THE DEATH OF FOREVER
Darryl Reanney 1991
A NEW FUTURE FOR HUMAN CONSCIOUSNESS
Page 256
The pursuit of happiness
"Is this a mirage, a romantic's myth,
a dreamer's dream? I am certain it it not. One night, many years ago,
I went to a concert in Auckland with a friend. As we came out after
one of the most magnificent performances of a classical symphony I have
ever heard, my friend turned to me and said, 'Ah well, music is all
very well but we have to get back to the real world'. It has taken me
half a lifetime to realise what was wrong with that statement. It was
the wrong way round. Music is the most powerful alchemy we know,
the magic agent of transcendence that lifts consciousness into a more
perfect state. When we lose ourselves in music we become
more real. The return to everyday mode, to the sad, confused world
of the ego-self, is a Fall, a reversion to unreality, an expulsion from
some simalcrum of eternity, back into time.
The essence of the human quest is to break free of time, to reconnect
to the eternal in all of us, in that space where the past and the future
interleave, the reality laboratory of our own minds. We are all explorers;
we are all time-travellers; we are all lost children seeking home. We
have a dim memory of home; it is a place we have been before. In the
remote future. / Page 257 / The last signpost on this journey is
now in sight. It points to what is, to me, the strangest and most revelatory
part of the quest. Of necessity, this part has to be incomplete for
it can be 'known' only when we ourselves die.
In Chapter 6 I described the sequence of psychological states a dying
person goes through, in the experience of Elisabeth Kuebler- Ross. However,
I stop short of describing the actual moment of death itself. Let me
now restate a point made in Chapter 6. Our attitude to and ignorance
of death is shaped by the fact that we cannot comprehend death experientially;
we cannot remember something we have not yet gone through. However this
statement is, in a limited but important sense, not true. There exist
in the community people who have died in the scientific definition of
the term and as it were, returned to the living state by luck or medical
management. These people can tell us what the death experience is like.
Near death experiences, or NDEs, have now been documented in many hundreds
of cases. NDEs are defined by the cessation (at least to an outside
observer) of some or all the normal physiological indicators of 'life':
the heartbeat may stop, breathing may cease, and perhaps most importantly,
the repetitive blips traced out on a video monitor by 'brainwaves' on
the EEC may fade away, leaving a flat line on the screen (hence the
term 'flat-liners'). This is not to say that every case of NDE occurs
in a hospital; rather that, to qualify as a genuine NDE candidate, a
person must have at the very least stopped breathing or lost any detectable
pulse and that NDEs are most credible when the cessation of vital function
is monitored by state-of-the-art technology. The period during which
vital functions can no longer be measured can be as short as a few seconds
or as long as two hours.
The remarkable thing about NDEs is that they show a consist-ency, a
common 'core' of seemingly identical experience, irrespec-tive of gender,
religion, background or race. This hints at the possibility that the
brain experiences a more-or-less universal cog-nitive shift at the point
of death. This is centrally important in the context of this book. The
message of The Death of Forever is that ego ceases with physical
death but that consciousness does not. NDEs may thus offer a window
into that climactic moment my hypothesis predicts, when our human
reality melts away like a shadow, when the fabricated skein of the time-trapped
ego-self unravels, exposing the deep knowing of consciousness in its
tempo-rally unfettered four-dimensional state. / Page258 / Before
I analyse NOEs in the light of my conclusions in this book, I must address
the alternative explanations for their occur-rence. Are NDEs hallucinations?
Does the brain malfunction in a consistent way at death? Many experts
think so. Some of the key elements of an NDE experience can be artificially
induced by hallucinogenic drugs like ketamine (used in anasthesia) or
'angel dust'. This may be significant because, once the blood supply
to the brain is diminished or cut off, the brain enters a period of
anoxia or oxygen starvation. There is evidence that this oxygen starvation
reproduces some of the effects of those hallucinogenic drugs that mimic
the NDE.
Against this, an impartial observer must set the following facts. At
precisely the time one might expect impaired brain function because
of the stopping or winding-down of vital life support functions, NDEers
report heightened cognition, a strong sense of a reality
that is in a deep way more real
than everyday awareness. Morever, at least one NDEer whom I have heard
deliberately took a range of hallucinogenic drugs after his NDE specifically
to compare their psychological effects with those of his NDE. His verdict
was quite emphatic: whereas the drug-induced condition brought about
sensory disorientation, the NDE was cogent, indelible and overwhelming;
the effects of the drug-induced state faded quickly whereas the memory
of his NDE remains with him to this day.
It is neither possible nor desirable, in a work like this, to give a
balanced discussion of the various hypotheses advanced to 'explain'
the NDE. Readers are referred to the detailed investigations of Margot
Grey, Kenneth Ring and others, which attempt to analyse the phenomenon
using accepted scientific methodology. The only point I would make concerns
the 'criticism' that, with the virtue of hindsight, one can question
whether a person who is later restored to full cognitive function can
ever be said to have been 'dead' at all. I agree with this. In my view
the significance of the NDE is that it gives us a fascinating window
of insight into the actual experience of dying. It can say nothing about
possible post-mortem existence except by inference and extension.
My attitude to NDEs has been significantly affected by a I programme
I saw on ABC television. In this programme a group of
people who had experienced near death experiences were brought together
with doctors and other experts. One aim of the programme seemed to be
to try to see whether the NDE was a mental abberation / Page 259 / induced
by the loss of vital function or whether it opened a door to a different
dimension of being. The people who described their NDE made a big impact
on me. It is one thing to read about NDEs in books, quite another to
watch real people struggle to find words for something which seems to
transcend language.
Consider the words of a scientist whom I will call John:
it's as if everything was there and
everybody was there; the sense was of absolute total fulfillment. And
yet there was no sense that I was there. That's the most extraordinary
thing; John vanished at that moment.
That comment fascinates me: my hypothesis
predicts that ego, the sense of self, evaporates at death but that consciousness
remains. John in this instance used just the words I would expect of
someone whose ego-self had dissolved but whose deep knowing, his real
'self, was unaffected. The 'I' flickers out
of existence but integrated awareness, one in all and all in one, remains.
John expanded on this point in these words:
The sense was of immense depth... It's
like having been to a space before everything was and then coming back
and seeing all this from that space instead of seeing it, as I used
to, from inside my head.
Other NDEers speak of retaining a sense
of identity but only as a strand of the greater whole they now feel
part of:
One of the feelings I remember most
about them was the feeling of unity, of being totally a part of everything
around me and about me. There was no separateness at all.
Different NDEers use different words and
images to describe their experience but the one universal factor that
almost everyone reports is a vision of light. Not just any light, light
that goes beyond light. A radiance that is wordlessly ineffable:
I just found myself in this extremely
bright light and felt absolute peace. I feel the light and the peace
were one.
The light is brighter than anything you could possibly imagine.
There are no words to describe it.
A beautiful light- it's like being an ant inside a large diamond.
Page 260
Compare this with Whitman's words:
lighting the very light, beyond
all signs, descriptions, languages.
Another universal element in the core
experience is a sense of profound and transcendent love and oneness:
And the quite amazing thing is that I had an incredible sense of well-being
- I just felt completely born aloft by goodwill and by love... just
the most fantastic feeling of love and goodwill.
I felt exhilarated and felt I was one
with everything.
And from another ABC programme on the same
topic, this, to me, the most powerful description of all:
I came into
the light and it hit me all over. I stood in the light... While I stood
in the light, for that split second or a few minutes, whatever it was
in time. I had this feeling of just total understanding. It was just
being part of that universal spirit, part of what you can only describe
as being all. Everything... and it was the most inspiring and, I guess,
the greatest single experi- ence I've ever had in my life. It was just
incredible.
