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A HISTORY OF GOD Karen Armstrong 1993 The God of the Mystics Page 250 "Perhaps the most famous of the early Jewish mystical texts is the fifth century Sefer Yezirah (The Book of Creation). There is no attempt to describe the creative process realistically; the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by combining the letters with the sacred numbers, rearranging them in endless configurations, the mystic weaned his mind away from the normal connotations of words."
THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF THE ALPHABET IS GIVEN A NUMERICAL VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS REARRANGING THEM IN ENDLESS CONFIGURATIONS THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS
THE LOST LANGUAGE OF SYMBOLISM AN ENQUIRY INTO THE ORIGIN OF CERTAIN LETTERS, WORDS, NAMES, FAIRY-TALES, FOLK-LORE AND MYTHOLOGIES Harold Bayley 1912 "The Hebrew for man is ish and for woman isha." Page 300 "Each language, whether Sanscrit or Zulu, is like a palimpsest, which, if carefully handled, will disclose the original text beneath the superficial writing, and though that original text may be more difficult to recover in illiterate languages, yet it is there nevertheless. Every language, if properly summoned, will reveal to us the mind of the artist who framed it, from its earliest awakening to its latest dreams. Everyone will teach us the same lesson, the lesson on which the whole Science of Thought is based, that there is no language without reason, as there is no reason with.out language."1 An analysis of the several terms for man, soul, or spirit reveals the time-honoured belief that the human race emerged in its infancy from the Great Light, and that every human soul was a spark or fragment of the EverExistent Oversoul. The Egyptian for man was se, the German for soul is seele - cognate with Selah! - and meaning likewise the "Light of the Everlasting." The Dutch for soul is ziel, the fiery light of God, and the English soul was once presumably is ol, the essence or light of God.2 The Hebrew for man is ish and for woman isha.
SELAH HALES
THE LOST LANGUAGE OF SYMBOLISM Harold Bayley 1912 Page 300 The Latin homo is OM, the Sun, as also is the French homme ; and dme, the French for soul, is apparently the Hindoo AUM. The ancient Mexicans traced their descent from an ancestor named Coxcox, i.e. ack ock se, ack ock se, the "Great Great Light, the Great Great Light." 8 The Teutons claim to have descended from TIU or TUISCO, an Aryan God of Light, and the name TUISCO may be restored into tu is ack O , the "brilliant light of the Great O." Page 300 Notes 1 Biographieses of Words, Intro.
KEEPER OF GENESIS A QUEST FOR THE HIDDEN LEGACY OF MANKIND Robert Bauval Graham Hancock 1996 Return to the Beginning Page 283 'I stand before the masters who witnessed the genesis, who were the authors of their own forms, who walked the dark, circuitous passages of their own becoming. . .
I stand before the masters who witnessed the transformation of the body of a man into the body in spirit, who were witnesses to resurrection when the corpse of Osiris entered the mountain and the soul of Osiris walked out shining. . . when he came forth from death, a shining thing, his face white with heat. . . I stand before the masters who know the histories of the dead, who decide which tales to hear again, who judge the books of lives as either fun or empty, who are themselves authors of truth. And they are Isis and Osiris, the divine intelligences. And when the story is written and the end is good and the soul of a man is perfected, with a shout they lift him into heaven. . .' Ancient Egyptian Book of the Dead (Norrnandi Ellis translation)
KEEPER OF GENESIS A QUEST FOR THE HIDDEN LEGACY OF MANKIND Robert Bauval Graham Hancock 1996 Page 282 Map What can it be that was put in Rostau? What hidden thing with fire about it? And where in darkness does it lie?
KEEPER OF GENESIS A QUEST FOR THE HIDDEN LEGACY OF MANKIND Robert Bauval Graham Hancock 1996 Return to the Beginning Page 283 "Is it possible that men and women of great wisdom and learning cast a 'glamour' over the Giza necropolis at some point in the distant /Page 284/ past? Were they the possessors of as yet unguessed-at secrets that they wished to hide here? And did they succeed in concealing those secrets almost in plain view? For thousands of years, in other words, has the ancient Egyptian royal cemetary at Giza veiled the presence of something else — something of vastly greater significance for the story of Mankind? Page 285 Egyptians clearly believed that in order to attain it the initiate would have to participate in the discovery, the unveiling, the revelation, of something of momentous importance — something that would bestow wisdom, and knowledge of the 'First Time', and of the mysteries of the cosmos, and of Osiris, the Once and Future King. Such was all-knowing Hermes, who saw all things, and seeing understood, and understanding had the power both to disclose and to give explanation. For what he knew, he graved on stone; yet though he graved them onto stone he hid them mostly . . . The sacred symbols of the cosmic elements [he] hid away hard by the secrets of Osiris . . . keeping sure silence, that every younger age of cosmic time might seek for them.' The text then tells us that before he 'returned to Heaven' Hermes invoked a spell on the secret writings and knowledge that he had hidden: Page 287 "Looking at the awe inspiring scale and precision of the monuments we feel, too, that the purpose of the ancient master-builders was sublime, and that they did indeed find a way to initiate those who would come after - thousands of years in the future - by making use of the universal language of the stars. They found a way to send a message across the ages in a code so simple and so self explanatory that it might rightly be described as an anti-cipher. Perhaps the time has come to listen to that clear, compelling signal that beckons us out of the darkness of prehistory. Perhaps the time /Page 288/ has come to seek the buried treasure of our forgotten genesis and destiny: Stars fade like memory the instant before dawn. Low in the east the sun appears, golden as an opening eye. That which can be named must exist. That which is named can be written. That which is written shall be remembered. That which is remembered lives. In the land of Egypt Osiris breathes . . .6" Conclusion The quotation is from the Normandi Ellis's translation of the Ancient Egyptian Book of the Dead, Awakening Osiris, and is drawn from Chapter XV of the Ancient Egyptian Book of the Dead, Papyrus of Ani.
I THAT AM AT MAAT AM MAAT AT AM I
The Official Graham Hancock Website: Library ... of a chapter from the ancient Egyptian Book of the Dead, Reu Nu Pert Em Hru, ... These are the 42 Judges or Assessors of the Dead, before each of whom the ...www.grahamhancock.com/library/hm/c4
Chapter 4 We took time to examine this scene, which consists of a chapter from the ancient Egyptian Book of the Dead, Reu Nu Pert Em Hru, literally the "Book of Coming Forth By Day", one of a large corpus of funerary texts copied and recopied at all periods of Egyptian history, that concerned themselves with "the freedom granted to spirit forms which survived death to come and go as they pleased". Standing in the doorway of the shrine our eyes were drawn to the wall on our left containing an elegant relief of Ptolemy IV Philopator (ruled 221–205 BC), the Macedonian Greek Pharaoh on whose orders this Temple of Maat was built. Represented as a deceased soul, dressed in sandals and a simple linen kilt, this scene shows him being ushered into a spacious hall at the head of which, in partially mummified form, sits Osiris, the high god of death and resurrection, identified in the ancient Egyptian sky-religion with the great southern constellation of Orion. The place to which Ptolemy has been brought is sometimes referred to as the Judgement Hall of Osiris, and sometimes as the Hall of the Double Maati - which translates as "the Hall of the Two Truths" or possibly "the Hall of Double Justice". It is not a place to which the soul was believed to have come immediately after death. Indeed, it could only be reached by those who were spiritually "equipped" to complete a long and hazardous post-mortem journey through the first five of the twelve divisions of the Duat - the fearful parallel dimension, shadowy and terrifying, filled with fiends and nightmares, that was believed by the ancient Egyptians to separate the land of the living from the kingdom of the blessed dead. The reader will recall that it was this same Duat, referred to as the Duat-N-Ba (the "netherworld of the soul"), that was said to have provided the model for the mysterious "primeval temple" spoken of in the Edfu Building Texts. Ptolemy stands in the posture of salutation, left hand clenched across his right breast, right hand raised. On either side of him is a figure of Maat (hence "Double Maati") - a tall and beautiful goddess, sensual and full-breasted, wearing a head-dress topped by her characteristic ostrich-feather plume (the hieroglyph for "Truth"). The figure behind Ptolemy is empty-handed, and seems to be guiding him into the hall; the figure facing him holds in her right hand a long staff and in her left hand the hieroglyph ankh, the "cross" or "key" of life - the symbol of eternity. In a double row at the side of the Hall 42 dispassionate figures crouch in the manner of scribes pouring over papyrus, each wearing the feather of Maat. These are the 42 Judges or Assessors of the Dead, before each of whom the deceased must be able to declare himself innocent of a particular wrong - the 42 so-called "Negative Confessions". For example: No. 4 "I have not stolen"; No. 5 "I have not slain man or woman"; No. 6 "I have not uttered falsehood"; No. 19 "I have not defiled the wife of a man"; No. 38 "I have not cursed the God". On this encounter of the heart with Truth everything hinges. For at this moment an irrevocable Judgement will be passed which will offer the prospect of eternal life to the soul that triumphs, and eternal annihilation to the soul that fails. Beyond the scales is depicted the agency of the soul's extinction: a monstrous hybrid, part crocodile, part lion, part hippopotamus, who is known as Ammit, the "Devourer", the "Eater of the Dead". And beyond Ammit, seated in majesty on his throne at the extreme right of the scene, our eyes are drawn again towards the mummified figure of the star-god Osiris, the agency of the soul's resurrection. Horus and Anubis test the scales, and proceed to measure the weight. Meanwhile, to the immediate right of the scales, between the deceased and the snarling, slavering jaws of Ammit, we observe the tall ibis-headed figure of Thoth, the "personification of the mind of god ... the all-pervading and directing power of heaven and earth ... the inventor of astronomy and astrology, the science of numbers and mathematics, geometry and land surveying". Mysteriously referred to in archaic inscriptions as "three times great, great", Thoth was the ancient Egyptian god of wisdom, "the recorder of souls", who - from Ptolemaic times onwards - would also come to be known to the Greeks under the name of Hermes Trismegistus ("Hermes the Thrice Great"). In the Judgement Scene he is shown as a powerful man dressed in a short tunic, wearing his characteristic avian head-mask. In his left hand he holds up a palette and in his right a fine reed pen. Heart and feather stand poised in equilibrium, as they must if the soul is to be admitted to the afterlife kingdom of Osiris. Horus confirms the balance. Anubis announces the verdict. Thoth records ...
Page 2 The word maat has many meanings in addition to "truth" - for example, "that which is straight", and, in the physical and moral sense, "right, real, genuine, upright, righteous, just, steadfast, unalterable", etc. Khebest maat is "real lapis-lazuli" as opposed to blue paste. Shes maat means "ceaselessly and regularly". Em un maat indicates that a thing is really so. The man who is good and honest is maat. And the truth, maat, "is great and mighty and it hath never been broken since the time of Osiris". It is perhaps not surprising that in some versions of the Psychostasia the goddess Maat, with her arms outstretched, takes the form of the scales themselves. As we shall see in later chapters, obelisks played a special role in the quest for immortality that was pursued for millennia by Egypt's high initiates. From the remotest times this quest was intimately associated with the cult of Thoth, whose will and power were believed to keep the forces of heaven and earth in equilibrium: "it was his great skill in celestial mechanics," observed Sir E. A. Wallis Budge, "which made proper use of the laws (maat) upon which the foundation and maintenance of the universe rested". After an exhaustive analysis of funerary texts from all periods of ancient Egyptian history, Budge also comments on the manner in which Thoth is ubiquitously portrayed as possessing "unlimited power" in the afterlife realm of the Duat. It is this power that is symbolized by his role as recording angel in the Judgement Scene. According to the Book of What is in the Duat (numerous representations of which survive in the tombs of Pharaohs from the Eighteenth Dynasty onwards): "The examination of the words takes place, and he [Thoth] strikes down wickedness - he who has a just heart, he who bears the words in the scales - in the divine place of the examination of the mystery of mysteries of the spirits." But what exactly is meant by "wickedness" and what is the real nature of the mystery that is examined in the Judgement Hall of Osiris?
Page 3 Chapter 4 the testing of the soul in the Balance in the Hall of Osiris is not described as the judging or "weighing of actions" [which the 42 Negative Confessions certainly are] but as utcha metet, the "weighing of words". The words ... must be learned from Thoth, and without knowledge of them, and of the proper manner in which they should be said, the deceased could never make his way through the Duat. The formulae of Thoth opened the secret pylons for him, and provided him with the necessary meat, and drink, and apparel, and repelled baleful fiends and evil spirits, and they gave him the power to know the secret or hidden names of the monsters of the Duat, and to utter them in such a way that they became his friends and helped him on his journey ... What the texts imply is that only he or she who has sought and found the books of Thoth can attain eternity. "How long have I to live" the deceased asks in some versions of the Judgement Scene. If all is well at the "weighing of words" Thoth replies by offering the coveted prize: "Thou art for millions of years, a period of life of millions of years ..."
Page 4 The tradition of the books of Thoth persisted well into the Christian era, associated with Graeco-Egyptian temples such as Deir el Medina, Dendera, Edfu and the Temple of Isis at Philae where the ancient Egyptian hieroglyphs continued to be used and understood until as late as the fourth century AD. It is therefore hardly surprising that Clemens (AD 150–215) should have been aware of this tradition which was, indeed, set down afresh in writing in his adopted city of Alexandria at about this time. These writings, the so-called Corpus Hermeticum, repeatedly describe Thoth (the "Hermes Trismegistus" of the Greeks) as "he who won knowledge of all". He: saw all things, and seeing understood, and understanding had the power both to disclose and to give explanation. For what he knew he graved on stone; yet though he graved them onto stone he hid them mostly, keeping sure silence [so] that every younger age of cosmic time might seek for them ... Ye holy books ... which have been anointed with the drug of imperish-ability ... remain ye undecaying through all ages, and be ye unseen and undiscovered by all men who shall go to and fro on the plains of this land, until the time when Heaven, grown old, shall beget organisms worthy of you.
Page 5 Setnau went there with his brother and passed three days and nights seeking for the tomb ... and on the third day they found it. Setnau recited some words over it, and the earth opened and they went down to the place where the book was. When the two brothers came into the tomb they found it to be brilliantly lit up by the light which came forth from the book. It is generally agreed that the Westcar Papyrus reports - or at any rate touches upon - real events. According to Professor I. E. S. Edwards it contains a "kernel of truth" and "was certainly a copy of an older document". Edwards further points out that Heliopolis, the site of the "Inventory Building", had been a centre of astronomical and astrological science in Egypt since times immemorial and that the title of the high priest of that city was "Chief of the Astronomers". The Egyptologist F. W. Green expresses the opinion that the "Inventory building" could well have been a "chart room" at Heliopolis "or perhaps a 'drawing room' where plans were made and stored". Similarly, Sir Alan H. Gardner argues that "the room in question must have been an archive" and that Khufu "was seeking for details concerning the secret chambers of the primeval sanctuary of Thoth". The central image of the Westcar Papyrus of some great secret of Thoth lying sealed away in a box is repeated in another text which tells how the wisdom god had deposited one of his books "in an iron box in the middle of the Nile at Coptos" (an ancient site some kilometres to the north of Luxor): The iron box is in a bronze box, the bronze box is in a box of palm-tree wood, the palm-tree wood box is in a box of ebony and ivory, the ebony and ivory box is in a silver box, the silver box is in a gold box ... The box wherein is the book is surrounded by swarms of serpents and scorpions and reptiles of all kinds, and round it is coiled a serpent which cannot die. So there is a sense in all of this that what is weighed in the Judgement Scene at the "weighing of words" must in some way have to do with the possession of knowledge by the deceased, the kind of knowledge that can be inscribed on to tablets of stone or written down in books and "documents".
Page 6 Chapter 4 The young god [the deceased entering the afterlife kingdom of Osiris having found immortality] is born of the beautiful West, having come here from the land of the living; he has got rid of the dust which was on him, he has filled his body with magic, he has quenched his thirst with it ... he has mastered the land through what he knew. See, Your Majesty has come, you have acquired all power, and nothing has been left behind by you ... You have filled your body with magic, you have quenched your thirst with it ... you have mastered the land with what you know like those to whom you have gone down. I have passed over the paths of Osiris; they are in the limit of the sky. As for him who knows this spell for going down into them, he himself is a god, in the suite of Thoth; he will go down to any sky to which he wishes to go down to. But as for him who does not know this spell for passing over these paths, he shall be taken into the infliction of the dead which is ordained, as one who is nonexistent.
Page 7 Chapter 4 In fact the Duat had very specific celestial co-ordinates. The first systematic attempt to chart these co-ordinates was undertaken in the 1940s by the Egyptologist Selim Hassan. Through a painstaking study of a mass of funerary and rebirth texts he established that the Duat had been conceived of by the ancient Egyptians as having been "localized in the eastern part of the sky" when the bright star Sirius - identified with the goddess Isis - and the stars of the Orion constellation - Osiris - were visible there in the pre-dawn. This was clear, he reasoned, from passages in the oldest texts which tell us: "Orion has been enveloped by the Duat while he who lives on the Horizon purifies himself. Sothis [Sirius] has been enveloped by the Duat while he who lives on the Horizon purifies himself." Hassan understood that such passages must have been based on observational astronomy: as the sun rises and purifies himself in the Horizon, the stars Orion and Sothis are enveloped by the Duat. This is a true observation of nature, and it really appears as though the stars are swallowed up each morning by the increasing glow of the dawn. Perhaps the determinative of the word Duat, the star within a circle, illustrates this idea of the enveloping of a star. Precessional calculations for 2500–2300 BC - when the oldest surviving funerary texts from ancient Egypt were supposedly compiled - indicate that in that epoch the Duat could only have been regarded as being "active" (i.e. with Orion and Sirius rising just ahead of the sun) at around the summer solstice - the longest day of the year. At this time, and at no other season, would it have been believed to open its gates to the assembled souls of the dead. At one gate stood the constellation of Leo. At the other, divided from Leo by the glowing river of the Milky Way, stood Sirius, Orion and the constellation of Taurus. In 2500 BC this sacred portal in the heavens was said to "open" at the summer solstice because the sun rose in it at that time of the year. Today, because of the effects of precession, the sun "swallows up" Orion and Sirius at the autumnal equinox. In 10,500 BC phenomenon could only have been witnessed on the spring equinox. Is it possible that the initiate's skill at "going down to any sky" could be a reference to an ability to make precessional calculations - i.e. to harness intellect to imagination and to visualize the skies of former and future epochs? Was it such knowledge that was believed to be sufficiently powerful to counterbalance the feather of Maat on the scales of Judgement and to triumph over nonexistence? This is the word which is in darkness. As for any spirit who knows it he will live among the living ... he will never perish ... he will never die. Page 8 Chapter 4 everlasting world ... in which the endeavour to outlast eternity reaches its most self-conscious. [They] spell out the precise phrasing by which a dead person could be made into an eternally rejuvenated being. Today we call these ancient texts "funerary literature", but this technical term does them little justice: these are texts to transfigure the dead, to make human beings into immortal gods. meaning recitations that would turn a person after death into an akh, "a transfigured spirit". The only alternative was to die and remain mut, "dead". These opposites of akh and mut are roughly equivalent to the European contrast between the blessed and the damned. As in the European tradition, paradise is envisaged in terms of light, and the word akh itself is one of a group in which the idea of light and radiance is paramount, such as the Egyptian for "horizon", akhet, the home of light. Faced with the alternative, the Egyptians concentrated all their resources into securing this eternal radiance. In line with Quirke's view, it has become customary amongst Egyptologists today to disparage the texts as little more than wishful thinking - "a strange accretion of spells and mumbo-jumbo ... a reflection of humanity's earliest supreme revolt against the darkness and silence from which none returns". Some scholars have even gone so far as to insist that: In spite of their meticulous attention to detail in practical matters, the Egyptians of the Pyramid Age never evolved a clear and precise conception of the After-Life ... The impression made on the modern mind is that of a people searching in the dark for a key to truth and, having found not one but many keys resembling the pattern of the lock, retaining all lest perchance the appropriate one should be discarded. It is the fundamental proposition of Heaven's Mirror that matters are by no means so simple and that the Egyptian scriptures contain extraordinary material with an importance vastly deeper and darker than mere mumbo-jumbo, and far, far older than scholars have imagined.
DISMEMBERED AND REMEMBERED REMEMBERED AND DISMEMBERED ALL IN ALL THE ONLY RIGHT WAY TO DIE
THE SCALES THAT QUIVER AND NOW DELIVER
THE HOURS OF HORUS IS ARRIVED HURRAH FOR RAH FOR RAH HURRAH AMEN THAT NAME GODS NAME AMEN RA IN BOW LIGHT GODS LIGHT RA IN BOW THE LIGHT IS RISEN NOW RISEN IS THE LIGHT
JOSEPH AND HIS BROTHERS Thomas Mann 1875 - 1955 JOSEPH THE PROVIDER Page 967 "But I am King, and teacher; I may not think what I cannot teach. Whereas such a one very soon learns not even to think the unteachable."
THE DEATH OF FOREVER A NEW FUTURE FOR HUMAN CONSCIOUSNESS Darryl Reanney 1991 Page 101 "The basis of our consciousness is cyclic and repetitive. After ten years of life, a child has experienced about 3650 day/night cycles. Its psychology has been totally and irreversibily structured in terms of this periodicity; it accepts unconsciously, instinctively, that light follows dark. This periodic and reiterative structure of consciousness is encoded in our very speech. The latin prefix 're' usually has the sense /Page 102/ of 'again' Can it be coincidence that the words we use to describe our fundamental myths and activities are not things we do but things we do again? reproduction redemption representation reincarnation recognition rebirth resurrectionEven the word re-ligion may fit this pattern: one of its possible meanings is 'bind (join) again' . In the Christian tradition, we are told that Christ 'rose again from the dead', despite the fact that the resurrection of his body was supposedly an unique, once-off affair. Taken together, these facts tell us something quite fundamental—that there is a natural and inevitable association between the concept of an afterlife and the enduring legacy of cyclic time. Far from being an innovation or an invention, the religious idea of rebirth, of life (light) after death (dark), is an expression of one of the oldest aspects of life on earth. Most 'higher' creatures exhibit daily circadian rhythmns (from Latin circa meaning about, die meaning day)."
