9
NUMBER
9
THE SEARCH FOR THE SIGMA CODE
Cecil Balmond
1998
Page 214
"THE NINETYNINE NAMES OF GOD"
THE DAILY MAIL
Monday August 18,2003
Front page headline
999
STORM
THE STAR MIRROR
THE COSMIC SYMMETRY OF HEAVEN AND
EARTH
Mark Vidler
1
999
Page
99
THE MEASURE OF OSIRIS
STARRY CONSTELLATIONS
"The earliest extant account of the night sky was written by the
Greek Aratus, in a poem called Phaenomena c.250 BC. His work became
renowned in Greece and later in Rome, and, as R. H. Allen explains,
'His poem is now apparently our sole source
of knowledge as to the arrangement of the early constellations, and has
been closely fol- lowed as an indispensable guide... His sphere, probably
identical with that of Eudoxus of a century previous, accurately represents
the heavens of about 2000-2200 BC.'9
Earlier, Eudoxus (c.350 BC) had written an astronomical work, now lost,
called The Mirror. In the light of the mirror between stars and
mountains, one has to wonder what Eudoxus had in mind when he chose that
par- ticular title.
It is said both Aratus and Eudoxus studied astronomy in Egypt. It was
around the time of Eudoxus that the 12 zodiac signs were
rendered at Denderah (in the Nile river kink).
Aratus says to his students of star lore, 'Look for signs upon signs.'
He describes the sky as a beautiful tableau of surreal giants, kings,
queens, birds, bears, lions, horses, dogs, goats, fish, serpents, a hare,
a scorpion, a crab, a bull, a-dragon, a sea monster, a boat, a stream
- and just one isosceles triangle, the constellation Triangulum.
Aratus also advises, 'Look for concurrence of three,' a geometric
term referring to the meeting of three lines.
Although Triangulum is the only geometric shape officially named in a
sky full of figurative images, Aratus does describe another geometric
shape in the constellation of Pegasus the winged horse: the Great Square.
He also says that all the constellations he describes were created 'at
once', 'in primordial time'. This suggests that Triangulum and the Great
Square in Pegasus were also seen geometrically by our earliest ancestors."
MIRROR
4+9+9+9+6+9
8 |
DENDERAH |
59 |
41 |
5 |
6 |
ZODIAC |
58 |
31 |
4 |
|
|
|
|
|
14 |
|
117 |
72 |
9 |
1+4 |
|
1+1+7 |
7+2 |
|
5 |
|
9 |
9 |
9 |
LINE NILE
THE STAR MIRROR
THE COSMIC SYMMETRY OF HEAVEN AND EARTH
Mark Vidler
1
999
STARS IN THEIR EYES
Page 4
The pattern of the three stars in Orion's
Belt is almost identical to the layout of the three main Giza Pyramids.
They are the mirror image of each other.
"Nothing like this had ever been considered
before, but Bauval demon-strated the three large Giza pyramids provide
a direct reflection of the stars of Orion's Belt.4
This astonishing discovery suggests the three mon-umental pyramids at
Giza are symbols representing three specific bril-liant stars. In other
words, the Giza builders were so enraptured by the sky and their god Osiris
they attempted to provide a map of the central stars in Orion by using
pyramids as symbols of stars.
It was already well known that the ancient Egyptians built numerous temples
and pyramids pointing to the stars, but these alignments were horizontal,
i.e. along the ground, pointing to the horizon. This form of research
had been pioneered by Sir Norman Lockyer, whose classic work The Dawn
of Astronomy (Macmillan, 1894) clearly shows that ancient monument
builders were working on points and lines defined first in the sky, then
back on the Earth.
The method employed by the ancient architects was extremely simple. Lockyer
only had to follow the baseline of an ancient building to the horizon
and there he would find the sun rising at the summer solstice, or ' a
brilliant star rising, or a similar notable celestial event. Although
some errors have been found in this early work, Lockyer (and Professor
Nissan in Germany) discovered that the ancient Egyptians had used the
horizon as a celestial marker and oriented their buildings according to
a stellar lore. Lockyer had found a code in the stones.
In 1894, when he first published his findings, the academic world
was almost entirely unprepared to accept that any co-ordination existed
/ Page5 / between the temples of ancient Egypt and the
sky; it just seemed too fan- tastic. Yet Lockyer was doing no more than
following a straight line described on the ground by the ancient surveyors
and architects, and he repeatedly discovered 'by alignment' our own brilliant
sun at the solstices or the equinoxes, or other celestial alignments,
including several to the star Sirius. In many cases (including the Giza
pyramids), when the line described by the building was extended to the
horizon it located a point due north or due south, due east or due west.
Nevertheless, academics at the time dismissed Lockyer's findings as 'coincidence'
or 'chance' or 'serendipity'. In fact he was ridiculed.
But Lockyer had really uncovered a form of antique communication in which
the structure of a building could be used to define something greater,
beyond the structure itself. His study suggested the ancient Egyptian
pyramids and temples are akin to symbols in a mute and mis-understood
astronomical language.
Since Lockyer's day an immense amount of work has been conducted in this
field. Now, all over the world, ancient structures are yielding their
stellar secrets. There is little doubt that ancient monument builders
from Egypt, England, Scotland, Ireland, Wales, France, Germany, Iran,
Iraq, the Lebanon, Israel, Turkey, Tibet, China, India, the USA, Mexico,
Peru, Cambodia and many other locations were all primarily concerned with
astronomical phenomena when they designed and built their monumen-tal
structures.
In all cases it appears these diverse ancient cultures were preoccupied
with the sky for a good reason. This book is written in pursuit of that
reason."
11 |
SERENDIPITY |
144 |
63 |
9 |
6 |
CHANCE |
34 |
25 |
7 |
11 |
COINCIDENCE |
84 |
57 |
3 |
Page 37
"Figure 27: Orion's Belt isosceles triangle
diagram omitted
"Then the penny dropped.
The three stars in Orion's Belt also form an isosceles triangle.
It was a remarkable moment. Quite suddenly the complex nature of these
star spotlights became apparent. This was coincidence, but it was a pre-planned
coincidence. The pyramid was definitely locating bright stars grouped
in isosceles triangles in 2450 BC.
Naturally I continued investigating each one of the brilliant stars spot-
lighted from the Great Pyramid. I needed to ascertain whether any of the
other 11 spotlights had also located a cluster of three bright stars in
an isosceles triangle.
The process adopted for finding the brightest stars is very simply
achieved using modern computer systems. By setting a magnitude limit on
the computer, one effectively lifts the veil of background stars, thus
revealing the pattern created by only the very brightest stars in one
area of the sky. The arrangement of these stars can then be checked in
the star atlas. Imagine a dark blanket has been thrown over the sky and
only the very brightest lights can penetrate it.
Using this method, I followed the next spotlight to the star Gacrux, in
the little constellation Crux:"
7 |
ORIONIS |
99 |
45 |
9 |
6 |
OSIRIS |
89 |
35 |
8 |
5 |
ORION |
71 |
35 |
8 |
6 |
ORIGIN |
72 |
45 |
9 |
Page 51
ON TOP OF THE WORLD
MEASURE FOR MEASURE
"Very gradually I began to realize that the pyramids are actually
vehicles carrying information. In many respects the Great Pyramid is like
a book. The ancient designers have written a message in it, yet we can
only read it once we are released from late twentieth-century historical
dogma. In other words, we need to forget the common image of Cheops, a
dumb, despotic Pharaoh,6 commissioning
such a structure for his own glorifica-tion. Once the pyramid is understood
as a complex astronomical device, such an idea appears unlikely. Cheops,
who 'was not religious' according to his grandson, and who 'closed the
temple',7 is hardly likely to have created
the largest astronomical monument on Earth, far less have the inclination
to align it 11 times with isosceles triangles of neighbouring stars precisely
when Capella passes over Egypt's highest mountain.
After two years of research I had accumulated sufficient information to
convince myself that the Pharaoh Cheops described by Egyptologists played
but a small part in the design of the Great Pyramid (if he played any
part at all). The sophisticated series of astronomical alignments show
that the Egyptians were defining the sky on the meridian with far greater
accuracy than the Greeks at the time of Ptolomy, nearly 3,000 years later.
The reason why I have attempted to illustrate the highly sophisticated
nature of the astronomical design of the Great Pyramid very early in this
, book is because the 11 astronomical 'spotlights' from the Great Pyramid
ultimately reveal an. extremely profound relationship between Earth and
sky. However, if we, remain irretrievably attached to the belief that
no sci-entific sophistication could possibly have existed on Earth over
5,000 years ago, then the information that follows will make little sense.