This can be compared with Larry's description
of his illumina-tion in the quote from The Razor's Edge given
earlier. Although Larry is a fictional character, Somerset Maugham seems
to have modelled his description of Larry's enlightenment on historical
accounts of the moment of 'enlightenment' as documented for example
by R. M. Bucke in his classic opus, Cosmic Consciousness. The point
I want to emphasise is that Larry's description of his illumination
could be fitted into a book on NDEs without changing a word.
To me one of the most intriguing aspects of the NDE is the feeling two
people reported in which they state that their NDE was so real that
the living seemed shallow by comparison:
As if it 's not
the dying that's the problem but the living.
I felt as though
I was awake for the first time in my life.
Compare this again with Whitman's words:
I cannot be awake for nothing looks
to me as it did before or else I am awake for the first time and all
before has been a mean sleep.
Page 261
In the context of this book, one has to
note especially the odd time-sense perception that often accompanies
an NDE. As an
American NDEer reports of her 'life-review', the replay of one's life
history that seems to be an integral part of an NDE:
I can't exactly describe it to you, but it was just all there. It was
just there all at once. I mean, not one thing at a time, blinking off
and on, but it was everything, everything at one time.
Compare this with Goethe's words 'one moment holds eternity'.
Likewise, I am impressed by the strongly non-verbal nature of
the NDE experience. Not only do NDEers find that existing lan-guage
is completely inadequate to describe what they went through, but communication
with the 'light' (which seems to invite them to review their lives)
takes place, wordlessly, in a kind of instant telepathy. As Patrick
Gallagher, who had a nearly fatal car accident in 1976, reports:
I seemed to possess a knowledge
as radiant, transfiguring and ideal as the luminous light...I knew that
all one had to do was approach an interesting person and quite easily
and almost immediately understand his essence. To do so completely re-quired
only a brief glance... without any speech...the result was a consummate
exchange of knowledge. Words cannot provide a hint of such a universal
knowledge.
Confronting the deep similarities between NDEs and mystical experience
('cosmic consciousness')
at least one commentator, Kenneth Ring, has drawn a striking conclusion:
What occurs during an NDE has nothing
inherently to do with death or the transition into death...the NDE...should
be re- garded as one of a family of related, mystical
experiences that have always been with us, rather than the recent
discovery of modern researchers who have come to investigate the phenom-enon
of dying.
In this context it is interesting to note
that the myth of the Fall, which I have used repeatedly throughout the
course of this book, is not a specifically Christian phenomenon. Every
human culture has its myth of a golden age, paradise, a time
of innocence that man has 'lost' through some 'wrong-doing'. Anthropologist
Richard Heinberg suggests that this golden age, this lost paradise,
can be equated with / Page 262 / the
'Dreaming' consciousness of 'primitive' cultures before the advent of
symbolic written language:
perhaps our most useful new clue to this lost state of being is contained
in the modern study of altered states of consciousness and in particular,
the near-death experience."
PARADISE
I = 9 EYES = 9 9 =
EYES 9 = I
PARADE EYES EYES PARADE
PARADE I EYES 9 9
EYES I PARADE
"The essence of Paradise
is...equivalent to what various traditions have termed, nirvana,
ecstasy, union and cosmic consciousness. It is the condition of
the absence of the separate human ego with all its defenses, aggressions
and categories of judgement."
THE GARDEN OF EDEN
THE GARDEN OF NEED
"The concept that Eden really existed, as a paradisic state
of mind, is appealing but it can lead too easily to the facile New Age
belief that the purpose of life is to 'go home to Eden', to go
back to the Golden Age, by returning to prehistory. This is woolly-minded
romanticism. Evolution never runs back along its own
tracks. As Ken Wilber stresses, the Edenic mentality felt itself to
be 'one' with nature because it had not yet separated from nature; it
was precon-scious (infantile) not superconscious (spiritual). So the
'goal' of personal growth and development is (in terms of the metaphor)
not to go back to prehuman 'Eden' but forward to posthuman 'God',
to integrate non-linear consciousness in its full depth with the self-consistent
elegance of linear mathematical definition, perfecting both the intuitive
holism of right-brain knowing and the mathemati-cal logic of left-brain
science, uniting and thus completing both mind modalities, finally,
in the one mutually supportive, comple-mentary, splendid synthesis.
This sense of return brings me to my final point. Carl Sagan has advanced
an interesting explanation for the NDE. Noting the fre- quency with
which NDEers report going through a 'tunnel' towards a source of radiant
'light', Sagan suggests
that what NDEers are
doing is, in fact, reliving the birth process - running their lives
back to their beginning. Elements of the 'core' NDE may be consistent
with this suggestion -the 'life review' for example- but if Sagan is
right, it is difficult to see why the sense of love and unity reported
by NDEers is always linked to the light. One would suppose it would
be more logically linked to the unitive darkness of the womb which the
backward-running mind records as its first memory, prior to the traumatic
separation of birth.
However, Sagan's thesis does dovetail with a motif of this book, that
to know the end one must return to the beginning (see chapters / Page
263 / 5 and 7). The key cosmological conclusion of this book is that
time is closed back upon itself to form a self-consistent loop. Thus
end and beginning are, in a sense, 'linked events'. NDEs in this perspec-tive
reunite the consciousness of life's 'end' with the consciousness of
life's 'beginning' but moved up one or more octaves in the scale of
creation because of the increase in knowing that comes from a life of
searching. This is, I believe, how consciousness
evolves. At our present stage of evolution we may be limited in what
we can 'see', even after death. But the collapse of the linear time
fallacy must bring us closer to the climactic mystery of completed consciousness,
which in the mythology of our past cultures we have called 'God'.
Several times during the ABC programme I referred to earlier, the camera
kept panning back to one man, in the front row. As others described
their NDE, he obviously relived part of his. On his face was an arresting
expression, a look hard to put into words; a look that, in less cynical
times, might have been called 'holy'.
That look haunts me.
Finally, how does the message of this book help us live our lives? I
believe that what is missing in our lives is a sense of the sacred.
By this, I do not mean a return to religion in any formal sense. Religions
like Christianity and
Islam are, in my view,
profaners of the sacred, denying in practice the very truths they profess
in principle. The American historian, Lewis Mumford, summed up the failure
of organised Christanity when he said:
Karl Marx once said of himself that
he was not a Marxist; and of Jesus one may say without
irreverence, that he was not a Christian. For little men, who guarded
Jesus' memory, took him,
drained off the precious life blood of his spirit, mummified his body,
and wrapped what was left in many foreign wrappings; over these remains
they proceeded to errect a gigantic tomb. That tomb was the Christian
Church.
To see how this came about, remember that
the structure of our minds, with their emphasis on negative feedback,
predisposes us to resist change. Organised religion, with its bureaucratic
insistence on the 'right way' and 'eternal truths', denies change. Its
very exclu- siveness shows how tightly its dogmas are identified with
its own sense of collective ego. The eagerness it displays
to win converts, to bring their otherness into its own self-image, betrays
its deep-rooted / Page 264 / insecurity-that insecurity is the inevitable
companion of ego. Christianity and Islam
have been the chief examples of this unstable super ego and the consequences
of their insistence that their way is the only way are only too evident,
even today, on the streets of Belfast or Beirut.
The metaphor I have always used when I am confronted with the paradox
of a thousand faiths, each claiming to have found 'the way', each claiming
for themselves a monopoly on truth, an exclusive right to salvation,
is the parable of the searchers on the mountain. At the bottom of the
mountain they look up, dimly sensing the high place that the intuition
of their prophets see as 'God'. Each searcher starts from the baseline
of the mountain where, handicapped by ignorance and trapped by ego,
he cannot see round the comer where his nearest fellow-traveller is.
