INTO BUTTERFLY

THE WORLD OF NATURE

J. P. Vanden Eeckhoudt 1960

Page 90

THE "butterflies and moths whose life history we have studied are an insignificantly small sample of the hundred thousand or so species known throughout the world. They range in infinite variety from the great GEOMETER of Brazil, with its wing span of nearly thirteen inches, to tiny, clothes moths with a span of only about a tenth of an inch. We find the simplest shapes and patterns and the most fantastic; a riot of gaudy colours and the dowdiest of greys and browns. Fascinating as they are, the perfect insects are often equalled or even outdone in beauty and strangeness by the caterpillars, and sometimes by the chrysalises."

Page 43

"Great numbers of butterflies appear when the weather is good; they flutter everywhere, plundering the flowers, sunning themselves on bushes, on tree-trunks, on the ground. But no Small Tortoise-shells are to be seen. Those that were out in the spring are dead, and the larvae from their eggs have not yet completed their transformation; they are still in the chrysalis state. Beneath their hardened skin a complete remodelling of their organs is in progress, and two weeks at least are necessary for its completion. Then one last moult will release the perfect insect.

Page 22

"The growth of caterpillars is not a continuous process. Their skin does not stretch much, and rapidly becomes too tight for them as they grow. So the caterpillars periodically leave their skin, as people give up clothes which no longer fit them, and emerge in a new skin, which has all this time been forming underneath the old one, and which allows them scope for further growth. When this in turn becomes too tight, it is cast aside in favour of a third, and so on."

MOULT 81 81 MOULT

MOULT 18 18 MOULT

MOULT 9 9 MOULT

 

 

DAILY MAIL

Thursday, October 17. 2013

Jaya Narain

Page 29

"Sue Lightup said her progress was like 'a butterfly coming out of a chrysalis.'..."

 

 

THE ELEMENTS OF THE GODDESS

Caitlin Mathews 1997

WE ARE ENTERING THE TIME OF THE NINE-POINTED STAR

THE STAR OF MAKING REAL UPON EARTH THE GOLDEN DREAM OF PEACE THAT LIVES WITHIN US

BROOKE MEDICINE EAGLE

Page 72

"THE WAY OF THE DELIVERER IS THAT OF BONDAGE-BREAKER WHATEVER IS TRAPPED DENIED FREEDOM OF MOVEMENT THE DELIVERER PERSONALLY SETS FREE HER METHOD OF LIBERATION IS TO GO TO THE ROOTS OF THE BLOCKAGE AND LITERALLY BLAST IT FREE IN THIS THE DELIVERER BEARS A STRONG RESEMBLANCE TO THE SHAPER OF ALL WHO IS WILLING TO BE BROKEN INTO PIECES

THE SYMBOLIC IMAGE OF THIS TRANSFORMATION IS THAT OF THE BUTTERFLY EMERGING FROM THE CHRYSALIS FROM APPARENT DEATH AND DESTRUCTION ARISES A NEW FORM OF LIFE SO ARE WE BORNE OF THE DELIVERER RESHAPED AND TRANSFORMED TO LIVE MORE EFFECTIVELY WITHIN OUR CHOSEN FIELD OF OPERATION

Page 38

THIS ENNEAD OF ASPECTS IS ENDLESSLY ADAPTABLE FOR IT IS MADE UP OF NINE THE MOST AJUSTABLE AND YET ESSENTIALLY UNCHANGING NUMBER HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE 54 72 108 THEY ALWAYS ADD UP TO NINE"

 

"HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE

54 72 108

THEY ALWAYS ADD UP TO NINE"

 

 

TIMES LITERARY SUPPLEMENT

January 17, 2008

Chrysalis

Muriel Spark: introduced by Mick Imlah.

Muriel Spark (1918–2004) was one of the most admired and successful novelists in English in the second half of the twentieth century, author of The Prime of Miss Jean Brodie (1961), based on her own experience of school in Edinburgh, The Girls of Slender Means (1963) and others. But it was in poetry that she first made her name. From 1947–49 she was editor of the journal Poetry Review and her collection The Fanfarlo (1952) preceded her first published fiction. One of the poems in that book, "Chrysalis" was published in the TLS in June 1951

 

Chrysalis

We found it on a bunch of grapes and put it
In cotton wool, in a matchbox partly open,
In a room in London in wintertime, and in
A safe place, and then forgot it.

Early in the cold spring we said "See this!
Where on earth did the butterfly come from?"
It looked so unnatural whisking about the curtain:
Then we remembered the chrysalis.

