|
||
|
|
|
|
||
|
||
|
www.startistics.com/ophiuchus/ophiuchus2.htm History of Ophiuchus - Asklepius - Imhotep "Aesclepius was, as I said earlier, a Greek whose attributes were nearly identical to those of Ancient Egyptian god of medicine I-Em-Hetep (whose name ... Aesclepius was, as I said earlier, a Greek deity whose attributeswere nearly identical to those of Ancient Egyptian god of medicine I-Em-Hetep (whose name translated means "He Who Cometh In Peace"). Now, in Egyptology, there are Gods (with a capital "G") and gods (with a small letter "g"), and I-Em-Hetep was a little bit of both, being both a contrived deity (man-made-god later) and a legitimate one, being the third member of the great triad of gods in Memphis, Egypt in or about 2900 B.C. where he probably lived as Imhotep, a mortal man at a later date (27th Century B.C.). He was in actual fact attached to the priesthood of RA, the Sun God, becoming the chief minister of the second king of the Egyptian Third Dynasty, Djoser (also spelled "Zoser"), for whom he bent his considerable skills as the innovative Master Architect who set the first profound standard of excellence in step pyramid building.
He designed and built King Zoser's burial complex at Saqqara, Egypt between 2778-2723 B.C. The Zoser Complex stands today as a world monument to innovative architecture. Thus Imhotep's legend began to loom large locally. Imhotep the man received notoriety for his literary abilities which has earned him recognition in modern times as "the first man of science in recorded history." As tales and evidence of Imhotep's accomplishments in Egypt spread to Greece, his legend began to loom so large there that he was brought to the City of Memphis, and adopted in the name of love as a son of Apollo, Greek God of the Sun. The Greeks erected a temple named "To Asklepjion" (Imhotep's Greek god name) in his honor some 2500 years after his death."
Edfu (also spelt Idfu or in modern French as Edfou and known in antiquity as Behdet) is an Egyptian city, located on the west bank of the Nile River between ... en.wikipedia.org/wiki/Edfu
Edfu : Temple of Horus, Edfu , Egypt The Temple of Horus in Edfu (also known as the Temple of Edfu ) is considered the best-preserved cult temple in Egypt. This partly because it was built later .www.sacred-destinations.com/egypt/edfu.htm
Egypt: Edfu Temple, A Feature Tour Egypt Story Edfu was the capital of the second nome of Upper Egypt, an important ... The Temple at Edfu was in fact the first new temple commissioned by the Ptolemies
www.touregypt.net/featurestories/Edfu .htm Egypt: Edfu Temple, A Feature Tour Egypt Story Edfu was the capital of the second nome of Upper Egypt, an important ... The Temple atEdfu
Edfu was the capital of the second nome of Upper Egypt, an important ... The Temple at Edfu was in fact the first new temple commissioned by the Ptolemies. ...www.touregypt.net/featurestories/edfu.htm
EDFU By Marie Parsons The town of Edfu is located on the west back of the Nile River, some sixty miles south of Luxor, with Aswan further south. Its ancient name was Wetjeset-Hrw, or "The Place Where Horus is Extolled."
The modern Arabic name of Edfu is derived from the ancient Egyptian name Djeba, or Etbo in Coptic. Djeba meant "Retribution Town", since the enemies of the god were brought to justice therein. The site of ancient Djeba was the traditional location of the mythological battle between the gods of Horus and Set, and its sandstone Ptolemaic temple, dedicated to Horus, is the most complete and best preserved of all the temples of Egypt. It was built on the site of a New Kingdom temple, which was oriented east to west, the Ptolemaic structure follows instead a north-south axis. In Graeco-Roman times Edfu was called Apollinopolis Magna, the Egyptian god Horus by then being identified with the Greek god Apollo. Edfu was the capital of the second nome of Upper Egypt, an important regional center from the Old Kingdom, partly due to the large area of fertile land belonging to the town, partly to the fact that Edfu was situated near the frontier between Egypt and Nubia, though not as close as was Philae. Edfu was probably a starting point for desert routes leading to the Kharga Oasis in the west, and to the mines of the Eastern Desert and the Red Sea coast in the east. Although there is no incontrovertible evidence of Early Dynastic occupation at Edfu, a number of oval graves, completely plundered, have been found. Edfu had an attractive geographic location, elevated within the floodplain in Upper Egypt, so logically it would have attracted settlers at that time. Confirming this, pottery dated from the Old Kingdom has been found within the town enclosure, perhaps as early as the Third Dynasty. There is a tradition that Imhotep, the vizier and architect who designed the Step Pyramid of Djoser at Saqqara, designed the first stone temple at Edfu. Little is known of this temple today, and none of its remains have been found, but it was dedicated to Horus, Hathor of Dendera, and their son, Herumatawy, or Harsomtus in Greek. No larger remains dating earlier than the 5th Dynasty have been found at Edfu. Its most ancient cemetery comprised the mastabas of the Old Kingdom as well as later tombs, and covers the area southwest of the precinct of the great temple of Horus. Before the beginning of the New Kingdom, the necropolis was transferred to Hager Edfu, to the west, and then in the Late period to the south at Nag’ el-Hassaya. The entire area was called Behedet. The god Horus was herein worshipped as Horus Behedet. One of these mastabas belonged to a man named Isi, who was the "great chief of the Nome of Edfu" in the 6th Dynasty. Isi lived during the reign of King Djedkare Isesi of the Fifth and into the reign of Pepi I of the Sixth Dynasties. He was an administrator, judge, chief of the royal archives and a "Great One among the Tens of the South. Isi later became a living god and was so worshipped during the Middle Kingdom. As the Sixth Dynasty and the Old Kingdom drew to a close, local regional governors and administrative nobles took on a larger power in their areas, away from the royal central authority.
During the Tenth Dynasty, in the First Intermediate Period, Thebans from the south fought with the Herakleopolitan rulers of the north. A man named Ankhtify, the governor of the third nome of Upper Egypt and a follower of the Herakleopolitan kings, held among other titles that of "Great Chief of the nomes of Edfu and Hierakonpolis." He became governor of Edfu after he had defeated his predecessor in that regard, one Khuy, who had been loyal to the Thebans. And in his autobiography writes that there was famine throughout Upper Egypt. But he refused to see anyone die of hunger in his province, and "brought life to the provinces of Hierakonpolis and Edfu, Elephantine, and Ombos!"
Later on, Ramesses II and Shabaka, among other New Kingdom monarchs, built at Edfu. But its most famous (for us today at least) monumental structure, its great Temple to the god Horus, was built during the Ptolemaic period. The Temple at Edfu was in fact the first new temple commissioned by the Ptolemies. The Ptolemies were great builders in Egypt, these descendants of one of Macedonian Alexander’s generals. They left as their architectural legacy the great Temple of Isis at Philae, the temple of Hathor at Dendera, the Temple of Horus at Edfu, and others.
At Edfu, Horus was worshipped as the falcon Horus of Behdet. The Temple was called Mesen, The Place of the Harpoon, the Mansion of Ra, Nedjem-Ankh, Pleasant to Live In, the Window of the Falcon, the Shrine of Horus, and Wetjeset, the Place of Extolling the God.
The main building was the great Temple of Horus Behedti. It was begun on August 23, 237 BCE, by Ptolemy III. In 206 BCE, work was halted by an insurrection, during which two chiefs from the Theban area declared themselves independent of Ptolemaic rule (history repeating itself, perhaps). The temple was formally dedicated in 142 BCE by Ptolemy VIII Euergetes II and his wife Cleopatra II. Closer to the eastern tower of the temple pylon, the remains of another pylon have been unearthed dating to the Ramesside period. This may have formed part of one of the predecessors of the extant temple. The temple precinct consisted of the temple itself, within its own enclosure wall, and other subsidiary temples, small chapels, workshops, storehouses, and dwellings. Most of these, including the sacred lake and slaughterhouse, have now either been destroyed or lay under the houses of the present town. South of the temple are the ruins of the mammisi, or birth-house, a temple in which the birth of the god Harsomntus was celebrated. The scanty architectural remains to the east probably belong to the temple of the sacred falcon.
The twin towers of the great entrance pylon of the temple were planned as perfect mirror images of each other, both in their construction and in the rather curiously rendered scenes carved on their surfaces. Two statues of Horus as a falcon flank the entrance gate, and behind the pylon, at the base of the walls on either side of the entrance are scenes depicting the Feast of the Beautiful Meeting, in which Horus was united with Hathor of Dendera.
The outer hypostyle hall contains twelve columns inside and are the highest of the whole temple. In the eastern part the library was installed in a small chamber and two catalogs inscribed on the walls list the titles of every book held therein. Some of these scroll-books included "The book for performing the ritual for the protection of the city, of the houses, of the White Crown, of the year," the roll book of temple guards, and Information about the regular appearance of the sun and moon and the periodical return of the other stars.
The small chamber in the western part of the facade was dedicated to the consecration of the priest who performed the religious rites on behalf of the king. The main entrance of the pronaos opens to a large court, surrounded on three sides by a covered colonnade of thirty-two columns. To the south, the court is limited by the mighty pylon, the towers of which are more than 130 feet high.
The most sacred part of the temple, and its nucleus, is the granite shrine, or naos, which sheltered the main statue. The sanctuary was surrounded by seventeen chambers and store rooms, and eight-pillared hall, two smaller halls, and two staircases leading to the roof. A chapel at the very rear of the sanctuary contained the god’s barque. Eight chapels open off the corridor that leads around the sanctuary, each probably dedicated to the major deities such as Isis, Osiris, Min, Khonsu, Ra etc.
In front of the sanctuary was an antechamber, and east thereof was small sacrificial court giving access to the wabt, or pure place, where the statues were anointed and dressed, where they received crowns and amulets, before leaving the interior and accessing the roof. To the west of the antechamber is a small room dedicated to the god Min. The next main chamber toward the exit is the wall of the offering tables, and on each side therein is an approach to one of the two staircases leading to the temple roof. Next follows the inner hypostyle hall, the roof of which is supported by twelve columns with rich floral capitals. The adjoining side chambers to the east served as access to the inner passage round the temple, and as a treasury for precious metals and stones. Adjacent chambers to the west are the "labs" for making sacred oils and ointments, with instructions on the walls for making the same, and the Nile chamber where the sacred water was poured into a basin after it had been brought from the nilometer, situated outside the girdle-wall.
A large hypostyle hall with eighteen columns was added at the southern end of the temple, and a forecourt and pylon gateway were added south of that. Doors were hung on the pylon gateway in 57 BCE, marking the final completion. Today, Edfu is the best preserved temple in Egypt.
From the Pylon gateway to the North Enclosure wall, the temple is just over 150 feet long and covers an area of about 8400 feet. While the temple is intact, the auxiliary buildings- kitchens, storehouses, slaughterhouses, administrative offices, even the sacred lake, the grove of falcons, and the quay-all lie buried under the modern town.
So much is known about the construction of the temple and its sections come from sets of inscriptions within the temple itself. These are called the Building Texts and were placed on the exterior walls of the Sanctuary and the Enclosures Walls.
A lengthy inscription on the outer face of the girdle-wall, about 300 meters in length, gives details on the names and functions of the different halls and chambers of the temple, an account of the entire building and the history of its construction. Reliefs on the pylon, enclosure, and interior walls, also tell the stories of the ritual journey and Reunion of Hathor of Dendera with Horus, depict representations of the 42 administrative nomes of Egypt, of the traditional "Smiting of Enemies" pose common throughout Egypt’s history, the Conflict between Horus and Set, The Triumph of Horus, the Procession of the Divine Falcon, and various ritual offering-scenes, also traditional in the religious practices of ancient Egypt.
When Auguste Mariette first began the clearance of Edfu Temple in 1860 CE, the temple had become a village filled with stables and storehouses, the roof of the Sanctuary area covered in mud-brick houses, and the inner chambers filled with rubbish almost to the ceiling.
Fortunately, much conservation work has been done, and tourists and scholars can visit Edfu’s great temple as well as the other great temples such as Karnak. But, when you visit, whisper to whatever Divinity or force in which you may believe, that we safeguard our historical heritage with much care and appreciation. One day, our great buildings will be the legacy left to descendants uncounted. Would we not want them to receive a true picture of ourselves?
Sources:
The Complete Temples of Ancient Egypt by Richard Wilkinson
Early Dynastic Egypt by Toby Wilkinson
A History of Ancient Egypt by Nicolas Grimal
Who’s Who in Ancient Egypt by Michael Rice
The House of Horus at Edfu by Barbara Watterson
Encyclopedia of Archaeology of Ancient Egypt ed. By Katharine Bard
Marie Parsons is an ardent student of Egyptian archaeology, ancient history and its religion. To learn about the earliest civilization is to learn about ourselves........."
In geometry, an enneagram is a nine-pointed geometric figure. The term derives from two Greek words - ennea (nine) and grammos (something written or drawn). ... en.wikipedia.org/wiki/Enneagram ENNEAGRAM In Geometry an enneagram is a nine-pointed geometric figure. The term derives from two Greek words - ennea (nine) and grammos (something written or drawn).
