THE HOLY BIBLE Scofield reference HOSEA C2 V16 Page 922 "AND IT SHALL BE AT THAT DAY, SAITH THE LORD, THAT THOU SHALT CALL ME ISHI AND SHALT CALL ME NO MORE BAALI 17 FOR I WILL TAKE AWAY THE NAMES OF BAALIM OUT OF HER MOUTH AND THEY SHALL NO MORE BE REMEMBERED BY THEIR NAME"
153 x 12 1836
THE STARGATE CONSPIRACY Lynn Picknett & Clive Prince Epilogue The Real Stargate Page 356 continues "Several other scientists and researchers- have. studied the shamanic practlces of ancienf Egypt and their use of psychoac�tive drugs. They include Benny Sharion, a cognitive psychblogist and philosopher at the Hebrew University in Jerusalem. Carmichael agreed emphatically with Narby's observations that useful information can be gained by- shamans in their ecstatic states, from communion with otherwordly entities. He told us: These substances are-used as vehicles to expedite shaman�sistic performance, in that the shaman is able to, elevate his consciousness to a new level, whereby he can experience nature at a much more astute, acute and engaged level than is the normal case with human perception. He is then able to witness natural phenomena which other people are not able to witness in normal states of consciousness. . . That is what gives himl his deeper and more profound insights into nature and the world. 24 But what are the entities? Are they 'real', or elaborate constructs of the shaman's mind? Carmichael pointed out that this question involved the whole philosophical and metaphysical argument about the nature of reality itself, and was probably unanswerable. We suggested that one test of the reality of the shaman's experi�ence was whether the knowledge he acquired actually worked � which, as we have seen, it most assuredly does. Carmichael agreed. Page 357 "Turning to the question of the inexplicable knowledge of the ancient Egyptians, Carmichael - who is well acquainted with the ideas of the New Egyptology - told us: My own belief at this point in time is that the pyramids were not built by a space-faring race that came from a Martian colony. I see no evidence for that whatsoever . . .While it's unsound of modern Egyptologists to presume that plants and other substances were used by the ancient Egyptians in sacred contexts solely for their decorative or the aesthetic properties, it would be just as unsound for us to believe that they had to build the pyramids in exactly the way that we suppose that they would have built them.lt might no thave been slaves and whips, nor may it necessarily have been through, some sort of acoustic levitational technology. It may have been some other way. There may be be a technology between those extremes.Shamanistic experience could well have been the door, the gate, the stargate through which the ancient Egyptian architects and engineers were able to achieve that technology. So what are the entities? Nature spirits, the gods, a dramatisa�tion from the shaman's subconscious mind, somehow, personifying information picked up by ESP or even DNA? or could the shaman really be in contact with beings on some far-off world?"
"Jeremy Narby told us: 'I guess this is what your average Amazonian shaman would testify: travelling in his mind to another planet' He .referred to the paintings of an Amazonian shamaman, Pablo Ameririgo, who depicts-the things he sees under the influence of ayahuasca, saying: Different plants contain different molecules, and they set off different. kinds. of visions. There are; even different kinds of ayahuascas, some of which are a lot more organic and make you see things about nature on Earth, whereas others will make you see things more like distant worlds with cities / Page 358 / and so forth. In Pablo Ameringo's pairitings you get a bit of both. If you look at the paintings of the distant cities � because this is one of the common themes that comes up ,in the ayahuasca literature, distant cities with hypersophisti�cated technology an~d so on - they're filled with pyramids, and Babel towers, and minarets. Although such scenes and entities may well not originate from another planet, no one has all the answers. It will probably turn out to have a much more complex - and stranger - explanation than a straightforward extraterrestrial hypothesis. But it may be significant that Whitley Strieber has described similar visions of 'golden cities' and exotic otherworldly structures.25 Similarly, the Space Kids, while in hypnotic trance induced by Puharich, also described alien cities. Does this imply that their experiences were basically shamanic? And - at least in the case of the Space Kids - was it the result of a deliberate experiment to induce shamanic experiences? On the other hand, could the shamanic experience really be of extraterrestrial origin - or is such a question meaningless? Narby says: The Western world that has started to rediscover all these old out-of-body experiences is glued down in a kind of 'fifties techno-vision that seems like kindergarten. When you've spent time with Amazonian shamans, they seem like university professors compared to kindergarteners. The old texts describe them as 'spirits from the sky'. I like the sound of that more than 'extraterrestrial intelligence', because the latter has all that kind of 'fifties baggage that isn't necessary. 