A

MAZE

IN

ZAZAZA ENTER ZAZAZA

ZAZAZAZAZAZAZAAZAZAZAZAZAZAZ

ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ

THE

MAGIKALALPHABET

ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA

 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321

THE KEY TO THE

MAGIKALALPHABET

THE

UPSIDE DOWN

OF

THE

DOWNSIDE

UP    

 AS ABOVE SO BELOW

ADD TO REDUCE REDUCE TO DEDUCE

BLESSED

PEOPLES OF EARTH

CHILDREN OF THE RAINBOW LIGHT
GREETINGS
PEACE UPON EARTH GOODWILL TO ALL SENTIENT BEINGS

THE NUCLEAR FAMILY 1969

THE HUMAN 1973

THE SCULPTURE OF VIBRATIONS 1971

AFRICAN NIGHTMARE SPECTRE OF FAMINE 1975

THE JOURNEYMAN 1977

FIRST CONTACT 1980

DIVINE LOVE IS 99 99 IS LOVE DIVINE

RA IN BOW GOOD WISHES

Imperfect this work is perfect as it should be within the juxtoposition of creative instants that constitute the living reality

SECRETS OF THE CODE

The Unauthorised Guide to the Mysteries Behind The Da Vinci Code

Edited By Dan Bursten

SECRET SOCIETIES

Page 178

" Granted, Guillaume [de Tyre] does provide us with certain basic information, and it is this information on which all subsequent accounts of the Templars, all explanation of their foundation, all narratives of their activities have been based. But because of Guillaume's vagueness and sketchiness, because of the time at which he was writing [1175-85], because of the dearth of documented sources, he constitutes a precarious basis on which to build a definitive picture. Guillaume's chronicles are certainly useful. But it is a mistake-and one to which many historians have succumbed-to regard them as unimpugnable and wholly accurate. Even Guillaume's dates, as Sir Steven Runciman stresses, "are confused and at times demonstrably wrong."1

According to Guillaume de Tyre the Order of the Poor Knights of Christ and the Temple of Solomon was founded in 1118. Its founder is said to be one Hugues de Payen, a nobleman from Champagne and vassal of the count of Champagne. One day Hugues, unsolicited, presented himself with eight comrades at the palace of Baudouin 1, king of Jerusalem, whose elder brother, Godfroi de Bouillon, had captured the Holy City nineteen years earlier. Baudouin seems to have received them most cordially, as did the patriarch of Jerusalem-the religious leader of the new kingdom and special emissary of the Pope.
The declared objective of the Templars, Guillaume de Tyre continues, was, "as far as their strength permitted, they should keep the roads and highways safe. . . with especial regard for the protection of pilgrims."2 So worthy was this objective apparently that the king vacated an entire wing of the royal palace and placed it at the knights' disposal. And despite their declared oath of poverty the knights moved mto this lavish accommodation. According to tradition their quarters were built on the foundations of the ancient temple of Solomon, and from this the fledgling order derived its name.
For nine years, Guillaume de Tyre tells us, the nine knights admitted no new candidates to their order. They were still supposed to be living in poverty-such poverty that official seals show two knights riding a single horse, implying not / Page 179 / only brotherhood, but also a penury that precluded separate mounts. This style of seal is often regarded as the most famous and distinctive of Templar devices, descending from the first days of the order. However, it actually dates from a full century later, when the Templars were hardly poor-if; indeed, they ever were.
According to Guillaume de Tyre, writing a half century later, the Templars were established in 1118 and moved into the king's palace-presumably sallying out from there to protect pilgrims on the Holy Land's highways and byways. And yet there was at the time an official royal historian employed by the king. His name was Fulk de Chartres, and he was writing not fifty years after the order's purported foundation, but during the very years in question. Curiously enough, Fulk de Chartres makes no mention whatever of Hugues de Payen, Hugues' companions, or anything even remotely connected with the Knights Templar. Indeed, there is a thunderous silence about Templar activities during the early days of their existence. Certainly there is no record anywhere-not even later-of their doing anything to protect pilgrims. And one cannot but wonder how so few men could hope to fulfill so mammoth a self-imposed task. Nine men to protect the pilgrims on all the thoroughfares of the Holy Land? Only nine? And all pilgrims? If this was their objective, one would surely expect them to welcome new recruits. Yet according to Guillaume de Tyre, they admitted no new candidates to the order for nine years.
Nonetheless, within a decade the Templars' fame seems to have spread back to Europe. Ecclesiastical authorities spoke highly of them and extolled their Christian undertaking. By 1128 or shortly thereafter, a tract lauding their virtues and qualities was issued by no less a person than Saint Bernard, abbot of Clairvaux and the age's chief spokesman for Christendom. Bernard's tract, "In Praise of the New Knighthood," declares the Templars to be the epitome and apotheosis of Christian values.
After nine years, in 1127, most of the nine knights returned to Europe and a triumphal welcome, orchestrated in large part by Saint Bernard. In January 1128 a Church council was convened at Troyes-court of the count of Champagne, Hugues de Payen's liege Lord-at which Bernard was again the guiding spirit. At this council the Templars were officially recognized and incorporated as a religious-military order. Hugues de Payen was given the title of grand master. He and his subordinates were to be warrior-monks, soldier-mystics, combining the austere discipline of the cloister with a martial zeal tantamount to fanaticism-a "militia of Christ" as they were called at the time. And it was again Saint Bernard
who helped to draw up, with an enthusiastic preface, the rule of conduct to which the knights would adhere-a rule based on that of the Cistercian monastic order, in which Bernard himself was a dominant influence.
The Templars were sworn to poverty, chastity, and obedience. They were obliged to cut their hair but forbidden to cut their beards, thus distinguishing themselves in an age when most men were cleanshaven. Diet, dress, and other as­peers of daily life were stringently regulated in accordance with both monastic and / Page 180 / Military routines.

