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A MAZE IN ZAZAZA ENTERS AZAZAZ AZAZAZAZAZAZAZZAZAZAZAZAZAZA ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ THE MAGICALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
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 = 351 = Z Y X W V U T S R Q P O N M L K J I H G F E D C B A 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 = 126 = Z Y X W V U T S R Q P O N M L K J I H G F E D C B A A B C D E F G H I J K L M N O P Q R S T U V W X Y Z = 9 = Z Y X W V U T S R Q P O N M L K J I H G F E D C B A
ABCDEFGH I JKLMNOPQ R STUVWXYZ = 351 = ZYXWVUTS R QPONMLKJ I HGFEDCBA ABCDEFGH I JKLMNOPQ R STUVWXYZ = 126 = ZYXWVUTS R QPONMLKJ I HGFEDCBA ABCDEFGH I JKLMNOPQ R STUVWXYZ = 9 = ZYXWVUTS R QPONMLKJ I HGFEDCBA
BEYOND THE VEIL ANOTHER VEIL ANOTHER VEIL BEYOND
THE LIGHT IS RISING NOW RISING IS THE LIGHT
....
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 LIGHT IS RISING NOW RISING IS THE LIGHT
Ankh - Wikipedia The ankh (/'æ?k/ or Egyptian), also known as crux ansata (the Latin for "cross with a handle") is an ancient Egyptian hieroglyphic ideograph with the meaning "life". The Egyptian gods are often portrayed carrying it by its loop, or bearing one in each hand, arms crossed over their chest. The ankh appears in hand or in proximity of almost every deity in the Egyptian pantheon (including Pharaohs). The ankh symbol was so prevalent that it has been found in digs as far as Mesopotamia and Persia, and even on the seal of the biblical king Hezekiah.[1] There have been alternative suggestions. One of the earliest proposals was that of Thomas Inman, first published in 1869, according to which the symbol combines "the male triad and the female unit".[6] E. A. Wallis Budge (1904) postulated that the symbol originated as the belt buckle of the mother goddess Isis.[7] A symbol similar to the ankh appears frequently in Minoan and Mycenaean sites[where?]. This is a combination of the sacral knot (symbol of holiness) with the double-edged axe (symbol of matriarchy)[9] but it can be better compared with the Egyptian tyet which is similar. This symbol can be recognized on the two famous figurines of the chthonian Snake Goddess discovered in the palace of Knossos. Both snake goddesses have a knot with a projecting loop cord between their breasts.[10] In the Linear B (Mycenean Greek) script, ankh is the phonetic sign za.[11] Crux ansata in Codex Glazier Coptic Christians preserved the shape of the ankh by sometimes representing the Christian cross with a circle in place of the upper bar. This is known as the Coptic ankh or crux ansata.[14][15]
AND THEN AS IF BY MAGIC WILL INTENDED
WELL I NEVER DID YOU EVER
HOLY BIBLE REVELATION Chapter 21 V 1-7 Page 1351 A New Heaven and a New Earth 1And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7He that overcometh shall inherit all things; and I will be his God, and he shall be my son. FOR SON ALSO READ DAUGHTER FOR DAUGHTER ALSO READ SON.
GOD ALMIGHTY IS
HOLY BIBLE “So God created mankind in his own image, in the image of God he created them; male and female he created them.”
UNTIE UNITE UNTIE
UNITE UNTIE UNITE
UNITED UNTIED
KARMA A MARK
HAMLET'S MILL AN ESSAY INVESTIGATING THE ORIGINS OF HUMAN KNOWLEDGE AND ITS TRANSMISSION THROUGH MYTH Giorgio De Santillana and Hertha Von Dechend 1969 Intoduction Page 1 (number omitted) "The unbreakable fetters which bound down the Great Wolf Fenrir had been cunningly forged by Loki from these: the footfall of a cat, the roots of a rock, the beard of a woman, the breath of a fish, the spittle of a bird. The Edda Toute vue des choses qui n'est pas estrange est fausse. VALERY
The figure of Hamlet as a favorable starting point came by chance. Many other avenues offered themselves, rich in strange symbols and beckoning with great images, but the choice went to Hamlet because he led the mind on a truly inductive quest through a familiar landscape-and one which has the merit of its literary setting. Here is a character deeply present to our awareness, in whom ambiguities and uncertainties, tormented self-questioning and dispassionate insight give a presentiment of the modern mind. His personal drama was that he had to be a hero, but still try to avoid the role Destiny assigned him. His lucid intellect remained above the conflict of motives-in other words, his was and is a truly con/ Page 2 / temporary consciousness. And yet this character whom the poet made one of us, the first unhappy intellectual, concealed a past as a legendary being, his features predetermined, preshaped by longstanding myth. There was a numinous aura around him, and many clues led up to him. But it was a surprise to find behind the mask an ancient and all-embracing cosmic power-the original master of the dreamed-of first age of the world. This essay will follow the figure farther and farther afield, from the Northland to Rome, from there to Finland, Iran, and India; he will appear again unmistakably in Polynesian legend. Many other Dominations and Powers will materialize to frame him within the proper order. Amlodhi was identified, in the crude and vivid imagery of the Norse, by the ownership of a fabled mill which, in his own time, ground out peace and plenty. Later, in decaying times, it ground out salt; and now finally, having landed at the bottom of the sea, it is grinding rock and sand, creating a vast whirlpool, the Maelstrom (i.e., the grinding stream, from the verb mala, "to grind"), which is supposed to be a way to the land of the dead. This imagery stands, as the evidence develops, for an astronomical process, the secular shifting of the sun through the signs of the zodiac which determines world-ages, each numbering thousands of years. Each age brings a World Era, a Twilight of the Gods. Great structures collapse; pillars topple which supported the great fabric; floods and cataclysms herald the shaping of a new world. Tradition will show that the measures of a new world had to be procured from the depths of the celestial ocean and tuned with the measures from above, dictated by the "Seven Sages," as they are often cryptically mentioned in India and elsewhere. They turn out to be the Seven Stars of Ursa, which are normative in all cosmological alignments on the starry sphere. These dominant stars of the Far North are peculiarly but systematically linked with those which are considered the operative powers of the cosmos, that is, the planets as they move in different placements and configurations along the zodiac. The ancient Pythagoreans, in their conventional language, called the two Bears the Hands of Rhea (the Lady of Turning Heaven), and called the planets the Hounds of Persephone, Queen of the Underworld. Far away to the south, the mysterious ship Argo with its Pilot star held the depths of the past; and the Galaxy was the Bridge out of Time. These notions appear to have been common doctrine in the age before history-all over the belt of high civilizations around our globe. They also seem to have been born of the great intellectual and technological revolution of the late Neolithic period. The intensity and richness, the coincidence of details, in this cumulative thought have led to the conclusion that it all had its origin in the Near East. It is evident that this indicates a diffusion of ideas to an extent hardly countenanced by current anthropology. But this science, although it has dug up a marvelous wealth of details, has been led by its modern evolutionary and psychological bent to forget about the main source of myth, which was astronomy -the Royal Science. This obliviousness is itself a recent turn of events-barely a century old. Today expert philologists tell us that Saturn and Jupiter are names of vague deities, subterranean or atmospheric, superimposed on the planets at a "late" period; they neatly sort out folk origins and "late" derivations, all unaware that planetary periods, sidereal and synodic, were known and rehearsed / Page 4 / in numerous ways by celebrations already traditional in archaic times. If a scholar has never known those periods even from elementary science, he is not in the best position to recognize them when they come up in his material. Ancient historians would have been aghast had they been told that obvious things were to become unnoticeable. Aristotle was proud to state it as known that the gods were originally stars, even if popular fantasy had later obscured this truth. Little as he believed in progress, he felt this much had been secured for the future. He could not guess that W. D. Ross, his modern editor, would condescendingly annotate: "This is historically untrue." Yet we know that Saturday and Sabbath had to do with Saturn, just as Wednesday and Mercredi had to do with Mercury. Such names are as old as time; as old, certainly, as the planetary heptagram of the Harranians. They go back far before Professor Ross' Greek philology. The inquiries of great and meticulous scholars such as Ideler, Lepsius, Chwolson, BoIl and, to go farther back, of Athanasius Kircher and Petavius, had they only been read carefully, and noted, would have taught several relevant lessons to the historians of culture, but interest shifted to other goals, as can be seen from current anthropology, which has built up its own idea of the "primitive" and what came after. One still reads in that most unscientific of records, the Bible, that God disposed all things by number, weight and measure; ancient Chinese texts say that "the calendar and the pitch pipes have such a close fit, that you could not slip a hair between them." People read it, and think nothing of it. Yet such hints might