|
|
|
|
Caitlin Williams
1989
Page3
1. THE POWER
UNDER THE HILL
There was an old woman lived under the hill
And if she's not gone, she lives there still.
Traditional Rhyme
"The advent of a new phase of spirituality is upon us in the shape of the Goddess. Many people are discovering her for the first time, yet for humanity in general this is not something new but the resurgence of a once familiar deity.
The questions arise: where has the Goddess been? why has her archetype been missing for so long from our culture? These are deep questions for which there are no easy answers. The course of spiritual history is not plotted in the same way as we document political or social history; the same rules and criteria cannot be ap-plied.
The fact remains that Western humanity has been without means or access to the Divine Feminine for over a thousand years, except in many little unappreciated ways which we shall be reviewing in the following chapters.
Page 4
"This does not mean that the Goddess, in all her aspects, has been absent from us. Rather, it is we who have absented ourselves from her. She abides yet, in all her changes and transformations, like the old woman of the nursery rhyme above. She is the power under the hill to whom many have gone in praise, worship and thankfulness as well as in pain, anguish and despair. And yet, many others have never really found the door into that hill. Why not?"
Page 4 (continues)
" If we consider the religious framework of the West, this refusal to consider the possibility of the Divine Feminine is all too clear. It is partially the fault of Christianity, and its marriage to the State, which has uprooted all manifestation of the Goddess and blocked the exist- ing routes to her door.
The Judaic ethos, upon which Christianity was based, as well as Hellenistic philosophy, in whose terms much of Christianity was couched, excluded all aspects of the feminine from the divine to the human, and regarded it as an imperfect channel. When the pagan religions were effectively curtailed in AD 408, access to the Goddess became restricted. It was at about the same time that the inclusion of the Blessed Virgin Mary into the theology of the Church was brought about, although she was revered and respected as the God-bearing Mother rather than worshipped in her own right.
It is easy to apportion blame at Christianity's door, less easy to effect a remedy for the imbalance which has resulted from the wilful exclusion of the Divine Feminine from our culture. Nowadays it is possible to speak of the Goddess as a deity in her own right, but there are still many people who find such talk totally unacceptable. Their objections are that the Goddess is pagan, heathen and full of abomina- tion, and they will frequently quote the scriptures in support of their disapproval. The likelihood that her influence might be regenerative, life-enhancing or beneficial does not occur to them.
To understand the enormous problem which besets the mental at-titude of Western civilisation, we need to look at the situation as if the direct opposite were true. Suppose for a moment that the course of spiritual history was reversed. Let us imagine a fictional history in which Christianity was but one of many local cults of the Divine Masculine principle. It might, perhaps, have been localised into a series of cults in which different aspects of deity were promoted, so that there might have been a devotion to the Good Shepherd in one place, and a cult of Christ the Hanged God in another. Many different kinds of people would have perceived the Saviour in dif-ferent ways, but all would have been serious in their worship. They would have gone to their god in their need, they would have asked / Page 5 / him to bless their children, their fields and to receive them kindly after death.
Now let us suppose that a complementary series of cults began to spread and that Emperor Julian (AD 331 to 363) - or Julian the Apostate, as the Christians called him - was Emperor at that crucial time when Constantine the Great headed the great reorganisation of spiritual belief. The Emperor Julian (who would probably have also been called the Great in this fictional account) might have promoted one of these new cults to an aspect of the Goddess. In his case, this would undoubtedly have been one aspect of the Magna Mater, the Great Mother, for example, the Goddess Cybele. Suppose he had de-clared her worship the official state religion to which everyone must conform. What would have happened?
Undoubtedly there would have been resistance among those who worshipped the Divine Masculine under the form of Christ. But let us suppose that, under Julian's rule, a general abhorrence for male deities pertained and that due to certain well-placed philosophers and theologians, all cults of male deities or female deities not aligned with the worship of Cybele, were to be expunged. Such persistent and devoted worship as there had been would undoubtedly have continued secretly and perhaps been incorporated, in a disguised form, in the new dispensation. Suppose too, that only female priests were tolerated. This would have led to a hierarchy of female prelates, philosophers and theologian!:
The polarisation of deity into a prominent Divine Feminine and a recessive Divine Masculine, would have undoubtedly left its own sad marks on our culture. A cult of Cybele's sacrificed lover, Attis (who would not, of course, be accorded divine honours but merely rever-ence), would perhaps have resulted in enclosures of male, castrated devotees and be played down as being of peripheral importance by the official Goddess party line.
However, let us suppose that despite opposition and resistance, the whole of the Western world expressed at least outward support of the Divine Feminine, and that the idea of a male Divine being was both strange and abhorrent. Perhaps later in time, there would have been a subtle infiltration of the Attis cult by adherents of the cult of Christ, who would attempt to turn 'history' around and claim that God was male.
This extreme and distorted case has exactly mirrored the develop-ment of Christianity as a religious influence. I am not stating that such a progression would necessarily be entailed in a Goddess wor-shipping culture. In fact, things would doubtless be a lot less extreme / Page 6 / and much better balanced than this. I have merely given the above example to shock you into rethinking our current predicament.
For the majority of people living in the Western world in the twen-tieth century, such a being as a Goddess can barely be contemplated as having any validity or spiritual authority. Whether we were brought up as Jews, Christians or subscribe to no belief at all, all of us are influ-enced by a common mental attitude which it is very hard to shake off.
Even if we are able to rethink our position and accept the fact that all aspects of the Divine Feminine do exist in the same way that the deities of other accepted religions exist, we still have a great prob-lem. To whom do we go for experience of the Goddess? There are no recognised temples, professional priesthoods or sustained traditional practices stemming from the time when the Goddess was a spiritual influence upon the West.
Fortunately, the Goddess herself comes to answer this. Despite the immensity of these problems, the Old Woman under the hill has re-turned via many channels to help the greatest number of people find; their place in the natural laws of the Goddess.
She has come via feminism to remind the world that women have value and potential, and that feminine symbols and images have power. The Goddess has returned at the head of this movement as a meaningful symbol of womens' power.The Goddess has been used, amongst many other issues, to spear-head political reform, lesbianism, equal rights and better social con-ditions. What is more, such reforms and reappraisals have met with considerable success; the more so perhaps because of the shock factor of the women's movement. No one expects women to get up and fight, but when they do it is astounding and effective.
Feminine passivity and masculine laissez-faire are becoming so-cial attitudes of the past even as I write, although it will be a few hundred years before world-wide consciousness of women's issues is fully established. So the Goddess has been embroiled in these various issues since time began but, just because we are currently experiencing this radi-cal change in our society, it does not mean to say that the Goddess is limited to political reform or being a figurehead of the women's movement.
She has come via psychoanalysis to heal the split in the Western psyche between the head and the heart, the rational and the intuitive perception. Analysts have encouraged and explored with their clients the myths, stories and images of the Goddess to help the healing of this breach.
Page 7
The Goddess has come via the orthodox religions in subtle dis-guises and now returns, unmasked, to shake up stale forms and create movement from within. Christian feminists and women with vocations to the priesthood have brought about a whole new theology of God the Mother which is going to have interesting repercussions in the Christian world.
She has also come via the world of science, where the image and symbolism of the Greek earth goddess, Gaia, has been applied to the living earth itself. This apt symbolic naming, suggested by William Golding to the chief proponent of this theory, the scientist James Lovelock, has had shattering consequences in the West, for it has brought ecological awareness to all levels of society. Now 'green consciousness' prevails, partly because of the fact that humankind can feel more empathy with the plight of Gaia than they ever could for an inert mass of rocks and gases.
All these developments have happened within the twentieth cen-tury, which I believe many people will look back upon as a revolu- tionary time when the Goddess walked among us. What kind of myth will they tell about our time, I wonder?
Why don't you stop reading right now and write a version of that myth, pretending you are a person living several hundreds or thou- sands of years from now. Write it from your own current perception of the Goddess, even if you dca!l't yet intellectually know who She is. If you don't know how to start, begin with the Old Woman under the hill quoted at the start of this chapter - she'll help you.