The Enneagram An Adventure in Self Discovery The Enneagram and its implications for study of self and personal growth. www.ennea.com
The Enneagram of Holy Ideas The transmitted view of the Enneagram is that each ennea-type fixation is the expression of a limited mental perspective on reality, and that each of the ... www.ahalmaas.com/Extracts/facets.htm
John 21:11 Simon Peter went up, and drew the net to land Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three. And although there were so many, the net was not broken. ... bible.cc/john/21-11.htm
Meaning of Numbers in the Bible: Number 153 (One Hundred and Fifty and Three) One Hundred and Fifty and Three. This is a number which has taxed the ... between the two miraculous draughts of fishes, one at the beginning and the other ...www.biblestudy.org/bibleref/meaning-of-numbers-in-bible/153.html
11) Simon Peter went aboard and hauled the net onto the land full of large fishes, one hundred and fifty-three in number. And though there were so many, ... www.systematics.org/pmwiki/pmwiki.php?n=Journal.J1-quirolo
The Numbers in the Gospel of St. John
by Lynn Quirolo God has arranged all things by measure and number and weight. Every man, in respect of his mind, is intimately related to the divine Logos, being an imprint or fragment or effulgence of that blessed nature. The belief that number is the language of reality is the bedrock of Western Civilization. Time and Space, the Many and the One, the Great Chain of Being, As Above So Below -- the idea that the pattern of Creation is determined by number is embedded in Western conceptions of God. Biblical numbers were symbols for its authors and early audience, expressing correspondences between nature, human experience, and the pattern of creation. That Biblical numbers have been interpreted different ways in different contexts for centuries is evidence of the flexibility of number as symbols. Determining what these numbers meant to their authors and original audience remains an interesting problem, especially in light of recent research regarding the astronomical significance of megalithic structures. The Gospel of St. John ends with a number - the disciples cast their net according to the instructions of the Risen Christ and catch one hundred and fifty-three fish. The number one hundred and fifty-three is written elsewhere, in rock, at Stonehenge and the Great Pyramid of Cheops. One hundred and fifty-three is a scientific number; its square root is the exact number of lunations in a year. Did the author of the Gospel of St. John use this number because of its scientific significance? The Gospel of St. John begins, “In the beginning was the logos.” Logos is a philosophic term used by Philo of Alexandria (30 B.C. – 50 A.D) to reconcile Hebrew scripture and Greek philosophy. Logos meant pattern and implied mathematical relationship. When the Gospel of St. John was translated from Greek, logos became “word.” The author of St. John’s Gospel identifies Jesus as the “logos made flesh” and ends his gospel with a story that does not appear in the Matthew, Mark, or Luke - the disciples, recognizing the Risen Christ for the third time, catch one hundred and fifty-three large fish, “and though there were so many, the net was not torn.” Placed in the powerful setting of a teaching of Jesus after his resurrection, certainly this number was intended symbolically. I have previously written on the symbolic interpretations of one hundred and fifty-three by early Christians.[2] Evagrius Ponticus (345-399) interpreted it several ways, one of which was as an Enneagram-like symbolism of the ordered laws of creation suffused with grace. St. Augustine (354-430) also interpreted 153 several ways including as a trinity.[3] St. Jerome (died 420), taking a turn toward modernity, interpreted 153 as the exact number of species of fish in the sea and therefore symbolic of the universality of the church.[4] Whether interpreted neoplatonically (Evagrius and Augustine), or as an analogy (Jerome), the number one hundred and fifty-three appearing in an act of the Risen Christ was highly symbolic to the early audience of St. John’s gospel. In 1996, Tony Blake, aware of my interest in this number, gave me a copy of A Key to Stonehenge by Robin Heath.[5] In this book, Mr. Heath explains the scientific meaning of the number one hundred and fifty-three: its square root is 12.369, the exact number of lunar cycles in a year. One hundred and fifty-three represents the relationship between the sun and moon as witnessed on earth. One hundred and fifty-three is a number “which integrates symbolic, material, and astronomical realities, numerology, astrology and musical science.”[6] What follows is an explanation of Mr. Heath’s discovery of the astronomical significance of one hundred and fifty-three within the context of the Gospel of St. John where it can be interpreted as part of a proof of the identity of Jesus as logos. Throughout, I will refer to the author of St. John’s Gospel as “the author” and not as “St. John.” The Fourth Gospel was written about 100 A.D., too late for the author to have been John, the disciple of Jesus. The Gospel of St. John can be read as a proof. The gospel begins with the idea of logos and ends with a story about catching fish in a net. In between, the numbers two, five, twelve, and one hundred and fifty-three are used in a step-by-step proof that Jesus is the logos. John Chapter 3 v. 12 states, “If I have spoken of earthly things to you and you do not believe, how will you believe if I speak to you of heavenly things?” In Chapter 6, the author of John repeats the story told in Matthew, Mark, and Luke of Jesus feeding a multitude with two fish and five loaves. The story ends with Jesus instructing his disciples to collect the remaining fragments in twelve baskets. The numbers in this story, repeated in all four gospels, are two, five, and twelve. Two is the number of the large celestial bodies, the sun and moon. Five is the number of visible planets. Twelve is the number of divisions in the heavens, the zodiac, the “baskets” into which the stars are collected. Jesus fed a multitude, more than 5,000, on two fish and five loaves. The two, symbolic of the sun and moon, and the five, symbolic of the visible planets, indicate that Jesus is recapitulating the life-sustaining pattern of the heavens to enact a miracle on earth. The pattern of Jesus’ miracle, as symbolized by two, five, and twelve, is identical to the pattern of heaven. Jesus’ miracle is a mirror image of the Father’s great miracle enacted from heaven, the creation and sustenance of life on earth. The dimensions of the miracle of the Father and the miracle of the Son are the same (two, five, and twelve); the difference is scale. This story of feeding the multitude is an analogy in which number symbolizes correspondence between Father and Son. Just as the Father’s miracle contains starry fragments distributed among the twelve divisions of heaven, so Jesus directs his disciples to collect the remaining fragments of his miraculous meal. After the multitude has been fed, Jesus instructs his disciples, “’Gather the fragments that are left over, least they be wasted.’ They therefore gathered them up; and they filled twelve baskets with the fragments of the five barley loaves left over by those who had eaten.”[7] The story of Jesus feeding the multitude is a microcosm/macrocosm analogy. On earth as it is in heaven. As the Father, so the Son. As above, so below. Two, five, and twelve describe universal observed phenomena and the symbolism inherent in these numbers is simple. No education is needed to find meaning in these numbers. In using the numbers of the heavens, a universal phenomenon, the meaning is also universal. In St. John’s Gospel, the similarity between the miracles of the Father and Son – as symbolized by the numbers two, five, and twelve – become part of the author’s proof of Jesus’ identity as logos, mediator between God and man, a proof that can be understood independent of educational, religious, or philosophic background. The story of feeding the 5,000 was addressed to a Greco-Roman audience steeped in astrology. Within a culture that projected religion and mythology onto the planets, a miracle worked with the numbers of the sky would symbolize power over, or harmonic resonance with, the forces of the cosmos. In the fourth century when Christianity became the state religion of Rome, the Church began purging itself of paganism and the gospels, which were written for a pagan audience, were reinterpreted. Former meanings, including the astrological and neoplatonic symbolisms, were lost. The author of John reiterates the theme of the correspondence between heaven and earth with Jesus as intermediary many times. In Chapter 6 v. 51 Jesus says, “I am the living bread that has come down from heaven.” In Chapter 8 v. 32, Jesus says to the Jews, “You are from below, I am from above.” In John Chapter 16, v. 25, Jesus prepares his disciples for his death and resurrection saying, “The hour is coming when I will no longer speak to you in parables, but will speak to you plainly of the father.” During Jesus’ life, the disciples are uncertain about his identity. After Jesus’ death, they have difficulty recognizing him resurrected. The Gospel of St. John ends with a story similar to the miracle of feeding the multitude. In this story, the Risen Jesus instructs the disciples how to work a miracle for themselves. As in the story of feeding the multitude, symbolic number establishes correspondence between Father and Son. The story in John Chapter 21 is abbreviated here: (v. 5) Then Jesus said to them, “Young men, have you any fish?” They answered him, “No.” (v. 6) He said to them, “Cast the net to the right of the boat and you will find them.” They cast therefore, and now they were unable to draw it up for the great number of fishes. (v. 10) Jesus said to them, “Bring here some of the fishes that you caught just now.” (v. 11) Simon Peter went aboard and hauled the net onto the land full of large fishes, one hundred and fifty-three in number. And though there were so many, the net was not torn. (v. 13) And Jesus came and took the bread, and gave it to them, and likewise the fish. (v. 14) This is now the third time that Jesus appeared to the disciples after he had risen from the dead. The square root of one hundred and fifty-three, 12.369, is the number of lunar cycles in a solar year,[8] and therefore symbolizes the relationship between the sun and moon as witnessed from the earth. This relationship, as important in antiquity as it is today, determines the day/night cycle, the seasons, the weather, and the tides. One hundred and fifty-three is also a Pythagorean number -- it is the result of creating a right triangle from the harmonic point (3:2) between twelve, symbol of the sun, and thirteen, symbol of the moon.  The story of the catch of one hundred and fifty-three fish describes the creation of the lunation triangle within a Pythagorean 5:12:13 triangle. Twelve is the number of divisions of the heavens, the number of Jesus’ disciples, and in ancient cultures, the solar number. Thirteen is the number of disciples plus one, Jesus. It was also the lunar number in ancient times since the moon moves thirteen degrees a day and orbits the earth about thirteen times a year. Five is the number of visible planets. Five, which is three plus two, and can be broken into the ratio of the perfect harmonic, the fifth: 3:2. The exact length of the year and the exact length of the moon’s cycle (365.2422 days and 29.5306 days, respectively) make finding the relationship between the sun and moon a very difficult problem. However, this problem appears to have been solved in ancient times as its solution, one hundred and fifty-three, is built into the structure of both Stonehenge and the Great Pyramid. The number describing the relationship of the sun, moon, and earth may have been known also by the author of the Gospel of St. John since he describes Jesus instructing the disciples how to find it. In this symbolic paradigm, Jesus is the harmonic mean between heaven and earth, indicating where to look for the solution. From within a symbolic 5:12:13 right triangle, if another right triangle is formed at the harmonic mean, by casting the net from the “right side” of the boat, the result is a hypotenuse measuring the square root of one hundred and fifty-three, the exact number of lunations in a year. In making this number explicit, Jesus demonstrates knowledge of hidden things, further proof of his identity as logos. After the disciples caught one hundred and fifty-three fish, “None of the disciples dared ask him, ‘Who are thou?’ knowing that is was the Lord.” (John, Chapter 21, v.12). As above, so below. The numbers in the Gospel of St. John, now interpreted as fact, were intended as symbols. The gospels were written for a pre-Christian audience within a culture saturated with astrological belief. In this setting, numbers descriptive of the heavens used in describing events on earth established a macrocosmic/microcosmic analogy of correspondence between heaven and earth. The Gospel of John ends with “one hundred and fifty-three,” a number with multiple neoplatonic symbolic meanings but also a number accurately describing the ratio, or logos, between sun, moon, and earth. I am not certain that the author of the Gospel of St. John knew the scientific implications of one hundred and fifty-three. He could have chosen this number for its substantial neoplatonic symbolic meaning. What is certain is that in using one hundred and fifty-three in his proof of the identity of Jesus as logos, the author of St. John’s Gospel made an excellent choice. What fascinates me about this number is that it has powerful meaning in two systems of reasoning that would not be expected to have common ground, neoplatonic number symbolism and scientific measurement. Many things have changed since the time of Jesus -- the earth is in many ways smaller, footprints of men mark the moon, and the process by which the sun creates energy has been replicated on earth – but the numbers two, five, twelve, and one hundred and fifty-three are the same, continuously symbolizing the miraculous interrelatedness of all things. And the net is not torn. Footnotes: 1. Winston, David, translator, Philo of Alexandria, Paulist Press, New York, 1981, p. 143. 2. Quirolo, Lynn, “The Enneagram in the Gospel of St. John,” Stopinder, No. 6, Fall 2001, p. 73. 3. Augustine of Hippo, Letter LV to Januarius, Chapter XVII 31. 4. Bamberger, John Eudes, The Praktikos and Chapters on Prayer, Cistercian Publications, Spencer, Massachusetts, 1970, p. 54, footnote 11. 5. Heath, Robin, A Key to Stonehenge, Bluestone Press, High Trenhouse, England, 1993. A simplified version of Mr. Heath’s archeoastronomical research into the purpose and meaning of megalithic structures can be found in his book, Sun, Moon, and Earth, Walker and Company, New York, 1999. 6. Ibid, p. 37. 7. St. John, Chapter 6, v. 12-13. 8. This meaning of one hundred and fifty-three was discovered by Robin Heath during his research on megalithic structures. See A Key to Stonehenge.
And behold, the number is one hundred and fifty and three. Now what can this number mean? The number of all the elect is surely signified well by the number ... gottesblog.blogspot.com/2006/04/one-hundred-and-fifty-and-three.html Sunday, April 30, 2002 One Hundred and Fifty and Three The number of fish the disciples caught (St. John 21) was an exact number, even as the number of the elect, counted after the resurrection, is exact. They were found on the right side of the ship because the elect are at the right hand of Christ. The nets were not broken because there will be no schism in the perfect Day. And behold, the number is one hundred and fifty and three. Posted by Rev.Fr.Burnell F Eckardt
We are indeed His body, wherefore He says, “ye have done it unto Me. .... become a stranger unto my brethren, and an alien unto my mother's children. ... “Inasmuch as ye have done it unto one of the least of these my brethren, ye have ...
Ye Have Done It unto Me By Tami Jelinek "Matthew 25:34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38 When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39 Or when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." "James 2:15 If a brother or sister be naked, and destitute of daily food, 16 And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?" "So returning to Matthew 25, is Jesus really talking just about physical food, drink and clothing? The context here is about those who would inherit the kingdom; and “the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.” (Romans 14:17) Jesus is saying in this passage that “those on his right” were displaying the characteristics of the kingdom they would inherit; and that it was those outwardly visible characteristics which marked them as such. They showed the mercy to others which they had been shown in Christ; thereby manifesting they were truly His sheep. The reciprocal, intimate nature of Jesus’ relationship with the ones the Father had given Him is expressed by His statement, “ye have done it unto Me.” “Freely ye have received, freely give.” (Matthew 10:8)" “I was an hungred, and ye gave me meat” "Matthew 4:4 [Jesus said] It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." "John 6:53 Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55 For my flesh is meat indeed, and my blood is drink indeed. 56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. 58 This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever." "John 6:63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." "Matthew 5:6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled." "Ezekiel 34: 23 And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd…29 And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land…" "Isaiah 49:9…They shall feed in the ways, and their pastures shall be in all high places. 10 They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them." "Psalm 132:15 I will abundantly bless her provision: I will satisfy her poor with bread." "...“Lord, when saw we thee an hungred, and fed thee?” occurred to Peter when Jesus said to him, “Lovest thou me? Feed my sheep.” "Colossians 3:15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. 16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." “I was a stranger, and ye took me in” "Cornelius." “ye have done it unto Me.” Ephesians 2:11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ... that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17 And came and preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit unto the Father. 19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God…" "Isaiah 14:1 For the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob." Isaiah 49:5 And now, saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength. 6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. Isaiah 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious." “stranger” Psalm 69: 8 I am become a stranger unto my brethren, and an alien unto my mother's children. “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto Me.” In closing, here is a passage from Isaiah which serves to summarize several characteristics of the kingdom to which Jesus refers in the Matthew 25 parable: Isaiah 58:6 Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? 7 Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?... And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday. “thine own flesh.” “Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38 When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39 Or when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.”