'Spirits from the sky' sounds kind of beautiful. Not everything in the shamanistic experience is beautiful - though. Narby warns: Not all spirits are friendly and benevolent. One can make / Page 359 / parallels with biology quite simply. In other words, there are organisms that impart health, happiness and food to the human species, and there are others, like the HIV virus for instance, that break into the immune system and screw us up. It's all part of life. And death. Even highly trained shamanistic initiates can encounter not just evil, but also trickster spirits. Perhaps this should be a warning to those amateurs who believe that they are in touch with the gods. The evidence of shamans and mystics suggests strongly that there is a stargate and it is possible for individuals to step through it into a magical otherworld. But it is not a physical device like the rippling vortex machine of the movie. Just as Michael Harner's internal journey brought him face to face with animal�headed gods so reminiscent of the ancient Egyptian deities, so it seems each of us already possesses the means to meet the gods. Perhaps this is what the Hermeticists - the much later initiates of the old mystery schools - meant when they taught that man is a microcosm of the whole universe. It is interesting that Dale E. Graff, the man who was not only director of-the US Army's remote viewing STAR GATE project, but also chose its highly evocative name, wrote: Stars send faint light from a cosmic distance. They may for�ever remain out of reach, but not the Stargate within. Our inner Stargate can be found by anyone who chooses to search.26 No teacher, priest or guru can locate the stargate for us, so our quest for it and its mysteries, if we care to look for it, may be long and hard. The problem is that many find it easier to listen to those who promise to deliver the stargate already neatly packaged and temptingly ajar, and to invite mighty ineffable beings to step through it to inspire us with awe, enliven our dull existence and make us feel special, chosen - until we realise that in coming through they have slammed shut the ultimate prison door through / which there is no escape. The beings who come as gods may not exist beyond top-secret rooms inside government buildings or in the fevered imaginings of channellers. But even if they do come from distant star systems, we have a right to defend our minds against what is dangerous and corrupt. If we are right, then this warning does not come a moment too soon. If we are wrong, then we still have time to learn to be proud of our humanity - and find the stargate for ourselves."
THE COSMIC SERPENT Jeremy Narby 1 999 Page 53 "In reading the literature on Amazonian shamanism, I had no�ticed that the personal experience of anthropologists with indige�nous hallucinogens was a gray zone. I knew the problem well for having skirted around it myself in my own writings. One of the categories in my reading notes was called "Anthropologists and Ayahuasca." I consulted the card corresponding to this category, which I had filled out over the course of my investigation, and noted that the first subjective description of an ayahuasca experi�ence by an anthropologist was published in 1968-whereas sev�eral botanists had written up similar experiences a hundred years previously. 10 The
anthropologist in question was Michael Harner. He had devoted ten lines to his
own experience in the middle of an aca�demic article: "For several hours
after drinking the brew, I found myself, although awake, in a world literally
beyond my wildest dreams. I met bird-headed people, as well as dragon-like creatures
who explained that they were the true gods of this world. I At first Michael Hamer pursued an enviable career, teaching in reputable universities and editing a book on shamanism for Ox�ford University Press. Later, however, he alienated a good portion of his colleagues by publishing a popular manual on a series of shamanic techniques based on visualization and the use of drums. Page 54 One-anthropologist called it "a project deserving criticism given M. Hamer's total ignorance about shamanism."12 In brief, Hamer's work was generally discredited. I must admit that I had assimilated some of these prejudices. At the beginning of my investigation, I had only read through Hamer's manual quickly, simply noting that the first chapter con�tained a detailed description of his first ayahuasca experience, which took up ten pages this time, instead of ten lines. In fact, I had not paid particular attention to its content. So, for pleasure and out of curiosity, I decided to go over Hamer's account again. It was in reading this literally fantastic narrative that I stumbled on a key clue that was to change the course of my investigation. Hamer
explains that in the early 1960s, he went to the Peru�vian Amazon to study the
culture of the Conibo Indians. After a year or so he had made little headway
in understanding their reli�gious system when the Conibo told him that if he
really wanted to leam, he had to drink ayahuasca. Hamer accepted not without
fear, because the people had wamed him that the experience was After multiple episodes, which would be too long to describe here, Hamer became convinced that he was dying. He tried call� / Page 55 / ing out to his Conibo friends for an antidote without managing to pronounce a word. Then he saw that his visions emanated from "giant reptilian creatures" resting at the lowest depths of his brain. These creatures began projecting scenes in front of his eyes, while informing him that this information was reserved for the dying and the dead: "First they showed me the planet Earth as it was eons ago, before there was any life on it. I saw an ocean, barren land, and a bright blue sky. Then black specks dropped from the sky by the hundreds and landed in front of me on the barren landscape. I could see the 'specks' were actually large, shiny, black creatures with stubby pterodactyl-like wings and huge whale-like bodies. . . . They explained to me in a kind of thought language that they were fleeing from something out in space. They had come to the planet Earth to escape their enemy. The creatures then showed me how they had created life on the planet in order to hide within the multitudinous forms and thus disguise their presence. Before me, the magnificence of plant and animal creation and speciation-hundreds of millions of years of activity-took place on a scale and with a vividness impossible to describe. I learned that the dragon-like creatures were thus in�side all forms of life, including man." At this point in his account, Harner writes in a footnote at the bottom of the page: "In retrospect one could say they were almost like DNA, although at that time, 1961, I knew nothing of DNA."13 I paused. I