Gaia, has been applied to the living earth itself
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
||||||||
|
|
|||||||||||
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
||||||||||
|
|
|
||||||||||
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
||||||||||
|
1+5 |
|||||||||||||
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
||||||||||
|
|
|
|
|
||||||||||
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
GAIA |
|
|
|
|
|
TAO |
|
|
|
|
|
SUN |
|
|
|
GAIA TAO SUN
TAO GAIA SUN WORLD 180 54 36
TAO GAIA SUN WORLD
SUN EARTH MOON 12 1+2 1+6+3
SUN MOON 57 EARTH 52
THE ELEMENTS OF THE GODDESS
Caitlin Williams
1989
Page 8
2. ADDRESSING THE GODS:
REDRESSING
THE HUMANS
Unite the male (solar) and female (lunar) energies,
Developing the method of mixing higher and lower energies,
Female assisting male, and male assisting female.
tantric instruction of Lady Yeshe Tsogyel
"Let us envisage pure formless Deity. It has no gender or definitions, it just is. The metaphorical and symbolic patterns which we apply to deity are masks for our comfort, for our limited human comprehen-sion. The God and the Goddess, the Divine Masculine and Feminine, are like the left and right hands of Deity (metaphorically speaking, of course). This demonstrates immediately how difficult it is to speak in / Page 9 / neutral, non-symbolic, language. But this is only one of many confu-sions which have arisen in our culture.
How do the natures of the Divine Feminine and the Divine Mas-culine principles differ? If we accept that they are both symbolic emanations of pure Deity, which is imageless and genderless, let us understand them under the titles: the God and the Goddess. Within this duality, unity is also understood - a fact that is readily seen in spiritual symbologies the world over. The usual image is of sexual congress between the male and female forms of Deity, though this is seldom depicted so clearly in Western iconography. The ecstatic experience of human sexuality is one which read- ily carries over into the symbology of the gods, for it is perhaps the most common - indeed, often our only - experience of non- duality.
The Eastern religions have best conceptualised this understanding in the symbolism of the Yin and Yang, where the black dot of Yin appears in the white half-circle of Yang and the white dot of Yang appears in the black half-circle of Yin. Hindus and Buddhists depict Shiva in the embrace of Shakti - the male and female emanations in actual sexual congress - in tankas (religious instructional paintings) called yabyum as a mandala for sacred contemplation: ' All the gods are one god; and all the goddesses are one goddess, and there is one initiator. '
In our discussion of the Goddess, we cannot ignore the Divine Masculine, the God, for he also has a part to play. The myths of the Goddess rarely speak of her in isolation from other deities. Very simplistically, the prime nature of the God is one of stasis: the prime nature of the Goddess is one of movement. Just as we cannot be al- ways standing still or always in motion, neither does our view of the gods remain static or ever-changing.
A kind of 'enantiadromia' is experienced in our world - that is, a succession of complementary opposites, one of which remains reces- sive while the other is dominant for one part of the cycle and then the polarities reverse. As the dominant and unchanging principle over the past two thousand years has been that of the God - a period when we have ground to ultimate stasis - now we need a strong emphasis on the Goddess to shake things up and rescue us from the stalemate into which we have unthinkingly entered. It is the nature of the Goddess never to rest, but to find the most appropriate and effective means to create. The Goddess has returned to overthrow a lot of stale notions which have been, and indeed still are, considered to be of use in our society.
Page 10
In attempting to find a thealogy for the Goddess (thea from the Greek refers to the Goddess), all kinds of problems have arisen, not least of which is the further division of the sexes. The lot of women, like that of the Goddess herself, has been one of diminished or sup-pressed potency. Television quiz games frequently try to pit men and j women against each other in tests of physical skill or intellectual dexterity, but they fail to establish the secret potentialities of men and women. Western society is like a reflection of this attitude. Women have their own strengths and skills, as do men, but the difference between these skills is neither qualitative nor quantitative - it is complementary.
The complementary abilities of any species are easily discerned by the most amateur naturalist. The adaptive nature of humankind is also, fairly obvious. We have seen what are considered to be natural func-tions of one sex become the province of the other sex, for example during the First World War, where women proved to be extremely ca-pable of driving motor vehicles, farming, mining and a variety of other jobs which had hitherto been considered to be suitable for men only.
Here the complementary and adaptive qualities of humankind were manifesting themselves quite naturally - if there is a dearth of men, women must fulfil the need. Twentieth century society has shown that women can, and do, perform all kinds of functions which only a hundred years ago were considered too onerous or unsuitable for them.
There is nothing more irritating than to be pigeon-holed as a func-tion. When strangers ask you, 'what do you do?' they usually mean 'where can I file you?' Women have been filed under 'children' and 'home' for a long, long time, and are likely to appear under this head-ing for an indefinite period as, despite the indisputable fact that as a species we may adapt almost endlessly, it is clear that men are never going to bear children, only father them. However, women are capable of many other activities as well.
During the raising of feminine consciousness in the middle part of the twentieth century, men have come under increasing attack, being perceived as aggressors and heavy-handed patriarchs, the full burden of responsibility for female suppression being placed on their shoul- ders. Some men have responded sensitively to these accusations and tried to find ways of redress. Being born a man has begun to be seen, in some circles, as an ultimate misfortune!
Just for a moment, stop and consider what your life to date would have been like if you had been born into a different gender, race or spe-cies. If you can really empathise sufficiently to identify yourself with a gender, race or species which you consciously or unconsciously / Page 11 / dislike, you will immediately see that life cannot proceed along these lines of imbalance, nor can one section of society be expected to bear the responsibility for karmic debts. Our dualistic upbringing prompts us to polarise everything into the categories: ourselves and our opin- ions are considered to be good, and those that we dislike or disagree with are bad. Whether you see feminism as the hand of the Goddess setting things in balance or else as a load of hysterical women getting excited about nothing, it has undeniably made its impact. It is for us to be sensitive and aware of each other as human beings first of all, and to allow love and consideration to enter into every relationship. For that is the love which the Goddess brings: she despises no part of her creation.
Men do not need to go cap in hand either to women or to the God-dess, they just need to accord each due respect. For men can have their own relationship with the Goddess, just as women do. It seems, to date, that women have had all the fun getting to know the Goddess and finding out about how they relate to her. They have workshops and women's mystery days, menstrual seminars and fire-festival pic-nics - all of which are intense, uproarious, and Dionysian. If women return from such events intoxicated with their own power, it should be regarded, on one level, as the equivalent of a man returning from the pub where he's had a great time with his mates. These kind of celebrations of womanhood have not been available for many hun- dreds of years in the West: so men should consider how they would feel after that time! ,
Given the feminist climate, a lot of men have been dissuaded from too much in-depth exploration of the Goddess on their own because she has seemed to belong primarily to women. But this need not be the case. The heart of the Goddess is a temple to which we need only walk along the path leading from our own heart. If desire speeds you towards the Goddess, follow your thought.
Some people seem to imagine that woman equals Goddess. This confusion has arisen over a long period, although it is really a ques-tion of metaphor.
The manner in which we understand the gods is complex, using a symbolic language of the imagination which unfortunately is very often misinterpreted and applied literally. For example, the Goddess is not the earth, although the earth may be a very good image with which to represent her.
However we like to see her, the Goddess is not a person, although we may visualise her in one of her many anthropomorphic images. The earliest primal peoples of prehistory made few representations / Page 12 / of the gods, but the Goddess is clearly visible as the Mother, her fecund form bursting with life. Other peoples saw her as the land itself, venerating certain land-features such as hills, stream and lakes as if they were the Goddess.
The Goddess is (like) the earth, we may say. But soon the simile is dropped and becomes a metaphor which we readily accept. In this book, I have attempted to keep the symbolic channels very obvious so that we remain alert to the difficulties of careless thinking.
The Goddess is primarily a spiritual channel reaching down into our soul. We apply the pronoun 'she' to what is appreciably a Divine Feminine stream of wisdom. Because the pronoun and images are female, this does not automatically empower all women everywhere to become or act like goddesses. People of all kinds have been turning to her for help on all levels since the beginning of time. The Goddess is not a woman, although a woman's form is one of the many garments she may choose to wear.
Our confused and dualistic society has mistaken the way of the Goddess as being only appropriate for women. This shows a confu- sion of levels and polarities which we must try and get straight at the outset. The old symbolic trap awaits those who venerate the Goddess in the same way that it did for those who venerated the Divine Mas- culine: God is God, not man; Goddess is Goddess, not woman.