So, each searcher thinks, and believes, that the path he has found,
his way up, is the only way and that the vision he glimpses is a special
privilege granted to him alone. As the searchers climb higher, i.e.
evolve towards higher states of consciousness, their various paths start
to converge and they see that round the edge of the hill are other roads,
with other seekers. At the summit, the high place (pure consciousness),
all paths unite. The sense of separateness that divided searcher from
searcher and road from road is no more. They finally understand that
all the seemingly different roads led to the same place in the end,
the common meeting point that novelist Umberto Eco describes, where
each can say:
I shall
sink into the divine shadow, in a dumb
silence and an ineffable union, and in this sinking all equality and
all inequality shall be lost, and in that abyss my spirit will lose
itself; and will not know the equal or the unequal, or anything else;
and all differences will be forgotten. I
shall be in the simple foundation, in the silent desert where diversity
is never seen, in the privacy where no one finds himself in his proper
place. I shall fall into the silent and
uninhabited divinity where there is no work and there is no image.
When I
began this book, I spoke
of a 'gap at the centre' in Western civilisation due to the breakdown
of the old faiths. The clear implication was that this gap needs to
be filled. But with what? I
repeat, I believe it can
only be filled by a renewed sense of the sacred. By this,
I do not mean a new set of beliefs, which will inevitably
harden into dogma. I mean an
experiential sense of trust and caring, / Page
265 / a renewed feeling for beauty in whatever form it may be found.
To give this experiential message some 'shape' it will, I
think, be necessary to develop a new story for our time, based on science.
I say 'story' because science in
its present form gives no human dimen-sion to the truths it creates
and illuminates. We need a parable, not a textbook, a poem of reality
so rich and beautiful that its meaning will transcend the words it uses.
An example may help. The timescale of evolution is framed in numbers
so vast that they literally lie beyond comprehension. Who can really
get a feel for a number like 10000 000 000 years ago? However, all of
us can sense the meaning of deep time from a story I
read when I was a boy, in
Arthur Mee's Childrens' Encyclopedia:
Faraway, in the West of the world there is
a mighty granite rock,
a mile high, a mile wide and a mile deep. Once every hundred
years a little bird comes to the rock and sharpens its beak on the
granite. And when the bird has worn the rock away, that will be
one day in eternity.
The restoration of this sense of the sacred
is the most important task of this generation. People may say, 'No,
it is more important to
develop strategies to combat the greenhouse effect (for example)' .
That is only superficially true. The greenhouse
effect, a result of planetary pollution, is a direct consequence not
so much of a rapacious commercial culture as of the attitudes and assumptions
that make that culture possible. We see now whence those attitudes come.
They are the direct consequences of the me-first competitive- ness of
the ego-self. The only way, I repeat, the only way to reverse this planetary
degradation is to break down the barriers that wall us off from each
other and the world, to recognise that aphorisms like 'the brotherhood
of man' are not romantic, pie-in-the-sky day- dreams but practical patents
for survival.
To achieve this, I believe we need to reintroduce a cycle of rituals
into life-not grandiose, self-important charades but participatory ceremonies
that have their roots in human needs, rituals that give meaning to our
lives, by connecting us to both the elemental simplicity we once were
and to the sublime glory we shall be. When a group of
people gather to share a meal, they could, for a minute, link hands.
Small though this gesture is, it is rich in significance. We all need
that human contact because we all need to belong to something bigger
than ourselves: something that remembers our Page 266 / past and affirms
our future. We should create new rites
of passage to celebrate the phases of the human life cycle, rituals
for birth, for the transit into adolescence, and above all, for dying.
Of these, the need for a ritual of dying is the most urgent. I know
of no greater testament to the failure of our civilisation than the
fact that so many people die alone, abandoned like discards on society's
junk heap. Dying must again be united with a sense of the sacred, for
it is here, if anywhere, that the psyche outgrows its human limitation.
The most important message of this book is that consciousness cannot
be extinguished by death, for consciousness transcends time. We should
learn to approach death with gratitude, seeing it for what it is, the
final elimination of ego, the end of the fallacies of time and self.
In the end it can all be said so simply.
Time and self are outgrown husks which consciousness will one day
discard, just as a butterfly abandons its chrysalis
to fly towards the sun."
"JUST AS A BUTTERFLY
ABANDONS ITS CHRYSALIS TO FLY TOWARDS THE SUN"
FROM CATERPILLAR INTO BUTTERFLY
THE WORLD OF NATURE
J. P. Vanden Eeckhoudt 1960
90
THE "butterflies and moths whose life history
we have studied are an insignificantly small sample of the hundred
thousand or so species known throughout the world. They range in infinite
variety from the great GEOMETER of Brazil, with its wing span of nearly
thirteen inches, to tiny, clothes moths with a span of only about
a tenth of an inch. We find the simplest shapes and patterns and the
most fantastic; a riot of gaudy colours and the dowdiest of greys
and browns. Fascinating as they are, the perfect insects are often
equalled or even outdone in beauty and strangeness by the caterpillars,
and sometimes by the chrysalises."
Page 43
"
Great numbers of butterflies appear when the weather
is good; they flutter everywhere, plundering the flowers, sunning
themselves on bushes, on tree-trunks, on the ground. But no Small
Tortoise-shells are to be seen. Those that were out in the spring
are dead, and the larvae from their eggs have
not yet completed their transformation; they are still in the chrysalis
state. Beneath their
hardened skin a complete remodelling of their organs
is in progress, and
two weeks at least are necessary for its completion. Then
one last moult will release the perfect insect.
MOULT 81 81 MOULT
MOULT 18 18 MOULT
MOULT 9 9 MOULT
Page 22
"The growth of
caterpillars is not a continuous process. Their
skin does not stretch much, and rapidly becomes too tight for them
as they grow. So the caterpillars periodically leave their skin, as
people give up clothes which no longer fit them, and emerge in a new
skin, which has all this time been forming underneath the old one,
and which allows them scope for further growth. When this in turn
becomes too tight, it is cast aside in favour of a third, and so on."
DOES GOD PLAY DICE
THE NEW MATHEMATICS OF CHAOS
Ian Stewart 1989
Page 141
"From the traditional way of thinking, so it should
be. Lorenz realised that his equations weren't behaving the way a
treaditionally- minded mathematician would expect. Lorenz coined his
famous phrase 'butterfly effect'
(Figure 57 omitted). The flapping
of a single butterflys wing today produces a tiny change in the state
of the atmosphere. Over a period of time, what the atmosphere
actually does diverges from what it would have done. So, in a month's
time, a tornado that would have devastated the Indonesian coast doesn't
happen. Or maybe one that wasn't going to happen, does
MIN DOTH DREAM WHAT
DOTH MIN MEAN
THE MASK OF TIME
THE MYSTERY FACTOR IN TIME SLIPS, PRECOGNITION
AND HINDSIGHT
Joan Forman
1978
Page 44
"The dream-time is
a mythic state - not a heaven or paradise in the sense
in which Christians conceive of it but a recollection of a heroic
time long past but still intensely "remembered" - in the
sense that beauty is "remembered", not with the mind but
with the awakened imagination."
- |
DREAM TIME |
- |
- |
- |
5 |
DREAM |
41 |
23 |
5 |
4 |
TIME |
47 |
20 |
2 |
9 |
First Total |
88 |
43 |
7 |
- |
Add to Reduce |
8+8 |
4+3 |
- |
- |
Second Total |
16 |
7 |
7 |
- |
Reduce to Deduce |
1+6 |
- |
- |
9 |
Essence of Number |
7 |
7 |
7 |
"The usual idea of time is irrevelant to this concept,
for the Aborigine believes
that spirits of his clan pre - exist in definite sites in the country
and wait for incarnation. After death they will return to these spiritual
homes, possibly to be re- / Page 45 / incarnated at some future time.
So for the aboriginal's spirit - whatever he means by that term -
there is no time past, present, future, only a continuous process
of movement and rest, like that of a tide on an empty shore.