reveal a world of vast and firmly established complexity, infinitely different from ours. But the experts now are benighted by the current folk fantasy, which is the belief that they are beyond all this-critics without nonsense and extremely wise. In 1959 I wrote: But they are tantalizing fragments of a lost whole. They make one think of those "mist landscapes" of which Chinese painters are masters, which show here a rock, here a gable, there the tip of a tree, and leave the rest to imagination. Even when the code shall have yielded, when the techniques shall be known, we cannot expect to gauge the thought of those remote ancestors of ours, wrapped as it is in its symbols. Their words are no more heard again Through lapse of many ages. . . We think we have now broken part of that code. The thought behind these constructions of the high and far-off times is also lofty, even if its forms are strange. The theory about "how the world began" seems to involve the breaking asunder of a harmony, a kind of cosmogonic "original sin" whereby the circle of the ecliptic (with the zodiac) was tilted up at an angle with respect to the equator, and the cycles of change came into being. This is not to suggest that this archaic cosmology will show any great physical discoveries, although it required prodigious feats of concentration and computing. What it did was to mark out the unity of the universe, and of man's mind, reaching out to its farthest limits. Truly, man is doing the same today. Einstein said: "What is inconceivable about the universe, is that it should be at all conceivable." Man is not giving up. When he discovers remote galaxies by the million, and then those quasi-stellar radio sources billions of light-years away which confound his speculation, he is happy that he can reach out to those depths. But he pays a terrible price for his achievement. The science of astrophysics reaches out on a grander and grander scale without losing its footing. Man as man cannot do this. In the depths of space he loses himself and all notion of his significance. He is unable to fit himself into the concepts of today's astrophysics short of schizophrenia. Modern man is facing the nonconceivable. Archaic man, however, kept a firm grip on the conceivable by framing within his cosmos / Page 6 / an order of time and an eschatology that made sense to him and reserved a fate for his soul. Yet it was a prodigiously vast theory, with no concessions to merely human sentiments. It, too, dilated the mind beyond the bearable, although without destroying man's role in the cosmos. It was a ruthless metaphysics. Not a forgiving universe, not a world of mercy. That surely not. Inexorable as the stars in their courses, miserationis parcissimae, the Romans used to say. Yet it was a world somehow not unmindful of man, one in which there was an accepted place for everything, rightfully and not only statistically, where no sparrow could fall unnoted, and where even what was rejected through its own error would not go down to eternal perdition; for the order of Number and Time was a total order preserving all, of which all were members, gods and men and animals, trees and crystals and even absurd errant stars, all subject to law and measure. This is what Plato knew, who could still speak the language of archaic myth. He made myth consonant with his thought, as he built the first modern philosophy. We have trusted his clues as landmarks even on occasions when he professes to speak "not quite seriously." He gave us a first rule of thumb; he knew what he was talking about. Behind Plato there stands the imposing body of doctrine attributed to Pythagoras, some of its formulation uncouth, but rich with the prodigious content of early mathematics, pregnant with a science and a metaphysics that were to flower in Plato's time. From it come such words as "theorem," "theory," and "philosophy." This in its turn rests on what might be called a proto-Pythagorean phase, spread all over the East but with a focus in Susa. And then there was something else again, the stark numerical computing of BabyIon. From it all came that strange principle: "Things are numbers." Once having grasped a thread going back in time, then the test of later doctrines with their own historical developments lies in their congruence with tradition preserved intact even if half understood. For there are seeds which propagate themselves along the jetstream of time. Page 7 And universality is in itself a test when coupled with a firm design. When something found, say, in China turns up also in Babyionian astrological texts, then it must be assumed to be relevant, for it reveals a complex of uncommon images which nobody could claim had risen independently by spontaneous generation. Take the origin of music. Orpheus and his harrowing death may be a poetic creation born in more than one instance in diverse places. But when characters who do not play the lyre but blow pipes get themselves flayed alive for various absurd reasons, and their identical end is rehearsed on several continents, then we feel we have got hold of something, for such stories cannot be linked by internal sequence. And when the Pied Piper turns up both in the medieval German myth of Hamelin and in Mexico long before Columbus, and is linked in both places with certain attributes like the color red, it can hardly be a coincidence. Generally, there is little that finds its way into music by chance. Again, when one finds numbers like 108, or 9 x 13, reappearing under several multiples in the Vedas, in the temples of Angkor, in Babylon, in Heraclitus' dark utterances, and also in the Norse Valhalla, it is not accident. There is one way of checking signals thus scattered in early data, in lore, fables and sacred texts. What we have used for sources may seem strange and disparate, but the sifting was considered, and it had its reasons. Those reasons will be given later in the chapter on method. I might call it comparative morphology. The reservoir of myth and fable is great, but there are morphological "markers" for what is not mere storytelling of the kind that comes naturally. There is also wonderfully preserved archaic material in "secondary" primitives, like American Indians and West Africans. Then there are courtly stories and annals of dynasties which look like novels: the Feng Shen Yen I, the Japanese Nihongi, the Hawaiian Kumulipo. These are not merely fantasy-ridden fables. In hard and perilous ages, what information should a well-born man entrust to his eldest son? Lines of descent surely, but what else? The memory of an ancient nobility is the means of preserving the / Page 8 / arcana imperii, the arcana legis and the arcana mundi, just as it was in ancient Rome. This is the wisdom of a ruling class. The Polynesian chants taught in the severely restricted Whare-wananga were mostly astronomy. That is what a liberal education meant then. Sacred texts are another great source. In our age of print one is tempted to dismiss these as religious excursions into homiletics, but originally they represented a great concentration of attention on material which had been distilled for relevancy through a long period of time and which was considered worthy of being committed to memory generation after generation. The tradition of Celtic Druidism was delivered not only in songs, but also in tree-lore which was much like a code. And in the East, out of complicated games based on astronomy, there developed a kind of shorthand which became the alphabet. As we follow the clues-stars, numbers, colors, plants, forms, verse, music, structres-a huge framework of connections is revealed at many levels. One is inside an echoing manifold where everything responds and everything has a place and a time assigned to it. This is a true edifice, something like a mathematical matrix, a World-Image that fits the many levels, and all of it kept in order by strict measure. It is measure that provides the countercheck, for there is much that can be identified and redisposed from rules like the old Chinese saying about the pitch pipes and the calendar. When we speak of measures, it is always some form of Time that provides them, starting from two basic ones, the solar year and the octave, and going down from there in many periods and intervals, to actual weights and sizes. What modern man attempted in the merely conventional metric system has archaic precedents of great complexity. Down the centuries there comes an echo of Al-Biruni's wondering a thousand years ago, when that prince of scientists discovered that the Indians, by then miserable astronomers, calculated aspects and events by means of stars-and were not able to show him anyone star that he asked for. Stars had become items for them, as they were to become again for Leverrier and Adams, who never troubled to look at Neptune in their life although they had computed and discovered it in 1847. The Mayas and the Aztecs in their / Page 9 / unending calculations seem to have had similar attitudes. The connections were what counted. Ultimately so it was in the archaic universe, where all things were signs and signatures of each other, inscribed in the hologram, to be divined subtly. And Number dominated them all (appendix # I ). This ancient world moves a little closer if one recalls two great transitional figures who were simultaneously archaic and modern in their habits of thought. The first is Johannes Kepler, who was of the old order in his unremitting calculations and his passionate devotion to the dream of rediscovering the "Harmony of the Spheres." But he was a man of his own time, and also of