Individuation (Latin: principium Individuationis) is a concept which appears in numerous fields and may be encountered in work by Gilbert Simondon, ... en.wikipedia.org/wiki/Individuation Individuation (Latin principium Individuationis) is a concept which appears in numerous fields and may be encountered in work by Gilbert Simondon, Bernard Stiegler, Gilles Deleuze, Henri Bergson, David Bohm, and Manuel De Landa. In very general terms, it is the name given to processes whereby the undifferentiated tends to become individual, or to those processes through which differentiated components tend toward becoming a more indivisible whole. Friedrich Nietzsche, for example, offers an extensive discussion of the tension between impartial, chaotic fluidity and individuated subjectivity in The Birth of Tragedy (1872), whereby Dionysian dismemberment and Apollonian individuation respectively embody these dichotomous qualities. Nietzsche claims that the perpetual, irresolvable tension between these two opposing aspects of nature fosters the conditions necessary for their uneasy synthesis in the creation of tragic art. In economics, individuation parallels specialization and increases the efficiency of the division of labor. It serves as a means for individuals to find comparative advantage in the marketplace. Contents[hide]
1 Carl Jung on individuation
2 Gilbert Simondon on individuation
3 Bernard Stiegler on individuation
4 Media Industry use of Individuation
5 References
6 Bibliography [edit] Carl Jung on individuation In Jungian psychology individuation is a process of psychological differentiation, having for its goal the development of the individual personality. "In general, it is the process by which individual beings are formed and differentiated; in particular, it is the development of the psychological individual as a being distinct from the general, collective psychology." [1] Individuation is the process of transforming one’s psyche by bringing the personal and collective unconscious into conscious.[2] Individuation has a holistic healing effect on the person, both mentally and physically.[2] People who have achieved individuation, besides being physically and mentally healthy, they are harmonious, mature and responsible. They promote freedom and justice. They have a good understanding about the workings of human nature and the universe.[3] [edit] Gilbert Simondon on individuation In L'individuation psychique et collective, Gilbert Simondon developed a theory of individual and collective individuation, in which the individual subject is considered as an effect of individuation, rather than a cause. Thus the individual atom is replaced by the neverending ontological process of individuation. Simondon also conceived of "pre-individual fields" as the funds making individuation itself possible. Individuation is an always incomplete process, always leaving a "pre-individual" left-over, itself making possible future individuations. Furthermore, individuation always creates both an individual and a collective subject, which individuate themselves together. [edit] Bernard Stiegler on individuation The philosophy of Bernard Stiegler draws upon and modifies the work of Gilbert Simondon on individuation, as well as similar ideas in Friedrich Nietzsche and Sigmund Freud. During a talk given at the Tate Modern in 2004, Stiegler summarized his understanding of individuation. The essential points are the following: The I, as a psychic individual, can only be thought in relationship to a we, which is a collective individual: the I is constituted in adopting a collective tradition, which it inherits, and in which a plurality of Is acknowledge each other’s existence.
This inheritance is an adoption in that I can very well, as the French grandson of a German immigrant, recognize myself in a past that was not the past of my ancestors, but that I can make my own; this process of adoption is thus structurally factical.
An I is essentially a process, and not a state, and this process is an in-dividuation (it is a process of psychic individuation) as the tendency to become-one, that is, to become indivisible.
This tendency never accomplishes itself because it runs into a counter-tendency with which it forms a metastable equilibrium (it must be pointed out how close this conception of the dynamic of individuation is to the Freudian theory of drives, but also to the thinking of Empedocles and of Nietzsche).
A we is also such a process (the process of collective individuation); the individuation of the I is always inscribed in that of the we, whereas conversely, the individuation of the we takes place only through those individuations, polemical in nature, of the Is making it up.
That which links the individuations of the I and the we is a pre-individual milieu possessing positive conditions of effectiveness, belonging to what Stiegler calls retentional apparatuses. These retentional apparatuses arise from a technical milieu which is the condition of the encounter of the I and the we: the individuation of the I and the we is in this respect also the individuation of the technical system.
The technical system is an apparatus which has a specific role (wherein all objects are inserted: a technical object exists only insofar as it is disposed within such an apparatus with other technical objects: this is what Gilbert Simondon calls the technical group): the rifle, for example, and more generally the technical becoming with which it forms a system, are thus the possibility of the emergence of a disciplinary society, according to Michel Foucault.
The technical system is also that which founds the possibility of the constitution of retentional apparatuses, springing from the processes of grammatization growing out of the process of individuation of the technical system, and these retentional apparatuses are the basis for the dispositions between the individuation of the I and the individuation of the we in a single process of psychic, collective and technical individuation (where grammatization is a subset of technics) composed of three branches, each branching out into processual groups.
This process of triple individuation is itself inscribed in a vital individuation which must be apprehended by a general organology as the vital individuation of natural organs, the technological individuation of artificial organs, and the psycho-social individuation of organizations linking them together.
In the process of individuation constitutive of general organology wherein knowledge as such emerges, there are individuations of mnemo-technological sub-systems which over-determine, qua specific organizations of what Stiegler calls tertiary retentions, the organization, the transmission and the elaboration of knowledge stemming from the experience of the sensible. Stiegler is also concerned with the destructive consequences for psychic and collective individuation which may result from consumerism and consumer capitalism (see, for example, Stiegler, The Disaffected Individual). [edit] Media Industry use of Individuation The term Individuation has begun to be used within the media industries to denote new printing and online technologies that permit the mass customization of the contents of a newspaper, a magazine, a broadcast program, or a Web site so that the contents match each individual user's own unique mix of interests, unlike the Mass Media practice of producing the same contents for each and every reader, viewer, listener, or online user. [edit] References C.G. Jung. Psychological Types. Collected Works Vol.6., par. 757 a b Jung, C. G. (1962). Symbols of Transformation: An analysis of the prelude to a case of schizophrenia (Vol. 2, R. F. C. Hull, Trans.). New York: Harper & Brothers. Jung's Individuation process Retrieved on 2009-2-20 [edit] Bibliography Look up individuation in Wiktionary, the free dictionary. Gilbert Simondon, Du mode d'existence des objets techniques (Méot, 1958; Paris: Aubier, 1989, second edition). (French) Gilbert Simondon, On the Mode of Existence of Technical Objects, Part 1, link to PDF file of 1980 translation. Gilbert Simondon, L'individu et sa genèse physico-biologique (l'individuation à la lumière des notions de forme et d'information) (Paris: PUF, 1964; J.Millon, coll. Krisis, 1995, second edition). (French) Gilbert Simondon, The Individual and Its Physico-Biological Genesis, Part 1, link to HTML file of unpublished 2007 translation. Gilbert Simondon, The Individual and Its Physico-Biological Genesis, Part 2, link to HTML file of unpublished 2007 translation. Gilbert Simondon, L'Individuation psychique et collective (1964; Paris: Aubier, 1989). (French) Bernard Stiegler, Constitution and Individuation. Bernard Stiegler, Desire and Knowledge: The Dead Seize the Living. Bernard Stiegler, Nanomutations, Hypomnemata, and Grammatisation. Bernard Stiegler, Temps et individuation technique, psychique, et collective dans l’oeuvre de Simondon. (French) Second Annual Global Conference on the Individuated Newspaper, Denver, June 26-27, 2008. Retrieved from"http://en.wikipedia.org/wiki/Individuation"
Principium Individuationis - Principle of individuation. Apollo champions the unshaken faith in this principle of the individual. ... Principium Individuationis - Principle of individuation. Apollo champions the unshaken faith in this principle of the individual. Nietzsche contrasts this with the Dionysian immersion in the world will, in order to show how opposite those two art-deities really are. Implicit in the c oncept of the principium individuationis are the boundaries that separate men from the world and from each other. These boundaries are necessary in order to ensure the healthy functioning of society. When these boundaries begin to break down, we can be sure that Dionysus is near.
Schopenhauer's term, the principium individuationis, or 'principle of individuation', symbolizes man's separation from the chaos of life when under the ... www.sparknotes.com/philosophy/birthoftragedy/section1
The Birth of Tragedy Friedrich Nietzsche Forward & Chapter 1 Summary In his short Forward to Richard Wagner, Nietzsche anticipates criticisms that may be directed at his first philosophical work. He associates himself closely with Wagner, referring to "Our esthetic publicity." He also assures Wagner (and us) that he has written a serious treatise on a serious subject: art. Nietzsche cautions readers to avoid the temptation to see his essay as a mere comparison of "gay dilettantism" with "gallant earnestness." The real issue at stake here, he writes, is the much larger question of German hopes for the future. One must not dismiss the aesthetic question of art as simple or irrelevant; rather, it is at the core of the German national character, and may be its salvation.
Nietzsche directs this forward at those who are accustomed to thinking of aesthetics as a fringe discipline, a "merry diversion." Rather than being on the fringe, art is "the highest task and the proper metaphysical activity of this life." Nietzsche appeals to Wagner as "my noble champion on this same path," someone who will understand and support his devotion to the aesthetic cause.
Nietzsche then begins his essay by stating that progression in the field of art is inextricably bound with the Apollonian and Dionysian duality. In ancient times, there was a fierce opposition between Apollo and Dionysus, Gods whom he calls "the two art-deities of the Greeks." Nietzsche immediately establishes that he is outlining his philosophy in ancient, well-respected terms. The opposition between these two Greek gods is similar to the "perpetual strife" that exists between men and women; just as this strife must be resolved in order to procreate, so must the Dionysian and Apollonian elements come together to make the highest art. And, while their differences may be destructive, they are also necessary to the process.
One key set of oppositions that is linked to Apollo and Dionysus is that of dreams and drunkenness. The land of dreams, associated with Apollo, as a light filled space, a place where man enjoys "the immediate apprehension of form." It is in dreams that man is healed and helped and that man receives divine intuition. However, dream forms are often symbols or metaphors, which Nietzsche calls "appearance". He compares the aesthetic dreamer to the philosopher, who knows that what he sees is not real, but an "appearance" whose interpretation can lead to truth.
Apollo is the god of measured restraint; one who is dreaming will not be carried away and assume that what he sees is real. We never lose track of Apollo's beautiful appearance, and thus are able to ride calmly through the storms of life. Schopenhauer's term, the principium individuationis, or 'principle of individuation', symbolizes man's separation from the chaos of life when under the protective influence of Apollo.
 In opposition to this principle of calm reason, there is Dionysus, who represents the collapse of the principium individuationis, the inability to discern the boundaries between appearance and reality. Thus, Dionysus is associated with drunkenness, or the forgetting of the self. Under the influence of Dionysus, there is a breakdown of the barriers between man and man, between man and Nature itself. It is in this state of diving ecstasy that man enters into the primordial unity, and is a member of a higher community.
Analysis
The Birth of Tragedy was Nietzsche's first philosophical work. He is thus determined in his forward to establish himself as someone with something serious to say about the German character and its relationship to the Greeks. As a young philosopher, Nietzsche takes the clever step of associating himself with Wagner, the great German composer of his day. By enlisting him as his ally, Nietzsche ensures that he will not be written off so easily as some starry-eyed student of aesthetics. He implies that if Wagner agrees with him that art is the highest task of life, then his readers should agree with him as well.
While Nietzsche ostensibly writes his forward for Wagner, it is clear that he writes it with the general public in mind. He suggests that serious readers, whom he calls "those earnest ones," will understand that questions of aesthetics are of the highest importance. By suggesting that anyone who does not take his work seriously is missing the point, Nietzsche plays off of the intellectual insecurities of his readers and gains their attention and respect.
From the beginning of his essay, Nietzsche makes it clear that he will be discussing aesthetics on his own terms. He creates a new frame of reference for his readers to understand art and the artistic process, that is, the dualistic opposition between Apollo and Dionysus. He thus lays the groundwork for discussing various affected states that are relevant to the artistic process, all of which relate to either Apollo or Dionysus. In doing so, he creates numerous oppositions that would not be logically apparent outside of his structure; for example, we do not ordinarily think of dreaming and drunkenness as being opposite states. But, under Nietzsche's program, they fall under the influence of Apollo and Dionysus respectively, and thus represent opposite energies.
After naming Apollo and Dionysus as the two opposing elements around which his argument (and art in general) revolves, Nietzsche proceeds with "duality" as his main metaphor for the artistic process. Apollo and Dionysus are merely the symbols of this duality, which, in this chapter, he elucidates in terms of dreams and drunkenness. For Nietzsche, dreams represent the realm of beautiful forms and symbols, an orderly place of light and appearance. Drunkenness, on the other hand, is that state of wild passions where the boundaries between "self" and "other" dissolve.
In his discussion of dreams, Nietzsche introduces terms that will reappear throughout the essay, such as "appearance" and "the apprehension of form." The idea of appearance is related to Plato's cave, to which Nietzsche makes reference when he writes that the dreamer sees life pass before him, "not like mere shadows on the wall—for in these scenes he lives and suffers—and yet not without that fleeting sensation of appearance." One has life-like experiences in ones dreams, but is still aware that these experiences are mere appearances and that the reality lies beneath. Nietzsche makes the assumption here that, when dreaming, one is always aware that one is dreaming; those who are entirely caught up in their dreams are not experiencing Apollonian beauty, but rather Dionysian ecstasy.
Whereas Apollo represents the state of "measured restraint," in which man remains separate from the emotions and illusions that buffet him, Dionysus represents the breakdown of those walls. From the progression of Nietzsche's analysis, we see that he does not view the Apollonian and the Dionysian realms equally, but rather sees the latter as the negation of the former. Dionysus enters the field when reason fails, not the other way around.
This is not to say that Nietzsche derides the Dionysian state; on the contrary, he sees it as fundamental to the creation of art. He gives the example of the singing and dancing crowds of the Germanic Middle Ages, who whirled in ecstatic celebration of St. John and St. Vitus. To those who would condemn this behavior as a symptom of "folk-diseases," he writes, "Such poor wretches can not imagine how anemic and ghastly their so-called 'healthy-mindedness' seems in contrast to the glowing life of the Dionysian revelers rushing past them." One must submit to Dionysian madness in order to attain the state of primordial unity, a state beyond social barriers and narrow thinking.