In The Western Way: The Hermetic Tradition66 I explained how it is a mistake to think that only women can mediate the Divine Femi-nine, and only men can mediate the Divine Masculine. Mediation is a technical term for the reception and transmission of an energy, in this case, divine energy. You probably know many people who are natural mediators of different energies: that is, they are tuned to the archetypes which typify their own innate abilities. For example, my late aunt was the very soul of sensitivity and I always used to think of her as the mediator of Iris, the messenger of the Greek Goddess Hera, who often had to undertake difficult missions. I also have a friend who is very obviously the mediator of Minerva, the Goddess of wisdom, although he might seem to be of the 'wrong' gender to many.
The traditional esoteric teaching on this matter is unequivocal: there are deities and there are mediators. We can work with any- one who is appropriate for us. In esoteric groups who actively use god-forms in their rituals, it is indeed normal to cast a man as a male god-form and a woman as a female one, but there are mighty excep- tions to this rule when, from natural ability or as a training exercise, a man is cast, for example, as the Goddess Hathor or a woman as the God Enlil.
Page 13
In the last analysis.. it is not the form which matters, but the energy or power being mediated. Energies, by nature, have no gender: love, strength, insight, justice or protection being neither more nor less suitable to men than to women."
MAGIKALALPHABETZ
NUMERICALMETAMORPHOSIS
|
|
GODDESS + GOD |
|
|
|
GODDESS + GOD |
|
|
|
|
|
GODDESS |
|
|
|
|
|
GOD |
|
|
|
|
|
|
|
|
|
|
GODDESS |
|
|
|
|
|
GOD |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
GODDESS |
|
|
|
|
|
GOD |
|
|
|
|
|
WOMAN |
|
|
|
|
|
MAN |
|
|
|
|
|
ANIMUS |
|
|
|
|
|
ANIMA |
|
|
|
THE ELEMENTS OF THE GODDESS
Caitlin Williams
1989
Page
13
" DIVINE LEVEL
Goddess God
ARCHETYPAL LEVEL
Animus Anima
HUMAN LEVEL
woman - Man
The Divine. Archetypal and Human Polarities ( source diagram omitted)
"As this diagram shows, the manner in which we perceive and mediate the energies of Goddess and God are simple, yet subtle. Each level has its balanced partnership making up a whole. God and Goddess make up the divine level. Woman and Man constitute the Human level. While inbetween are the trans personal daimons of anima and animus making up the Archetypal level. I have borrowed the words anima and animus from Jungian psychology as convenient terms for this explanation. The Greeks called the beings of this archetypal level daimons, meaning indwelling spirits who help and inspire us. A man has an anima, conceived of as an ideal inner woman. A woman has an animus, conceived of as an ideal inner man. These twin images haunt our imagination and often make our love-lives incredibly tortuous until we realise that these daimons will never become physical realities 60 They are messengers between the divine realms and the human levels of our experience.
The dynamics of this diagram show the complex relationships which we can have with the gods and with each other. A man can relate to a woman on a physical level, to the Divine Masculine on a spiritual level, and via his anima he can relate to the Goddess; or he can perceive the Goddess more subtly through a woman. A woman can relate physically to a man, directly and spiritually to the Goddess, and she can perceive the features of the God through her animus; or indeed by relationship with a man.
Of course, the esoteric pathologies of homosexual men-and women are more varied and do not always conform to this heterosexual mod-el. Homosexuality has never been despised within the mysteries of / Page 14 / the Goddess where Divine Feminine and Masculine powers have been internally balanced. The androgynous or transsexual nature of esoteric mediation has often been recognised as a particularly potent basis for a shamanic vocation.l0l
There is also the question of approach: do men and women ap.. proach the Goddess in different ways? Historical testimony witnesses that they surely do. Separate cults of the Goddess for men and women were certainly part of the ancient world at different times. The cult of the Roman Goddess Bona Dea was administered by Vestal Virgins and attended solely by women. So carefully were these mysteries guarded that no one today has any idea of what they really involved. In con-trast, the cult of the Thracian Goddess Cybele, though it had female as well as male priests, was mainly typified by its ecstatic priesthood, the galloi, who castrated themselves in honour of the Goddess. This cult is a prime example of how the view that 'all souls are feminine to the Supreme Reality' has a tendency to become manifest.
Whatever public ritual or cult activity we choose to engage in today, there are still distinctly different approaches to the Divine Feminine. As we saw in the previous diagram, women have a direct and familiar association with the Goddess; for men, the Goddess is more awesome and less immediately approachable. Women have the support of mythic symbolism which associates their life cycle with that of the phases of the moon, and the corresponding phases or aspects of the Goddess. These aspects usually defined as Maiden, Mother and Crone, have been outlined in many books, courses and workshops and for many women they represent the valid basis of a whole thealogy which is practically and personally applicable.99
This understanding was current even in Pythagoras' day: 'Women give to each successive stage of their life the same name as a god; they call the unmarried woman Maiden (Kore) , the woman given in marriage to a man Bride (Nymphe), her who has borne children Mother (Meter) and her who has borne children's children Grand- mother (Maia).' If we reverse this statement we find, of course, that many of the Goddess' titles derive from the life cycle of women. Yet women may be of any age and still mediate the different qualities or aspects of the Goddess during each stage within their life cycle.
Men, however, clearly cannot operate experientially in the same way, and therefore a different approach is necessary. As outlined in the diagram, men have a direct line to the Divine Masculine but they also stand in dynamic relationship to the Goddess. The Divine Feminine is focused through the burning glass of the anima. If a man can disentangle this archetypal level from the human level, and not / Page 15 / project the anima upon a physical woman, he can associate with the Goddess via this route.
In the ancient mysteries, this understanding was fully utilised and the male initiate was paired with a priestess who taught him through all the levels. An account of such a training is partially expounded in Dion Fortune's novels The Sea Priestess and Moon Magic. Today such a training scheme is virtually impossible for not only are there insufficient fully trained priestesses, but moral values have taken a mighty shift since ancient times. The esoteric teaching on this prob-lem of approach is clearly imparted in the essay, 'The Worship of Isis', in Dion Fortune's Aspects of Occultism:
Each woman is a priestess of the Goddess. She is the potent queen of the underworld, whose kisses magnetize and give life. In the inner she is all-potent, she is the fertiliser. She causeth the male to create, for without desire, life goes not forth.
Man should not be for ever potent, but lie latent in the arms of Persephone, surrending himself. Then she who was dark and cold as outer space before the creative Word, is made queen of the underworld, crowned by his surrender, and her kisses become potent upon his lips.28
The understanding which lies at the heart of this teaching is a hard one for some men to accept: that the Goddess and her priestessly representatives are in a position of power, that the time has come to listen to the Goddess' wisdom and to learn from her.
Men experience the Goddess through their creative side. She makes manifest their ideas by animating their dormant creativity. There is a strong sense of ebb and flow about these energies which give men an experience of the cyclical nature of the feminine menstrual cycle. This kind of relationship is rarely recognised for what it is, yet all men can discover and welcome this experience. Although the effect of the Goddess upon a man is less immediately physical than in a woman, it is nonetheless potent."
In Part 2, I have presented a method of approach which is equally workable by both men and women, and which does not conflict with any existing methods of approach, but which can be synthesised with them.
Page 20
"The goddess will not necessarily involve herself in her
second coming with the same activities she has undertaken in past
or current goddess religions. She may, but she may also manifest solutions
for totally new problems.
'Hindu Female Deities as a Resource for the Contemporary Redisovery of the Goddess'
Rita M. Gross
There are many real problems for seekers of the Goddess' wisdom which are seldom addressed because the Goddess is such a new concept to many people. and because there are currently few opportu-nities to learn from or train with people who do have experience of the Goddess. In this section, we will look searchingly at Goddess spirituality and attempt to define some of those problems.
There are many ways in which the Goddess is returning to our world, but every one of these depends very urgently on how we visualise her and what kind of response we activate as a result of this. The re-formation of the Goddess amongst us will depend upon what we think and feel about her, for we stand at an important crossroads in human comprehension of the divine.
lfwe look at the history of spiritual concepts we see that two kinds of spiritual expression result: an esoteric and an exoteric response. Exo- teric spirituality represents the basic common denominator of accepted belief; it operates with a limited, often narrow. set of guide-lines and images. The greater part of spiritually-operative people practise the / Page 21 / exoteric side of their belief: they go to church or synagogue but they are not generally involved in the more mystical side of spiritual practice. They rarely stray beyond vocal and petitionary prayer and regard meditation or deeper spiritual commitment as the task of professionals. Exoteric practitioners operate from the standpoint that they are separate from their deity.