10 |
ABORIGINES |
99 |
54 |
9 |
9 |
ABORIGINE |
80 |
53 |
8 |
10 |
ABORIGINAL |
88 |
52 |
7 |
9 |
DREAM TIME |
88 |
43 |
7 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
2 |
A+B |
3 |
3 |
3 |
8 |
ORIGINAL |
85 |
49 |
4 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
4 |
RACE |
27 |
18 |
9 |
5 |
TRIBE |
54 |
27 |
9 |
10 |
NAMES OF GOD |
99 |
45 |
9 |
Page 45 continues
"The living Aboriginal
believes he has access to the dream-time through
certain sacred objects or totems, and through his private dreams which
can reveal to him what has happened, is happening and will happen.
The dream-time therefore, is an area of time (chronological time)-suspension
where the three common divisions of it are co-existent. Personal dreams
in sleep bear out this view, since here clock-time refuses to operate,
and the dreamer may find himself in the past, present and future all
at once."
4 |
PAST |
56 |
11 |
2 |
7 |
PRESENT |
97 |
34 |
7 |
11 |
PAST + PRESENT |
153 |
45 |
9 |
1+1 |
- |
1+5+3 |
4+5 |
- |
11 |
PAST + PRESENT |
9 |
9 |
9 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
4 |
PAST |
56 |
11 |
2 |
7 |
PRESENT |
97 |
34 |
7 |
6 |
FUTURE |
91 |
28 |
1 |
17 |
First
Total |
244 |
73 |
10 |
1+7 |
Add
to Reduce |
2+4+4 |
7+3 |
1+0 |
8 |
Second
Total |
10 |
10 |
1 |
- |
Reduce
to Deduce |
1+0 |
1+0 |
- |
8 |
Essence
of Number |
1 |
1 |
1 |
"The dream-time of
the Aborigine is truly a sacred life of the spirit, sustaining and
enlightening physical life, much as prayer once did in the Western
world. It is not suprising that the First Australian is a contemplative,
a man whose belief is in "being", and whose need to replenish
his depleted spirit leads him back to an ideal which he believes not
to be remote, like the Western idea of Paradise ,but ever present
restorative. To him to 'turn but a stoneand start a wing means precisely
that. Natural objects partake of the dream-time as much as he does
himself. His spiritual life is all around him and he is fortunate
enough never to have been divorced from it by time and space."
9 |
YESTERDAY |
122 |
41 |
5 |
5 |
TODAY |
65 |
20 |
2 |
8 |
TOMORROW |
137 |
47 |
2 |
22 |
First Total |
324 |
108 |
9 |
2+2 |
Add to Reduce |
3+2+4 |
1+0+8 |
- |
4 |
Essence of Number |
9 |
9 |
9 |
We "civilised"
people have long since lost the ability to find our ancient innocence
so easily. The natural man in us is obliged to survive in what little
space is left after the industrial, the social, the political and
the commercial man have taken their share. He is forced to live almost
without sustenance - an arid, choked existence with little to satisfy
the inner need which is as old as his unconscious and a great deal
older than his aquired civilisation. It's small wonder that the dreamer,
theidealist, the worshipperin mankind are dying. Starvation kills.
The intuitive qualities in human nature have
been despised for so long that they are well on the way to atrophy.
Human consciousness as exemplified by the logical and intellectual
qualities, on the other hand, has / Page 46 / been
handsomely encouraged - but developed out of balance with the older
deeper - hidden layers of being, so that now to be rational is regarded
as to be whole, and somehowelevated, superior. It is not seen for
the lopsided curiosity it is. The purely rational condition resembles
one of the stages of development of a butterfly. In pupa the creature
may seem complete in itself; may seem so as long as one is unaware
of the final metamorphosis. 'When half - gods go, the gods arrive,'
"
ALICE'S ADYENTURES IN
WONDERLAND
Lewis Carroll
CIRCA
1836
ADYICE FROM A CATERPILLAR
Page 42
" THE Caterpillar
and Alice looked at each other for some time in silence: at
last the Caterpillar took the hookah
out of its mouth, and addressed her in
a languid, sleepy voice.
'Who are you?' said the Caterpillar
This was not an encouraging opening for a conversation.
Alice replied, rather shyly, 'I-I
hardly know, sir, just at present-at
least I know who I
was when I got up this moming,
but I think I must
have been changed several times since then.'
'What do you mean by that?'
said the Caterpillar sternly.
'Explain yourself!'
'I can't explain myself,
I'm afraid, sir,'
said Alice, 'because I'm
not myself, you see.'
' I don't see,' said the Caterpillar.
/ Page 43 / I'm afraid I ca'n't put it more clearly,'
Alice replied very politely, 'for I
can't understand it myself to
begin with; and being so many different sizes in a day is very confusing.'
'It isn't,' said the Caterpillar. .
' Well, perhaps you haven't
found it so yet,' said Alice; 'but when
you have to turn into a chrysalis-you
will some day, you know-and
then after that into a butterfly, I
should think you'll feel it a
little queer, won't you?'
'Not a bit,' said the Caterpillar.
'Well, perhaps your feelings may be different,' said Alice;
' all I know is, it would feel very queer
to me.'
'You!' said the Caterpillar
contemptuously. 'who are you?'
Which brought them back again to the beginning of the conversation.
. Alice felt a little irritated at the
Caterpillar's making such very short remarks, and she
drew herself up and said, very gravely, 'I
think you ought to tell me who you are, first.'
' Why?' said the Caterpillar.
Here was another puzzling question; and as Alice
could not think of any good reason, and as the Caterpillar
seemed to be in a very unpleasant state of mind, she turned
away.
.Come back!' the Caterpillar called after
her. 'I've some thing important to say!'
This sounded promising, certainly: Alice
turned and came back again. .
' Keep your temper,' said the Caterpillar.
'Is that all?' said Alice, swallowing
down her anger as well
as she could.
'No,' said the Caterpillar.
Alice thought she might as well wait,
as she had nothing else to do, and perhaps after all it might tell
her something worth hearing. For some minutes it puffed away without
speaking, / Page 44 / but at last it unfolded its
arms, took the hookah out of its mouth again, and said, . So
you think you're changed, do you?' ,
'I'm afraid I am,
sir,' said Alice; 'I can't remember things as I used-and I don't keep
the same size for ten minutes together !'
'Can't remember what things?' said the Caterpillar.
'Well, I've tried to say "How
doth the little busy bee," but it all came differentl'
Alice replied in a very melancholy voice. 'Repeat "you
are old, Father William,'"
said the Caterpillar. Alice folded her
hands, and began:
REINCARNATION
THE SECOND CHANCE
Sybil Leek
1974
Page 151
Once Chuang Tzu dreamed
that he was a butterfly. He did not know that he had ever been anything
but a butterfly and was content to hover from flower to flower. Suddenly
he woke and found to his astonishment that he was Chuang Tzu. But
it was hard to be sure whether he was really Chou and had only dreamt
that he was a butterfly, or he was really a butterfly and was only
dreaming that he was Chou.
NOT OF THIS WORLD
Peter Kolosimo
1970
Page 243 (Chapter Twenty-Two)
THE EYE AND THE SUN
I
TRAVERSE THE PATHS OF THE HEAVENS
I
RESIDE IN THE DIVINE EYE OF HORUS
THE EYE OF HORUS GIVES ME ETERNAL LIFE
AND WHEN IT SHUTS PROTECTS ME
SURROUNDED BY SPARKLING RAYS
I
PROCEEED ON MY PATH,
AND PENETRATE ANY PLACE AT MY PLEASURE
I
TRAVERSE THE COSMIC SOLITUDES
Quoting from the famous The
Book of the Dead Professor Solas Boncompagni emphasises
that the "eye" maybe identifiable
with the winged disc often recurring in Egyptian mythology and says:
"Such discs compare with the emblems of Ahura-Mazda
and the Assyrian winged circle, all showing a god in a flying and
luminous body as if he lived there. He seemed to be the ruler of
time and space to judge from The
Book of the Dead-'the god of yesterday,
today and tomorrow'. This may be compared with the Turin papyrus
chapter 110 which reads:
I
LAND ON EARTH AT THE
RIGHT MOMENT
WHEN IT IS CALM ACCORDING
TO ALL THE TEXTS
FROM WHEN THE EARTH
EXISTED
"The pronoun 'I'
could mean Osiris, who was a semi-god
rather than a true god whose mother
belonged to the celestial beings (sky-goddess Nut') and whose father
was Geb, the god of earth. As he was brother and husband of Isis
there is clearly /page 244/ a connection with Jove-Juno.