THE OUTSIDER Colin Wilson 1956 Page 127 THE PAIN THRESHOLD "Both experiences must be examined carefully and without prejudice. In a sense they were 'mystical experiences'. Normally Nietzsche was imprisoned in the 'thought-riddled nature'. These experiences point to an exaltation of Life. In Blake's phrase : Energy is eternal delight. 'Free powers without morality', 'pure Will'. Such phrases are the foundation of Nietzsche's philosophy, a memory of a mystical experience in which an unhealthy student saw a vision of complete health, free of his body's limitations, free of the stupidity of personality and thought. This was Nietzsche's profoundest knowledge. It is introduced into the first pages of his first book, The Birth of Tragedy, written when Nietzsche was a young professor at Basle University :
I SAY HALLOWED IS APOLLO APOLLO IS HALLOWED SAY I SAY I HALLOWED IS DIONYSUS IS HALLOWED I SAY
I ME ART THAT HEART THAT ART THAT AM I
Golden Ratio Pre History ... on the Periphery of the Temple of Osiris at Abydos”, KMT Winter 1997/8, .... The five-pointed star hieroglyph. This identification of the pentagram ... In their system, a star with five rays was the hieroglyphic sign for "seba" or “star”. ... The five- pointed star in its circum- circle could therefore also ... www.recoveredscience.com/const305goldenprehistory.htm
Numerals and constants Numerals A brief prehistory of the golden ratio Pentagrams before Pythagoras The oldest surviving written evidence for our species' knowledge of the unique "golden" section dates back to Byzantine times, about 888 CE or slightly later1, when the earliest extant copy of the mathematical textbook "The Elements" was written. The contents of this book, in turn, was attributed to the classical Greek mathematician Euclid who wrote around 300 BCE. He discussed this proportion as the "division in extreme and mean ratio". Before Euclid, the Athenian sculptor and architect Phidias (490 to 432 BCE) gets generally credited with having pioneered the use of this ratio in his design of the Parthenon temple for Athena, the Greek goddess of Wisdom, science, and art. Some scholars deny the presence of this ratio in that temple or any other building of its time, but it is to honor Phidias for its use that modern mathematicians often designate this ratio with the Greek letter f = phi. Phidias’ knowledge of this proportion, as well as the relevant chapters by Euclid, are said to be based on information from the Greek mathematician Pythagoras (about 580 to about 500 BCE)2. Some disciples of this semi-legendary philosopher and founder of a number-mystic sect reputedly used a pentagram as one of the symbols for his mathematical doctrine, and one of them is said to have displayed this phi-based geometrical figure on his door post as a secret sign of mutual recognition3. The sign and its meaning could remain secret despite that public display because only those initiated into the mysteries of Pythagoras' geometry were able to draw it correctly and to appreciate its deep significance as a symbol for and gateway to those mysteries. This is where the documented or reported trail of phi and the pentagram stops, at least in the current mainstream histories of science. Geometrically, the pentagram is an extension of the pentagon which is the same design without the star-arms. Both include in their proportions many instances of the golden ratio, and to draw either figure properly one must first construct that ratio, as illustrated on the "Golden Drawings" page, and as explained below. This construction requires analytical thinking. For instance, Sir Thomas Heath, the eminent translator of many Greek mathematical and astronomical texts, says about the pentagon in his "Summary of the Pythagorean Mathematical Discoveries": "... as [the construction of a regular pentagon] depends upon the construction of an isosceles triangle in which each of the base angles is the double of the vertical angle, and this again on the cutting of a line in extreme and mean ratio, we may fairly assume that this was the way in which the construction of the regular pentagon was actually evolved. It would follow that the solution of problems by analysis was already practiced by the Pythagoreans, notwithstanding that the discovery of the analytical method is attributed by Proclus to Plato. As the particular construction is practically given in Euclid IV:10,11, we may assume that the content of Euclid IV was also partly Pythagorean."4 The mathematical historian Roger Herz- Fischler concurs in his book “A Mathematical History of the Golden Number”: “To determine when the pentagon was first inscribed in a circle or, if my conclusion is correct about when the concept of [division in extreme and mean ratio] first appeared, we must look for a period when mathematics was at the level of rigor where mathematicians would consider working within a ‘program’: for this is how the construction of the pentagon appears to me, as part of a program to inscribe the regular polygons in a circle. While the other polygons only required making older intuitive proofs more rigorous, the pentagon required new techniques, new insights, and new lemmas.” Herz- Fischle says this postulated program of inscribing polygons into a circle was conceived in Greece. However, the Egyptians had long been scribing polygons around circles, and this requires the same mathematical approach and skills. Pharaonic stone masons made round columns by starting with polygon facets around the desired circle; then only did they cut away the excess material. According to Dieter Arnold, an Egyptologist who studied the ancient construction methods, this approach can be observed in the unfinished corner torus of Pylon IV at Karnak. This torus “... is not yet completely round but polygonal, thus preserving an intermediate step between the rectangular boss and the rounded torus”. Other columns were intentionally left polygonal, for instance, the two sixteen- sided limestone columns at the entrance of the small temple which Thutmose III built in Abydos. The same geometrical skills would also have been required for the half- and three- quarter- round engaged columns in king Djoser’s Saqqara buildings. Those columns are, moreover, both fluted and tapered, requiring precise guidelines in progressively adjusted sizes. Whatever method of analytical geometry the Egyptian columncutters may have used for drawing those many regular polygons, it seems that the pentagram expressed the essence of this science not only for the Pythagoreans but also for the temple designers of the Ramesside era, some 750 years before Pythagoras was born. Geometry was the special turf of Seshat, the divine mistress of temple plans. She presided over the so-called "House of Books", later also called the "House of Life", where the priests and sages maintained and transmitted traditions in all areas of knowledge, from medicine to magic and dream books, and above all the correct performance of rituals which included the design of all temples[8]. These proto- Universities or library archives appear in the titles of dignitaries from the Fourth Dynasty on. For instance, one of king Khufu’s sons was "Priest of Seshat presiding over the House of Books"[9]. Seshat’s most prominent task was the laying out of sacred buildings, together with the king. Her foundation ritual of "stretching the cord" is sculpted on many temple walls, and it was essential for assuring that the geometry of the building would correctly reflect the structure of heaven and earth which the temple was built to reproduce. As described in the chapter "Maat soulmate Seshat convicted for possessing pot and undeclared math", a beautiful and well preserved portrait of Seshat among the reliefs in the Luxor temple from around 1250 BCEshows a pentagram at the center of the hemp leaf in her emblem[10]. That pentagram is perched on its stem above her head as if this geometrical figure was already then a symbol for geometry, used there as an extra determinative for the most characteristic art taught by that goddess of geometry, writing, and general learning. The five-pointed star hieroglyph This identification of the pentagram with geometry may even go back much farther, all the way to the hieroglyph designer(s) of early Egypt. In their system, a star with five rays was the hieroglyphic sign for "seba" or “star”. Many carefully sculpted examples show these rays evenly spaced like those of a skinny pentagram although stars with six or eight rays would have been much easier to draw. The ancient Egyptians attached great importance to similarities in sound or spelling of otherwise unrelated words. They believed such resemblances were a sign of deep connections between the objects or ideas such words represented, and this ancient principle gives us a glimpse at the associations they seem to have made with this penta- star. This same star, with a papyrus roll as determinative for abstract ideas, appeared also in the word "seba-eet" for “written teaching, instruction”, whereas the verb "seba" = "to teach, to learn" combined that star with a weapon- wielding arm. (This threatening arm referred presumably to the school master's rod since the word "seba-oo" for "education", based on the same root and with the same determinative, could also mean "punishment".) Whatever associations this punishing arm may have evoked in the pupils of the scribal schools, the teachings symbolized by the five- pointed star were also associated with doorways because the same "seba" signs as in the "teaching, learning" verb meant "gate" when their "armed- arm" determinative was replaced with that of a houseplan. The gates this pun on "learning" represented to the learners may have admitted these to the lucrative careers to which their learning opened the way, or to the wisdom which opened their minds. However, although such modern thoughts may also have played a role back then, the star in the word may have alluded above all to other gates which were even more important. Stars were thought to be the gates of heaven. Another word for them, "ankh-oo", included the "ankh" sign of life and a star plus the plural sign, and it had the same consonants as "ankh-oo" which was also a plural and meant "the living". Consistent with the ancient Egyptian habit of denying death, "the living" was an euphemism for the dead since the eternal afterlife of these was considered more real and more important than its brief prelude here while the future deceased still walked on earth. Dead pharaos became stars and circled the celestial north pole together with the other "Immortals", that is, the circumpolar stars which never disappear below the horizon. This may initially have been an exclusive privilege for royals, but as commoners gained access to the afterlife, stars came to represent also the souls of the dead in general. This connection between the star sign and the dead is expressed again unmistakably in the hieroglyph for the "duat" or "afterworld" which was the same five- pointed star but with a circle around it - pi surrounding phi. As we saw earlier, a circle was the symbol of the sun and of its divine eternity. The "duat"- sign and its meaning implied therefore that geometry came from and belonged to that parallel but timeless and invisible realm where the gods dwelled, and the "justified" dead who went to join them. That netherworld realm was thus apparently also the world of the numbers and of the geometry from which it took its symbol. This connection between numbers and stars and gods and the dead who became gods and/or stars makes sense in magical analog thinking because numbers and geometric objects are as timeless and as intangible as those spiritual beings, and as charged with mysterious powers. The Egyptians’ use of numbers in religious and magical contexts suggests that they perceived gods and numbers as related, just as the Mesopotamians did. Another habit of magical thinking is that a part can stand for or replace the whole. An important part of the ancient Egyptian afterworld were the gates to and within it through which the sun and the newly deceased had to pass on the way to their resurrection. Such gates appear already in the Pyramid Texts and in the Book of the Dead, and twelve serpent- guarded gates, one after each hour of this night voyage, became later such a defining feature for the netherworld that one of the popular guidebooks to it, first attested among the wall paintings in the tomb of king Horemheb (1319 to 1307 BCE), is now called "The Book of Gates" [12]. The five- pointed star in its circum- circle could therefore also designate the gates to that afterworld, matching the above presence of the star sign in the word for "gate". This usage of the symbol as an opening to the world beyond survived into Medieval and even Renaissance times when magicians typically drew a pentagram on the floor to summon spirits from that world and enclosed it in a circle to protect themselves and their audience from the dangers inherent in such contacts. Pythagoras as plagiaristThese uses of the symbol for geometry indicate that the science it represented meant far more to its practitioners than a way to measure fields. They anticipate by more than two millennia the Pythagorean connection between this sign and that science, and they suggest therefore that Seshat, or her priests, had much earlier claims on the analytical method than any Greek. The prior art in the hieroglyph signs and on Narmer’s mace makes Pythagoras move over and abandon his bragging rights as that method’s alleged inventor. Indeed, many ancient authors tell us that Pythagoras picked up much of his knowledge from others. This purported discoverer of the golden ratio and of its pentagram symbol for the analytical method is notorious for having claimed as his own many discoveries that he had learned abroad. His almost contemporary, the four decades younger Greek philosopher Heraclitus who lived from about 540 to about 480 BCE and probably had access to some of the same sources as Pythagoras, accused him of systematic intellectual theft: "Pythagoras, son of Mnesarchos, has done more researching than all other people, and by reading together all these writings he pretended with punditry and artful lies that they were his own wisdom. (...) Pythagoras is the leader of the swindlers."[13] Similarly, though without the offensive terms or intent, all of Pythagoras’ ancient biographers stated that this reputed founder of Western science [14] owed much of his learning to the traditions of the Near East. For instance, the Neo- Platonic (and thus also Neo- Pythagorean) philosopher Iamblichus (about 250 to 325 CE) wrote relatively late but is said to have used early sources. According to his account, Pythagoras began his studies with the philosopher and mathematician Thales of Miletus (about 625 to 550 BCE) on the Aegean coast of Asia Minor and then continued them in the Levant : "... he sailed to Sidon, both because it was his native country, and because it was on his way to Egypt. In Phoenicia he conversed with the prophets who were the descendants of Moschus the physiologist (that is, Moses), and with many others, as well as with the local hierophants [priests who interpret religious rites and mysteries]. He was also initiated into all the mysteries of Byblos and Tyre, and in the sacred function performed in many parts of Syria. (...) After gaining all he could from the Phoenician mysteries, he found that they had originated from the sacred rites of Egypt, forming as it were an Egyptian colony. (...) Here in Egypt he frequented all the temples with the greatest diligence and most studious research, (...) acquiring all the wisdom each possessed. He thus passed twenty- two years in the sanctuaries of temples, studying astronomy and geometry, and being initiated in no casual or superficial manner in all the mysteries of the gods. At length, however, he was taken captive by the soldiers of Cambyses and carried off to Babylon. Here he was overjoyed to be associated with the Magi who instructed him in their venerable knowledge, and in the most perfect worship of the gods. Through their assistance, likewise, he studied and completed arithmetic, music, and all the other sciences. After twelve years, about the fifty- sixth year of his age, he returned to Samos." [15] Of course, Iamblichus may have embellished some of the details in his hagiography, such as the readiness of the local priests to initiate this stranger into all their secret teachings. We must also keep in mind that we have very little or no first- hand information about Pythagoras, and that his very existence can be questioned. He was a legend- encrusted figure, a miracle worker with a golden thigh who could be in two places at the same time. He was also a son of the god Apollo, and so exalted that a river once greeted him by name when he crossed it. Still, even if this fairy- tale Pythagoras may have never lived, the traditions from antiquity about his teachings are real, and it matters little if some other fellow (whom later writers only happened to call Pythagoras) may have spread the doctrine said to be his. The solid core of these traditions reflects that the greater part of the mathematical knowledge and discoveries known to the early Classical Greeks, and claimed by or ascribed to Pythagoras, actually came from the cradles of civilization in the Levant, the long- established trading partners and teachers of the then culturally just emerging Greeks. Pentagons in Solomon's Temple One of the groups most active in this transmission of ideas were the Phoenicians, acknowledged as such in several Greek myths like that of Cadmus bringing the alphabet to Thebes. In Iamblichus’ account, Pythagoras himself was of Phoenician descent and started his quest by traveling to that homeland of his. Several centuries before Pythagoras, at a time when Greek mathematics was barely at the stage of counting all the legs on a tripod, the Hebrew king Solomon hired Phoenician specialists to build his Temple, and he maintained close contacts with these gifted traders and craftsmen. The designer of his famous Temple in Jerusalem incorporated into that building many examples of the golden ratio, including the same phi- based construction from which the Pythagoreans would later derive their above recognition sign, and he used it in the same location as they would. The New English Bible translates in 1 Kings 6:21 that at the entrance to the Holy of Holies "the door posts and the pilasters were pentagonal" If this translation is correct, then it implies that Solomon’s builders were also aware of this analysis- requiring construction, just like their Egyptian neighbors. Moreover, their use of of the pentagon for the cross- section of these door posts matches the way the above Pythagoreans would later affix the pentagram to the door posts to identify their dwellings to other members of their group. The only difference is that in the Temple, the pentagon was not oriented horizontally towards people but turned upwards to heaven since the door it marked was intended for God. The use of this recognition symbol in the door posts also matches how Jews from at least the Second Temple period on marked their door posts with mezuzahs to identify themselves to God for his protection[16], and it echoes how their ancestors in Egypt had smeared lamb’s blood on their door posts and lintels (Exodus 12:7) to identify themselves to God when he slew the Egyptians’ firstborn. All this evidence for pre-Greek knowledge of the golden ratio may be circumstantial, but it is cumulative and makes it appear much more likely than not that Pythagoras picked up the doctrine of the pentagram in Phoenicia or Egypt. Star. (seba). Appearance: The Egyptians had extended knowledge of the ... The stars were called the "Followers of Osiris and represented the souls in the underworld. The five-pointed star within a circle was the Egyptian symbol of the ... Appearance: The Egyptians had extended knowledge of the night sky and the stars above. The circumpolar stars (the set of stars that seemed to "orbit" the North Star through the course of the night and thus never dipped below the horizon) were called the "Imperishable Ones". Most of the brighter stars were named by the Egyptians and they named thirty-eight constellations. These constellations were used to divide the night sky into "decans" (from the Greek word for "Ten"). The decans were called "the thirty-six gods of heaven and each ruled for ten-days each year. The Egyptian symbol for the stars was a symbol five-pointed line drawing, resembling the sea stars (aka "starfish") that inhabited the Red Sea. In older examples, the drawing has rounder ends and the center is marked by two concentric rings. Egyptian star charts and decan tables often used dots or circles, as well as the hieroglyph. Meaning: The infinite and unchanging nature of the stars overhead influenced the development of the Egyptian calendar and their beliefs regarding the life after death. Every Egyptian temple was a complex model of the cosmos and thus many images of the stars, constellations and stellar deities grace temple ceilings. In instances where the night sky was charted on the ceiling, brighter stars were sometimes designated by circles - like the sun disks. In decorative uses, sky hieroglyph and the body of the sky-goddess Nut was decorated with five-pointed stars. It was believed that the stars did not just inhabit this world, but in the Duat (land of the afterlife) as well. The Egyptians believed that the ba might ascend to the sky to live as a star in heaven. Many tombs also featured deep blue ceilings dotted with bright yellow stars in the exact image of the hieroglyph in hopes to make the ba feel at home in its new dwelling place. The stars were called the "Followers of Osiris and represented the souls in the underworld. The five-pointed star within a circle was the Egyptian symbol of the Duat.