Esoteric spirituality, on the other hand, represents the mystical understanding of belief; it operates from the inside outwards, and is at home in all of the many levels of its images and concepts. Within every spiritual tradition, esoteric practitioners constitute a small percent- age of believers. These esoteric people may include mystics of deep insights, saints or those whose lives reflect in the everyday world the blessedness of their spiritual source. For esoteric practitioners, there is little or no division between themselves and their deity.
We are currently seeing an unfortunate rise in spiritual funda-mentalism throughout the world which suppresses the esoteric and mystical understanding of belief, and frequently warps mysticism for political ends. Esoteric practice is likewise considered of little worth, and the spiritual forms (number of prayers said, number of services attended and so on) are even more rigidly defined.
If you think that the spiritual problems of the world have littleto do with the Goddess, then you are wrong. A fuller appreciation of the Divine Feminine in many forms is breaking through every level of life and it is already possible to see the same kind of development we have just described. We have Goddess religion, Goddess mystics, Goddess believers and, may she help us, Goddess fundamentalists too!
This is also clearly manifest in some contemporary approaches to the Goddess, where the image of the almighty patriarchal Jehovah has been the model for a vengeful matriarchal Mother Goddess. While it is un-likely that the full range of the Goddess' powers could ever operate via such intolerant models as this, it is worth bearing in mind that the kind of forms, images and concepts which we create concerning the God-dess will have significant effect upon future generations. It is up to us to avoid bequeathing the worst of the spiritual legacy which we inher- ited to our own children. This leads us on to another problem which faces us: in what spirit do we set out to bring about the second com-ing of the Goddess? Is our existing spiritual framework wide enough to encompass the Goddess, or are we expected to start from scratch?
Even though our spiritual conditioning may be of a specific nature, for example Christian or Jewish, this should not be a barrier to our progress just because we are struggling to throwaway one set of ideas and take on another. We must understand that it is not possible to / Page 22 / make a clean break between spiritual traditions and that the spiritual imprinting of our childhood need not work against us.
I believe that the problems which are encountered during this first spiritual contact with the Goddess are often overlooked. At this criti-cal moment, whenwe seek to revise our spirituality, our expectations are very high. Unfertuliately, our corresponding spiritual resources are also limited. Without clear guidance, it is often impossible to proceed with any confidence. It is like learning to swim in deep water without an instructor. We must remember that it is permissible to wear water-wings! While there are many who have learned to swim by dint of throwing themselves in the deep end, far more have sunk without trace.
If you are a devotee of an orthodox religion at heart or have the preconditioning of a tradition you have abandoned, the Divine Femi- nine - whether you see her as the Goddess or not - does not require you to jettison your current beliefs or your spiritual training. It is easier for spiritual energy to pass along already existent channels than it is for it to pass through a rock face which you are in the process of mining. But spiritual energy, like water. soon wears its own channels and however you venerate the Goddess. new ways will open up.
The discipline of various spiritual traditions provides scaffolding on which the seeker learns to move about. If you have never moved off that scaffolding into the divine space which it encloses, you may well need to dismantle it in order to set up a fresh structure. If, however. you are already confident within the diviine vastness you will not need me to tell you that the Goddess is already there.
While some aspects of other spiritual traditions can be helpful, mono-theist models of orthodox religion are not the best basis on which to found an understanding of the Goddess. One of the main problems for the Westerner wishing to venerate the Goddess is that the West does not comprehend a deity who has several aspects, or even allow a polarised pair of Divine Feminine and Divine Masculine deities.
Aspectual deity is a part of Eastern tradition. We see its manifesta-tion in Hinduism, for example, where godhead itself is formed of three functional powers: Creator, Preserver and Destroyer in the persons of Brahma, Vishnu and Shiva and their polarised consorts, Sarasvati. Lakshmi and Parvati. Mystical Christianity itself retains traces of aspectual deity - although theologians would hardly agree with this definition - in the persons of the saints. Even the doctrine of the Trinity - God as Father, Son and Holy Spirit - which stands at the centre of Christian belief, gives us an idea of how the Western tradi-tion has attempted to gloss over the older pagan understandings.
Monotheism is not an understanding that is natural to human-kind. Even within mystical Islam. Allah has a hundred names and / Page 23 / 'according to Shah Ni 'matullah Wali, the four angels Gabriel, Michael, Seraphiel and Azrael correspond to the four aspects of the name Allah. The four letters ALL H correspond to the mystic's Heart, Intel-lect, Spirit and Soul'.5"
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
ADDED TO ALL MULTIPLIED IN ABUNDANCESHARED BY EVERYTHING
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
THE ELEMENTS OF THE GODDESS
Caitlin Williams
1989
"As we discovered earlier, the Goddess cannot be fully understood under one specific image for she permeates the whole creation. If we approach her from just one standpoint we teeter on the brink of making her in our image, or of limiting her to a particular set of symbols. For though we speak of the Divine Feminine as 'the Goddess', we should really be finding her in many different ways, through spontaneous metaphors which arise in our own experience, and in many aspects both known and unknown.
Our expectations of the Goddess will necessarily derive from the kind of mythic framework or story in which we work. We cannot expect, however, that every image, every aspect of the Goddess will be equally valid for our contemporary condition. Some are going to be more useful than others, but the fact that there is more than one set of images soon becomes obvious.
We may find it hard to approach the Goddess in any meaningful way because we just don't know how to begin, or because we never had any kind of spiritual training. People who proceed from this basis are perhaps the most fortunate, although they may also feel themselves to be the most disadvantaged. They have no previous models to reconcile or reject, but neither have they yet learnt any skilful methods. I hope that the last part of this book and the ensuing exercises will help them to find a practical wisdom which is both adaptable and supportive.
One of the prime questions which we all encounter is: 'where does the Goddess fit into things?' We sometimes lack any real sense of the Goddess because she has no immediate cosmology, mythology, or thealogy. Yet, we live in a time which is going to supply these, either by redefinition of ancient or existing models, or by dint of sheer spir-itual contact with the Goddess herself. Until that time, however, we must find our own. While our belief in the existence of the Goddess may seem the most important thing at this stage, there may still be worries about her origins, her nature, her acts and so on. Some parts of our mind may be perturbed that the Goddess is 'a new thing'; we may wonder whether we are subscribing to a concept which has been re-invented and re-invested with meaning.
These are valid concerns which should serve to keep us ever alert to the fact that the Goddess is reappearing in many new ways, often using people or movements whom we personally dislike in order to establish herself in the living world once more. However, the fact that the God- / Page 24 / dess has never left us, but that we have ignored her, is more to the point. There is a Yoruba proverb that says: 'Where there are no people, there is no divinity'. The weight and authority which existing deities and religious traditions carry is built up over hundreds of years of practice and belief. We live in a time when the revisioning of Goddess spirituality is already taking place. Our role is to find the most effective methods of co-operating with her in order to establish a strong and supportive tradition.
Some may enquire, along with D. L. Carmody, 'whether the God-dess does not represent an intellectual regression, for all that she may represent an emotional advance?' The old dualistic notions which see the Goddess as fickle, unstable and the product of a corrupt pagan world are hard to shift. The only answer to this is to find out to what degree our society is willing to change. For radical change is necessary if we are truly afraid of losing our intellectual superiority over creation at the cost of fostering the compassion of the Goddess.
In all these fears and anxieties about spiritual error and orientation, it is important to establish one ground rule: the prime directive of the Goddess, as with all the forms of deity, is that she is neither good nor evil. Deity is a power, an energy, a force. The Goddess may appear in wrathful or challenging forms, but these should not be considered as hostile. She is the kernel of truth at the heart of everything and if she appears in challenging forms to you, look more deeply, considering why this may be so. Many of those who venerate the Goddess are unhappy about her supposedly dark aspects because they dualistically associate 'dark' with 'evil '. In order to save her child about to do something dangerous or silly, a mother will get angry, shout or scream, but this doesn't mean to say that she loves her child any less.
The old, outworn, dualistic concept of the Goddess as cruel and ca-pricious must be viewed for what it is: a reflection of our shadow-side, a terrible polarisation of social responsibility with which women have been burdened as a sex. The reverse image of the Goddess as all sweetness and light is likewise a dubious model on which to build. The Goddess has dynamic strength and transformative wisdom as well as enfolding compassion.