had not paid attention to this footnote previously. There was indeed DNA inside the human brain, as well as in the outside world of plants, given that the molecule of life containing genetic information is the same for all species. DNA could thus be considered a source of information that is both external and in�ternal-in other words, precisely what I had been trying to imag�ine the previous day in the forest.Page 56 I plunged back irito Harner's book, but found no further men�tion of DNA. However, a few pages on, Harner notes that "dragon" and "serpent" are synonymous. This made me think that the dou�ble helix of DNA resembled, in its form, two entwined serpents. AFTER LUNCH, I returned to the office with a strange feeling. The reptilian creatures that Harner had seen, in his brain reminded me of something, but I could not say what. It had to be a text that I had read and that was in one of the numerous piles of docu�ments and notes spread out over the floor. I consulted the "Brain" pile, in which I had placed the articles on the neurological aspects of consciousness, but I found no trace of reptiles. After rummag�ing around for a while, I put my hand on an article called "Brain and mind in Desana shamanism" by Gerardo Reichel-Dolmatoff. I had ordered a copy of this article from the library during my readings on the brain. Knowing from Reichel-Dolmatoff's nu�merous publications that the Desana of the Colombian Amazon were regular ayahuasca users, I had been curious to learn about their point of view on the physiology of consciousness. But the first time I had read the article, it had seemed rather esoteric, and I had relegated it to a secondary pile. This time, paging through it, I was stopped by a Desana drawing of a human brain with a snake' lodged between the two hemispheres (see top of page 57). I read the text above the drawing and learned that the Desana consider the fissure occupied by the reptile to be a "depression that was formed in the beginning of time (of mythical and embry�ological time) by the cosmic anaconda. Near the head of th.e ser�pent is a hexagonal rock crystal, just outside the brain; it is there where a particle of solar energy resides and irradiates the brain."14 Several pages further into the article, I came upon a second drawing, this time with two snakes (see top of page 58). (Diagram omitted) Page 57 The human brain. The left hemisphere is referred to as Side One, and the right as Side Two. The fissure is occupied by an anaconda. (Redrawn from Desana sketches.) From Reichel-Dolmatoff (1981p. 81). (Diagram omitted) According to Reichel-Dolmatoff, the drawing on page 58 shows that within the fissure "two intertwined snakes are lying, a giant anaconda (Eunectes murinus) and a rainbow boa (Epicrates cenchria), a large river snake of dark dull colors and an equally large land snake of spectacular bright colors. In Desana shaman�ism these two serpents symbolize a female and male principle, a mother and a father image, water and land. . . ; in brief, they rep�resent a concept of binary opposition which has to be overcome in order to achieve individual awareness and integratiog;; The snakes are imagined as spiralling rhythmically in a swaying motion from one side to another."15 Intrigued, I began reading Reichel-Dolmatoff's article from the beginning. In the first pages he provides a sketch of the De�sana's main cosmological beliefs. My eyes stopped on the follow� / Page 58 / ng sentence: "The Desana say that in the beginning of time their ancestors arrived in canoes shaped like huge serpents."16 At this point I began feeling astonished by the similarities be�tween Harner's account, based on his hallucinogenic experience with the Conibo Indians in the Peruvian Amazon, and the shamanic and mythological concepts of an ayahuasca-using people living a thousand miles away in the Colombian Amazon. In both cases there were reptiles in the brain and serpent -shaped boats of cos�mic origin that were vessels of life at the beginning of time. Pure coincidence? To find out, I picked up a book about a third ayahuasca-using people, entitled (in French) Vision, knowledge, power: Shaman�ism among the Yagua in the North-East of Peru. This study by Jean-Pierre Chaumeilis, to my mind, one of the most rigorous on the subject. I started paging through it looking for passages rela�tive to cosmological beliefs. First I found a "celestial serpent" in a drawing of the universe by a Yagua shaman. Then, a few pages / Page 59 / away, another shaman is quoted as saying: "At the very beginning, before the birth of the earth, this earth here, our most distant an�cestors lived on another earth. . . ." Chaumeil adds that the Yagua consider that all living beings were created by twins, who are "the two central characters in Yagua cosmogonic thought."17
THE ZED ALIZ ZED PRESENTS SERPENTS Page 59 Continues "These correspondences seemed very strange, and I did not know what to make of them. Or rather, I could see an easy way of interpreting them, but it contradicted my understanding of real�ity: A Western anthropologist like Harner drinks a strong dose of ayahuasca with one people and gains access, in the middle of the twentieth century, to a world that informs the "mythological" con�cepts of other peoples and allows them to communicate with life�creating spirits of cosmic origin possibly linked to DNA. This seemed highly improbable to me, if not impossible. However, I was getting used to suspending disbelief, and I had decided to fol�low my approach through to its logical conclusion. So I casually penciled in the margin of Chaumeil's text: "twins = DNA?" These indirect and analogical connections between DNA and the hallucinatory and mythological spheres seemed amusing to me, or at most intriguing. Nevertheless, I started thinking that I had perhaps found with DNA the scientific concept on which to focus one eye, while focusing the other on the shamanism of Amazonian ayahuasqueros. More concretely, I established a new category in my reading notes entitled "DNA Snakes."