Page 178. 1Runciman, History of the Crusades, Vo1. 2. p. 477.
2 William of Tyre, History of Deeds Done Beyond the Sea, Sea, Vol. 1 p. 525ff.

Page 178

"One day Hugues, unsolicited, presented himself with eight comrades at the palace of Baudouin 1, king of Jerusalem"

"For nine years, Guillaume de Tyre tells us, the nine knights admitted no new candidates to their order"

Page 179

"Nine men to protect the pilgrims on all the thoroughfares of the Holy Land? Only nine? And all pilgrims? If this was their objective, one would surely expect them to welcome new recruits. Yet according to Guillaume de Tyre, they admitted no new candidates to the order for nine years."

"After nine years, in 1127, most of the nine knights returned to Europe and a triumphal welcome"

OUT OF ZERO COMETH ONE

OUT

OF

NOTHINGNESS

I

HAVE

COME

THAT ME THAT

I

AM

WATCHING THE TREE

Adeline Yen Mah 2000

A Chinese daughter reflects on happiness spiritual beliefs and universal wisdom

Page 156

..." Turn your paper around and look at the word che from a different angle. Does it not look like a cart with a wheel on each side and an axle running down the middle?
'In future, when you look at any Chinese word, keep in mind the phrase Zi xing cang li (Chinese symbols omitted) (Hidden logic within the shape of words). Li means logic, reason, truth and principle. Dissect each word and search for the li represented by the characters.
'For example, how we Chinese regard the ant might be seen by looking at the word for "ant" (omitted) (yi). On the left is (omitted) which means "insect". On the right is (omitted) which means "justice, loyalty, relationship and unselfishness".'
Of all the animals, only we humans are endowed with the ability to communicate through language. Described by philosophers as a 'mirror of man's mind', language reflects the essence of our perceptions and concepts. We use it to clarify our thoughts, feelings or ideas and express them to others.
Ideas define how we perceive reality. At first glance, having ideas may seem to be a natural function separate from the domain of language. Indeed, in some instances, it is. Although it is mainly through words that we express our ideas, it is by no means the only way.
Emotional and spiritual concepts are probably best conveyed by music, art, meditation or physical disciplines such as dance, qi gong, tai chi or yoga. A skilful artist is able to erase the boundary between observation, feeling and expression, thereby creating a conduit directly to the mind of the beholder.