The Goddess stands at the heart of life, death and further existence and she will assume the forms which are most appropriate in her deal-ings with our world. If you are prepared to discover these forms, you will become an instrument of her second coming, a mediator of her compassion both in your own time cycle and in the aeons waiting to be born of her womb."
ISISIS THAT THAT THAT ISISIS
THAT
LOVING CREATIVE INTELLIGENT CONSCIOUSNESS OF THE SUPREME MAKER
ALWAYS
DOES THE RIGHT THING
BY
THE
ALL OF THE ALL
AND
SUNDRY
OF
ITS
HOLY
MANIFESTATIONS
THE ELEMENTS OF THE GODDESS
Caitlin Williams
1989
Page 27
CONSTELLA TION
"Those who call upon Isis in faith claim that they do indeed behold her in her manifold epiphanies"
Oxyrhynchus Litany
"In this part of the book, we begin to outline the shape of the Goddess, calling upon our mental and visual powers to help us comprehend the incomprehensible. In using any image, glyph or diagram to describe the Goddess, we are using what is little more than a crutch that helps us to get along until we can walk on our own feet by the light of indwelling wisdom. Until that shines from within us, regard what follows as a theoretical cosmology of the Goddess, a working model, and no more.
The Goddess is composed of many aspects: she is as many-faced as a jewel. Her manifestations are so various that there is no universal language or symbology which can adequately clothe her power. We are going to try to find a common language in this section so that, regardless of mythology, cultural conditioning, education or the lack of it, the Goddess will shine her impartial light upon us all.
Page28
Visualise far above you, a distant source of light which shines like a great star in the darkness. As it shimmers above you, the star seems to spin, sending off a catherine wheel of sparks. It is as though the star has sent nine satellites of itself down through the night sky, which hang perfectly constellated below the central star, yet millions of miles above your head.
Feel the intensity of light which the star and its satellite constella-tion beams down upon you. You are experiencing the full illumin- ation of the Goddess in a visualised image, for the central star is none other than the Goddess as the Shaper of All, the originator of all things, and the ninefold constellation shining below the star are her Ninefold Aspects.
Imagine that you are looking directly above at the shape that this makes (see Fig.1).
The star which is the Shaper of All has nine aspects, each of which has a function. Very basically expressed, they work in this way:
1. THE ENERGISER gets things moving.
2. THE MEASURER defines the limits./ Page 29 /
3. THE PROTECTOR guards those limits.
4. THE INITIATOR deepens experience, re-creating things.
5. THE CHALLENGER opposes and questions in order to get things growing, but also destroys what is stale and outworn.
6. THE DELIVERER brings liberation.
7. THE WEAVER makes connections.
8. THE PRESERVER feeds and nourishes.
9. THE EMPOWERER brings wisdom.
To give us some notion of the way in which these aspects appear, I have enumerated below the many aspects of Mary, the Blessed Virgin. While some may consider this either blasphemous or inappropriate to a study of the Goddess, Mary is a valid form in which the Divine Feminine has been appearing continuously since the Goddess was last officially venerated in the West and this makes her a valuable link with our heritage. Even if one is not Christian, these aspects of Mary are sufficiently part of the living Western tradition for most people to understand.
Both Mary and the Egyptian Goddess Isis are linked by sympathetic cords of story and circumstance, some of which we will be discovering as we proceed through the Temple of Light. They are both helpful to us, for they portray the full range of aspects which we will be encountering in the following pages. Because they are both well-known and established forms of the Divine Feminine (regardless of the official Christian view), they show us a coherent pattern."
|
|
ISIS |
|
|
|
||
|
|
MARY |
|
|
|
||
|
|
|
|
|
|||
|
|
|
|
|
|||
|
|
|
|
|
|
|
JOSEPH |
|
|
|
||
|
|
OSIRIS |
|
|
|
||
|
|
|
|
|
|||
|
|
|
|
|
|||
|
12 |
|
|
|
|
|
ISIS |
|
|
|
||
|
|
MARY |
|
|
|
||
|
|
JOSEPH |
|
|
|
||
|
|
OSIRIS |
|
|
|
|
|
ISIS |
|
|
|
||
|
|
MARY |
|
|
|
||
|
|
JOSEPH |
|
|
|
||
|
|
OSIRIS |
|
|
|
||
|
|
HORUS |
|
|
|
||
|
|
CHRIST |
|
|
|
|
|
RA |
|
|
|
||
|
|
ISIS |
|
|
|
||
|
|
MARY |
|
|
|
||
|
|
JOSEPH |
|
|
|
||
|
|
OSIRIS |
|
|
|
||
|
|
HORUS |
|
|
|
||
|
|
CHRIST |
|
|
|
|
|
ISIS |
|
|
|
||
|
|
MARY |
|
|
|
||
|
|
HORUS |
|
|
|
||
|
|
CHRIST |
|
|
|
|
|
JOSEPH |
|
|
|
||
|
|
OSIRIS |
|
|
|
||
|
|
HORUS |
|
|
|
||
|
|
CHRIST |
|
|
|
|
|
HORUS |
|
|
|
|
|
CHRIST |
|
|
|
|
|
HORUS |
|
|
|
|
|
CHRIST |
|
|
|
|
|
JESUS |
|
|
|
|
|
CHRIST |
|
|
|
|
|
JESUS |
|
|
|
|
|
|
|
|
|
|
|
1+5+1 |
|||
|
|
|
|
OSIRIS |
|
|
|
||
|
|
HORUS |
|
|
|
||
|
|
|
|
|
|
THAT GHOST THAT HOST THAT HOLY GHOST
GODS HOLY GHOST
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|||||||||||||||||
|
1+5 |
1+5 |
1+9 |
|||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|||||||||||||||||
|
|
|||||||||||||||||||||||
|
|
|||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|||||||||||||||||||||
|
|
|
|
|||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
PARACLETE |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
NINE |
||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
HURRAH FOR RA FOR RA HURRAH
9
NINE
NINE 9 NINE
N9NE I N9NE
THE EYES OF RA ATUM
9 1 1 2 3 4
ISISIS THAT I THAT ISISIS
OSIRIS IS THAT I THAT IS OSIRIS
SIRIUS IS THAT I THAT IS SIRIUS
|
|
SORROW |
|
|
|
SORROW
MIN DOTH DREAM WHAT DOTH MIN MEAN
THE
DREAM
ISISIS
LOVE
|
|
SORROW |
|
|
|
|
|
LOVE |
|
|
|
|
|
|
|
|
|
|
|
SORROW |
|
|
|
|
|
LOVE |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
3 + 4 + 5 + 6 = 18 1 + 8 = 9
3 x 4 x 5 x 6 = 360 3 + 6 = 9
|
|
|
|
|
||||||||||
|
|
|
|
|
||||||||||
|
1+5 |
|||||||||||||
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|||||||||||
|
|
|
|
|||||||||||
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
3 + 6 + 4 + 5
3 + 4 + 5 + 6
1 + 2 + 3 + 4 + 5 + 6
|
|
|
|
|
|
||
|
|
|
|
|
|
||
|
|
|
|
|
|
||
|
|
|
|
|
|||
|
|
|
|
|
|||
|
|
|
|
|
|||
|
|
|
|
||||
|
|
|
|
|
1 + 2 + 3 + 4 + 5 + 6 = 21 2 + 1 = 3
1 x 2 x 3 x 4 x 5 x 6 = 720 7 + 2 + 0 = 9
|
JOSEPH |
|
7 |
|
||
|
JESUS |
|
7 |
|
||
|
MARY |
|
7 |
|
3 + 4 + 5 = 12 1 + 2 = 3
3 x 4 x 5 = 60 6 + 0 = 6
THE ELEMENTS OF THE
GODDESS
Caitlin Williams
1989
Page 29
"SHAPER OF ALL: Within medieval tradition there are many statues of the kind called Vierge Ouvrante. These represent the Blessed Virgin as a wooden statue, the front of her body opening, like a pair of doors, to reveal the Trinity inside her, so that God the Father, Son and Holy Spirit appear to have originated from her substance.
ENERGISER: At the wedding of Cana, Mary is the one responsible for the manifestation of her son's first public ministry. She points out that the wine has run out and asks him to accomplish the miracle of turning water into wine.