But some consider him the god of light,
like Apollo or Phoebe
of the Greeks and thus different from Zeus,
the Phoenicians' Adonis and the Persians'
Ahura-Mazda. It seems as if a 'deus ex machina' is involved
in 'I land on Earth' to help humanity at critical
moments in its history. He is the leader of the Egyptian Pantheon
of gods after losing his life in struggling with evil Seth
and then regaining life and heavenly kingdom. Losing
life on earth meant an eternal one in Heaven, so this became
common practice; but Osiris is also the father
of Horus so even in this ancient pagan theogony the father
and son have something in common and which unites
them as one. This is the mystic trinity
of life (Osiris, Isis, Horus) unchanging through the centuries; but
Horus is 'he who flies up high' and 'he lives in his eye'.
'he lives in his eye'.
HE LIVES IN HIS
I
1 |
I |
9 |
9 |
9 |
2 |
ME |
18 |
9 |
9 |
5 |
BEING |
37 |
28 |
1 |
9 |
CONSCIOUS |
118 |
37 |
1 |
4 |
ATUM |
55 |
10 |
1 |
3 |
SHU |
48 |
12 |
3 |
6 |
TEFNUT |
86 |
23 |
5 |
3 |
GEB |
14 |
14 |
5 |
3 |
NUT |
55 |
10 |
1 |
6 |
OSIRIS |
89 |
35 |
8 |
4 |
ISIS |
56 |
20 |
2 |
3 |
SET |
44 |
8 |
8 |
7 |
NEPTHYS |
107 |
35 |
8 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
5 |
HORUS |
81 |
27 |
9 |
5 |
THOTH |
71 |
26 |
8 |
4 |
PTAH |
45 |
18 |
9 |
6 |
ANUBIS |
66 |
21 |
3 |
THE
TIBETAN
BOOK OF THE DEAD
LIBERATION
THROUGH UNDERSTANDING IN THE BETWEEN
Translated by Robert Thurman 1994
TIBET: A SPIRITUAL CIVILIZATION
Page 10
"During the three centuries
of Tibet's modern period, the national priority was on monastic education,
literary and philosophical creativity, the practice of meditation, the
development of ritual and festival arts, and so forth. Spiritual adepts
were accepted as the highest level of Ti-betan society, considered to
have become perfected Buddhas through their
practice of the Tantras (spiritual technologies)
of Unexcelled Yoga (self-cultivation). They were inner-world
adventurers of the highest daring, the Tibetan equivalent of our astronauts-I
think it is worth coin-ing the term "psychonaut" to describe
them. They personally voyaged to the furthest frontiers of that universe
which their society deemed vital to explore: the inner frontiers of
consciousness itself, in all its transfor-mations in life and beyond
death.
In Western culture, the last frontiers of our material conquest
of the universe are in outer space. Our astronauts are our ultimate
heroes and heroines. Tibetans, however, are more concerned about the
spiritual conquest of the inner universe, whose frontiers are in the
realms of death, the between, and contemplative ecstasies. So, the Tibetan
lamas who can consciously pass through the dissolution process, whose
minds can detach from the gross physical body and use a magic body to
travel to other universes, these "psychonauts" are the Tibetans'
ultimate heroes and heroines. The
Dalai Lamas and the several thousand "reincar-nate"
Lamas (also called "Tulku," which
means "Buddha Emanation") are
these heroes and heroines. They are believed to have mastered the death,
between, and rebirth processes, and to choose continuously, life after
life, to return to Tibet out of compassion to lead the Tibetans in their
spiritual national life and to benefit all sentient beings.
Thus the modern Tibetan civilization was unique on the planet. Only
such a special civilization could have produced the arts and sci- ences
of dying and death transmitted in this book. I describe the
unique psychological character complex that corresponds to the modern
Ti-betan society as "inner modernity." It should be understood
to contrast with the modern Western psychological character complex,
which can be described as "outer modernity." The Western character
complex is usually contrasted with a premodern traditional" character.
It is often / Page 11 / described as a complex of traits such as individualism,
openness and flexibility of identity, restless reflectiveness, and adherence
to rationality. This modern Western character complex is connected with
a peculiar perception of all things-including psychic or mental things-as
ulti-mately reducible to quantifiable material entities. This is what
gives it its "outwardness." The modern Tibetan character complex
shares the modern traits of individualism, openness and flexibility
of identity, re-flectiveness, and rationality. But the Tibetan
character is bound up with its peculiar perception, derived from Buddhist
civilization, of all things as infused with spiritual value, as interconnected
with mental states. In contrast to Western ideas, the Tibetan
view is that the mental or spiritual cannot
always be reduced to material quanta and manipulated as such-the spiritual
is itself an active energy in nature, subtle but more powerful than
the material. The Tibetan view is that the
"strong force" in nature is
spiritual, not material. This is what gives the Tibetan char-acter
its "inwardness." Thus while Western and Tibetan personalities
share the complex of modernity of consciousness, they are diametrically
opposed in outlook, one focused outward on matter
and the other in-ward on mind."
4 |
MIND |
40 |
22 |
4 |
6 |
MATTER |
77 |
23 |
5 |
10 |
- |
117 |
45 |
9 |
|
|
|
|
|
5 |
LIGHT |
56 |
29 |
2 |
4 |
DARK |
34 |
16 |
7 |
9 |
- |
90 |
45 |
9 |
|
|
|
|
|
8 |
POSITIVE |
115 |
43 |
7 |
8 |
NEGATIVE |
83 |
38 |
2 |
16 |
- |
198 |
81 |
9 |
|
|
|
|
|
7 |
GODDESS |
73 |
28 |
1 |
3 |
GOD |
26 |
17 |
8 |
10 |
- |
99 |
45 |
9 |
|
|
|
|
|
5 |
SATAN |
55 |
10 |
1 |
3 |
GOD |
26 |
17 |
8 |
8 |
- |
81 |
27 |
9 |
|
|
|
|
|
5 |
BRAIN |
44 |
26 |
8 |
4 |
BODY |
46 |
19 |
1 |
9 |
- |
90 |
45 |
9 |
|
|
|
|
|
8 |
MAGNETIC |
72 |
36 |
9 |
5 |
FIELD |
36 |
27 |
9 |
13 |
- |
108 |
63 |
18 |
1+3 |
- |
1+0+8 |
6+3 |
1+8 |
4 |
- |
9 |
9 |
9 |
99 |
NAMES
OF GOD |
99 |
45 |
9 |
- |
- |
- |
- |
- |
5 |
LUCKY |
72 |
18 |
9 |
8 |
THIRTEEN |
99 |
45 |
9 |
13 |
Add to Reduce |
171 |
63 |
18 |
1+3 |
Reduce to Deduce |
1+7+1 |
6+3 |
1+8 |
4 |
Essence of Number |
9 |
9 |
9 |
ADD TO REDUCE REDUCE TO DEDUCE
A |
B |
C |
D |
E |
F |
G |
H |
I |
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
9 |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
J |
K |
L |
M |
N |
O |
P |
Q |
R |
10 |
11 |
12 |
13 |
14 |
15 |
16 |
17 |
18 |
1+0 |
1+1 |
1+2 |
1+3 |
1+4 |
1+5 |
1+6 |
1+7 |
1+8 |
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
9 |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
S |
T |
U |
V |
W |
X |
Y |
Z |
I |
19 |
20 |
21 |
22 |
23 |
24 |
25 |
26 |
9 |
1+9 |
2+0 |
2+1 |
2+2 |
2+3 |
2+4 |
2+5 |
2+6 |
ME |
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
9 |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
= |
ME |
I |
ME |
I |
ME |
I |
ME |
1 |
9 |
18 |
9 |
18 |
9 |
18 |
9 |
18 |
9 |
= |
1+8 |
= |
1+8 |
= |
1+8 |
= |
1+8 |
= |
= |
9 |
= |
9 |
= |
9 |
= |
9 |
= |
I |
ME |
I |
ME |
I |
ME |
I |
ME |
1 |
9 |
9 |
9 |
9 |
9 |
9 |
9 |
9 |
9 |
I |
ME |
I |
ME |
I |
ME |
I |
ME |
1 |
I
AM THAT I THAT I THAT
AM
I
A |
B |
C |
D |
E |
F |
G |
H |
I |
J |
K |
L |
M |
N |
O |
P |
Q |
R |
S |
T |
U |
V |
W |
X |
Y |
Z |
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
9 |
10 |
11 |
12 |
13 |
14 |
15 |
16 |
17 |
18 |
19 |
20 |
21 |
22 |
23 |
24 |
25 |
26 |
|
|
|
|
|
|
|
|
|
1+0 |
1+1 |
1+2 |
1+3 |
1+4 |
1+5 |
1+6 |
1+7 |
1+8 |
1+9 |
2+0 |
2+1 |
2+2 |
2+3 |
2+4 |
2+5 |
2+6 |
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 |
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 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
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 |
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 |
I
ME
EYES
SIGHT 9 9 SIGHT
TIBET
THE IN BETWEEN
THE TIBETAN BOOK OF THE DEAD
LIBERATION
THROUGH UNDERSTANDING IN THE
BETWEEN
Translated by Robert Thurman 1994
Page 11
"Thus while Western and Tibetan personalities share the complex
of modernity of consciousness, they are diametrically opposed in outlook,
one focused outward on matter and the other in-ward on mind."This
difference of personality underlies the difference between the two civilizations.