There is now ample evidence indicating the presence of a sophisti-cated
global understanding in prehistory. The pyramid shape, for exa-mple, is
repeatedly found In ancient architecture around the world - In Africa,
South America, North America and Asia, as well as the Middle East. The
Sumerians, Egyptians and Olmecs built pyramid shapes. So / Page
52 / did the Incas, the Aztecs and the Mayans. Silbury
Hill in England is a' stone pyramid covered with earth. Antique pyramid
shapes are found at
Cahokia in Illinois, USA (see plate 8 omitted), and a truly massive
rash of pyra-mids lies across the Pyramid Fields near Xi'an in China (see
plate 9 omitted). Isn't the pyramid an unusual shape - almost useless
as a functional building, highly laborious to create and requiring stringent
standards of engineer-ing? Yet the common view of ancient history is that
these disparate cul-tures, despite their isolation and their ignorance
of each other, all became dedicated to the construction of similarly shaped,
near useless; gigantic buildings. Is it rational to suggest the buildings
have the same unlikely shape by chance?
Without exception these global pyramids were laboriously con- structed
from earth, clay bricks or solid stone and their interiors are entirely
inhospitable. They were built as immutable mountains; they were built
to function in the long term, to survive millennia, to provide a record.
The pyramids of the world are parts of a whole, but to read their collective
record requires a paradigm shift.
Until Robert Bauval made his discovery, the equation 'stars are moun-tains'
had been sitting unrecognized on the Giza plateau for millennia. The scientific
knowledge achieved in the past is manifest in dramatically clear geometry
and in astronomy, but current dogma so often prevents the correct interpretation
being made."
Legominisms
'A certain possibility is introduced from a realm where the impossi-ble
doesn't exist. It is something new which doesn't belong to the cause and
effect of this world, and therefore changes the entire situ-ation. The
doing of this and how it is done is unseen; but, in gen- eral, it is then
necessary that something should be seen, manifested, so that the particular
new thing should be able to operate in the visible world among people
with ordinary perceptions.'9"
11 |
LEGOMINISMS |
135 |
54 |
9 |
|
|
|
|
|
|
LEGO |
39 |
21 |
3 |
|
MIN |
36 |
18 |
9 |
|
ISMS |
60 |
15 |
6 |
Page 53
And it's a relief to know this near fantastic form of communication can
be described more succinctly as follows:
'...legominism; i.e. a symbol that
somehow encapsulates the mean-ing of what it is that is to be conveyed
to the future.'10
But is there really anything here to be 'conveyed to the future'? Are
the pyramids really symbols in an immutable language? Why should we believe
such a thing?
Love and the Stars
There is almost boundless evidence in the
written words, in the murals and in the architecture of ancient
Egypt showing how the ancient Egyptians loved the sky with great
passion. In my opinion this was a very real love, a very religious love
and a profoundly moving love. It literally .. created the power to move
mountains in a manner never witnessed before or since.
The love of a god is perhaps the greatest love of all. Those who feel
this love build great churches and cathedrals, great mosques and temples,
often with huge domes or spires. This is exactly what happened in early
Egypt. The pure love of the star gods was very potent in those days.
Each large ancient Egyptian pyramid has a temple at the base; a pyra-mid
is a religious and stellar monument at one and the same time. At Giza
the god Osiris in Heaven is immortalized in the pattern of the three pyramids
on Earth. This symbolism demonstrates the love of Earth and sky united.
Nut and Geb are together. forever. Osiris is immutably recre-ated on the
Earth. Osiris is wanted forever, for eternity.
But this love was not based on whimsy. The ancients were aware of something.
Their monuments have purpose, they communicate an ancient faith and they
use geometry as a means of expression.
In order to define the precise time in history when a single star passes
exactly over a mountain summit a very detailed understanding of both /
Page 54 / the celestial and terrestrial spheres is required. So, in allowing
myself to believe that the alignment of Capella over Mt Katherine was
a known event synchronized with the arrival of Melkalanin over Giza, I
had to attribute the Giza designers with knowledge akin to our own. This
para-digm shift is the essential ingredient in our study, but it is so
difficult to procure from present day culture. Perhaps I have dwelt too
long on this single issue, but I am trying to emphasize that some vital
aspect of our ancient history is missing. There is empirical scientific
evidence that our ancestors understood the globe of stars and the globe
of the Earth in uncanny detail. But the evidence is not written down...
it is older than writing. The communication is geometric and it is highly
sophisticated. It requires our own levels of sophistication to understand
it - and this is at the heart of the challenge."
9 |
GEOMANCER |
81 |
45 |
9 |
8 |
GEOMETRY |
108 |
45 |
9 |
10 |
GEOCENTRIC |
99 |
54 |
9 |
|
|
|
|
|
7 |
SPHERES |
90 |
36 |
9 |
LOOKING FOR CLUES
Page 54
"The first place to investigate the formal use of ancient geometry
on Earth is perhaps the Giza plateau itself. Here at Giza there are three
vast pyra-mids that together (in plan view) form an isosceles triangle.
But a single natural high point overlooks the pyramids. The relationship
between the nat-ural high point and the pyramids is strictly geometric,
forming an equlateral tri-angle (see Figure 36). So the three man-made
high points are integrated by geometry into the local topography.
'
The use of high points appears to be significant:
a. The stars are high points.
b. The local peak is a high point.
c. The pyramids are high points.
The isosceles and equilateral geometry linking
all these high points cre-ates a literal pun realized in physical form.
Many historians attest to the fact that this form of punning was well
used by the ancients in literature.
Page55
"But Giza is located at the apex of
a vast river delta (the Greek Triangle), so once again the isosceles symbolism
spreads naturally from the equilateral triangle on the Giza plateau over
the surrounding land.
Looking at the Nile Delta, I began to wonder if the 'high point' was t
symbolized by more than just a mountain or pyramid peak. The posi-tioning
of the Great Pyramid at the apex of the Nile Delta suggested the terrestrial
geometry employed by the Giza designers extended to other forms of point.
I became drawn into a closer study of the topography of Egypt in general."
THE STAR MIRROR
THE COSMIC SYMMETRY OF HEAVEN AND EARTH
Mark Vidler
1
999
Page 95
MYTH, SYMBOLS AND REALITY
"Imagine you are living several thousand
years in the future. You are an archaeologist, and you visit a long deserted
and eroded part of the world called the Isle of Wight, just off the southern
coast of Britain.
On the island you are fortunate enough to discover the remains of an old
stone building created in the shape of a cross and from within the ruins
you recover a .tong-lost relic called the Bible, which tells the story
of a man from God who was killed on a cross. Searching around the site,
beneath some rubble you discover the worm-eaten remains of a large wooden
cross!
With this discovery is it now wise for you to return home and declare
to your colleagues that you have recovered the cross upon which Jesus
Christ was crucified? Or should you consider the cross as a symbol of
something, rather than a functional object?
Is it not time to consider that some of the pyramids' vacant coffers had
no part in death but were in fact symbols designed to signify the eternal
life of Osiris? After all, the ancient Egyptians were obsessed with /
Page 96 / eternal life and the Hollywood image of an empty coffin symbolizes
the 'undead' state of Count Dracula even today.
Symbols of immortality were traditionally placed within or beneath a temple
spire and the empty coffer, the deserted tomb, appears in every single
one of the large Old Kingdom pyramids penetrated by Dr Edwards.
Nobody is dead. Osiris has defeated death. That was the faith of ancient
Egypt.
Dealing with the Undead
So Osiris never really died as far as the ancient Egyptians were con-cerned,
he lives to this day and beyond. He had a mortal form, but he became immortal.
Yet how did he meet his mortal end?
Ancient myths tell us how the lord Osiris was tricked and murdered by
his brother Set in a very unusual fashion. Set was jealous of Osiris,
so he 'took the measure of Osiris' and built a special coffer to precisely
agree with his brother's dimensions, then he tricked Osiris into lying
down inside the carefully made coffer. Set and his cronies immediately
slammed down the lid, sealed it up, took the coffer down to the Nile and
threw it in..
It was a terrible way for Osiris to die. But all was not lost. The love,
faith and divine powers of his wife Isis finally led to the recovery
of the coffer, whereupon:
Osiris was released from the coffer that killed him. He left the coffer
empty and became immortal.
Isn't it appropriate that the pyramids of Osiris should contain the symbol
of his resurrection?"
Figure 54: (omitted) Osiris
in judgement
Moreover, the Great Pyramid itself reflects part of the image of Osiris
in Heaven, as well as containing an empty coffer symbolizing the god's
immortality. Has this pyramid therefore been waiting for 'the Eternal
Return of Osiris' at:Orion's high point?