Page 30
MEASURER: According to the non-canonical Proto-Evangelium, Mary and her companions are chosen to weave the new veil for the temple. Lots are cast, and she draws the red and purple - the royal " colours - indicative of her destiny.
PROTECTOR: The most common representation of Mary as Protector is under her title of Mater Misericordia, which shows her holding out her mantle under which shelter her suppliants. She shows herself as Protector also in the flight into Egypt, when she escapes with her son and St Joseph from Herod's soldiers.
INITIATOR: As the Virgin of the Nativity, Mary shows herself as Initiator, that is she bestows on Jesus her own mortality, teaching him its ways, in order to bring about the Redemption.
CHALLENGER.: A little-known folk-hymn, The Bitter Withy, which draws upon a Gnostic tradition, tells how Jesus was taunted by rich men's children for his humble birth in a stable. In retaliation he dem-onstrated his superior abilities by making a bridge out of sunlight over which the children ran and drowned. The consequence of this was:
And placed him across her knee.
And with a bunch of green withy twigs
She gave him lashes three.
This unpopular face of Mary also emerges in her many apparitions over the last hundred years in which she has admonished sinners and called upon all people to live better lives.
DELIVERER: Although the doctrine of Mary as Co-Redemptrix has long been discussed, it has never been officially ratified by the Church. As the Virgin of the Annunciation, Mary assents to being the mother of Jesus, an action which is seen as redemptive on behalf of all humanity.
WEAVER: There are many apocryphal legends in which Mary demon-strates magical powers. The aspect of Weaver is well represented by the many statues of the Black Virgin throughout the world, many of which are deemed to be wonder-working.
PRESERVER: Mary sustains and nourishes the natural order. Her many shrines, such as at Lourdes, testify to her continuing role of Preserver:
EMPOWERER: As Virgin of the Apocalypse, Mary is depicted as clothed with the sun and with the moon under her feet. She is shown / Page 31 / as the great Empowerer, whose wisdom is her gift, both to her son and to all living beings.
Similarly, in Hindu belief we find the concept of the Dasha-Mahavidyas, or the Ten Great Wisdoms, which likewise correspond to the aspects of the Goddess. They appear as ten wrathful or terrible aspects, forms which people in the West are unused to appreciating as positive or beneficial."
YRAMMARYMARYYRAM
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
169 |
1+6+9 |
|
|
1+6 |
|
|
|
|||
|
|
|
|
|
|
|
|
|
||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
16 |
1+6 |
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
1+6 |
|
SEVEN |
|
|||||||||||||
|
|
|
|
|
||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
||||||||||||||||||||||
|
1+4 |
||||||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
169 |
1+6+9 |
|
|
1+6 |
|
|
|
|
|||
|
|
|
|
|
|
|
|
||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
16 |
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
||||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
1+6 |
|
SEVEN |
|
||||||||||||||
|
|
|
|
||||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
7 |
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
4 x1 x 9 = 36 x 7 = 252
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
1+8 |
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|||||||||||||
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
SEVEN |
|
|
|
|
|
|
|||||||||||||||
|
|
|
|
|
|
|
1+8 |
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
SEVEN |
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
||||||||||||||||
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
2+5 |
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
||||||||||||||||
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
2+5 |
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
2+5 |
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
||||||||||||||||
|
|
|||||||||||||||||||||
|
|
|||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
1 |
||
|
|
|
|
|
|
|
||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|||||||||||||||||
|
|
|
|
|
|
|
||||||||||||||||
|
|
|
|
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
MARYYRAMMARYMARYYRAM
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
11 |
1+1 |
|
|
|
|
|||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
10 |
1+0 |
|
|
|
|
|||||
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|||||||||||||||||||||||||
|
|
|
|||||||||||||||||||||||||
|
|
||||||||||||||||||||||||||
|
|
|
|||||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
|
|
||||||||||||||||||
|
|
|
|||||||||||||||||||||||||
|
|
|
|||||||||||||||||||||||||
|
|
|
|||||||||||||||||||||||||
|
7+3 |
5+4 |
|||||||||||||||||||||||||
|
|
|
|||||||||||||||||||||||||
|
|
||||||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
1 |
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
10 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
21 |
18 |
|
19 |
|
|
|
|
|
|
|
|
1+5+3 |
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
||||||||||||||||||||||||
|
|
|
||||||||||||||||||||||||
|
|
|||||||||||||||||||||||||
|
|
|
||||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
143 |
1+4+3 |
|
|
EIGHT |
|
|||||||||||||||||
|
|
|
|
|
|
1+0 |
|
|
|
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||||
|
|
|
||||||||||||||||||||||||
|
|
|
|
|
||||||||||||||||||||||
|
|
|
||||||||||||||||||||||||
|
|
|
||||||||||||||||||||||||
|
|
|
||||||||||||||||||||||||
|
9+9 |
5+4 |
||||||||||||||||||||||||
|
|
|
||||||||||||||||||||||||
|
|
|||||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
WHO ARE YOU GOD ?
I
AM
THAT LOVE THAT
ISISIS
I
AM
LOVE PUREST LOVE
YOU ARE
ME
THE
SUFFERING
CHILDREN OF MY TEARS
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
SOTHIS
SO THIS IS
ISISISTHISTHISISISIS
I
CLOSED MY EYES DREW BACK THE CURTAIN TO SEE FOR CERTAIN WHAT
I THOUGHT I
KNEW
JOSEPHANDHISAMAZINGTECHNICOLOURDREAMCOAT
ZAZAZAZAZAZAZAZAZA
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
S I R I U S O S I R I S I S I S I R I S
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
OSIRIS |
|
|
|
|
|
ISIS |
|
|
|
|
|
|
|
|
|
|
|
1+4+5 |
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
||
|
|
|
|
|
|
|
|
SOTHIS |
|
|
|
|
|
SOTHIS |
|
|
|
|
|
SIRIUS |
|
|
|
|
|
OSIRIS |
|
|
|
|
|
ORION |
|
|
|
|
|
|
|
|
|
|
|
|
1+6 |
||
|
|
|
|
|
|
ISIS |
|
|
|
|
|
SIRIUS |
|
|
|
|
|
|
|
|
|
|
1+0 |
|
|
|
|
|
|
|
|
||
|
|
|
|
|
ISIS |
|
28 |
|
|
|
0SIRIS |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|||
|
|
|
|
|
|
|
|
IRIS |
|
28 |
|
|
|
0SIRIS |
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
||
|
|
|
|
|
|
|
|
OSIRIS |
|
|
|
|
|
ORION |
|
|
|
|
|
ISIS |
|
|
|
|
|
SIRIUS |
|
|
|
|
|
IRIS |
55 |
28 |
|
|
|
SIRIUS |
|
|
|
|
|
IRIS |
|
|
|
|
|
ISIS |
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
||
|
|
||||
|
|
|
|
|
SOTHISOSIRISISIRIS
|
|
IRIS |
|
|
|
|
|
ISIS |
|
|
|
IRIS IS THAT I THAT ISISIS THAT I THAT IS IRIS
EYESEYESEYESEYESEYESEYESEYESEYESEYES
EYES
5 + 25 + 5 + 19
ISISIS
54
5+4
SOCRITIASANALYZE
SOCRITICIZE
THE GOLDEN THREAD
Jean Nash
1980
"To mourn a mischief that is past and gone
Is the next way to draw new mischief on"
DARK DOMINION
David Duncan
1955
.Page110
".Susan reached the cave entrance first and waited while I handed her the rope ladder, several balls of twine, a couple of lanterns, and a short spade. Then I followed her and wedged the spade sideways across the entrance, tying the two sides of the rope ladder to its handle. Then we crept on down the tunnel, dragging our equip- ment with us until we were far enough from the entrance so that I felt safe in taking a torch from my pocket and looking around. Susan ducked with fright as a bat dived at the light and careened away again. We were on the high ledge with the floor a con-siderable distance beneath, so I tossed the rope ladder over and watched with the torch. Its lower end dangled about four feet above the floor. We lowered the lanterns on twine, dropped the balls of twine after them, and then I tested the ladder to make sure it would hold. The spade handle was firm. So I descended while / Page 112 / Susan held a torchlight for me, and then I did the same for her. We were in the cave.