"His watchmen are all blind: they are ignorant…" (v 10). This verse begins a new section of five verses continuing until chapter 57 v 2 (notwithstanding the ... www.azamra.org/Bible/Isaiah Avraham Ben Yaakov
ISAIAH CHAPTER 55 "Ho all who are thirsty, come to water…" (v 1). "After the war of Gog and Magog the nations will recognize that God rules over all and that there is none beside Him, and then they will come to Jerusalem to learn God's laws and teachings… Water is a metaphor for Torah and wisdom – for just as the world cannot survive without water, so the world cannot survive without wisdom, and just as a thirsty person craves for water, so the wise soul craves for Torah and wisdom… The Torah is also compared to wine and milk. Just as wine makes the heart rejoice, so do words of Torah. And just as milk keeps a baby alive and makes it grow, so words of Torah keep the soul alive and make it grow" (RaDaK ad loc.). "Why do you spend money for that which is not bread?" (v 2) – "Why should you pay your enemies money without receiving bread?" (Rashi ad loc.) "Why do you pay a high price to study alien systems of wisdom and philosophy that have no benefit?" (Metzudas David ad loc.) "Hear and your soul shall live" (v 3) – "Listen to Me and you will merit to stand in the resurrection in the days of Mashiach" (Metzudas David ad loc.). "And I will make an everlasting covenant with you, even the sure loving promises of David" (v 3) – "This is Mashiach, for he will be called by the name of David… He will be the teacher of the nations 'and he will judge between the nations and rebuke many peoples' (Is. 2:4)" (RaDaK ad loc.). "Seek HaShem while He may be found…" (v 6). Isaiah now addresses the people in exile, calling on them to repent. They should seek God "while He may be found" – i.e. "BEFORE the decree is finalized, while He is still telling you to seek Him out" (Rashi). "…while He is NEAR" – "seek Him in such a way that He will be near, i.e. when you seek Him WITH ALL YOUR HEART" (RaDaK). "Seek out the fear of HaShem while you are still alive" (Targum). "For My thoughts are not as Your thoughts…" (v 8) "My laws are not like the laws of flesh and blood. In your world, if a man admits to a crime he is judged guilty, but by My law, 'Whoever confesses and forsakes [his sins] shall be shown mercy' (Proverbs 28:13)" (Rashi on v 8). "If a man commits an offense against his fellow, he takes vengeance on him and will not forgive him, and even if he forgives him on the surface he nurses a grudge in his heart… But I am full of forgiveness. And when I forgive, I do so in truth, and no trace of the sin remains" (RaDaK on v 8). "For as the rain comes down… and does not return there but waters the earth…" (v 9) – "The rain and the snow do not return to the skies through evaporation without first watering the earth… Sometimes a person sends someone to do something but the agent comes back without accomplishing his mission. But 'My word… shall not return to Me empty'" (Metzudas David ad loc.). "For you shall go out with joy…" (v 12). The redemption will bring great joy. Moreover, joy – SIMCHAH – itself is the avenue that leads to redemption. "It is a great mitzvah to be joyful always" (Rabbi Nachman of Breslov). "Instead of the thorn, the cypress shall arise…" (v 13) – "In place of the wicked, the righteous will rise up" (Rashi ad loc.). The "thorn" and the "nettle" refer to Haman and Vashti, while the "cypress" and the "myrtle refer to Mordechai and Esther (Megillah 10b). CHAPTER 56 "Guard justice and practice charity, for My salvation is near to come…" (v 1). "Great is charity for it brings the redemption closer" (Bava Kama 10a). "Great is Teshuvah for it brings the redemption closer. Great is charity for it brings salvation closer" (Yoma 87a). "Happy is the man that does this… that keeps the Sabbath…" (v 2). "The Sabbath is mentioned specifically at this juncture because the prophet is addressing the people in exile, urging them to improve their ways in order to leave their exile, and the best of all pathways is the observance of the Sabbath, while the exile from the land came about because of the transgression of the Sabbath" (RaDaK on v 2). "Whoever observes the Sabbath according to its laws, even if he worshiped idols as in the days of Enosh, he will be forgiven… If Israel kept two Sabbaths according to the law, they would be redeemed immediately" (Shabbos 118b). "Let not the son of the stranger who has joined himself to HaShem say, HaShem will surely separate me from His people, nor let the eunuch say, Behold I am a dry tree" (v 3). The "son of the stranger" is a convert who does not have children after his conversion; he is similar to a "eunuch" who has no children… Such a convert may think that he will not be considered a member of HaShem's people either in this world or in the world to come, and likewise the childless may think that if he leaves no son after him it is as if he never came into the world and God takes no favor in him, since God created the world for the sake of procreation…" (RaDaK on v 3). But quite the contrary, God promises that those childless "that will observe My Sabbaths" (=the weekly Sabbaths and the Sabbatical years, RaDaK) will receive "in My House and within My walls (=the Temple in Jerusalem ) a place and a name (YAD VASHEM) better than sons and daughters" (v 5). [The name YAD VASHEM has been given to Israel 's Holocaust Museum in Jerusalem .] Likewise God promises the "children of the stranger" that "I shall bring them to My holy mountain and make them joyful in My House of Prayer…" (v 7). "Just as a person brings a guest into his home and receives him gladly, so God says, I shall command the priests to accept them gladly when they come to convert, and they will rejoice when they see themselves in the Temple courtyard year by year with the people of Israel" (RaDaK). "For My house shall be called the House of Prayer for all the nations (v 7) – "Not only for Israel alone but also for those of the nations who convert" (see Rashi and Metzudas David ad loc.). "HaShem God who gathers the outcasts of Israel says, Yet will I gather others to him, besides those of him that are already gathered" (v 8): "I shall gather in more converts to be added to all the ingathered people of Israel " (Metzudas David). "All you beasts of the field: come into the forest to devour all the beasts thereof" (v 9). "The beasts of the field do not have as much strength as the beasts of the forest. The 'beasts of the field' refers to the gentiles who will not harden their hearts but will convert. They shall 'devour' (win over?) those who harden their hearts and continue their rebellion" (Metzudas David ad loc.). "His watchmen are all blind: they are ignorant…" (v 10). This verse begins a new section of five verses continuing until chapter 57 v 2 (notwithstanding the conventional chapter break in printed Bibles, which violates the continuity of the Hebrew text). "After completing the previous prophecy of consolation, the prophet returns to rebuking the wicked people of his generation" (RaDaK on v 10). "The prophet began by saying, 'Seek out HaShem' (Is. 55:6) but the people do not listen. He therefore now says: See how the prophets are crying to them to repent for their own wellbeing, but their leaders are all like blind men who do not see what is developing. They are like a watcher appointed to see if the sword is approaching in order to warn the people, but he is blind and fails to see the sword coming, dumb and unable to warn the people – like a dog appointed to guard the house but he is dumb and does not bark. Likewise the leaders of Israel fail to warn the people to repent… Just as dogs never know satisfaction, these 'shepherds' do not know or understand what will happen at the end of days… 'Every one is out for his own gain': They rob the rest of the people over whom they are appointed" (Rashi on vv 10-11). Let us be the ones who hear the call of HaShem in order that our souls shall live!
THE VOYAGE OF THE DAWNTREADER
C. S. Lewis 1952
Page 155
CHAPTER FOURTEEN
THE BEGINNING OF THE END OF THE WORLD
Page 155 Then something seemed to be flying at them out of the very centre of the rising sun: but of course one couldn't look steadily in that direction to make sure.But presently the air became full of voices - voices which took up the same song that the Lady and her Father were singing, but in far wilder tones and in a language which no one knew. And soon after that the owners of these voices could be seen. They were birds, large and white, and they came by hundreds and thousands and alighted on everything; on the grass, and the pavement, on the table, on your shoulders, your hands, and your head, till it looked as if heavy snow had fallen. For, like snow, they not only made / Page 157 / everything white but blurred and blunted all shapes. But Lucy, looking out from between the wings of the birds that covered her, saw one bird fly to the Old Man with something in its beak that looked like a little fruit, unless it was a little live coal, which it might have been, for it was too bright to look at. And the bird laid it in the Old Man's mouth.
THE HOLY BIBLE Scofield References Isaiah Chapter 6 Page 718 3 "And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory." 6 Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: 7 And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. 8 Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
THE VOYAGE OF THE DAWNTREADER
C. S. Lewis 1952
Page 155
CHAPTER FOURTEEN
THE BEGINNING OF THE END OF THE WORLD
Page 155 Then something seemed to be flying at them out of the very centre of the rising sun: but of course one couldn't look steadily in that direction to make sure.But presently the air became full of voices - voices which took up the same song that the Lady and her Father were singing, but in far wilder tones and in a language which no one knew. And soon after that the owners of these voices could be seen. They were birds, large and white, and they came by hundreds and thousands and alighted on everything; on the grass, and the pavement, on the table, on your shoulders, your hands, and your head, till it looked as if heavy snow had fallen. For, like snow, they not only made / Page 157 / everything white but blurred and blunted all shapes. But Lucy, looking out from between the wings of the birds that covered her, saw one bird fly to the Old Man with something in its beak that looked like a little fruit, unless it was a little live coal, which it might have been, for it was too bright to look at. And the bird laid it in the Old Man's mouth.
Then the birds stopped their singing and appeared to be very busy about the table. When they rose from it again everything on the table that could be eaten or drunk had disappeared. These birds rose from their meal in their thousands and hundreds and carried away all the things that could not be eaten or drunk, such as bones, rinds, and shells, and took their flight back to the rising sun. But now, because they were not singing, the whir of their wings seemed to set the whole air a-tremble. And there was the table pecked clean and empty, and the three old Lords of Narnia still fast asleep. Now at last the Old Man turned to the travellers and bade them welcome. "Sir," said Caspian, "will you tell us how to undo the enchantment which holds these three Narnian Lords asleep. " "I will gladly tell you that, my son," said the Old Man. "To break this enchantment you must sail to the World's End, or as near as you can come to it, and you must come back having left at least one of your company behind." "And what must happen to that one?" asked Reepicheep. "He must go on into the utter east and never return into the world." "That is my heart's desire," said Reepicheep. "And are we near the World's End now, Sir?" asked Caspian. "Have you any knowledge of the seas and lands further east than this?" / Page 158 / "I saw them long ago," said the Old Man, "but it was from a great height. I cannot tell you such things as sailors need to know. " "Do you mean you were flying in the air?" Eustace blurted out. "I was a long way above the air, my son," replied the Old Man. "I am Ramandu. But I see that you stare at one another and have not heard this name. And no wonder, for the days when I was a star had ceased long before any of you knew this world, and all the constellations have changed. " "Golly," said Edmund under his breath. "He's a retired star. " . "Aren't you a star any longer?" asked Lucy. "I am a star at rest, my daughter," answered Ramandu. Page 159
"When I set for the last time, decrepit and old beyond all that you can reckon, I was carried to this island. I am not so old now as I was then. Every morning a bird brings me a fire-berry from the valleys in the Sun, and each fire-berry takes away a little of my age. And when 1 have become as young as the child that was born yesterday, then I shall take my rising again (for we are at earth's eastern rim) and once more tread the great dance."