Interview of Jeremy Narby, author of 'The Cosmic Serpent, DNA and the Origins of Knowledge Todd Stewart of Ascent Magazine (Canada) interviews Jeremy Narby Both shamans and molecular biologists agree that there is a hidden unity
under the surface of life's diversity; both associate this I think we should attend to the words we use. "Consciousness" carries
different baggage than "intelligence." Many would define I wrote the book because I felt that certain things needed saying.Writing
a book is like sending out a message in a bottle: sometimes 10. How can shamanism complement modern science? Most definitions of "science" revolve around the testing of
hypotheses. Claude Levi-Strauss showed in his book "The savage mind" 11. The shamans were very spiritual people. Has any of this affected you? What is spiritual in your life? I don't use the word "spiritual" to think about my life.
I spend my time promoting land titling projects and bilingual education for Created 9/5/2001 18:54:00 CLOSER TO THE LIGHT Melvin Morse with Paul Perry 1 99 0 Learning From Childrens Near Death Experience Page 78 SPIRIT IN MEDICINE CONJURED DEATHS AND ANCIENT RULERS "Deep in an underground chamber a solemn group
of men is seeking guidance from death. They are dressed in white robes and chanting
softly around a casket that is sealed with wax. One of their members is steadfastly
counting to himself, carefully marking the time. After about eight minutes,
the casket is opened, and the man who nearly suffocated inside is revived by
the rush of fresh air. He tells the men around him what he saw. As he passed
out from lack of oxygen, he saw a light that became brighter and larger as he
sped toward it through a tunnel. From that light came a radiant person in white
who delivered a message of eternal life. Page 82 The Tibetan Book of the Dead gives the dying person con-trol over his own death and rebirth; The Tibetans, who be-lieved in reincarnation, felt that the dying person could influence his own destiny. The Tibetans called. this book Bardo Thodol, or "Liberation by Hearing on the After-Death Plane." It was meant to be read after death to help the de-ceased find the right path. Part of what the priest is supposed to read goes
like this: "Thy own intellect, which is now voidness. . . thine own consciousness,
not formed into anything, in reality void. . .will first experience the Radiance
of the Fundamental Clear Light of Pure Reality.
" Their Song of the Dead reads like a poetic version
of a near-death experience. It practically scores off the top of the scale of
the Near-Death Experience Validity Scale developed by researcher Kenneth Ring.
The Song reads like this: It ended with his heart transformed into
a star. All of these cultures believed they left their bodies and embarked on a spiritual voyage, a journey that had the same traits as that of Katie, who nearly drowned in that swimming pool in Idaho." FINDING THE SOURCE Page 102 "After the Seattle study, in which we determined
that a person must be on the brink of death to have a near-death experience,
we asked ourselves another question: What is the relationship of NDEs to hallucinations
and other psychic phenomena?
THE COSMIC SERPENT Jeremy Narby 1 999 Page 54 "Hamer
explains that in the early 1960s, he went to the Peru�vian Amazon to study the
culture of the Conibo Indians. After a year or so he had made little headway
in understanding their reli�gious system when the Conibo told him that ifhe
really wanted to leam, he had to drink ayahuasca. Hamer accepted not without
fear, because the people had wamed him that the experience was After multiple episodes, which would be too long to describe here, Hamer became convinced that he was dying. He tried call� / Page 55 / ing out to his Conibo friends for an antidote without managing to pronounce a word. Then he saw that his visions emanated from "giant reptilian creatures" resting at the lowest depths of his brain. These creatures began projecting scenes in front of his eyes, while informing him that this information was reserved for the dying and the dead:"
CLOSER TO THE LIGHT Melvin Morse with Paul Perry 1 99 0 Page 54 "Ward remembered one patient who experienced
every trait of the near-death experience while Wilder Penfield poked an area
of his brain with an electric probe. As part of the patient's / Page 104 / brain
was stimulated, he had the sensation of leaving his body. When, another area
close by was stimulated, he had the sensation of zooming up a tunnel, and so
forth. "The area he "was "mapping"
was the Sylvian fissure, an area in the right temporal lobe located just
above the right ear. When he electrically stimulated the surrounding areas of
the fissure, patients frequently had the experience of "seeing God,"
hearing beautiful music seeing dead friends and relatives, and even having a
p-anoramic life review.