While the American national purpose is ever greater material productivity,
the. Tibetan national purpose is ever greater spir-itual productivity.
Spiritual productivity is measured by how deeply one's wisdom
can be developed, how broadly one's compassion can exert itself. Tibetan
Buddhists believe that outer reality is interconnected with inner mental
development over a beginningless and endless series of lives, so they
see no limit to how far the self and the environment can be transformed
for the better. The self can
become a Buddha, a being of perfect wisdom and compassion; and the environment
can become a perfect Buddha-land, wherein no one suffers pointlessly
and all are there for the happiness of all.
The ultimate example of the inwardly directed rationality of the modern
Tibetan mind is precisely our present concern, the Tibetan exploration
of death. The outwardly directed Western mind long ago dismissed the
topic of death and future lives as archaic, of concern only to the superstitious
traditional mind. Materialistic habits of thought reduce the mind to
matter and eliminate the soul. Ruling out the pos-sibility of future
lives, death is merely a physiological condition, equated with a "flatline"
on an electroencephalograph. There is no interest at all in
the states of the person or condition of the mind after death. Scientific
investigation restricts itself to the material quanta perceivable by
the physical senses, augmented by machinery, during this one bodily
/ Page 12 / life. At the same time, Westerners
have set about exploring the outer world, the farthest continents, the
macro realms of the outer galaxies, and the micro realms of the cell,
the molecule, the atom, and the sub-atomic forces.
Tibetan inwardly directed reason put the material world second
on its list of priorities. Its prime concern was the world of inner
expe- rience, the waking, gross realm of causality, relativity, sensation,
percept and concept, and the subtle realm of image, light, ecstasy,
trance, dream, and finally, death and its beyond. The
Tibetans considered the inner, subtlemost, experiential realm the important
point at which to assert control of all subjective and objective cosmic
events. And so they set about exploring this inner world,
using analytic insight and contempla-tive concentration to extend their
awareness into every crevice of ex- perience. They used the manipulation
of dreams and inner visions to visit lucidly the territories of the
unconscious. They used focused dis- identification with coarse subjectivity
to gain access to the subtlest level of sentience. And they used an
augmented sense of mindfulness and memory to gain access to past life
experience, including the dreamlike experiences of the between states
traversed from death to birth."
THE MUMMY
Ernest A. Wallis Budge 1893
Page 350
"The quality of the papyrus
depended entirely upon the class of plant used in its manu-facture.
The colour of the papyri
that have come down to us varies greatly, from a rich brown to a whitish-grey;
the texture of some is exceedingly coarse, and of others fine and silky.
The width of papyri varies
from six to seventeen inches, and the longest papyrus known (Harris,
No. I, B.M. 9999) measures 135
feet in length. The finest hieroglyphic
papyri of the Book of the Dead are
about fifteen inches in width, and when they contain a tolerably full
number of chapters, are from eighty to ninety feet long"
135
1 + 3 + 5 = 9
135 x 12 = 1260 1 + 2 + 6 = 9
THE
GRAND GALLERY
IN
THE
GREAT PYRAMID
IS
153
feet long
1 + 5 + 3 = 9
153 feet x 12 inches
1836
5 |
H |
O |
R |
U |
S |
- |
- |
- |
- |
- |
- |
- |
- |
- |
8 |
15 |
18 |
21 |
19 |
+ |
= |
81 |
8+1 |
= |
9 |
NINE |
9 |
- |
8 |
6 |
9 |
3 |
1 |
+ |
= |
27 |
2+7 |
= |
9 |
NINE |
9 |
5 |
H |
O |
R |
U |
S |
- |
- |
- |
- |
- |
- |
- |
- |
5 |
V |
E |
N |
U |
S |
- |
- |
- |
- |
- |
- |
- |
- |
- |
22 |
5 |
14 |
21 |
19 |
+ |
= |
81 |
8+1 |
= |
9 |
NINE |
9 |
- |
4 |
5 |
5 |
3 |
1 |
+ |
= |
18 |
1+8 |
= |
9 |
NINE |
9 |
5
|
V |
E |
N |
U |
S |
- |
- |
- |
- |
- |
- |
- |
- |
5 |
HORUS |
81 |
27 |
9 |
5 |
VENUS |
81 |
18 |
9 |
10 |
Add to Reduce |
162 |
45 |
18 |
1+0 |
Reduce to Deduce |
1+6+2 |
4+5 |
1+8 |
1 |
Essence of Number |
9 |
9 |
9 |
9
|
E |
I
|
G |
H
|
T |
Y |
O |
N |
E |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
9 |
- |
8 |
- |
- |
- |
- |
- |
+ |
= |
17 |
1+7 |
= |
8 |
- |
8 |
EIGHT |
8 |
- |
E |
I |
G |
H |
T |
Y |
O |
N |
E |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
|
9 |
- |
8 |
- |
- |
15 |
14 |
- |
+ |
= |
46 |
4+6 |
= |
10 |
1+0 |
1 |
ONE |
1 |
9 |
E |
I |
G |
H |
T |
Y |
O |
N |
E |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
5 |
9 |
7 |
8 |
20 |
25 |
15 |
14 |
5 |
+ |
= |
108 |
1+0+8 |
= |
9 |
- |
9 |
NINE |
9 |
- |
- |
- |
- |
- |
2+0 |
2+5 |
1+5 |
1+4 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
2 |
7 |
6 |
5 |
- |
+ |
= |
20 |
2+0 |
= |
2 |
- |
2 |
TWO |
2 |
- |
5 |
9 |
7 |
8 |
- |
- |
- |
- |
5 |
+ |
= |
33 |
3+3 |
= |
6 |
- |
6 |
SIX |
6 |
- |
5 |
9 |
7 |
8 |
2 |
7 |
6 |
5 |
5 |
+ |
= |
54 |
5+4 |
= |
9 |
- |
9 |
NINE |
9 |
9
|
E |
I |
G |
H |
T |
Y |
O |
N |
E |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
9 |
E |
I |
G |
H |
T |
Y |
O |
N |
E |
- |
- |
- |
- |
- |
- |
- |
- |
- |
5 |
9 |
7 |
8 |
20 |
25 |
15 |
14 |
5 |
+ |
= |
108 |
1+0+8 |
= |
9 |
NINE |
9 |
- |
5 |
9 |
7 |
8 |
2 |
7 |
6 |
5 |
5 |
+ |
= |
54 |
5+4 |
= |
9 |
NINE |
9 |
9
|
E |
I |
G |
H |
T |
Y |
O |
N |
E |
- |
- |
- |
- |
- |
- |
- |
- |
H = 8 8 = H
I = 9 9 = I
N = 5 5 = N
O = 6 6 = O
S = 1 1 = S
X = 6 6 = X
7 HINOSXZ = 7 7 = ZXSONIH 7
THE UPSIDE DOWN OF THE DOWNSIDE UP
KEEPER OF GENESIS
A QUEST FOR THE HIDDEN LEGACY OF MANKIND
Robert Bauval Graham Hancock 1996
Page 254
"...Is there in any sense an interstellar Rosetta Stone? We
believe there is a common language that all technical civilizations,
no matter how different, must have.