Page 156

Ideas in mathematics, however, are better interpreted by a special numerical 'alphabet' that is able to represent an infinite variety of concepts with a small and simple assemblage of symbols. Galileo wrote,

Philosophy is written in that great book which ever lies before our eyes - I mean the universe. But we cannot understand it [the universe 1 if we do not first learn the languagc and grasp the symbols in which it is written. This book [of the universe] is written in the mathematical language, and the symbols are triangles, circles, and other geometrical figures, without whose help it is impossible to comprehend a single word of it, without which one wanders in vain through a dark labyrinth

The way in which we think - and the degree of sophistication of the culture we create - is highly dependent on our vocabulary. The importance of mathematics in the development of science was recognised by the Chincse only relatively recently, and the Hindu-Arabic number system was not adopted or taught at schools in China until the twentieth century. Yet according to Lconardo da Vinci, 'a science is perfect to the degree that it is mathcmatical'. In the 1880s, when my grandfather was a boy, numbers were still being written in Chinese characters with a brush. Besides being cumbersome and time-consuming, the traditional Chinese method of recording numbers lacked two vital components: positional value and the symbol zero.

When my son Roger was seven years old, I gave him a record called Multiplication Rock, which he loved. Morning, noon and night he would play it over and ovcr, driving our whole / Page 157 / family crazy with the same tunes, same beat, same words. One of the songs was named 'My Hero Zero'. It went something like this:

My hero Zero,
When you stand to the right of the number one
The number becomes ten;
When you stand to the right of the number ten
The number beeomes one hundred;
When you stand to the right of the number one hundred The number becomes one thousand.

Roger loved the song so much that, for his eighth birthday, I wrote him a short story featuring his hero Zero (dressed in a bright red military uniform) coming to the rescue of all the other nine numbers which had moeked and belittled him for being of no value.
In a way, this story symbolises the reason why China fell behind the west in mathematics and science. The symbol zero,
invented in India in the ninth century and adopted as part of the Hindu-Arabic number system, is indeed very much a hero. However, zero's value was never truly recognized by my Chinese ancestors before the twentieth century.
For one thing, zero is different from any other number. Like the mysterious, ineffable tao in Lao Zi's Tao Te Ching, zero

. . . resembles an empty bowl

Which, while being used, can never be filled.

Bottomless, it seems to be the source of everything.

Blunting all sharpness, / Page 58 /

Unravelling all complications,

Harmonising all glare,

Uniting the world into common dust.

Hidden and invisible,

Yet it appears to exist.

I know not whose offspring it is;

It looks like the ancestor of all.

Before its invention, zero played a hidden role as a blank space on the abacus. Its incarnation as a symbol (and its establishment as a place-holder) is what gave zero its unique power aud status. I have been fascinated by zero ever sincc I studied it as a schoolgirl in Hong Kong. Trying to discover the logic hidden within its shape (zi xing cang li), [ became bewitched and enchanted. I was taught that adding a number to zero or subtracting zero from a number changcd nothing. In such cases, zero counted for naught. however, any number multiplied by zero became zero itself, whereas any number divided by zero became infinity. I remember being thrilled by zero's paradoxical powers, seemingly so insignificant. To me at the age of twelve, zero and infinity, like yin and yang, or nothing and eternity, appeared to represent the two opposite ends of the universe. Between them, they held all the secrets of a magical world.
My feelings towards zero have not changed over the years. Like the tao, zero will always remain enigmatic and beautiful.
Indian astronomical tables were first translated into Arabic in Baghdad and later into Latin. The great scholar and intellectual Pope Silvester II (who was pontiff for only four years. from AD 999 to 1003 was one of tbe earliest proponents of these numbers. but it was Leonardo Fibonacci of Pisa (1170-1230) who, in his book Liber Abace. first pointed out zero's / Page 160 / unique significance. He also noted that the ten Hindu-Arabic numbers (987654321 and zero) possess the ability to express an infinite variety of numbers.
Four centuries later. Leibniz. while reading the I Ching. recognised that instead of using ten numbers. any number can also be written by using only zero and 1. This is the binary (base 2) system of mathematics that is used in computers today. To Leibniz. one stood for God. zero stood for the void and binary mathematics symbolised the creation of the universe out of nothing (Creation ex nihila). In 1703 he published an article in the French Academy of Sciences discussing the relationship between binary mathematics and the I Ching. His correspondence with the Jesuit missionaries Bouvet. Foucquet and Gaubil showed an intense desire to learn from Chinese thought and philosophy.
The advantages of using Hindu-Arabic numerals were so manifest that they gradually replaced all other number systems. They have now been accepted internationally as the basic 'alphabet' in the language of mathematics, called by some the 'one and only truly universal language' . Though the same numbers and mathematical symbols are pronounced differently in different countries, their meanings remain the same throughout the world. This has greatly facilitated the advancement and exchange of scientific knowledge.
As mentioned before. the invention of zero simultaneously introduced the other key concept that produced such a revol­ution in mathematical thought. That concept is known as 'position'.
The great eighteenth-century mathematician Laplace said of position, 'The idea is so simple that this very simplicity is the reason for our not being sulliciently aware how much admiration it deserves.'
160