LIFE LIVE A LIVE LIFE LIFE DEATH LIFE DEATH LIFE RESURRECTION INCARNATION RESURRECTION
Thrice-Greatest Hermes, Vol. 3: I. Excerpts by Stobæus: Commentary - Thrice-Greatest Hermes, Vol. 3, by G.R.S. Mead, [1906], at sacred-texts.com --------------------------------------------------------------------------------
COMMENTARY ARGUMENT 1. The “Virgin of the World” is a sacred sermon of initiation into the Hermes-lore, the first initiation, in which the tradition of the wisdom is handed on by the hierophant to the neophyte, by word of mouth. The instructor, or revealer, is the representative of Isis-Sophia, and speaks in her name, pouring forth for her beloved son, the new-born Horus, the first draught of p. 135 immortality, which is to purge away the poison of the mortal cup of forgetfulness and ignorance, and so raise him from the “dead.” This pouring-forth explains that the divine economy is perfect order, mystery transcending mystery,—each state of being, and each being, a mystery to those below that state. This order no mortal intellect can ever grasp; nay, in the far-off ages, when as yet there were no men, but only Gods, those essences that know no death, the first creation of the World-creator,—even these Gods, these mysteries to us, were in amazement at the glories of the greater mysteries which decked the Heaven with their unveiled transcendent beauty. Even these Gods did not know God as yet. 2. The Gods were immortal, but unknowing; they were intoxicated with Heaven’s beauty, amazed, nay awestruck, at the splendour of the mysteries of Heaven. Then came there forth another outpouring of the Father over all; He poured the Splendour of His Mind into their hearts and they began to know. 1 With this representation is blended a mythical historical tradition which suggests that all this was brought about for an “earth” on which our humanity had not as yet appeared, in far-off distant days when apparently our earth was not as now, ages ago, the purest Golden Age when there were Gods, not men. In that race of Gods, those of them in whom the ray was no low-burning spark, but a divine flame, were the instructors in the heavenly wisdom. 3. Of these was Hermes, a race or “being” rather p. 136 than an individual; these “Sons of Fire” left the record of their wisdom engraved on “stone” in symbol, in charge of others of the same race but less knowing than themselves; and so they ascended to Heaven. 4. Those that succeeded them had not the flame so bright within their hearts; they were of the same race, but younger souls—the Tat-race. Hermes could not hand on the direct knowledge to them, the “perfect sight” (θεωρία), and so recorded the wisdom in symbol and myth. Still later the Asclepius-race joined themselves to the Tat-souls. All this, however, took place many many ages ago, long even before the days of the men-gods Osiris and Isis; for the real wisdom of Hermes was so ancient that even Isis herself had had to search out the hidden records, and that too by means of the inner sight, when she herself had won the power to see, and the True Sun had risen for her mind. 5. But the strain of reconstructing the history of this far-distant past, as he conceived it to have been, is too much for the writer. He knows he is dealing with “myths,” with what Plutarch would have called the “doings of the daimones;” he knows that in reality these primæval “Books” of Hermes have no longer any physical existence, if indeed they ever had any; he knows that no matter what legends are told, or whatever the general priesthood may believe about ancient physical inscriptions of the primæval Hermes,—all this has passed away, and that the real wisdom of Hermes is engraved on the tablets of the æther, and not hidden in the shrines of earth. The “Books” are engraved in the “sacred symbols of the cosmic elements,” and hidden away hard by the “secrets of Osiris”—the mysteries of creative fire, the light that speaks in the heart. The true Books of p. 137 [paragraph continues] Hermes are hidden away in their own zones, the pure elements of the unseen world—the celestial Egypt. 6. This wisdom was held in safe keeping for the “souls” of men; it was a soul-gnosis, not a physical knowledge. Hereupon the writer begins the recital of his tradition 1 of the creation of the “souls” of men in their unfallen state, all of which is derived from the “Books of Hermes.” The soul-creation runs as follows: The Watchers 2 approach the Creator. The hour has struck for a new Cosmic Dawn, for a new Day. The time has come for Cosmos to awake after the Night. 3 The Creative Mind of the universe turns His attention, His thought, to a new phase of things, a new world-period. 7. God smiled, and His laughter thrilled through space, 4 and with His Word, called forth into the light the new dawn from out the primæval darkness of the new world-space. His first creation, transcendental or intelligible Nature, stood before Him, in all the marvel of her new beauty, the primal plērōma, or potential fullness, of the new universe or system, the ideal cosmos of our world, for there were many others,—the Gods who marvelled at the mystery. Straightway this Nature fell from one into three, herself and Toil and their fairest child Invention, to p. 138 whom God gave the gift of being, themselves producing ideal form alone. The first creation, then, was the bringing forth of potencies and types and ideas, to whom God gave the gift of being; it was as yet the world “above,” the primæval Heaven, in ultimate perfection, thus constituting the unchanging boundaries of the new universe that was to be. These things-that-are were filled with “mysteries,” not “breaths” or “lives,” for these were not as yet. 8. The next stage is the breathing of the spiritual (not the physical) breath of lives into the fairest blend of the primal elements that condition the world-area. This blend or soul-substance is called psychōsis. The primal elements were not our mixed earth, water, fire, and air, but “knowing fire” (perhaps “fire in itself,” as Hermes elsewhere calls it, or intelligible fire, perchance the “flower of fire” of the so-called “Chaldæan Oracles” 1) and unknowing air, if we may judge from the phrase (7): “Let heaven be filled with all things full, and air and æther [? = fire] too!” It is Heaven or the ideal world that is so filled; even earth-water was not yet manifested, much less earth and water. It seems, then, that these souls (souls corresponding above with the subsequent man-stage below) were a blend of the three: spirit, knowing fire, and unknowing air,—triads, yet a unity called psychōsis. 9. They were moreover all essentially equal, but differed according to some fixed law of numbering; they were also apparently definite in number, one soul perchance for every star, as with Plato, according to the law of similarity of less and greater, of within and without. 10. These souls, then, were “sacred (or typical) men,” p. 139 a creation prior to that of the “sacred animals”; their habitat was in Upper Nature, the “all-fairest station of the æther”—the celestial cosmos. 11. They were appointed to certain stations and to the task of keeping the “wheel revolving,”—that is, as we shall see, they were to fashion forms for birth and death, and so provide means of transmission for the life-currents ever circulating in the great sphere. This was their appointed task, the law imposed on them, as obedient children of the Great King, their sire. So long as they kept their appointed stations they were to live for ever in surroundings of bliss and beauty, in full contemplation of the glories of the greater universe, throned amid the stars. But if they disobeyed the law, bonds and punishment await them. 12. We next come to a further creation of souls—a subject somewhat difficult to follow. These souls are of an inferior grade to the preceding, for they are composed of the primal water and earth, of “water in itself” and “earth in itself” we must suppose, and not of the compound elements we now call by these names. These are the souls of certain “sacred animals” or lives, which bear the same relationship to the souls which “keep the wheel revolving” as animals do to man on earth. They are, however, not shaped like the animals on earth, nor possess even typical animal forms, but bear the forms of men, though they are not men. 13. Still was the divine “water-earth” substance unexhausted, and so the residue was handed over to “those souls that had gone in advance and had been summoned to the land of Gods,”—that is to say, those stations near the Gods, in highest æther, of which mention has just been made. These souls are, of course, the man-souls proper. Out of this residue these Builders were to fashion p. 140 animals, after the models the Creator gave them,—certain types of life, below the “man” type proper, ranged in due order corresponding to the “motions of the souls.” That is to say, there were various classes of Builders according to the types of animals which were to be copied. The Builders were to fashion the forms, the Creator was to breathe into them the life. 14. Thus these Builders fashioned the etheric doubles of birds, quadrupeds, fish and reptiles, and not their physical bodies, for as yet the earth was not solid. 15. And so the Builder-souls accomplished their task, and fashioned the primæval copies of the celestial types of animals. Proud of their work, they grew restive at the restraints placed upon them by the law of their stations, and overstepped the limits decreed by the Creator. 1 Whereupon the punishment is pronounced, and the Creator resolves to make the human frame, therein to imprison the disobedient souls. And here we learn incidentally that all of this p. 141 psychogenesis which has gone before was the direct teaching of Hermes to the writer; of no physical Hermes, however, but of that Hermes whose “Books” are hidden in the zones (5), of the Hermes whom the writer, as he would have us believe, came to know face to face only after his inner vision was opened, and he had gazed with all-seeing eyes “upon the mysteries of that new dawn” (4). 16. For the new and mysterious fabrication of the man-form, all the seven obedient Gods, to whom the man-souls are kin (17), are summoned by the chief of them, Hermes himself, the beloved son and messenger of the Supreme, “soul of My Soul, and holy mind of My own Mind.” 1 17. All of the seven promise to bestow the best they have on man. 18. The plasm out of which the man-form is to be modelled is the residue of the mixture out of which the Builders had already made the animal doubles. But the Builder of the man-frames was Hermes himself, who mixed the plasm with still more water. 19. Here the writer inserts a further piece of information concerning the source of his tradition. It is no longer as before what Hermes himself reveals to him in vision, but what the writer was told at a certain initiation called the “Black Rite.” This rite was presided over by Kamēphis, who is called the “earliest of all,” or perhaps more correctly the “most primæval of [us] all.” Kamēphis is thus conceived as the representative of a more ancient wisdom than that of Isis, and yet even he but hands on the tradition of Hermes. 2 20. The souls are “enfleshed,” and utter loud complaints. Apparently not all at first can speak articulately; most of them can only groan, or scream, p. 142 or hiss. The leading class of souls can, however, so far dominate the plasm as to speak articulately, and so one of their number utters a desperate appeal to Heaven. 21. They have now lost their celestial state, and Heaven is shut away from them; no longer can they see “without the light.” They are shut down into a “heart’s small compass”; the Sun of their being has become a light-spark only, hidden in the heart. This is, of course, the logos, the inmost reality in man. 22. The souls pray for some amelioration of their unhappy lot, and the conditions of the moral law are expounded to them. They who do rightly shall, on their body’s dissolution, reascend to Heaven and be at rest; they who do ill, shall work out their redemption under the law of metempsychosis, or change from body to body, from prison to prison. 23. Details of this metempsychosis are then given with special reference to the incarnations of the “more righteous,” who shall be kings, philosophers and prophets. Such souls apparently, for it is not expressly so stated, shall, in passing round the wheel of rebirth, when out of incarnation in a human body, have some sort of life with the souls of the leading types of animals, which are given as eagles, lions, dragons, and dolphins. Or, if we are unjustified in this speculation, such souls shall in their animal parts have intimate relation with the noblest types of animal essence (24). 25. There now comes upon the scene the mighty Intellect of the Earth, a veritable Erdgeist, in the form of Mōmus, who speaking out of affection for him (28), urges Hermes to increase ills and trials upon the souls of men, so that they shall not dare too much (25-27). And thereon Hermes sets in motion the instrument or engine of unerring fate and mechanical retribution (28, 29). p. 143 29. Now all these things took place at the dawn of earth-life, when all as yet was inert, as far as our now solid earth is concerned. We must then suppose that as yet our present phase of existence on earth had not yet been manifested; that all was as yet in a far subtler or more primitive state of existence, when earth was still all “a-tremble,” and had not yet hardened to its present state of solidity;—that is to say, that the man-plasm was in an etheric state (30). 31. The earth gradually hardens. Into the now more solid earth, the Creator and His obedient sons, the Gods who had not made revolt, poured forth the blessings of nature. This is described by the beautiful symbol of the hands of blessing, figured in Egypt as the sun-rays, each terminating in a hand for giving light and life. 1 The imprisoned souls, the kinsmen of the Gods obedient, continue their revolt; they are the leaders of mankind, of a mankind far weaker than themselves, a humanity, apparently evolved normally from the nature of things and as yet in its childhood. Instead of teaching them the lessons of love and wisdom, the Disobedient Ones use them for evil purposes, for war and conflict, for oppression and savagery. 32. Things go from bad to worse; the earth is befouled with the horrors of savage man, until in despair the pure elements complain to God. They pray that He will send a holy emanation of Himself to set things right (32-34). 35. Hereupon God sends forth the mystery of a new birth, a divine descent, or emanation, an avatāra, as the Aryan Hindu tradition would call it, a dual manifestation. 2 And so Osiris and Isis are born to help the p. 144 world, to recall men from savagery, and restore the moral order (35-37). It was they who were taught directly by Hermes (37) in all law and science and wisdom. Their mission meets with success, and the “world” is filled with a knowledge of the Path of Return. But before their ascension into Heaven they have a petition to make to the Father, that not only earth but also the surrounding spaces up to Heaven itself may be filled with a knowledge of the truth. Thus then they proceed to hymn the Sire and Monarch of all in a praise-giving which, unfortunately, Stobæus did not think fit to copy. -------------------------------------------------------------------------------- The original text of the “Virgin of the World” treatise is obviously broken only by the omission of the Hymn of Osiris and Isis, and Excerpt ii. follows otherwise immediately on Excerpt i. The subject is the birth of royal souls, taken up from the instruction given in K. K., 23, 24 above. 39. There are four chief spaces: (i) Invisible Heaven, inhabited by the Gods, with the Invisible Sun as lord of all; (ii) Æther, inhabited by the Stars, of which for us the Sun is leader; (iii) Air, in which dwell non-incarnate souls, ruled by the Moon, as watcher o’er the paths of genesis; (iv) Earth, inhabited by men and animals, and over men the immediate ruler is the Divine King of the time. 40. The king-soul is the last of the Gods but the first of men 1; he is, however, on earth a demigod only, for his true divinity is obscured. His soul, or ka, comes from a soul-plane superior to that of the rest of mankind. The ascending souls of normally evolving humanity are thought of, apparently, as describing ever widening p. 145 circles in their wheelings in and out of incarnation, rising, as they increase in virtue and knowledge, at the zenith of their ascent in the intermediate state, before they turn to descend again into rebirth, ever nearer to the limits of the sensible world and, the frontiers of Heaven. 41. But there is also another class of descending royal souls, who have only slightly transgressed, and therefore descend only as far as this grade of humanity. 42. For the royal or ruling soul is not only a warrior monarch; his sovereignty may be also shown in arts of peace. He may be a righteous judge, a musician or poet, a truth-lover or philosopher. The activities of these souls are not determined, as is the case with souls of lower grades,—that is, those souls which have fallen deeper into material existence,—by what Basilides would have called the “appendages” of the animal nature; they are determined by a fairer taxis, an escort of angels and daimones, who accompany them into birth. 43. The description of their manner of birth, however, is, unfortunately, lost to us, owing either to the hesitation of Stobæus to make it public, or to its being cut out by some subsequent copyist. 44. We are next told that sex is no essential characteristic of the soul. It is an “accident” of the body, but this body is not the physical, but the “aery” body, which air, however, is not a simple element, but already differentiated into four sub-elements. 1 45. Moreover the sight, or intelligence, of the soul also depends upon the purity of certain envelopes, which p. 146 are called “airs,”—“airs” apparently more subtle even than the aery body (45). 1 46. Next follows a naïve reason for the excellence of Egypt and the wisdom of the Egyptians (46-48). Here the writer seems to be no longer dependent directly on the Trismegistic tradition, but is inserting and expanding popular notions. 49. The remaining sections of the Excerpt are taken up with speculations as to the cause of delirium (49, 50), and Stobæus brings his extract to a conclusion apparently without allowing the writer to complete his exposition. SOURCES? The discussion as to the meaning of the title, which has so far been invariably translated “The Virgin of the World,” will come more appropriately later on. How much of the original treatise has been handed on to us by Stobæus we have no external means of deciding. Our two Extracts, however, plainly stand in immediate connection with each other, and the original text is broken only by the unfortunate omission of the Hymn of Osiris and Isis. The first Extract, moreover, is plainly not the beginning of the treatise, since it opens with words referring to what has gone before; while the second Extract ends in a very unsatisfactory manner in the middle of a subject. What we have, however, gives us some very interesting indications of how the writer regarded his sources,—whether written or oral, whether physical or psychic. He of course would have us take his treatise as a literary unity; and indeed the subject is so worked up that it is very difficult to discover what the literary p. 147 sources that lay before the writer may have been, for the story runs on straight enough in the same thought-mould and literary form, in spite of the insertion of somewhat contradictory statements concerning the sources of information. When, however, Reitzenstein (p. 136) expressly states that the creation-story shows indubitable traces of two older forms, and that this is not a matter of surprise, as we find two (or more precisely four) different introductions,—we are not able entirely to follow him. It is true that these introductory statements are apparently at variance, but on further consideration they appear to be not really self-contradictory. THE DIRECT VOICE AND THE BOOKS OF HERMES The main representation is that the teacher of Isis is Hermes, who saw the world-creation, that is, the creation of our earth-system, and the soul-making, with his own spiritual sight (2). Isis has obtained her knowledge in two ways: either from the sacred Books of Hermes (4, 5); or by the direct spiritual voice of the Master (15). The intention here is plainly to claim the authority of direct revelation, for even the Books are not physical. They have disappeared, if indeed they ever were physical, and can only be recovered from the tablets of unseen nature, by ascending to the zones (5) where they are hidden; and these zones are plainly the same as the soul-spaces mentioned in S. I. H., 8. At the same time there is mention of another tradition, which, though in later details purporting to be historic and physical, in its beginnings is involved in purely mythological and psychic considerations. When the first and most ancient Hermes ascended to Heaven, he left his Books in the charge of the Gods, his kinsmen, p. 148 in the zones, and not on earth (3). On earth there succeeded to this wisdom a younger race, beloved of Hermes, and personified as his son Tat. These were souls as yet too young to understand the true science face to face. They were apparently regarded as the Tat (Thoth) priesthood of our humanity, who were subsequently joined by wisdom-lovers of another line of tradition, the Imuth (Asclepius) brotherhood, who had their doctrine originally from Ptah. 1 This seems to hint at some ancient union of two traditions or schools of mystic science, perhaps from the Memphitic and Thebaic priesthoods respectively. 2 What, however, is clear is that the writer professes to set forth a higher and more direct teaching than either the received tradition of the Isiac mystery-cult or of the Tat-Asclepius school. This he does in the person of Isis as the face to face disciple of the most ancient Hermes, 3 thus showing us that in the Hermes-circles of the Theoretics, or those who had the direct sight, though the Isis mystery-teaching was considered a tradition of the wisdom, it was nevertheless held to be entirely subordinate to the illumination of the direct sight. p. 149 KAMEPHIS AND THE DARK MYSTERY In apparent contradiction to all this we have the following statement: “Now give good heed, son Horus, for thou art being told the mystic spectacle which Kamēphis, our forefather, was privileged to hear from Hermes, the record-writer of all deeds, and I from Kamēphis when he did honour me with the Black [Rite] that gives perfection” (19). 1 Here Reitzenstein (p. 137) professes to discover the conflation of two absolutely distinct traditions of (i) Kamephis, a later god and pupil of Hermes, and (ii) Kamephis, an older god and teacher of Isis; but in this I cannot follow him. It all depends on the meaning assigned to the words παρὰ τοῦ πάντων προγενεστέρου, which Reitzenstein regards as signifying “the most ancient of all [gods],” but which I translate as “the most ancient of [us] all.” I take it to mean simply that, according to the general Isis-tradition, the founder of its mysteries was stated to be Kamephis, but that the Isis-Hermes circles claimed that this Kamephis, though truly the most ancient figure in the Isis tradition proper, was nevertheless in his turn the pupil of the still more ancient Hermes. The grade of Kamephis was presumably represented in the mystery-cult by the arch-hierophant who presided at the degree called the “Dark Mystery” or “Black Rite.” It was a rite performed only for those p. 150 who were judged worthy of it (ἐτίμησεν) after long probation in lower degrees, something of a far more sacred character, apparently, than the instruction in the mysteries enacted in the light. I would suggest, therefore, that we have here a reference to the most esoteric institution of the Isiac tradition, the more precise nature of which we will consider later on; it is enough for the moment to connect it with certain objects or shows that were apparently made to appear in the dark. As Clement of Alexandria says in his famous commonplace book, called the Stromateis 1: “It is not without reason that in the mysteries of the Greeks, lustrations hold the first place, analogous to ablutions among the Barbarians [that is, non-Greeks]. After these come the lesser mysteries, which have some foundation of instruction and of preliminary preparation for what is to follow; and then the great mysteries, in which nothing remains to be learned of the universe, but only to contemplate and comprehend nature [herself] and the things [which are mystically shown to the initiated].” 2 p. 151 KNEPH-KAMEPHIS But who was Kamēphis in the theology of the Egyptians? According to Reitzenstein, Kamephis or Kmephis, that is Kmeph, is equated by Egyptologists with Kneph, who, according to Plutarch, 1 was worshipped in the Thebaid as the ingenerable and immortal God. Kneph, however, as Sethe has shown, 2 is one of the aliases of Ammon, who is the “bull [or husband] of his mother,” the “creator who has created himself.” Kneph is, moreover, the Good Daimon, as Philo of Byblus says. 3 He is the Sun-god and Heaven-god Ammon. “If he open his eyes, he filleth all with light in his primæval 4 land; and if he close them all is dark.” 5 Here we have Kneph-Ammon as the giver of light in darkness, and the opener of the eyes. Moreover, Porphyry 6 tells us that the Egyptians regarded Kneph as the demiurge or creator, and represented him in the form of a man, with skin of a blue-black tint, girt with a girdle, and holding p. 152 a sceptre, and wearing a crown of regal wings. This symbolism, says Porphyry, signified that he was the representative of the Logos or Reason, difficult to discover, hidden, 1 not manifest 2; it is he who gives light and also life 3; he is the King. The winged crown upon his head, he adds, signifies that he moves or energizes intellectually. Kamephis, then, stands in the Isis-tradition for the representative of Agathodaimon, the Logos-creator. He is, however, a later holder of this office, and has had it handed on to him by Hermes, or at any rate he is instructed in the Logos-wisdom by Hermes. HERMES I. AND HERMES II. In this connection it is instructive to refer to the account which Syncellus 4 tells us he took from the statement of Manetho. Manetho, says Syncellus, states in his Books, that he based his replies concerning the dynasties of Egypt to King Ptolemy on the monuments. “[These monuments], he [Manetho] tells us, were engraved in the sacred language, and in the characters of the sacred writing, by Thoth the First Hermes; after the Flood they were translated from the sacred language into the then common tongue, but [still written] in hieroglyphic characters, and stored away in books, by the Good Daimon’s son, the Second Hermes, the father of Tat, in the inner shrines of the temples of Egypt.” p. 153 Here we have a tradition, going back as far as Manetho, which I have shown, in Chapter V. of the “Prolegomena” on “Manetho, High Priest of Egypt,” cannot be so lightly disposed of as has been previously supposed,—dealing expressly with the Books of Hermes. This tradition, it is true, differs from the account given in our Sermon (3-5), where the writer says nothing expressly of a flood, but evidently wishes us to believe that the most ancient records of Hermes were magically hidden in the zones of the unseen world, and that the flood, if there was one, was a flood or lapse of time that had utterly removed these records from the earth. For him they no longer existed physically. Manetho’s account deals with another view of the matter. His tradition appears to be as follows. The oldest records were on stone monuments which had survived some great flood in Egypt. These records belonged to the period of the First Hermes, the Good Daimon par excellence, the priesthood, therefore, of the earliest antediluvian Egyptian civilization. After the flood they were translated from the most archaic language into ancient Egyptian, and preserved in book-form by the Second Hermes, the priesthood, presumably, of the most ancient civilization after the flood, who were in time succeeded by the Tat priesthood. That this tradition is elsewhere contradicted by the Isis-tradition proper, which in a somewhat similar genealogy places Isis at the very beginning prior even to Hermes I., 1 need not detain us, since each tradition would naturally claim the priority of those whom it regarded as its own special founders, and we are for the moment concerned only with the claims of the Hermes-school. p. 154 The main point of interest is that there was a tradition which explained the past on the hypothesis of periods of culture succeeding one another,—the oldest being supposed to have been the wisest and highest; the most archaic hieroglyphic language, which perhaps the priests of Manetho’s day could no longer fully understand, 1 was supposed to have been the tongue of the civilization before the Flood of Hermes I. It may even be that the remains of this tongue were preserved only in the magical invocations, as a thing most sacred, the “language of the gods.” The point of view, however, of the circle to which our writer belonged, was that the records of this most ancient civilization were no longer to be read even in the oldest inscriptions; they could only be recovered by spiritual sight. Into close relation with this, we must, I think, bring the statement made in § 37, that Osiris and Isis, though they themselves had learned all the secrets of the records of Hermes, nevertheless kept part of them secret, and engraved on stone only such as were adapted for the intelligence of “mortal men.” The Kamephis of the Isis-tradition, then, apparently stands for Kneph as Agathodaimon, that is for Hermes, but not for our Hermes I., 2 for he has no physical p. 155 contact with the Isis-tradition, but for Hermes II., who was taught by Hermes I. THE BLACK RITE But what is the precise meaning of the “black rite” at which Kamephis presides? I have already suggested the environment in which the general meaning may be sought, though I have not been able to produce any objective evidence of a precise nature. Reitzenstein (pp. 139 ff.), however, thinks he has discovered that evidence. His view is as follows: The key to the meaning, according to him, is to be found in the following line from a Magic Papyrus 1: “I invoke thee, Lady Isis, with whom the Good Daimon doth unite, 2 He who is Lord ἐν τῷ τελείῳ μέλανι.” Reitzenstein thinks that the Good Daimon here stands for Chnum, and works out (p. 140) a learned hypothesis that the “black” refers to a certain territory of black earth, between Syene and Takompso, the Dedocaschœnus, especially famed for its pottery, which was originally in the possession of the Isis priesthood, but was subsequently transferred to the priesthood of Chnum by King Dośer. Reitzenstein would thus, presumably, translate the latter half of the sentence as “the Good Daimon who is Lord in the perfect black [country],” and so make it refer to Chnum, though indeed he seems himself to feel the inadequacy of this explanation to cover the word “perfect” (p. 144). But this seems to me to take all the dignified meaning out of both our text and that of the Magic Papyrus, and to introduce p. 156 local geographical considerations which are plainly out of keeping with the context. It is far more natural to make the Agathodaimon of the Papyrus refer to Osiris; for indeed it is one of his most frequent designations. Moreover, it is precisely Osiris who is pre-eminently connected with the so-called “under world,” the unseen world, the “mysterious dark.” He is lord there, while Isis remains on earth; it is he who would most fitly give instructions on such matters, and indeed one of the ancient mystery-sayings was precisely, “Osiris is a dark God.” 1 “He who is Lord in the perfecting black,” might thus mean that Osiris, the masculine potency 2 of the soul, purified and perfected the man on the mysterious dark side of things, and completed the work which Isis, the feminine potency of the soul, had begun on him. That, in the highest mystery-circles, this was some stage of union of the man with the higher part of himself, may be deduced from the interesting citations made by Reitzenstein (pp. 142-144) from the later Alchemical Hermes-literature; it clearly refers to the mystic “sacred marriage,” 3 the intimate union of the soul with the logos, or divine ray. Much could be written on this subject, but it will be sufficient to append two passages of more than ordinary interest. The Jewish over-writer of the Naassene Document contends that the chief mystery of the Gnosis was but the consummation of the instruction given in the various mystery-institutions of the nations. The p. 157 [paragraph continues] Lesser Mysteries, he tells us, commenting on the text of the Pagan commentator, pertained to “fleshly generation,” whereas the Greater dealt with the new birth, or second birth, with regeneration, and not with genesis. And speaking of a certain mystery, he says: “For this is the Gate of Heaven, and this is the House of God, where the Good God 1 dwells alone, into which [House] no impure [man] shall come; but it is kept under watch for the spiritual alone; where when they come they must cast away their garments, and all become bridegrooms obtaining their true manhood through the Virginal Spirit. For such a man is the Virgin big with child, conceiving and bearing a Son, not psychic, not fleshly, but a blessed Æon of Æons.” 2 In the marvellous mystery-ritual of the new-found fragments of The Acts of John, lately discovered in a fourteenth century MS. in Vienna, disguised in hymn form, and hiding an almost inexhaustible mine of very early tradition, the “sacred marriage” is plainly suggested as one of the keys to part of the ritual. Compare, for instance, with the “casting away of their garments,” in the above-quoted passage of the Naassene writer, the following: “[The Disciple.] I would flee. [The Master.] I would [have thee] stay. [The Assistants.] Amen! [The Disciple.] I would be robed. [The Master.] And I would robe [thee]. [The Assistants.] Amen! [The Disciple.] I would be at-oned. p. 158 [The Master.] And I would at-one. [The Assistants.] Amen!” 1 BLACK LAND. But to return to the “mysterious black.” Plutarch tells us: “Moreover, they [the Egyptians] call Egypt, inasmuch as its soil is particularly black, as though it were the black of the eye, Chemia, and compare it with the heart,” 2—for, he adds, it is hot and moist, and set in the southern part of the inhabitable world, in the same way as the heart in the left side of a man. 3 Egypt, the “sacred land” par excellence, was called Chemia or Chem (Ḥem), Black-land, because of the nature of its dark loamy soil; it was, moreover, in symbolic phraseology the black of the eye, that is, the pupil of the earth-eye, the stars and planets being regarded as the eyes of the gods. 4 Egypt, then, was the eye and heart of the Earth; the Heavenly Nile poured its light-flood of wisdom through this dark of the eye, or made the land throb like a heart with the celestial life-currents. Nor is the above quotation an unsupported statement of Plutarch’s, for in an ancient text from Edfu, 5 we read: “Egypt (lit. the Black), which is so called after the eye of Osiris, for it is his pupil.” Ammon-Kneph, too, as we have seen, is black, or blue-black, signifying his hidden and mysterious p. 159 character; and in the above-quoted passage he is called “he who holds himself hidden in his eye,” or “he who veils himself in his pupil.” This pupil, then, concludes Reitzenstein (p. 145), is the “mysterious black.” Is this, then, the origin of this peculiar phrase? If so, it would be connected with seeing, the spiritual sight, the true Epopteia. THE PUPIL OF THE WORLD’S EYE But Isis, also, is the black earth, and, therefore, the pupil of the eye of Osiris, and, therefore, also of the Chnum or Ammon identified with Osiris at Syene. Isis, therefore, herself is the “Pupil of the World’s Eye”—the κόρη κόσμου. 