In his immortalized form the god Osiris became the judge of the dead,
but it is still far from clear when the judgement is supposed to take
place.
Judging the Dead
An illustration from a New Kingdom papyrus shows Osiris watching a human
heart being weighed against a feather (see Figure 54). Osiris as
judge of the dead uses the traditional balance to make his judgement and
he always sits on a square throne in these scenes.
Osiris is in fact a very geometric god. His stars are ordered in right
angles and isosceles triangles (see Figure 55 on page 98 for the right
angle in Orion) (figure omitted), while on the ground his temples
are built from squares rising to the central apex of four isosceles walls.
Page 98
I hope the edges of this argument are now pulling together. There are
good reasons for recognizing the pyramids as symbols of eternal life and
eternal light. They are stars and they are mountains, and they conform
to the geometry of Osiris, and these stars appear to live forever."
4 |
HARE |
|
32 |
|
23 |
|
5 |
5 |
KRSNA |
|
63 |
|
18 |
|
9 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
5 |
KRSNA |
|
63 |
|
18 |
|
9 |
5 |
KRSNA |
|
63 |
|
18 |
|
9 |
5 |
KRSNA |
|
63 |
|
18 |
|
9 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
|
|
|
|
|
|
|
|
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
RAMA |
|
33 |
|
15 |
|
6 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
RAMA |
|
33 |
|
15 |
|
6 |
4 |
RAMA |
|
33 |
|
15 |
|
6 |
4 |
RAMA |
|
33 |
|
15 |
|
6 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
|
|
|
|
|
|
|
|
4 |
MAHA |
|
23 |
|
14 |
|
5 |
6 |
MANTRA |
|
67 |
|
22 |
|
4 |
10 |
|
|
90 |
|
36 |
|
9 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
4 |
HARE |
|
32 |
|
23 |
|
5 |
5 |
KRSNA |
|
63 |
|
18 |
|
9 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
5 |
KRSNA |
|
63 |
|
18 |
|
9 |
5 |
KRSNA |
|
63 |
|
18 |
|
9 |
5 |
KRSNA |
|
63 |
|
18 |
|
9 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
|
|
|
|
|
|
|
|
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
RAMA |
|
33 |
|
15 |
|
6 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
RAMA |
|
33 |
|
15 |
|
6 |
4 |
RAMA |
|
33 |
|
15 |
|
6 |
4 |
RAMA |
|
33 |
|
15 |
|
6 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
|
|
|
|
|
|
|
|
|
|
|
640 |
|
316 |
|
100 |
|
|
|
6+4+0 |
|
3+1+6 |
|
1+0+0 |
|
|
|
10 |
|
10 |
|
|
|
|
|
1+0 |
|
1+0 |
|
|
|
|
|
1 |
|
1 |
|
1 |
5 |
KRSNA |
|
63 |
|
18 |
|
9 |
5 |
KRSNA |
|
63 |
|
18 |
|
9 |
5 |
KRSNA |
|
63 |
|
18 |
|
9 |
5 |
KRSNA |
|
63 |
|
18 |
|
9 |
4 |
RAMA |
|
33 |
|
15 |
|
6 |
4 |
RAMA |
|
33 |
|
15 |
|
6 |
4 |
RAMA |
|
33 |
|
15 |
|
6 |
4 |
RAMA |
|
33 |
|
15 |
|
6 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
4 |
HARE |
|
32 |
|
23 |
|
5 |
|
|
|
|
HARE |
occurs |
x |
8 |
KRSNA |
occurs |
x |
4 |
RAMA |
occurs |
x |
4 |
|
|
|
16 |
|
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13 |
H |
A |
R |
E |
|
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K |
R |
S |
N |
A |
|
|
R |
A |
M |
A |
|
|
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|
8 |
1 |
18 |
5 |
|
|
11 |
18 |
19 |
14 |
1 |
|
|
18 |
1 |
13 |
1 |
|
+ |
= |
128 |
1+2+8 |
= |
11 |
1+1 |
= |
2 |
|
|
|
8 |
1 |
9 |
5 |
|
|
2 |
9 |
1 |
5 |
1 |
|
|
9 |
1 |
4 |
1 |
|
+ |
= |
56 |
5+6 |
= |
11 |
1+1 |
= |
2 |
TWO |
2 |
|
|
1 |
|
|
|
|
|
|
1 |
|
1 |
|
|
|
1 |
|
1 |
|
+ |
= |
5 |
|
|
5 |
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|
2 |
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+ |
= |
2 |
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2 |
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4 |
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+ |
= |
4 |
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4 |
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5 |
|
|
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5 |
|
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+ |
= |
10 |
1+0 |
= |
1 |
|
|
|
|
|
|
8 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
+ |
= |
8 |
|
|
8 |
|
|
|
|
|
|
|
|
9 |
|
|
|
|
9 |
|
|
|
|
|
9 |
|
|
|
|
+ |
= |
27 |
2+7 |
= |
9 |
|
|
|
|
|
|
H |
A |
R |
E |
|
|
K |
R |
S |
N |
A |
|
|
R |
A |
M |
A |
|
|
|
|
|
|
|
|
|
|
|
|
6 |
NUMBER |
|
73 |
|
28 |
|
1 |
7 |
NUMBERS |
|
92 |
|
29 |
|
2 |
5 |
COUNT |
|
73 |
|
19 |
|
1 |
9 |
COUNTLESS |
|
128 |
|
29 |
|
2 |
5 |
COUNT |
|
73 |
|
19 |
|
1 |
6 |
NUMBER |
|
73 |
|
28 |
|
1 |
|
SRI KRISHNA |
|
126 |
|
54 |
|
9 |
|
SRI |
|
46 |
|
19 |
|
1 |
|
SHRI |
|
54 |
|
27 |
|
9 |
|
SHREE |
|
55 |
|
28 |
|
1 |
|
KRSNA |
|
63 |
|
18 |
|
9 |
|
KRISHNA |
|
80 |
|
35 |
|
8 |
|
GAURANGA |
|
70 |
|
34 |
|
7 |
|
SIVA |
|
57 |
|
15 |
|
6 |
|
SHIVA |
|
59 |
|
23 |
|
5 |
7 |
PROTONS |
|
117 |
|
36 |
|
9 |
7 |
PHOTONS |
|
107 |
|
35 |
|
8 |
5 |
SOUND |
|
73 |
|
19 |
|
1 |
9 |
VIBRATION |
|
110 |
|
47 |
|
2 |
5 |
NOISE |
|
62 |
|
26 |
|
8 |
5 |
SOUND |
|
73 |
|
19 |
|
1 |
5 |
NOISE |
|
62 |
|
26 |
|
8 |
|
|
|
|
|
|
|
|
|
|
|
135 |
|
45 |
|
9 |
|
|
|
1+3+5 |
|
4+5 |
|
|
|
|
|
9 |
|
9 |
|
9 |
|
PHOTELECTRIC |
|
134 |
|
62 |
|
8 |
|
EFFECT |
|
45 |
|
27 |
|
9 |
|
KINETICS |
|
90 |
|
36 |
|
9 |
|
|
|
|
|
|
|
|
|
KINETIC |
|
71 |
|
35 |
|
8 |
|
ENERGIES |
|
82 |
|
46 |
|
1 |
|
|
|
|
|
|
|
|
|
|
|
153 |
|
81 |
|
9 |
|
|
|
1+5+3 |
|
8+1 |
|
|
|
|
|
9 |
|
9 |
|
9 |
|
X RAYS |
|
87 |
|
24 |
|
6 |
|
RAYS |
|
63 |
|
18 |
|
9 |
7 |
NEUTRAL |
|
91 |
|
28 |
|
1 |
8 |
NEUTRONS |
|
126 |
|
36 |
|
9 |
8 |
NEUTRINOS |
|
135 |
|
36 |
|
9 |
9 |
CHRYSALIS |
|
114 |
|
42 |
|
6 |
7 |
CRYSTAL |
|
98 |
|
26 |
|
8 |
8 |
CRYSTALS |
|
117 |
|
27 |
|
9 |
7 |
HARMONY |
|
94 |
|
40 |
|
4 |
3 |