unique significance. He also noted that the ten Hindu-Arabic numbers (987654321 and zero) possess the ability to express an infinite variety of numbers.
Four centuries later, Leibniz, while reading the I Ching, recognised that, instead of using ten numbers, any number can also be written by using only zero and 1. This is the binary (base 2) system of mathematics that is used in com­puters today. To Leibniz, one stood for God, zero stood for the void and binary mathematics symbolised the creation of the universe out of nothing (Creation ex nibilo). In 1703 he published an article in the French Academy of Sciences dis­cussing the relationship between binary mathematics and the I Chiny, His correspondence with the Jesuit missionaries Bouvet, Foucquet and Gaubil showed an intense desire to learn from Chinese thought and philosophy,
The advantages of using Hindu-Arabic numerals were so manifest that they gradually replaced all other number systems. They have now been accepted internationally as the basic 'alphabet' in the language of mathematics, called by some the 'one and only truly universal language'. Though the same numbers and mathematical symbols are pronounced differently in different countries, their meanings remain the same throughout the world. This has greatly facilitated the advancement and exchange of scientific knowledge.
As mentioned before. the invention of zero simultaneously introduced the other key concept that produced such a revol­ution in mathematical thought. That concept is known as 'position' .
The great eighteenth-century mathematician Laplace said of position, 'The idea is so simple that this very simplicity is the reason for our not being sufficiently aware how much admiration it deserves,'

Page 160

These two inventions (positional value of a digit and the symbol for zero) are considered by many to be among the most important developments in mathematics in the last 3000 years. Zero allows every number to be put in its rightful place. The number 2 in front of three zeros (2000) has an entirely difTerent value from the same number 2 in front of six (2.000,000) or nine (2,000,000,000) zeros. Each given number could be considered to have two values: a fundamen­tal value indicated by the isolated numeral itself. and a place value dependent on the numeral's location within the sequence of digits used to express a particular number.
China invented the abacus (swm pal! ~~) or counting board in the sixth century BC and continued to use it for the next 2500 years. There is an implied understanding of both positional value and the concept of zero whenever a number is 'registered' on the abacus. For instance, the number lOO}
involves placing a single disc in the fourth box from the right, leaving the third and second boxes empty to signify zeros. and putting another single disc in the first box. However. when this same number was written down as Chinese charac­ters, it was transcribed as yi qial! yi - 'f - (onc thousand one).
But like old Roman numerals. the three words yi (lian yi possess neither place value nor the symbol for zero. This meant that Chinese mathematicians were unable to transpose numbers on to paper quickly and easily for accurate calcu­lation. Mathematical thought lacked an adequate alphabet for expression. progression or development. As a result, calcu­lus was never invented, the development of science was hin­dered and China fell behind the west in technology.*
. Note: According to Robert Temple in Tile Cm;us of CIIi/1lI (l9X6), the zero symhol orst appeared in print in China in 1247. However. the Chinese were secretive and seldom puhlished their work. It was also traditional not to reveal step-by-step calculations in solving mathematical problems.
J61