THE COSMIC SERPENT Jeremy Narby 1 999 Page 55 "I learned that the dragon-like creatures were thus in�side all forms of life, including man." "At this point in his account, Harner writes in a footnote at the bottom of the page: "In retrospect one could say they were almost like DNA, although at that time, 1961, I knew nothing of DNA."13 I paused. I had not paid attention to this footnote previously. There was indeed DNA inside the human brain, as well as in the outside world of plants, given that the molecule of life containing genetic information is the same for all species. DNA could thus be considered a source of information that is both external and in�ternal-in other words, precisely what I had been trying to imag�ine the previous day in the forest.Page 56 I plunged back irito Harner's book, but found no further men�tion of DNA. However, a few pages on, Harner notes that "dragon" and "serpent" are synonymous. This made me think that the dou�ble helix of DNA resembled, in its form, two entwined serpents."
"AFTER LUNCH, I returned to the office with a strange feeling. The reptilian creatures that Harner had seen, in his brain reminded me of something, but I could not say what. It had to be a text that I had read and that was in one of the numerous piles of docu�ments and notes spread out over the floor. I consulted the "Brain" pile, in which I had placed the articles on the neurological aspects of consciousness, but I found no trace of reptiles. After rummag�ing around for a while, I put my hand on an article called "Brain and mind in Desana shamanism" by Gerardo Reichel-Dolmatoff. I
had ordered a copy of this article from the library during my readings on the
brain. Knowing from Reichel-Dolmatoff's nu�merous publications that the Desana
of the Colombian Amazon were regular ayahuasca users, I had been curious to
learn about their point of view on the physiology of consciousness. But the
first time I had read the article, it had seemed rather esoteric, and I had
relegated it to a secondary pile. This time, paging through it, I was stopped by a Desana drawing of a human brain with a snake' lodged between the two hemispheres (see top of page 57). I read the text above the drawing and learned that the Desana consider the fissure occupied by the reptile to be a "depression that was formed in the beginning of time (of mythical and embry�ological time) by the cosmic anaconda. Near the head of th.e ser�pent is a hexagonal rock crystal, just outside the brain; it is there where a particle of solar energy resides and irradiates the brain."14 Several pages further into the article, I came upon a second drawing, this time with two snakes (see top of page 58).(Diagram omitted) Page 57 The human brain. The left hemisphere is referred to as Side One, and the right as Side Two. The fissure is occupied by an anaconda. (Redrawn from Desana sketches.) From Reichel-Dolmatoff (1981p. 81). According to Reichel-Dolmatoff, the drawing on page 58 shows that within the fissure "two intertwined snakes are lying, a giant anaconda (Eunectes murinus) and a rainbow boa (Epicrates cenchria), a large river snake of dark dull colors and an equally large land snake of spectacular bright colors. In Desana shaman�ism these two serpents symbolize a female and male principle, a mother and a father image, water and land. . . ; in brief, they rep�resent a concept of binary opposition which has to be overcome in order to achieve individual awareness and integratiog;; The snakes are imagined as spiralling rhythmically in a swaying motion from one side to another."15 Intrigued, I began reading Reichel-Dolmatoff's article from the beginning. In the first pages he provides a sketch of the De�sana's main cosmological beliefs. My eyes stopped on the follow� / Page 58 / ing sentence: "The Desana say that in the beginning of time their ancestors arrived in canoes shaped like huge serpents."16 At this point I began feeling astonished by the similarities be�tween Harner's account, based on his hallucinogenic experience with the Conibo Indians in the Peruvian Amazon, and the shamanic and mythological concepts of an ayahuasca-using people living a thousand miles away in the Colombian Amazon. In both cases there were reptiles in the brain and serpent -shaped boats of cos�mic origin that were vessels of life at the beginning of time. Pure coincidence? To find out, I picked up a book about a third ayahuasca-using people, entitled (in French) Vision, knowledge, power: Shaman�ism among the Yagua in the North-East of Peru. This study by Jean-Pierre Chaumeilis, to my mind, one of the most rigorous on the subject. I started paging through it looking for passages rela�tive to cosmological beliefs. First I found a "celestial serpent" in a drawing of the universe by a Yagua shaman. Then, a few pages / Page 59 / away, another shaman is quoted as saying: "At the very beginning, before the birth of the earth, this earth here, our most distant an�cestors lived on another earth. . . ." Chaumeil adds that the