There was the broken shell with what was once
The head askew; and what was once the worm
Was away out of the window, out of the warm,
Out of the scene of the small violence.

Not strange, that the pretty creature formalized
The virtue of its dark unconscious wait
For pincers of light to come and pick it out.
But it was a bad business, our being surprised.

Muriel Spark (1951)

 

 

DAILY MAIL

Thursday, April 6, 2006

Jonathan Cainer

GEMINI

May 22 -June 22

CATERPILLARS, when they form cocoons, do not succumb to any sudden doubts.They do not wonder why it is necessary to lock themselves away for a while. They do not consider that it might be unhealthy to retreat so far: Nor, when they finally emerge as blazing, beautiful butterflies, do they stop to-wonder whether life might have been better back in the-old days without wings. You are going through a profound transformation. Absolutely nothing is wrong with this."

 

 

DAILY MAIL

Friday, September 6. 2013

ANSWERS TO CORRESPONDENTS

Anyone for silkworms?

Page 66

"QUESTION Does anyone know if silkworms are edible?

ANYONE who has visited the Donghuamen night market or Wangfujing food street in Beijing will have seen all sorts of weird and wonderful foodstuffs:..."

"There are a wide variety of insects for sale, from deep-fried crickets (which taste slightly fishy) to golden centipede, and silkworms (Bombyx mori).

In fact they are the silkworm pupae, the intermediate stage between caterpillar and moth. During this stage, the caterpillar wraps itself inside the silk cocoon which is such a valuable commodity...."

 

 

MEDITATIONS FOR EVERY DAY

Father Andrew 1934

MONDAY IN EASTER WEEK

RISEN INDEED

'The Lord is risen indeed.'-S. LUKE xxiv. 34­

Page 136

SAINT JOHN tells us in his Gospel that, when he and Peter went speeding down to the sepulchre of our Lord and entered in, he ' saw and believed.' What was it that brought conviction to John? He saw something in the way the grave-clothes were disposed which brought absolute conviction to him of our Lord's Resurrection. If he had just seen the grave­clothes put on one side, surely he would have thought, as the women thought, that the body of our Lord had been taken from the tomb, but there was something about them which he says brought conviction to him.
The Jewish method of burial was to wind linen round and round the body, sprinkling myrrh and spices upon the linen as they did so. The myrrh was sticky and made the bands of linen adhere closely together, so that the body was like a mummy or the chrysalis of a caterpillar. What S. John saw, when he entered the tomb, was that the linen which had been wound round the body still kept its shape, but it was clear that the body was not inside it. The linen lay there like an empty shell or a chrysalis from which the moth has risen. The napkin which had been laid over the face of Jesus had fallen back and lay in its own place by itself. He saw that, and it brought conviction to him, and he went away with a wholly different frame of mind from that with which he came. As Bishop Westcott says so well in his commentary, the feeling of the apostles is better expressed by their words, The Master lives,' than by the words, He is risen.' They realized that our Lord had never been defeated by death.

 

 

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."

 

 

Encyclopedia Of Ancient And Forbidden Knowledge

Zolar 1988 Edition

Page 39

KABBALISTIC WISDOM

There is no death; there is no destruction. All is but change and transformation-first the caterpillar, then the chrysalis, then the mighty mind, and at last a noble Soul."

 

 

THE DEATH OF FOREVER

A NEW FUTURE FOR HUMAN CONSCIOUSNESS

1991

Page 266

"We should create new rites of passage to celebrate the phases of the human life cycle, rituals for birth, for the transit into adolescence, and above all, for dying.
Of these, the need for a ritual of dying is the most urgent. I know of no greater testament to the failure of our civilisation than the fact that so many people die alone, abandoned like discards on society's junk heap. Dying must again be united with a sense of the sacred, for it is here, if anywhere, that the psyche outgrows its human limitation. The most important message of this book is that consciousness cannot be extinguished by death, for consciousness transcends time. We should learn to approach death with gratitude, seeing it for what it is, the final elimination of ego, the end of the fallacies of time and self.
In the end it can all be said so simply.
Time and self are outgrown husks which consciousness will one day discard, just as a butterfly abandons its chrysalis to fly towards the sun.