ours, when this dream began to prefigure the polyphony that led up to Bach. In somewhat the same way, our strictly scientific world view has its counterpart in what John Hollander, the historian of music, has described as "The Untuning of the Sky." The second transitional figure is no less a man than Sir Isaac Newton, the very inceptor of the rigorously scientific view. There is no real paradox in mentioning Newton in this connection. John Maynard Keynes, who knew Newton as well as many of our time, said of him: Newton was not the first of the Age of Reason. He was the last of the magicians, the last of the Babylonians and Sumerians, the last great mind which looked out on the visible and intellectual world with the same eyes as those who began to build our intellectual world rather less than 10,000 years ago. . . Why do I call him a magician? Because he looked on the whole universe and all that is in it as a riddle, as a secret which could be read by applying pure thought to certain evidence, certain mystic clues which God had laid about the world to allow a sort of philosopher's treasure hunt to the esoteric brotherhood. He believed that these clues were to be found partly in the evidence of the heavens and in the constitution of elements (and that is what gives the false suggestion of his being an experimental natural philosopher), but also partly in certain papers and traditions handed down by the brethren in an unbroken chain back to the original cryptic revelation in Babylonia. He regarded the universe as a cryptogram set by the Almighty-just as he himself wrapt the discovery of the calculus in a cryptogram when he communicated with Leibniz. By pure thought, by concentration of mind, the riddle, he believed, would be revealed to the initiate.1 Page 10 Lord Keynes' appraisal, written ca. 1942, remains both unconventional and profound. He knew, we all know, that Newton failed. Newton was led astray by his dour sectarian preconceptions. But his undertaking was truly in the archaic spirit, as it begins to appear now after two centuries of scholarly search into many cultures of which he could have had no idea. To the few clues he found with rigorous method, a vast number have been added. Still, the wonder remains, the same that was expressed by his great predecessor Galileo: But of all other stupendous inventions, what sublimity of mind must have been his who conccived how to communicate his most secret thoughts to any othcr person, though very far distant either in time or place, speaking with those who are in the In dies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years) And with no greater difficulty than the various arrangement of two dozcn little signs upon paper? Let this be the seal of all the admirable inventions of man. 'Way back in the 6th century A.D., Gregoire de Tours was writing: "The mind has lost its cutting edge, we hardly understand the Ancicnts." So much more today, despite our wallowing in mathematics for the million and in sophisticated technology. Page 2 Note *. The indulgence of specialists is asked for the form of certain transliterations throughout the text; for example, Amlodhi instead of Amlodi, Grotte instead of Grotti, etc. (Ed.) Page 9 Note 1 1 "Newton the Man," in The Royal Society. Newton Tercentenary Celebrations (1947), p. 29.
HAMLET'S MILL AN ESSAY INVESTIGATING THE ORIGINS OF HUMAN KNOWLEDGE AND ITS TRANSMISSION THROUGH MYTH Giorgio De Santillana and Hertha Von Dechend 1969 Page 162 "Finally, there is one remarkable and disturbing coincidence from the same direction. It is known that in the final battle of the gods, the massed legions on the side of "order" are the dead warriors, the "Einherier" who once fell in combat on earth and who have been transferred by the Valkyries to reside with Odin in Valhalla-a theme much rehearsed in heroic poetry. On the last day, they issue forth to battle in martial array. Says the Grimnismal (23): "Five hundred gates and forty more-are in the mighty building of Walhalla-eight hundred 'Einherier' come out of each one gate-on the time they go out on defence against the Wolf."
JOSEPH AND HIS BROTHERS Thomas Mann 1875 - 1955 JOSEPH THE PROVIDER Page 967 ALL TOO BLISSFUL "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."
JESUS AND THE GODDESS THE SECRET TEACHINGS OF THE ORIGINAL CHRISTIANS Page 203 The one moving surface of /page 204/ the water represents universal psyche. Individual psyches are the individual waves. We are unique movements on the shared still depths of Consciousness. THE EVOLVING COSMOS To know itself the Mystery arises as the primal syzygy subject and object - which results in partial Gnosis and partial ignorance. As subjective Consciousness it knows its Self, but as psyche it mistakes its self for its many objective self-images.47 As a continuation of the initial impulse towards self-knowledge, that part of Consciousness which has become identified with each psyche-body is in the process of completing the journey of Gnosis by progressively awakening to its true nature.
Mea culpa - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Mea_culpa Mea culpa is a Latin phrase that translates into English as "through my fault". It is repeated three times in the prayer of confession at the Catholic Mass: Mea culpa From Wikipedia, the free encyclopedia 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. (April 2014) Mea culpa is a Latin phrase that translates into English as "through my fault". It is repeated three times in the prayer of confession at the Catholic Mass: mea culpa, mea culpa, mea maxima culpa — "through my fault, through my fault, through my most grievous fault". The three phrases are in the ablative case, which gives the instrumental meaning "through"
mea culpa, mea culpa, mea maxima culpa through my fault, through my fault, through my most grievous fault.
en.wikipedia.org/wiki/Measure_for_Measure Measure for Measure is a play by William Shakespeare, believed to have been written in 1603 or 1604. It was (and continues to be) classified as comedy, but its ... Measure for Measure From Wikipedia, the free encyclopedia
OUT OF ZERO COMETH ONE
THE CHRISTOS SO CHRISTOS SO CHRIST IS CHRIST C HR IS T CHRIST C HERE IS THE RISH
SYNCHRONICITY
Synchronicity - Wikipedia Synchronicity (German: Synchronizität) is a concept, first introduced by analytical psychologist Carl Jung, which holds that events are "meaningful coincidences" if they occur with no causal relationship yet seem to be meaningfully related. During his career, Jung furnished several different definitions of it.Synchronicity (German: Synchronizität) is a concept, first introduced by analytical psychologist Carl Jung, which holds that events are "meaningful coincidences" if they occur with no causal relationship yet seem to be meaningfully related.[1] During his career, Jung furnished several different definitions of it.[2] Jung defined synchronicity as an "acausal connecting (togetherness) principle," "meaningful coincidence", and "acausal parallelism." He introduced the concept as early as the 1920s but gave a full statement of it only in 1951 in an Eranos lecture.[3] In 1952 Jung published a paper "Synchronizität als ein Prinzip akausaler Zusammenhänge" (Synchronicity – An Acausal Connecting Principle)[4] in a volume which also contained a related study by the physicist and Nobel laureate Wolfgang Pauli,[5] who was sometimes critical of Jung's ideas.[6] Jung's belief was that, just as events may be connected by causality, they may also be connected by meaning. Events connected by meaning need not have an explanation in terms of causality, which does not generally contradict the Axiom of Causality but in specific cases can lead to prematurely giving up causal explanation. Jung used the concept in arguing for the existence of the paranormal.[7] A believer in the paranormal, Arthur Koestler wrote extensively on synchronicity in his 1972 book The Roots of Coincidence.[8] The idea of synchronicity as extending beyond mere coincidence (as well as the paranormal generally) is widely rejected in the academic and scientific community Jung coined the word "synchronicity" to describe "temporally coincident occurrences of acausal events." In his book Synchronicity: An Acausal Connecting Principle, Jung wrote:[9] How are we to recognize acausal combinations of events, since it is obviously impossible to examine all chance happenings for their causality? The answer to this is that acausal events may be expected most readily where, on closer reflection, a causal connection appears to be inconceivable. In the introduction to his book, Jung on Synchronicity and the Paranormal, Roderick Main wrote:[10] The culmination of Jung's lifelong engagement with the paranormal is his theory of synchronicity, the view that the structure of reality includes a principle of acausal connection which manifests itself most conspicuously in the form of meaningful coincidences. Difficult, flawed, prone to misrepresentation, this theory none the less remains one of the most suggestive attempts yet made to bring the paranormal within the bounds of intelligibility. It has been found relevant by psychotherapists, parapsychologists, researchers of spiritual experience and a growing number of non-specialists. Indeed, Jung's writings in this area form an excellent general introduction to the whole field of the paranormal. n his book Synchronicity: An Acausal Connecting Principle, Jung wrote:[9] ...it is impossible, with our present resources, to explain ESP, or the fact of meaningful coincidence, as a phenomenon of energy. This makes an end of the causal explanation as well, for "effect" cannot be understood as anything except a phenomenon of energy. Therefore it cannot be a question of cause and effect, but of a falling together in time, a kind of simultaneity. Because of this quality of simultaneity, I have picked on the term "synchronicity" to designate a hypothetical factor equal in rank to causality as a principle of explanation. Synchronicity was a principle which, Jung felt, gave conclusive evidence for his concepts of archetypes and the collective unconscious.