HOW |
|
46 |
|
19 |
|
1 |
4 |
MANY |
|
53 |
|
17 |
|
8 |
11 |
CATASTROPHE |
|
126 |
|
45 |
|
9 |
5 |
CHAOS |
|
46 |
|
19 |
|
1 |
4 |
CHAO |
|
27 |
|
18 |
|
9 |
7 |
CHAOTIC |
|
59 |
|
32 |
|
5 |
9 |
ABORIGINE |
|
80 |
|
53 |
|
9 |
10 |
ABORIGINES |
|
99 |
|
54 |
|
9 |
10 |
ABORIGINAL |
|
88 |
|
52 |
|
7 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
ABYSS |
|
66 |
|
12 |
|
3 |
|
CHASM |
|
44 |
|
17 |
|
8 |
|
ABBOT |
|
40 |
|
13 |
|
4 |
|
ABBEY |
|
35 |
|
17 |
|
8 |
|
ALMA |
|
27 |
|
9 |
|
9 |
|
MATER |
|
57 |
|
21 |
|
3 |
|
DIE |
|
18 |
|
18 |
|
9 |
|
DIETY |
|
63 |
|
27 |
|
9 |
|
DEIFICATION |
|
95 |
|
59 |
|
5 |
|
DEIFY |
|
49 |
|
31 |
|
4 |
|
DEISM |
|
50 |
|
23 |
|
5 |
|
HUMAN BEING |
|
94 |
|
49 |
|
4 |
|
|
|
|
|
|
|
|
|
HUMAN |
|
57 |
|
21 |
|
3 |
|
BE |
|
7 |
|
7 |
|
7 |
|
IN |
|
23 |
|
14 |
|
5 |
|
GOD |
|
26 |
|
17 |
|
8 |
|
CYCLOPS |
|
|
|
|
|
|
1 |
C |
|
3 |
|
3 |
|
3 |
1 |
Y |
|
25 |
|
7 |
|
7 |
1 |
C |
|
3 |
|
3 |
|
3 |
4 |
LOPS |
|
62 |
|
17 |
|
8 |
7 |
MERCURY |
|
103 |
|
40 |
|
4 |
5 |
QUICK |
|
61 |
|
34 |
|
7 |
6 |
SILVER |
|
85 |
|
31 |
|
4 |
10 |
PRIMORDIAL |
|
115 |
|
61 |
|
7 |
5 |
POINT |
|
74 |
|
29 |
|
2 |
|
|
|
|
|
|
|
|
15 |
|
|
189 |
|
90 |
|
9 |
1+5 |
|
|
1+8+9 |
|
9+0 |
|
|
|
|
|
18 |
|
|
|
|
|
|
|
1+8 |
|
|
|
|
6 |
|
|
9 |
|
9 |
|
9 |
5 |
VOICE |
|
54 |
|
27 |
|
9 |
2 |
OF |
|
21 |
|
6 |
|
6 |
3 |
THE |
|
33 |
|
15 |
|
6 |
5 |
LOGOS |
|
68 |
|
23 |
|
5 |
|
SPHERES |
|
90 |
|
36 |
|
9 |
|
CRYSTALS |
|
117 |
|
27 |
|
9 |
|
A |
|
1 |
|
1 |
|
1 |
|
RAMA |
|
33 |
|
15 |
|
6 |
|
I |
|
9 |
|
9 |
|
9 |
|
C |
|
3 |
|
3 |
|
3 |
3 |
SIN |
|
42 |
|
15 |
|
6 |
4 |
SINS |
|
61 |
|
16 |
|
7 |
6 |
SINNER |
|
79 |
|
34 |
|
7 |
6 |
SORROW |
|
|
|
|
|
|
3 |
SEE |
|
29 |
|
11 |
|
2 |
5 |
INNER |
|
60 |
|
33 |
|
6 |
|
SINNER |
|
79 |
|
34 |
|
7 |
|
|
|
|
|
|
|
|
|
SEES |
|
48 |
|
12 |
|
3 |
|
INNER |
|
60 |
|
33 |
|
6 |
|
|
|
|
|
|
|
|
|
|
|
108 |
|
45 |
|
9 |
|
|
|
1+0+8 |
|
4+5 |
|
|
|
|
|
9 |
|
9 |
|
9 |
3 |
THE |
|
33 |
|
15 |
|
6 |
5 |
MINDS |
|
59 |
|
23 |
|
5 |
3 |
EYE |
|
35 |
|
17 |
|
8 |
3 |
THE |
|
33 |
|
15 |
|
6 |
4 |
MIND |
|
40 |
|
22 |
|
4 |
|
|
|
|
|
|
|
|
7 |
|
|
73 |
|
37 |
|
10 |
|
|
|
7+3 |
|
3+7 |
|
1+0 |
|
|
|
10 |
|
10 |
|
|
|
|
|
1+0 |
|
1+0 |
|
|
7 |
|
|
1 |
|
1 |
|
1 |
|
I |
|
9 |
|
9 |
|
9 |
|
EYE |
|
35 |
|
17 |
|
8 |
|
EYES |
|
54 |
|
18 |
|
9 |
|
ISLAM |
|
54 |
|
18 |
|
9 |
|
ISLAMIC |
|
66 |
|
30 |
|
3 |
2 |
IS |
|
28 |
|
10 |
|
1 |
6 |
LAMECH |
|
42 |
|
24 |
|
6 |
1 |
I |
|
9 |
|
9 |
|
9 |
1 |
C |
|
3 |
|
3 |
|
3 |
5 |
SEDNA |
|
43 |
|
16 |
|
7 |
5 |
ANDES |
|
43 |
|
16 |
|
7 |
9 |
VIRACOCHA |
|
80 |
|
44 |
|
8 |
8 |
KUKULKAN |
|
102 |
|
21 |
|
3 |
12 |
QUETZALCOATL |
|
153 |
|
45 |
|
9 |
|
KALKI |
|
44 |
|
17 |
|
8 |
|
VISHNU |
|
93 |
|
30 |
|
3 |
|
THING |
|
58 |
|
31 |
|
4 |
|
NIGHT |
|
58 |
|
31 |
|
4 |
|
NIGHT |
|
58 |
|
31 |
|
4 |
|
NO LIGHT |
|
85 |
|
40 |
|
4 |
|
SIVA |
|
57 |
|
15 |
|
6 |
|
SHIVA |
|
59 |
|
23 |
|
5 |
|
KRISHNA |
|
80 |
|
35 |
|
8 |
|
KALKI |
|
44 |
|
17 |
|
8 |
|
BRAHMA |
|
43 |
|
25 |
|
7 |
|
SRI KRISHNA |
|
126 |
|
54 |
|
9 |
|
SRI |
|
46 |
|
19 |
|
1 |
|
KRISHNA |
|
80 |
|
35 |
|
8 |
|
KRSNA |
|
63 |
|
18 |
|
9 |
THE STAR MIRROR
THE COSMIC SYMMETRY OF HEAVEN
AND EARTH
Mark Vidler
1
999
THE STAR MIRROR
THE LAST WORD
"Page 276
'True without deceit, certain and most true.
What is below is like what is above and what is above is like what
is below, for the performing of the marvels of the one thing.'18
"In this book I have been discussing
something I have failed to under-stand myself. I cannot see how the
position of any particular star over the Earth can have any bearing
on the Earth. There is no apparent physi-cal connection between mountains
and starlight other than light itself. Despite this there is clearly
a numerical connection between the bright-est stars
and the highest mountains, and these numbers (defining the par- allels
on the spheres) do illustrate a straightforward equation where the
parallel defined by the brilliant star persistently equates with the
parallel of a predominant mountain. The highest mountains therefore
'mirror' the brightest stars in a manner certainly not to be expected
from a truly random process, but this has proved hard to illustrate
in a book because of the scales involved.
The reader may imagine that by following any chosen parallel on Earth
they will encounter a world-dominating summit, but this is cer- tainly
not the case when the Earth parallel you are following is but a frac-tion
of a degree in width. It is possible to prove this by choosing at
random a series of ten parallel bands each with a width of 0.2�. If
you arbitrarily define these ten Earth parallels at intervals on a
map of Asia,
the odds of chance are set against one of your chosen parallels locating,
Mt Everest. Thus, to define a world-order summit with each one of
your randomly selected parallels would be passing strange.
Yet, as we have seen, when the brilliant Duat stars are employed to
define the narrow parallels, each one matches the location of a world-
order summit. An emphatic link therefore exists between the brightest
Duat stars and the highest points on half the Earth; a series of numerical
equations that cannot readily be attributed to serendipity. None the
less I am at a loss to describe this union between Heaven and Earth
without / Page 277 / a symbol for divinity appearing in the equation
itself, and no such symbol exists in modem science.
So perhaps the most successful way to communicate this enduring faith
intellectually is, after all, to build a great mountain under a brilliant
star."