Yagua consider that all living beings were created by twins, who are "the two central characters in Yagua cosmogonic thought."17 These correspondences seemed very strange, and I did not know what to make of them. Or rather, I could see an easy way of interpreting them, but it contradicted my understanding of real�ity: A Western anthropologist like Harner drinks a strong dose of ayahuasca with one people and gains access, in the middle of the twentieth century, to a world that informs the "mythological" con�cepts of other peoples and allows them to communicate with life�creating spirits of cosmic origin possibly linked to DNA. This seemed highly improbable to me, if not impossible. However, I was getting used to suspending disbelief, and I had decided to fol�low my approach through to its logical conclusion. So I casually penciled in the margin of Chaumeil's text: "twins = DNA?" These indirect and analogical connections between DNA and the hallucinatory and mythological spheres seemed amusing to me, or at most intriguing. Nevertheless, I started thinking that I had perhaps found with DNA the scientific concept on which to focus one eye, while focusing the other on the shamanism of Amazonian ayahuasqueros. More concretely, I established a new category in my reading notes entitled "DNA Snakes."
METRO Free Paper Thursday. October 9 2003 Jayne Atherton Page 6 "WHY GOD HAD A BALL MAKING THE UNIVERSE"
THE WASTE LAND and other poems T. S. Elliot The Love Song of J. Alfred Prufrock "To
have squeezed the universe into a ball Page 3/4/5/6/7/8 S'io
credessi che mia risposta fosse A persona che mai tornasse al mondo, Questa fiamma staria senza piu scosse; Ma per cioche giammai di questo fondo Non torna vivo alcun, s'i'odo il vero, Senza tema d'infamia ti rispondo. "Let us go then, you and I, When the evening is spread out against the sky Like
a patient etherized upon a table; Let us go, through certain half-deserted streets, The
muttering retreats Of restless cnights in one-night cheap hotels And sawdust restaurants with oyster-shells: Streets
that follow like a tedious argument Of insidious intent To lead you to an overwhelming question. . . Oh,
do not ask, 'What is it?' Let
us go and make our visit. In
the room the Women come and go Talking of Michelangelo. The
yellow fog that rubs its back upon the window�panes, The
yellow smoke that rubs its muzzle on the window�panes Licked its tongue into the corners of the evening. Lingered
upon the pools that stand in drains, Let fall upon its back the soot that falls from chimneys, Slipped by the terrace, made a sudden leap, Asleep...
tired... or it malingers, Stretched on the floor, here beside you and me. Should
I, after tea and cakes and ices, Have the strength to force the moment to its crisis? B'ut though I have wept and fasted, wept and prayed, Though I have seen my head (grown slightly bald) brought
in upon a platter, I
am no prophet - and here's no great matter; I
have seen the moment of my greatness flicker, And
I have seen the eternal Footman hold my coat, and And
in short, I was afraid. And
would it have been worth it, after all, After
the cups, the marmalade, the tea, Among the porcelain, among some talk of you and me, Would
it have been worth while, To
have bitten off the matter with a smile, To
have squeezed the universe into a ball To
roll it ltoward some overwhelming question, To
say: 'I am Lazarus, come from the dead, Come
back to tell you all, I shall tell you all' � If one, settling a pillow by her head. Should say: 'That is not what I meant at all. That is not it, at all. And
would it have been worth it, after all, Would it have been worth while, After the sunsets and the dooryards and the sprinkled streets, After the novels, after the teacups1 after the skirts that trail along the floor - And
this, and so much more? � It,is impossible to say just' what I mean! But
as if a magic lantern threw the nerves in patterns on Would
it have been worth while If
one, settling a pillow or throwing off a shawl, And turning toward the window, should say: 'That is not it at all, That is not what I meant, at all.' No! I am not Prince Hamlet, nor was meant to be Am
an attendant lord, one that will do To
swell a progress, start a scene or two, Advise the prince; no doubt, an easy tool, Deferential,
glad to be of use, Politic,
cautious, and meticulous; Full
of high sentence, but a bit obtuse; At
times, indeed, almost ridiculous � Almost,
at times, the Fool. I
grow old. . . I grow old. . . I
shall wear; the bottoms of my trousers rolled. Shall I part my hair behind? Do I dare to eat a peach? I
shall wear white flannel trousers, and walk upon the beach. I
have heard the mermaids singing, each to each. I do not think that they will sing to me. I have seen them riding seaward on the waves Combing the white hair of the waves blown back When the wind blows the water white and black. We have lingered in the chambers of the sea By sea girls wreathed with seaweed red and brown Till human voices wake us and we drown."