[11] It described a governing dynamic which underlies the whole of human experience and history — social, emotional, psychological, and spiritual. The emergence of the synchronistic paradigm was a significant move away from Cartesian dualism towards an underlying philosophy of double-aspect theory. Some argue this shift was essential to bringing theoretical coherence to Jung's earlier work.[12][13] Even at Jung's presentation of his work on synchronicity in 1951 at an Eranos lecture, his ideas on synchronicity were evolving. On Feb. 25, 1953, in a letter to Carl Seelig, the Swiss author and journalist who wrote a biography of Albert Einstein, Jung wrote, "Professor Einstein was my guest on several occasions at dinner. . . These were very early days when Einstein was developing his first theory of relativity [and] It was he who first started me on thinking about a possible relativity of time as well as space, and their psychic conditionality. More than 30 years later the stimulus led to my relation with the physicist professor W. Pauli and to my thesis of psychic synchronicity."[4] Following discussions with both Albert Einstein and Wolfgang Pauli, Jung believed there were parallels between synchronicity and aspects of relativity theory and quantum mechanics.[14][better source needed] Jung believed life was not a series of random events but rather an expression of a deeper order, which he and Pauli referred to as Unus mundus. This deeper order led to the insights that a person was both embedded in a universal wholeness and that the realisation of this was more than just an intellectual exercise, but also had elements of a spiritual awakening.[15] From the religious perspective, synchronicity shares similar characteristics of an "intervention of grace". Jung also believed that in a person's life, synchronicity served a role similar to that of dreams, with the purpose of shifting a person's egocentric conscious thinking to greater wholeness. Causality, when defined expansively (as for instance in the "mystic psychology" book The Kybalion, or in the platonic Kant-style Axiom of Causality), states that "nothing can happen without being caused." Such an understanding of causality may be incompatible with synchronicity. Other definitions of causality (for example, the neo-Humean definition) are concerned only with the relation of cause to effect. As such, they are compatible with synchronicity. There are also opinions which hold that, where there is no external observable cause, the cause can be internal.[20] It is also pointed out that, since Jung took into consideration only the narrow definition of causality – only the efficient cause – his notion of "acausality" is also narrow and so is not applicable to final and formal causes as understood in Aristotelian or Thomist systems.[21] The final causality is inherent[22] in synchronicity (because it leads to individuation) or synchronicity can be a kind of replacement for final causality; however, such finalism or teleology is considered to be outside the domain of modern science. Explanations[edit] Religion[edit] Many people believe that the Universe or God causes synchronicities. Among the general public, divine intervention is the most widely accepted explanation for meaningful coincidences.[7] Mathematics[edit] Jung and his followers (e.g., Marie-Louise von Franz) share in common the belief that numbers are the archetypes of order, and the major participants in synchronicity creation.[23] This hypothesis has implications that are relevant to some of the “chaotic” phenomena in nonlinear dynamics. Dynamical systems theory has provided a new context from which to speculate about synchronicity because it gives predictions about the transitions between emergent states of order and nonlocality.[24] This view, however, is not part of mainstream mathematical thought. Quantum Physics[edit] According to a certain view, synchronicity serves as a way of making sense of or describing some aspects of quantum mechanics. It argues that quantum experiments demonstrate that, at least in the microworld of subatomic particles, there is an instantaneous connection between particles no matter how far away they are from one another. Known as quantum non-locality or entanglement, the proponents of this view argue that this points to a unified field that precedes physical reality.[25] As with archetypal reasoning, the proponents argue that two events can correspond to each other (e.g. particle with particle, or person with person) in a meaningful way. F. David Peat saw parallels between Synchronicity and David Bohm's theory of implicate order. According to Bohm's[26] theory, there are three major realms of existence: the explicate (unfolded) order, the implicate (enfolded) order, and a source or ground beyond both. The flowing movement of the whole can thus be understood as a process of continuous enfolding and unfolding of order or structure. From moment to moment there is a rhythmic pulse between implicate and explicate realities. Therefore, synchronicity would literally take place as the bridge between implicate and explicate orders, whose complementary nature define the undivided totality. Probability theory[edit] Mainstream mathematics argues that statistics and probability theory (exemplified in, e.g., Littlewood's law or the law of truly large numbers) suffice to explain any purported synchronistic events as mere coincidences.[27][28] The law of truly large numbers, for instance, states that in large enough populations, any strange event is arbitrarily likely to happen by mere chance. However, some proponents of synchronicity question whether it is even sensible in principle to try to evaluate synchronicity statistically. Jung himself and von Franz argued that statistics work precisely by ignoring what is unique about the individual case, whereas synchronicity tries to investigate that uniqueness. Among some psychologists, Jung's works, such as The Interpretation of Nature and the Psyche, were received as problematic. Fritz Levi, in his 1952 review in Neue Schweizer Rundschau (New Swiss Observations), critiqued Jung's theory of synchronicity as vague in determinability of synchronistic events, saying that Jung never specifically explained his rejection of "magic causality" to which such an acausal principle as synchronicity would be related. He also questioned the theory's usefulness.[29] Psychology[edit] In psychology and cognitive science, confirmation bias is a tendency to search for or interpret new information in a way that confirms one's preconceptions, and avoids information and interpretations that contradict prior beliefs. It is a type of cognitive bias and represents an error of inductive inference, or is a form of selection bias toward confirmation of the hypothesis under study, or disconfirmation of an alternative hypothesis. Confirmation bias is of interest in the teaching of critical thinking, as the skill is misused if rigorous critical scrutiny is applied only to evidence that challenges a preconceived idea, but not to evidence that supports it.[30] Likewise, in psychology and sociology, the term apophenia is used for the mistaken detection of a pattern or meaning in random or meaningless data.[31] Skeptics, such as Robert Todd Carroll of the Skeptic's Dictionary, argue that the perception of synchronicity is better explained as apophenia. Primates use pattern detection in their form of intelligence,[32] and this can lead to erroneous identification of non-existent patterns. A famous example of this is the fact that human face recognition is so robust, and based on such a basic archetype (essentially two dots and a line contained in a circle), that human beings are very prone to identify faces in random data all through their environment, like the "man in the moon", or faces in wood grain, an example of the visual form of apophenia known as pareidolia.[33] Charles Tart sees danger in synchronistic thinking: 'This danger is the temptation to mental laziness. [...] it would be very tempting to say, "Well, it's synchronistic, it's forever beyond my understanding," and so (prematurely) give up trying to find a causal explanation.'[34
n his book Synchronicity: An Acausal Connecting Principle, Jung wrote:[9]
SYNCHRONICITY 182 SYNCHRONICITY SYNCHRONICITY 83 SYNCHRONICITY SYNCHRONICITY 2 SYNCHRONICITY
SYNCHRONISATION 203 SYNCHRONISATION SYNCHRONISATION 95 SYNCHRONISATION SYNCHRONISATION 5 SYNCHRONISATION
COINCIDENCES COIN INCIDENCE HEADS I WIN TAILS YOU LOSE
Free Numerology School | A Brief History of Pythagorean Numerology numerology-school.com/brief-history-of-numerology.html The history of Numerology is closely related to the invention of alphabet. Since letters of alphabet were also used to record numbers, each and every word could ... A Brief History of Pythagorean Numerology There are as many different numerologies in the world as there are developed cultures, since wise people have grasped the connection between Creation, Numbers and the reality of our world a long time ago. In this section, we are going to focus on only one kind of numerology: the one associated with Pythagoras.