That common language is science and mathematics.
The laws of Nature are the same everywhere:..."
5 |
V |
E |
N |
U |
S |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
5 |
- |
1 |
+ |
= |
6 |
- |
- |
6 |
SIX |
6 |
- |
- |
- |
1+4 |
- |
1+0 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
14 |
- |
19 |
+ |
= |
33 |
3+3 |
= |
6 |
SIX |
6 |
5 |
V |
E |
N |
U |
S |
- |
- |
- |
- |
- |
- |
- |
- |
- |
22 |
5 |
14 |
21 |
19 |
+ |
= |
81 |
8+1 |
= |
9 |
NINE |
9 |
- |
2+2 |
- |
1+4 |
2+1 |
1+9 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
4 |
- |
5 |
3 |
10 |
+ |
= |
22 |
2+2 |
= |
4 |
FOUR |
4 |
- |
- |
- |
- |
- |
1+0 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
1 |
- |
- |
1 |
- |
- |
1 |
ONE |
1 |
- |
- |
5 |
- |
- |
- |
+ |
= |
5 |
- |
- |
5 |
FIVE |
5 |
- |
4 |
5 |
5 |
3 |
1 |
+ |
= |
18 |
1+8 |
= |
9 |
NINE |
9 |
5 |
V |
E |
N |
U |
S |
- |
- |
- |
- |
- |
- |
- |
- |
KEEPER OF GENESIS
A QUEST FOR THE HIDDEN LEGACY OF MANKIND
Robert Bauval Graham Hancock 1996
Page 254
"...Is there in any sense an interstellar Rosetta Stone? We
believe there is a common language that all technical civilizations,
no matter how different, must have.
That common language is science and mathematics.
The laws of Nature are the same everywhere:..."
Page 255
" In addition, though the monuments
are enabled to 'speak' from the moment that their astronomical context
is understood, we have also to consider the amazing profusion of funerary
texts that have come down to us from all periods of Egyptian history
- all apparently emanating from the same very few common sources5
As we have seen, these texts operate
like 'software' to the monuments' 'hardware', charting the route that
the Horus-King (and all other future seekers) must follow.
We recall a remark made by Giorgio de Santillana and
Hertha von Dechend in Hamlet's Mill to the effect that the great strength
of myths as vehicles for specific technical information is that they
are capable of transmitting that information independently of the
knowledge of individual story-tellers.6
In other words as long as a myth continues to be told true, it will
also continue to transmit any higher message that may be concealed
within its structure - even if neither the teller nor the hearer understands
that message."
SUPERNATURE
Lyall Watson
1
973
MATTER AND MAGIC
Page 175
"Alchemy flourished
until 1661, when Robert Boyle published the Sceptical Chymist
and demolished the old, Aristotelian idea of the four "elements"-fire,
earth, air, and water. Eighty years later Black introduced
quantitive chemistry, and soon after that Priestley discovered oxygen
and Lavoisier analyzed air
and water. This chemical
revolution swept away the romance and adventure of the alchemist's
quest and ushered in a new objectivity. 'The idea of converting one
element into another was laughed out of the laboratory until in 1919
/ Page 176 / Lord Ruthenord used alpha particles from a radioactive
source to bombard nitrogen and turn it into oxygen. Today, with instruments
such as the strong-focusing synchrotron, the transmutation of metals
has become commonplace and the alchemists begin to look quite good.
There were two arms of alchemy, one outward and concerned
with attempts to find the Philosopher's Stone, and the other hidden
and more concerned with the development of a devotional system. The
mundane transmutation of metals was merely symbolic of the transformation
of man into something more penect, through an exploration of nature's
potential. The psychologist Jung realized this and regarded alchemy
as the predecessor more of modern psychology than of modem chemistry.
In his autobiography he makes it clear that he considers the roots
of his psychology of the unconscious to have been firmly planted in
the alchemical treatises that he spent ten years of his life studying.
The elusive Stone was credited not only with the power of turning
base metals into gold, but with the power also to prolong human life
indefinitely. Colin Wilson describes this aspect of the search as
"man's attempt to learn to make contact, at will, with the source
of power, meaning and purpose in the depths of the mind, to overcome
the dualities and ambiguities of everyday consciousness."
(342)
The origins of alchemy lie in early agricultural communities, when
technology had not yet been segregated from other aspects of daily
life and the craftsmen who made metal farming implements and the dyes
for weaving, carried out their trades to the accompaniment of religious
and magical rites. The Egyptians, the. Greeks, and the Arabs
all contributed . their skills and philosophies, and some great discoveries
were made. In the Bagdad Museum are some stones found in a remote
part of Iraq and classified as "ritual objects," but that
have now been shown to be the / Page
177 / scores of electric batteries invented two thousand
years before Galvani. (240) Some pieces of bronze,
dredged up off the shores of Greece at Antikythera and dated sixth
century B.C., turn out to be components of an early computer for calculating
astronomical positions. (333) So many of our proudest new achievements
seem to have been anticipated", by the alchemists and their contemporaries
that "one wonders what other lost skills we have yet to rediscover.
In the Mayan city of Chichen Itza, in Yucatan, are hundreds of feet
of reliefs, many carved almost in the round, by a people without metal
tools. In the walls of the Incan city of Cuzco, in Peru, are vast
blocks of stone of irregular shape that have been so perfectly cut
that they jigsaw together without room to fit a knife blade between
them. (290) Engineers and architects stand in awe of these achievements,
which, with all our technical skills, we find hard to duplicate today.
It may well have been done by a scientific development that has since
been lost and smacks almost of psychokinesis. The Incas may
have known how to soften stone. Colonel Fawcett, the British explorer
who ultimately disappeared into the jungles of the Amazon, records
in his diaries that on a walk along the river Perene, in Peru, a pair
of large Mexican-type spurs were corroded to stumps in one day by
the juice from a patch of low plants with red, fleshy leaves. A local
rancher described them as "the stuff the Incas used for shaping
stones." There are reports, too, of a small,
kingfisher-like bird, probably the white-capped dipper Cinclus leucocephalus,
which nests in spherical holes in the Bolivian Andes and bores these
out of solid rock on the banks of mountain streams by rubbing a leaf
on the stone until it is soft and can be pecked away. It seems
that the Incas knew enough about chemistry to extract and distill
this same substance. An excavation of a burial ground in central Peru
turned up an earthenware jug containing a / Page 178 /
black viscous fluid that, when spilled on the ground, tutned the rocks
on which it fell into a soft, malleable putty.
This is the kind of discovery that most delighted the alchemists.