"I AM LAZARUS COME FROM THE DEAD COME BACK TO TELL YOU ALL I SHALL TELL YOU ALL"
HOLY BIBLE Scofield References Page 1353 (number omitted) C22 V16 THE REVELATION OF SAINT JOHN THE DIVINE I AM THE ROOT AND THE OFFSPRING OF DAVID AND THE BRIGHT AND MORNING STAR 17 AND THE SPIRIT AND THE BRIDE SAY COME AND LET THEM THAT HEARETH SAY COME AND LET THEM THAT IS ATHIRST COME AND WHOSOEVER WILL LET THEM TAKE OF THE WATER OF LIFE FREELY 18 FOR I TESTIFY UNTO EVERY ONE THAT HEARETH THE WORDS OF THE PROPHECY OF THIS BOOK IF ANY ONE SHALL ADD UNTO THESE THINGS GOD SHALL ADD UNTO THEM THE PLAGUES THAT ARE WRITTEN IN THIS BOOK 19 AND IF ANYONE SHALL TAKE AWAY FROM THE WORDS OF THE BOOK OF THIS PROPHECY GOD SHALL TAKE AWAY THEIR PART OUT OF THE BOOK OF LIFE AND OUT OF THE HOLY CITY AND FROM THE THINGS WHICH ARE WRITTEN IN THIS BOOK 20 HE WHICH TESTIFIES THESE THINGS SAITH SURELY I COME QUICKLY AMEN Verse 17/18 the word them substituted for him and Verse 18/19 the word one replaces man their replaces his
SHAMANIC WISDOMKEEPERS Shamanism In The Modern World 1 999 Page 53 I am the "I" I come forth from the voice into light. I am the breath that nurtures life. I am that emptiness, that hollowness. Beyond all consciousness. The I, the Id" the ALL I draw my bow of rainbows across the waters, The continuum of minds with matters. I am the incoming and outgoing of breath. The invisible untouchable breeze. The undefinable atom of creation. Hawaiian Prayer
SHAMANIC WISDOMKEEPERS Shamanism In The Modern World 1 999 Page 53 9 am the "9" 9 come forth from the voice into light. 9 am the breath that nurtures life. 9 am that emptiness, that hollowness. Beyond all consciousness. The 9, the 13" the ALL 9 draw my bow of rainbows across the waters, The continuum of minds with matters. 9 am the incoming and outgoing of breath. The invisible untouchable breeze. The undefinable atom of creation. Hawaiian Prayer
THE COSMIC SERPENT DNA AND THE ORIGINS OF KNOWLEDGE Jeremy Narby 1999 Edition Through The Eyes Of An Ant Page103 (number omitted) Chapter 8 "One
sunny afternoon that spring I was sitting in the garden with my
children. Birds were singing in the trees, and my mind began to wander. There I was, a product
of twentieth�century rationality, my faith requiring numbers and molecules rather
than myths. Yet I was now confronted with mythological numbers relative
to a molecule, in which I had to believe. Inside Some biologists describe DNA as an "ancient high biotechnol�ogy," containing "over a hundred trillion times as much informa�tion by volume as our most sophisticated information storage devices." Could one still speak of a technology in these circum�stances? Yes, because there is no other word to qualify this du�plicable, information-storing molecule. DNA is only ten atoms wide and as such constitutes a sort of ultimate technology: It is or� / Page 104 /ganic and so miniaturized that it approaches the limits of material existence.2 Shamans, meanwhile, claim that the vital-principle that ani-mates all living creatures comes from the cosmos and is minded. As ayahuasquero Pablo Amiringo says: "A plant may not talk, but there is a spirit in it that is conscious, that sees everyfhing, which is the soul the plant, its essence, what, makes it alive." According to Amaringo, these spirits are veritabll, beings, and hhumans are also filled with them: "Even the hair, the eyes, the ears are full of beings. You see all this when the ayahuasca is strong."3 During the past weeks, I had come to consider that the per-spective of biologists could be reconciled with that of ayahuas-queros and that both could be true at the same time. According to the stereoscopic image I could see by gazing at both perspectives simultaneously, DNA and the cell-based life it codes for an ex-tremely sophisticated technology tha far surpasses our present day understanding and that was initially developdl elsewhere than on earth-which it radically transformed on its arrival some four billion years ago. "This
point of view was completely new to me and had changed What troubled me was not so much the resemblance of the human eye to an organic and extremely sophisticated technology born of cosmic knowledge, but that they were my eyes Who was this 'I' perceiving the images flooding into my mind? One thing was sure: I was not responsible for the construction of the visual system with which I was endowed."