 

IN THE END IT CAN ALL BE SAID SO SIMPLY TIME AND SELF

ARE OUTGROWN HUSKS WHICH CONSCIOUSNESS WILL ONE DAY DISCARD

JUST AS A BUTTERFLY ABANDONS ITS CHRYSALIS TO FLY TOWARDS THE SUN

 

 

THE LION PATH

YOU CAN TAKE IT WITH YOU

A Manual of the Short Path to Regeneration for our times

by

Musaios

Page 33

It is time to examine the regenerative process - the way out of our limited state of body and awareness - a state that was thought of in this doctrine as "larval" to that which would ensue, just as the effectively one - dimensional or linear caterpillar has the hidden ability to spin a self - made cocoon - tomb and then turn into a pupal case, with future wings already outlined on it - a stage that can again metamorphose into the winged imago or mature form that emerges from the shell of the tomb - egg of the cocoon and flies aloft into the sky.

 

 

THE LION PATH

YOU CAN TAKE IT WITH YOU

A Manual of the Short Path to Regeneration for our times

by

Musaios

Page 137

"A winged and wondrous child

will whirl a whole world into being . . .

That child alone shall fly the abyss

and reach the Second Sun. . . ."

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
W
=
5
-
6
WINGED
62
35
8
-
-
-
-
-
-
-
-
8
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
W
=
5
-
8
WONDROUS
129
39
3
-
-
-
3
-
-
-
-
-
-
C
=
3
-
5
CHILD
36
27
9
-
-
-
-
-
-
-
-
-
9
-
-
15
-
23
-
247
112
22
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
W
=
5
-
4
WILL
56
20
2
-
-
2
-
-
-
-
-
-
-
W
=
5
-
5
WHIRL
70
34
7
-
-
-
-
-
-
-
7
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
W
=
5
-
5
WHOLE
63
27
9
-
-
-
-
-
-
-
-
-
9
W
=
5
-
5
WORLD
72
27
9
-
-
-
-
-
-
-
-
-
9
I
=
9
-
4
INTO
58
22
4
-
-
-
-
4
-
-
-
-
-
B
=
2
-
5
BEING
37
28
1
-
1
-
-
-
-
-
-
-
-
-
-
32
-
29
-
357
159
33
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
T
=
2
-
4
THAT
49
13
4
-
-
-
-
4
-
-
-
-
-
C
=
3
-
5
CHILD
36
27
9
-
-
-
-
-
-
-
-
-
9
A
=
1
-
5
ALONE
47
20
2
-
-
2
-
-
-
-
-
-
-
S
=
1
-
5
SHALL
52
16
7
-
-
-
-
-
-
-
7
-
-
F
=
6
-
3
FLY
43
16
7
-
-
-
-
-
-
-
7
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
A
=
1
-
5
ABYSS
66
12
3
-
-
-
3
-
-
-
-
-
-
-
-
16
-
30
-
326
119
38
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
R
=
9
-
5
REACH
35
26
8
-
-
-
-
-
-
-
-
8
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
S
=
1
-
6
SECOND
60
24
6
-
-
-
-
-
-
6
-
-
-
S
=
1
-
3
SUN
54
9
9
-
-
-
-
-
-
-
-
-
9
-
-
14
-
20
-
201
84
30
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
77
-
102
First Total
1131
474
123
-
5
4
6
8
5
18
21
16
36
-
-
7+7
-
1+0+2
Add to Reduce
1+7+1
4+7+4
1+2+3
-
-
-
-
-
-
1+8
2+1
1+6
3+6
-
-
14
-
3
Second Total
6
15
6
-
5
4
6
8
5
9
3
7
9
-
-
1+4
-
-
Reduce to Deduce
-
1+5
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
3
Essence of Number
6
6
6
-
5
4
6
8
5
9
3
7
9

 

 

THE AGELESS WAY OF THE GODDESS

Charles Muses

Divine Pregnancy and Higher Birth in Ancient Egypt and China

Though both are related to it, the point of shamanism is really not ecstasy, "archaic" or otherwise, or even "healing," but rather the development of communication with a community of higher than human beings and a modus operandi for attaining an eventual transmutation to more exalted states and powers. Those whom that goal does not attract, authentic shamanism does not address.

The point is theurgy, literally a divine working (theo+urg). More specifically, the oldest preserved theurgic teachings of the Sacred Way Home (see the chart, fig. 1) — those of ancient Egypt and China — tell of a goddess-inspired, transcendent "pregnancy." One that takes place within our still mysterious brain and body (of either sex) (1) leading to the attainment, even during lifetime on earth, of a higher body concealed until the physical death of the former one and far more endowed with energy and capability than the bio-molecular body in which it forms, as within a womb or a chrysalid or pupal shell, symbolized in ancient Egypt as the enswathed mummy in its case.