If one compares the writings of Marco Polo (1254-1324), describing the Yuan dynasty, with those of Matteo Ricci (1552-1610), who was in China during the Ming dynasty,
the differences are astonishing. Marco Polo's The Book of
Marco Polo is tilled with the might, power and marvels (print­ing, paper money, grand canals) of a rich and amazingly advanced country, while Matteo Ricc!' s China in the Sixteenth Century describes a nation ignorant of physics, geometry and astronomy; one whose people suffered from illiteracy and superstition and practised foot-binding and female infanticide. Far from being in awe of his host-country, Ricci was attracting potential converts (including some of the best and brightest scholar-mandarins) by dazzling them with Euro­pean clocks, prisms, telescopes, globes, maps, paintings and books on mathematics and astronomy. In a period of less than 300 years the west had caught up with and surpassed China in science and technology.
During the summer of 1951, when I was thirteen, my stepmother allowed me to come home for a few days to recuperate from pnellmonia (see page 9°). My brother James had just escaped from China to Hong Kong and was sharing a room with my grandfather. They placed a eot bebNeen their two beds and the three of us would talk deep into the night, with Jamcs and me bombarding Ye Ye with questions about his past. His life as a boy in the city of Nantao, Shanghai, during the Qing dynasty fascinated me.
'V/hat was it like, wearing a queue?' I asked one night.
'My older brothers used to tease me by tying my queue to
a bed post when I was sleeping. I always hated my hairstyle but the queue was mandated by the Qing emperors and dis­
162

obedicnce meant dcath by bchcading. The only permitted ;dlcrnativc was to shave off all the hair on my head and I soon did so.'
'What was Father like as a young man?' James said.
'He was so intelligent! I remember when he first joined my
finn, Hwa Chong Hong, at eighteen. He had just come to Tianjin from Shanghai and was with us for barely three months when our boss, K. C. Li, called me into his office. "This son of yours is rcally something!" he exclaimed. "In less than three months he has already cleared up our messy accounts and caught the thief in our midst."
'In those days, accounts werc added, subtracted, multiplied or dividcd only by nsing the abacus. ':' Now the abacus is a wonderful instrument, but there is no written record of the steps a person goes throngh in arriving at his final number. In fact, it is traditional in China not to write down the sequence of calculations one goes through in solving mathcmatical prob­lems. What your father did was to teach everyone the foreigners' number system and insist that everyone write down his calculations on paper one step at a time.
'For over two thousand years additions, subtractions, multi­plications and divisions involving large numbers could only be carried out on the abacus because written Chinese numbers contain neithcr zcro nor position. After learning the Hindu­Arabic numbers, young c1erks at our firm were successfully challenging traditional abacists [those using the abacus] in their daily calculations. Not only were they fast and accurate, these
, It is possible, but highly cumbersome. to do mathematical calculations on paper while using Chinese characters alone. Until the adoption of the Hindu-Arabic number system. almost all calculations were carried out on the abacus in China out of necessity. not preference.
163

THE

I

CHANGING

I

CHING

DAILY MAIL

Wednesday, April 26, 2006

By Ben Taylor and Ian Drury

Page35

"Despite five 999 calls, police took 90 minutes. . . "

"Police took an hour and and a half to react to 999 calls. . ."

"In the 90 minutes. . . "

"90 minutes earlier on Friday night when the first in a series of 999 calls was made. . ."

"One 999 caller claimed. . . "

DAILY MAIL

Friday, January 20, 2006

By Steve Doughty

Page 13

"Nine in ten"

"More than nine out of ten. . ."