sopsephy was widely used by the Greeks in magic and interpretation of dreams. According to tradition, Pythagoras used isopsephy for divination. The idea is that if two words or two phrases have the same numeric value, then there is some kind of an invisible link between them. For example, Jesus in Greek (Ιησούς) adds up to 888, as well as the phrase "I am life" (η ζωη ειμι). Clearly, Christians felt this made a lot of sense. As you will see, the approach that is used today to obtain the numeric value of a name or a word is substantially different from the method used in isopsephy.
dic Astrology and Numerology, ROHIT KR RAO www.rohitkrrao.com/numerology.html The history of numbers is as old as the recorded history of man. Numerology was in use in ancient Greece, Rome, Egypt, China and India and is to be found in ... What are the Numbers? The most familiar form of numbers are natural numbers 0, 1, 2, 3, 4 5, 6, 7, 8, 9. The numbers 1 to 9 can be called as unit numbers and the numbers from 10 onwards (up to 99) can be called as double-digit numbers which denotes the fusion of two numbers however these can still be reduced to unit numbers, eg; 24 (2+4=6) is reduced to 6. Then, there are Master Numbers such as 11, 22, 33, 44 and so on which are never reduced to a unit number as they carry their own intensified vibration and potency. Every number expresses its qualities in the form of strengths and challenges. Therefore, no number is good or bad, lucky or unlucky and auspicious or inauspicious as each and every number is equally necessary and important, and each gives strength to the next one and takes what it needs from the one before. Numbers have two aspects viz; exoteric or external and esoteric or inner. In a nut shell, every number possesses its own unique quality and power. Our ancient seers believed that numbers symbolize divinity and however our mathematicians believed that study of numbers can possibly reveal the principles of creation and laws of time & space. Numbers can be seen as fundamental in art, poetry, architecture, music, and so on. “The World is built upon the power of Numbers” ...Pythagoras – 6th century BC. The word Numerology comes from the Latin word "Numerus," which means number, and the Greek word "Logos," which means word, thought, and expression. Numerology, based upon the sacred science of numbers, is an advanced offshoot of the melodious rhythm of the mathematical precision that controls all creation. It influences every aspect of our life unconsciously or consciously whether we are aware of this or not. Numerology is the science and philosophy of numbers (1 to 9) where each numbers has its own strength, potential and challenge. The whole idea behind this is to know the hidden expression contained in these numbers so as to understand their relationship and progression in our numerology chart. This can help us in knowing the difficulties we may have experienced in the past or under present circumstances and then working towards doing some inner work in our life for bringing harmony, peace and joy.
What is the origin and history of Numerology? top The history of numbers is as old as the recorded history of man. Numerology was in use in ancient Greece, Rome, Egypt, China and India and is to be found in the ancient books of wisdom, such as the Hebrew Kabala. Most commonly used system for Numerology were developed by the Chaldeans, the Hindus, the Mayans, the Hebrews (Kabala), the Chinese (Book of Changes), and the work of Pythagoras, to name a few. The basic intent behind these systems originally was to understand the relationship between man and his god. Pythagoras, the old master philosopher and mathematician, who lived in the sixth century BC, propounded the theory that nothing in the universe could exist without numbers. He established a Mystery School in Italy when he was 52 years old. He was born in Greece and lived between 582 and 507 BC, much of his life spent in study and travel. His Mystery School taught esoteric knowledge, which included the secret of number and vibration. The knowledge was passed down by word of mouth and a few manuscripts. The academic teaching rested on a foundation of Mathematics, Music and Astronomy. Much of Pythagoras' background in Egyptian philosophy and religion was based upon Number and Kabalistic principle. He postulated that the triangle was particularly important, as it was the first complete shape, and constituted a blueprint. Thus form is preceded by a blueprint, and each stage of this process is measured through numbers, hence nothing exists without numbers.
Free Numerology School | A Brief History of Pythagorean Numerology numerology-school.com/brief-history-of-numerology.html The history of Numerology is closely related to the invention of alphabet. Since letters of alphabet were also used to record numbers, each and every word could ... A Brief History of Pythagorean Numerology There are as many different numerologies in the world as there are developed cultures, since wise people have grasped the connection between Creation, Numbers and the reality of our world a long time ago. In this section, we are going to focus on only one kind of numerology: the one associated with Pythagoras. The Life of Pythagoras It all began more than 2500 years ago on Samos, a small island in the Mediterranean. Born there was a person who can rightfully be called the very first philosopher of humanity. This is because it was Pythagoras who in fact coined the word philosophy. In those times, the Mediterranean was a major center of world's civilization, and the young Pythagoras traveled around a great deal in order to find all the available sources of ancient wisdom. He spent 22 years in Egypt absorbing the knowledge of its ancient civilization, he studied with the wise people of Babylon, and journeyed to Persia in order to familiarize himself with the Zoroastrian tradition, and he even met the mysterious Hyperboreans. The sphere of his interests was not limited to the sciences (particularly those of of mathematical nature), but also included religious systems. As a result, Pythagoras was initiated into the mysteries of several cultures. By the time he was 40, Pythagoras had settled in Southern Italy, established his school and presented his teachings to humanity. The scale of that teaching and its impact on human civilization were so great that even now, after several millennia, the name of Pythagoras is known to every shool kid. Ironically, though, the proof of the theorem present in school books is probably one of his least achievements. After all, the fact that the sum of the squares of two legs gives the square of hypotenuse was already well known in Egypt and Babylon long before Pythagoras came along. Yet his philosophical system was so impressive that the ever-famous Plato could even be thought of as merely one of Pythagoras’s followers. However, the interests of Pythagoras weren't exclusively abstract or theoretical. He spent plenty of time researching music (And, again, not simply as an intellectual pursuit — those familiar with the theory of music can confirm that it is quite close to mathematics.) and its application to healing, and as a means of restoring the vibrational structure of one's system. Pythagoras believed that music is an art in which Numbers reach directly to the heart, whereas in mathematics, they just occupy the brain. It is clear that philosophy, as understood by Pythagoras, was very different from how it is understood now. It had more in common with the concepts in Indian yoga. Consider this: Pythagoras completely accepted the idea of a cycle of numerous incarnations of a human soul and believed that the exit from that circle was found not through religious rituals but through philosophy, i.e., contemplation and comprehension of the main principles of Creation. Philosophy, in his understanding, was a path to perfect the soul, a path towards immortality. Numbers are at the very core of Pythagoras’s teachings, but as you can see, his understanding of numbers was very different from the contemporary one. Now we understand numbers in a concrete, utilitarian way (two apples, three dollars, etc.), or like a sort of exercise for one's brain (the dreaded math with which we were all fed up at school and believed we’d never use in real life). For Pythagoras, numbers, especially the first ten, are the highest manifestations of the Creative Principle in the creation of our world. They can be called the different aspects of the Creator of the Universe. Interacting and gradually descending from the world of ideas into the world of matter, the numbers create, according to their rules, everyone and everything. And to show that this idea might not be not just wild speculation, consider that according to contemporary physics, at some deep level, microparticles and the quanta of energy are indistinguishable. In other words, material particles are in fact bundles of energy, or electromagnetic waves. And waves—or vibrations—are directly related to the numbers that define their frequency. From Theory to Practice Enough theoretical speculations for now. Let's concentrate on life’s utilitarian, practical application of numbers. We are all used to counting things, using money, applying numbers to our cars, telephones, addresses, and so on. The day, month and year of a person's birth also contains their numbers. Numbers surround us everywhere. And even though this is true, we do not think about them in terms of bearing some special mystical properties, but rather we are simply using them for convenience, taking one or another sequence of numbers as yet another random thing in our chaotic and senseless world. Still, sooner or later many of us start asking questions the answers to which cannot be found in either schoolbooks or academic treatises. What are we doing in this world? Is there any reason for our existence here? Is the world really as chaotic and void of any sense as it seems to be? Are we really here simply to hang around in this chaos and somehow come to our natural end? Or does our existence have some purpose? Is there perhaps something that we are supposed to learn in our lives? Is there someone or something that can help us to understand what's going on, which path to take so that we can eventually reach our true destination? Questions like these have been asked since man’s beginning on this Earth. To some people, these kinds of questions come early in youth, while others need to gain some life experience before they start asking these things, and others still who simply can't be bothered with them. Understanding the connection between the everyday numbers that surround us and the Numbers (with a capital N), which are the acting principles of the universe, is important in our search for the answers to the questions above. This is where numerology comes in. In the lessons that follow, I will share with you my fascination with the wonders of the universe, as seen with the help of the tools of practical numerology. I don't promise that you will understand everything about your life and the surrounding world, but if you were to get even the smallest glimpse of understanding, this could prove to be very important. After all, even a tiny lantern is much better than complete darkness. More History Below you'll find a collection of bits and pieces of information that will help you to better understand the history of Numerology. I plan to add more to this collection from time to time. isopsephy and Gematria The history of Numerology is closely related to the invention of alphabet. Since letters of alphabet were also used to record numbers, each and every word could be given a numeric value. The process of adding together the numeric values of separate letters to obtain a value for the whole word was called by the Greeks isopsephy. Later, when this method was used to interpret the Torah, it was called Gematria. isopsephy was widely used by the Greeks in magic and interpretation of dreams. According to tradition, Pythagoras used isopsephy for divination. The idea is that if two words or two phrases have the same numeric value, then there is some kind of an invisible link between them. For example, Jesus in Greek (Ιησούς) adds up to 888, as well as the phrase "I am life" (η ζωη ειμι). Clearly, Christians felt this made a lot of sense. As you will see, the approach that is used today to obtain the numeric value of a name or a word is substantially different from the method used in isopsephy.