"In our world," said Eustace, "a star is a huge ball of flaming gas. " "Even in your world, my son, that is not what a star is but only what it is made of. And in this world you have already met a star: for I think you have been with Coriakin. " "Is he a retired star, too?" said Lucy. "Well, not quite the same," said Ramandu. "It was not quite as a rest that he was set to govern the Duffers. You might call it a punishment. He might have shone for thousands of years more in the southern winter sky if all had gone well. " "What did he do, Sir?" asked Caspian. "My son," said Ramandu, "it is not for you, a son of Adam, to know what faults a star can commit. But come, we waste time in such talk. Are you yet resolved? Will you sail further east and come again, leaving one to return no more, and so break the enchantment? Or will you sail westward?" "Surely, Sire," said Reepicheep, "there is no question about that? It is very plainly part of our quest to rescue these three lords from enchantment" "I think the same, Reepicheep," replied Caspian. "And even if it were not so, it would break my heart not to go as near the World's End as the Dawn Treader will take us. But I am thinking of the crew. They signed on to seek the / Page 160 / seven lords, not to reach the rim of the Earth. If we sail east from here we sail to find the edge, the utter east. And no one knows how far it is. They're brave fellows, but I see signs that some of them are weary of the voyage and long to have our prow pointing to Narnia again. I don't think I should take them further without their knowledge and consent. And then there's the poor Lord Rhoop. He's a broken man. " "My son," said the star, "it would be no use, even though you wished it, to sail for the World's End with men unwilling or men deceived. That is not how great unenchantments are achieved. They must know where they go and why. But who is this broken man you speak of?" Caspian told Ramandu the story of Rhoop. "I can give him what he needs most," said Ramandu. "In this island there is sleep without stint or measure, and sleep in which no faintest footfall of a dream was ever heard. Let him sit beside these other three and drink oblivion till your return." "Oh, do let's do that, Caspian," said Lucy. "I'm sure it's just what he would love." At that moment they were interrupted by the sound of many feet and voices: Drinian and the rest of the ship's company were approaching. They halted in surprise when they saw Ramandu and his daughter; and then, because these were obviously great people, every man uncovered his head. Some sailors eyed the empty dishes and flagons on the table with regret. "My lord," said the King to Drinian, "pray send two men back to the Dawn Treader with a message to the Lord Rhoop. Tell him that the last of his old shipmates are here asleep - a sleep without dreams - and that he can share it." When this had been done, Caspian told the rest to sit down and laid the whole situation before them. When he / Page 161 / had finished there was a long silence and some whispering until presently the Master Bowman got to his feet, and said:
HOLY BIBLE Scofield References Page 1117 A.D. 30.
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' "
WAY OF THE PEACEFUL WARRIOR A BOOK THAT CHANGES LIVES Dan Millman 1980 Page 44 "...do you recall that I told you we must work on changing your mind before you can see the warrior's way? / Page 45 / "Yes, but I really don't think. . ."
"I am the gambling of the cheat, and the splendor of splendid things I; I am victory, ...... Krishna, Gopi, Kundalini—The Evolutionary Energy in Man, ... www.ecomall.com/gopikrishna/timespace.htm
Chapter 10. The Opulence of the Absolute
Chapter 10, Verse 1.
The Supreme Lord said: My dear friend, mighty-armed Arjuna, listen again to My supreme word, which I shall impart to you for your benefit and which will give you great joy.
Chapter 10, Verse 2.
Neither the hosts of demigods nor the great sages know My origin, for, in every respect, I am the source of the demigods and the sages.
Chapter 10, Verse 3.
He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds-he, undeluded among men, is freed from all sins.
Chapter 10, Verse 4-5.
Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, self-control and calmness, pleasure and pain, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy are created by Me alone.
Chapter 10, Verse 6.
The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] are born out of My mind, and all creatures in these planets descend from them.
Chapter 10, Verse 7.
He who knows in truth this glory and power of Mine engages in unalloyed devotional service; of this there is no doubt.
Chapter 10, Verse 8.
I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.
Chapter 10, Verse 9.
The thoughts of My pure devotees dwell in Me, their lives are surrendered to Me, and they derive great satisfaction and bliss enlightening one another and conversing about Me.
Chapter 10, Verse 10.
To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.
Chapter 10, Verse 11.
Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.
Chapter 10, Verse 12-13.
Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Narada, Asita, Devala, and Vyasa proclaim this of You, and now You Yourself are declaring it to me.
Chapter 10, Verse 14.
O Krsna, I totally accept as truth all that You have told me. Neither the gods nor demons, O Lord, know Thy personality.
Chapter 10, Verse 15.
Indeed, You alone know Yourself by Your own potencies, O origin of all, Lord of all beings, God of gods, O Supreme Person, Lord of the universe!
Chapter 10, Verse 16.
Please tell me in detail of Your divine powers by which You pervade all these worlds and abide in them.
Chapter 10, Verse 17.
How should I meditate on You? In what various forms are You to be contemplated, O Blessed Lord?
Chapter 10, Verse 18.
Tell me again in detail, O Janardana [Krsna], of Your mighty potencies and glories, for I never tire of hearing Your ambrosial words.
Chapter 10, Verse 19. The Blessed Lord said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.
Chapter 10, Verse 20.
I am the Self, O Gudakesa, seated in the hearts of all creatures. I am the beginning, the middle and the end of all beings.
Chapter 10, Verse 21.
Of the Adityas I am Visnu, of lights I am the radiant sun, I am Marici of the Maruts, and among the stars I am the moon.
Chapter 10, Verse 22.
Of the Vedas I am the Sama-veda; of the demigods I am Indra; of the senses I am the mind, and in living beings I am the living force [knowledge].
Chapter 10, Verse 23.
Of all the Rudras I am Lord Siva; of the Yaksas and Raksasas I am the Lord of wealth [Kuvera]; of the Vasus I am fire [Agni], and of mountains I am Meru.
Chapter 10, Verse 24.
Of priests, O Arjuna, know Me to be the chief, Brhaspati, the lord of devotion. Of generals I am Skanda, the lord of war; and of bodies of water I am the ocean.
Chapter 10, Verse 25.
Of the great sages I am Bhrgu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas.
Chapter 10, Verse 26.
Of all trees I am the holy fig tree, and among sages and demigods I am Narada. Of the singers of the gods [Gandharvas] I am Citraratha, and among perfected beings I am the sage Kapila.
Chapter 10, Verse 27.
Of horses know Me to be Uccaihsrava, who rose out of the ocean, born of the elixir of immortality; of lordly elephants I am Airavata, and among men I am the monarch.
Chapter 10, Verse 28.
Of weapons I am the thunderbolt; among cows I am the surabhi, givers of abundant milk. Of procreators I am Kandarpa, the god of love, and of serpents I am Vasuki, the chief.
Chapter 10, Verse 29.
Of the celestial Naga snakes I am Ananta; of the aquatic deities I am Varuna. Of departed ancestors I am Aryama, and among the dispensers of law I am Yama, lord of death.
Chapter 10, Verse 30.
Among the Daitya demons I am the devoted Prahlada; among subduers I am time; among the beasts I am the lion, and among birds I am Garuda, the feathered carrier of Visnu.
Chapter 10, Verse 31.
Of purifiers I am the wind; of the wielders of weapons I am Rama; of fishes I am the shark, and of flowing rivers I am the Ganges.
Chapter 10, Verse 32.
Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.
Chapter 10, Verse 33.
Of letters I am the letter A, and among compounds I am the dual word. I am also inexhaustible time, and of creators I am Brahma, whose manifold faces turn everywhere.
Chapter 10, Verse 34.
I am all-devouring death, and I am the generator of all things yet to be. Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience.
Chapter 10, Verse 35.
Of hymns I am the Brhat-sama sung to the Lord Indra, and of poetry I am the Gayatri verse, sung daily by Brahmanas. Of months I am November and December, and of seasons I am flower-bearing spring.
Chapter 10, Verse 36.
I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong.
Chapter 10, Verse 37.
Of the descendants of Vrsni I am Vasudeva, and of the Pandavas I am Arjuna. Of the sages I am Vyasa, and among great thinkers I am Usana.
Chapter 10, Verse 38.
Among punishments I am the rod of chastisement, and of those who seek victory, I am morality. Of secret things I am silence, and of the wise I am wisdom.
Chapter 10, Verse 39.
Furthermore, O Arjuna, I am the generating seed of all existences. There is no being--moving or unmoving--that can exist without Me.
Chapter 10, Verse 40.
O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.
Chapter 10, Verse 41.
Know that all beautiful, glorious, and mighty creations spring from but a spark of My splendour.
Chapter 10, Verse 42.
But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.
GREAT PHILOSOPHIES OF THE EAST E. W. F. Tomlin 1952 Page 179 "The exposition of the principles of Karma Yoga leads Krishna to explain how so great a wisdom, though preached from the beginning of time has been neglected. The evil instincts of men, by mistaking the senses for organs of true knowledge, have obscured the knowledge of Brahman. For this reason Krishna is obliged from time to time to visit the world in bodily form. But unlike Arjuna who has also experienced many forms of existence, Krishna is endowed with the capacity to remember each of his incarnations. 'I seem to be born,' he says, 'but it is only seeming.' Only when evil appears to be gaining the upper hand, 'I make myself a body,' (We are given to understand that Krishna's human embodiment at this time represented the eighth incarnation of Vishnu.) He then issues his first clear statement of his mission as the saviour of mankind: 'He who knows the nature of my task and my holy birth Is not reborn. When he leaves this body he comes to me. Flying from fear, From lust and anger, he hides in me, His refuge, his safety: Burnt clean in the blaze of my being, In me many find home. Whatever wish men bring me in worship, That wish I grant them. Whatever path men travel Is my path: No matter where they walk It leads to me.' He then sums up his teaching about action in a fashion that, though paradoxical, contains truth even on a lower level than that of which he speaks, 'He who sees the inaction that is in action, and the action that is in inaction is wise indeed.'
WESTERN MYSTICISM Dom Cuthbert Butler 1922 Page 74 "In this 'divine inaction' (passim1) the soul hath lost the free disposal of her own faculties, acting by a portion of the spirit above all faculties, and according to the actual touches of the Divine Spirit and apprehending God with an exclusion of all conceptions and apprehensions ... and is immediately united to God (ibid. p. 545). 1 'Divine inaction means God's action in the soul.
MANY LIVES ARUJNA HAVE I LIVED I KRISHNA REMEMBER THEM ALL ARJUNA THOU DOST NOT
Bhagavad-Gita, iv, 5. SRI KRISHNA’S REMEMBERING ‘Many lives, Arjuna, you and I have lived, I remember them all, but thou dost not.’
Brahma If the red slayer think he slays, Or if the slain think he is slain They know not well the subtle ways I keep and pass and turn again. R.W.Emerson
Bhagavad-Gita Text 19 " ya enam vetti hantaram yas cainam manyate hatam ubhau tau na vijanito nayam hanti na hanyate" Bhagavad-Gita As it is. A. C. Bhaktivedanta Swami Prabhupada Translation Chapter 2 Page 99/100 "Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain."
‘who is the slayer and who is the victim. Speak’, Sophocles
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.' "
THE TIBETAN BOOK OF THE DEAD OR The After-Death Experiences on the Bardo Plane, according to Lama Kazi Dawa-Samdup's English Rendering Compiled and edited by W.Y Evans-Wentz 1960 SRI KRISHNA'S REMEMBERING "MANY LIVES, ARJUNA, YOU AND I HAVE LIVED, I REMEMBER THEM ALL, BUT THOU DOST NOT" Bhagavad-Gita, iv, 5. Page 222 (Addenda)
I INCA INCARNATION TO INCARNATION
WISDOM OF THE EAST by Hari Prasad Shastri 1948 Page 8 "There is no such word in Sanscrita as 'Creation' applied to the universe. The Sanscrita word for Creation is Shristi, which means 'projection' Creation means to bring something into being out /Page 9/ of nothing, to create, as a novelist creates a character. There was no Miranda, for example, until Shakespeare created her. Similarly the ancient Indians (this term is innacurately used as there was no India at that time). who were our ancestors long, long ago. used a word for creation that means 'projection'
UNCONDITIONAL LIFE MASTERING THE FORCES THAT SHAPE PERSONAL REALITY Deepak Chopra 1991 A Mirage of Miracles Page 89 "The Mask of Maya" "...denoting the ability of gods to change form, to make worlds, to assume masks and disguises." "Maya also means magic a show of illusions" "Maya also denotes the delusion of thinking that you are seeing reality when in fact you are only seeing a layer of trick effects superimposed upon the real reality True to its deceptive nature, Maya is full of paradoxes. First of all it is everywhere, even though it doesnt exist. It is / Page 90 / often compared with a desert mirage, yet unlike a mirage Maya does not merely float "out there" The Mysterious One is nowhere if not in each person. Finally Maya is not so omnipotent that we cannot control it - and that is the key point Maya is fearfull or diverting all powerful or completely impotent depending on your perspective." "The fearfull illusion becomes a wonderful show if only you can manipulate it."
FINGERPRINTS OF THE GODS Graham Hancock 1995 Page 98 "An artificial language" Another possible legacy of Tiahuanaco, and of the Viracochas, lay embedded in the language spoken by the local Aymara Indians — a language regarded by some specialists as the oldest in the world." In the 1980s Ivan Guzman de Rojas, a Bolivian computer scientist, accidentally demonstrated that Aymara might be not only very ancient but, significantly, that it might be a `made-up' language — something deliberately and skilfully designed. Of particular note was the seemingly artificial character of its syntax, which was rigidly structured and unambiguous to an extent thought inconceivable in normal 'organic' speech.' This synthetic and highly organized structure meant that Aymara could easily be transformed into a computer algorithm to be used to translate one language into another 'The Aymara Algorithm is used as a bridge language. The language of an original document is translated into Aymara and then into any number of other languages.' Part II Was, it just coincidence that an apparently artificial language governed by a computer-friendly syntax should be spoken today in the environs of Tiahuanaco? Or could Aymara be a legacy of the high learning that legend attributed to the Viracochas? If so, what other Legacies might there be? What other incomplete fragments of an old and forgotten wisdom might be lying scattered around — fragments which had perhaps contributed to the richness and diversity of many of the cultures that had evolved in this region during the i 0,000 years before the conquest? Perhaps it was the possession of fragments like these that had made possible the drawing of the Nazca lines and enabled the predecessors of the Incas to build the `impossible' stone walls at Machu Picchu and Sacsayhuaman?