1 Reitzenstein would, therefore, have it that the original type of our treatise looks back to a tradition which makes the mystery-goddess Isis the disciple and spouse of the mysterious Chnum or Ammon, or Kneph or Kamephis, as Agathodaimon; and, therefore, presumably, that the making of this Kamephis the disciple in his turn of Hermes is a later development of the tradition, when the Hermes-communities gained ascendancy in certain circles of the Isis-tradition. This is very probable; but dare we, with Reitzenstein, cast aside the “traditional” translation of κόρη κόσμου, as “Virgin of the World,” and prefix to our treatise as title the new version, “The Pupil of the Eye of the World”? It certainly sounds strange as a title to unaccustomed ears, and differs widely from any other titles of the Hermetic sermons known to us. But what does the “Virgin of the World” mean in connection with our treatise? Isis as the Virgin Mother is a p. 160 familiar idea to students of Egyptology 1; she is κατ᾽ ἐξοχὴν, the “World-Virgin.” THE SON OF THE VIRGIN And here it will be of interest to turn to a curious statement of Epiphanius 2; it is missing in all editions of this Father prior to that of Dindorf (Leipzig, 1859), which was based on the very early (tenth century) Codex Marcianus 125, all previous editions being printed from a severely censured and bowdlerized fourteenth century MS. Epiphanius is stating that the true birthday of the Christ is the Feast of Epiphany, “at a distance of thirteen days from the increase of the light [i.e. December 25]; for it needs must have been that this should be a figure of our Lord Jesus Christ Himself and of His twelve disciples, who make up the thirteen days of the increase of the Light.” The Feast of the Epiphany was a great day in Egypt, connected with the “Birth of the Æon,”—a phase of the “Birth of Horus.” For Epiphanius thus continues: “How many other things in the past and present support and bear witness to this proposition, I mean the birth of Christ! Indeed, the leaders of the idol-cults, 3 filled with wiles to deceive the idol-worshippers who believe in them, in many places keep highest festival on this same night of Epiphany [= the Manifestation to Light], so that they whose hopes are in error may not seek the truth. For instance, at p. 161 [paragraph continues] Alexandria, in the Koreion, 1 as it is called—an immense temple, that is to say the Precinct of the Virgin—after they have kept all-night vigil with songs and music, chanting to their idol, when the vigil is over, at cock-crow, they descend with lights into an underground crypt, and carry up a wooden image lying naked on a litter, with the seal of a cross made in gold on its forehead, and on either hand two similar seals, and on either knee two others, all five seals being similarly made in gold. And they carry round the image itself, circumambulating seven times the innermost temple, to the accompaniment of pipes, tabors and hymns, and with merry-making they carry it down again underground. And if they are asked the meaning of this mystery, they answer: ‘To-day at this hour the Maiden (Korē), that is, the Virgin, gave birth to the Æon.’” He further adds that at Petra, in Arabia, where, among other places, this mystery was also performed, the Son of the Virgin is called by a name meaning the “Alone-begotten of the Lord.” 2 Here, then, at Alexandria, in every probability the very environment of our treatise, we have a famous mystery-rite, solemnized in the Temple of the Virgin, who gives birth to a Son, the Æon. This, we shall not be rash in assuming, signifies not only the birth of the new year, but also still more profound mysteries, when we remember the words of the Naassene Document quoted above: “For such a man is the Virgin, big with child, conceiving and bearing a Son,—not psychic, not fleshly [nor, we may add, temporal], but p. 162 a blessed Æon of Æons”—that is, an Eternity of Eternities, an immortal God. We should also notice the crowing of the cock, which plays so important a part in the crucifixion-story in the Gospels, 1 and above all things the stigmata on the image, the symbols of a cosmic and human mystery. THE MYSTERY OF THE BIRTH OF HORUS In our own treatise the mysterious Birth of Horus is also referred to (35, 36) as follows. Isis has handed on the tradition of the Coming of Osiris, the Divine emanation, the descent of the efflux of the Supreme, and Horus asks: “How was it, mother, then, that Earth received God’s efflux?”—where Earth may well refer to the “Dark Earth,” a synonym of Isis herself. And Isis answers: “I may not tell the story of [this] birth; for it is not permitted to describe the origin of this descent, O Horus, [son] of mighty power, lest afterward the way of birth of the immortal Gods should be known unto men.” Here I think we have a clear reference to the mysterious “Birth of Horus,” the birth of the gods,—that is to say, of how a man becomes a god, becomes the most royal of all souls, gains the kingdom, or lordship over himself. This mystery was not yet to be revealed to the neophyte—Horus—and yet this Birth is suggested to Tat by Hermes—C. H., xiii. (xiv.) 2—when he says: “Wisdom that understands in silence [such is the matter and the womb from out which Man is born] and the True Good the Seed.” The womb is the mysterious Silence, the matter is p. 163 [paragraph continues] Wisdom, Isis herself, the seed is the Good, the Agathodaimon, Osiris. But in our treatise Horus has not yet reached to this high state; Isis, as the introductory words tell us, is pouring forth for him “the first draught of immortality” only, “which souls have custom to receive from gods”; he is being raised to the understanding of a daimon, but not as yet to that of a god. All of this, moreover, seems to have been part and parcel of the Isis mystery-tradition proper, for as Diodorus (i. 25), following Hecatæus, informs us, it was Isis who “discovered the philtre of immortality, by means of which, when her son Horus, who had been plotted against by the Titans, and found dead (νεκρόν) beneath the water, not only raised him to life (ἀναστῆσαι) by giving him life (ψυχήν), but also made him sharer in immortality.” Here we have evidence to show that in the mystery-myth Horus was regarded as the human soul, and that there were two interpretations of the mystery. It referred not only to the “rising from the dead” in another body, or return to life in another enfleshment, but also to a still higher mystery, whereby the consciousness of immortality was restored to the memory of the soul. The soul had been cast by the Titans, or the opposing powers of the subtle universe, into the deep waters of the Great Sea, the Ocean of Generation, or Celestial Nile, for as the mysterious informant of Cleombrotus told him, 1 these stories of Titans concerned daimons or souls proper, not bodies. 2 p. 164 From this death in the sea of matter, Isis, the Mother Soul, brings Horus repeatedly back to life, and finally bestows on him the knowledge of immortality, and so raises him from the “dead.” 1 This birth of the “true man” within, the logos, was and is for man the chief of all mysteries. In the Chapter on “The Popular Theurgic Hermes-Cult,” we have already, in elucidation of the sacramental formula, “Thou art I and I am thou,” quoted the agraphon from the Gospel of Eve concerning the Great Man and the Little Man or Dwarf, and lovers of the Aupaniṣhad literature of Hindu-Aryan theosophy need hardly be p. 165 reminded of “the ‘man,’ of the size of a thumb,” within, in the ether of the heart. 1 “ISHON” But what is of more immediate interest is that the same idea is to some extent found in the Old Covenant documents, especially in the Prophetical and Wisdom literature, which latter was strongly influenced by Hellenistic ideas. Ishon, which literally means “little man” or “dwarf,” 2 is in A.V. generally translated “apple of the eye.” 3 Thus we read in a purely literal sense, referring to weeping: “Let not the apple of thine eye cease” (Lam. ii. 18). It was, however, a common persuasion, that the intelligence or soul itself, not merely the reflection of the image of another person, resided in the eye, and was made manifest chiefly by the eye. Thus the “apple of the eye” was used as a synonym for a man’s most precious possession, the treasure-house as it were of the light of a man. p. 166 And so we read: “He [Yahweh] kept him [Israel] as the apple of his eye” (Ps. xvii. 8)—where ishon is in the Hebrew further glossed as the “daughter of the eye”; and again: “Thus saith the Lord of Hosts: . . . He that toucheth you toucheth the apple of his eye” (Zech. ii. 8). The “apple of the eye” (ishon) was, then, something of great value, something very precious, and, therefore, we read in the Wisdom-literature that the punishment of the man who curses his father and mother is that “his lamp shall be put out in obscure (ishon) darkness” (Prov. xx. 20)—that is, that he shall thus extinguish the lamp of his intelligence, or perhaps spiritual nature, “in the apple of his eye there will be darkness”; and this connects with a passage in the Psalms which shows traces of the same Wisdom-teaching. “In the hidden part 1 [of man] thou shalt make me to know wisdom” (Ps. li. 6). But the most striking passages are to be found in that pre-eminently Wisdom-chapter in the Proverbs-collection, where the true Israelite is warned to remain faithful to the Law (Torah), and to have no commerce with the “strange woman,” the “harlot”—that is, the “false doctrines” of the Gentiles. 2 “Keep my law as the apple of thine eye” (Prov. vii. 2), says the writer, speaking in the name of Yahweh, for he has seen the young and foolish being led astray by the “strange woman.” “He went the way to her house, in the twilight, in the evening; in the black (ishon) and dark night” (Prov. vii. 9). That is to say, p. 167 his lamp was put out; there was dark night in his eye, in that little man of his, which should be his true light-spark understanding the wisdom of Yahweh. Here, I think, we have additional evidence, that the idea, that the pupil of the eye was the seat of the spiritual intelligence in man, was widespread in Hellenistic circles. 1 But even so, can we translate κόρη κόσμου as the “Apple of the World-Eye”? It is true that Isis is the instrument or organ of conveying the hidden wisdom to Horus, and that it is eventually Hermes or the Logos who is the true light itself, which shines through her, the pupil of Egypt’s eye, 2 out of that mysterious darkness, in which she found herself, when she received illumination at the hands of Kamephis; but is this sufficient justification for rejecting the traditional translation of the title, and adopting a new version? On the whole I am inclined to think, that though the new rendering may at first sight appear somewhat strained, nevertheless in proportion as we become more familiarized with the idea and remember the thought-environment of the time, we may venture so to translate it. Isis, then, is the “Apple or Pupil of the Eye of Osiris.” On earth the “mysterious black” is Egypt p. 168 herself, the wisdom-land. Isis is the mysterious wisdom of Egypt, but in our treatise she is even more than this, for she is that wisdom but now truly illumined by the direct sight, the new dawn of the Trismegistic discipline of which she speaks (4). To a Greek, however, the word κόρη would combine and not distinguish the two meanings of the title over which we have been labouring; but even as logos meant both “word” and “reason,” so korē would mean both “virgin” and “pupil of the eye”; but as it is impossible to translate it in English by one word, we have followed the traditional rendering. THE SIXTY SOUL-REGIONS We now turn to a few of the most important points which require more detailed treatment than the space of a footnote can accommodate. There are, of course, many other points that could be elaborated, but if that were done, the present work would run into volumes. The number of degrees into which the soul-stuff (psychōsis) is divided, is given as three, and as sixty (10). If this statement stood by itself we should have been somewhat considerably puzzled to have known what to make of it, even when we remembered the mystic statement that 60 is par excellence the number of the soul, and that he who can unriddle the enigma will know its nature. Fortunately, however, if we turn to S. I. H., 6 (Ex. xxvii.), we find that according to this tradition the soul-regions also were divided into 60 spaces, presumably corresponding to the types of souls. They were in 4 main divisions and 60 special spaces, with no overlapping (7). These spaces were also called zones, firmaments or layers. We are further told (6) that the lowest division, that p. 169 is the one nearest to the earth, consists of 4 spaces; the second, of 8; the third, of 16; and the fourth, of 32. And still further (7), that there were besides the 4 main divisions 12 intervallic ones. This introduces an element of uncertainty, for, as far as I am aware, we have no objective information which can enable us to determine how the intervallic divisions were located in the mind of the writer; speculation is rash, but a scheme has suggested itself to me, and I append it with all reservation. First of all we have 4 main divisions or planes, separated from one another by 3 determinations of some sort, for the whole ordering pertains to the Air proper, and perhaps the 4 states of Air were regarded as earthy, watery, aery, and fiery Air. The 3 determinations may perhaps have been regarded as corresponding to the three main grades or florescences of the soul-stuff, which were apparently of a superior substance. Each division of the 4 may further have been regarded as divided off by three intervallic determinations; so that we should have 3 such intervals in the lowest division, subdividing it into 4 spaces of 1 space each; 3 in the second, subdividing it into 4 spaces of 2 spaces each; 3 in the third, subdividing it into 4 spaces of 4 spaces each; and 3 in the fourth, subdividing it into 4 spaces of 8 spaces each. The sum of these intervals would thus be 12. PLUTARCH’S YOGIN In this connection, however, I cannot refrain from appending a pleasant story told by Plutarch. 1 p. 170 The speaker is Cleombrotus, a Lacedæmonian gentleman and man of means, who was a great traveller, and a greedy collector of information of all sorts to form the basis of a philosophical religion. He had spent much time in Egypt, and had also been a voyage beyond the Red Sea. On his travels Cleombrotus had heard of a philosopher-recluse, who lived in complete retirement, except once a year when he was seen by “the folk round the Red Sea”; then it was that a certain divine inspiration came upon him, and he came forth and “prophesied” to the nobles and royal scribes who used to flock to hear him. With great difficulty, and only after the expenditure of much money, Cleombrotus discovered the hermitage of this recluse, and was granted a courteous reception. Our old philosopher was the handsomest man Cleombrotus had ever met, deeply versed in the knowledge of plants, and a great linguist. With Cleombrotus, however, he spoke Doric, and almost in verse, and “as he spake perfume filled the place from the sweetness of his breath.” His knowledge of the various mystery-cults was profound, and his intimate acquaintance with the unseen world remarkable; he explained many things to Cleombrotus, and especially the nature of the daimones, and the important part they played as factors in any satisfactory interpretation of ancient mythology, seeing that most of the great myths referred to the doings of the daimones and not of mortals. Cleombrotus, however, has told his story merely as an introduction to the quotation of a scrap of information let fall by the old philosopher concerning the plurality of worlds 1; thus, then, he continues: p. 171 “THE PLAIN OF TRUTH” “He told me that the number of worlds was neither infinite, nor one, nor five, but that there were 183 of them, arranged in the figure of a triangle of which each side contained 60, and of the remaining 3 one set at each angle. And those on the sides touch each other, revolving steadily as in a choral dance. And the area of the triangle is the Common Hearth of all, and is called the ‘Plain of Truth,’ 1 in which the logoi and ideas and paradigms of all things which have been, and which shall be, lie immovable; and the Æon [or Eternity] being round them [sc. the ideas], time flows down upon the worlds like a stream. And the sight and contemplation (θέαν) of these things is possible for the souls of men only once in ten thousand years, should they have lived a virtuous life. And the highest of our initiations here below is only the dream of that true vision and initiation 2; and the discourses [sc. delivered in the mystic rites] have been carefully devised to awaken the memory of the sublime things above, or else are to no purpose.” p. 172 This statement I am inclined to regard as one of the most distinct pronouncements on the nature of the higher mysteries which has been preserved to us from antiquity, and the locus classicus and point of departure for any really fruitful discussion of the true nature of the philosophic mysteries, and yet I have never seen it referred to in this connection. Our old philosopher was well acquainted with the Egyptian mystery-tradition, for Cleombrotus obtained information from him concerning the esoteric significance of Typhon and Osiris, and what I have quoted above falls naturally into place in the scheme of ideas of the tradition preserved in the treatise which we are discussing. 1 It, indeed, pertains to a higher side of the matter, for it purports to be the highest theoria of all, and possible for the souls even of the most righteous only at long periods of time. Of course the representation is symbolical. The triangle is no triangle; it is the “plain of truth,” the “hearth of the universe.” The triangle, then, pertained to the plane of Fire proper and not Air. Still, the ordering of the “worlds” is similar to that of our soul spaces. The triangle is shut off from the manifested world by the Æon; it is out of space and time proper. Time flows down from it. The worlds proper are 3 worlds or cosmoi, each divided into 60 subordinate cosmoi, in choral dance, or orderly harmonious movement of one to the other. Our soul-spaces, then, may have been regarded as some reflection of these supernal conditions. One is almost tempted to turn the plane triangle p. 173 into a solid figure, a tetrahedron, 1 and imagine the idea of a world or wheel, at each of the four angles, and to speculate on the Wheels of Ezekiel, the prototype of the Mercabah or Heavenly Chariot of Kabalism, the Throne of Truth of the Supreme, but I will not try the patience of my readers any further, for doubtless most of them will have cried already: Hold, enough! THE BOUNDARIES OF THE NUMBERS WHICH PREEXIST IN THE SOUL Perhaps, however, it would be as well, before dismissing the subject, to consider very briefly what Plato, following Pythagoras, 2 has to say concerning the “boundaries” of all numbers which pre-exist in the soul. These soul-numbers are 1, 2, 3, 4, 8, 9, 27 (the combination of the two Pythagorean series 1, 2, 4, 8 and 1, 3, 9, 27), or 1, 2, 3, 2², 2³, 3², 3³. Of these numbers 1, 2, 3 are apportioned to the World-Soul itself, in its intellectual or spiritual aspect, and signify its abiding in (1), its proceeding from (2), and its returning to itself (3); this with regard to primary natures. But in addition, intermediate subtle natures or souls are “providentially” ordered in their evolution and involution, by the World-Soul; they proceed according to the power of the fourth term (4 or 2²), “which possesses generative powers,” and return according to that of the fifth (9 or 3²), “which reduces them to one.” Finally also solid or gross natures are also “providentially” ordered in their procession according to 8 (2³), and in their conversion according to 27 (3³). 3 p. 174 From all of which we get the following scheme of circular progression and conversion of the soul, the various main stages through which it passes: With this compare the “Chaldæan Oracle” (ap. Psellus, 19): “Do not soil the spirit, nor turn the plane into the solid”—μὴ πνεῦμα μολύνῃς μῦτε βαθύνῃς τὸ ἐπίπεδον (ed. Cory, Or. clii., p. 270); where the four stages correspond to the point, line, plane, and solid. It is also to be remembered that since x0 = 1, 20 = 1 and 30 = l. That these are the boundary numbers of the soul, according to Pythagoreo-Platonic tradition, is of interest, but how this can in any way be made to agree with the ordering of the soul-spaces in our treatise is a puzzle. That by adding these numbers together (1 + 2 + 3 + 4 + 8 + 9 + 27) we get 54, and by farther adding the numbers of the World-Soul proper (1 + 2 + 3) we get 6, and so total out the whole sum of the phases to 60, savours somewhat of “fudging,” as we used to call it at school. It is by no means convincing, for we are here combining particulars with universals as though they were of equal dignity; still the ancients frequently resort to such combinations. That, however, there is something more than learned trifling in these numbers of Plato may be seen by the brilliant study of Adam on the “nuptial number” of Plato, 1 which was based upon the properties of the p. 175 [paragraph continues] “Pythagorean triangle,” a right-angled triangle to the containing sides of which the values of 3 and 4 were given, the value of its hypothenuse being consequently 5; and 3 × 4 × 5 = 60. The numbers 3, 4, 5, together with the series 1, 2, 4, 8, and 1, 3, 9, 27, were the numerical sequences which supplied those “canons of proportion” with which the Pythagoreans and Platonists chiefly busied themselves. Still, as far as I can see, this does not throw any clear light on the ordering of the soul spaces as given in our treatise, and we are therefore tempted to connect it with the tradition of the mysterious 60’s of Cleombrotus. But what that choral dance was which ordered the subordinate cosmoi into 60’s, and whether they proceeded by stages which might correspond to 3’s and 4’s and 5’s, we have, as far as I am aware, no data on which to base an argument. It may, however, have been connected with Babylonian ideas; the 3 may have been regarded as “falling into” 4, so making 12, and this stage in its turn have been regarded as “falling into” 5, and so making 60. THE MYSTERIOUS CYLINDER It is to be noticed, however, that before the souls revolted, the Demiurge “appointed for them limits and reservations 1 in the height of Upper Nature, that they might keep the cylinder a-whirl in proper order and economy” (11). They were, then, confined to certain orderings and spaces. But what is the mysterious “cylinder” which they were to keep revolving? So far I have come across nothing that throws any p. 176 direct light on the subject. However, Proclus 1 says that Porphyry stated that among the Egyptians the letter χ, surrounded by a circle, symbolized the mundane soul. It is curious that Porphyry should have referred this idea to the Egyptians, when he must have known that Plato, to whom Porphyry looked as the corypheus of all philosophy, had treated of the significance of the symbol X (in Greek χ) in perhaps the most discussed passage of the Timæus (36B). 2 This letter symbolized the mutual relation of the axes and equators of the sphere of the “same” (the “fixed stars”) and the sphere of the “other” (the “seven planetary spheres”). Porphyry, however, may have believed that Plato, or Pythagoras, got the idea in the first place from Egypt—the common persuasion of his school. This enigma of Plato is described as follows by Jowett in his Introduction to the Timæus 3: “The universe revolves round a centre once in twenty-four hours, but the orbits of the fixed stars take a different direction from that of the planets. The outer and the inner sphere cross one another and meet again at a point opposite to that of their first contact; the first moving in a circle from left to right along the side of a parallelogram which is supposed to be inscribed in it, the second also moving in a circle along the diagonal of the same parallelogram from right to left 4; or, in p. 177 other words, the first describing the path of the equator, the second, the path of the ecliptic.” We should thus, just as the Egyptians, according to Porphyry, symbolized it, represent the conception by the figure of a circle with two diameters suggesting respectively the equator and the ecliptic. But what is the rectangular figure to which Jowett refers, but which he does not further describe? The circles are spheres; and, therefore, the rectangular figure must be a solid figure inscribed in the sphere “of the same.” If we now set the circle revolving parallel to the longer sides of the figure, this “parallelogram” will trace out a cylinder, while the seven spheres of the “other,” the “souls” of the “planets,” moving parallel to one of the diagonals of our figure, and in an opposite direction to the sphere of the “same,” will, by their mutual difference of rates of motion, cause their “bodies” (the souls surrounding the bodies) to trace out spiral orbits. All this in itself, I confess, seems very far-fetched, and I should have thrown my notes on the subject into the waste-paper basket, but for the following consideration: Basil of Cæsarea, in his Hexæmeron, or Homilies on p. 178 the Six Days of Creation, declared it “a matter of no interest to us whether the earth is a sphere or a cylinder or a disk, or concave in the middle like a fan.” 1 The cylinder-idea, then, was a favourite theory with regard to the earth-shape in the time of Basil, that is the fourth century. This cylinder-idea, however, I am inclined to think was very ancient. In the domain of Greek speculation we first meet with it in what little is known of the system of Anaximander of Miletus, the successor of Thales. Anaximander is reported to have believed that “the earth is a heavenly body, controlled by no other power, and keeping its position because it is the same distance from all things; the form of it is curved, cylindrical, like a stone column; it has two faces; one of these is the ground beneath our feet, and the other is opposite to it.” 2 And again: “That the earth is a cylinder in form, and that its depth is one-third of its breadth.” 3 Now I have never been able to persuade myself that the earliest philosophers of Greece “invented” the ideas ascribed to them. They stood on the borderland of mythology and mysticism, and, in every probability, took their ideas from ancient traditions. p. 179 [paragraph continues] Anaximander himself was in every probability indirectly, for all we know even directly, influenced by Egyptian and Chaldæan notions; indeed, who can any longer doubt in the light of the Cnossus excavations?” 1 Anaximander is thus said to have regarded the earth-cylinder as fixed, whereas in our treatise the cylinder is not the earth and is not fixed; it is, on the contrary, a celestial cylinder and in constant motion. Can it, then, possibly be that this cylinder notion was associated with some Babylonian idea, and had its source in that country par excellence of cylinders? In Babylonia, moreover, the cylinder-shape was frequently used for seals, fashioned like a small roller, so that the characters or symbols engraved on them could be impressed on soft substance, such as wax. Further, the Babylonian and Egyptian civilizations were, as we know, closely associated, and pre-eminently so in the matter of sigils and seals. In the Coptic-Gnostic works, translated from Greek originals, and indubitably mainly of Egyptian origin, the idea of “characters,” “seals,” and “sigils,” as types impressed on matter, is a commonplace. Can our cylinder, then, have some connection with the circle of animal types, or types of life, of which so much is said in our treatise? The souls of the supernal man class would then have had the task of keeping this cylinder in motion, so that thereby the various types were continually impressed on the plasms in the sphere of generation, or ever-becoming—the wheel of genesis? This may be so, for in P. S. A., 19, we read: “The air, moreover, is the engine, or machine, through which p. 180 all things are made . . . mortal from mortal things and things like these.” So also in K. K., 28, Hermes says: “And I will skillfully devise an instrument, mysterious, possessed of power of sight that cannot err . . . an instrument that binds together all that’s done.” Here again we have the same idea, all connected with the notion of Fate or Heimarmene; the instrument of Hermes is the Kārmic Wheel, by which cause and effect are linked together, and that too with a moral purpose. 1 Finally, in connection with our cylinder, we may compare the Âryan Hindu myth of the “Churning of the Ocean,” in the Viṣhṇu Purāṇa. The churning-staff or Pillar was the heaven-mountain, round which was coiled the cosmic serpent, to serve as rope for twirling it. The rope was held at either end by the Devas and Asuras, or gods and dæmons. There is also a mystic symbol in India which probably connects with a similar range of ideas. It is two superimposed triangles (⧖), with their apices touching, and round the centre a serpent is twined,—a somewhat curious resemblance to our X and cylinder-idea. And so much for this puzzling symbol. THE EAGLE, LION, DRAGON AND DOLPHIN We now pass to the four leading types of animals, connected with souls of the highest rank—namely, the eagle, lion, dragon, and dolphin (24, 25)—which it may be of interest to compare with the symbolism of some of the degrees of the Mithriac Mysteries. 2 p. 181 [paragraph continues] In one of the preliminary degrees of the rite, we are informed, some of the mystæ imitated the voices of birds, others the roaring of lions. 1 All of this was interpreted by the initiates as having reference to transmigration or metempsychosis. Thus Porphyry 2 tells us that in the Mysteries of Mithras they called the mystæ by the names of different animals, so symbolizing man’s common lower nature with that of the irrational animals. Thus, for instance, they called some of the men “lions,” and some of the women “lionesses,” some were called “ravens,” while the “fathers,” the highest grade, were called “hawks” and “eagles.” The “ravens” were the lowest grade; those of the “lion” grade were apparently previously invested with the disguises and masks of a series of animal forms before they received the lion shape. Porphyry tells us, further, that Pallas, who had, prior to Porphyry’s day, written an excellent treatise on the Mithriaca, now unfortunately lost, asserts that all this was vulgarly believed to refer to the zodiac, but that in truth it symbolized a mystery of the human soul, which is invested with animal natures of various kinds, 3 p. 182 according to the tradition of the Magi. Thus they call the sun (and therefore those corresponding to this nature) a bull, a lion, a dragon, and a hawk. It is further to be remembered that Appuleius, 1 in describing the robe with which he was invested after his initiation into the Mysteries of Isis, tells us that he was enthroned as the sun, robed in twelve sacramental stoles or garments; these garments were of linen with beautiful paintings upon them, so that from every side “you might see that I was remarkable by the animals which were painted round my vestment in various colours.” This dress, he says, was called the “Olympic Stole.” MOMUS Finally, it may perhaps be of service to make the reader a little better acquainted with Momus. Among the Greeks Momus was the personification of the spirit of fault-finding. Hesiod, in his Theogony (214), places him among the second generation of the children of Night, together with the Fates. From the Cypria 2 of Stasimus, 3 we learn that, when Zeus, in answer to Earth’s prayer to relieve her of her overpopulation of impious mankind, 4 first sent the Theban War, and on this proving insufficient, bethought him of annihilating the human race by thunderbolts (fire) and floods (water), Momus advises the Father of gods and men to marry the goddess Thetis to a mortal, so that a beautiful daughter (Aphrodite-Helen) might be born to p. 183 them, and so mankind, Greeks and Barbarians, on her account be involved in internecine strife—namely, the Trojan War. Further, the Scholiast on Il., i. 5, avers that it was Momus whom Homer meant to represent by the “will” or “counsel” of Zeus. Sophocles, moreover, wrote a Satyric drama called “Momus,” 1 and so also Achæus. 2 Both Plato 3 and Aristotle 4 refer to Momus. Callimachus, the chief librarian of the Alexandrian Library, from 260-240 B.C., in his Ætia, 5 pilloried his critic and former pupil Apollonius Rhodius as Momus. Momus, moreover, was a favourite figure with the Sophists and Rhetoricians, especially of the second century A.D. In Æl. Aristides, 6 Momus, as he could find no fault with Aphrodite herself, found fault with her shoe. 7 Lucian makes Aphrodite vow to oppose Momus tooth and nail, 8 and makes Momus find fault with even the greatest works of the gods, such as the house of Athene, the bull of Zeus, and the men of Hephæstus,—the last because the god-smith had not put windows in their breasts so that their hearts might be seen. 9 And, interestingly enough in connection with our treatise, Lucian, in one of his witty sketches, 10 makes p. 184 [paragraph continues] Momus one of the persons of the dialogue with Zeus and Hermes. Momus finds fault because Bacchus is reckoned among the gods, and is commanded by Zeus to refrain from making ridicule of Hercules and Asclepius. The popular figure of Momus was that of a feeble old man, 1—a very different representation from the grandiose Intelligence of our treatise, a true Lucifer. Some representations give his one sharp tooth, and others wings. The story runs that Zeus finally banished him from Olympus for his fault-finding. 2 The Onomastica Vaticana 3 connects Momus with Mammon; but this side-issue need not detain us. 4 THE MYSTIC GEOGRAPHY OF SACRED LANDS With regard to the symbolic figure of the Earth of §§ 46-48 of the second K. K. Extract, and the persuasion that Egypt was the heart or centre thereof, we may append two quotations on the subject from widely different standpoints. The first is from Dr Andrew D. White’s recent volumes 5: “Every great people of antiquity, as a rule, regarded its own central city or most holy place as necessarily the centre of the earth. “The Chaldeans held that their ‘holy house of the gods’ was the centre. The Egyptians sketched the world under the form of a human figure, in which Egypt was the heart, and the centre of it Thebes. For the Assyrians, it was Babylon; for the Hindus, it was Mount Meru; for the Greeks, so far as the civilized p. 185 world was concerned, Olympus or the temple of Delphi; for the modern Mohammedans, it is Mecca and its sacred stone; the Chinese, to this day, speak of their empire as the ‘middle kingdom.’ It was in accordance, then, with a simple tendency of human thought that the Jews believed the centre of the world to be Jerusalem. “The book of Ezekiel speaks of Jerusalem as in the middle of the earth, and all other parts of the world as set around the holy city. Throughout the ‘ages of faith’ this was very generally accepted as a direct revelation from the Almighty regarding the earth’s form. St Jerome, the greatest authority of the early Church upon the Bible, declared, on the strength of this utterance of the prophet, that Jerusalem could be nowhere but at the earth’s centre; in the ninth century Archbishop Kabanus Maurus reiterated the same argument; in the eleventh century Hugh of St Victor gave to the doctrine another scriptural demonstration; and Pope Urban, in his great sermon at Clermont urging the Franks to the crusade, declared, ‘Jerusalem is the middle point of the earth’; in the thirteenth century an ecclesiastical writer much in vogue, the monk Cæsarius of Heisterbach, declared, ‘As the heart in the midst of the body, so is Jerusalem situated in the midst of our inhabited earth,’—‘so it was that Christ was crucified at the centre of the earth.’ Dante accepted this view of Jerusalem as a certainty, wedding it to immortal verse; and in the pious book of travels ascribed to Sir John Mandeville, so widely read in the Middle Ages, it is declared that Jerusalem is at the centre of the world, and that a spear standing erect at the Holy Sepulchre casts no shadow at the equinox. “Ezekiel’s statement thus became the standard of orthodoxy to early map-makers. The map of the world at Hereford Cathedral, the maps of Andrea Bianco, p. 186 [paragraph continues] Marino Sanuto, and a multitude of others fixed this view in men’s minds, and doubtless discouraged during many generations any scientific statements tending to unbalance this geographical centre revealed in Scripture.” So much for the righteous indignation of modern physical science; now for cryptology and mysticism. M. W. Blackden, in a recent article on “The Mysteries and the ‘Book of the Dead,’” writes as follows 1: “One other key there is . . . without which it is useless to approach The Book of the Dead with the idea of discussing any of those gems of wisdom for which old Egypt was so famous. . . . The knowledge of its existence is no recent discovery: it is simply that ancient nations such as the Egyptians, Chaldees, and Jews, had a system of symbolic geography. . . . “The Jewish and Egyptian priestly caste endeavoured to map out their lands in accordance with their symbols of spiritual things, so far as the physical features would permit. This symbolism of mountain, city, plain, desert, and river extended from the various parts and furniture of the Lodge, to use Masonic phraseology, up to the spiritual anatomy, as it were, of both macrocosm and microcosm. “Thus in the Jewish Scriptures it is not difficult to distinguish, in the prophetic battles of the nations that were to rage round about Jerusalem, the same symbolism as we have more directly expressed in a little old book called The Siege of Mansoul, the author of which was the John Bunyan of The Pilgrim’s Progress, a man who could well grasp the excellence of geographical symbolism. “I cannot, of course, here enter at length into the geographical symbols of Egypt, it would take too long; but as I have given Jerusalem as a symbol, I may say p. 187 further that Jerusalem as a symbol corresponds to the Egyptian On, or Heliopolis, and so astronomically to the centre of the world and of the universe, and in the microcosm to the spiritual Heart of Man. 1 “But there is one difference between the Hebrew and Egyptian city; for whereas the actual Jerusalem corresponds among the Hebrew prophets to that Jerusalem that now is, and is in bondage with her children, Heliopolis corresponded among the Egyptian priesthood to that city which was to come, the Heavenly City, the New Heart, that should be given to redeemed mankind.” Here then we have a thesis that deserves a volume to itself; and so I leave it to him who has a mind to undertake the labour. -------------------------------------------------------------------------------- Footnotes 137:1 Or rather apocalypse; see § 15: “As Hermes says when he speaks unto me.” 137:2 Cf. the Egregores of The Book of Enoch; see Charles’ Translation (Oxford; 1893), Index, under “Watchers.” 137:3 The new Manvantara following a periodical Pralaya, to use the terms of Indo-Aryan tradition. 137:4 The creation is figured in one Egyptian tradition as the bursting forth of the Creator into seven peals of laughter,—a sevenfold “Ha!” 138:1 Cf. the “florescence” of § 10. 140:1 Cf. the same idea as expressed by Basilides (ap. Hipp., Philos., vii. 27), but in reversed order, when, speaking of the consummation of the world-process, and the final ascension of the “Sonship” with all its experience gained from union with matter, he says of the remaining souls, which have not reached the dignity of the Sonship, that the Great Ignorance shall come upon them for a space. “Thus all the souls of this state of existence, whose nature is to remain immortal in this state of existence alone, remain without knowledge of anything different from or better than this state; nor shall there be any rumour or knowledge of things superior in higher states, in order that the lower souls may not suffer pain by striving after impossible objects, just as though it were fish longing to feed on the mountains with sheep, for such a desire would end in their destruction. All things are indestructible if they remain in their proper condition, but subject to destruction if they desire to overleap and transgress their natural limits” (F. F. F., p. 270). 141:1 Cf. Cyril, C. Jul., i. 35; Frag. xvi. 141:2 Cf. §§ 29 and 37. 143:1 Cf. Hermes-Prayer, iii. 3. 143:2 This is of special interest as showing how the Egyptian tradition, in this pre-eminent above all others, did not limit the manifestation to the male sex alone. 144:1 Cf. C. H., xviii. 8 ff. 145:1 The “spirituous” or “aery” body, or vehicle, is composed of the sub-elements, but in it is a predominance of the sub-element “air,” just as in the physical there is a predominance of “earth.”—Philoponus, Proœm. in Aristot. de Anima; see my Orpheus (London, 1896), “The Subtle Body,” pp. 276-281. Cf. also S. I. H., 15, 20. 146:1 Compare this with the prāṇa’s of Indian theosophy; see C. H., x. (xi.) 13, Comment. 148:1 Cf. Diog. Laert., Proœm., i.: “The Egyptians say that Hephæstus (Ptah) was the son of Neilus (the Nile), and that he was the originator of philosophy, of that philosophy whose leaders are priests and prophets”—that is to say, a mystic philosophy of revelation. 148:2 Thus Suidas (s.v. “Ptah”) says that Ptah was the Hephæstus of the Memphite priesthood, and tells us that there was a proverbial saying current among them: “Ptah hath spoken unto thee.” This reminds us of our text: “As Hermes says when he speaks unto me.” 148:3 The type of Isis as utterer of “sacred sermons,” describing herself as daughter or disciple of Hermes, is old, and goes back demonstrably to Ptolemaic times. R. 136, n. 4; 137, n. 1. 149:1 ὁπότ᾽ ἐμὲ καὶ τῷ τελείῳ μέλανι ἐτίμησεν. This has hitherto been always supposed by the philological mind simply to refer to the mysteries of ink or writing, and that too without any humorous intent, but in all portentous solemnity. We must imagine, then, presumably, that it refers to the schooldays of Isis, when she was first taught the Egyptian equivalents for pothooks and hangers. This absurdity is repeated even by Meineke. 150:1 The more correct title of this work should be “Gnostic Jottings (or Notes) according to the True Philosophy,” as Clement states himself and as has been well remarked by Hort in his Ante-Nicene Fathers, p. 87 (London, 1895). 150:2 Op. cit., v. 11. Sopater (Dist. Quæst., p. 123, ed. Walz) speaks of these as “figures” (σχήματα), the same expression which Proclus (In Plat. Rep., p. 380) employs in speaking of the appearances which the Gods assume in their manifestations; Plato (Phædr., p. 250) calls them “blessed apparitions,” or beatific visions” (εὐδαίμονα φάσματα); the author of the Epinomis (p. 986) describes them as “what is most beautiful to see in the world”; these are the “mystic sights” or “wonders” (μυστικὰ θεάματα) of Dion Chrysostom (Orat., xii., p. 387, ed. Reiske); the “holy appearances” (ἅγια φαντάσματα) and “sacred shows” (ἱερὰ δεικνύμενα) of Plutarch (Wyttenbach, Fragm., vi. 1, t. v., p. 722, and De Profect. Virtut. Sent., p. 81, ed. Reiske); the “ineffable apparitions” (ἄρρητα φάσματα) of Aristides (Orat., xix. p. 416, ed. Dindorf); the “divine apparitions” (θεῖα φάσματα) of Himerius (Eclog., xxxii., p. 304, ed. Wernsdorf),—those sublime sights the memory of which was said to accompany the souls of the righteous into the after-life, and when they returned to birth. Cf. Lenormant (F.) on “The Eleusinian Mysteries” in The Contemporary Review (Sept. 1880), p. 416, who, however, thinks that these famous philosophers and writers bankrupted their adjectives merely for the mechanical figures and stage-devices of the lower degrees. See my “Notes on the Eleusinian Mysteries” in The Theosophical Review (April, May, June, 1898), vol. xxii., p. 156. 151:1 De Is. et Os., xxi. 151:2 Berl phil. Wochenschr. (1896), p. 1528; R. 137, n. 3. 151:3 R. 133, n. 2. 151:4 προτογόνῳ—cf. the προγενεστέρου πάντων above. 151:5 Epeius, ap. Eusebius, Præp. Ev., i. 10, p. 41 D. 151:6 Ap. Euseb., Præp., iii. 11, 45, p. 115. 152:1 Cf. the epithet “utterly hidden” found in the “Words (Logoi) of Ammon,” referred to by Justin Martyr, Cohort., xxxviii., and the note thereon in “Fragments from the Fathers.” 152:2 Typified by the dark-coloured body. 152:3 ζωοποιός—typified, presumably, by the girdle (the symbol of the woman) and the staff (the symbol of the man). 152:4 Chron., xl. (ed. Dind., i. 72). 153:1 Varro, De Gente Pop. Rom., ap. Augustine, De Civ. Dei, xviii. 3, 8; R. 139, n. 3. 154:1 It is said that with regard to ancient archaic texts which are still extant, modern Egyptology is able to translate them with greater accuracy than the priests of Manetho’s day; but this one may be allowed to question, unless the ancient texts are capable solely of a physical interpretation. 154:2 The Hermes, presumably, who was fabled to be the son of the Nile, not the physical Nile, but the Heaven Ocean, the Great Green, the Soul of Cosmos, and whom, we are told, the Egyptians would never speak of publicly, but, presumably, only within the circles of initiation. This Nile may be in one sense the Flood that hid the Books of Hermes in its depths or zones; but equally so the son of Nile may be the first Hermes after the Flood. 155:1 Wessley, Denkschr. d. k. Akad. (1893), p. 37, l. 500. 155:2 So R., though this is a meaning to which the lexicons give no support; the verb generally meaning “to defer” or “assent to.” 156:1 Compare also the mystery ritual in The Acts of John: “I am thy God, not that of the betrayer” (F. F. F., p. 434). 156:2 As the Gnostic Marcus would have called it. 156:3 On this ἱερός γάμος or γάμος πνευματικός, see Lobeck (C. A.), Aglaophamus (Königsberg, 1829), 608, 649, 651. 157:1 That is, the Agathodaimon. 157:2 That is, the “Birth of Horus.” Hippolytus, Philos., v. 8 (ed. Dunk, and Schneid, pp. 164, 166, ll. 86-94). see “Myth of Man in the Mysteries,” § 28. The last clause is the gloss of the later Christian over-writer. 158:1 The text is to be found in James (M. R.), Apocrypha Anecdota, ii. (Cambridge, 1897), in Texts and Studies; F. F. F., pp. 432, 433. 158:2 De Is. et Os., xxxiii. 158:3 Cf. this with K. K., 47, where Egypt is said to occupy the position of the heart of the earth. 158:4 Cf. K. K., 20: “Ye brilliant stars, eyes of the gods.” 158:5 Cited by Ebers, “Die Körperteile in Altägyptischen,” Abh. d. k. bayr. Akad. (1897), p. 111, where other references are given. 159:1 Compare also the Naassene document, § 8, in the “Myth of Man” chapter of the Prolegomena, where Isis is called “the seven-robed and black-mantled goddess.” 160:1 Cf. “Isis, the Queen of Heaven, whose most ancient and distinctive title was the Virgin Mother.” Marsham Adams (F.), The Book of the Master, or the Egyptian Doctrine of the Light born of the Virgin Mother (London, 1898), p. 63. 160:2 Hær., li. 22. 160:3 And pre-eminently, therefore, for Epiphanius, the Egyptians. 161:1 That is, the Temple of Korē. This can hardly be the Temple of Persephonē, as Dindorf (iii. 729) suggests, but rather the Temple of Isis. 161:2 Cf. D. J. L., pp. 407 ff. 162:1 Though some have conjectured that the “cock” was the popular name for the Temple-watchman who called the hours. 163:1 See below, where the story is given from Plutarch’s Moralia. 163:2 Compare The Book of the Dead, lxxviii. 31, 32; Budge’s Trans. (London, 1901), ii. 255: “I shall come forth . . . into the House of Isis, the divine lady. I shall behold sacred things which are hidden, and I shall be led on to the secret and holy things, even as they have granted unto me to see the birth of the Great God. Horus hath made me to be a spiritual body through his soul, [and I see what is therein].” Compare the last sentence with C. H., i. 7, and xi. (xii.) 6, where the pupil “sees” by means of the soul of his Master. 164:1 This passage, I believe, affords us an objective point of departure for the reconsideration of C. W. Leadbeater’s statement, in his Christian Creed (London, 1898), p, 45, that “Pontius Pilate” is a pseudo-historical gloss for πόντος πιλητός, the “dense sea” of “matter,” into which the soul is plunged. See for a discussion of this hypothesis D. T. L., pp. 423 ff. In connection with this a colleague has supplied me with an exceedingly interesting note from Texts and Studies, iv. 2, Coptic Apocryphal Gospels, p. 177, Frag. 4. The Sahidic text is found in Rendiconti della R. Accademia dei Lincei, vol. iii., sem. 2, pp. 381-384 (Frammenti Copti, Nota Via), by Ignazio Guidi (1887). The legend runs that the Devil taking “the form of a fisherman,” goes fishing, and is met by Jesus as He was coming down from the Mount with His disciples. The Devil announces that “he who catcheth fish here, he is the Master. It is not a wonder to catch fish in the waters, the wonder is in this desert, to catch fish therein.” They then have a trial of skill, but the MS. unfortunately breaks off before the result is told. It is in this Fragment that the following remarkable sentence occurs: “Now as Pilate was saying these things before the authorities of Tiberius, the king, Herod, could not refrain from setting Pilate at naught, saying, ‘Thou art a Galilæan foreign Egyptian Pontus.’” The literal translation from the Coptic runs: “Thou art a Pontus Galilæan foreign Egyptian.” 165:1 Compare, for instance, Kaṭhopaniṣhad, Sec. ii., Pt. ii., iv. 11, 12: “The Man, of the size of a thumb, resides in the midst, within in the self, of the past and the future the lord; from him a man hath no desire to hide. This verily is That. “The Man, of the size of a thumb, like flame free from smoke, of past and of future the lord, the same is to-day, to-morrow the same will he be. This verily is That.”—Mead and Chaṭṭopādhyāya’s Trans. (London, 1896), i. 68, 69. Here “to-day” and “to-morrow” are said by some to refer to different incarnations; the “Man” (puruṣha) being the potential Self, destined finally to become, or grow into the stature of, the Great Self (Maha-puruṣha). 165:2 See the article, “Theosophic Light on Bible Shadows,” in The Theosophical Review (Nov. 1904), xxxv. 230, 231. 165:3 The minute image of a person reflected in the pupil of the eye of another may to some extent account for the popular belief underlying this identification. 166:1 The same idea which we found above in connection with Ammon. 166:2 To go “a-whoring” after strange gods and strange doctrines was the graphic figure invariably employed by Hebrew orthodoxy; “to commit fornication” not unfrequently echoes the same idea in the New Testament. 167:1 For the latest study on the subject, see Monseur (E.), “L’Âme Pupilline,” Rev. de l’Hist. des Relig. (Jan. and Feb. 1905), who discusses the significance in primitive religion of the reflected image to be seen in the pupil of the eye. This “little man” of the eye was taken to be its soul, and to control all its functions. 167:2 Cf., for the idea in the mind of the ancients, Tim. 45 B: “So much of the fire as would not burn, but gave a gentle light, they formed into a substance akin to the light of every-day life; and the pure fire which is within us and related thereto they made to flow through the eyes in a stream smooth and dense, compressing the whole eye, and especially the centre part, so that it kept out everything of a coarser nature, and allowed to pass only this pure element.” 169:1 De Defectu Oraculorum, xxi., xxii. (42lA-422C), ed. G. N. Bernardakis (Leipzig, 1891), iii. 97-101. See my paper, “Plutarch’s Yogī,” in The Theosophical Review (Dec. 1891), ix. 295-297. 170:1 In this referring to the passage in the Timæus, (55 C D), which runs: “Now, he who, duly reflecting on all this, enquires whether the worlds are to be regarded as indefinite or definite in number, will be of opinion that the notion of their indefiniteness is characteristic of a sadly indefinite and ignorant mind. He, however, who raises the question whether they are to be truly regarded as one or five, takes up a more reasonable position” (Jowett’s Trans., 3rd ed., iii. 475, 476). 171:1 Cf. S. I. H., 3: “Now as I chance myself to be as though initiate into the nature that transcendeth death, and that my feet have crossed the Plain of Truth”; and K. K., 22: “The Monarch came, and sitting on the Throne of Truth made answer to their prayers.” The locus classicus is, of course, Plato, Phædrus, 248 B. 171:2 Cf. K. K., 37: “’Tis they who, taught by Hermes that the things below have been disposed by God to be in sympathy with things above, established on the earth the sacred rites o’er which the mysteries in heaven preside.” 172:1 Our difficulty, however, is that Plutarch, in the words of one of his characters, rejects the idea of this numbering being in any way Egyptian, and ascribes it to a certain Petron of Himera in Sicily,—thereby suggesting a probable Pythagorean connection. 173:1 See the section, “Some Outlines of Æonology,” F. F. F., pp. 311-335. 173:2 See my Orpheus (London, 1896), pp. 255-262. 173:3 Cf. Taylor (T.), “Introd. to Timæus,” Works of Plato (London, 1804), p. 442. 174:1 Rep., viii. 545C-547A. See Adam (J.), The Nuptial Number of Plato: Its Solution and Significance (London, 1891). 175:1 Which may have been regarded as the prototypes of the soul-spaces. 176:1 Comment. in Plat. Tim., 216C; ed. C. E. C. Schneider (Vratislaviæ, 1847), p. 250. 176:2 A passage which Proclus, op. cit., 213A (ed. Sch., p. 152) further explains by means of the “harmonic canon” or ruler. 176:3 Jowett (B.), Dialogues of Plato (3rd ed., Oxford, 1892), iii. 403. 176:4 Cf. text 36C: “The motion of the same he carried round by the side to the right, and the motion of the diverse diagonally to the left,”—that is the side of the rectangular figure supposed to be inscribed in the circle of the “same,” and diagonally, across the rectangular figure from corner to corner; and 38D, 39A: “Now, when all the stars which were necessary to the creation of time [i.e. the spheres of the sun, moon, and five planets] had attained a motion suitable to them, and had become living creatures, having bodies fastened by vital chains, and learned their appointed task, moving in the motion of the diverse, which is diagonal, and passes through, and is governed by the motion of the same, they revolved, some in a larger and some in a lesser orbit. . . . The motion of the same made them turn all in a spiral.” With these instruments of “time,” surrounded by the sphere of the same, compare the idea of time flowing down on the worlds, from the Æon, in the story of Cleombrotus. 178:1 So quoted in Andrew Dickson White’s History of the Warfare of Science with Theology in Christendom (New York, 1898), i. 92. Dr White, unfortunately, does not give the exact reference. The “fan” is, of course, the winnowing fan, a broad basket into which the corn mixed with chaff was received after threshing, and was then thrown up into the wind, so as to disperse the chaff and leave the grain. 178:2 Alexander of Aphrodisias, Comment. on Aristotle in Meteor., 91r (vol. i., 268 I d); Diels, Doxographi Græci (Berlin, 1879), p. 478. Cf. Aëtius, De Placitis Reliquiæ, iii. 10 (Diels, 579). 178:3 Plutarch, Strom., 2 (Diels, 579). See Fairbanks (A.), The First Philosophers of Greece (London, 1898), pp. 13, 14. 179:1 Delitzsch also, in his Babel und Bibel, states that the great debt of early Greece to Assyria will be made clear in a forthcoming work of German scholarship. 180:1 I have also got a stray reference, “κύλινδρος, Plut., 2, 682 C, Xylander’s pages,” but I have not been able to verify this. 180:2 See Cumont (F.), Textes et Monuments figurés relat. aux Mystères de Mithra (Bruxelles, 1899), i. 315. 181:1 Ps. Augustine, Quæstt. Vet. et Nov. Test. (Migne, P. L., tom, xxxiv. col. 2214 f.). 181:2 De Abstinentia, iv. 16 (ed. Nauck, p. 253). 181:3 Cf. Clement of Alexandria on the Basilidian theory of “appendages,” remembering that the School of Basilides was strongly tinctured with Egyptian ideas. “The Basilidians are accustomed to give the name of appendages (or accretions) to the passions. These essences, they say, have a certain substantial existence, and are attached to the rational soul, owing to a certain turmoil and primitive confusion. On to this nucleus other bastard and alien natures of the essence grow, such as those of the wolf, ape, lion, goat, etc. . . . And not only do human souls thus intimately associate themselves with the impulses and impressions of irrational animals, but they even initiate the movements and beauties of plants, because they likewise bear the characteristics of plants appended to them. Nay, there are also certain characteristics [of minerals] shown by habits, such as the hardness of adamant” (F. F. F., p. 276). 182:1 Metamorphoses, Book xi. 182:2 Which Pindar and Herodotus ascribed to Homer himself. 182:3 See Frag. I. from the Scholion on Hom., Il., i. 5 ff. 182:4 See K. K., 34. 183:1 Frag. 369-374B (ed. Dind.); the context of which some believe to be found in Lucian’s Hermotimus, 20. 183:2 Frag. 29, from the Scholion on Aristophanes, Pax, 357. 183:3 Rep., vi. 487A: “Nor would even Momus find fault with this.” 183:4 De Partt. Animal., iii. 2. 183:5 And also at the end of his Hymn to Apollo, ii. 112; also Epigram. Frag., 70. 183:6 Or., 49; ed. Jebb, p. 497. 183:7 Cf. Julian, Ep. ad Dionys. 183:8 Dial. Deor., xx. 2. 183:9 Hermot., xx.; cf. Nig., xxxii.; Dial. Deor., ix.; Ver. Hist., ii. 3; Bab. Fab., lix.; and Jup. Trag., xxii. 183:10 Deor. Consil, iv. 184:1 Philostratus, Ep. 21. 184:2 For the above and other references, see Trümpel’s art. “Momus,” in Roscher’s Lexicon. 184:3 Lug., 194, 59. 184:4 See Nestle’s art. “Mammon,” in Cheyne’s Encyclopædia Biblica. 184:5 Op. supra cit., i. 98, 99. 186:1 The Theosophical Review (July, 1902), vol. xxx. pp. 406, 407. 187:1 “There is an old map of the world in the British Museum which demonstrates both these significations. See also Mappa Mundi, ‘Ebsdorf,’ 1284, and that in Hereford Cathedral made by Richard of Haldingham, one of the Prebends, 1290-1310.”
I THANK THE ANKH THE ANK I THANK
THE ENGLISH LANGUAGE TRANSMUTED INTO NUMBER IS ONE OF THE MAIN CONDUITS THROUGH WHICH APPEAR CLEARER UNDERSTANDING OF THOSE REFRACTED PATTERNS APPARENTLY RANDOM DESCRIBING ENERGIES WHICH INTERMINGLED WITHIN THE GREATER HERE AND NOW OF REALITY ARE CONSIDERED THE LIVING EXPERIENCE REVELATORY OF THE CREATORS CONSCIOUS ETERNAL DIVINE THOUGHT
EARTH HEART THERA TERAH EARTH HEAT R R HEAT HEART HEART HEAT R R HEAT EARTH THE GROUND GOES ROUND GOES ROUND GOES THE GROUND
SPINE PENIS VAGINA V AGAIN AGAIN V VAGINA
DNA AND DNA AND DNA AND DNA AND DNA
SANS MAMAN SANS AMOUR SANS EVERYTHING
EMANATION I NAME ATON ATON NAME I EMANATION
ATOM ATON ATEN ATUM GODS CREATORS GODS ATUM ATEN ATON ATOM
I ME ATEN A TEN IS IS TEN A TEN IS ONE ZERO IS IS ZERO ONE
FROZEN ZERO FROZEN
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'
THE LOST LANGUAGE OF SYMBOLISM Harold Bayley 1912 Page 278 ""According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH, was Egyptian for Light-Light."
Page 278 "ONE-EYE, TWO-EYES, THREE-EYES" "According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH,
HOLY BIBLE Scofield References Page 922 HOSEA C 2 V 16 " And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali."
AND IT SHALL BE AT THAT DAY SAITH THE LORD THAT THOU SHALT CALL ME ISHI
Middle Eastern Mythology S. H. Hooke 1963 Page 111/112 Hebrew Mythology "Next, and again out of the soil, Yahweh moulds animals and birds, to see if they may provide a help for the man, but since the man recognizes none of these as suitable for this purpose, Yahweh causes a magic sleep (the Hebrew /word tardemah indicates a supernatural sleep; compare Gen. 15:12) to overwhelm the man, and takes out a 'rib' (the Hebrew word also means 'side' and 'builds' it into a woman as his counterpoint, and in 3:20 gives her the name Hawwah, Eve, which means 'life'. The other apellation given to her in 2:3, Ishshah, is not a proper name but the usual Hebrew word for 'wife', the feminine of 'ish, man, or husband (cf. Hos. 2:16).
ISHSHAH
HASHISH hashish: meaning and definitions — Infoplease.com hashish: Definition and Pronunciation. ... Pronunciation: (hash'ēsh, -ish, ha-shēsh', hä-), [key] —n. 1. the flowering tops and leaves of Indian hemp smoked ... hash•ish Pronunciation: (hash'ēsh, -ish, ha-shēsh', hä-), [key]
Shapash, the Phoenician Sun Goddess--Sapas, Shapshu,sun goddess ...
Phoenician and Canaanite Goddesses--Astarte Ashtart Athirat Anat ...
Shapash (Semitic deity) -- Britannica Online Encyclopedia
Shapash
Shapash (Canaanite goddess) - Wikipedia, the free encyclopedia
Esagila - Wikipedia, the free encyclopedia Esagila In this temple was the cult image inhabited by Marduk, surrounded by cult images of the cities that had fallen under the hegemony of the Babylonian Empire from the 18th century BC; there was also a little lake which was named Abzu by the Babylonian priests. This Abzu was a representantion of Marduk's father, Enki, who was god of the waters and lived in the Abzu that was the source of all the fresh waters. The Esagila complex, completed in its final form by Nebuchadrezzar II (604–562 BC) encasing earlier cores, was the center of Babylon. It comprised a large court (ca. 40×70 sq. meters), containing a smaller court (ca. 25×40 m2), and finally the central shrine, consisting of an anteroom and the inner sanctum which contained the statues of Marduk and his consort Sarpanit. According to Herodotus, Xerxes had a statue removed from the Esagila when he flooded Babylon in 482 BC, desecrated the Esagila and sacked the city. Alexander the Great ordered restorations, and the temple continued to be maintained throughout the second century BC, as one of the last strongholds of Babylonian culture, such as literacy in the cuneiform script, but as Babylon was gradually abandoned under the Parthian Empire, the temple fell into decay in the first century BC. Under the enormous heap of debris that lay over it, Esagila was rediscovered by Robert Koldewey in November 1900, but it did not begin to be seriously examined until 1910. The rising water table has obliterated much of the sun-dried brick and other oldest material. Most of the finds at Babylon reflect the Neo-Babylonian period and later. Data from the Esagila tablet,[2] copied from older texts in 229 BC, have aided in its reconstruction. The tablet, described by George Smith in 1872, disappeared for some time into private hands before it resurfaced and began to be interpreted.
Etemenanki- Wikipedia, the free encyclopedia Esagila
Ruin of Esagila chronicle (BCHP 6) ESAGILA
Seven deadly sins - Wikipedia, the free encyclopedia Beginning in the early 14th century, the popularity of the seven deadly sins as a theme among European artists of the time eventually helped to ingrain them in many areas of Christian culture and Christian consciousness in general throughout the world. One means of such ingraining was the creation of the mnemonic "SALIGIA" based on the first letters in Latin of the seven deadly sins: superbia, avaritia, luxuria, invidia, gula, ira, acedia. SALIGIA Seven deadly sins - Wikipedia, the free encyclopedia Seven deadly sins For other uses, see Seven deadly sins (disambiguation) and Cardinal sin (disambiguation). The Catholic Church divided sin into two principal categories: "Venial sins", which are relatively minor, and could be forgiven through any Sacramentals or Sacraments of the church, and the more severe "Capital" or Mortal sins. Mortal sins destroyed the life of grace, and created the threat of eternal damnation unless either absolved through the sacrament of Confession, or forgiven through perfect contrition on the part of the penitent. Beginning in the early 14th century, the popularity of the seven deadly sins as a theme among European artists of the time eventually helped to ingrain them in many areas of Christian culture and Christian consciousness in general throughout the world. One means of such ingraining was the creation of the mnemonic "SALIGIA" based on the first letters in Latin of the seven deadly sins: superbia, avaritia, luxuria, invidia, gula, ira, acedia.[1] Contents [hide] [edit] Historic Lists of Sins [edit] Biblical Lists Haughty eyes [edit] Development of the Traditional Seven Sins Gula (gluttony) lustful appetite (Gluttony, Fornication, and Avarice) 1.luxuria (extravagance) cupida (lust) was substituted for luxuria in all but name The modern Roman Catholic Catechism lists the sins as: "pride, avarice, envy, wrath, lust, gluttony, and sloth/acedia".[6]. Each of the seven deadly sins now also has an opposite among corresponding seven holy virtues (sometimes also referred to as the contrary virtues). In parallel order to the sins they oppose, the seven holy virtues are chastity, temperance, charity, diligence, patience, kindness, and humility. [edit] The sins [edit] Extravagance In the Romance languages, the cognates of luxuria (the latin name of the sin) evolved to have an exclusively sexual meaning; the Old French cognate was adopted into English as luxury, but this lost its sexual meaning by the 14th century[7]. The church found it more practical and politically expedient to allow this more restricted interpretation to become dominant, resulting in lust replacing extravagance in the list. [edit] Lust Main article: Lust Giving in to lusts can lead to sexual or sociological compulsions and/or transgressions including (but not limited to) sexual addiction, fornication, adultery, bestiality, rape, perversion, and incest. In Dante's Purgatorio, the penitent walks within flames to purge himself of lustful/sexual thoughts and feelings. [edit] Gluttony Depending on the culture, it can be seen as either a vice or a sign of status. Where food is relatively scarce, being able to eat well might be something to take pride in (although this can also result in a moral backlash when confronted with the reality of those less fortunate). Where food is routinely plentiful, it may be considered a sign of self-control to resist the temptation to over-indulge. Medieval church leaders (e.g., Thomas Aquinas) took a more expansive view of gluttony,[8] arguing that it could also include an obsessive anticipation of meals, and the constant eating of delicacies and excessively costly foods.[9] Aquinas went so far as to prepare a list of six ways to commit gluttony, including: Praepropere - eating too soon. [edit] Greed [edit] Acedia When Thomas Aquinas described acedia in his interpretation of the list, he described it as an uneasiness of the mind, being a progenitor for lesser sins such as restlessness and instability. Dante refined this definition further, describing acedia as the failure to love God with all one's heart, all one's mind and all one's soul; to him it was the middle sin, the only one characterised by an absence or insufficiency of love. [edit] Despair This section requires expansion. [edit] Sloth The modern view goes further, regarding laziness and indifference as the sin at the heart of the matter. Since this contrasts with a more wilful failure to, for example, love God and his works, sloth is often seen as being considerably less serious than the other sins, more a sin of omission than of commission. The sloth, a South American mammal, was named after this sin by Roman Catholic explorers. [edit] Wrath [edit] Envy [edit] Pride [edit] Vainglory The latin term gloria roughly means boasting, although its English cognate - glory - has come to have an exclusively positive meaning; historically, vain roughly meant futile, but by the 14th century had come to have the strong narcissistic undertones, of irrelevant accuracy, that it retains today[11]. As a result of these semantic changes, vainglory has become a rarely used word in itself, and is now commonly interpreted as referring to vanity (in its modern narcissistic sense). [edit] Catholic virtues Vice Virtue [edit] Associations with demons Lucifer: Pride (superbia) [edit] Cultural references [edit] Enneagram Integration [edit] Literary works inspired by the seven deadly sins [edit] Art and music [edit] Film, television, radio, comic books and video games [edit] References [edit] See also [edit] Further reading
The 7 Heaven's and Earth's Below - David Icke's Official Forums 2 posts - 2 authors - Last post: 10 Feb The 7 Heaven's and Earth's Below This section of the angels story has been given different names by different theologians. It has been called: These would be similar to the lowlands and highlands of our world. The seven heavens stack one over the top of each other in a straight line. I am presenting this information by combining in order both 7 Heavens & 7 Earths. The portrayal of the synthesis for - The 7 Heavens - was made by me using as much as possible the information in hand. Steli :-)
Seven is the maximum number of eclipses of the Sun and Moon that can occur in any one year. Luicifer is responsible for bringing all below to above. The Seventh Heaven The Seventh Earth More References The notion of the 7 Heavens appears in The Testament of the Twelve Patriarchs and other Jewish apocrypha, and was familiar to the ancient Persians and Babylonians. namaste
The 7 Deadly Sins * Gula (gluttony) 7 colours of light 7 steps from creation to divine 7 steps to heaven 7 realities of existense 7 states of being
The 7 Tetragonal crystal classes. Topologists have been able to prove that 7 colors may be needed on a donut shaped map to ensure that no adjacent areas are the same. There are seven different ways of linking four hexagons together. 7 is the smallest number of integer-sided rectangles that tile a rectangle so that no 2 rectangles share a common length. The Chemical Element Nitrogen has an atomic number of 7. The 7 directions: north, south, east, west, up, down and the center. In Humans: the 7 Endocrine glands. The 7 colors of the rainbow. The 7 double letters of the Hebrew Alphabet. The 7 classical planets. The 7 bodies of the Human microcosm. In Humans: the 7 chakras. Seventh heaven is the farthest of the concentric spheres containing the stars in the Moslem and cabalist systems.
movie1.search.biglobe.ne.jp/video/watch/af38f248523e931f - Cached - Similar -lightgiver and the Book of Revelations: - Page 26 - David Icke's ... 10 posts - 2 authors - Last post: 8 Jun Seven -------------------------------------------------------------------------------- Seven generation sustainability is an ecological concept that urges the current generation of humans to live sustainably and work for the benefit of the seventh generation into the future. Our generation, the seventh generation since the Alter Rebbe . . . and this generation (the last generation of the exile) immediately becomes the generation of the Geula . "In every deliberation, we must consider the impact on the seventh generation... even if it requires having skin as thick as the bark of a pine." —Great Law of the Iroquois “Adah and Zillah, hear my voice; If Cain shall be avenged sevenfold, —Genesis 4:19-24 (NKJV) . Read Genesis 4 and 5 carefully and you'll discover that the full flowering of wickedness or righteousness becomes apparent in the seventh generation from Adam in each respective line. 7th pineal/crown crown Saturn Rosslyn (King of the Grail) The word chakra is Sanskrit for wheel or disk and signifies one of seven basic energy centers in the body that correspond to nerve ganglia branching out from the spinal column, as well as states of consciousness, developmental stages of life, archetypal elements, body functions, colors, sounds, and much, much more. 7 seals, 7 trumpets, 7 bowls the seventh "trumpet" is an announcement that the "king" and his kingdom have arrived. 7. The Seventh Bowl This next judgement is the last and final judgement. THE SEVENTH SEAL “And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.” Revelation 8:1. The 7th seal, remember, has still to be opened. Chapter seven was inserted between the 6th and 7th seals simply because that is when the sealing work will occur in the stream of time. But once the 144,000 are sealed, the four angels standing at the four corners of the earth are allowed to release the four winds which will hurt the earth, the sea and the trees. The hurting of the earth, the sea and the trees is in fact the beginning of the 7th seal. 7 candles of the Menorah There are seven planets, namely: Saturn, Jupiter, Mars, the Sun, Venus, Mercury and the Moon. The Seventh Sign is a 1988 film written by Clifford and Ellen Green and directed by Carl Schultz.( The seals have been broken. The prophecies have begun.) Seven (also marketed as Se7en) is a 1995 American crime film ,(remember the head in the box at the end)could this have represented John the baptist?) Chapter 7: 144,000 Sealed on Earth and a Throne Scene of Delivered Saints 7th Chakra of the earth, Great Pyramid & Mt Sinai & Mt of Olives Throat Chakra & air Spinner Wheel Egypt Middle East.http://www.earthchakras.org/ "Each of the major cathedrals along the pilgrimage were on ancient sites representing the seven major chakras of Europe. The sites were: Cathedral of St. James at Compostela (Moon Oracle) - base chakra THE SEVEN CHURCHES Moving to the book of Revelation, we find letters to seven churches in Asia Minor. These seven churches, while they were literal congregations, they are also understood to be a description of a spectrum of seven conditions any church can find itself in. They are also considered symbolic for seven consecutive periods of time, from the Apostolic church to the time of the second coming as follows: Ephesus ("desirable"), Rev. 2:1-7 — The Apostolic church of the 1st century. Knight of the Eagle and Pelican is one of the titles applied to a Rose-Croix ...... The number 7 is the sacred number in all theogo- nies and in all symbolisms. ..... the keystone of the Temple, the symbol of occult Ma- sonry ; — the cross, that central .... Mithra, it was said in the ancient Sabean Mysteries, 7/7 ripple effect 7 days in a week More to come,there is a lot more to it.