Free Numerology School | A Brief History of Pythagorean Numerology numerology-school.com/brief-history-of-numerology.html The history of Numerology is closely related to the invention of alphabet. Since letters of alphabet were also used to record numbers, each and every word could be given a numeric value. The process of adding together the numeric values of separate letters to obtain a value for the whole word was called by the Greeks isopsephy. Later, when this method was used to interpret the Torah, it was called Gematria. isopsephy was widely used by the Greeks in magic and interpretation of dreams. According to tradition, Pythagoras used isopsephy for divination. The idea is that if two words or two phrases have the same numeric value, then there is some kind of an invisible link between them. For example, Jesus in Greek (Ιησούς) adds up to 888, as well as the phrase "I am life" (η ζωη ειμι). Clearly, Christians felt this made a lot of sense. As you will see, the approach that is used today to obtain the numeric value of a name or a word is substantially different from the method used in isopsephy.
THE GROWTH OF SCIENCE A.P.Rossiter 1939 Page 15 "The Egyptians,…" "…made good observations on the stars and were able to say when the sun or moon would become dark in an eclipse (a most surprising event even in our times), and when the land would be covered by the waters of the Nile: they were expert at building and made some discoveries about the relations of lines and angles - among them one very old rule for getting a right-angle by stretching out knotted cords with 5, 4 And 3 units between the knots." "...among them one very old rule for getting a right-angle by stretching out knotted cords with 5, 4 And 3 units between the knots."
CIVILIZATION, SCIENCE AND RELIGION A. D. RITCHIE 1945 THE ART OF THINKING Page 39 "The Egyptians could set out a right-angle on the ground, for building or for land surveying, by means of a cord knotted at intervals of 3, 4 and 5 units of length."
Babylonia - Wikipedia Babylonia was an ancient Akkadian-speaking state and cultural area based in central-southern .... Sumer rose up again with the Third Dynasty of Ur in the late 22nd century BC, and ejected the Gutians from southern Mesopotamia. They also ... Babylonia (/?bæb?'lo?ni?/) was an ancient Akkadian-speaking state and cultural area based in central-southern Mesopotamia (present-day Iraq). A small Amorite-ruled state emerged in 1894 BC, which contained the minor administrative town of Babylon.[1] It was merely a small provincial town during the Akkadian Empire (2335–2154 BC) but greatly expanded during the reign of Hammurabi in the first half of the 18th century BC and became a major capital city. During the reign of Hammurabi and afterwards, Babylonia was called "the country of Akkad" (Mat Akkadi in Akkadian), a deliberate archaism in reference to the previous glory of the Akkadian Empire.[2][3] It was often involved in rivalry with the older state of Assyria to the north and Elam to the east in Ancient Iran. Babylonia briefly became the major power in the region after Hammurabi (fl. c. 1792–1752 BC middle chronology, or c. 1696–1654 BC, short chronology) created a short-lived empire, succeeding the earlier Akkadian Empire, Third Dynasty of Ur, and Old Assyrian Empire. The Babylonian empire, however, rapidly fell apart after the death of Hammurabi and reverted to a small kingdom. Like Assyria, the Babylonian state retained the written Akkadian language (the language of its native populace) for official use, despite its Northwest Semitic-speaking Amorite founders and Kassite successors, who spoke a language isolate, not being native Mesopotamians. It retained the Sumerian language for religious use (as did Assyria), but already by the time Babylon was founded, this was no longer a spoken language, having been wholly subsumed by Akkadian. The earlier Akkadian and Sumerian traditions played a major role in Babylonian and Assyrian culture, and the region would remain an important cultural center, even under its protracted periods of outside rule. The earliest mention of the city of Babylon can be found in a clay tablet from the reign of Sargon of Akkad (2334–2279 BC), dating back to the 23rd century BC. Babylon was merely a religious and cultural centre at this point and neither an independent state nor a large city; like the rest of Mesopotamia, it was subject to the Akkadian Empire which united all the Akkadian and Sumerian speakers under one rule. After the collapse of the Akkadian empire, the south Mesopotamian region was dominated by the Gutian people for a few decades before the rise of the Third Dynasty of Ur, which restored order to the region and which, apart from northern Assyria, encompassed the whole of Mesopotamia, including the town of Babylon. Pre-Babylonian Sumero-Akkadian period[edit] Mesopotamia had already enjoyed a long history prior to the emergence of Babylon, with Sumerian civilisation emerging in the region c. 3500 BC, and the Akkadian-speaking people appearing by the 30th century BC.[citation needed] During the 3rd millennium BC, an intimate cultural symbiosis occurred between Sumerian and Akkadian-speakers, which included widespread bilingualism.[4] The influence of Sumerian on Akkadian and vice versa is evident in all areas, from lexical borrowing on a massive scale, to syntactic, morphological, and phonological convergence.[4] This has prompted scholars to refer to Sumerian and Akkadian in the third millennium as a sprachbund.[4] Akkadian gradually replaced Sumerian as the spoken language of Mesopotamia somewhere around the turn of the third and the second millennium BC (the precise timeframe being a matter of debate).[5] From c. 3500 BC until the rise of the Akkadian Empire in the 24th century BC, Mesopotamia had been dominated by largely Sumerian cities and city states, such as Ur, Lagash, Uruk, Kish, Isin, Larsa, Adab, Eridu, Gasur, Assur, Hamazi, Akshak, Arbela and Umma, although Semitic Akkadian names began to appear on the king lists of some of these states (such as Eshnunna and Assyria) between the 29th and 25th centuries BC. Traditionally, the major religious center of all Mesopotamia was the city of Nippur where the god Enlil was supreme, and it would remain so until replaced by Babylon during the reign of Hammurabi in the mid-18th century BC.[citation needed] The Akkadian Empire (2334–2154 BC) saw the Akkadian Semites and Sumerians of Mesopotamia unite under one rule, and the Akkadians fully attain ascendancy over the Sumerians and indeed come to dominate much of the ancient Near East. The empire eventually disintegrated due to economic decline, climate change and civil war, followed by attacks by the Gutians from the Zagros Mountains. Sumer rose up again with the Third Dynasty of Ur in the late 22nd century BC, and ejected the Gutians from southern Mesopotamia. They also seem to have gained ascendancy over much of the territory of the Akkadian kings of Assyria in northern Mesopotamia for a time.[citation needed] Followed by the collapse of the Sumerian "Ur-III" dynasty at the hands of the Elamites in 2002 BC, the Amorites ("Westerners"), a foreign Northwest Semitic-speaking people, began to migrate into southern Mesopotamia from the northern Levant, gradually gaining control over most of southern Mesopotamia, where they formed a series of small kingdoms, while the Assyrians reasserted their independence in the north. The states of the south were unable to stem the Amorite advance, and for a time may have relied on their fellow Akkadians in Assyria for protection.[citation needed] King Ilu-shuma (c. 2008–1975 BC) of the Old Assyrian Empire (2025–1750 BC) in a known inscription describes his exploits to the south as follows: The freedom[n 1] of the Akkadians and their children I established. I purified their copper. I established their freedom from the border of the marshes and Ur and Nippur, Awal, and Kish, Der of the goddess Ishtar, as far as the City of (Ashur).