4 |
ATUM |
1 |
2 |
3 |
4 |
+ |
= |
10 |
= |
1 |
4 |
ATOM |
1 |
2 |
6 |
4 |
+ |
= |
13 |
= |
4 |
8 |
|
2 |
4 |
9 |
8 |
|
|
23 |
|
5 |
|
|
|
|
|
|
|
|
|
|
|
WHY SMASH ATOMS
A. K. Salomon 1940
"ONCE THE FAIRY TALE HERO HAS
PENETRATED THE RING OF FIRE ROUND THE MAGIC MOUNTAIN HE IS FREE TO
WOO THE HEROINE IN HER CASTLE ON THE MOUNTAIN TOP"
PARADISE PARADE EYES PARADE I's
M INE N INE
M+N=27 2+7 = 9
SAINT = 63 6+3 = 9 LUKE = 49 9+4 = 13 1+3 = 4
THIRTEEN = 99
SAINT = 63 6+3 = 9 MATTHEW
= 90
THE HOLY BIBLE
Scofield Reference
SAINT LUKE
C 23 V 33
AND WHEN THEY WERE COME TO THE PLACE WHICH IS CALLED
CALVARY THERE THEY CRUCIFIED HIM AND THE MALEFACTORS ONE ON THE RIGHT
HAND AND THE OTHER ON THE LEFT
44
AND IT WAS ABOUT THE SIXTH HOUR AND THERE WAS A
DARKNESS OVER ALL THE EARTH UNTIL THE NINTH HOUR
45
AND THE SUN WAS DARKENED AND THE VEIL OF THE TEMPLE
WAS RENT IN THE MIDST
C 24 V 8
AND THEY REMEMBERED HIS WORDS
9
AND RETURNED FROM THE SEPULCHRE AND TOLD ALL THESE
THINGS UNTO THE ELEVEN AND ALL THE REST
SAINT MATTHEW
C 27 V 45
NOW FROM THE SIXTH HOUR THERE WAS
DARKNESS OVER ALL THE LAND UNTO THE NINTH HOURAND ABOUT THE NINTH
HOUR JESUS CRIED WITH A LOUD VOICE SAYING ELI ELI LAMA SABACHTHANI
THAT IS TO SAY MY GOD MY GOD WHY HAST THOU FORSAKEN ME
Page 465/6
THE MAGIC MOUNTAIN
"They talked of "humanity,"
of nobility - but it was / the spirit alone that distinguished man,
as a creature largely divorced from nature, largely opposed to her
in feeling, from all other forms of organic life. In man's spirit,
then, resided his true nobility and his merit - in his state of disease,
as it were; in a word, the more ailing he was, by so much was he the
more man. The genius of disease was more human than the genius of
health. How, then, could one who posed as the friend of man shut his
eyes to these fundamental truths concerning man's hiumanity? Herr
Set- tembrini had progress ever on his lips: was he aware that all
prog-ress, in so far as there was such a thing, was due to illness,
and to illness alone? In other words, to genius, which was the same
thing? Had not the normal, since time was, lived on the achievements
of the abnormal? Men consciously and voluntarily descended into disease
and madness, in search of knowledge which, acquired by fanaticism,
would lead back to health; after the possession and use of it had
ceased to be conditioned by that heroic and abnormal act of sacrifice.
That was the true death on the cross, the true Atone-ment.
AT ONE MENT
THE TIBETAN BOOK OF THE GREAT LIBERATION
OR THE METHOD OF KNOWING NIRVANA THROUGH KNOWING
THE MIND
Edited by W. Y. Evans-Wentz commentary
by C. G. Young 1954
Page 222
THE SEEING OF REALITY
THE YOGA OF KNOWING THE MIND,
[THE DOCTRINE OF THE THREE TIMES]
"The essence of the doctrine concerning the Three Times in at-one-ment
will now be expounded.
The yoga concerning past and future not being practised, memory
of the past remains latent.1
The future, not being welcomed, is completely severed by the mind
from the present.
The present, not being fixable, remains in the state of the Voidness.2
[THE YOGA OF THE NIRVANIC PATH]
There being no thing upon which to meditate, no medita- tion is there
-whatsoever.
There being no thing to go astray, no going astray is there, if one
be guided by memory.3
Without meditating, without going astray, look into the True State,
wherein self-cognition, self-knowledge, self-illu-mination shine resplendently.
These, so shining, are called 'The Bodhisattvic Mind
'.4
/ Page 223
In the Realm of Wisdom, transcendent
over all meditation, naturally illuminative, where there is no going
astray, the vacuous concepts,1 the self-liberation, and the primordial
Voidness are of the Dharma-Kaya.
Without realization of this, the Goal of the Nirva':�ic Path is unattainable.
Simultaneously with its realization the Vajra-Sattva state is realized,
These teachings are exhaustive of all knowl.edge,3 exceed- ingly deep,
and immeasurable...."
Page 222
"1. Or, literally, 'is relinquished'.
2. As has been set forth above, on pp. 7-9, 2103,
mind, in its true nature, takes no cognizance of sangsaric
time, and is, therefore, as timeless as it is conditionless. By not
practising the yoga of introspection whereby, as in modern psycho-analysis,
all memories of past experiences are recoverable when brought under
the purview of the present, latent memories remain latent, the past
remains separated from the present. By not welcoming the future, or
by ignorantly regarding it as not being realizable in the present,
it is hidden, or cut off, from the present. And the present, being
sangsarically unstable, is perceived by man as a constant flux
of instability, or as an ever-moving point separating past from future.:.
The present, and its two companion sangsaric concepts, the
past and the future, are, in the primor-dial, unmodified, non-created
state of the Voidness, realized by the master of this yoga
to be homogeneous, or undifferentiated timelessness. To realize time
per se is to realize the unpredicable at-one-ment of
the Three Times.
3.For countless aeons the microcosmic mind has been wandering in the'
Sangsara and experiencing existence. Therefore, if the memories
of the past be recovered by successful application of the yoga
of introspection, they will be found to constitute invaluable stores
of Wisdom, born of experiences during other ages and lifetimes when
one had entered upon and trodden the Path, and adequate to guide and
prevent one from going astray now.
4 'The Bodhisattvic Mind' is a symbolic term signifying the supernormally
enlightened mind of one who, being a candidate for the complete enlighten-
ment of Buddhahood, had taken the vow of a Bodhisattva (' Enlightened
Page 223
"Although they are to be contemplated in a variety of ways, to
this Mind of self-cognition and self-originated Wisdom;
Being'), not to relinquish sangsaric existence, by entering into Nirvana,
until all Ignorance has been transmuted into Divine Wisdom. In language
which is astonishingly similar, Plotinus teaches of this same Divine
Illu-mination, which he himself realized and of which he thus has
right to speak: 'When one shall see the divine resplendence of
virtue within onself; when one shall dwell within oneself wholly;
when one shall cease to meet within oneself any obstacle to unity;
when nothing foreign any longer altereth, by its admixture, the simplicity
of thine inner essence; when within thy whole being thou shall be
a veritable light, immeasurable, uncircumscribed, unin- creasable,
infinite, and entirely incommensurable because transcendent over all
measure and quantity; when thou shalt have become such, then, having
become sight itself, thou mayst have confidence in thyself, for thou
wilt no longer have need of a guide. Thereupon, thou must discern
with great care. for only by means of the eye that will then open
itself within thee shalt thou be able to perceive the Supreme Beauty.
To obtain this vision of the beauti- ful and of the divineness within,
one must begin by rendering oneself beautiful and divine' (I.
vi. 9).
I All concepts, as our text later teaches, are in their essentiality
vacuous. In the True State, as'in the Platonic realm of ideas, concepts
per se are devoid of form or sangsaric content. Being of the
Voidness, they are, as the unshaped, unformed, non-created, the supra-sang-saric
unpredictable seed of thought of the Supra-sangsaric Mind, whence
they are sown through-out space to produce shaped, formed, sangsaric
universes of illusory appearances.
Vajra-Sattva (' Immutable Being'), the Sainbhoga-Kaya reftex
of Akshlob- hya, the Dhyani Buddha presiding over the Eastern Realm
of Pre-eminent Happiness, is a personification of vast esoteric significance
in the Mahayana. (See The Tibetan Book of the Dead, pp. 9n
108 10,}Vajra-Sattva is sometimes conceived as being equivalent
to the Adi (or Primordial)-Buddha, and he then symbolizes the Dharma-Kaya.
Accordingly; realization of this state. when He is in this aspect,
is equivalent to the realization of Perfect Buddha- hood, or Nirvana.