 

 

C
=
3
-
-
CHRYSALID
-
-
-
-
-
-
-
2
C+H
11
11
2
-
-
-
-
1
R
18
9
9
-
-
-
-
3
Y+S+A
45
9
9
-
-
-
-
1
L
12
3
3
-
-
-
-
1
I
9
9
9
-
-
-
-
1
D
4
4
4
C
=
3
-
9
CHRYSALID
99
45
36
-
-
-
-
-
-
9+9
4+5
3+6
C
=
3
-
9
CHRYSALID
18
9
9
-
-
-
-
-
-
1+8
-
-
C
=
3
-
9
CHRYSALID
9
9
9

 

It is an embryology of metamorphosis that is here involved, stemming from the premise that we are larval forms — a premise very startling to a largely agnostic and indeed rather ignorant culture, knowledgeable really only in the technology of external manipulations upon matter. We know next to nothing of how living bodies organize themselves from within and have their ultimate controls in regions of more than what ordinary quinto-sensory awareness is capable of grasping.

Some Bad News

The current global technological civilization is increasingly showing itself to be inimical to all life-forms except perhaps the most hardy of sewer and wharf rats, other assorted parasites, and those few bacterial prodigies that can survive even in highly radioactive waste. Yet aside from its bio-phobic or life-destroying aspect, the prevalent world society is the first widespread culture in history to be committed to conditioning its members to accepting — without any rational basis, much less evidence — that there is (1) no scheme of things other than the molecular one in which we live on earth, and (2) no higher than human intelligence and ability, and hence (3) that individualized personality and living form cease with the physical dissolution of the molecular body. These unproven and, in fact, quite scientifically dubious dogmas are then made the basis of our educational system, leading at once to both a jungle-law society and, in other aspects, to an essentially hopeless and comfortless collectivism which ultimately reduces all individual suffering and learning to meaninglessness.

Since only love in some form gives meaning to life, the power of love is also finally denied in the shabby and shoddy creed of hopelessness being foisted upon us by patterns of paranoid power-seeking that, by and large, tend to seize control of world society in the dark ages of the latter twentieth century. It is no accident that, contrasted with a 2½ percent rise of general suicide in the United States over the last decade, there was a 44 percent rise in the suicide rate for the age group of fourteen to nineteen-year-olds, about eighteen times as many: our children are being systematically deprived of hope by a system fast losing the perennial ideals.

The voices of the comparatively few leaders of integrity left are voices mostly crying in a growing wilderness of poisoned ecology and psychopathological social systems motivated by tyranny or short-term greed and the increasing fear, panic, and aggression that inevitably accompany such a degraded set of values. To cite one of these voices: "There is a very real possibility that man —through ignorance or indifference or both — is irreversibly altering the ability of our atmosphere to support life." These are not the words of some minor prophet of doom, but the sober, considered conclusions of the chairman of the U.S. congressional committee on the environment, reporting in June 1986 and cited in Newsweek magazine.

The Good News

But most of us now no longer need to be convinced of these trends. We are aware of them only too acutely. We don't need to hear any more bad news. We do want to hear about hope and where we can look for it. This chapter is concerned with that hope. As Joseph Conrad once wrote, the last hope of mankind will contain some almost unimaginably good news, though based on ideas well-nigh unutterable in terms of ordinary ways of thinking. (2)

That hope stretches far back in recorded history and concerns what may be called higher transformation. In brief, the present life-forms, and notably human beings, must be regarded as larval forms whose destiny it is to transform themselves into higher ones capable of living under very different conditions and of exercising powers which would seem quite extraordinary to us in our present state. That is the message of the "Crucible" (fig. 1).(omitted)

FIG. 1. (omitted) The Crucible of World Religions and Their Convergence on the Way Home: Distillation of the Essential Central Sacredness. This mandalic-maze-circuit diagram is well-nigh self-explanatory — designed to show in one view the interrelations of the search for the Divine through the religions of human history, both in their institutionalized and more esoteric forms.

Depending on one's inherited cultural background and individual tendencies — and the two might not be in phase — one follows a path in the crucible. For some, whole lifetimes could be spent just on the fringes of the wheel. Others reach one of the spokes. Some again may even gain access to the first central area in which the particular cultural origin of a religion becomes irrelevant in that numinous nimbus. Beyond the door within that nimbus is the meaning of the whole crucible and its gestational process: the essential distillation at its core, where one begins to undertake the far journey home — the Lion Path in ancient Egypt.