[6] Past scholars originally extrapolated from this text that it means he defeated the invading Amorites to the south and Elamites to the east, but there is no explicit record of that, and some scholars believe the Assyrian kings were merely giving preferential trade agreements to the south. These policies were continued by his successors Erishum I and Ikunum. However, when Sargon I (1920–1881 BC) succeeded as king in Assyria in 1920 BC, he eventually withdrew Assyria from the region, preferring to concentrate on continuing the vigorous expansion of Assyrian colonies in Anatolia and the Levant, and eventually southern Mesopotamia fell to the Amorites, a Northwest Semitic-speaking people from the northern Levant. During the first centuries of what is called the "Amorite period", the most powerful city states in the south were Isin, Eshnunna and Larsa, together with Assyria in the north. First Babylonian dynasty – Amorite Dynasty, 1894–1595 BC[edit] Main article: First Babylonian dynasty Hammurabi (standing), depicted as receiving his royal insignia from Shamash (or possibly Marduk). Hammurabi holds his hands over his mouth as a sign of prayer[7] (relief on the upper part of the stele of Hammurabi's code of laws). An Amorite chieftain named Sumu-abum appropriated a tract of land which included the then relatively small city of Babylon from the neighbouring Amorite ruled Mesopotamian city state of Kazallu, of which it had initially been a territory, turning his newly acquired lands into a state in its own right. His reign was concerned with establishing statehood amongst a sea of other minor city states and kingdoms in the region. However Sumuabum appears never to have bothered to give himself the title of King of Babylon, suggesting that Babylon itself was still only a minor town or city, and not worthy of kingship.[8] He was followed by Sumu-la-El, Sabium, Apil-Sin, each of whom ruled in the same vague manner as Sumuabum, with no reference to kingship of Babylon itself being made in any written records of the time. Sin-Muballit was the first of these Amorite rulers to be regarded officially as a king of Babylon, and then on only one single clay tablet. Under these kings, the nation in which Babylon lay remained a small nation which controlled very little territory, and was overshadowed by neighbouring kingdoms that were both older, larger, and more powerful, such as; Isin, Larsa, Assyria to the north and Elam to the east in ancient Iran. The Elamites occupied huge swathes of southern Mesopotamia, and the early Amorite rulers were largely held in vassalage to Elam. Empire of Hammurabi[edit] Babylon remained a minor town in a small state until the reign of its sixth Amorite ruler, Hammurabi, during 1792–1750 BC (or c. 1728 – 1686 BC in the short chronology). He conducted major building work in Babylon, expanding it from a small town into a great city worthy of kingship. A very efficient ruler, he established a bureaucracy, with taxation and centralized government. Hammurabi freed Babylon from Elamite dominance, and indeed drove the Elamites from southern Mesopotamia entirely. He then systematically conquered southern Mesopotamia, including the cities of Isin, Larsa, Eshnunna, Kish, Lagash, Nippur, Borsippa, Ur, Uruk, Umma, Adab, Sippar, Rapiqum, and Eridu. His conquests gave the region stability after turbulent times, and coalesced the patchwork of small states into a single nation; it is only from the time of Hammurabi that southern Mesopotamia acquired the name Babylonia. Hammurabi turned his disciplined armies eastwards and invaded the region which a thousand years later became Iran, conquering Elam, Gutians, Lullubi and Kassites. To the west, he conqured the Amorite states of the Levant (modern Syria and Jordan) including the powerful kingdoms of Mari and Yamhad. Hammurabi then entered into a protracted war with the Old Assyrian Empire for control of Mesopotamia and dominance of the Near East. Assyria had extended control over much of the Hurrian and Hattian parts of southeast Anatolia from the 21st century BC, and from the latter part of the 20th century BC had asserted itself over the north east Levant and central Mesopotamia. After a protracted struggle over decades with the powerful Assyrian kings Shamshi-Adad I and Ishme-Dagan I, Hammurabi forced their successor Mut-Ashkur to pay tribute to Babylon c. 1751 BC, giving Babylonia control over Assyria's centuries-old Hattian and Hurrian colonies in Anatolia.[9] One of Hammurabi's most important and lasting works was the compilation of the Babylonian law code, which improved the much earlier codes of Sumer, Akkad and Assyria. This was made by order of Hammurabi after the expulsion of the Elamites and the settlement of his kingdom. In 1901, a copy of the Code of Hammurabi was discovered on a stele by Jacques de Morgan and Jean-Vincent Scheil at Susa in Elam, where it had later been taken as plunder. That copy is now in the Louvre. From before 3000 BC until the reign of Hammurabi, the major cultural and religious center of southern Mesopotamia had been the ancient city of Nippur, where the god Enlil was supreme. Hammurabi transferred this dominance to Babylon, making Marduk supreme in the pantheon of southern Mesopotamia (with the god Ashur, and to some degree Ishtar, remaining the long-dominant deity in northern Mesopotamian Assyria). The city of Babylon became known as a "holy city" where any legitimate ruler of southern Mesopotamia had to be crowned. Hammurabi turned what had previously been a minor administrative town into a large, powerful and influential city, extended its rule over the entirety of southern Mesopotamia, and erected a number of impressive buildings. The Amorite-ruled Babylonians, like their predecessor states, engaged in regular trade with the Amorite and Canaanite city-states to the west, with Babylonian officials or troops sometimes passing to the Levant and Canaan, and Amorite merchants operating freely throughout Mesopotamia. The Babylonian monarchy's western connections remained strong for quite some time. Ammi-Ditana, great-grandson of Hammurabi, still titled himself "king of the land of the Amorites". Ammi-Ditana's father and son also bore Amorite names: Abi-Eshuh and Ammi-Saduqa. Decline[edit] Southern Mesopotamia had no natural, defensible boundaries, making it vulnerable to attack. After the death of Hammurabi, his empire began to disintegrate rapidly. Under his successor Samsu-iluna (1749–1712 BC) the far south of Mesopotamia was lost to a native Akkadian-speaking king Ilum-ma-ili who ejected the Amorite-ruled Babylonians. The south became the native Sealand Dynasty, remaining free of Babylon for the next 272 years.[10] Both the Babylonians and their Amorite rulers were driven from Assyria to the north by an Assyrian-Akkadian governor named Puzur-Sin c. 1740 BC, who regarded king Mut-Ashkur as both a foreign Amorite and a former lackey of Babylon. After six years of civil war in Assyria, a native king named Adasi seized power c. 1735 BC, and went on to appropriate former Babylonian and Amorite territory in central Mesopotamia, as did his successor Bel-bani. Amorite rule survived in a much reduced Babylon, Samshu-iluna's successor Abi-Eshuh made a vain attempt to recapture the Sealand Dynasty for Babylon, but met defeat at the hands of king Damqi-ilishu II. By the end of his reign Babylonia had shrunk to the small and relatively weak nation it had been upon its foundation, although the city itself was far larger than the small town it had been prior to the rise of Hammurabi. He was followed by Ammi-Ditana and then Ammi-Saduqa, both of whom were in too weak a position to make any attempt to regain the many territories lost after the death of Hammurabi, contenting themselves with peaceful building projects in Babylon itself. Samsu-Ditana was to be the last Amorite ruler of Babylon. Early in his reign he came under pressure from the Kassites, a people speaking an apparent language isolate originating in the mountains of what is today northwest Iran. Babylon was then attacked by the Indo-European-speaking, Anatolia-based Hittites in 1595 BC. Shamshu-Ditana was overthrown following the "sack of Babylon" by the Hittite king Mursili I. The Hittites did not remain for long, but the destruction wrought by them finally enabled their Kassite allies to gain control.