The first thing I did was pump up the lanterns and light them. A good two-mantle petrol lantern is equal to a hundred-watt globe any time, so the bat chamber was soon flooded with light. The bats didn't like it. They began dropping from the ceiling and swirling round us like a swarm of huge insects, and although none of them touched us, they kept us ducking and squirming until we passed through their chamber and started down into the black depths of the cavern. I tied the end of the twine to a projecting rock and unravelled it as we progressed. Behind us the thin tries of the bats diminished until they ceased altogether and then we heard nothing except the faint hissing of the lanterns, the slow mellow dripping of water, and the sounds of our own passage.
The floor of the bat chamber was dry, comparatively level, and from its appearance might have been carved out of the rock by man, but as we clambered down, the formations became increasingly irregular until we found ourselves in a broad passageway lined with pink shields of gleaming calcite and studded with stalactite columtls and half-columns. The layer or layers of limestone from which the cavern was carved were tilted at a marked angle to the surface of the earth so that it was impossible to tell whether we were descending through the thick- ness of a layer or going down one of its lower faces. Here and there fractures in the wall opened narrow passageways which we investigated with our flashlights but didn't enter. They seemed endless and many of them appeared to open into other chambers beyond the walls of less soluble material that intervened. At times' our passageway split into equal halves so that we / Page 113 / couldn't tell which was the main course of the cavern. We chose at random and went on, unwinding the cord behind us.
I'd brought along a pocket compass to which I referred from time to time, trying to ascertain the direc-tion in which we were travelling, but the compass was wholly unreliable. It sometimes changed its mind about the direction of the North Pole within the space of twenty feet, which meant it was being influenced by iron deposits in the earth around us. We passed through several small chambers and one of enormous size. The big one was so high from floor to ceiling that only along its outer edges had columns formed. Elsewhere the stalactites hung like gleaming swords far above our heads, centuries away from the thick stalagmites that grew beneath them. We had been talking in whispers, influenced partly by the secrecy of our expedition and even more so by the solemn majesty of our surroundings. Susan noticed this and laughed. "Why are we so quiet? No one can hear us now." But the walls heard and babbled her words and laughter back to her from a dozen different directions. It took several seconds for the sound to die out, and then distantly there was a tinkling crash as though some glassy formation had dropped and shattered. It startled both of us and Susan whispered, "Surely no one else - ?"
"Probably just the opposite," I said. "If it was your laughter that jarred something loose, it's good evidence that we're the first people ever to be here." But we kept our voices at a whisper thereafter and I began to feel guilty for what I was doing. My life wasn't exactly my own to do with as I pleased, and what had seemed only a lark with no danger attached on the outside of the cavern was something else inside. I hadn't contemplated / Page 114 / finding anything so vast. Now and again we skirted the edge of deep pits and in other places the passageway narrowed until we had to wriggle through on our bellies. We'd allowed ourselves no more than five hours so as to be back in the tent before daylight, and two hours had elapsed when I decided to call a halt. Only fifty feet remained in our last ball of twine, and I wasn't going to do any exploring without that guiding strand to lead us back to the entrance. I shut off one of the lanterns to save fuel and we sat down to rest before returning.
"I won't be able to keep this a secret, Philip," Susan, said. "I just know I won't."
"Neither can I. I'm going to tell Ralph Samson as soon as we get back to the project. He's a real troglodyte. But the place is ours tonight." We were silent a moment and then Susan lifted her head and sniffed several times. She moved her hand back and forth as though feeling the texture of the air. "What is it?"
"Something warm," she said. "Like a wet warm' breeze. Can't you feel it?"
I concentrated on the sensation she described but could detect no movement of air at all. She still looked puzzled and got up, moving on down the passageway to the next turn, where she bent and peered through the obstructing formations ahead. Then she turned towards me, her face frightened. "Philip!" she whispered. "A light! There's a light ahead!"
I left the lantern and scrambled to where she stood, thinking she must have found another exit although we had descended so deep into the earth that an exit seemed impossible. But it wasn't that kind of a light. It was a diffused glow of mist-like quality against which the inter-vening columns stood out blackly, and it seemed to originate from below rather than above. We couldn't / Page 115 / go back after that. I unwound the remaining cord which took us to the turn in the passageway. A few yards farther I left one of the lanterns burning to guide us back, and with the other lantern we proceeded forward. The distance was probably no more than fifty yards, although the irregularity of the course made it seem much more. With the lantern shedding a blazing light all round us, it was impossible .to discern the glow ahead until the passageway widened and then opened on to a scene which stopped us awe-struck. Never had I looked upon a beauty so wild, so strange, so melancholy, so irresistible to the senses.
It was a chamber of majestic extent. How long? Two hundred, yards? Five hundred? It was impossible to say, for the tortuous floor twisted among the 'great calcite deposits so that you saw it first in the foreground, then beyond a limestone shield, then beyond that again and again as it receded into the distance. This floor was a turquoise lake with nearest shore some twenty paces beneath us, and it was from the lake that the light arose, illuminating the walls and ceiling along its course with a pale blue-green light that rippled and undulated over the jewelled surfaces with every slight movement of the water. I shut off the lantern to let our eyes accustom themselves to the softer light of the cavern and then we climbed down to the water's edge, where we stood a beach of snow-white salt crystals, holding our breath while we listened to the eerie music compounded of the dripping water and the beat of ripples on the shore.
That the lake was more recent than the cavern enclosing it was evidenced by the stalagmites which thrust their pinnacles through the surface of the water. They couldn't have been formed while the water was / Page 116 / there. I bent and cupped some of it in my hand, hoping to learn the reason for the light, and discovered that the water was warm. The lake was fed by hot springs, then-or at least by enough hot water to offset the cold ground water percolating through from above. The water in my hands was limpid but gave off no light, nor could I see in it any organism responsible for the glow. But I'm sure the light was caused by some phos- phorescent infusoria too small to be seen with the un-aided eye and requiring the presence of billions of individuals to create visible light.. The colour may have derived from the same source or from an alga such as the type which gives the ,azure tint to the kot pools in Yellowstone Park. But whatever the cause, the water was unclouded and was transparent to a great depth, and the presence of life in it had to be deduced because it couldn't be seen.
With linked arms we moved silently on alopg the shore. The place was a temple. High above us whole curtains of stalactites were suspended like rows of organ pipes, while along the walls behind us were naves and chapels and altars commanded by giant figures which were the more god-like for being less like humans. Susan and I were the primitive strangers, the first man and woman ever to enter this subterranean world.
"It's warm," she whispered. "Very warm. I want to go in the water. Will you come?"
"I'd rather watch." She left me and disappeared behind a gleaming curtain of stone. I reclined on the shore of the lake, sifting the sparkling crystals through my fingers, content to absorb the beauty around me. In terms of cause and effect the cavern was easily explained. Perhaps it's this simplicity of casual relationships which makes men try to find in them an explanation for every- / Page 117 / thing and to deny the existence of that for which causality has no answer. Such procedure leaves a void- a large void, for even today life is largely a mystery which refuses to yield its secret to any rational treatment. I knew how the cavern was formed, but that didn't tell me why I found it beautiful, nor why a beauty which should have satisfied me only sharpened my sensations of desire and longing. In a very material sense, life is a devour- ing process. We eat and drink of our environment to keep us alive, we perpetuate the species by physical con- tact, and the offspring's first act is to start devouring its mother. But beauty can't be devoured, and ownership of the object from which beauty flows brings one no closer to possession of the quality itself. Fulfilment eludes us and leaves the desire to achieve it unreduced. But I think that if the gift of vision is proof of things to be seen, then the act of striving is proof of ends to be gained. What the goal is I don't know, but I do know it must exist.
I turned at a sound and saw that Susan had slipped off her clothing and was walking down to the lake. She paused on the brink, the green light rippling over her body, while she touched the water with a toe. Then she sat down and slid in. She swam easily while the larger ripples caused by her movements quickened the beat of the music around us. At a stone's throw out from shore she drew herself up on an ancient stalagmite which had been flattened by the action of the water. She lay there like a nymph on a lily pad, looking about with un- smiling face. She was more like the spirit of the place than like my wife or anyone I'd ever known. Her silence, the distance 1:)etween us, and this feeling of her strange- ness filled me with a sharp foreboding, so I called to her and asked her to return. Without a word she slid into / Page 118 / the water again and came towards me, pulling herself up on shore at my side. Wet and warm and still unsmiling she lay down in my arms. It is the way I'll always remember her, and the memory is. hallowed.