"Believe nothing. No matter where you read it, or who said it, even if I have said it, unless it agrees with your own reason and your own common sense." -------------------------------------------------------------------------------- lightgiver 26-07-2009, 05:06 PM #252 Join Date: Apr 2008 -------------------------------------------------------------------------------- In astronomy, the Pleiades, or seven sisters, (Messier object 45) are an open star cluster in the constellation of Taurus. It is among the nearest star clusters to Earth and is the cluster most obvious to the naked eye in the night sky. Pleiades has several meanings in different cultures and traditions. The cluster is dominated by hot blue stars that have formed within the last 100 million years. Dust that forms a faint reflection nebulosity around the brightest stars was thought at first to be left over from the formation of the cluster (hence the alternate name Maia Nebula after the star Maia), but is now known to be an unrelated dust cloud in the interstellar medium that the stars are currently passing through. Astronomers estimate that the cluster will survive for about another 250 million years, after which it will disperse due to gravitational interactions with its galactic neighbourhood. The Babylonian star catalogues name them MUL.MUL or "star of stars", and they head the list of stars along the ecliptic, reflecting the fact that they were close to the point of vernal equinox around the 23rd century BC. Some Greek astronomers considered them to be a distinct constellation, and they are mentioned by Hesiod, and in Homer's Iliad and Odyssey. They are also mentioned three times in the Bible (Job 9:9 and 38:31, as well as Amos 5:8). The Pleiades (Krittika) are particularly revered in Hindu mythology as the six mothers of the war god Skanda, who developed six faces, one for each of them. Some scholars of Islam suggested that the Pleiades (Al thuraiya) are the Star in Najm which is mentioned in the Quran. I sometimes wish someone else had started this thread,I am getting an aversion to the term Grand secretary,it should be petite secretary. The Stargate Conspiracy: The Truth about Extraterrestrial life and the Mysteries of Ancient Egypt In recent years, alternative historians have gained remarkable insight into the mysteries of ancient Egypt-but according to Lynn Picknett and Clive Prince, their discoveries tie into a dangerous conspiracy nearly fifty years in the making. At the centre of this conspiracy is a group of respected, powerful individuals who believe that the ancient Egyptian gods are real extraterrestrials who will soon return to earth. The conspirators have intimate and exclusive knowledge of this momentous second coming-but they insist on keeping it to themselves. In this riveting, well-researched book, Picknett and Price reveal what this conspiracy means for the rest of mankind-and expose the insidious motivations of the individuals and organizations behind it... The Greys were bugging me this morning while I slept,yeah 3 to 4 foot with their little probes and Needles. The notion of an intellectual elite as a distinguished social stratum can be traced far back in history. Examples are the philosopher-kings and guardians of Plato's Republic and monks in medieval Europe, who are now seen as custodians of history and culture. Their well-conceived United Religions Initiative will become a powerful tool to influence the masses toward their desired globalist agenda through a syncretic theology, which rabidly opposes religions, which do not conform to their syncretic doctrines, labelling them as intransigent and intolerant, narrow-minded bigots. and on the 7 th day God took a break. The Sirius Mystery - Robert Temple http://www.scribd.com/doc/2045191/Th...-Robert-Temple 'I'm not telling you up to seven times, I'm telling you up to seventy seven times!' " http://www.973-eht-namuh-973.com/col...s_1_cont_6.htm The Illuminati and the Masonic "G": 7 = 3+4 = C+T = G http://illuminatusobservor.blogspot....masonic-g.html In Morals and Dogma, Albert Pike writes that Sirius was "the inventor of language, grammar, ... to the second degree in Masonry, whilst the seventh initiation makes the Adept a Master Mason of the Brotherhood of Sirius. ... http://www.whale.to/b/melanson.html seventh degree Melchizedek Ambassador of Light. http://www.waking-up.com/issue001/service.html Noble Realms / The Matrix built by Sirians ? Sirius Serious ?:
THE MAGIC MOUNTAIN Thomas Mann 1924 The cover of this edition shows a detail from 'Dent du Midi' by Oskar Kokoschka. There are seven chapters contained in the story of The Magic Mountain. "Not all in a minute then, will the narrator be finished with the story of our Hans. The seven days of a week will not suffice, no, nor seven months either. Best not too soon make too plain how much mortal time must pass over his head while he sits spun round in his spell. Heaven forbid it should be seven years!
JOSEPH AND HIS BROTHERS THE TALES OF JACOB Thomas Mann 1933 Page 174 OF THE LONG WAITING "...This man had said to that man: Give me thy daughter to wife, and the other man had answered: What wilt thou give for her? And the other man had had nothing. Then the above mentioned man had said: Seeing that thou canst pay no dowry nor any presents to hang at the bride's girdle at the betrothal, thou shalt serve me for as many years as the week hath days." "...Seven years! Seven years they must wait for each other."
JOSEPH AND HIS BROTHERS THE TALES OF JACOB Thomas Mann 1933 Page 980 THE TIME OF ENFRANCHISEMENT SEVEN OR FIVE "...What would have become of us, for instance when Jacob was serving with the Devil Laban, seven and thirteen and five - in short, twenty-five years."
1,2,3,4: Pythagoras and the Cosmology of Number
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1,2,3,4: PYTHAGORAS AND THE COSMOLOGY OF NUMBER At the heart of vedic mathematics lies a principle that underscores most, if not all, of the ancient wisdom traditions, the conveying of knowledge through cryptic, highly compressed expressions, open to multiple levels of interpretation. A prime example of this is the teaching of the Greek mathematician and sage Pythagoras. According to his ancient biographers: "In the Pythagorean school, knowledge was transmitted symbolically, through the use of cryptic statements and riddles, in which a small number of words was pregnant with multiple levels of interpretation. Students were required to find meaning in these enigmatic lessons, sometimes through questioning and dialogue, sometimes by meditating upon their many possible meanings." (1) If this was true of Pythagorean teachings, it was even more significant in more ancient schools of knowledge; it was, after all, at these schools, in Egypt, Babylon, and elsewhere, that Pythagoras gained his knowledge. In the case of the Indian tradition, both in Vedic times and later in the Hindu and Buddhist periods, the term most commonly encountered for this kind of cryptic literature was the sutra or collection of sutras. While this is often translated as "aphorism," or "formula," the word comes from the Sanskrit root for "thread," a usage that persists in the modern word "suture." As doctors use sutures to sow us up after surgery, the ancient sutras tie together our knowledge and integrate our awareness. There is no better example than the teachings contained in Patanjali's Yoga Sutras whose terse expressions contain instructions for the development of higher states of consciousness. Similarly, all the principles of vedic mathematics are encapsulated in sixteen sutras, which, along with thirteen sub-sutras, provide the basis for all the operations described in "The Cosmic Computer" (2). "He [Pythagoras] held that the ultimate substances of all things, material and immaterial, were numbers, which had two distinct and complimentary aspects. On the one hand, they had a spatial and dynamic existence, and, on the other, they were fundamental formulating principles which were purely abstract. Thus, for example, the monad was understood by the Pythagoreans both as the number one, which had physical properties that could be manipulated in nature, and as an idea, which embodied the original unity at the source of all creation." (6) The fundamental formulating principles in the universe are those values of unity, duality, diversity and wholeness we have already encountered. In Pythagorean thought these principles are clearly expressed in the first four numbers. Furthermore, this symbolism can be interpreted in terms of the Quadrivium, the four Pythagorean mathematical disciplines: arithmetic, music, geometry and astronomy. Level Object Faculty Type of Knowledge IV Forms dialectic transcendental cognition } internal
III mathematics thinking, scientific understanding } world
Etc. reasoning -------------------------------------------------------------------------------- II physical sense common-sense belief } external objects perception } world I shadows illusory illusion (8) perception It can be seen from this scheme that within the subjective realm of the mind, Plato posits a level of knowledge higher than that which deals with mathematical objects through the processes of thinking and reasoning. This is the level of the forms and it is reached, Plato tells us, through the use of the "second phase" of the dialectic, a technique that, according to Jonathan Shear is similar to the practice of jñana yoga. (9) This again reflects the Pythagorean approach to mathematics, one that must, on some level at least, apply to vedic maths also: "For Pythagoras, mathematics served as a bridge between the visible and invisible worlds. He pursued the discipline of mathematics not only as a way of understanding and manipulating nature, but also as a means of turning the mind away from the physical world, which he held to be transitory and unreal, and leading it to the contemplation of eternal and truly existing things that never vary. He taught his students that by focusing on the elements of mathematics, they could calm and purify the mind, and ultimately, through disciplined effort, experience true happiness." (10) Notes: (1) John Strohmeier and Peter Westbrook. Divine Harmony: The Life and Teachings of Pythagoras. (Berkeley, CA: Berkeley Hills Books, 1999), p. 54.
GOD ONE GOD AND ONE CHOSEN RACE THE HUMAN RACE
HOLY BIBLE Scofield References C 1 V 16 THE ACTS OF THE APOSTLESPage 1148 (Part quoted) "MEN AND BRETHREN THIS SCRIPTURE MUST NEEDS HAVE BEEN FULFILLED WHICH THE HOLY GHOST BY THE MOUTH OF DAVID SPAKE"
I AM THAT I THAT AM I
I THAT NAME MEAN AMEN THAT NAME
I AM THAT I AM THAT I THAT I THAT AM I
Names of God in Judaism - Wikipedia, the free encyclopedia
I Am that I Am - Wikipedia, the free encyclopedia 15 May 2009 ...I Am that I Am (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh [ʔehˈje ʔaˈʃer ʔehˈje] is a common English translation (King James Bible ... en.wikipedia.org/wiki/I_am_that_I_am - Cached - Similar
The Name of God
YHVH 7+8+4+8 27 2+7 9 YHVH = 9 9 = YHVH YHVH = 63 6+3 = 9 9 = 6+3 63 = YHVH
The Hebrew Name for God - YHVH
MySpace.com - Ehyeh Asher Ehyeh - 39 - Male - Mississippi - www ...
Kolel's Parasha Study
Ehyeh Asher Ehyeh1
Ehyeh Asher Ehyeh - Greece | Facebook Ehyeh Asher Ehyeh (Greece) is on Facebook. Facebook gives people the power to share and makes the world more open and connected.
[b-hebrew] Ehyeh Asher Ehyeh
EHYEH-ASHER-EHYEH
EHYEH-ASHER-EHYEH E+H+Y+E+H = 51 5+1 = 6 6 = 1+5 H+E+Y+H+E A+S+H+E+R = 51 5+1 = 6 6 = 1+5 R+E+H+S+A E+H+Y+E+H = 51 5+1 = 6 6 = 1+5 H+E+Y+H+E EHYEH-ASHER-EHYEH
EHYEH-ASHER-EHYEH E+H+Y+E+H - A+S+H+E+R - E+H+Y+E+H 5+8+7+5+8 1+1+8+5+9 5+8+7+5+8 E+H+Y+E+H - A+S+H+E+R - E+H+Y+E+H EHYEH-ASHER-EHYEH
EHYEH-ASHER-EHYEH E+H+Y+E+H - A+S+H+E+R - E+H+Y+E+H 51 + 51 + 51 153 51 + 51 + 51 E+H+Y+E+H - A+S+H+E+R - E+H+Y+E+H EHYEH-ASHER-EHYEH
EHYEH-ASHER-EHYEH E+H+Y+E+H - A+S+H+E+R - E+H+Y+E+H 6 + 6 + 6 18 6 + 6 + 6 E+H+Y+E+H - A+S+H+E+R - E+H+Y+E+H EHYEH-ASHER-EHYEH
EHYEHASHEREHYEH E+H+Y+E+H+A+S+H+E+R+E+H+Y+E+H 1 + 5 + 3 9 1 + 5+ 3 E+H+Y+E+H+A+S+H+E+R+E+H+Y+E+H EHYEHASHEREHYEH
YHWH THE BOOK OF KNOWLEDGE: THE KEYS OF ENOCH J.J. Hurtak 1973 Page 578/9 I AM THAT I AM Heb. " EHYEH ASHER EHYEH." 1The highest statement that a mortal can use in this world. It expresses the "covenant" between the human self and the Christed Overself, and a knowing of one's true identity, ones destiny and the keys to the higher thresholds. 2A/ holy mantra/salutation working with the holy Brotherhoods and Hierarchy of YHWH
Alphabetics Commentary on "Immanuel" -- God with us Immanuel Introduction The word Immanuel/Emmanuel means, "God with us." It conveys the idea of God come down in the flesh, mingling alongside mankind, subject to their brutality, while extending his love in bringing their redemption. Looking at the words before and after Immanuel/Emmanuel in Hebrew, Greek and English sheds interesting light on the word as it applies both to the first Messianic advent among the Jews as well as the second Messianic advent among the Gentiles. KEY: Words Around "Immanuel" in Zodhiates' NT Greek Lexicon 1690 embrimaomai To be enraged, indignant, to express indignation against someone; to murmur against, blame. [The Jews were ticked off at Jesus.] 1691 eme The emphatic form of me (3165), I, me, myself. [e.g. God himself -- exclamation point!] 1692 emeo To spit out, vomit. [How the Jews and Gentiles receive their Messiah.] 1693 emmainomai To be mad or furious with or against any person or thing. > 1694 Emmanouel Proper noun transliterated from the Hebrew Immanu'el (6005, OT), God with us. 1695 Emmaous Emmaus. [Resurrected Christ walking in the midst and talking with two disciples who did not recognize him.] 1696 Emmeno To remain, persever in. [(1) to dwell with--Immanuel; (2) Fits the idea of Emmaus, when the disciples said to Jesus, "Abide with me, 'tis eventide."] 1697 Emmor from Hebr. Chamor, An ass. [play on words, depicting how man views those who do the work of God, including God himself, in their midst] 1698 Emoi I, me, mine, my. [God himself.] 1699 Emoi I, mine, my own. [God himself.] 1700 Emou Of me, mine, my. [God himself.] 1701 empaigmos Derision, scoffing, mocking. [e.g. Is how the Jews received Christ, their very God come to dwell in their midst in the flesh.] 1702 empaizo To deride, mock, scoff at. Empaizo is used in the Synoptic Gospels of the mockery of Christ . . . . The word is used prophetically by the Lord of His impending sufferings and of the insults actually inflicted upon Him by the men who were taking Him from Gethsemane; by Herod and his soldiers; by the soliers of the governor; by the chief priests, scribes, and elders. 1703 empaiktes A mocker, scoffer, spoken of impostors, false prophets. [Jesus accused of being a false Messiah, sent to deceive the people.] 1704 emperipateo To walk about in a place, e.g., the earth. Used metaphorically, meaning to walk or live among a people, be habitually conversant with. [Immanuel--God with us.] 1705 empiplemi and empiplao To fill, to fill in or up, to make full. In the NT spoken . . . of food, to fill with food, satisfy, satiate, to fill in regard to one's desire with good. Metaphorically in the pss., to be filled with any person or thing, meaning to enjoy the society or communion of someone. [Immanuel--God with us.] 1706 empipto To fall in. Followed by eis (1519), into, with acc. of place, to fall into. Of persons, to fallin with or among, to meet with. Metaphorically, to fallinto any state or condition, to come into. [The condescension of God: Immanuel--God with us.] 1707 empleko To braid in, interweave, entangle, implicate. [God in our midst, subject to the same rigors and circumstances as are we, hence able to intercede on our behalf.]
Words Around "Immanuel" in OT Hebrew Lexicon The words alphabetically surrounding the Hebrew word for "Immanuel" in the Old Testament Lexicon (Gesenius) further elaborate on the idea of Immanuel: God with us. What is particularly amazing about this series of words is that they contain all of the major elements of Jacob 5:72, which is a key scripture pointing to not just an Immanuel advent of Jesus Christ among the Jews anciently, but of an Immanuel advent among the Gentile husbandmen of the vineyard in these last days. Jacob 5:72 reads: "And it came to pass that the servants did go and labor with their mights; and the Lord of the vineyard labored also with them . . . " It is important to note that in the sequence of Zenos allegory (Jacob 5), this is right toward the end, when the final thrust is made to salvage a corrupt vineyard. The first are gathered last, the last, first. The branches bringing forth the most bitter fruit are removed, as good branches are grafted in. This is not talking about Jesus coming among the Jews anciently, but rather is referring to these last days. It is our day to which the scripture is referring when it says, "the Lord of the vineyard labored also with them." Immanuel. God with us. "And thus will I bring them together again, that they shall bring forth the natural fruit, and they shall be one" (Jacob 5:68.) With this verse and its context in mind now, consider the following series of words in the Old Testament Lexicon, surrounding the word for Immanuel. Again, my comments are in [small brackets]. 5994 deep, figuratively hidden, not to be searched out. [Preface to Jacob 5 reads: ". . . how is it possible that these, after having rejected the sure foundation, can ever build upon it, that it may become the head of their corner? Behold, my beloved brethren, I will unfold this mystery unto you . . ." (4:17,18.)] 5995 a sheaf (a bundle of corn[grain]) [(1) similar to vineyard symbolism; (2) sheaf as metaphor for gathering/dividing wheat & tares; (3) corn as code for Messiah] 5996 "servant of the Almighty" [servant, greatest of all] 5997 (1) fellowhip, i.e. my fellow, companion [the Lord of the vineyard labors along side them]; (2) a neighbour [in our midst] 5998 To labour [by our side, in our midst] 5999, 6000 (1) heavy, wearisome labour; (2) the produce of labour; (3) weariness, trouble, vexation; Isa. 53:11. 6004 (1) to gather together, to collect, to join together. [the mission of Immanuel.] (2) to shut, to close, hence to hide, to conceal; to be hidden. [veiled in the flesh.] > 6005 Immanuel 6006 to take up, to lift, e.g. a stone [(1) after rejecting it, the stone becomes the head stone of their corner (Jacob 4:17); (2) "he (the Stone) shall be exalted and extolled, and be very high" (Isa. 52:13)] 6007 "whom Jehovah carries in his bosom" [(1) "in the shadow of his hand hath he hid me" (Isa. 49:2); (2) For ye are lawful heirs, according to the flesh, and have been hid from the world with Christ in God" (D&C 86:9.)] 6008 "eternal people" [people of God: Israel, Gentiles; first shall be last, last shall be first (Jacob 5)] 6009 To be deep, to be unsearchable. ["I will unfold this mystery unto you" (Jacob 4:18)] Words Around "Immanuel" in the English Dictionary (Web. '71) Again, my comments are in [small brackets]. imbrue To soak or drench in a fluid, as in blood. [e.g. Jesus Christ crucified by his own people, that all might have access to his grace.] imbrute To degrade to the state of a brute. [God condescends to be born into the flesh, which is subject to corruption, in order to show that we, like him, can overcome the brute flesh.] imbue To soak, steep, or tinge deeply; fig. to inspire, impress, or impregnate (the mind); to cause to become impressed or penetrated. [(1) by coming in the flesh, God is able to understand our struggles; (2) realizing God has done this for us has a strong power to deeply impress our souls on many counts] imitate To follow as a model, pattern, or example, to copy or endeavour to copy in acts, manners, or otherwise. ["What manner of men ought ye to be? even as I am."] immaculate Spotless, pure; unstained, undefiled; without blemish [contrast "sterling: exceptional purity," e.g. sterling silver = 92.5% silver; 7.5% tin; e.g. the approximate "A" grade cut-off point: 92.5%] immanent Remaining in or within [i.e. in our midst: God with us]; hence, not passing out of the subject; inherent and indwelling [e.g. Holy Ghost: God with us]; internal or subjective. > Immanuel God with us: an appellation of the Saviour immaterial Not consisting of matter; incorporeal; spiritual [opposite of Immanuel: God in the flesh]; Words Around "Emmanuel" in the English Dictionary
"The word Immanuel/Emmanuel means, "God with us." It conveys the idea of God come down in the flesh, mingling alongside mankind, subject to their brutality, while extending his love in bringing their redemption."
GOD WITH US AND US WITH GOD
HALLELUJAH HURRAH FOR RAH FOR RAH HURRAH HALLELUJAH
EGYPTIAN CHRONOLOGY THE MYTHIC DYNASTIES F. G. Fleay 1899 Page 93 GODS MEMPHITE SCHEME "PTAH reigned for 9000 months"
Min-Horus: Min is god of male potency, here combined with Horus god of kingship. the great goddess, lady of Punt: possibly Ipy, the goddess of childbirth ...www.geocities.com/jennycarrington/JJSinuhe/comments.html Section 38 Min-Horus: Min is god of male potency, here combined with Horus god of kingship.
The Eye of Horus (Wedjat) (previously Wadjet and the Eye of the Moon; and afterwards ... The Wedjat or Eye of Horus is "the central element" of seven "gold, ...
en.wikipedia.org/wiki/Eye_of_Horus
Eye of Horus In the Egyptian language, the word for this symbol was "Wedjat".[4][5] It was the eye of one of the earliest of Egyptian deities, Wadjet, who later became associated with Bast, Mut, and Hathor as well. Wedjat was a solar deity and this symbol began as her eye, an all seeing eye. In early artwork, Hathor is also depicted with this eye.[1] Funerary amulets were often made in the shape of the Eye of Horus. The Wedjat or Eye of Horus is "the central element" of seven "gold, faience, carnelian and lapis lazuli" bracelets found on the mummy of Shoshenq II.[6] The Wedjat "was intended to protect the king [here] in the afterlife"[7] and to ward off evil. Ancient Egyptian and Near Eastern sailors would frequently paint the symbol on the bow of their vessel to ensure safe sea travel. [8] Contents [hide] [edit] Horus wedjet - Eye of Horus [edit] Eye of Horus, a hieroglyph and symbol [edit] In arithmetic 1/2 was represented by smell, symbolized by the right side of the eye in a form of the nose. The pyramid text says: "Behold [the fire] rises in Abydos and it comes; I cause it to come, the Eye of Horus. It is set in order upon thy brow, O Osiris Khenti-Amenti; it is set in the shrine and rises on thy brow." The 'Eye of Horus' fractions were further discussed in the Egyptian Mathematical Leather Roll following elementary definitions that built the Egyptian fraction system. Weights and measure subunits of a hekat were also connected to Eye of Horus numbers in the quotient, and as an exact remainder, the remainder including an Egyptian fraction and a ro unit, correcting the Eye of Horus 1/64 round off error. The ro unit, 1/320 of a hekat is cited in the Rhind Mathematical Papyrus and applied in the medical texts, i.e Ebers Papyrus in two ways. The first replaced the hekat by a unity, 64/64 (in RMP 47, 82 and 83), and the second by 320 ro (in RMP 35-38). Exact divisions of 64/64 by 3, 7, 10, 11 and 13, written as 1/3, 1/17, 1/10, 1/11 and 1/13 multipliers is also found in the Akhmim Wooden Tablet. Arithmetic values [edit] See also [edit] References 1.^ Chapter 14, Egyptian Art in David P. Silverman, Ancient Egypt, Duncan Baird Publishers, 1997. p.228
YEA THOUGH I WALK THROUGH THE VALLEY OF THE SHADOW OF DEATH I WILL FEAR NO EVIL FOR THOU ART WITH ME
JUST SIX NUMBERS Martin Rees 1 OUR COSMIC HABITAT PLANETS STARS AND LIFE Page 24 A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence'
[FLASH] 999 999% /999 5:45 PM 03/01/09 donovandesigns, LLC/2skirts ...
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QI - Series C - Cleve Crudgington - British Comedy Guide - Torpenhow Hill is twice as interesting a Mount Fuji, because "Torpenhow Hill" means "Hill Hill Hill Hill", whilst "Mount Fuji" is just "Hill Hill". They are tautological place names. Other examples include the River Tyne (River River) Paraguay River (River River River) and Sahara Desert (Desert Desert). "Boutros Boutros-Ghali" means "Peter Peter-Expensive". Correction: The hill in question is just "Torpenhow", not "Torpenhow Hill". Therefore, it is "Hill Hill Hill".
Nothingness « Everybody lies…
Everybody lies…
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World Wide Words: Abracadabra
[Q] From Speranza Spiratos: Can you shed some magical clarity on the word abracadabra please? [A] Let me wave my wand ... Ah, a brief sputter, then nothing. It seems the origin isn’t known for certain. These days it’s just a joking conjuror’s incantation with no force behind it, like hocus pocus and other meaningless phrases. But the word is extremely ancient and originally was thought to be a powerful invocation with mystical powers. What we know for sure is that it was first recorded in a Latin medical poem, De medicina praecepta, by the Roman physician Quintus Serenus Sammonicus in the second century AD. It’s believed to have come into English via French and Latin from a Greek word abrasadabra (the change from s to c seems to have been through a confused transliteration of the Greek). Serenus Sammonicus said that to get well a sick person should wear an amulet around the neck, a piece of parchment inscribed with a triangular formula derived from the word, which acts like a funnel to drive the sickness out of the body: A B R A C A D A B R A However, it seems likely that abracadabra is older and that it derives from one of the Semitic languages, though nobody can say for sure, because there is no written record before Serenus Sammonicus. For what it’s worth, here are some theories: •It’s from the Aramaic phrase avra kehdabra, meaning “I will create as I speak”.
Abracadabra - Wikipedia, the free encyclopedia Abracadabra This article is about an incantational word. For other uses, see Abracadabra (disambiguation). Contents [hide] [edit] History The word is now commonly used as an incantation by stage magicians and their imitators. In ancient times, however, it was taken much more seriously as an incantation to be used as a cure for fevers and inflammations. The first known mention was in the 2nd century AD in a poem called De Medicina Praecepta by Serenus Sammonicus, physician to the Roman emperor Caracalla, who prescribed that the sufferer from the disease wear an amulet containing the word written in the form of an inverted cone:[1] A - B - R - A - C - A - D - A - B - R - A This, he explained, diminishes the hold over the patient of the spirit of the disease. Other Roman emperors, including Geta and Alexander Severus, were followers of the medical teachings of Serenus Sammonicus and are likely to have used the incantation as well. Amram Kehati [2]claims that the source is Hebrew and the ABRACADABRA has to be read from right to left as in Hebrew. ABRACADABRA, when phonetically pronounced from right to left, reads in Hebrew ארבע-דאח-ארבע. The Hebrew word דאח is the word אחד with rearrangement of the letters. This was done to confuse the daemon or for various witchery reasons. The evil, dark forces and the daemons kingdom in the Jewish Kabbalah are represented by the number 9 (the Hebrew word תשעה) or the Hebrew letter ("טית "ט). Since the ABRACADABRA word has to diminish a letter a day for nine (9) days it has to have enough letters. The Hebrew word תשעה is too short because it has only four letters. Therefore, the Hebrew word ארבע-אחד-ארבע was created. The Hebrew word ארבע is the Hebrew word for the number 4 (four) and the Hebrew word אחד is the Hebrew word for the number 1 (one). Therefore, ארבע+אחד+ארבע equal 4+1+4=9 and it represents the dark forces and daemons kingdom. This explanation for ABRACADABRA succeeds where all other previous known explanations and sources did not explain why the patient has to wear the amulet for nine (9) days. In Hebrew the "ABRACADABRA" should read as "ארבעאחדארבע" and the amulet should be as follows: א-ר-ב-ע-א-ח-ד-א-ר-ב-ע
[edit] See also [edit] References [edit] External links
abracadabra - Wiktionary
[edit] EnglishWikipedia has an article on: It may also be a corruption of the Aramaic term עַבְדָא כְּדַברָא, avda kedavra; “what was said has been done”; or perhaps, עברא כדברא, avra kedavra; “what has said has come to pass.” It may also be the combination of three hebrew words ארבע-אחד-ארבע when it is read from right to left [1] . The Aramaic is the source of the Avada Kedavra killing curse in the Harry Potter books. [edit] Pronunciation Audio (US)help, file [edit] Interjectionabracadabra! 1.Used to indicate that a magic trick or other illusion has been performed. [edit] NounSingular abracadabra (uncountable) 1.A mystical word or collocation of letters from kabbalism. [edit] TranslationsThe translations below need to be checked and inserted above into the appropriate translation tables, removing any numbers. Numbers do not necessarily match those in definitions. See instructions at Help:How to check translations. -------------------------------------------------------------------------------- [edit] French 1.abracadabra [edit] Derived termsabracadabrant [edit] Nounabracadabra m. (plural abracadabras) 1.An unspecified magical formula.
I ME ISISIS TWILIGHT GODS LIGHT GODS TWO I LIGHT LIGHT I TWO DARK LIGHT GODS LIGHT DARK GODS LIGHT OF LIFE LIFE OF LIGHT GODS HIGH LIGHT LOW LIGHT LIGHT LOW LIGHT HIGH TWIN LIGHT TWO IN LIGHT IS LIGHT IN TWO LIGHT TWIN CREATORS OF SPIRIT LIGHT GODS LIGHT SPIRIT OF CREATORS DIVINE THOUGHT ALWAYS IS GODS IS ALWAYS THOUGHT DIVINE REAL REALITY REVEALED GODS IS IS GODS REVEALED REAL REALITY
JUST SIX NUMBERS Martin Rees 1 OUR COSMIC HABITAT I PLANETS STARS AND LIFE
Page 24
"A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' " Page 24 / 25 "A manifestly artificial signal- even if it were as boring as lists of prime numbers, or the digits of 'pi' - would imply that 'intelligence' wasn't unique to the Earth and had evolved elsewhere. The nearest potential sites are so far away that signals would take many years in transit. For this reason alone, transmission would be primarily one-way. There would be time to send a measured response, but no scope for quick repartee!
HARMONIC 288 Bruce Cathie 1977 EIGHT THE MEASURE OF LIGHT Page 95 "The search for this particular value was a lengthy one and the clue that led me finally to a possible solution was a study of the construction of the Grand Gallery. The height of the Gallery was the first indication that it was not just an elaborate access passage. Previous measurements made by scientific investigators pointed to some interesting possibilities." Page 95 "The value that I calculated for length was extremely close to that of the one published in Davidson and Aldersmith's book, their value being 1836 inches," Page 95/97
THE TUTANKHAMUN PROPHECIES Maurice Cotterell 1
999 Page 195 "Anderson's Constitutions of the Freemasons (1723) comments: "being in all 183,600."
THE JUPITER EFFECT John Gribbin and Stephen Plagemann 1977 Page 122 "Seventeen 'major historical earthquakes' are referred to in the report all of which occurred since 1836"
THE BIOLOGY OF DEATH Lyall Watson 1974 Page 49
The Abbe Sieyes author of the pamphlet What is the third estate? intrigued with Napoleon Bonaparte and became a Consul of the French Republic. www.age-of-the-sage.org/historical/biography/abbe_sieyes.html
Qu'est-ce que le tiers état? ( What is the third estate? ). The Abbé Sieyès "... it was in Paris that he spent his last days in 1836."
JUST SIX NUMBERS Martin Rees 1 OUR COSMIC HABITAT PLANETS STARS AND LIFE Page 24 A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence'
Daily Mail Thursday, April 30, 2009 Page 69 "......... WOW........."
Daily Mirror Friday, March 6, 2009 Page 19 "......... WOW........."
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 Mirror Friday, March 6, 2009 By Martin Fricker Front Page "IS THIS IT? THIS IS IT!"
SIMULATIONS OF GOD THE SCIENCE OF BELIEF John Lilly 1975 Page xi "I am only an extraterrestrial who has come to the / Page xii / planet Earth to inhabit a human body, Everytime I leave this body and go back to my own civilization, I am expanded beyond all human imaginings, When I must return I am squeezed down into the limited vehicle."