I THE NINTH SYMBOL OF THE MAGIKALALPHABET
THE NETERS NET THE INTERNET DEOXY.ORG "South American Ayahuasca Practice This brew, commonly called yage, or yaje, in Colombia, ayahuasca (Inca 'vine of the dead'*) in Ecuador and Peru, and caapi in Brazil, is prepared from segments of a species of the vine Banisteriopsis, a genus belonging to the Malpighiaceae.-Michael Harner *Inca "vine of the dead, vine of the souls," aya means in Quechua "spirit," "ancestor," "dead person," while huasca means "vine," "rope"). Pablo's Warning: Ayahuasca is not something to play with. It may even kill, not because it is toxic in itself, but because the body may not be able to stand the spiritual realm, the vibrations from the spirit world. Pablo said he had several frightening experiences with ayahuasca. Three times he thought he was going to die.*One needs courage, a strong discipline, and to proceed by degrees. It is a long process that might take two or three years before one can venture into the higher realms. One needs a teacher that shows the correct procedures, and how to defend oneself against supernatural attack. But after some time, one needs to continue alone, because even one's teacher might become jealous of one's progress and could take away all one has learned.*Frightening ayahuasca experiences are quite frequent. It is common that people take ayahuasca only once, and are afraid to take it again." From Ayahuasca Visions by Luna and Amaringo "Ayahuasca is not something to play with. It may even kill, not because it is toxic in itself, but because the body may not be able to stand the spiritual realm, the vibrations from the spirit world. Pablo said he had several frightening experiences with ayahuasca. Three times he thought he was going to die.*One needs courage, a strong discipline, and to proceed by degrees. It is a long process that might take two or three years before one can venture into the higher realms." "Frightening ayahuasca experiences are quite frequent. It is common that people take ayahuasca only once, and are afraid to take it again."
SUPER SCIENCE Michael White 1 999 Page 98 / " The alchemists, Jung believed had been inadvertantly tap-ping into the collective unconscious. This led them to assume / Page 99 / they were following a spiritual path to enlightenment-when they were actuafly liberatiing their subconscious minds through the use of ritual. This is not far removed from other ritualistic events- those exploited by faith healers, the ecstasy experienced by ritualistic voodoo dancers, or charismatic Christian services. Jung said of alchemy: 'The alchemical stone symbolises some�thing that can never be lost or dissolved, something eternal that some alchemists 'Compared to the mystical experience of God within one's own soul.It tusually takes prolonged suffering to burn away all the superfluous psychic elements.concealing the stone. But some profound inner experience of the Self does occur to most people at least once in a lifetime. From the psychological standpoint, a genuinely religious atiitude consists of an effort to discover this unique. experience and;gradually to keep in tune wth it (it is,relevant that the stone is itself something permanent), so that the Self becomes an inner partner towards whom one's attention is continually turned.'5 To the alchemist, the most important factor in the practice was participation of the individual experimenter in .the process of transmutation. The genuine alchemist was convinced that the emotional and spiritual characteristics of the individual experimenter was involved intiimately wth the success or failure of the experiment. And, it is this concept, more than any other aspect of, alchemy, that distinguishes it from orthodox chemistry,- the scientific discipline that began to supersede it at the end of the seventeenth Century. The alchemist placed inordinate importance upon the spiritual element.of his work and for many sceptics it was this which.pushed the subject into the realms of magic and left it forever beyond the boundaries of 'science'."
ADVENT INDEX 103 TO 107 REFERS
I LIVING MAGNETISM POSITIVE + NEGATIVE THAT ISISIS 999 ISISIS THAT I AM THAT EYE THAT EYE THAT AM I I AM DROWNING ALWAYS DROWNING AM I HAIL THE JEWEL AT THE CENTRE OF THE LOTUS 1818 ZAZAZAZAZAZAZAZAZA9 9AZAZAZAZAZAZAZAZAZ 8181 ONE EIGHT THREE SIX 1836 I S I S I S 6381 SIX THREE EIGHT ONE X X X 1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 + 9 X X X 9 + 8 + 7 + 6 + 5 + 4 + 3 + 2 + 1 X X X ABCDEFGHIJKLMNOPQRSTUVWXYZ 9 9 9 ZYXWVUTSRQPONMLKJIHGFEDCBA ISISIS LOVE LOVE ISISIS ISISIS LOVE 999 LOVE 999 LOVE ISISIS ISISIS LOVE LOVE ISISIS
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