GOD IS ALIVE words: Leonard Cohen music: Buffy Sainte-Marie 1
Johnny Cash Lyrics: That Old Wheel Lyrics (Chorus)That Old Wheel is gonna roll around once more When it does it will even up the score Don’t. www.hotlyrics.net/lyrics/J/Johnny_Cash/That_Old_Wheel.html
THAT OLD WHEEL (Pierce) Johnny Cash & Hank Williams (Chorus) That old wheel is gonna roll around once more When it does it will even up the score Don’t be weak: as they sew, they will reap Turn the other cheek and don’t give in That old wheel will roll around again When love is gone and the one you thought would stay Does you wrong, and you’re left alone to pay The price is high But somehow you’ll survive, don’t give in That old wheel will roll around again (Chorus) There’ll be times, hard to control And you’ll find you’ll hurt down in your soul There’ll be those who’ll be glad to see you down But don’t give in, that old wheel will roll around again (Chorus x 2) Roll around, around, again, again
THE HOURS OF HORUS SEE A HORUS SING A CHORUS SING A CHORUS SEE A HORUS
HOLY BIBLE Scofield References ISAIAH C 9 V2 Page 721 THE PEOPLE THAT WALKED IN DARKNESS HAVE SEEN A GREAT LIGHT: THEY THAT DWELL IN THE LAND OF THE SHADOW OF DEATH, UPON THEM HATH THE LIGHT SHINED
I ME EGO OGRE THE GOD OF SELF ESTEEM
FOR I HAVE KNOWN THEM ALL ALREADY KNOWN THEM ALL HAVE KNOWN THE EVENINGS MORNINGS AFTERNOONS I HAVE MEASURED OUT THY LIVES IN COFFIN SWOONS
JOSEPH AND HIS BROTHERS Thomas Mann 1875 - 1955 PHARAOH'S DREAM Page 914 "WELL then, Pharaoh had betaken himself once more to instructive On out of unconquerable yearning to escape from the empire of Amun and commune with the shiny-pates of the sun-house about Harmakhis-Khepere-Atum-Re, Aton. The court chroniclers, puckering their lips and obsequiously crouching, mincingly entered in the record His Majesty's beautiful resolve; and how thereupon he mounted a great car made of electrum, together with Nefertiti, called Nefernefruaton, the Queen of the lands, whose body was fruitful and whose arm was about her consort; and how he had radiantly taken his beautiful way, followed in other cars by Tiy, the mother of God, Nezemmut, the Queen's sister, Baketaton, his own sister, and many chamberlains and ladies-in-waiting with ostrich-feather fans on their backs. The heavenly bark Star of the Two Lands had also been used by stretches; the chroniclers had set down how Pharaoh, sitting under his canopy, had eaten a roast pigeon, also held the bone out to the Queen and she ate from it, and how he put into her mouth sweetmeats dipped in wine.
THE MAGIC MOUNTAIN Thomas Mann 1875-1955 Page 466 "Had not the normal, since time was, lived on the achievements of the abnormal? Men consciously and voluntarily descended into disease and madness, in search of knowledge which, acquired by fanaticism, would lead back to health; after the possession and use of it had ceased to be conditioned by that heroic and abnormal act of sacrifice. That was the true death on the cross, the true Atonement."
Daily Mail Wednesday, March 25, 2009 Page 26 A singular BBC hero A white rabbit at war: Kenneth More playing F. F. E Yeo-Thomas QUESTION
The TV series The White Rabbit starring Kenneth More is said to have been shown only once and then destroyed. Was it? KENNETH MORE (1914-82) was a very British type of film star; the sort of chap who favoured Harris Tweed over leather jackets.
THE WHITE RABBIT THE SECRET AGENT THE GESTAPO COULD NOT CRACK Bruce Marshall 1952 Page 9 CHAPTER 1 NO ARMS AND THE MAN "FACT', says Somerset Maughan in his preface to Ashenden, 'is poor story teller. It starts a story at haphazard, generally long before the beginning, rambles on inconsequentially and tails off, leaving loose ends hanging about, without a conclusion.' His contention generally true. In the case of The White Rabbit, however, which, like Ashenden, is the story of a British Agent, I shall hope to prove that there are occaisionally exceptions to the rule"
5 And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. Deuteronomy 10:12 And now, Israel, what doth the ... www.topical-bible-studies.org The First and Great CommandmentThou Shalt Love the Lord Thy God With All Thine Heart Deuteronomy 6:4 Hear, O Israel: The LORD our God is one LORD: Deuteronomy 10:12 And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul, Matthew 22:35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Mark 12:28 And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? Luke 10:25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
HOLY BIBLE Scofield References SAINT MARK CHAPTER 12 Page 1062 1 And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. 2 And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3 And they caught him, and beat him, and sent him away empty. 4 And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled. 5 And again he sent another; and him they killed, and many others; beating some, and killing some. 6 Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son. 7 But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.' 8 And they took him, and killed him, and cast him out of the vineyard. 9 What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others. 10 And have ye not read this scripture; The stone which the builders rejected is become the head of the corner: 11 This was the Lord's doing, and it is marvellous in our eyes? 12 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way. 13 And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words. 14 And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not? 15 Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it. 16 And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, Caesar's. 17 And Jesus answering said unto them, Render to Caesar the things that are Caesar's, and to God the things that are God's. And they marvelled at him. 18 Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying, 19 Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother. 20 Now there were seven brethren: and the first took a wife, and dying left no seed. 21 And the second took her, and died, neither left he any seed: and the third likewise. 22 And the seven had her, and left no seed: last of all the woman died also. 23 In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife. 24 And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God? 25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven. 26 And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? 27 He is not the God of the dead, but the God of the living: ye therefore do greatly err. The great commandments (Mt 22. 30-40; cf. Lk. 10. 25-37). 28 And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? 29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: 30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. 31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. 32 And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: 33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. 34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question. 35 And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the son of David? 36 For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. 37 David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly. 38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces, 39 And the chief seats in the synagogues, and the uppermost rooms at feasts: 40 Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation. 41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. 42 And there came a certain poor widow, and she threw in two mites, which make a farthing. 43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: 44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.
HOLY BIBLE Scofield References SAINT MARK CHAPTER 12 Page 1062 26 And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? 27 He is not the God of the dead, but the God of the living: ye therefore do greatly err.
AND AS TOUCHING THE DEAD THAT THEY RISE HAVE YE NOT READ IN THE BOOK OF MOSES HOW IN THE BUSH GOD SPAKE UNTO HIM SAYING I AM THE GOD OF ABRAHAM AND SARAH OF HAGAR AND ISHMAEL OF ISAAC AND THE GOD OF JACOB I AM NOT THE GOD OF THE DEAD BUT THE GOD OF THE LIVING
A GOD OF EVERYTHING IMMORTAL AND FOREVER GO THEREFORE GO DO GOOD ALWAYS GOOD DO GO THE LIGHT IS RISING IS RISING IS THE LIGHT DIVINE THOUGHT LOVE ALWAYS LOVE THOUGHT DIVINE ALL FOR EACH AND EACH FOR GOD A GOD FOR EACH AND EACH FOR ALL
Daily Mail Wednesday, March 25, 2009 Page 43 Hallelujah!
Previous Book:Go to Malachi · Previous Chapter : Go to Matthew 26 ... Matthew 27. 1When the morning was come, all the chief priests and elders of the people ... www.biblegateway.com/passage/?search=matthew Matthew 27 (King James Version)Matthew 27 1 When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death: 2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor. 3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, 4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. 5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. 6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. 7 And they took counsel, and bought with them the potter's field, to bury strangers in. 8 Wherefore that field was called, The field of blood, unto this day. 9 Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; 10 And gave them for the potter's field, as the Lord appointed me. 11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. 12 And when he was accused of the chief priests and elders, he answered nothing. 13 Then said Pilate unto him, Hearest thou not how many things they witness against thee? 14 And he answered him to never a word; insomuch that the governor marvelled greatly. 15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16 And they had then a notable prisoner, called Barabbas. 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? 18 For he knew that for envy they had delivered him. 19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. 20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. 22 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. 23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. 24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. 25 Then answered all the people, and said, His blood be on us, and on our children. 26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. 27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. 28 And they stripped him, and put on him a scarlet robe. 29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! 30 And they spit upon him, and took the reed, and smote him on the head. 31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. 32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. 33 And when they were come unto a place called Golgotha, that is to say, a place of a skull, 34 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. 35 And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. 36 And sitting down they watched him there; 37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. 38 Then were there two thieves crucified with him, one on the right hand, and another on the left. 39 And they that passed by reviled him, wagging their heads, 40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. 41 Likewise also the chief priests mocking him, with the scribes and elders, said, 42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. 43He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. 44The thieves also, which were crucified with him, cast the same in his teeth. 45 Now from the sixth hour there was darkness over all the land unto the ninth hour. 46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? 47 Some of them that stood there, when they heard that, said, This man calleth for Elias. 48 And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49 The rest said, Let be, let us see whether Elias will come to save him. 50 Jesus, when he had cried again with a loud voice, yielded up the ghost. 51And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 52 And the graves were opened; and many bodies of the saints which slept arose, 53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. 55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: 56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedees children. 57 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple: 58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. 59 And when Joseph had taken the body, he wrapped it in a clean linen cloth, 60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. 61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. 62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, 63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. 64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. 65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. 66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.
Father, forgive them, for they know not what they do. (Luke 23:34) Truly, I say to you, today you will be with me in paradise. (Luke 23:43) ... www.phrases.org.uk/meanings/142050.html - 9k From the Bible, Luke 23 ( King James Version)
This phrase, which is supposed to be the first of the sayings Jesus uttered on the cross, forms part of a meditation that is used by Christians during the major festivals of the Christian year:
HOLY BIBLE Scofield References ECCLESIASTES Page 696 1 The words of the Preacher, the son of David, king in Jerusalem. 2 Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.
HOLY BIBLE Scofield References ECCLESIASTES Page 698 1 To every thing there is a season, and a time to every purpose under the heaven: 2 A time to be born, and a time to die; a ttime to plant, and a time to pluck up that which is planted; 3 A time to kill, and a time to heal; a time to break down, and a time to build up; 4 A time to weep, and a time to laugh; a time to mourn, and a time to dance; 5 A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; 6 A time to get, and a time to lose; a time to keep, and a time to cast away; 7 A time to rend, and a time to sew; a time to keep silence, and a time to speak; 8 A time to love, and a time to hate; a time of war, and a time of peace. 9 What profit hath he that worketh in that wherein he laboureth? 10 I have seen the travail, which God hath given to the sons of men to be exercised in it. 11 He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. 12 I know that there is no good in them, but for a man to rejoice, and to do good in his life. 13 And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God. 14 I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. 15 That which hath been is now; and that which is to be hath already been; and God requireth that which is past. 16 And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there. 17 I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work. 18 I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. 19 For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. 20 All go unto one place; all are of the dust, and all turn to dust again. 21 Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? 22 Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?
AHAZ AHAZ = 1818 = AHAZ AH AZ = 18 18 = AH AZ A+H = 1+8 = 9 9 = 1+8 = A+H A+Z = 1+8 = 9 9 = 1+8 = A+Z A+H+A+Z = 1+8+1+8 = 18 = 1+8 = 9 9 = 1+8 = 18 = 1+8+1+8 = A+H+A+Z ADD TO REDUCE REDUCE TO DEDUCE ESSENCE OF NUMBER OF ESSENCE A+H+A+Z = 1+8+1+8 = 18 = 1+8 = 9 9 = 1+8 = 18 = 1+8+1+8 = A+H+A+Z AHAZ = 9 9 = AHAZ A+H+A+Z = 1+8+1+8 = 18 = 1+8 = 9 9 = 1+8 = 18 = 1+8+1+8 = A+H+A+Z AHAZ = 99 = AHAZ AHAZ = 99 = AHAZ AHAZ = 99 = AHAZ AHAZ = 99 = AHAZ AHAZ = 99 = AHAZ
-Ahaz - King of Judah Ahaz - King of Judah ... Reference, II Kings 16:1-20. II Chronicles 28 ... For 16 years Ahaz was the epitome of evil. Among his many misdeeds, Ahaz not only ... www.christcenteredmall.com/teachings/kings/ahaz.htm - Cached - Similar
-King Ahaz - Biography In a mere 16 years, King Ahaz squandered the empire built by his father and grandfather, leaving Judah a vassal to Assyria. www.geocities.com/thekingsofisrael/biography_Ahaz.html - Cached - Similar
-Ahaz - Wikipedia, the free encyclopedia 4 Jun 2009 ... Ahaz (Hebrew: אחז, lit. "has held", an abbreviation of Jehoahaz, "God has held") was king of Judah, and the son and successor of Jotham. ... en.wikipedia.org/wiki/Ahaz - Cached - Similar
-Ahaz (King of Judah) - BibleWiki 26 Dec 2008 ... The son and successor of :Jotham as King of Judah (2 Kings 16; Isa. 7-9; 2 Chr. 28). He gave himself up to a life of wickedness and idolatry ...
www.biblewiki.be/wiki/Ahaz_(King_of_Judah) - Cached - Similar [PDF] Then name Ahaz, King of Judah found by archaeologists File Format: PDF/Adobe Acrobat - View
-Ahaz (king of Judah) -- Britannica Online Encyclopedia Britannica online encyclopedia article on Ahaz (king of Judah), king of Judah (c. 735–720 bc) who became an Assyrian vassal (2 Kings 16; Isaiah 7–8).