MAN AND THE STARS Duncan Lunan 1974 Page 219 "Planetary contact 3(c)-intellgence unrecognizable by physical form. In discussing the recognition problem, we have been assuming that manipulative appendages, etc., are essential for intelligence, that we have enough in common with "them" for there to be an appropriate, physical response to us. But suppose, after all, such features are not necessary for intelligence. There is a fantasy story about a university professor mysteriously translated into the body of a bull. After great efforts to communicate he finally gets the opportunity to write a message in the bloody sand of the slaughterhouse. Unfortunately, the man with the gun is iliterate - "another of those steers that do a 'crazy kind of dance." To get at case 3(c), we have to magnify that problem into an alien mind in a nonhuman body; could there be intelligences like Arthur C. Clarke's Atheleni, 12 unable to develop technology until they meet a race gifted with hands?
LOOKING FOR THE ALIENS A PSYCHOLOGICAL, SCIENTIFIC AND IMAGINATIVE INVESTIGATION Peter Hough & Jenny Randles 1991 12 Page 98 Somewhere over the Interstellar Rainbow "In 1985, Glasgow University astronomer Professor Archie Roy was in buoyant mood. He told a journalist from the London Observer that, with new efforts to search the universe for intelligent signals, 'we can expect to make contact very quickly, probably within a decade.' He added that he thought civilizations were 'ten a penny' in the cosmos. A year later, in an interview with Paul Whitehead in Flying Saucer Reuiew (volume 31, number 3,1986) Professor Roy confirmed this view by saying, 'if we are the product of natural evolution, it is highly improbable that we are alone in the universe.' Presumably this leaves the door open just in case we are not solely the product of natura1 processes (as scientists understandably assume), but are also the creation of a mystic force, otherwise known as God. Roy actively pursues his broad1y based interest in this search. He subsequently became associated with Flying Saucer Review, and he has also become an active researcher and spokesperson in the heated debate over the potential 'alien' messages said by some to lie behind those crop circles recently found dotting the rural landscapes of our world. For instance, in 1981 Michael Papagiannis, of the astronomy department at Boston University, said that: The euphoric optimism of the 'sixties and early 'seventies that communication with extraterrestrial civilizations seemed quite possible is being slowly replaced in the last couple of years by a pessimistic acceptance that we might be the only technological civilization in the entire galaxy. One can hardly find more polarized opinions than these, and they represent a crucial debate that increasingly dominates the field. While there seems to be a gut reaction based on deductive logic shared by most scientists, implying that life should be 'out there' in great abundance, there is mounting concern at our continued failure to find it. Long before we understood the universe in any detail, we dreamt about this quest for alien life, and, as we have seen, still speculate on /Page 99 / what forms such beings might take. When science fiction became popular during the last century, we even began to wonder how we might establish contact. Early ideas were ingenious, but impractical: such as building a giant mirror and using sunlight to send Morse-code signals to the (then still plausible) inhabitants of the moon or Mars. Of course, the limitations of physics meant that this could never work, even if there were Martians to see the signals. Only the brightest light that we can produce (a nuclear explosion) is potentially visible from another world and this lasts such a brief time that it is hardly likely to produce incontrovertible proof of life on earth. Alien scientists would dismiss any sightings just as freely as ours now reject claims about UFO appearances. Another problem concerned the code to be used. How could the Martians have recognized the message, even if they had been able to see it? To thcm it would have been a meaningless series of flashes. How would they have unravelled any meaning bchind it? This problem exists even if it is assumed (as it nearly always was back then) that Martians, although probably looking like bug-eyed monsters, would still think like human beings. The truth is surely that aliens would be alien in every way and their thought processes would not work in the same manner as ours. That said, the chances of any message from us to them being remotely comprehensible appear to be feeble. In science-fiction stories and films, such a problem is largely ignored, but that is merely an expediency to help the plot along. We suspend scientific logic to accommodate the story line. However, in any real search for life in the universe, we cannot afford to ignore such scientific reasoning. This complicates matters so much that one or two researchers even think it is a forlorn task. We will never communicate with an alien intelligence, even if we do come across one by chance. The result will be like a farmer staring at a cow and attempting to convey, by spoken language or gesture, why it has to go peacefully to the slaughterhouse. Page 99 "The result will be like a farmer staring at a cow and attempting to convey, by spoken language or gesture, why it has to go peacefully to the slaughterhouse"
MAN AND THE STARS CONTACT AND COMMUNICATION WITH OTHER INTELLIGENCE Duncan Lunan 1974 a liberating adventure for mankind or a disaster Page 219 Planetary contact 3(c) - intelligence unrecognizable by physical form. "There is a fantasy story about a university professor mysteriously translated into the body of a bull. After great efforts to communicate he finally gets the opportunity to write a message in the bloody sand of the slaughterhouse."
HALLELUJAH HURRAH FOR RAH FOR RAH HURRAH HALLELUJAH
O
gayatri mantra
Copyright © 2007 Sanskrit Religions Institute Gayatri Mantra Om bhur bhuvah svah
Gayatri in Devanagari letters Gayatri is actually the name for a Sanskrit poetical meter that contains three lines of eight syllables each. There are, therefore, many gayatri mantras, but this particular one is the oldest and most well known of all gayatri mantras. In Hinduism all Gods and Goddesses have a gayatri mantra associated with them. There is a gayatri for Ganesha, one for Shiva, one for Durga, one for Vishnu, one for Lakshmi, and so on. Most people are unaware of this fact and when Hindus talk about the gayatri mantra they mean the gayatri mantra shown above, which is addressed to Savitri, the sun. The first line: om bhur bhuvah svah that you see above is not actually part of a gayatri mantra. It is a special utterance called vyahriti that has been added to the beginning of this famous gayatri . This vyahriti is important in and of itself and we will discuss it after we have explained the basic gayatri mantra. The three lines of this gayatri mantra are: 1. tat-savitur varenyam. 2. bhargo devasya dhimahi, and 3. dhiyo yo nah pracodayat Here is a word-for-word breakdown of the gayatri mantra that most Hindus know. tat–that (God)
Savitri: the Sunrise The most important word in the gayatri mantra is the word, “tat,” which is a neuter pronoun meaning “that.” It is a reference to “that One," God. According to the metaphor mentioned above, the sun, which is the source of illumination, heat, food and so many other things in our life, can naturally be seen as the “representative” or symbol of God in this world. There are two verbs in the gayatri mantra, dhimahi and prachodayat. Dhimahi means, “let us meditate.“ So, “let us meditate on the light (bhargo) of the sun which represents God.” This is the basic meaning of the first part of the gayatri mantra. The second part is also straight forward. The verb prachodayat literally means , “it should push,” but in more poetic language we can translate it as “let it inspire.” Dhiyah is “thoughts,” so dhiyo yo nah prachodayat means, “may our thoughts be inspired” So the most literal meaning of the gayatri mantra is, “Let us meditate on the light of the sun which represents God, and may our thoughts be inspired by that divine light.”
Gayatri Devi The gayatri mantra is traditionally whispered into the ear of a young boy in a ceremony called The Thread Giving Ceremony (upanayana), which is one of the rites of passage followed by many Hindus. In addition, the gayatri mantra is repeated during daily prayers performed by many Hindus three times a day, while facing the sun: at sunrise, at noon and at sun set. It is also common to recite the gayatri as part of a havan, or to recite it in a collective way in temples or homes. The Great Utterance The first part of the gayatri mantra, om bhur bhuvah svah, which we mentioned at the beginning as not part of the mantra, is called vyahriti or the “great utterance.” This mantra is repeated not only in conjunction with the gayatri mantra, but also separately during havans or fire ceremonies. The word om is a auspicious sound made at the beginning of many prayers. The expression bhur bhuvah and svah is technical, but a simple way to think of it is as a “call to creation,” that the light of the sun (the light of God) shines on the earth (bhur), in the sky (bhuvah), and in space (svah), and therefore the implication is, “let that light also shine on me.” The technical explanation vyahriti has to do with subtle practices of meditational yoga. This earth is simply one of many planes of existence. In fact, above this earth are six higher planes, heavens as it were. Including this earth, there are seven planes up (heavens) and seven planes down, or hells below this earth. The earth is in the middle. If you have ever heard the expression, “he is in seventh heaven” you should understand that this is a reference to the Hindu idea of heavens. The seventh heaven is the highest heaven. The first three of these planes starting with the earth are called bhur, bhuvah and svah. The utterance bhur bhuvah svah, therefore, refers to the first three subtle planes of existence that may be reached in meditation by a yogi. Om bhur bhuvah svah
OM BHUR BHUVAH SVAHA TAT SAVITUR VARENYAM
Let us honor the unity of Divine Spirit May That most brilliant Divine Light that we might realize
CHEIRO'S BOOK OF NUMBERS Circa 1926 Page106 "The question has been asked again and again, Is there some means of knowing when the moment has come to take the tide at the flood?
THE QUESTION HAS BEEN ASKED AGAIN AND AGAIN IS THERE SOME MEANS OF KNOWING WHEN THE MOMENT HAS COME TO TAKE THE TIDE AT THE FLOOD
EIGHTEEN+THIRTYSIX = 9 9 = EIGHTEEN+THIRTYSIX 1836
GOD WITH US AND US WITH GOD
HALLELUJAH HURRAH FOR RAH FOR RAH HURRAH HALLELUJAH
EGYPTIAN CHRONOLOGY THE MYTHIC DYNASTIES F. G. Fleay 1899 Page 93 GODS MEMPHITE SCHEME "PTAH reigned for 9000 months"
YEA THOUGH I WALK THROUGH THE VALLEY OF THE SHADOW OF DEATH I WILL FEAR NO EVIL FOR THOU ART WITH ME ALWAYS
JUST SIX NUMBERS Martin Rees 1 OUR COSMIC HABITAT PLANETS STARS AND LIFE Page 24 A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence'
I OSIRIS UNAS OSIRIS AM I AM OSIRIS UNAS AM I SOKAR OSIRIS AM I AM OSIRIS SOKAR AM I I THAT AM THAT THAT THAT ISISISIS THAT THAT THAT AM THAT I
O NAMUH WHEN SHALL WE C THY LIKE AGAIN
I ME EGO OGRE CONSCIENCE NAME ME I ME NAME ME AMEN I MEAN NAME THAT NAME MEAN
I I 9 I ME ME 45 EM EGO 576 EGO OGRE 6795 OGRE CONSCIENCE 3651395535 CONSCIENCE DIVINE THOUGHT GODS THOUGHT DIVINE
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
NAME ME I ME NAME ME AMEN I MEAN NAME THAT NAME MEAN
THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF THE ALPHABET IS GIVEN A NUMERICAL VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS REARRANGING THEM IN ENDLESS CONFIGURATIONS THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS
.... ADDED TO ALL MINUS NONE SHARED BY EVERYTHING MULTIPLIED IN ABUNDANCE.
I AM WHOLE SOURCE AM I 9 I AM WHOLE SOURCE AM I
OSIRIS SO IRIS OSIRIS SO IR IS IS IR SO ISIS IS IS ISIS OSIRIS SO IRIS OSIRIS
DIVINE LOVE IS 99 99 IS LOVE DIVINE THE LIGHT IS RISING RISING IS THE LIGHT
ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SUN OSIRIS SO RI IS THAT SUNSETSUN IS RI SO OSIRIS OSIRIS ISISISIS OSIRIS BIRTHING THE NEW HORUS NEW THE BIRTHING OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SUN ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
IS KRISHNA SHIVA VISHNU VISHNU SHIVA KRISHNA IS
ZE US US ZE C ZEUS C C RHEA C HEAR US C US HEAR ZEUS SEE US US SEE ZEUS
THE HOURS OF HORUS NOW IS IS NOW THE HORUS OF HOURS
RA AR R RA AR IS RA EL EL IS RA IS REAL REAL IS REAL REALITY REVEALED REALITY REAL IS
EARTH HEART R HEAT R HEART EARTH EARTH HEART EARTH THERA TERAH
SELF FEELS SELF SEE ELS FISH SELLS FISH ELS SEE SELFISH SELLS ELS FISH ELS SELLS SELFISH
I INCA THE SON OF THE SUN I 9531 THE SON OF THE SUN I 9 THE SON OF THE SUN I 9
ANUS RA'S ARS ARS RA'S ANUS ANUS UR RU ANUS ANU 153 ANU 153 ANU 153 ANU 153 ANU ANUS A SUN A SUN ANUS URANUS UR A SUN A SUN R U URANUS
SPINE PENIS IS IS PENIS SPINE VAGINA V AGAIN AGAIN V VAGINA MENSTRUATE MENS TRU-E HATE TRU-E MENS MENSTRUATE MENOPAUSE MEN O PAUSE PAUSE O MEN MENOPAUSE
A LINE A NILE A LINE
ALIEN IS IS ALIEN
ANUBIS A NUMBER IS IS A NUMBER ANUBIS
R U SOL SOL U R SOUL SO U LIVE SOUL SO U LEARN SOUL SO U LOVE R U SOL SOL U R
ABRAHAM A BRAHMAN IS IS ABRAHAM A BRAHMAN
SOLOMON SOL MOON MOON SOL SOLOMON
JERUSALEM JESU MALES R R MALES JESU JERUSALEM JERU-SALEM MALES JERU-SALEM
MARY Y RAM MARY MARY Y RAM MARY
ISHI TELL IRISH RISHI HOW MANY FISH ISHI
ISHMAEL IS HE MALE MALE IS HE ISHMAEL
AND DNA AND DNA AND DNA AND DNA AND
HALAL ALLAH HALAL TEAM TAME MEAT TAME TEAM EAT TEA TEA EAT TEAT TAKE IT EAT IT TAKE TEAT
FELT HAND LEFT HAND FELT RIGHT FELT
EROS ROSE IS SORE IS ROSE EROS
MOUTH IS O IS MOUTH
BUDDHA BUD HAD HAD BUD BUDDHA HASHISH HE HAS ISH ISH HAS HE HASHISH HASHISH SHE HAS ISH ISH HAS SHE HASHISH IS THAT IRISH HASHISH RISHI IS THAT IS IS THAT IRISH HASHISH RISHI THAT IS
THREAD R DEATH R THREAD IM- MORTAL AM I AM MORTAL-IM IMMORTAL AM I AM IMMORTAL IMMORTAL THOU ART THOU IMMORTAL
I SAY HAVE I MENTIONED DIVINE THOUGHT DIVINE CONSCIENCE I SAY HAVE I MENTIONED GODS DIVINE LOVE DIVINE HAVE I MENTIONED THAT ? I HAVE O GOOD
STRIKE A LIGHT LUCIFER MEETS ITS MATCH
OSIRIS SO IRIS IS
ENTERS THE NETERS
THE ELEMENTS OF EGYPTIAN WISDOM Naomi Ozaniec 1994 THE SACRED SCRIPT - THE MEDU NETERS Page 80 / The logical mind begins to reel / Page 81 / Language as evocation is immensely powerful. Word play is not finished; Neith can also be written by spelling the 't' with the sign for land, ta, in combination with the sign for water, 'n'. This particular hieroglyph represents ruffled water. By spelling the same name in a different way, we are presented with a different set of ideas. Here is Neith as 'the primeval water which gave birth to the land,' a theologically familiar concept. Once again a brief word encapsulates both divine name and divine function. Hieroglyphic omitted Schwaller de Lubicz reminds us repeatedly that we do need to look for a convoluted symbolism. The Medu Neters were chosen in such a way as to really signify all the qualities and functions implicit in the image. We are of course removed from the direct observation of vulture and ibis, crocodile and falcon, It is hard for us to understand the subtleties of movement, habit or life cycle which prompted a recognition deep in the Egyptian mind. It is well known that the humble dung beetle was raised to a sacred status from its simple egg-laying habit. The young emerged from the ball of dung as new life unbegotten. It is less well known that the scarab resembles the human skull, its two wing cases being reminiscent of the two halves of the human skull. The ability to find the cosmic In the mundane through a correspondence is the hallmark of a mind sensitized through symbolic training. Any contemporary Qabalist recognizes this function for what it is, the inner workings of an esoteric system. These brief examples serve to illustrate the workings of both the Egyptian mind and the Egyptian tradition. Each letter had its own secret; all sacred alphabets are constructed in this way. Moreover a sacred language always serves a double purpose, a written double entendre. To the uninitiated there is no secret to hide. The language functions perfectly well at a purely practical level. To the initiated there exists another level of inner meaning as opposed to the apparent meaning. The inner meaning requires no elaborate subterfuge. It is there all the time, open and blatant. 'It / Page 82 / is hidden from view only because it represents a higher non-cerebral consciousness which simply evades the logical mind. The Egyptians preserved this double function with astonishing brilliance and clarity over an immensely long period of time. Hebrew still functions as a sacred alphabet.. Each of its letters signifies ideas, numbers and cosmic principles.. A word becomes a code for an abstraction, a metaphysical concept, an esoteric teaching. An outsider cannot penetrate into the labyrinthine maze of meanings without becoming lost in ideas and distracted by elusive possibilities. A guide is always required in such matters - scribal training took place through an apprenticeship system. It is a mistake to think that we might uncover how the scribes viewed individual hieroglyphs by simply applying any meaning that springs to our mind. It is Clear that individual signs and arrangements carried a precise range of corresponding symbols. Isha Schwaller de Lubicz acts as our guide into the intricacies of an individual hieroglyph in the book Her-Bak. The letter r is written.in the lenticular shape of a half open mouth. Now look. for the ideas, qualities and functions this . sign represents. First, its nature. The mouth, ra, is the upper opening of the body, an entrance that communicates by two channels with the lungs and stomach; that is why this hiereglyph is. also the generic word for an entrance, ra. The mouth opens and shuts to eat, breathe and speak, as the eye, ar.t, opens and shuts to receive or refuse light. The mouth's function is dual, passive and active, it receives air and food, emits breath and voice. The eye's function is dual, likewise 'the reception of light and expression of organic and emotional response. The mouth's shape changes by the separation of the lips for the performance of its function. Opening, it widens or narrows like the shadow thrown on a disc by another disc which gradually eclipses it. In the partially occulteddisc, . the lentil or dark mouth is the complement of the crescent still visible. This gradual change of shape produces portions of different size that represents parts of the occulted disc. The characteristic has given the name ra to parts of a whole such as numerical fractions, chapters and so forth. Page 83 These profound thoughts revolve around a single letter majestic insights might we discover if only someone would serve as our guide through all the hieroglyphic combinations! Here is a way of thinking quite unlike our own, a mind set removed from our utilitarian use of language. This totally symbolic thinking produced completely practical applications, as we see through Egypt's many lasting achievements there is no grounds whatsoever for thinking that this symbolic system produced woolly mindedness. On the contrary it gave rise to a mind that was both extensive and focused, deep and creative, tradittonal yet original.
ESOTERIC = 4 = ESOTERIC ESOTERIC I SECRET O ESOTERIC ESOTERIC = 4 = ESOTERIC
ESOTERIC 6 SECRET 9 ESOTERIC ESOTERIC 9 SECRET 6 ESOTERIC
ESOTERIC ISISIS ESOTERIC O SECRET I 6 SECRET 9 ESOTERIC ISIS ESOTERIC
SEE RE C THAT C RE SEE
I ME EGO CONSCIENCE THE CYCLE OF THE CIRCLE OF THE CIRCLE OF THE CYCLE
CIRCLE = 5 O 5 = ELCRIC
ELECTRIC CIRCLE ELECTRIC CIRCLE ELECTRIC CIRCLE
EXOTERIC = 9 9 = EXOTERIC
SUNDAY + MONDAY + TUESDAY + WEDNESDAY + THURSDAY + FRIDAY + SATURDAY
639 198 36 9 9 9 36 198 639
SATURDAY + FRIDAY + THURSDAY + WEDNESDAY + TUESDAY + MONDAY + SUNDAY
GOD WITH US AND US WITH GOD
HALLELUJAH HURRAH FOR RAH FOR RAH HURRAH HALLELUJAH
EGYPTIAN CHRONOLOGY THE MYTHIC DYNASTIES F. G. Fleay 1899 Page 93 GODS MEMPHITE SCHEME "PTAH reigned for 9000 months"
YEA THOUGH I WALK THROUGH THE VALLEY OF THE SHADOW OF DEATH I WILL FEAR NO EVIL FOR THOU ART WITH ME ALWAYS
JUST SIX NUMBERS Martin Rees 1 OUR COSMIC HABITAT PLANETS STARS AND LIFE Page 24 A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence'
I OSIRIS UNAS OSIRIS AM I AM OSIRIS UNAS AM I SOKAR OSIRIS AM I AM OSIRIS SOKAR AM I I THAT AM THAT THAT THAT ISISISIS THAT THAT THAT AM THAT I
O NAMUH WHEN SHALL WE C THY LIKE AGAIN
I ME EGO OGRE CONSCIENCE NAME ME I ME NAME ME AMEN I MEAN NAME THAT NAME MEAN
I I 9 I ME ME 45 EM EGO 576 EGO OGRE 6795 OGRE CONSCIENCE 3651395535 CONSCIENCE DIVINE THOUGHT GODS THOUGHT DIVINE
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
NAME ME I ME NAME ME AMEN I MEAN NAME THAT NAME MEAN
....
ADDED TO ALL MINUS NONE SHARED BY EVERYTHING MULTIPLIED IN ABUNDANCE.
I AM WHOLE SOURCE AM I 9 I AM WHOLE SOURCE AM I
OSIRIS SO IRIS OSIRIS SO IR IS IS IR SO ISIS IS IS ISIS OSIRIS SO IRIS OSIRIS
DIVINE LOVE IS 99 99 IS LOVE DIVINE THE LIGHT IS RISING RISING IS THE LIGHT
ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SUN OSIRIS SO RI IS THAT SUNSETSUN IS RI SO OSIRIS OSIRIS ISISISIS OSIRIS BIRTHING THE NEW HORUS NEW THE BIRTHING OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SUN ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
IS KRISHNA SHIVA VISHNU VISHNU SHIVA KRISHNA IS
ZE US US ZE C ZEUS C C RHEA C HEAR US C US HEAR ZEUS SEE US US SEE ZEUS
THE HOURS OF HORUS NOW IS IS NOW THE HORUS OF HOURS
RA AR R RA AR IS RA EL EL IS RA IS REAL REAL IS REAL REALITY REVEALED REALITY REAL IS
EARTH HEART R HEAT R HEART EARTH EARTH HEART EARTH THERA TERAH
SELF FEELS SELF SEE ELS FISH SELLS FISH ELS SEE SELFISH SELLS ELS FISH ELS SELLS SELFISH
I INCA THE SON OF THE SUN I 9531 THE SON OF THE SUN I 9 THE SON OF THE SUN I 9
ANUS RA'S ARS ARS RA'S ANUS ANUS UR RU ANUS ANU 153 ANU 153 ANU 153 ANU 153 ANU ANUS A SUN A SUN ANUS URANUS UR A SUN A SUN R U URANUS
SPINE PENIS IS IS PENIS SPINE VAGINA V AGAIN AGAIN V VAGINA MENSTRUATE MENS TRU-E HATE TRU-E MENS MENSTRUATE MENOPAUSE MEN O PAUSE PAUSE O MEN MENOPAUSE
A LINE A NILE A LINE
ALIEN IS IS ALIEN
ANUBIS A NUMBER IS IS A NUMBER ANUBIS
R U SOL SOL U R SOUL SO U LIVE SOUL SO U LEARN SOUL SO U LOVE R U SOL SOL U R
ABRAHAM A BRAHMAN IS IS ABRAHAM A BRAHMAN
SOLOMON SOL MOON MOON SOL SOLOMON
ERUSALEM JESU MALES R R MALES JESU JERUSALEM JERU-SALEM MALES JERU-SALEM
MARY Y RAM MARY MARY Y RAM MARY
ISHI TELL IRISH RISHI HOW MANY FISH ISHI
ISHMAEL IS HE MALE MALE IS HE ISHMAEL
AND DNA AND DNA AND DNA AND DNA AND
HALAL ALLAH HALAL TEAM TAME MEAT TAME TEAM EAT TEA TEA EAT TEAT TAKE IT EAT IT TAKE TEAT
FELT HAND LEFT HAND FELT RIGHT FELT
EROS ROSE IS SORE IS ROSE EROS
MOUTH IS O IS MOUTH
BUDDHA BUD HAD HAD BUD BUDDHA HASHISH HE HAS ISH ISH HAS HE HASHISH HASHISH SHE HAS ISH ISH HAS SHE HASHISH IS THAT IRISH HASHISH RISHI IS THAT IS IS THAT IRISH HASHISH RISHI THAT IS
THREAD R DEATH R THREAD IM- MORTAL AM I AM MORTAL-IM IMMORTAL AM I AM IMMORTAL IMMORTAL THOU ART THOU IMMORTAL
DECIPHER MANKIND HAD 1200 YEARS YEARS TO CRACK THE CODE WE HAVE ONE WEEK LEFT Stel Pavlou Page 357 24 hours "We live in a universe of patterns. Every night the stars move in circles across the sky. The seasons cycle at yearly intervals. No two snowflakes are ever exactly the same, but the all have sixfold symmetry. Tigers and zebras are covered in patterns of stripes; leopards and hyenas are covered in pat terns of spots. Intricate trains of waves march across the oceans; very similar trains of sand dunes march across the desert . . . By using mathematics... we have discovered great secret: nature's patterns are not just there to be admired, they are vital clues to the rules that govern natural processes." Ian Stewart, Nature's Numbers, 1995
THOSE PATENT PATIENT PATTERN MAKERS
Ian Stewart 1995 Numerology is the easiest-and consequently the most dangerous-method for finding patterns. It is easy because anybody can do it and dangerous for the same reason. The difficulty lies in distinguishing significant numerical patterns from accidental ones. Here's a case in point. Kepler was fascinated with patterns in nature, and he devoted much of his life to looking for them in the behaviour of the planets. He devised a simple and tidy theory for the existence of precisely six planets (in his time only Mercury, Venus, Earth, Mars, Jupiter, and Saturn were known). He also discovered a very strange pattern relating the orbital period of a / planet- the time it takes to go once around the Sun-to its distance from the Sun. Recall that the square of a number is what you get when you multiply it by itself: for example, the square of 4 is 4 x 4 = 16. Similarly, the cube is what you get when you multiply it by itself twice: for example, the cube of 4 is 4 x 4 x 4 = 64. Kepler found that if you take the cube of the distance of any planet from the Sun and divide it by the square of its orbital period, you always get the same number. It was not an especially elegant number, but it was the same for all six planets. Which of these numerological observations is the more significant? The verdict of posterity is that it is the second one, the complicated and rather arbitrary calculation with squares and cubes. This numerical pattern was one of the key steps towards Isaac Newton's theory of gravity, which has explained all sorts of puzzles about the motion of stars and planets. In contrast, Kepler's neat, tidy theory for the number of planets has been buried without trace. For a start it must have been wrong, because we now know of nine planets, not six. There could be even more, farther out from the Sun, and small enough to be undetectable But more important, we no longer expect to find a neat, tidy theory for the number of planets. We think that the Solar System condensed from a cloud of gas surrounding the Sun, and the number of planets presumably depended on the amount of matter in the gas cloud, how it was distributed, and how fast and in what directions it was moving. An equally plausible gas cloud could have given us eight planets, or eleven; the number is accidental, depending on the initial conditions of the gas cloud, rather than universal, reflecting a general law of nature" Page 6 " The big problem with numerological pattern-seeking is that it generates millions of accidentals for each universal. Nor is it always obvious which is which. For example, there are three stars, roughly equally spaced and in a straight line, in the belt of the constellation Orion. Is that a clue to a significant law of nature? Chapter 6 Page 81 "Nature's symmetries can be found on every scale, from the structure of subatomic particles to that of the entire universe. Many chemical molecules are symmetric. The methane molecule is a tetrahedron - a triangular-sided pyramid - with one carbon atom at its center and four hydrogen atoms at its corners Benzene has the sixfold symmetry of a regular hexagon. The fashionable molecule buckminsterfullerene is a truncated icosahedral cage of sixty carbon atoms. (An icosahedron is a regular solid with twenty triangular faces;
THE SUPERGODS Maurice M Cotterell 1997 "Once we understood the intellectual game of the Maya, in the Temple of Inscriptions, we were invited to count. We counted firstly 11111,22222, 33333,44444,55555, 66... the number of the beast, of blasphemy, is miss-ing from the Temple of Inscriptions at Palenque. But then we began to count the beads on the necklace from the neck of Lord Pacal (see Chapter 4). Only when we began the count did the numbers 666 appear, not as themselves but as part of the number 13, which occurred in three sections of the necklace. Then the numbers 777 and 888 appeared in the necklace and then the 9s were found elsewhere: 'Let him that hath understanding count the number of the beast.'
THE PATH OF PTAH
THE EGYPTIAN BOOK OF THE DEAD E. A. Wallace Budge 1899 OF LIVING NIGH UNTO RA Page 397 And I say, 'On every road " and among (11) these millions of years is Ra the lord, "and his path is in the fire; and they go round about "behind him, and they go round about behind him.' "
"and his path is in the fire; and they go round about "behind him, and they go round about behind him.' "
In 1913 Bohr perfected the Rutherford theory of the atom by an early use of quantum theory. An electron moving in a circle around the nucleus can be held in orbit by a balance between the electrostatic force of attraction to the nuclei and the centrifugal force due to its motion.