In the course of working toward a higher consciousness,
they learned almost by accident how to control matter and to liberate
energy, so it is by no means impossible that in one of their
texts are instructions for making generators like those of Robert
Pavlita. Perhaps one of them was long and thin and looked like a magic
wand.
One thing magic and science have in
common is that both operate on the assumption that there is some scheme
of order and regularity in the universe. Both attempt to discover
this scheme by establishing relationships between things that are
superficially different, and by analogical reasoning. The search for
order is the only way life can survive in a cosmos tending toward
maximum disorder. In man the search becomes more complex, because
he looks not only for order but for meaning, so that he may be sure
of being able to rediscover or even re-create that order.
Superstition is one of the prices we pay for our habit of
constantly scanning for patterns in everything. As Konrad Lorenz puts
it, magic rituals have "a common root in behaviour mechanism
whose species-preserving function is obvious; for a living being lacking
insight into the relation between causes and effects it must be extremely
useful to cling to a behaviour pattern which has once or many times
proved to achieve its aim, and to have done so without danger."
(203) In other words, if success follows a complex set of
actions and you do not know which parts of the whole perform~nce were
the vital ones, it is best to repeat all of them exactly and slavishly
every time, because "You never know what might happen if you
don't."
So the Pedi, in South Africa, believe that infection can be cured
by eating grain that has been chewed by a cross-eyed / Page 179 /
child and hung for three days in a gourd shaped like a snake that
is suspended from a particular tree that grows near the water. And
they are right, because under these conditions the grain grows a mold
like Penicillium, with antibiotic properties, but the child's
eyes and the gourd's shape and the species of the tree do not necessarily
have anything to do with the cure. In just this way, alchemy stumbled
on some great truths but produced theoretical structures in which
the line of reasoning between cause and effect was cluttered up with
all sorts of irrelevant mystical and magical red herrings.
This has discouraged modem science from investigating the source material,
which is a pity, because we can probably still learn a great deal
from a discipline that flourished for over two thousand years and
included devotees such as Roger Bacon, Thomas Aquinas, Ben Jonson,
and even Isaac Newton.
The role of sympathetic magic and of superstition in psycho kinetic
phenomena is undoubtedly a large one, but I believe that, even without
these props, we now have enough evidence to warrant the serious consideration
of PK as a biological reality. There is a long way to go before we
understand how it works, but we can already begin to think about its
evolutionary implications. In man the ability seems to be manifest
mainly in children, or essentially childlike personalities, and then
most often as a casual, almost accidental effect. It>is apparantly
important to believe that the mind can influence matter, or at least
not to disbelieve that it can. This suggests that its origins lie
in some more primitive condition, which is preserved in the unconscious
and later smothered by acquired cultural and intellectual pressures.
But learning to produce PK effects on demand, by a conscious physical
process, is probably a new development altogether.
We have no evidence as yet to suggest that any other species is capable
of producing psychokinetic effects. We / Page 180 / describe them
as "mind over matter,"
but consciousness may not be a necessary precondition for PK. It
is possible that many organisms at all levels of development are capable
of generating the force fields that seem to be responsible for action
at a distance. If this is true, then the ability could well turn out
to be a major biological determinant, forging even closer bonds between
life and its environment than even the most visionary ecologists dreamed
possible.
I suspect that Supernature holds many such surprises in store."
SUPERNATURE
Lyall Watson
1
973
MATTER AND MAGIC
Page 177
"In the Mayan city
of Chichen Itza, in Yucatan, are hundreds of feet
of reliefs, many carved almost in the round, by a people without metal
tools. In the walls of the Incan city of Cuzco,
in Peru, are vast blocks of stone of irregular shape
that have been so perfectly cut that they jigsaw together without
room to fit a knife blade between them. (290) Engineers and architects
stand in awe of these achievements, which, with all our technical
skills, we find hard to duplicate today. It may well have been done
by a scientific development that has since been lost and smacks almost
of psychokinesis. The Incas may have known how to soften stone.
Colonel Fawcett, the British explorer who ultimately disappeared into
the jungles of the Amazon, records in his diaries that on a walk along
the river Perene, in Peru, a pair of large Mexican-type spurs were
corroded to stumps in one day by the juice from a patch of low plants
with red, fleshy leaves. A local rancher described them as "the
stuff the Incas used for shaping stones."
There are reports, too, of a small, kingfisher-like bird, probably
the white-capped dipper Cinclus leucocephalus, which nests in spherical
holes in the Bolivian Andes and bores these out of solid rock on the
banks of mountain streams by rubbing a leaf on the stone until it
is soft and can be pecked away.
THE DEATH OF FOREVER
Darryl Reanney 1991
Page 265
"When I
began this book, I spoke
of a 'gap at the centre' in Western civilisation due to the breakdown
of the old faiths. The clear implication was that this gap needs to
be filled. But with what? I
repeat, I believe it can
only be filled by a renewed sense of the sacred. By this,
I do not mean a new set of beliefs, which will inevitably
harden into dogma. I mean
an experiential sense of trust and caring, / Page
265 / a renewed feeling for beauty in whatever form it may be found.
To give this experiential message some 'shape' it will, I
think, be necessary to develop a new story for our time, based on
science. I say 'story' because
science in its present form gives no human dimen-sion to the truths
it creates and illuminates. We need a parable, not a textbook, a poem
of reality so rich and beautiful that its meaning will transcend the
words it uses.
An example may help. The timescale of evolution is framed in numbers
so vast that they literally lie beyond comprehension. Who can really
get a feel for a number like 10000 000 000 years ago? However, all
of us can sense the meaning of deep time from a story I
read when I was a boy,
in Arthur Mee's Childrens' Encyclopedia:
Faraway, in the West of the world there
is a mighty granite rock,
a mile high, a mile wide and a mile deep.
Once every hundred
years a little bird comes to the rock and sharpens its beak on the
granite. And when the bird has worn the rock away, that will be
one day in eternity."
"And
when the bird has worn the rock away, that will be
one day in eternity."
SUPERNATURE
Lyall Watson
1973
Page 177
" There are reports,
too, of a small, kingfisher-like bird, probably the white-capped dipper
Cinclus leucocephalus,
which nests in spherical holes in the Bolivian Andes and bores these
out of solid rock on the banks of mountain streams by rubbing a leaf
on the stone until it is soft and can be pecked away."
"by rubbing a leaf on the stone
until it is soft and can be pecked away."
ADVENT
163 164 167 167 168
5 |
KRSNA |
63 |
18 |
9 |
6 |
AVATAR |
63 |
18 |
9 |
5 |
HORUS |
81 |
27 |
9 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
5 |
ROUND |
72 |
27 |
9 |
4 |
HOOP |
54 |
27 |
9 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
3 |
SUN |
54 |
9 |
9 |
5 |
VENUS |
81 |
18 |
9 |
7 |
JUPITER |
99 |
36 |
9 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
4 |
BALL |
27 |
9 |
9 |
7 |
SPHERES |
90 |
36 |
9 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
3 |
SHE |
32 |
14 |
5 |
2 |
HE |
13 |
13 |
4 |
5 |
SHE + HE |
45 |
27 |
9 |
- |
- |
- |
- |
- |
- |
- |
- |
- |
- |
3 |
GOD |
26 |
17 |
8 |
7 |
GODDESS |
73 |
28 |
1 |
10 |
GOD + GODDESS |
99 |
45 |
9 |
- |
- |
- |
- |
- |
10 |
NAMES OF GOD |
99 |
45 |
9 |
- |
- |
- |
- |
- |
4 |
GODS |
45 |
18 |
9 |
6 |
DIVINE |
63 |
36 |
9 |
6 |
PUREST |
99 |
27 |
9 |
4 |
LOVE |
54 |
18 |
9 |
HOW YOU HAVE FALLEN
FROM HEAVEN BRIGHT STAR OF THE MORNING FELLED TO THE EARTH