The preparation and technique for that path, which transforms one as one treads it, exist in fragmentary form in the old human records. But those instructions, that operational method, are always available in great clarity to those who again reach that place of accessibility in awareness. Then one can start the heroic quest described in these lines from an obscure poet, Kyril Demys, three decades ago (who also wrote "Song of the Far Journey").

The doors are many
but the key is one . . .
that space has room

for a winged and wondrous child
and whirled a little world to being. . . .
That child alone
shall fly the abyss
and reach the Second Sun.

Anyone who has ever raised caterpillars of, say, the lovely giant moths like lo, Cecropia, Luna, or Prometheus knows that the caterpillar does not at all fear its ineluctable metamorphosis, when the larva sheds its skin and becomes the quasi-entombed, cocooned pupal form deprived of almost all exterior mobility except to twist and turn its abdomen. So when author Richard Bach wrote that the caterpillar looks on its pupation as "death," he wrote too superficially, without having well observed a forming or hatching chrysalis.

The truth is far more interesting. The caterpillar shows by all its behavior, so intense at the cocoon-spinning or chrysalis-forming time, that its entire being is focused and intent upon this change — life itself for the caterpillar and not death at all. From a ravenous and mobile feeder, it now becomes very quiet, fasting and renouncing all food. Then it commences a new and excited round of activity in weaving its cocoon around itself, ending with a hard-varnished core-shell in which it leaves an almost imperceptible air pore. Here it finally discards its caterpillar skin, and the pupal case with wings, tongue, and antennae outlined on it appears.

Although there is no outer activity, there is now intense activity within the pupa, called a chrysalis in the case of butterflies because of its often golden (Greek chrysos, "gold") appearance. Inside the pupal form, all the caterpillar's internal organs now become transformed. Reproductive organs and new digestive organs are formed, as well as new organs of locomotion, notably two pairs of gorgeously colored wings. Note well that there is an increase and not a decrease of individuation in this process, and each winged adult is a specifically individual creature of distinct color, pattern, and sex. The imago, as it is called, is more, not less, individually organically differentiated than the caterpillar. So this metamorphic transformation, an actually higher embryology, leads to both greater powers (for example, of sexuality and flight) and to greater individualization.

The Secret Within the Brain

The caterpillar is so intensely active about ensuring its own disappearance for the very good reason that it innately realizes it is preparing a greater and richer life for itself, made possible through a group of neuro-secretory glands connected with the caterpillar's central ganglion or tiny brain. This new life is an individual outcome for each caterpillar — the very opposite of merging into some engulfing collectivity. Tomb-transcending is nothing if not individual, and as I once wrote of tathagatahood in Mahayana Buddhism: "Salvation, though it have universal results, has by necessity particular achievement. (3)

Similarly, the ancient theurgic doctrine taught that in the dim and mysterious recesses of each human brain are lodged the control centers for transducing a higher metamorphic process in that individual, of which the butterfly, wonderful as it is, is but a crude and imperfect analogue. Those who do not come to activate this process during their physical lifetimes have no choice but to enter the postmortem or inter-incarnational state as the "caterpillars" they were here. That state is called the Duat in ancient Egyptian, corresponding to the Bardo of Tibetan shamanistic Buddhism and the intermediate states of ancient Chinese shamanism that came to be Taoism. For those who did not begin the metamorphic process before dissolution of their physical bodies, this intermediate state would be dreamlike: lovely or nightmarish depending on the person's development and stature as a human being.

But if the transformational process were initiated before molecular dissolution, then the intermediate state could continue the process and the "hatching" might take place in the Duat or Bardo state, thus avoiding the necessity for further entries of the individual into relatively crude molecular bodies such as we on earth have, wonderful as they are for this stage. The acquisition of a higher body by an individual meant also, by that very token, the possibility of communicating with beings already so endowed. (4) The entrance into this higher community and fellowship is one of the principal causes for celebration in the Ancient Egyptian liturgy of the sacred transformative process — sacred because it conferred so much beyond ordinary ken. (5)