THE MORNING OF THE MAGICIANS Lois Pauwels and Jacques Bergier 1963 Page 226 The 'Sun' was the fixed centre round which the electrons revolve"
THE SUPERGODS Maurice M Cotterell 1997 Page 110 And I saw another angel ascending from the East, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the Earth and the sea, saying 'Hurt not the Earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads: And I saw the number of them which were sealed; and there were sealed an hundred and forty, and four thousand of all the tribes of the childrel} of Israel. (Rev VII 3,4)
THE SUPERGODS Maurice M Cotterell 1997 Page 118 "Sacrifice at first appears as penance, difficult and tortuous, attracting few followers. In the Hindu holy book, the Bhagava-Geeta, the teacher Lord Krishna supports this view saying: Hear further the three kinds of pleasure. That which increases day after day and delivers one from misery, which at first seems like poison, but afterwards acts like nectar - that pleasure is pure, for it is born of wisdom. That which is at first like nectar, because the senses revel in their objects, but in the end acts like poison - that pleasure arises from passion. While the pleasure which from first to last merely drugs the senses, which springs from indolence, lethargy and folly - that pleasure flows from ignorance. (BG, 18:36-9) (BG, 18:36-9)
HARMONIZED Page number omitted THE STUDENT'S ASSISTANT ASTRONOMY AND ASTROLOGY PREFACE "A work of this kind may not be so amusing to some individuals as a pleasing romance; yet it is hoped will prove to the Astronomical Stu-dent and learner, gratifying and instructive. At the request of a select number of students, the present laborious calculations were made, in order to give others and themselves an opportunity of more perfectly understanding the apparent motions of the superior Planetary bodies herein mentioned, together with an illustration of the various phenomena the above planets present to us, the observers on this Earth, caused by the revolution of the planets and the earth, around the Sun, as the centre and great point of attraction tion to the Solar System. I have given a correct Table of the longitude and latitude of 144 fixed stars, calculated up to1836 ,..." Page 9 (number omitted) INTRODUCTION TO ASTRONOMY. "THIS Introduction is merely intended to con-vey a sufficient idea to those who are not already acquainted with the solar system, the propor-tional distances of the Planets' orbits from the Sun, and the Earth, together with the apparent motions of the superior planets, as viewed from this Earth, called their geocentric places or motions. The path of the Planets or circles which their orbits describe in the heavens, is called the Zodiac. Suppose it a belt 20° wide with the Ecliptic, orbit, or path of the Earth in the centre thereof; in as much as a planet's orbit differs from the exact plane of the Ecliptic, or orbit ,of the Earth, so much is the planet's latitude in degrees and minutes; the points where these imaginary circles intersect the Ecliptic, are cal!ed the nodes: The ascend-ing node is that point which the planet enters / Page 10 / for north latitude, the opposite is the descending node for south latitude. The Zodiac is divided into 12 Constellations, called signs, each sign divided into 30 degrees, each degree into minutes and seconds."
THE TUTANKHAMUN PROPHECIES Maurice Cotterell 1999 Page 193 " The centre of Solomon's courtyard contained a perfect cube, the 'holy of holies', the solid gold 'Oracle' encrusted in jewels. The inner / Page 194 / temple was a marvel of courtyards and balconies, adorned with 1,453 magnificently sculpted Parisian-marble columns, 2,906 decorated pilasters and statues of stone and metal. The buildings and courtyards could hold an estimated gathering of 300,000. Anderson's Constitutions of the Freemasons (1723) comments: . . . the finest structures of Tyre and Sidon could not be compared with the Eternal God's Temple at Jerusalem. . . there were employed 3,600 Princes, or 'Master Masons', to conduct the work according to Solomon's directions, with 80,000 hewers of stone in the mountains ('Fellow Craftsmen'), and 70,000 labourers, in all 153,600, besides the levy under Adoniram to work in the mountains of Lebanon by turns with the Sidonians, viz 30,000 being in all 183,600..." 183,600 The legend of the Master Builder is the greatest allegory of Masonry. It happens that this figurative story is grounded on the fact of a personality mentioned in Holy Scripture, but this historical background is of the accident and not of the essence; the significance is in the allegory and not in any point of history which may lie behind it."
JUST SIX NUMBERS Martin Rees 1999 A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' "
HARMONIC 288 Bruce Cathie 1977 "(144 is the harmonic of the speed of light) and 6942 is the harmonic reciprocal." Page 95 "The value that I calculated for length was extremely close to that.of the one published in Davidson and Aldersmith's book, their value being 1836 inches, and my theoretical value 1833,46 geodetic inches." "A search of my physics books revealed that 1836 was the closest approximation the scientists have calculated to the mass / Page 96 (Diagram 15 omitted) Page 97 / ratio of the positive hydrogen ion, i.e. the proton, to the electron..."
153 x 12 = 1836 1 x 8 x 3 x 6 = 144
HARMONIC 288 Bruce Cathie 1977 "(144 is the harmonic of the speed of light) and 6942 is the harmonic reciprocal."
11 SAGITTARIUS 144 45 9 11 TUTANKHAMUN 144 36 9 11 SERENDIPITY 144 63 9
HARMONIC 288 Bruce Cathie 1977 Page 95 "The value that I calculated for length was extremely close to that.of the one published in Davidson and Aldersmith's book, their value being 1836 inches, and my theoretical value 1833,46 geodetic inches. A search of my physics books revealed that 1836 was the closest approximation the scientists have calculated to the mass / Page 96 (Diagram 15 omitted) Page 97 / ratio of the positive hydrogen ion, i.e. the proton, to the electron..."
HARMONIC 288 Bruce Cathie 1977 EIGHT THE ATOMIC TABLE OF ELEMENTS AS A HARMONIC SERIES Page 54 "NATURAL LAW IS NOT ERRATIC. The universe does not rely on chance to manifest within itself the physical substance which we perceive, and call reality. A very strict and ordered system of mathematical progressions is necessary to create the smallest speck of matter from the primeval matrix of space. Page 95 "The value that I calculated for length was extremely close to that of the one published in Davidson and Aldersmith's book their value being1836 inches, and my theoretical value 1833.46 geodetic inches..." "...A search of my physics books revealed that1836 was the closest approximation the scientists have calculated to the mass / Page 96 (Diagram 15 omitted)Page 97 /ratio of the positive hydrogen ion, i.e. the proton to the electron." Page 86 "A further interesting comment was found in the preface to the third edition of Davidson and Aldersmith's book on the Great Pyramid. The religious symbolism of the displacement factor (the "hollowing-in" of the sides of the pyramid during construc- tion) was discussed as follows: "This aspect of the structural allegory throws a flood of light upon an element of the scriptural allegory that clearly refers to the completion of 'all the building'
HARMONIC 288 Bruce Cathie 1977 EIGHT THE MEASURE OF LIGHT Page 80 " THE OBELISK RISING majestically from the sandswept plain has been visible to man for many centuries. Its massive bulk and geometric simplicity of shape have caused wonder and endless speculation to countless generations of wise men throughout history. The meaning, or reason, for such a structure has been lost and those responsible for the building of an edifice such as this must have been in possession of extremely advanced scientific knowledge. Were they an advanced race of this world who destroyed themselves by unwise manipulation of their own scientific achievement? Or, so-called gods? Or, people from other worlds who left amongst us an almost indestructible repository of advanced knowledge in the mathematical com-plexities of the universe?
"Great Pyramid of Cheops", Page 95 "The value that I calculated for length was extremely close to that of the one published in Davidson and Aldersmith's book, their value being1836 inches, and my theoretical value 1833.46 geodetic inches.
A considerable amount of time was required to calculate a satisfactory value for the length of the Gallery. I eventually found that the amount of hollowing-in at the base provided the clue. If 57.6 (the amount in inches by which the base is inset) is I divided by pi or 3.1415927, the resulting value is 18.334649. The harmonic equivalent of 1833.46 when applied to Gallery length would ensure that the wave - forms set up in the cavity were finely tuned to light frequencies. A search of my physics books revealed that1836 was the closest approximation the scientists have calculated to the mass / Page 96 (Diagram omitted)) / Page 97 / ratio of the positive hydrogen ion, i.e. the proton, to the electron. tf we dare to assume that the value, of 1833.46 is the true geometric ratio then the wave-forms in the Gallery will also have a harmonic affinity with the structure of the atom, the building block of the universe itself. Pressing on with this train of thought I again consulted a book on atomic physics and found that the mass of the electron is given as 9.2 x 10-31 kilo- grammes. I believe that, according to the clues presented by the Pyramid, the true value of electron mass, in the harmonic sense, could be taken as a standard of 9.24184 x 10-31 kilo- grammes."
THE JUPITER EFFECT John Gribbin and Stephen Plagemann 1977 Page 122 "Seventeen 'major historical earthquakes' are referred to in the report all of which occurred since 1836"
HARMONIC 288 Bruce Cathie 1977 EIGHT THE MEASURE OF LIGHT
"The value that I calculated for length was extremely close to that of the one published in Davidson and Aldersmith's book, their value being 1836 inches," Page 95/97 "A search of my physics books revealed that 1836 was the closest approximation the scientists have calculated to the mass / ratio of the positive hydrogen ion, i.e. the proton, to the electron."
THE TUTANKHAMUN PROPHECIES Maurice Cotterell Page 195 "Anderson's Constitutions of the Freemasons (1723) comments: "being in all 183,600."
JUST SIX NUMBERS The Deep Forces that Shape the Universe Martin Rees 1 OUR COSMIC HABITAT 1 PLANETS STARS AND LIFE A COMMON CULTURE WITH ALIENS
Page 21 "A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' " Page 21 / 22 "...A manifestly artificial signal- even if it were as boring as lists of prime numbers, or the digits of 'pi' - would imply that 'intelligence' wasn't unique to the Earth and had evolved elsewhere. The nearest potential sites are so far away that signals would take many years in transit. For this reason alone, transmission would be primarily one-way. There would be time to send a measured response, but no scope for quick repartee! Page 21 "A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' "
THE TUTANKHAMUN PROPHECIES Page 190 The holy number of sun-worshippers is 9, the highest number that can be reached before becoming one (10) with the creator. This is why Tutankhamun was entombed in nine layers of coffin. This is why the pyramid skirts of the two statues, guarding the entrance to the Burial Chamber, were triangular (base 3), when the all-seeing eye-skirt of Mereruka contained a pyramid skirt with a base of four sides. The message concealed here is that the 3 should be squared, which equals 9"
Quest for a theory of everything Kitty Ferguson 1991 Page 103 "The square root of 9 is three. So we know that the third side.' (line ends)
Andrija Puharich Copyright 1974 By Lab Nine Ltd Page 132 "This is how we remembered it at the time: Abraham was living near Hebron at Mamre. He was lying in his tent in the heat of
the day when three men appeared before him. They seemed to be real men. Abraham treated them hospitably with food and drink as though they were real men. Then one of them predicted that Sarah, who was around ninety years old, would have a child. She, of course, laughed this off as blarney. The three men indicated that they were on a serious mission for the Lord."
AND OTHER STORIES Thomas Mann 1875 - 1955 Page 366 "You speak of Nature, but you strike her in the face with your demands, you want me to strike her in the face, by stifling the spring of pain with which she has miraculously blest my soul! What a sin that would be, what ingratitude, what disloyalty to her, to Nature, and what a denial of my faith in her beneficent omnipotence! You remember how Sarah sinned? She laughed to herself be-hind the door and said: "After I am waxed old shall I have pleasure, my lord being old also?" But the Lord God was angry and said: "Wherefore did Sarah laugh?" In my opinion, she laughed less on account of her own withered old age than because her lord, Abraham, was likewise so old and stricken in years, already ninety-nine. And what woman could not but laugh at the thought of indulging in lust with a ninety-nine year-old man, for all that a man's love life is less strictly limited / Page367 than a woman's. But my lord is young, is youth itself, and how much more easily and temptingly must the thought come to me " "Abraham, was likewise so old and stricken in years, already ninety-nine.
MINDOTHDREAMWHATDOTHMINMEAN
TUTANKHAMEN Christiane Desroches-Noblecourt 1963 Page177 "The red oxen had been left behind; now the "Nine Friends" and the two viziers-of the North and South- drew the ropes attached to the bier behind which followed a last high dignitary of the royal procession." Page158 (Chapter 7) 1343 The death of the king and preparations for immortality "Analysis of his mummy shows that Tutankhamen was between eighteen and twenty years old when he died. This allows one to set the approxi-mate date of his coronation in his ninth year, since there is no date mentioned in connexion with him after year 9 which appears on wine jars found in his tomb."
THE NEW BOOK OF REVELATION INNER LIGHT PUBLICATIONS 1995 COMPILED BY TUELLA THE HOLY 999 Page 32 Part 6 "3. You have finally located in your search the only passage or use of the number 666 in the entire written record. In vain did you search for another, for no other corresponding witness exists any- where. For it is here at this point in the record (Rev. 13:18) that the perversion of this number made entry, calculated and deliberate in its destructive intent. In the (four) references to this subject that follow, the number becomes a mark that is not My Seal. The few references that follow go on to expand the prized lie that it is the "mark of the beast" and even that it appears in the forehead as well as the hand. Once an awareness is born of these interferences and the motive, the entire proposal is clearly exposed. 4. The number 999 is identified as truly of My Kingdom. It rep-resents a Divine number of the Creation of Life itself in this and other Universes. This is a widely known fact in other worlds. It is a code number within the consciousness of many who have come to Page 32 / this planet to serve the father, and who are actual extensions of myself. To disguise this number as a mark of the fallen ones has dia-bolically and thoroughly confused the souls of this planet, but it was easily accomplished by another source simply by inverting the number upside down." Page 32 Part 6 "...3. You have finally located in your search the only passage or use of the number 666 in the entire written record. In vain did you search for another, for no other corresponding witness exists any- where. For it is here at this point in the record (Rev. 13:18)..." 4. The number 999 is identified as truly of My Kingdom. It represents a Divine number of the Creation of Life itself in this and other Universes." "...but it was easily accomplished by another source simply by inverting the number upside down." simply by inverting the number upside down."
DICTIONARY OF SCIENCE Siegfried Mandel 1969 Page number (omitted) "Appendix 5. Symbols Atomic Numbers, and Atomic Weights of Elements (1947) Dysprosium . Symbol Dy . Atomic Number 66 . Atomic Weight of Elements 162.46 Einsteinium . Symbol Es . Atomic Weight 99 . Atomic Weight of Elements 253" Alphabetical sequence as presented in book
CIRCLE = 5 5 = CIRCLE
LOVE DIVINE IS 99 99 IS LOVE DIVINE ADD TO REDUCE REDUCE TO DEDUCE ESSENCE OF NUMBER
THE NUMERICAL ROOT VALUE OF THE ENGLISH ALPHABET ISISIS 9 A+B+C+D+E+F+G+H+I+J+K+L+M+N+O+P+Q+R+S+T+U+V+W+X+Y+Z 1+2+3+4+5+6+7+8+9+10+11+12+13+13+15+16+17+18+10+20+21+22+23+24+25+26 First Total = 351 3+5+1 = 9
A+B+C+D+E+F+G+H+I+J+K+L+M+N+O+P+Q+R+S+T+U+V+W+X+Y+Z 1+2+3+4+5+6+7+8+9+1+2+3+4+5+6+7+8+9+1+2+3+4+5+6+7+8 Second Total 126 1+2+6 = 9
i THE BLESSED 9 unless integral to quoted work. all arithmetical machinations, emphasis, comment, insertions subterfuge and insinuations are those of the Zed Aliz Zed as recorded by the far yonder scribe.
STORM ON THE SUN HOW THE SUN AFFECTS LIFE ON EARTH Joseph Goodavage 1979 Page 5 Chapter 1 "Eliminate the impossible. Whatever remains, however improbable must be true" Sherlock Holmes
The Seven Secrets of How toThink Like a Rocket Scientist
Adherents.com - Religious Groups in Literature
FINGERPRINTS OF THE GODS G Hancock 1995 Page 287 "What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them - and the city of Teotihuacan may be the calling-card of a lost civilization written in the eternal language of mathematics." "Of all the other stupendous inventions,' Galileo once remarked, what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3"
"WHAT ONE WOULD LOOK FOR THEREFORE WOULD BE A UNIVERSAL LANGUAGE THE KIND OF LANGUAGE COMPREHENSIBLE TO ANY TECHNOLOGICALLY ADVANCED SOCIETY IN ANY EPOCH" "SUCH LANGUAGES ARE FEW AND FAR BETWEEN BUT MATHEMATICS IS ONE OF THEM"
SUBSTANCES WATCHED IN FINE AMAZE THE ZED ALIZ ZED IN SWIFT REPEAT SCATTER THE SACRED NUMBERS AMONGST THE LETTERS OF THEIR PROGRESS AT THE THOUGHT OF THE NINTH RAM WHEN IN CONJUNCTION SET THE FAR YONDER SCRIBE MADE RECORD OF THE FALL
THE MAN WHO LOVED ONLY NUMBERS Paul Hoffman 1 999 Page 217 "Mathematicians in India in the sixth century had developed a place value system and introduced the concept of a zero to keep their symbols in their proper places. Thus a 1 with an 0 after it, or 10, is a very different number from a 1 alone. Erdos, who always joked that he was old and stupid, said the Indians were very clever, not just in their discovery of zero, but in their choice of similar- sounding Hindi words for stupid person (buddhu) and old person (buddha). In the seventh century, Hindu scholars introduced Islam to the Indian number scene, and the ideas of zero / Page 216 ( omitted) and place value spread rapidly throughout the Arabic world. Six centuries later, Fibonacci was so impressed with the ease of the Hindu-Arabic numerals that he wanted to make Pisan merchants aware of them. In 1202, he wrote Liber abaci (Book of the Abacus), which, despite the title had little to do with the Abacus and a lot to do with liberating computations from the yoke of Roman numerals. The book seems quaint from the vantage point of the twentieth century, because it explains what we take for granted. "The nine Indian figures are: 9 8 7 6 5 4 3 2 1 , and with the sign Zero. . . any number can be written."
HOLY BIBLE Scofield References REVELATION 8 The Seventh Seal 1And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. 2And I saw the seven angels which stood before God; and to them were given seven trumpets. 3And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. 4And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. 5And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. The First Four Trumpets 6And the seven angels which had the seven trumpets prepared themselves to sound. 7The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up. 8And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; 9And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed. 10And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; 11And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. 12And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. 13And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!
Search ResultsWormwood - Wikipedia, the free encyclopediaWormwood may refer to: Various plants of the genus Artemisia but commonly Artemisia absinthium, also called grande wormwood or absinthe wormwood ... Wormwood (star) [edit] Etymology and folkloreArtemisia comes from Ancient Greek ἀρτεμισία, from Ἄρτεμις (Artemis).[6] In Hellenistic culture, Artemis was a goddess of the hunt, and protector of the forest and children. Absinthium comes from Ancient Greek ἀψίνθιον (apsinthion),[6] possibly meaning "unenjoyable", and probably referring to the bitter nature of the derived beverage.[7] Consider the following quote by Lucretius found in Institutio Oratoria, an ancient work on rhetoric by the philosopher Quintilian: "And as physicians when they seek to give Wormwood is mentioned seven times in the Jewish Bible and once in the New Testament, always with the implication of bitterness. Encyclopedia of Life entry for Artemisia absinthium L.
Biodiversity Heritage Library bibliography for Artemisia absinthium Show more results from wikipedia.orgWormwood Many of the artemisia varieties have insecticidal properties with wormwood being the most potent. Roman wormwood is less toxic and is used to flavor the ... www.ghorganics.com/Wormwood.html - "Wormwood" What the Bible says about it is amazing! Will a comet or star crash into the Earth. What does the Bible REALLY say about this! NO -- Emphatically -- No! hubpages.com/.../Wormwood_What_the_Bible_says_about_it_is_amazing - botanical.com - A Modern Herbal | Wormwoods The Common Wormwood grows on roadsides and waste places, and is found over the greater part of Europe and Siberia, having been formerly much cultivated for ... botanical.com/botanical/mgmh/w/wormwo37.html - Erowid Wormwood (Artemisia absinthium) Vault Information about Wormwood (Artemisia absinthium) including basics, effects, dosage, history, legal status, photos, research, media coverage, and links to ...www.erowid.org/plants/wormwood/wormwood.shtml
GOD WITH US AND US WITH GOD
HALLELUJAH HURRAH FOR RAH FOR RAH HURRAH HALLELUJAH
EGYPTIAN CHRONOLOGY THE MYTHIC DYNASTIES F. G. Fleay 1899 Page 93 GODS MEMPHITE SCHEME "PTAH reigned for 9000 months"
YEA THOUGH I WALK THROUGH THE VALLEY OF THE SHADOW OF DEATH I WILL FEAR NO EVIL FOR THOU ART WITH ME ALWAYS
BEYOND THE VEIL ANOTHER VEIL ANOTHER VEIL BEYOND
JUST SIX NUMBERS Martin Rees 1 OUR COSMIC HABITAT PLANETS STARS AND LIFE Page 24 A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence'
I OSIRIS UNAS OSIRIS AM I AM OSIRIS UNAS AM I SOKAR OSIRIS AM I AM OSIRIS SOKAR AM I I THAT AM THAT THAT THAT ISISISIS THAT THAT THAT AM THAT I
O NAMUH WHEN SHALL WE C THY LIKE AGAIN
I ME EGO OGRE CONSCIENCE NAME ME I ME NAME ME AMEN I MEAN NAME THAT NAME MEAN
I I 9 I ME ME 45 EM EGO 576 EGO OGRE 6795 OGRE CONSCIENCE 3651395535 CONSCIENCE DIVINE THOUGHT GODS THOUGHT DIVINE
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
NAME ME I ME NAME ME AMEN I MEAN NAME THAT NAME MEAN
THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF THE ALPHABET IS GIVEN A NUMERICAL VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS REARRANGING THEM IN ENDLESS CONFIGURATIONS THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS
.... ADDED TO ALL MINUS NONE SHARED BY EVERYTHING MULTIPLIED IN ABUNDANCE.
I AM WHOLE SOURCE AM I 9 I AM WHOLE SOURCE AM I
OSIRIS SO IRIS OSIRIS SO IR IS IS IR SO ISIS IS IS ISIS OSIRIS SO IRIS OSIRIS
DIVINE LOVE IS 99 99 IS LOVE DIVINE THE LIGHT IS RISING RISING IS THE LIGHT
ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SUN OSIRIS SO RI IS THAT SUNSETSUN IS RI SO OSIRIS OSIRIS ISISISIS OSIRIS BIRTHING THE NEW HORUS NEW THE BIRTHING OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SUN ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
IS KRISHNA SHIVA VISHNU VISHNU SHIVA KRISHNA IS
ZE US US ZE C ZEUS C C RHEA C HEAR US C US HEAR ZEUS SEE US US SEE ZEUS
THE HOURS OF HORUS NOW IS IS NOW THE HORUS OF HOURS
RA AR R RA AR IS RA EL EL IS RA IS REAL REAL IS REAL REALITY REVEALED REALITY REAL IS
EARTH HEART R HEAT R HEART EARTH EARTH HEART EARTH THERA TERAH
SELF FEELS SELF SEE ELS FISH SELLS FISH ELS SEE SELFISH SELLS ELS FISH ELS SELLS SELFISH
I INCA THE SON OF THE SUN I 9531 THE SON OF THE SUN I 9 THE SON OF THE SUN I 9
ANUS RA'S ARS ARS RA'S ANUS ANUS UR RU ANUS ANU 153 ANU 153 ANU 153 ANU 153 ANU ANUS A SUN A SUN ANUS URANUS UR A SUN A SUN R U URANUS
SPINE PENIS IS IS PENIS SPINE VAGINA V AGAIN AGAIN V VAGINA MENSTRUATE MENS TRU-E HATE TRU-E MENS MENSTRUATE MENOPAUSE MEN O PAUSE PAUSE O MEN MENOPAUSE
A LINE A NILE A LINE
ALIEN IS IS ALIEN
ANUBIS A NUMBER IS IS A NUMBER ANUBIS
R U SOL SOL U R SOUL SO U LIVESOUL SO U LEARN SOUL SO U LOVE R U SOL SOL U R
ABRAHAM A BRAHMAN IS IS ABRAHAM A BRAHMAN
SOLOMON SOL MOON MOON SOL SOLOMON
ERUSALEM JESU MALES R R MALES JESU JERUSALEM JERU-SALEM MALES JERU-SALEM
MARY Y RAM MARY MARY Y RAM MARY
ISHI TELL IRISH RISHI HOW MANY FISH ISHI
ISHMAEL IS HE MALE MALE IS HE ISHMAEL
AND DNA AND DNA AND DNA AND DNA AND
HALAL ALLAH HALAL TEAM TAME MEAT TAME TEAM EAT TEA TEA EAT TEAT TAKE IT EAT IT TAKE TEAT
FELT HAND LEFT HAND FELT RIGHT FELT
EROS ROSE IS SORE IS ROSE EROS
MOUTH IS O IS MOUTH
BUDDHA BUD HAD HAD BUD BUDDHA HASHISH HE HAS ISH ISH HAS HE HASHISH HASHISH SHE HAS ISH ISH HAS SHE HASHISH IS THAT IRISH HASHISH RISHI IS THAT IS IS THAT IRISH HASHISH RISHI THAT IS
THREAD R DEATH R THREAD IM- MORTAL AM I AM MORTAL-IM IMMORTAL AM I AM IMMORTAL IMMORTAL THOU ART THOU IMMORTAL
DECIPHER MANKIND HAD 1200 YEARS YEARS TO CRACK THE CODE WE HAVE ONE WEEK LEFT Stel Pavlou Page 357 24 hours "We live in a universe of patterns. Every night the stars move in circles across the sky. The seasons cycle at yearly intervals. No two snowflakes are ever exactly the same, but the all have sixfold symmetry. Tigers and zebras are covered in patterns of stripes; leopards and hyenas are covered in pat terns of spots. Intricate trains of waves march across the oceans; very similar trains of sand dunes march across the desert . . . By using mathematics... we have discovered great secret: nature's patterns are not just there to be admired, they are vital clues to the rules that govern natural processes." Ian Stewart, Nature's Numbers, 1995
THOSE PATENT PATIENT PATTERN MAKERS
Ian Stewart 1995 Numerology is the easiest-and consequently the most dangerous-method for finding patterns. It is easy because anybody can do it and dangerous for the same reason. The difficulty lies in distinguishing significant numerical patterns from accidental ones. Here's a case in point. Kepler was fascinated with patterns in nature, and he devoted much of his life to looking for them in the behaviour of the planets. He devised a simple and tidy theory for the existence of precisely six planets (in his time only Mercury, Venus, Earth, Mars, Jupiter, and Saturn were known). He also discovered a very strange pattern relating the orbital period of a / planet- the time it takes to go once around the Sun-to its distance from the Sun. Recall that the square of a number is what you get when you multiply it by itself: for example, the square of 4 is 4 x 4 = 16. Similarly, the cube is what you get when you multiply it by itself twice: for example, the cube of 4 is 4 x 4 x 4 = 64. Kepler found that if you take the cube of the distance of any planet from the Sun and divide it by the square of its orbital period, you always get the same number. It was not an especially elegant number, but it was the same for all six planets. Which of these numerological observations is the more significant? The verdict of posterity is that it is the second one, the complicated and rather arbitrary calculation with squares and cubes. This numerical pattern was one of the key steps towards Isaac Newton's theory of gravity, which has explained all sorts of puzzles about the motion of stars and planets. In contrast, Kepler's neat, tidy theory for the number of planets has been buried without trace. For a start it must have been wrong, because we now know of nine planets, not six. There could be even more, farther out from the Sun, and small enough to be undetectable But more important, we no longer expect to find a neat, tidy theory for the number of planets. We think that the Solar System condensed from a cloud of gas surrounding the Sun, and the number of planets presumably depended on the amount of matter in the gas cloud, how it was distributed, and how fast and in what directions it was moving. An equally plausible gas cloud could have given us eight planets, or eleven; the number is accidental, depending on the initial conditions of the gas cloud, rather than universal, reflecting a general law of nature" Page 6 " The big problem with numerological pattern-seeking is that it generates millions of accidentals for each universal. Nor is it always obvious which is which. For example, there are three stars, roughly equally spaced and in a straight line, in the belt of the constellation Orion. Is that a clue to a significant law of nature? Chapter 6 Page 81 "Nature's symmetries can be found on every scale, from the structure of subatomic particles to that of the entire universe. Many chemical molecules are symmetric. The methane molecule is a tetrahedron - a triangular-sided pyramid - with one carbon atom at its center and four hydrogen atoms at its corners Benzene has the sixfold symmetry of a regular hexagon. The fashionable molecule buckminsterfullerene is a truncated icosahedral cage of sixty carbon atoms. (An icosahedron is a regular solid with twenty triangular faces;
THE SUPERGODS Maurice M Cotterell 1997 "Once we understood the intellectual game of the Maya, in the Temple of Inscriptions, we were invited to count. We counted firstly 11111,22222, 33333,44444,55555, 66... the number of the beast, of blasphemy, is miss-ing from the Temple of Inscriptions at Palenque. But then we began to count the beads on the necklace from the neck of Lord Pacal (see Chapter 4). Only when we began the count did the numbers 666 appear, not as themselves but as part of the number 13, which occurred in three sections of the necklace. Then the numbers 777 and 888 appeared in the necklace and then the 9s were found elsewhere: 'Let him that hath understanding count the number of the beast.'
THE PATH OF PTAH
THE EGYPTIAN BOOK OF THE DEAD E. A. Wallace Budge 1899 OF LIVING NIGH UNTO RA Page 397 And I say, 'On every road " and among (11) these millions of years is Ra the lord, "and his path is in the fire; and they go round about "behind him, and they go round about behind him.' "
"and his path is in the fire; and they go round about "behind him, and they go round about behind him.' "
In 1913 Bohr perfected the Rutherford theory of the atom by an early use of quantum theory. An electron moving in a circle around the nucleus can be held in orbit by a balance between the electrostatic force of attraction to the nuclei and the centrifugal force due to its motion.