DAILY MAIL

Friday, January 20, 2006

By David Wilkes and Andre Levy

Page 31

"90 years on, love letters of soldier's sweetheart have a happy ending"

UNITARIAN CHURCH

WAKEFIELD

"William Thomas Marriot of Sandal Grove"

"Died February 2nd 1899"

WAKEFIELD MUSEUM

DISCOVERING ANCIENT EGYPT

23rd September 05 - 23rd April 06

Scientific American

updated from the 1996 issue

Page 68

Daily Life in Ancient Egypt

Andre G Mc Dowell

"Workmen and their families lived some 3000 years ago in the village now known as

Deir el Medina

Definition of deeded in the Online Dictionary. Meaning of deeded. What does deeded mean? deeded synonyms, deeded antonyms. Information about deeded in the ...
www.thefreedictionary.com/deeded

DAILY MAIL

Tuesday, August 21, 2007

Pages 32/33

MIND YOUR LANGUAGE

Page 32

"Do you remember learning your ABCs? As children we are taught to recite the alphabet forwards backwards and inside out. Twenty six letters which can be arranged in upwards of half a million combinations, many seemingly random, to form the basis of the English language."

Page 33

"Only word comprising two letters used three times: Deeded"

FIRST CONTACT

STAR TREK

A novel by J.M. Dillard based on the film

STAR TREK; FIRST CONTACT

Story by Rick Berman & Brannon Braga & Ronald D. Moore

Screenplay by Brannon Braga & Ronald D. Moore

1996

First

STAR TREK

FIRST CONTACT

Second

STAR TREK

FIRST CONTACT

This book is a work of fiction. Names, characters, places and incidents are products of the author's imagination or are used fictitiously. Any resemblance to actual events or locales or persons, living or dead, is entirely coincidental.

Third

STAR TREK

FIRST CONTACT

en.wikipedia.org/wiki_HaTorah

Aish HaTorah ("Fire of the Torah") is an Orthodox Jewish outreach organization and yeshiva. The organization's stated mission is "providing opportunities for Jews of all backgrounds to discover their heritage." Its headquarters are in the Old City of Jerusalem. The government of Israel awarded it a piece of land facing the Western Wall.

The organization has "branches" or franchises in many cities around the world which contain large populations of Jews. Each branch has independent governance and funding.

In Jerusalem, the Aish HaTorah yeshiva offers both beginners' drop-in classes and full-time, intensive study programs for Jewish men and women of all backgrounds and levels of knowledge. Areas of study include Hebrew Bible, Talmud, Jewish history, Jewish philosophy, and Hebrew language ulpan. A US-accredited college, the yeshiva offers degrees to college and university age students.

The rabbinic ordination program combines classical Talmudic training with intensive instruction in outreach and leadership skills. Over 200 men have graduated from its rabbinic program, assuming leadership and religious roles in many Jewish communities around the world.

AISH HA TORAH

Meir : Middle Egypt / Asyut / Meir Meir A-1 : Middle Egypt / Asyut / Meir (Niankh-hpepy) ..... Ukhhotep, Tomb of : Middle Egypt / Asyut / Meir

EGYPTIAN SITES - INDEX

Meir lies at the edge of the cultivation, about 50km north-west of Asyut. The modern town of el-Qusiya, about 8km to the east of Meir, probably derives its name from the ancient Qis, classical Cusae during Graeco-Roman times. Although Qis was capital of the 14th Upper Egyptian nome, there are few remaining traces of the ancient town. It was in the necropolis at Meir that the provincial rulers, or nomarchs of the region were buried in tombs high in the hillside, with the more humble population further down the slope.

Sacred Geometry is the theory of dimensional evolution which assumes the ... door to his academy stating,

"Let no one unacquainted with geometry enter here.". ...
ezinearticles.com/?An-Overview-Of-Sacred-Geometry

AN OVERVIEW OF SACRED GEOMETRY

Gregg Hall

Sacred Geometry is the theory of dimensional evolution which assumes the universe is a living system kept together by the existence of a sacred geometry that encompasses the entire cosmos and makes for the blueprint for the mani-festation of what we know as our material universe and in addition organizes the context through which all love evolves.

Our universe was designed to be highly efficient and is capable of performing a wide range of multiple functions at the same time. The very same geometry which provides structure to physical reality also allows for the perceptual environments that people and civilizations must move through as part of a systematic learning process on the path towardsevolution.