Higher Rites of Passage

On folio 237 of the great Codex Manesso (dated about 1425) now at the university library of Heidelberg, there is a magnificent depiction of Liechtenstein's renowned thirteenth-century troubadour Ulrich bearing on his helmet an image of the Goddess in her form of Minne, who presided over chivalric love. Her name has a fascinating etymology, linked to the Indo-European root men — English, "mind") as the seat of consciousness — the same that the Ancient Egyptian and Old Chinese called "the heart." Her form, preserved by Ulrich's late medieval chronicler, wields a down-pointing arrow in the right hand, and the left arm holds aloft a flaming torch, (6) for she is Mistress of both death and life in that order. She is Mut, Great Mother of Death, and also Isis/Sothis, whose love makes possible the higher birth of Horus from the inert Osiris. As Ta-Urt, ruling the Great Dipper (in Egyptian called "the skin of Set" or the physical body destined for dissolution), she governs the dismemberment and recycling of that temporary vehicle until enough experience has been garnered to go on to a nondeath-interrupted mode of life. This is the deep reason why all great love, from Tristan and lseut (= Isolde) to the Central Asiatic Na-Khi love-death pacts reported by botanist-ethnographer Joseph E. Rock, is so deeply linked to death as a rite of passage.

In the old Celtic traditions preserved in the early Breton/Gaulish romances of the twelfth century, love characteristically triumphed through death itself. (7) The Goddess was always there, as that prince of troubadours, Dante Alighieri, (8) depicted in his too-soon departed and beloved Beatrice, who became his divine protectress during the cosmic shamanic journey he unforgettably describes in La Divina Commedia, culminating in her Universal Love: "But yet the Will rolls onward like a wheel in even motion, by the Love impelled that moves the Sun in heaven and all the Stars." The goal in this life was to balance heaven and earth (incidentally, a very Chinese function for man). As the Swabian troubadour Meister Vridank (fl. 1200) wrote in his Instruction in Discrimination (Bescheidenheit), "Who God and World can encompass, there is a blessed one indeed." In profound ways the society of the twelfth and thirteenth centuries was the pinnacle of Western civilization, teaching, as it did, an apotheosis through love.

The present society, however, — forcing people more and more to think only of physical survival and material support, — naturally tends to block the perception of supra-biological fact and our participation in such a higher process. There is then the sheer dulling effect of leaving no time for such considerations in a person's daily life, whereas in the anciently taught theurgic societies such truths and participation in them were the central core and point of human life. The blocking tendency must be combated.

It is simply not true that our higher heritage will be just as active if we concern ourselves with our material existence alone. On the contrary, it will not be activated unless concern with it reflects consistently in a corresponding self-attunement with it in our behavior. Our actual creed is inescapably made manifest in how we behave, regardless of what anyone may verbally profess.

The Price & the Process

So the principal price to be paid for development leading to a higher body and life is the price every imminently pupating caterpillar pays: principal and regular dedication to that process and project. But if a caterpillar's metamorphic glands are tied off or blocked, it will simply live out its life as a caterpillar and never change. Thus, many human beings will not choose to activate themselves transformationally. But those who do and will, will inspire and help the rest, just as even our material, technological civilization rests upon the inventions, dedication, and genius of a comparative handful. The average Bardo experience is passionate and dreamlike, releasing the full force of a Freudian type of unconscious. In fact, never having read Sophocles' Oedipus Rex or Electra and also incredibly anticipating Freud, the great Tibetan commentator Drashi Namjal wrote that one who will be born as a man already begins in the Bardo realm to hate his future father and love his mother:(9) mutatis mutandi for one who will be born a woman. (10) The powerful unconscious drives released with full impact in the Bardo must sooner or later be dealt with and sublimed, there or here (in the alchemical sense).

 

I
=
9
-
-
IMAGO
-
-
-
-
-
-
-
1
I
9
9
9
-
-
-
-
1
M
13
4
4
-
-
-
-
1
A
1
1
1
-
-
-
-
1
G
7
7
7
-
-
-
-
1
O
15
6
6
I
=
9
Q
5
IMAGO
45
27
27
-
-
-
-
-
-
4+5
2+7
2+7
I
=
9
Q
5
IMAGO
9
9
9

 

 

THE LION PATH

YOU CAN TAKE IT WITH YOU

A Manual of the Short Path to Regeneration for our times

by

Musaios

Page 33

6. THE PROCESS OF REGENERATION

It is time to examine the regenerative process—the way out of our limited state of body and awareness—a state that was thought of in this doctrine as "larval" to that which would ensue, just as the effectively one-dimensional or linear caterpillar has the hidden ability to spin a self-made cocoon-tomb and then turn into a pupal case, with future wings already outlined on it—a stage that can again metamorphose into the winged imago or mature form that emerges from the shell of the tomb-egg of the cocoon and flies aloft into the sky.
We thus have an `unawakened' larval or caterpillar form, which incidentally remains so if a certain gland connected to the seat of the central nervous system in the neighborhood of the hypothalamus is not functional.* Then we have the larval form in the stage of building its "tomb" which is really the birth place /Page 34/ of the higher form. When the cocoon is finished down to the hard-varnished inner shell, the caterpillar sheds its skin for the last time and the inert wing-marked pupa is born within the cocoon.