-The New Value Set: Ahaz and the Assyrians - 2pi.info One example is King Ahaz of Judah. Ahaz lived in the eighth centruy B.C., and was the father .... II Kings 16:1.: In the twelfth year of Ahaz king of Judah, ...www.2pi.info/bible/god/NewValues/Ahazandthe.html - Cached - Similar
-The Destruction of Israel - King Ahaz of Judah Only king Ahaz, king of Judah in the south chose to not join and continued to pay tribute to Assyria. This angered king Rezin of Syria and he and king Pekah ...www.bible-history.com/.../destruction_of_israel_king_ahaz_of_judah.html - Cached - Similar
.-The Book Of Isaiah - Judah's True Hope: The Messianic King (7-12) They contain historical narrative and prophecies delivered during the time of Ahaz, king of Judah (ca. 735-732 B.C.). Jerusalem was being threatened by ...www.ccel //exec_outlines/isa/isa _0.5.htm - cached - Similar
AHAZIAH AHAZIAH = 1818918 = 1818918 = AHAZIAH AH AZ I AH = 18 18 9 18 = 18 18 9 18 = AH AZ I AH A+H = 1+8 = 9 9 = 1+8 = A+H A+Z = 1+8 = 9 9 = 1+8 = A+Z I = 9 9 = I A+H = 1+8 = 9 9 = 1+8 = A+H A+H+A+Z+I+AH = 1+8+1+8+9+1+8 = 36 = 3+6 = 9 9 = 3+6 = 36 = 1+8+1+8+9+A+8 = A+H+A+Z+I+A+H ADD TO REDUCE REDUCE TO DEDUCE ESSENCE OF NUMBER OF ESSENCE A+H+A+Z+I+AH = 1+8+1+8+9+1+8 = 36 = 3+6 = 9 9 = 3+6 = 36 = 1+8+1+8+9+A+8 = A+H+A+Z+I+A+H AHAZIAH = 9 9 = AHAZIAH A+H+A+Z+I+AH = 1+8+1+8+9+1+8 = 36 = 3+6 = 9 9 = 3+6 = 36 = 1+8+1+8+9+A+8 = A+H+A+Z+I+A+H AHAZIAH = 9 9 = AHAZIAH AHAZIAH = 9 9 = AHAZIAH AHAZIAH = 9 9 = AHAZIAH = AHAZIAH = AHAZIAH
Ahaziah, also known as Jehoahaz, King of Judah - Biblical people Ahaziah reigned for one year (843-842 BC) as the king of Judah when he was 22 years ... Ahaziah, King of Israel, was the uncle of Ahaziah, King of Judah. ...www.aboutbibleprophecy.com/p4.htm - Cached - Similar
-Ahaziah - King of Judah The son of Athaliah, the grandson of Ahab and Jezebel, lasted only one year as Judah's ruler and repeated many of his father's sins. He sided with King ...christcenteredmall.com/teachings/kings/ahaziah.htm - Cached - Similar
-King Ahaziah of Judah - Biography King Ahaziah followed the evil path of his forbears during his one year as Judah's king.
-JewishEncyclopedia.com - AHAZIAH, King of Judah: Son and successor of Jehoram, and grandson of Jehoshaphat. His reign, like that of his namesake of Samaria, was very ...www.jewishencyclopedia.com/view.jsp?letter=A&artid... - Cached - Similar
-Ahaziah of Judah - Wikipedia, the free encyclopedia 25 May 2009 ... Ahaziah of Judah (אחזיהו המלך) was king of Judah, and the son of Jehoram and Athaliah, the daughter (or possibly sister) of king Ahab of ...en.wikipedia.org/wiki/Ahaziah_of_Judah - Cached - Similar
-2 Kings 9:27 But when Ahaziah the king of Judah saw this, he fled ... When Ahaziah the king of Judah saw this, he fled by the way of the garden house. And Jehu pursued him and said, "Shoot him too, in the chariot. ...
-2 Kings 10:13 he met some relatives of Ahaziah king of Judah and ... Jehu met the relatives of Ahaziah king of Judah and said, "Who are you?" And they answered, "We are the relatives of Ahaziah; and we have come down to greet ...bible.cc/2_kings/10-13.htm - Cached - Similar -LITTLE-FOLKS.COM: Ahaziah King of Judah. 2 Chronicles 22. Young ... Ahaziah King of Judah. 2 Chronicles 22. Young People's Bible. Old Testament Bible History. Biblical. Educational material for young folks. Christians.
-ahaziah - King James Version - Bible Search And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in ... And Joram king of Israel and Ahaziah king of Judah went out, ... www.christnotes.org/bible.php?q=ahaziah - Cached -Similar
-Ahaziah (king of Israel) - MSN Encarta Ahaziah, King of Israel, was the uncle of Ahaziah, King of Judah. Israel's Ahaziah was the eighth king of the northern kingdom of Israel. ... encarta.msn.com/.../Ahaziah_(king_of_Israel).html - Cached - Similar
Abram (Haran - Egypt) The Initiatic Path in the Arcana of Tarot and Kabbalah By Samael Aun Weor
From Fetish to God in Ancient Egypt - Google Books Result
Golem: Jewish magical and mystical traditions on the artificial ... - Google Books Result
Connection to Egypt
Book Reviews, Articles & Letters
Cosmic Teachings of a Lama: Gnosis, Science, and the Buddhist and ... - Google Books Result
SpaceWeather.com - News and information about meteor showers ...
21 Jul 2009 ... TOTAL ECLIPSE: On Wednesday, July 22nd, the Moon eclipsed the midday sun over China. "The temperature dropped from 96.6 F to 88.5F at ...
Daily Mail, Thursday, July 23, 2009 David Derbyshire Enviroment Editor Now thats what I call a spectacle! "For six minutes and 39 seconds, normal life came to a halt. As the longest total eclipse of the sun this century cast a shadow across Asia, people stopped what they were doing and turned to the heavens. Millions stood in awe as the skies darkened, birds fell silent and the moon blotted out the sun from the sky." "Total solar eclipses happen when the moon passes directly between Earth and the sun. Yesterday's was not just the longest of the 21st century - there will not be a longer one until 2132 - it was also seen by more people. According to Nasa, around two billion were enveloped by darkness. The shadow of the moon first fell on Earth shortly after dawn in Eastern India, Nepal, Burma, Bangladesh, Bhutan, China and Japan before moving into the Pacific. Cloud and rain ruined the view for many. But where skies were clear the sight of the sun vanishing and the sudden appearance of its corona - the halo circling the moon - were met by awe, excitement and fear." "Astronomers and eclipse chasers travelled from around the world to experience the blackout. The last total eclipse visible from Britain was in August 1999. There will not be another until September 2090."
STRIKE A LIGHT LUCIFER MEETS ITS MATCH
OSIRIS SO IRIS IS
ASTROLOGY A STARRY LOGO I S
SHEM SU HOR ROH US MEHS SHEM HORUS SUROHMEHS
The term pareidolia (pronounced /pæraɪˈdoʊliə/), referenced in 1994 by Steven Goldstein, [1] describes a psychological phenomenon involving a vague and ... en.wikipedia.org/wiki/Pareidolia The term pareidolia (pronounced /pæraɪˈdoʊliə/), referenced in 1994 by Steven Goldstein,[1] describes a psychological phenomenon involving a vague and random stimulus (often an image or sound) being perceived as significant. Common examples include images of animals or faces in clouds, the man in the moon, and hidden messages on records played in reverse. The word comes from the Greek para- — beside, with or alongside — and eidolon — image (the diminutive of eidos — image, form, shape). Pareidolia is a type of apophenia. EXAMPLES Religious Further information: Perceptions of religious imagery in natural phenomena
There have been many instances of perceptions of religious imagery and themes, especially the faces of religious figures, in ordinary phenomena. Many involve images of Jesus, the Virgin Mary, or the word Allah. In 1978, a New Mexican woman found that the burn marks on a tortilla she had made appeared similar to Jesus Christ's face. Thousands of people came to see the framed tortilla.[2] The recent publicity surrounding sightings of religious figures and other surprising images in ordinary objects, combined with the growing popularity of online auctions, has spawned a market for such items on eBay. One famous instance was a grilled-cheese sandwich with the Virgin Mary's face.[3] In September, 2007, the so-called "monkey tree phenomenon" caused a minor social mania in Singapore. A callus on a tree there resembles a monkey, and believers have flocked to the tree to pay homage to the Monkey God.[4] [edit] Rorschach test Main article: Rorschach inkblot test
The Rorschach inkblot test uses pareidolia to attempt to gain insight into a person's mental state.[2][edit] Audio In 1971, Konstantin Raudive wrote Breakthrough, detailing what he believed was the discovery of electronic voice phenomenon (EVP). EVP has been described as auditory pareidolia.[2] The allegations of backmasking in popular music have also been described as pareidolia.[2] edit] Explanations [edit] Carl Sagan Carl Sagan hypothesized that as a survival technique, human beings are "hard-wired" from birth to identify the human face. This allows people to use only minimal details to recognize faces from a distance and in poor visibility, but can also lead them to interpret random images or patterns of light and shade as being faces.[5] [edit] Clarence Irving Lewis In his 1929 book Mind and the World Order, epistemologist and logician Clarence Irving Lewis, a founder of the philosophical school of conceptual pragmatism, used the question of how to determine whether a perception is a mirage as a touchstone for his philosophical approach to knowledge. Lewis argued that one has no way of knowing whether or not perceptions are "true" in any absolute sense; all one can do is determine whether one's purpose is thwarted by regarding it as true and acting on that basis. According to this approach, two people with two different purposes will often have different views on whether or not to regard a perception as true. [6] Gallery (Images omitted)
DAILY MAIL Thursday, January 24 WATCH THIS SPACE Michael Hanlon Science Editor THE proper word for it is pareidolia: the phenomenon where people tend to see human faces and other familiar forms in otherwise unfamiliar objects. We have all seen faces and creatures in the sky. When Hamlet saw a strange cloud, he explained to Polonius, 'Methinks it is like a weasel' (Polonius, for his part thought it more like a camel). People are forever seeing Jesus or the Virgin Mary in tortillas, buns, the swirls in their coffee and reflections in windows. But, for some reason, one of the most popular places to see these unlikely visions is in space. This week, the Mail showed an extraordinary photograph taken by the Nasa Mars Rover, Spirit, which has been trundling across the surface of the Red Planet for four years. In the picture, which I have no reason to suspect was doctored or altered, there appears to be a greenish-brown human figure, a woman perhaps, perched on a rock, staring rather wistfully at the crater floor below her. The longer you stare at this picture, the more convincing the 'human becomes. But it is an illusion; there is no woman, green or otherwise, on the surface of Mars. If there were, she would suffocate and freeze in short order. This is simply a trick of the light, shadow and perspective, the brain seeing something familiar in an alien jumble of volcanic rocks under a strange orange-pink sky. Yet this will not be the first or the last - time we have seen strange apparitions on Mars, on Earth and on other planets. The first and best - known example of pareidolia in space was of course the Man in the Moon. I have never found its surface to look particularly human, but many people insist the pattern of dark lava plains and brighter highland areas look for all the world like a human nose, mouth and two eyes. If I squint, I suppose I can just about see it. Mars, for some unknown reason, is home to many strange apparitions. People have been 'seeing' things on the Red Planet that aren't there for more than a century.
Daily Mail Thursday, February 26,2009 Page 37 The eye of God! IT STARES down at us from the depths of space, watching our tiny world from 700 light years away. Scientists have nicknamed the image - captured by a giant telescope on the Chilean mountains - the eye of God.
Daily Mail Tuesday, April 14, 2009 Page 11 Hand of God Eye in the sky: The Helix nebula By Dan Newlin; (Image omitted) WE'VE already seen pictures of his eye ... now we have the first image of the hand of God.
Daily Mail Monday, February 23,2009 ANSWERS TO CORRESPONDENTS Compiled by Charles Legge Page 57
QUESTION Are the three stars that make up Orion's belt a similar distance from the Earth or do they just appear that way? ORION, the giant huntsman of Greek mythology whom Zeus placed among the stars as the constellation, has three stars of apparently similar brightness and colo (bluish-white) in his belt, given the Arabic names (from left to right) Alnitak, Alnilam and Mintaka. In fact, Alnitak is 800 light years away from us, Alnilam 1,300 light years and Mintaka 900 light years. Thy appear in a straight line only in our line of sight. Despite this, the three stars appear to be closely associated. Each is a luminous, hot `supergiant', haviing luminosities at least 100,000 times that of the Sun, and surface temperatures exceeding 25,000c (our Sun is 5,500c). The five billion years that our Sun has been around has meant that life has had time to develop on one of its planets — Earth. Norman Wallace, Sutton Coldfield, W. Mids.
Daily Mail Thursday, February 26,2009 Page 37 The eye of God! IT STARES down at us from the depths of space, watching our tiny world from 700 light years away. Scientists have nicknamed the image - captured by a giant telescope on the Chilean mountains - the eye of God.
Daily Mail Tuesday, April 14, 2009 Page 11 Hand of God Eye in the sky: The Helix nebula By Dan Newlin; (Image omitted) WE'VE already seen pictures of his eye ... now we have the first image of the hand of God.
Daily Mail Friday, February 27, 2009 Page 70 Case of Moore, not less QUESTION Former World Cup-winning footballer George Cohen says that in his playing days you were given an England cap only if you played for the full 90 minutes this was the case, how many times did Bobby Moore actual play for England? How much longer than David Beckham did he stay on the pitch? PLAYERS who represent England at senior level, whether they start a match or come on in the very last minute as a substitute, receive an international cap from the FA. Bobby Moore started every international match for which was selected and only once did he fail to complete the full 90 miniutes. He received a full cap for each of his 108 appearances. David Beckham, so far, has played in 108 full international for England. He has, however, acted as a substitute in nine of tlhose matches, making the starting lineup on only 99 occasions. But too, has a full allocation of caps in his locker (all 108). As of this month (following record-equalling appearances against Spain), the former Manchester United and Real Madrid star is on loan from LA Galaxy to Milan, had played just under 9000 minutes for his country. And remember, he has also been sent off twice in England games - against Argentina and Austria. Tony Matthews, football historian
Daily Mail Thursday, February 26, 2009 Page 34 ".........999........."
Daily Mail Tuesday, April 30, 2009 Page 33 ".........Called 999........." ".........dialled 999........." ".........called 999........."
Daily Mail Wednesday, March 4, 2009 By James Slack Home Affairs Editor Page 4 Don't phone 999, simply send police a text message! ".........call 999........."
Daily Mirror Friday, March 6, 2009 By Tom Pettifor Page 19 ".........dial 999........."
Daily Mail Thursday, April 30, 2009 ANSWERS TO CORRESPONDENTS Compiled by Charles Legge Page 74 QUESTIONS Q: My son Major Matthew Bacon was killed by a roadside bomb in Basra in 2005, and my wife Maureen and I are supporters of They told how, on March 21 this year, while walking in the forest near their home, their dog found nine remembrance cards, each of which had the name of a soldier printed on it. One of those soldiers was our son. The nine cards had each been attached by red ribbon to nine white balloons which had all burst but were
together. Who sent the balloons? How did they get to Sweden?
How did so many of - them land in the same place? " nine remembrance cards" "The nine cards had each been attached by red ribbon to nine white balloons which had all burst but were together"
Daily Mail Thursday, April 30, 2009 Page 69 "......... WOW........."
Daily Mirror Friday, March 6, 2009 Page 19 "......... WOW........."
Daily Mirror Friday, March 6, 2009 By Martin Fricker Front Page "IS THIS IT? THIS IS IT!"
I
|
 |
||
|
|
||
|
|
|
|
|
|
||