THE MORNING OF THE MAGICIANS Lois Pauwels and Jacques Bergier 1963 Page 226 The 'Sun' was the fixed centre round which the electrons revolve"
THE SUPERGODS Maurice M Cotterell 1997 Page 110 And I saw another angel ascending from the East, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the Earth and the sea, saying 'Hurt not the Earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads: And I saw the number of them which were sealed; and there were sealed an hundred and forty, and four thousand of all the tribes of the childrel} of Israel. (Rev VII 3,4)
THE SUPERGODS Maurice M Cotterell 1997 Page 118 Sacrifice at first appears as penance, difficult and tortuous, attracting few followers. In the Hindu holy book, the Bhagava-Geeta, the teacher Lord Krishna supports this view saying: Hear further the three kinds of pleasure. That which increases day after day and delivers one from misery, which at first seems like poison, but afterwards acts like nectar - that pleasure is pure, for it is born of wisdom. That which is at first like nectar, because the senses revel in their objects, but in the end acts like poison - that pleasure arises from passion. While the pleasure which from first to last merely drugs the senses, which springs from indolence, lethargy and folly - that pleasure flows from ignorance. (BG, 18:36-9) (BG, 18:36-9)
HARMONIZED Page number omitted THE STUDENT'S ASSISTANT ASTRONOMY AND ASTROLOGY PREFACE "A work of this kind may not be so amusing to some individuals as a pleasing romance; yet it is hoped will prove to the Astronomical Stu-dent and learner, gratifying and instructive. At the request of a select number of students, the present laborious calculations were made, in order to give others and themselves an opportunity of more perfectly understanding the apparent motions of the superior Planetary bodies herein mentioned, together with an illustration of the various phenomena the above planets present to us, the observers on this Earth, caused by the revolution of the planets and the earth, around the Sun, as the centre and great point of attraction tion to the Solar System. I have given a correct Table of the longitude and latitude of 144 fixed stars, calculated up to1836 ,..." Page 9 (number omitted) INTRODUCTION TO ASTRONOMY. "THIS Introduction is merely intended to convey a sufficient idea to those who are not already acquainted with the solar system, the propor-tional distances of the Planets' orbits from the Sun, and the Earth, together with the apparent motions of the superior planets, as viewed from this Earth, called their geocentric places or motions. The path of the Planets or circles which their orbits describe in the heavens, is called theZodiac. Suppose it a belt 20° wide with the Ecliptic, orbit, or path of the Earth in the centre thereof; in as much as a planet's orbit differs from the exact plane of the Ecliptic, or orbit ,of the Earth, so much is the planet's latitude in degrees and minutes; the points where these imaginary circles intersect the Ecliptic, are cal!ed the nodes: The ascend-ing node is that point which the planet enters / Page 10 / for north latitude, the opposite is the descending node for south latitude. The Zodiac is divided into 12 Constellations, called signs, each sign divided into 30 degrees, each degree into minutes and seconds."
THE TUTANKHAMUN PROPHECIES Maurice Cotterell 1999 Page 193 " The centre of Solomon's courtyard contained a perfect cube, the 'holy of holies', the solid gold 'Oracle' encrusted in jewels. The inner / Page 194 / temple was a marvel of courtyards and balconies, adorned with 1,453 magnificently sculpted Parisian-marble columns, 2,906 decorated pilasters and statues of stone and metal. The buildings and courtyards could hold an estimated gathering of 300,000. Anderson's Constitutions of the Freemasons (1723) comments: . . . the finest structures of Tyre and Sidon could not be compared with the Eternal God's Temple at Jerusalem. . . there were employed 3,600 Princes, or 'Master Masons', to conduct the work according to Solomon's directions, with 80,000 hewers of stone in the mountains ('Fellow Craftsmen'), and 70,000 labourers, in all 153,600, besides the levy under Adoniram to work in the mountains of Lebanon by turns with the Sidonians, viz 30,000 being in all 183,600..." 183,600 The legend of the Master Builder is the greatest allegory of Masonry. It happens that this figurative story is grounded on the fact of a personality mentioned in Holy Scripture, but this historical background is of the accident and not of the essence; the significance is in the allegory and not in any point of history which may lie behind it."
JUST SIX NUMBERS Martin Rees 1999 A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' "
HARMONIC 288 Bruce Cathie 1977 "(144 is the harmonic of the speed of light) and 6942 is the harmonic reciprocal." Page 95 "The value that I calculated for length was extremely close to that.of the one published in Davidson and Aldersmith's book, their value being 1836 inches, and my theoretical value 1833,46 geodetic inches." "A search of my physics books revealed that 1836 was the closest approximation the scientists have calculated to the mass / Page 96 (Diagram 15 omitted) Page 97 / ratio of the positive hydrogen ion, i.e. the proton, to the electron..."
153 x 12 = 1836 1 x 8 x 3 x 6 = 144
HARMONIC 288 Bruce Cathie 1977 "(144 is the harmonic of the speed of light) and 6942 is the harmonic reciprocal."
11 SAGITTARIUS 144 45 9 11 TUTANKHAMUN 144 36 9 11 SERENDIPITY 144 63 9
HARMONIC 288 Bruce Cathie 1977 Page 95 "The value that I calculated for length was extremely close to that.of the one published in Davidson and Aldersmith's book, their value being 1836 inches, and my theoretical value 1833,46 geodetic inches. A search of my physics books revealed that 1836 was the closest approximation the scientists have calculated to the mass / Page 96 (Diagram 15 omitted) Page 97 / ratio of the positive hydrogen ion, i.e. the proton, to the electron..."
HARMONIC 288 Bruce Cathie 1977 EIGHT THE ATOMIC TABLE OF ELEMENTS
AS A HARMONIC SERIES Page 54 "NATURAL LAW IS NOT ERRATIC. The universe does not rely on chance to manifest within itself the physical substance which we perceive, and call reality. A very strict and ordered system of mathematical progressions is necessary to create the smallest speck of matter from the primeval matrix of space. Page 95 "The value that I calculated for length was extremely close to that of the one published in Davidson and Aldersmith's book their value being1836 inches, and my theoretical value 1833.46 geodetic inches..." "...A search of my physics books revealed that1836 was the closest approximation the scientists have calculated to the mass / Page 96 (Diagram 15 omitted)Page 97 /ratio of the positive hydrogen ion, i.e. the proton to the electron." Page 86 "A further interesting comment was found in the preface to the third edition of Davidson and Aldersmith's book on the Great Pyramid. The religious symbolism of the displacement factor (the "hollowing-in" of the sides of the pyramid during construc- tion) was discussed as follows: "This aspect of the structural allegory throws a flood of light upon an element of the scriptural allegory that clearly refers to the completion of 'all the building'
HARMONIC 288 Bruce Cathie 1977 EIGHT THE MEASURE OF LIGHT Page 80 " THE OBELISK RISING majestically from the sandswept plain has been visible to man for many centuries. Its massive bulk and geometric simplicity of shape have caused wonder and endless speculation to countless generations of wise men throughout history. The meaning, or reason, for such a structure has been lost and those responsible for the building of an edifice such as this must have been in possession of extremely advanced scientific knowledge. Were they an advanced race of this world who destroyed themselves by unwise manipulation of their own scientific achievement? Or, so-called gods? Or, people from other worlds who left amongst us an almost indestructible repository of advanced knowledge in the mathematical com-plexities of the universe?
"Great Pyramid of Cheops", Page 95 "The value that I calculated for length was extremely close to that of the one published in Davidson and Aldersmith's book, their value being1836 inches, and my theoretical value 1833.46 geodetic inches.
A considerable amount of time was required to calculate a satisfactory value for the length of the Gallery. I eventually found that the amount of hollowing-in at the base provided the clue. If 57.6 (the amount in inches by which the base is inset) is I divided by pi or 3.1415927, the resulting value is 18.334649. The harmonic equivalent of 1833.46 when applied to Gallery length would ensure that the wave - forms set up in the cavity were finely tuned to light frequencies. A search of my physics books revealed that1836 was the closest approximation the scientists have calculated to the mass / Page 96 (Diagram omitted)) / Page 97 / ratio of the positive hydrogen ion, i.e. the proton, to the electron. tf we dare to assume that the value, of 1833.46 is the true geometric ratio then the wave-forms in the Gallery will also have a harmonic affinity with the structure of the atom, the building block of the universe itself. Pressing on with this train of thought I again consulted a book on atomic physics and found that the mass of the electron is given as 9.2 x 10-31 kilo- grammes. I believe that, according to the clues presented by the Pyramid, the true value of electron mass, in the harmonic sense, could be taken as a standard of 9.24184 x 10-31 kilo- grammes."
THE JUPITER EFFECT John Gribbin and Stephen Plagemann 1977 Page 122 "Seventeen 'major historical earthquakes' are referred to in the report all of which occurred since 1836"
HARMONIC 288 Bruce Cathie 1977 EIGHT THE MEASURE OF LIGHT
"The value that I calculated for length was extremely close to that of the one published in Davidson and Aldersmith's book, their value being 1836 inches," Page 95/97 "A search of my physics books revealed that 1836 was the closest approximation the scientists have calculated to the mass / ratio of the positive hydrogen ion, i.e. the proton, to the electron."
THE TUTANKHAMUN PROPHECIES Maurice Cotterell Page 195 "Anderson's Constitutions of the Freemasons (1723) comments: "being in all 183,600."
JUST SIX NUMBERS The Deep Forces that Shape the Universe Martin Rees 1 OUR COSMIC HABITAT 1 PLANETS STARS AND LIFE A COMMON CULTURE WITH ALIENS
Page 21 "A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' " Page 21 / 22 "...A manifestly artificial signal- even if it were as boring as lists of prime numbers, or the digits of 'pi' - would imply that 'intelligence' wasn't unique to the Earth and had evolved elsewhere. The nearest potential sites are so far away that signals would take many years in transit. For this reason alone, transmission would be primarily one-way. There would be time to send a measured response, but no scope for quick repartee! Page 21 "A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' "
THE TUTANKHAMUN PROPHECIES Page 190 The holy number of sun-worshippers is 9, the highest number that can be reached before becoming one (10) with the creator. This is why Tutankhamun was entombed in nine layers of coffin. This is why the pyramid skirts of the two statues, guarding the entrance to the Burial Chamber, were triangular (base 3), when the all-seeing eye-skirt of Mereruka contained a pyramid skirt with a base of four sides. The message concealed here is that the 3 should be squared, which equals 9"
STEPHEN HAWKING Quest for a theory of everything Kitty Ferguson 1991 Page 103 "The square root of 9 is three. So we know that the third side.' (line ends)
URI Copyright 1974 By Lab Nine Ltd Page 132 "This is how we remembered it at the time: Abraham was liv-ing near Hebron at Mamre. He was lying in his tent in the heat of
MARIO AND THE MAGICIAN AND OTHER STORIES Thomas Mann 1875 - 1955
"Abraham, was likewise so old and stricken in years, already ninety-nine"
MINDOTHDREAMWHATDOTHMINMEAN
TUTANKHAMEN Christiane Desroches-Noblecourt 1963 Page177 "The red oxen had been left behind; now the "Nine Friends" and the two viziers-of the North and South- drew the ropes attached to the bier behind which followed a last high dignitary of the royal procession." Page158 (Chapter 7) 1343 The death of the king and preparations for immortality "Analysis of his mummy shows that Tutankhamen was between eighteen and twenty years old when he died. This allows one to set the approxi-mate date of his coronation in his ninth year, since there is no date mentioned in connexion with him after year 9 which appears on wine jars found in his tomb."
THE NEW BOOK OF REVELATION INNER LIGHT PUBLICATIONS 1995 COMPILED BY TUELLA THE HOLY 999 Page 32 Part 6 "3. You have finally located in your search the only passage or use of the number 666 in the entire written record. In vain did you search for another, for no other corresponding witness exists any- where. For it is here at this point in the record (Rev. 13:18) that the perversion of this number made entry, calculated and deliberate in its destructive intent. In the (four) references to this subject that follow, the number becomes a mark that is not My Seal. The few references that follow go on to expand the prized lie that it is the "mark of the beast" and even that it appears in the forehead as well as the hand. Once an awareness is born of these interferences and the motive, the entire proposal is clearly exposed. 4. The number 999 is identified as truly of My Kingdom. It rep-resents a Divine number of the Creation of Life itself in this and other Universes. This is a widely known fact in other worlds. It is a code number within the consciousness of many who have come to Page 32 / this planet to serve the father, and who are actual extensions of myself. To disguise this number as a mark of the fallen ones has dia-bolically and thoroughly confused the souls of this planet, but it was easily accomplished by another source simply by inverting the number upside down." Page 32 Part 6 "...3. You have finally located in your search the only passage or use of the number 666 in the entire written record. In vain did you search for another, for no other corresponding witness exists any- where. For it is here at this point in the record (Rev. 13:18)..." 4. The number 999 is identified as truly of My Kingdom. It represents a Divine number of the Creation of Life itself in this and other Universes." "...but it was easily accomplished by another source simply by inverting the number upside down." simply by inverting the number upside down."
DICTIONARY OF SCIENCE Siegfried Mandel 1969 Page number (omitted) "Appendix 5. Symbols Atomic Numbers, and Atomic Weights of Elements (1947) Dysprosium . Symbol Dy . Atomic Number 66 . Atomic Weight of Elements 162.46 Einsteinium . Symbol Es . Atomic Weight 99 . Atomic Weight of Elements 253" Alphabetical sequence as presented in book
CIRCLE = 5 5 = CIRCLE
LOVE DIVINE IS 99 99 IS LOVE DIVINE ADD TO REDUCE REDUCE TO DEDUCE ESSENCE OF NUMBER
THE NUMERICAL ROOT VALUE OF THE ENGLISH ALPHABET ISISIS 9 A+B+C+D+E+F+G+H+I+J+K+L+M+N+O+P+Q+R+S+T+U+V+W+X+Y+Z 1+2+3+4+5+6+7+8+9+10+11+12+13+13+15+16+17+18+10+20+21+22+23+24+25+26 First Total = 351 3+5+1 = 9
A+B+C+D+E+F+G+H+I+J+K+L+M+N+O+P+Q+R+S+T+U+V+W+X+Y+Z 1+2+3+4+5+6+7+8+9+1+2+3+4+5+6+7+8+9+1+2+3+4+5+6+7+8 Second Total 126 1+2+6 = 9
i THE BLESSED 9 unless integral to quoted work. all arithmetical machinations, emphasis, comment, insertions subterfuge and insinuations are those of the Zed Aliz Zed as recorded by the far yonder scribe.
STORM ON THE SUN HOW THE SUN AFFECTS LIFE ON EARTH Joseph Goodavage 1979 Page 5 Chapter 1 "Eliminate the impossible. Whatever remains, however improbable must be true" Sherlock Holmes
The Seven Secrets of How toThink Like a Rocket Scientist
Adherents.com - Religious Groups in Literature
FINGERPRINTS OF THE GODS G Hancock 1995 Page 287 "What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them - and the city of Teotihuacan may be the calling-card of a lost civilization written in the eternal language of mathematics." "Of all the other stupendous inventions,' Galileo once remarked, what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3"
"WHAT ONE WOULD LOOK FOR THEREFORE WOULD BE A UNIVERSAL LANGUAGE THE KIND OF LANGUAGE COMPREHENSIBLE TO ANY TECHNOLOGICALLY ADVANCED SOCIETY IN ANY EPOCH" "SUCH LANGUAGES ARE FEW AND FAR BETWEEN BUT MATHEMATICS IS ONE OF THEM"
SUBSTANCES WATCHED IN FINE AMAZE THE ZED ALIZ ZED IN SWIFT REPEAT SCATTER THE SACRED NUMBERS AMONGST THE LETTERS OF THEIR PROGRESS AT THE THROWOF THE NINTH ARM WHEN IN CONJUNCTION SET THE FAR YONDER SCRIBE MADE RECORD OF THE FALL
THE MAGIC MOUNTAIN Thomas Mann 1924 The cover of this edition shows a detail from 'Dent du Midi' by Oskar Kokoschka. There are seven chapters contained in the story of The Magic Mountain. "Not all in a minute then, will the narrator be finished with the story of our Hans. The seven days of a week will not suffice, no, nor seven months either. Best not too soon make too plain how much mortal time must pass over his head while he sits spun round in his spell. Heaven forbid it should be seven years!
JOSEPH AND HIS BROTHERS THE TALES OF JACOB Thomas Mann 1933 Page 174 OF THE LONG WAITING "...This man had said to that man: Give me thy daughter to wife, and the other man had answered: What wilt thou give for her? And the other man had had nothing. Then the above mentioned man had said: Seeing that thou canst pay no dowry nor any presents to hang at the bride's girdle at the betrothal, thou shalt serve me for as many years as the week hath days." "...Seven years! Seven years they must wait for each other."
JOSEPH AND HIS BROTHERS THE TALES OF JACOB Thomas Mann 1933 Page 980 THE TIME OF ENFRANCHISEMENT SEVEN OR FIVE "...What would have become of us, for instance when Jacob was serving with the Devil Laban, seven and thirteen and five - in short, twenty-five years."
THE MAN WHO LOVED ONLY NUMBERS Paul Hoffman 1 999 Page 217 "Mathematicians in India in the sixth century had developed a place value system and introduced the concept of a zero to keep their symbols in their proper places. Thus a 1 with an 0 after it, or 10, is a very different number from a 1 alone. Erdos, who always joked that he was old and stupid, said the Indians were very clever, not just in their discovery of zero, but in their choice of similar- sounding Hindi words for stupid person (buddhu) and old person (buddha). In the seventh century, Hindu scholars introduced Islam to the Indian number scene, and the ideas of zero / Page 216 ( omitted) and place value spread rapidly throughout the Arabic world. Six centuries later, Fibonacci was so impressed with the ease of the Hindu-Arabic numerals that he wanted to make Pisan merchants aware of them. In 1202, he wrote Liber abaci (Book of the Abacus), which, despite the title had little to do with the Abacus and a lot to do with liberating computations from the yoke of Roman numerals. The book seems quaint from the vantage point of the twentieth century, because it explains what we take for granted. "The nine Indian figures are: 9 8 7 6 5 4 3 2 1 , and with the sign Zero. . . any number can be written."
en.wikipedia.org/wiki/Heebie-jeebies Heebie-jeebies or heebie jeebies may refer to: Heebie-jeebies (idiom), used to describe a feeling of anxiety, apprehension, depression or illness. "Heebie ... Heebie-jeebies From Wikipedia, the free encyclopedia Jump to: navigation, search
Look up heebie-jeebies in Wiktionary, the free dictionary. Heebie-jeebies or heebie jeebies may refer to:
www.phrases.org.uk › Phrase Dictionary - Meanings and Origins Heebie-jeebies - the meaning and origin of this saying Heebie-jeebies Heebie and jeebie don't mean anything as independent words and heebie jeebies was coined at a time and place when there was a spate of new nonsense rhyming pairs, called rhyming reduplications, - the bee's knees, etc., i.e. 1920s USA. The term is widely attributed to William Morgan "Billy" de Beck. The first citation of it in print is certainly in a 1923 cartoon of his, in the 26th October edition of the New York American: "You dumb ox - why don't you get that stupid look offa your pan - you gimme the heeby jeebys!" Heebie jeebies caught on quickly and very soon began appearing in many newspapers and works of literature in the USA and, from 1927 onward, the UK; for example, here's an entry from the Van Nuys News, 6th November 1923, just a few days after de Beck's cartoon was published: "Bill Alton showed up poorly in center field. The boys seemed to have the heebie jeebies."
Key of Solomon - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Key_of_Solomon The Key of Solomon (in Latin: Clavis Salomonis, Hebrew: Mafteah Shelomoh [???? ????]) is a grimoire incorrectly attributed to King Solomon. It probably dates ...
THE KEY OF SOLOMON
The Key of Solomon (in Latin: Clavis Salomonis, Hebrew: Mafteah Shelomoh
Key of Solomon From Wikipedia, the free encyclopedia For other uses, see Key of Solomon (disambiguation). One of the pentacles found in the "Key of Solomon" manuscripts. This one is identified as "The Great Pentacle" and appears in Bodleian Library Michael MS. 276, a 17th century Italian manuscript. An equivalent figure also appears in a Latin version, Bodleian Library, Aubrey MS. 24, dated to 1674. The figure is a variant of the Sigillum Aemeth published by Athanasius Kircher in Oedipus Aegyptiacus (Rome, 1652–4, pp. 479–81). It is possible that the Key of Solomon inspired later works, particularly the 17th-century grimoire also known as Clavicula Salomonis Regis, The Lesser Key of Solomon or Lemegeton, although there are many differences between the books. Contents 3 See also [edit] Manuscripts and textual history Many such grimoires attributed to King Solomon were written in this period, ultimately influenced by earlier (High Medieval) works of Jewish kabbalists and Arab alchemists, which in turn hark back to Greco-Roman magic of Late Antiquity. Several versions of the Key of Solomon exist, in various translations, and with minor or significant differences. The archetype was likely a Latin or Italian text dating to the 14th or 15th century.[1] Most extant manuscripts date to the late 16th, 17th or 18th centuries, but there is an early Greek manuscript, dating to the 15th century (Harleian MS. 5596) closely associated with the text. The Greek manuscript is referred to as The Magical Treatise of Solomon, and was published by Armand Delatte in Anecdota Atheniensia (Liége, 1927, pp. 397–445.) Its contents are very similar to the Clavicula, and it may in fact be the prototype on which the Italian or Latin text was based. An important Italian manuscript is Bodleian Library Michael MS 276. An early Latin text survives in printed form, dated to ca. 1600 (University of Wisconsin-Madison, Memorial Library, Special Collections). There is a number of later (17th century) Latin manuscripts. One of the oldest extant manuscripts (besides Harleian 5596) is a text in English translation, entitled The Clavicle of Solomon, revealed by Ptolomy the Grecian and dated to 1572. There are a number of French manuscripts, all dated to the 18th century, with the exception of one dated to 1641 (P1641, ed. Dumas, 1980). a group of pentacles from the Hebrew manuscript (BL Oriental 14759, fol. 35a) An edition of the Latin manuscripts of the British Library was published by S. L. MacGregor Mathers in 1889. L. W. de Laurence in 1914 published "The Greater Key of Solomon", directly based on Mathers' edition, to which he made alterations in an attempt to advertise his mail-order business (for example by inserting instructions like "after burning one-half teaspoonful of Temple Incense" along with ordering information for the incense). [edit] Contents This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (September 2009) [edit] Summary The Key of Solomon is divided into two books. It describes not the appearance or work of any spirit but only the necessary drawings to prepare each "experiment" or, in more modern language, magical operations. Unlike later grimoires such as the Pseudomonarchia Daemonum (16th century) or the Lemegeton (17th century ), the Key of Solomon does not mention the signature of the seventy-two spirits constrained by King Solomon in a bronze vessel. As in most medieval grimoires, all magical operations are ostensibly performed through the power of God, to whom all the invocations are addressed. Before any of these operations (termed "experiments") are performed, the operator must confess his sins and purge himself of evil, invoking the protection of God. Elaborate preparations are necessary, and each of the numerous items used in the operator's "experiments" must be constructed of the appropriate materials obtained in the prescribed manner, at the appropriate astrological time, marked with a specific set of magical symbols, and blessed with its own specific words. All substances needed for the magic drawings and amulets are detailed, as well as the means to purify and prepare them. Many of the symbols incorporate the Transitus Fluvii occult alphabet. [edit] Introduction According to the mythical history of the document, as recorded in its introduction, Solomon wrote the book for his son Rehoboam, and commanded him to hide the book in his sepulchre upon his death. After many years the book was discovered by a group of Babylonian philosophers repairing Solomon's tomb. None could interpret the text, until one of them, Iohé Grevis, suggested that they should entreat the Lord for understanding. The Angel of the Lord appeared to him and extracted a promise that he would keep the text hidden from the unworthy and the wicked, after which he was able to read it plainly. Iohé Grevis then placed a conjuration on the book that the unworthy, the unwise or those who did not fear God would not attain the desired effect from any of the workings contained therein. [edit] Book I The Key of Solomon. Book I contains conjurations, invocations and curses to summon and constrain spirits of the dead and demons in order to force them to do the operator's will. It also describes how to find stolen items, become invisible, gain favour and love, and so on. [edit] Book II Book II describes various purifications which the operator (termed "exorcist") should undergo, how they should clothe themselves, how the magical implements used in their operations should be constructed, and what animal sacrifices should be made to the spirits. [edit] See also [edit] References 1.^ "there is no ground for attributing the Key of Solomon, in its present form, a higher antiquity than the fourteenth or fifteenth century." Arthur Edward Waite The Book of Black Magic p. 70 [edit] External links
Family and reputed relations David· Occurrences Solomon's Temple· Views Islamic view Reputed works Book of Ecclesiastes· Related articles Solomonic column· Categories: Solomon Languages Dansk
SOLOMON The Lesser Key of Solomon - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/The_Lesser_Key_of_Solomon The Lesser Key of Solomon or Clavicula Salomonis Regis (the Clavicula Salomonis, or Key of Solomon is an earlier text referring to different material), is an ... The Lesser Key of Solomon From Wikipedia, the free encyclopedia For other uses, see Key of Solomon (disambiguation).
This article includes a list of references, but its sources remain unclear because it has insufficient inline citations. Please help to improve this article by introducing more precise citations. (July 2009) The Lesser Key of Solomon or Clavicula Salomonis Regis (the Clavicula Salomonis, or Key of Solomon is an earlier text referring to different material), is an anonymous 17th-century grimoire, and one of the most popular books of demonology. It has also long been widely known as the Lemegeton.
Contents 2.2 Ars Theurgia Goetia 3 Editions [edit] History It appeared in the 17th century, but much was taken from texts of the 16th century, including the Pseudomonarchia Daemonum, by Johann Weyer, and late-medieval grimoires. Some of the material in the first section, concerning the summoning of demons, dates to the 14th century or earlier. The book claims that it was originally written by King Solomon, although this is certainly incorrect. The titles of nobility (such as the French Marquis or Germanic Earl) assigned to the demons were not in use in his time, nor were the prayers to Jesus and the Christian Trinity included in the text (Solomon's birth predated Jesus Christ's birth by more than 900 years). The Lesser Key of Solomon contains detailed descriptions of spirits and the conjurations needed to evoke and oblige them to do the will of the conjurer (referred to as the "exorcist"). It details the protective signs and rituals to be performed, the actions necessary to prevent the spirits from gaining control, the preparations prior to the invocations, and instructions on how to make the necessary instruments for the execution of these rituals. The several original copies extant vary considerably in detail and in the spellings of the spirits' names. Modern editions are widely available in print and on the Internet. The Goetia: The Lesser Key of Solomon the King (Clavicula Salomonis Regis) is a 1904 translation of the text by Samuel Liddell MacGregor Mathers. It is essentially a manual that purports to give instructions for summoning 72 different spirits. [edit] Books The Lesser Key of Solomon is divided into five parts. [edit] Ars Goetia Further information: Goetia The circle and triangle, used in the evocation of the seventy-two spirits of the Goetia. The magician would stand within the circle and the spirit was believed to appear within the triangle. It deals with the evocation of all classes of spirits, evil, indifferent and good; its opening Rites are those of Paimon, Orias, Astaroth and the whole cohort of Infernus. The second part, or Theurgia Goëtia, deals with the spirits of the cardinal points and their inferiors. These are mixed natures, some good and some evil.[1] The Ars Goetia assigns a rank and a title of nobility to each member of the infernal hierarchy, and gives the demons' "signs they have to pay allegiance to", or seals. The lists of entities in the Ars Goetia correspond (to high but varying degree, often according to edition) with those in Johann Weyer's Pseudomonarchia Daemonum, an appendix appearing in later editions of his De Praestigiis Daemonum, of 1563. A revised English edition of the Ars Goetia was published in 1904 by magician Aleister Crowley, as The Book of the Goetia of Solomon the King. It serves as a key component of his popular and highly influential system of magick. [edit] The 72 Demons Further information: List of demons in the Ars Goetia The demons' names (given below) are taken from the Ars Goetia, which differs in terms of number and ranking from the Pseudomonarchia Daemonum of Weyer. As a result of multiple translations, there are multiple spellings for some of the names, which are given in the articles concerning them.
Buer, the 10th spirit, who teaches "Moral and Natural Philosophy" (from a 1995 Mathers edition. Illustration by Louis Breton from Dictionnaire Infernal). 1. King Bael 25. Count/President Glasya-Labolas 49. Duke Crocell
[edit] Ars Theurgia Goetia The Ars Theurgia Goetia ("the art of goetic theurgy") is the second section of The Lesser Key of Solomon. It explains the names, characteristics and seals of the 31 aerial spirits (called chiefs, emperors, kings and princes) that King Solomon invoked and confined. It also explains the protections against them, the names of their servant spirits, the conjurations to invoke them, and their nature, that is both good and evil. The spirits in this section and the next, Ars Paulina, correspond to the names given in Steganographia of Trithemius. Their sole objective is to discover and show hidden things, the secrets of any person, and obtain, carry and do anything asked to them meanwhile they are contained in any of the four elements (Earth, Fire, Air and Water). These spirits are given in a complex order in the book, and some of them have spelling variations according to the different editions. [edit] Ars Paulina The Ars Paulina (The Art of Paul) is the third part of The Lesser Key of Solomon. According to the legend, this art was discovered by the Apostle Paul, but in the book is mentioned as the Pauline Art of King Solomon. The Ars Paulina was already known since the Middle Ages. It is divided in two chapters in this book. The first chapter refers on how to deal with the angels of the several hours of the day (meaning day and night), to their seals, their nature, their servants (called Dukes), the relation of these angels with the seven planets known at that time, the proper astrological aspects to invoke them, their names (in a couple of cases coinciding with two of the seventy-two demons mentioned in the Ars Goetia), the conjuration and the invocation to call them, the Table [sic] of practice. The second chapter concerns the angels that rule over the zodiacal signs and each degree of every sign, their relation with the four elements, Fire, Earth, Water and Air, their names, and their seals. These are called here the angels of men, because all persons are born under a zodiacal sign, with the Sun at a specific degree of it. [edit] Ars Almadel The Ars Almadel (The Art of the Almadel) is the fourth part of The Lesser Key of Solomon. It tells how to make the almadel, which is a wax tablet with protective symbols drawn on it. On it are placed four candles. This chapter has the instructions concerning the colours, materials and rituals necessary for the construction of the almadel and the candles. The Ars Almadel also tells about the angels that are to be invoked, and explains that only reasonable and just things that are needed must be asked to them, and how the conjuration has to be made. It also mentions twelve princes ruling with them. The dates and astrological aspects that have to be considered most convenient to invoke the angels are detailed but briefly. The author asserts to have experimented with what is explained in this chapter. [edit] Ars Notoria The Ars Notoria (The Notable Art) is the fifth and last part of The Lesser Key of Solomon. It contains a collection of prayers (some of them divided in several parts) mixed with kabbalistic and magical words in several languages (i.e. Hebrew, Greek, etc.), how the prayers must be said, and the relation that these rituals have to the understanding of all sciences. It mentions the aspects of the Moon in relation with the prayers. It also says that the prayers act as an invocation to God's angels. According to the book, the correct spelling of the prayers gives the knowledge of the science related to each one and also a good memory, stability of mind, and eloquence. This chapter presents the precepts that have to be observed to obtain a good result. Finally, it tells how King Solomon received the revelation from the angel. [edit] Editions [edit] References 1.^ Arthur Edward Waite, Book of Ceremonial Magic (page 65) [edit] External links Solomon Family and reputed relations David· Occurrences Solomon's Temple· Views Islamic view Reputed works Book of Ecclesiastes· Related articles Solomonic column· Categories: Solomon Languages Cesky
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