Then all the caterpillar's characteristic organs are dissolved * and changed into others and new organs are added over a course of remarkable transformations lasting several weeks. The Egyptian name for this transforming power is Khepera, the winged scarab.
Finally the pupal skin bursts within the cocoon, and the winged adult emerges from it, dissolving the hard walls with a special solvent from glands in its mouth needed only this once. Now, as soon as its still moist wings will expand, dry and become firm, it will fly off into its new existence after this rebirth.
Ancient peoples noted these remarkable changes (called "holometamorphic" by modern entomologists) and it is not without reason that the higher human entity (that was designed to survive the body's death much as the butterfly survives the caterpillar's disappearance) was symbolized by a butterfly among cultures as widely separated as Grecian and Aztec.
The ancient Egyptian doctrine of the possibilities of human metamorphosis used the same metaphor to explain it simply. The bandaged mummy was like the silk-enswathed larva and the folded wings depicted on sarcophagus or coffin lids were the indicated still folded wing-forms embossed on every lepidopteran pupa or chrysalis case. The outer cocoon was also symbolized by the Mes-khent or "birth-tent of skin" placed around the /Page 35/ mummy or in the funeral chamber which in Ancient Egyptian was called "the birth chamber." One of the very words for cemetery meant "Place of Births."
Words like regeneration and transformation have been too thinned down and so almost voided of any living meaning or feasible attainability as many words have been in overintellectualized, and hence all too frequently unintelligent circles. The context for regeneration in the ancient Egyptian teaching is biological and psychophysiological; little known processes within the brain and body trigger, when activated, a supra-biological, transformational and higher embryological development — our too rarely claimed birthright. See also Sections 11 and 12, pages 83 through 94.

Note Page 33 *Caterpillars have a similar gland without whose hormone, ecdysterone, their metamorphoses cannot take place. That remarkable fact of recondite biology was learned only in the latter twentieth century. Cf. Sections 12, 18.

Page 34 note* Technically termed histolysis.

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
R
=
9
-
-
REGENERATION
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
-
-
-
-
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
-
-
-
-
1
G
7
7
7
-
-
-
-
-
-
-
7
-
-
-
-
-
-
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
-
-
-
-
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
-
-
-
-
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
-
-
-
-
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
-
-
-
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
-
-
-
-
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
-
-
-
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
-
-
-
-
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
-
-
-
-
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
R
=
9
Q
12
REGENERATION
131
68
68
-
1
2
3
4
25
6
7
8
27
-
-
-
-
1+2
-
1+3+1
6+8
6+8
-
-
-
-
-
2+5
-
-
-
2+7
R
=
9
-
3
REGENERATION
5
14
14
-
1
2
3
4
7
6
7
8
9
-
-
-
-
-
-
-
1+4
1+4
-
-
-
-
-
-
-
-
-
-
R
=
9
-
3
REGENERATION
5
5
5
-
1
2
3
4
7
6
7
8
9

 

Page 34

The Egyptian name for this transforming power is Khepera, the winged scarab.
Finally the pupal skin bursts within the cocoon, and the winged adult emerges from it, dissolving the hard walls with a special solvent from glands in its mouth needed only this once. Now, as soon as its still moist wings will expand, dry and become firm, it will fly off into its new existence after this rebirth.
Ancient peoples noted these remarkable changes (called "holometamorphic" by modern entomologists) and it is not without reason that the higher human entity (that was designed to survive the body's death much as the butterfly survives the caterpillar's disappearance) was symbolized by a butterfly among cultures as widely separated as Grecian and Aztec.