3 Text: mthah-drug (pron. tha-trug) , literally, 'six
directions', namely, the four cardinal points; the zenith and nadir;
here taken in a figurative sense as implying completeness, or exhaustion,
of all knowledge.
AT ONE MENTALLY
Bondage and Liberation
I: BONDAGE
Upon Ignorance dependeth karma;
Upon karma dependeth consciousness;
Upon consciousness depend name and form;
Upon name arid form depend the six organs of sense;
Upon the six organs of sense dependeth contact;
Upon contact dependeth sensation;
Upon sensation dependeth desire; ":
Upon desire dependeth attachnient;
Upon attachment dependeth existence;
Upon existence dependeth birth;
Upon birth depend old age and death, sorrow, lamenta-tion,
misery, grief, and despair.
Thus doth this entire aggregation of misery arise.
II: LIBERATION
But upon the complete fading out and cessation of Ignorance ceaseth
karma;
Upon the cessation of karma ceaseth consciousness;
Upon the cessation of consciousness cease name and 'form;
Upon the cessation of name and form cease the six
organs of sense;
Upon the cessation of the six organs of sense ceaseth
contact;
Upon the cessation ofcc;>ntact ceaseth sensation;
Upon the cessation of sensation ceaseth desire;
Upon the cessation of desire ceaseth attachment;
Upon the cessation of attachment. ceaseth existence;
Upon the cessation of existencecease'th birth;
Upon the cessation of birth cease old age and death,
sorrow, lamentation, misery, grief, and despair.
Thus doth this entire aggregation of misery cease.
The Buddha, Samyutta Nikaya, xxii. 9016
(based upon H. C. Warren's Translation).
MIN DOTH DREAM WHAT DOTH MIN MEAN
WAY OF THE PEACEFUL WARRIOR
A BOOK THAT CHANGES LIVES
Dan Millman 1980
Page 45
"Don't be afraid," he repeated. "Comfort
yourself with a say- ing of Confucius," he smiled. " 'Only
the supremely wise and the ignorant do not alter.' " Saying that,
he reached out and placed his hands gently but firmly on my temples.
Nothing happened for a moment-then suddenly, I felt a grow- ing pressure
in the middle of my head. There was a loud buzzing, then a sound like
waves rushing up on the beach. I heard bells ring-ing, and my head
felt as if it was going to burst. That's when I saw the light, and
my mind exploded with its brightness. Something in me was dying-knew
this for a certainty-and something else was being born! Then the
light engulfed everything.
I found myself lying back on the couch. Socrates was offering me a
cup of tea, shaking me gently.
"What happened to me?"
"Let's just say I manipulated your energies and opened a few
new circuits. The fireworks were just your brain's delight in the
energy bath. The result is that you are relieved of your lifelong
illusion of knowledge. From now on, ordinary knowledge is no longer
going to satisfy you, I'm afraid."
"I don't get it."
"You will," he said, without smiling.
I was very tired. We sipped our tea in silence. Then, excusing myself,
I rose, put on my sweater, and walked home as if in a dream."
THE NINE FREEDOMS
George King, D. D.1963
Enlightenment
Page 69
"ENLIGHTENMENT is a result
of the controlled application of specific energies and procedures
towards a predetermined end"
There are three main ways in which
man takes usable energy into his body. In order of importance these
are breathing, drinking and eating. But, man should not only breathe,
drink and eat; the animals do that. He is above the animals inasmuch
as, unlike the more basic lifeforms, he possesses self-consciousness.
This self-consciousness brings with it a greater reponsibility than
the basic consciousness of the ani-mal. Because of this, man is completely
responsible for the controlled use of all the Universal Life Force
upon every breath he breathes. It is his duty, according to the Divine
Law, to use the Pranic energies con- tained in the liquid he drinks
and the food he eats, in a way which will most benefit his brothers.
It is the duty of man to Spiritualize all mass. When he does so, then
there is no doubt that such a controlled use of energy towards a predetermined
end will bring that end into being.- If that end has been predetermined
as-Enlightenment, then he can log-ically enjoy this elevated state
(Note 1).
"Physical man can predetermine the end of his physical energy
and cause this to be used in its best sense according to the Law
We can all use our bodies in such a way as to be either creative or
destructive machines. If we destroy, then we will be destroyed. If
we use our physical strength to build up, we will, as a direct reaction
from this, be given even a greater strength to enable us to become
even more creative so that all of our undertakings may become essentially
useful to all men."
"Mental man can so control
his picturization that he can direct his mental energies towards a
goal which is in all-wise constructive, a goal of Service, of Spiritual
cooperation."
Page173
CHAPTER
9
"THE NINTH FREEDOM WILL BE
SOLAR EXISTENCE"
THE MORNING OF THE MAGICIANS
Lois Pauwels and Jacques Bergier
1963
Page 226
"...dreams can foretell even distant future events,* and two
German research workers, Moufang and Stevens, in a work entitled
The Mystery of Dreams have cited a number of cases, which have been
carefully checked, in which dreams revealed future events and led
to important scientific discoveries.
The celebrated atomic scientist, Niels Bohr, when he was a student,
had a strange dream. He saw himself on a Sun consisting of burning
gas. Planets whizzed by, whistling as they passed. They were attached
to the Sun by thin filaments, and revolved round it. Suddenly the
gas solidified and the Sun and planets crumbled away. Niels Bohr
then woke up and realized that he had just dis- covered the model
of the atom, so long sought after. The 'Sun' was the fixed centre
round which the electrons revolve. The whole of modem atomic
physics and its applications have come out of this dream."
THE EGYPTIAN BOOK OF THE DEAD
E. A. Wallace Budge
1899
OF LIVING NIGH UNTO RA
Page
397
Or,
"The Chapter of making the
way into heaven nigh unto Ra "
Chap. cxxxi. 5]
[From the Papyrus of Nu (Brit. Mus. No. 10,477, sheets 17 and 18).)
Vignette: This Chapter is without vignette, both in the Papyrus
of Nu and in the Saite Recension (see Lepsius, OF. cit., Bl. 54).
Text: (1)
THE CHAPTER OF HAVING EXISTENCE NIGH UNTO RA.
1 The overseer of the house of
the overseer of the seal, Nu, triumphant, saith :-
"I am that god Ra who shineth in the night. Every "(2)
being who followeth in his train shall have life in " the following
of the god Thoth, and he shall give "unto him the risings of
Horus in the darkness. The " heart of Osiris Nu, the overseer
of the house of the overseer of the seal, triumphant, is glad (3)
because "he is one of those beings, and his enemies have been
"destroyed by the divine princes. I am a follower of "Ra,
and [I have] received his iron weapon. (4) I "have-
come unto thee, O my father Ra, and I have " advanced to the
god Shu. I have cried unto the "mighty goddess, I have equipped
the god Hu (5) and "I alone have removed the Nebt god
from the path of "' Ra. I am a Khu, and I have come to the
divine "' prince at the bounds of the horizon. I have met /
Page 398 / [Chap. cxxxi. 6 " (6) and I have received the
mighty goddess. I have "raised up thy soul in the following
of thy strength, "and my soul [liveth] through thy victory
and thy "mighty power; it is I who give commands (7)
in "speech to Ra in heaven. Homage to thee, O great "
god in the east of heaven, let me embark in thy boat, " O Ra,
let me open myself out in the form of a divine "hawk, (8)
let me give my commands in words, let me " do battle in my
Sekhem (?), let me be master under "my vine. Let me embark
in thy boat O Ra, in "peace, (9) and let me sail in peace to
the beautiful " Amentet. Let the god Tem speak unto me, [saying],
" 'Wouldst [thou] enter therein?' The lady, the "goddess
Mehen, is a million of years, yea, two million "years in (10)
duration, and dwelleth in the house of "Urt and Nif-urt [and
in} the Lake of a million years; "the whole company. of the
gods move about among "those who are at the side of him who
is the lord of "divisions of places (?). And I say, 'On every
road " and among (11) these millions of years is Ra
the lord, "and his path is in the fire; and they go round about
"behind him, and they go round about behind him.' "
THE MORNING OF THE MAGICIANS
Lois Pauwels and Jacques Bergier
1963
Page 226
"The celebrated atomic scientist, Niels Bohr, when he was a
student, had a strange dream. He saw himself on a Sun consisting
of burning gas. Planets whizzed by, whistling as they passed. They
were attached to the Sun by thin filaments, and revolved round it.
Suddenly the gas solidified and the Sun and planets crumbled away.
Niels Bohr then woke up and realized that he had just dis- covered
the model of the atom, so long sought after. The 'Sun' was the
fixed centre round which the electrons revolve. The whole of
modem atomic physics and its applications have come out of this
dream."