Each dimension of this sacred geometry holds a unique place of perceptual space and a context of learning both for personal and social evolution. As each new dimension appears a new set of perceptions and potentials is awakened which we are free to accept and actualize or ignore. It is in understanding the dimensional structure which exists all around us that allows us to be able to understand the path and direction of personal and social evolution.

Even though our modern science generally believes there is nothing of deeper meaning to the dimensional geometry of the universe other than the actual physical aspects, there is a view that is almost diametrically opposed to this that began with the Greek philosopher Pythagoras in 500 B.C. Pythagoras believed and taught the theory or belief that all of the mathematical patterns in the universe were actually expressions of divine intelligence and signified a divine intention.

According to Pythagoras, we are surrounded by organizational intelligence that is shown in its purest from through mathematical formulas and musical harmonies and allowing ourselves to be at the center of our experience; we can know and share the organizing patterns and principles that pervade the universe. This is a thought that was even held by Albert Einstein, who stated that he received his greatest breakthroughs after praying and sleeping. The answers to the questions he was seeking came to him from the Universe while he slept! This is also the way that it can be explained for someone who is blind to be able to sculpt and for a deaf person, such as Beethoven to be able to compose intricate musical scores.

Plato, who taught over a hundred years after Pythagoras, continued in the teachings of Pythagorean thought in espousing that the universe or cosmos as Pythagoras termed it was a place of "harmonious and beautiful order" and placed such a high regard on geometry that he placed a sign above the door to his academy stating, "Let no one unacquainted with geometry enter here."

Sacred Geometry is the theory of dimensional evolution which assumes the ... door to his academy stating,

"Let no one unacquainted with geometry enter here.". ...
ezinearticles.com/?An-Overview-Of-Sacred-Geometry

AN OVERVIEW OF SACRED GEOMETRY

Gregg Hall

Sacred Geometry is the theory of dimensional evolution which assumes the universe is a living system kept together by the existence of a sacred geometry that encompasses the entire cosmos and makes for the blueprint for the mani-festation of what we know as our material universe and in addition organizes the context through which all love evolves

Plato, who taught over a hundred years after Pythagoras, continued in the teachings of Pythagorean thought in espousing that the universe or cosmos as Pythagoras termed it was a place of "harmonious and beautiful order" and placed such a high regard on geometry that he placed a sign above the door to his academy stating,

"Let no one unacquainted with geometry enter here."

SIGNALS WHAT SIGNALS

SIGNALS

OF

THAT THAT THAT

HOLY

ISISISIS

. . .

I

THAT I THAT

I

AM

ISISIS

THAT QUEST THAT

I

AM ON

O

NAMUH

THAT

DIVINE CREATORS CREATORS DIVINE

QUEST THAT THE HE AZIN SHE THAT IZ THEE THAT IZ ME IZ ON THAT QUEST

THAT

ISISIS

THAT

I THAT ME THAT I

THAT YOU THAT

I

THOUGHT

ME

YOU THAT YOU

THAT

DIVINE THOUGHT IS IS IS THOUGHT DIVINE

ISISIS EVERYTHING EVERYTHING ISISIS

I AM LIFE EVERLASTING EVERLASTING LIFE AM I

THEREFORE THOU ART EVERLASTING LIFE LIFE EVERLASTING ART THOU THEREFORE

2061

ODYSSEY THREE

Arthur C. Clarke 1987

Page 13 (number omitted)

"THE MAGIC MOUNTAIN"

THE MAGIC MOUNTAIN

Thomas Mann 1924

Page 706

THE

THUNDERBOLT

WHY SMASH ATOMS

A. K. Solomon 1940

Page 77

"Once the fairy tale hero has penetrated the ring of fire round the magic mountain he is free to woo the heroine in her castle on the mountain top."

ROUNDANDROUNDROUNDANDROUNDROUNDANDROUNDROUND ANDROUNDROUNDANDROUND

rect 0 0 1000 1000 This page has been temporarily semi-protected from editing due to vandalism.  desc none