 

HOLOMETAMORPHIC

171-81-9

 

 

I

THAT

AM

THAT

TIME EMIT

 

 

METEMPSYCHOSIS

 

14
METEMPSYCHOSIS
-
-
-
-
M+E
18
9
9
-
T
20
2
2
-
E+M
18
9
9
-
P+S+Y+C
63
27
9
-
H+O+S
42
24
6
-
I
9
9
9
-
S
19
10
1
14
METEMPSYCHOSIS
189
90
45
1+4
-
1+8+9
9+0
4+5
-
-
18
9
9
-
-
1+8
-
-
5
METEMPSYCHOSIS
9
9
9

 

 

14
METEMPSYCHOSIS
-
-
-
-
M+E+T+E+M+P
72
27
9
-
S+Y+C+H+O+S
89
44
8
-
I
9
9
9
-
S
19
10
1
1+4
METEMPSYCHOSIS
189
90
27
-
-
1+8+9
9+0
2+7
-
-
18
9
9
-
-
1+8
-
-
5
METEMPSYCHOSIS
9
9
9

 

 

-
METEMPSYCHOSIS
-
-
-
-
-
-
-
-
-
I
9
9
9
-
M+E
18
9
9
-
-
-
-
-
-
-
-
METEMPSYCHOSIS
-
-
-
-
M+E
18
9
9
-
T+E+M
38
11
2
-
P+S+Y+C+H+O+S+I+S
133
70
7
14
METEMPSYCHOSIS
189
90
18
1+4
-
1+8+9
9+0
1+8
5
-
18
9
9
-
-
1+8
-
-
5
METEMPSYCHOSIS
9
9
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
M
=
4
-
-
METEMPSYCHOSIS
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
-
-
-
-
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
-
-
-
-
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
-
-
-
-
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
-
-
-
-
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
-
-
-
-
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
-
-
-
-
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
-
-
-
-
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
-
-
-
-
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
-
-
-
-
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
-
-
-
-
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
-
-
-
-
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
-
-
-
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
-
-
-
-
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
M
=
4
Q
14
METEMPSYCHOSIS
189
90
27
-
3
2
3
8
10
6
14
8
9
-
-
-
-
1+4
-
1+8+9
9+0
2+7
-
-
-
-
-
1+0
-
1+4
-
-
M
=
4
-
5
METEMPSYCHOSIS
18
9
9
-
3
2
3
8
1
6
5
8
9
-
-
-
-
-
-
1+8
-
-
-
-
-
-
-
-
-
-
-
-
M
=
4
-
5
METEMPSYCHOSIS
9
9
9
-
3
2
3
8
1
6
5
8
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
M
=
4
-
-
METEMPSYCHOSIS
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
-
-
-
-
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
-
-
-
-
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
-
-
-
-
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
-
-
-
-
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
-
-
-
-
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
-
-
-
-
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
-
-
-
-
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
-
-
-
-
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
-
-
-
-
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
-
-
-
-
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
-
-
-
-
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
-
-
-
-
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
-
-
-
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
M
=
4
Q
14
METEMPSYCHOSIS
189
90
27
-
3
2
3
8
10
6
14
8
9
-
-
-
-
1+4
-
1+8+9
9+0
2+7
-
-
-
-
-
1+0
-
1+4
-
-
M
=
4
-
5
METEMPSYCHOSIS
18
9
9
-
3
2
3
8
1
6
5
8
9
-
-
-
-
-
-
1+8
-
-
-
-
-
-
-
-
-
-
-
-
M
=
4
-
5
METEMPSYCHOSIS
9
9
9
-
3
2
3
8
1
6
5
8
9

 

 

-
METEMPSYCHOSIS
-
-
-
-
M+E
18
9
9
-
T+E+M
38
11
2
-
P+S+Y+C+H+O+S+I+S
133
70
7
14
METEMPSYCHOSIS
189
90
18
1+4
-
1+8+9
9+0
1+8
5
-
18
9
9
-
-
1+8
-
-
5
METEMPSYCHOSIS
9
9
9

 

 

4
PAST
56
11
2
7
PRESENT
97
34
7
11
PAST + PRESENT
153
45
9
-
-
1+5+3
4+5
-
17
PAST + PRESENT
9
9
9
-
-
-
-
-
-
-
-
-
-
4
PAST
56
11
2
7
PRESENT
97
34
7
6
FUTURE
91
28
1
17
First Total
244
73
10
1+7
Add to Reduce
2+4+4
7+3
1+0
8
Second Total
10
10
1
-
Reduce to Deduce
1+0
1+0
-
8
Essence of Number
1
1
1

 

 

Y
=
7
-
9
YESTERDAY
122
41
5
T
-
2
-
5
TODAY
65
20
2
T
=
2
-
8
TOMORROW
137
47
2
-
  
36
-
22
-
324
108
36
-
  
3+6
-
4+5
-
3+2+4
1+0+8
3+6
-
-
9
-
9
-
9
9
9

 

 

 

.....

 

THE LIGHT IS RISING NOW RISING IS THE LIGHT

 

 

 

 

 

THE SCULPTURE OF VIBRATIONS 1971

 

 
 
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