"Niels Bohr then woke up and realized that he had just dis-overed
the model of the atom, so long sought after. The 'Sun' was
the fixed centre round which the electrons revolve"
"The 'Sun' was the fixed
centre round which the electrons revolve"
"Niels Bohr then woke up and realized that he had just
dis-overed the model of the atom, so long sought after. The 'Sun'
was the fixed centre round which the electrons revolve"
"The 'Sun' was the fixed centre round which the electrons
revolve"
THE EGYPTIAN BOOK OF THE DEAD
E. A. Wallace Budge
1899
OF LIVING NIGH UNTO RA
Page
397
"And I say, 'On every road " and among (11) these millions
of years is Ra the lord, "and his path is in the fire; and
they go round about "behind him, and they go round about behind
him.' "
"and his path is in the fire; and they go round about "behind
him, and they go round about behind him.' "
"In 1913 Bohr perfected the Rutherford theory of the atom by
an early use of quantum theory. An electron moving in a circle around
the nucleus can be held in orbit by a balance between the electrostatic
force of attraction to the nuclei and the centrifugal force due
to its motion."
THE MORNING OF THE MAGICIANS
Lois Pauwels and Jacques Bergier
1963
Page 226
The 'Sun' was the fixed centre round which the electrons revolve"
THE EGYPTIAN BOOK OF THE DEAD
E. A. Wallace Budge
1899
Page 397
"and his path is in the fire; and they go round about "behind
him, and they go round about behind him.' "
A
HISTORY OF GOD
Karen Armstrong1993
UNITY THE GOD OF ISLAM
"As they converge on the Kaba,
clad in the traditional pilgrim dress that obliterates all distinctions
of race or class, they feel that they have been liberated / Page
183 / from the egotistic preoccupations of their daily lives and
been caught up into a community that has one focus and orientation.
They cry in unison; 'Here I am at your service, O al-Lah' before
they begin the circumambulations around the shrine. The essential
meaning of this rite is brought out well by the late Iranian philosopher
All Shariati:
As you circumambulate and move closer to the Kabah, you feel
like a small stream merging with a big river. Carried by a wave
you lose touch with the ground. Suddenly, you are floating, carried
on by the flood. As you approach the centre, the pressure of the
crowd squeezes you so hard that you are given a new life. You are
now part of the People; you are now a Man, alive and eternal. .
.
The Kabah is the world's sun whose
face attracts you into its orbit. You have become part of this universal
system. Circumambulating around Al-lah, you will soon forget yourself.
. . You have been transformed into a particle that is gradually
melting and disappearing. This is absolute love at its peak.".
HOW GREAT THOU ART HOW GREAT THOU ART
THEN SINGS MY SOUL MY SAVIOR GOD TO THEE
HOW GREAT THOU ART
HOW GREAT THOU ART
Page 53
"Yahweh asked: 'Whom shall I send? Who will be
our messenger?' / Page 54 / and, like Moses
before him, Isaiah immediately replied: 'Here I am! (hineni!) send
me!' The point of this vision was not to enlighten the prophet but
to give him a practical job to do. Primarily the prophet is one who
stands in God's presence but this experience of transcen-dence results
not in the imparting of knowledge - as in Buddhism- but in action.
The prophet will not be characterised by mystical illumination but
by obedience. As one might expect, the message is never easy. With
typical Semitic paradox, Yahweh told Isaiah that the people would
not accept it: he must not be dismayed when they reject God's words:
'Go and say to this people: "Hear and hear again, but do not
understand; see and see again, but do not perceive.",6 Seven
hundred years later, Jesus would quote these words when people refused
to hear his equally tough message.7 Humankind cannot bear very
much reality. The Israelites of Isaiah's day were on the brink
of war and extinction and Yahweh had no cheerful message for them:
their cities would be devastated, the countryside ravaged and the
houses emptied of their inhabitants. Isaiah would live to see the
destruction of the northern kingdom in 722 and the deportation of
the ten tribes. In 701 Sennacherib would invade Judah with a vast
Assyrian army, lay siege to forty-six of its cities and fortresses,
impale the defending officers on poles, deport about 2000 people and
imprison the Jewish king in Jerusalem 'like a bird in a cage'.8 Isaiah
had the thankless task of warning his people of these impending catastrophes:
There will be great emptiness in the
country
and, though a tenth of the people remain,
it will be stripped like a terebinth
of which, once felled, only the stock remains.9
It would not have been difficult for
an astute political observer to foresee these catastrophes. What was
chillingly original in Isaiah's message was his analysis of the situation.
The old partisan God of Moses would have cast Assyria into the role
of the enemy; the God of Isaiah saw Assyria as his instrument. It
was not Sargon II and Sennacherib who would drive the Israelites into
exile and devastate the country. It is 'Yahweh who drives the people
out'.IO '"
This was a constant
theme in the message of the prophets of / Page 55 / Axial
Age. The God of Israel had originally distinguished himself from the
pagan deities by revealing himself in concrete current events not
simply in mythology and liturgy. Now, the new prophets insisted, political
catastrophe as well as victory revealed the God who was becoming the
lord and master of history. He had all the nations in his pocket.
Assyria would come to grief in its turn simply because its kings had
not realised that they were only tools in the hand of a being greater
than themselves.11 Since Yahweh had foretold the ultimate destruc-tion
of Assyria, there was a distant hope for the future. But no Israelite
would have wanted to hear that his own people had brought political
destruction upon its own head by its short-sighted policies and exploitative
behaviour. Nobody would have been happy to hear that Yahweh had masterminded
the successful Assyrian campaigns of 722 and 701, just as he had captained
the armies of Joshua, Gideon and King David. What did he think he
was doing with the nation that was supposed to be his Chosen People?
There was no wish-fulfilment in Isaiah's depiction of Yahweh. Instead
of offering the people a panacea, Yahweh was being used to make people
confront un-welcome reality. Instead of taking refuge in the old cultic
observances which projected people back into mythical time, prophets
like Isaiah were trying to make their fellow-countrynen look the actual
events of history in the face and accept them as a terrifying dialogue
with their God.
While the God of Moses had been triumphalist, the God of Isaiah was
full of sorrow. The prophecy, as it has come down to us, begins with
a lament that is highly unflattering to the people of the covenant:
the ox and the ass know their owners, but 'Israel knows nothing, my
people understand nothing'.12 Yahweh was utterly revolted by the anima1
sacrifices in the Temple, sickened by the fat of calves, blood of
bulls and goats and the reeking blood that smoked from the holocausts.
He could not bear their festivals, New Year ceremonies and pilgrimages.
13 This would have shocked Isaiah's audience: in the Middle East these
cultic celebrations were of the essence of religion. The pagan gods
depended upon the ceremonies to renew their depleted energies; their
prestige depended in part on the magnificence of their temples. Now
Yahweh was actually saying that these things / Page 56 / were utterly
meaningless. Like other sages and philosophers in the '1 Oikumene,
Isaiah felt that exterior observance was not enough.
Israelites must discover the inner meaning of their religion. Yahweh
wanted compassion rather than sacrifice:
You may multiply your prayers,
I shall not listen.
Your hands are covered with blood,
wash, make yourselves clean.
Take your wrong-doing out of my sight.
Cease to do evil.
Learn to do good,
search for justice,
help the oppressed,
be just to the orphan,
plead for the widow.'.
The prophets had discovered for themselves
the overriding duty of compassion, which would become the
hallmark of all the major religions formed in the Axial
Age. The new ideologies that were developing in the Oikumene during
this period all insisted that the test of authenticity was that religious
experience be integrated successfuly with daily life. It was no longer
sufficient to combine the observance to the Temple and to the extra-temporal
world of myth. After enlighten-ment, a man or woman must return to
the market place and practise compassion for all living beings.
The social ideal of the prophets had been implicit in the cult of
Yahweh since Sinai: the story of the Exodus had stressed that God
was on the side of the weak and oppressed. The difference was that
now Israelites themselves were castigated as oppressors. At the time
of Isaiah's prophetic vision, two prophets were already preaching
a similar message in the chaotic northern kingdom. The first was Amos
who was no aristrocrat like Isaiah but a shepherd who had originally
lived in Tekoa in the southern kingdom. In about 752, Amos had also
been overwhelmed by a sudden imperative that had swept him to the
kingdom of Israel in the north. There he had burst into the ancient
shrine of Beth-EI and shattered the ceremonial there with a prophecy
of doom. Amaziah, the priest of Beth-El, had tried to send / Page
57 / ihim away. We can
hear the superior voice of the establishment in his pompous rebuke
to the uncouth herdsman. He naturally imagined that Amos belonged
to one of the guilds of soothsayers, who wandered round in groups
telling fortunes for a living. 'Go away, seer!' he said disdainfully.