Tower of Babel - Wikipedia The Tower of Babel (Hebrew: Migdal Bavel) as told in Genesis 11:1–9 is an origin myth meant to explain why the world's peoples speak different languages. ... God, observing their city and tower, confounds their speech so that they can no longer understand each other, and scatters them around the world. The Tower of Babel (Hebrew:, Migdal Bavel) as told in Genesis 11:1–9 is an origin myth meant to explain why the world's peoples speak different languages.[1][2][3][4] 1 And the whole earth was of one language, and of one speech. Etymology[edit] The phrase "Tower of Babel" does not appear in the Bible; it is always "the city and the tower" (???-?????? ?????-???????????) or just "the city" (??????). The original derivation of the name Babel (also the Hebrew name for Babylon) is uncertain. The native, Akkadian name of the city was Bab-ilim, meaning "gate of God". However, that form and interpretation itself are now usually thought to be the result of an Akkadian folk etymology applied to an earlier form of the name, Babilla, of unknown meaning and probably non-Semitic origin.[11][12] According to the Bible, the city received the name "Babel" from the Hebrew verb ??????? (balal), meaning to jumble or to confuse.[13][14] Composition[edit] Genre[edit] The narrative of the tower of Babel (Genesis 11.1–9) is an etiology or explanation of a phenomenon. Etiologies are narratives that explain the origin of a custom, ritual, geographical feature, name, or other phenomenon.[15]:426 The story of the Tower of Babel explains the origins of the multiplicity of languages. God was concerned that humans had blasphemed by building the tower to avoid a second flood so God brought into existence multiple languages.[15]:51 Thus, humans were divided into linguistic groups, unable to understand one another. Themes[edit] The story's theme of competition between God and humans appears elsewhere in Genesis, in the story of Adam and Eve in the Garden of Eden.[16] The 1st-century Jewish interpretation found in Flavius Josephus explains the construction of the tower as a hubristic act of defiance against God ordered by the arrogant tyrant Nimrod. There have, however, been some contemporary challenges to this classical interpretation, with emphasis placed on the explicit motive of cultural and linguistic homogeneity mentioned in the narrative (v. 1, 4, 6).[17] This reading of the text sees God's actions not as a punishment for pride, but as an etiology of cultural differences, presenting Babel as the cradle of civilization. Authorship and source criticism[edit] Tradition attributes the whole of the Pentateuch to Moses; however, in the late 19th century, the documentary hypothesis was proposed by Julius Wellhausen.[18] This hypothesis proposes four sources: J, E, P and D. Of these hypothetical sources, proponents suggest that this narrative comes from the J or Yahwist source. The etiological nature of the narrative is considered typical of J. In addition, the intentional word play regarding the city of Babel, and the noise of the people's "babbling" is found in the Hebrew words as easily as in English, and is considered typical of the Yahwist source.[15]:51 Comparable myths[edit] See also: Comparative mythology and Mythical origins of language Sumerian and Assyrian parallel[edit] There is a Sumerian myth similar to that of the Tower of Babel, called Enmerkar and the Lord of Aratta,[9] where Enmerkar of Uruk is building a massive ziggurat in Eridu and demands a tribute of precious materials from Aratta for its construction, at one point reciting an incantation imploring the god Enki to restore (or in Kramer's translation, to disrupt) the linguistic unity of the inhabited regions—named as Shubur, Hamazi, Sumer, Uri-ki (Akkad), and the Martu land, "the whole universe, the well-guarded people—may they all address Enlil together in a single language."[19] In addition, a further Assyrian myth, dating from the 8th century BC during the Neo-Assyrian Empire (911–605 BC) bears a number of similarities to the later written Biblical story.[20] Mexico[edit] Various traditions similar to that of the tower of Babel are found in Central America. Some writers[who?] connected the Great Pyramid of Cholula to the Tower of Babel. The Dominican friar Diego Durán (1537–1588) reported hearing an account about the pyramid from a hundred-year-old priest at Cholula, shortly after the conquest of Mexico. He wrote that he was told when the light of the sun first appeared upon the land, giants appeared and set off in search of the sun. Not finding it, they built a tower to reach the sky. An angered Lord of the Heavens called upon the inhabitants of the sky, who destroyed the tower and scattered its inhabitants. The story was not related to either a flood or the confusion of languages, although Frazer connects its construction and the scattering of the giants with the Tower of Babel.[21] Another story, attributed by the native historian Fernando de Alva Cortés Ixtlilxóchitl (c. 1565–1648) to the ancient Toltecs, states that after men had multiplied following a great deluge, they erected a tall zacuali or tower, to preserve themselves in the event of a second deluge. However, their languages were confounded and they went to separate parts of the earth.[22] Arizona[edit] Still another story, attributed to the Tohono O'odham people, holds that Montezuma escaped a great flood, then became wicked and attempted to build a house reaching to heaven, but the Great Spirit destroyed it with thunderbolts.[23][24] Nepal[edit] Traces of a somewhat similar story have also been reported among the Tharu of Nepal and northern India.[25] Africa[edit] According to David Livingstone, the Africans whom he met living near Lake Ngami in 1849 had such a tradition, but with the builders' heads getting "cracked by the fall of the scaffolding".[26] Other traditions[edit] In his 1918 book, Folklore in the Old Testament, Scottish social anthropologist Sir James George Frazer documented similarities between Old Testament stories, such as the Flood, and indigenous legends around the world. He identified Livingston's account with a tale found in Lozi mythology, wherein the wicked men build a tower of masts to pursue the Creator-God, Nyambe, who has fled to Heaven on a spider-web, but the men perish when the masts collapse. He further relates similar tales of the Ashanti that substitute a pile of porridge pestles for the masts. Frazer moreover cites such legends found among the Kongo people, as well as in Tanzania, where the men stack poles or trees in a failed attempt to reach the moon.[21] He further cited the Karbi and Kuki people of Assam as having a similar story. The traditions of the Karen people of Myanmar, which Frazer considered to show clear 'Abrahamic' influence, also relate that their ancestors migrated there following the abandonment of a great pagoda in the land of the Karenni 30 generations from Adam, when the languages were confused and the Karen separated from the Karenni. He notes yet another version current in the Admiralty Islands, where mankind's languages are confused following a failed attempt to build houses reaching to heaven.
IS LIFE AND LIGHT ? LIGHT AND LIFE IS
SYNCHRONICITY
LIGHT AND LIFE
LIGHT LIFE LOVE
Hamingja - Wikipedia The Hamingja was a kind of female guardian angel in Norse mythology. It was believed that she accompanied a person and decided his luck and happiness. Consequently, the name was also used to indicate happiness, and that is what it means in modern Icelandic.
HARBINGER OF TRUTHS MIN DOTH DREAM WHAT DOTH MIN MEAN
HUMANITY
HUMANITY
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