'Get back to the land of Judah; earn your bread there, do your prophesying
there. We want no more prophesying in Beth-El; this is the royal sanctuary,
the national temple.' Unabashed, Amos drew himself to his full height
and replied scornfully that he was no guild prophet but had a direct
mandate from Yahweh: 'I was no prophet, neither did I belong to any
of the brotherhoods of prophets. I was a shepherd and looking after
sycamores: but it was Yahweh who took me from herding the flock and
Yahweh who said: "Go, prophesy to my people Israel." 'IS
SO the people ofBeth-EI did not want to hear Yahweh's message? Very
well, he had another oracle for them: their wives would be forced
on to the streets, their children slaughtered and they themselves
would die in exile, far from the land of Israel.
It was of the essence of the prophet to be solitary. Like Amos he
was on his own; he had broken with the rhythms and duties of his pasL
This was not something he had chosen but something that had happened
to him. It seemed as though he had been jerked out of the nonnal patterns
of consciousness and could no longer operate the usual controls. He
was forced to prophesy, whether he wanted to or nOL As Amos put it:
The lion roars; who can help feeling
afraid?
The Lord Yahweh speaks: who can refuse to prophesy?16
Amos had not been absorbed like the Buddha
into the selfless annihilation of nirvana but Yahweh had taken the
place of his ego and snatched him into another world. Amos was the
first of the prophets to emphasise the importance of social justice
and compassion. Like the Buddha, he was acutely aware of the agony
of suffering humanity. In Amos's oracles, Yahweh is speaking
on behalf of the oppressed, giving voice to the voiceless, impotent
suffering of the poor. In the very first line of his prophecy
as it has come down to us, Yahweh is roaring with horror from his
Temple in Jerusalem as he contemplated the misery in / Page 58 / all
the countries of the Near East, including Judah and Israel. The people
of Israel are just as bad as the goyim, the Gentiles: they might be
able to ignore the cruelty and oppression of the poor but Yahweh could
not. He noted every instance of swindling, exploitation and breathtak-
ing lack of compassion: 'Yahweh swears it by the pride of Jacob: "Never
will I forget a single thing that you have done." "7 Did
they really have the temerity to look forward to the Day of the Lord,
when Yahweh would exalt Israel and humiliate the goyim? They had a
shock coming: 'What will this Day of Yahweh mean to you? It will mean
darkness not light!"8 They thought they were God's Chosen People?
They had entirely misunderstood the nature of the covenant, which
meant responsibility not privilege: 'Listen sons of Israel,
to this oracle Yahweh speaks against you!' Amos cried, 'against the
whole family I brought out of the land of Egypt:
You alone, of all the families of the earth, have I acknowledged,
therefore it is for your sins that I mean to punish you."9
The covenant meant that all the people of Israel were God's elect
and had, therefore, to be treated decently. God did not simply intervene
in history to glorify Israel but to secure social justice. This
was his stake in history and, if need be, he would use the Assyrian
army to enforce justice in his own land.
Not surprisingly, most Israelites declined the prophet's
invitation to enter into a dialogue with Yahweh. They preferred a
less demanding religion of Cultic observance either in the Jerusalem
Temple or in the old fertility cults of Canaan. This continues to
be the case: the religion of compassion is only followed by a minority;
most religious people are content with decorous worship in synagogue,
church, temple and mosque..."
Page 99
"This is my Son, the Beloved;
he enjoys my favour Listen to him.'9"
Page 101
"During the first century CE, a
new kind of Buddhist hero emerged: the bodhisattva, who followed
the Buddha's example and put off his own nirvana, sacrificing himself
for the sake of the people. He was ready to endure rebirth in order
to rescue people in pain. As the Prajna-paramita Sutras (Sermons
on the Perfection of Wisdom), which were compiled at the end of the
first century BCE, explain, the bodhisattvas
do not wish to attain their own private
nirvana. On the contrary, they have surveyed the highly painful world
of being, and yet desirous of winning supreme enlightenment, they
do not tremble at birth-and-death. They have set out for the benefit
of the world, for the ease of the world, out of pity for the world.
They have resolved: 'We will become a shelter for the world, the world's
place of rest, the final relief of the world, islands of the world,
lights of the world, the guides of the world's means of salvation.'11
Further, the bodhisattva had acquired an infinite
source of merit, which could help the less spiritually gifted. A person
who prayed to a bodhisattva could be reborn into one of the paradises
in the Buddhist cosmology, where conditions made the attainment of
enlightenment easier.
The texts emphasise that these ideas were not to be interpreted literally.
They had nothing to do with ordinary logic or events in this world
but were merely symbols of a more elusive truth. In the early second
century CE, Nagarjuna, the philosopher who founded the Void School,
used paradox and a dialectical method to demonstrate the inadequacy
of normal conceptual language. The ultimate truths, he insisted, could
only be grasped intuitively through the mental disciplines of meditation.
Even the Buddha's teachings were conven-tional, man-made ideas that
did no justice to the reality he had tried to convey. Buddhists who
adopted this philosophy developed a belief that everything we experience
is an illusion: in the West, we would call them idealists. The Absolute,
which is the inner essence of all things, is a void, a nothing, which
has no existence in the normal sense. It was natural to identify the
void with nirvana. Since a Buddha such as / Page 102 / Gautama had
attained nirvana, it followed that in some ineffable way he had become
nirvana and was identical with the Absolute. Thus everybody who sought
nirvana was also seeking identity with the Buddhas.
It is not difficult to see that this bhakti (devotion) to the
Buddhas and the bodhisattvas was similar to the Christian devotion
to Jesus. It also made the faith accessible to more people, rather
as Paul had wished to make Judaism available to the goyim.
There had been a silnilar welling up of bhakti in Hinduism
at the same time, which centred on the figures of Shiva and Vishnu,
two of the most important Vedic deities. Yet again, popular devotion
proved stronger than the philosophical austerity of the Upanishads.
In effect, Hindus developed a Trinity: Brahman, Shiva and Vishnu were
three symbols or aspects of a single, ineffable reality.
Sometimes it would be more helpful to contemplate the mystery of God
under the aspect of Shiva, the paradoxical deity of good and evil,
fertility and asceticism, who was both creator and destroyer. In popular
legend, Shiva was also a great Yogi, so he also inspired his devotees
to transcend personal concepts of divinity by means of meditation.
Vishnu was usually kinder and more playful. He liked to show himself
to mankind in various incarnations or avatars. One of his more
famous personae was the character of Krishna, who had been born into
a noble family but was brought up as a cowherd. Popular legend loved
the stories of his dalliance with the cowgirls, which depicted God
as the Lover of the Soul. Yet when Vishnu appeared to Prince Arjuna
as Krishna in the Bhagavad-Gita, it is a terrifying experience:
I see the gods
in your body, O God,
and hordes of varied creatures:
Brahman, the cosmic creator,
on his lotos throne,
all the seers and celestial serpents.12
Everything is somehow present in the body of Krishna:
he has no beginning or end, he fills space, and includes all possible
deity: 'Howling storm gods, sun gods, bright gods and gods of ritual.
"3 He is / Page 103 / also 'man's tireless spirit', the essence
of humanity.'4
All things rush towards Krishna, as rivers roil towards the
sea or as moths fly into a blazing flame. All Arjuna can do
as he gazes at this awe-ful sight is quake and tremble, having entirely
lost his bearings.
The development of bhakti answered a deep-rooted popular need
for some kind of personal relationship with the ultimate. Having established
Brahman as utterly transcendent, there is a danger that it
could become too rarified and, like the ancient Sky God, fade from
human consciousness. The evolution of the bodhisattva ideal
in Buddhism and the avatars of Vishnu seem to represent
another stage in religious development when people insist that the
Absolute cannot be less than human. These symbolic doctrines and myths
deny that the Absolute can be expressed in only one epiphany,
however: there were numerous Buddhas and bodhisattvas
and Vishnu had a variety of avatars. These
myths also express an ideal for humanity: they show mankind enlightened
or deified, as he was meant to be."
THEN SINGS MY SOUL MY SAVIOUR GOD TO THEE
HOW GREAT THOU ART HOW GREAT THOU ART
THEN SINGS MY SOUL MY SAVIOUR GOD TO THEE
HOW GREAT THOU ART
HOW GREAT THOU ART
|