She dressed and we started back. Near the head of the lake where I'd left the second lantern there was a cluster of roseate formations on the wall which I paused to examine. It was a colony of sea anemones coated with the glistening deposit of the cave and turned to stone. It told me that at some time, centuries past, this part of the cavern at least had been beneath the ocean, for sea anemones grow only in salt water.
We found our waif back to the lantern we'd left burn-ing and I pumped up both lights to full brilliance again. Then we located the end of our twine and started back, leaving the twine where it lay to serve as a guide when we came again, or for others who would be sure to come when we told them about the place. I knocked off a few small stalactites to take back to Ralph Samson as proof of our journey.
With the string to guide us, the return journey was much quicker than the ingress had been, so that we reached the rope ladder, climbed it, and squeezed back into the open air a good two hours before daybreak. The camp was quiet. We slipped into the tent, got out of our clay-smeared clothes, and crawled into our cots for what we hoped was about three hours sleep. The fore- boding I'd felt on the shores of the lake was still with me and I remembered that Susan had been telling Louis the story of Orpheus when I arrived that night. Orpheus led Eurydice up out of Hades and lost her for ever when he couldn't control the impulse to look back and make certain she was following."
EXTENDED SIMILES
Jenny Joseph
1988
The thread
Page 167
There was the thread, the thread you see, and she followed it. Curdie, no that was a boy, Curdie and the thread, the good boy, he got her through. Or there was a fall of rock and it was buried, she had to scrabble with her hands and they never got them out those people trapped underneath when the earthquake collapsed the buildings. I can remember the man with his bare hands, they were bare, raw, that's it, skinned - but it must have been a pic-ture of course.
But the thread was there, sometimes - he was losing it, losing his thought.
Yes, that was the way the thread went, it came and went, elu-sive as thought - now it flashed into focus, now he had it, him sitting reading to his little girl - but he can't have had that book as a child, he hadn't had that sort of childhood.
Thinking about the thread, the idea, myth of the thread. was a good way to get you applying yourself, persisting, and he had, hadn't he, he'd gone on searching with his dog in the rubble long after the others had given up.
So that thinking, which he'd thought he'd come to as a solid thing like chipping away shale and muck to get at a bit of core, a thing like a lump of coal, usable, source of energy, so that it didn't matter what you thought, it was a rope ladder to get you across somewhere, get you through the mess, something you pretended, no, not pretended - made up? - to be doing to give a reason for going on. Made up. Ah perhaps something you made, engineered, he'd like it when they called him Monsieur l'Ingenieur, ingenious. Not for a reason - you don't need a reason for going on, you need a road, a way, ah yes a means. A way of going. That was tautology. You could just say 'a way'.
'Tell Alice' (you think I don't know she's dead, he heard his crafty thought within his head and in the same flash behaved as if he didn't), 'keep her fingers on the golden thread.' If it's all a fancy, if there isn't something that's true, then there isn't untrue and you were back where you were. He was getting there, getting down that path and this time he would get there, he could still breathe he could still tell them even though they couldn't move the rock off him.
If there isn't anything that's true, the opposite of true was false. But it couldn't be false because you can't have an opposite to some- thing that doesn't exist. Though what about negative numbers?
Page 168
Alice was cleverer than he was he should have asked her. But she could never explain things like he could but after all he'd been a teacher. So if no true, no false and nothing true means everything false. Yes, he'd got it. 'Useful,' he said. They bent low pretending they could hear to encourage him to speak some more. Useful. It was all useful. Alice's knitting had been useful. The thread and the rope ladder and the bridge were useful. Useful was much more useful than true.
If he had realised that it was his son who was holding his hand he might have tried to speak in his type of hearty old reprobate he'd put on for years for young people and said something in character like 'Bugger the truth' because he knew they thought he thought truth was the pearl so he had it both ways. They would have been his next, last words but he kept his secret from them till the end because he had got beyond the division of time that living beings need in order to negotiate it, to a point where command question statement implying continuing into a future from the past were neither true, false or useful."
David Duncan
1955
Page 88
"There'd be only one signal because only one attempt at launching was possible. It either succeeded or failed, and either outcome was final. We expected success, in which case the men aboard might live to return to earth again, but the 'Black Planet' itself would never return. Its destiny was space, to circle for untold ages through empty skies, perhaps until the species which created it had joined the giant saurians and were replaced by a more adaptable form of life. It was a cold thought-imagining an empty space-ship revolving senselessly around the earth and slowly retreating through the ages as the moon is retreating, then drawing close to earth once more. Or some unpredicted force might twist its orbit and send it downward to flame across the skies in the form of a meteor until it was consumed by its own fire and vanished finally in a shower of sparks. Would a child exclaim, "See the pretty shooting starl" And what would it all mean then?
"It's peculiar, isn't it?" said Tom, "-man's need of believing in a purpose greater than any he can find in his own life. Where would the idea originate from if it didn't have a basis? And yet, there never seems to be any purpose in any of the details. They always lead on to something else, and we follow by a sort of com-pulsion. Do you ever feel that way?"
"Yes, I do. At least I've come to feel that way here on the project-as though our work is guided by instinct / Page 89 / rather than knowledge. Like a bunch of wasps building a perfect nest without ever having teachers. For days I go along with perfect assurance until something reminds me that we're still human and fallible and that the damned ship might not work."
"It has to work," said Tom quietly. . "Our engineering isn't that perfect."
"I'm not talking about engineering. The idea has to work. What is the 'Black Planet' except the materialisa- tion of an idea-a dream? If the dream fails, mankind is finished."
"From war, you mean?"
He shook his head. "No. From our own sense of failure. This is man's challenge to the universe. No matter what reasons are given for building the 'Black Planet', the real reason is the need of men to rebuild their souls. For a long time now-ever since the estab- lishment of the heliocentric theory, the result of scientific progress has been to make men feel increas-ingly insignificant in the grand order of things. Our planet has been reduced to a dust speck drifting through limitless space, and mankind to some sort of cancerous growth incapable of controlling its insane desire to destroy the body which nourishes it. Whether it's physics, biology, or psychology, the philosophical trend has been to destroy the concept of free will and attribute all that happens to a blind causality. But is that the true state of affairs or is it something we believe through a process of auto-suggestion? Man is a very suggestible animal, but he's also gifted with self-awareness and may have an inkling of his own nature. Hence the 'Black Planet', a supreme effort to leave behind the voices which say we're doomed and to find others to tell us the future is inexhaustible." / Page 90 / He spoke with deep conviction and then, as though embarrassed at having exposed so much of his private views, he flushed and blew his nose loudly. Angrily he added, "But I hate to think of the 'Black Planet' sailing around the earth, filled with bombs ready to be thrown on the people below. All that's noble has gone into building it; why should it be used for such an ignoble purpose?"
"The same can be asked concerning a dozen other scientific achievements."
"All right. But in the nth degree, which is the 'Black Planet', we'd better measure up to our own concepts.
Otherwise we'll see ourselves for the worms we are and might as well dry up and die. The space-ship should be the door that leads outward, not the padlock that shuts us in forever." There was defiance in the glance he gave me-as though he dared me to disagree.
I had no reason to disagree. It's possible that men attribute greatness to their works simply to salve their own vanity, but it's also possible that their works are sometimes truly great in an almost cosmic sense. No one can study the history and life cycles of living organisms without becoming deeply conscious of the titanic uphill struggle life has waged for countless ages against the mechanical forces of an inanimate universe. I'm not projecting a duality of force; there may be only one. But there's certainly a duality in the manifestation of that force. It can be blind and meaningless as it moves the stars in their orbits or flings a bolt of lightning across the sky, but the instant it enters into a living organism, plant or animal-microbe or elephant-it shows a quality which can only be called purposive. Life acts for a reason-to perpetuate itself in form and function, and in this respect it has far surpassed inorganic matter. The / Page 91 / ants which crawl over the great pyramids are as healthy and lively as their ancestors in the days of the Rameses, but the pyramids themselves have taken a horrible beat- ing from the elements. It's true that this continual resurgence of life is obtained at the expense of the in- dividual, but it's also true that no one has yet explained satisfactorily just what an individual is. An illusion, perhaps. Maybe all of life is a single episode like a plant coming to flower. And isn't it just possible that in spite of earth's insignificance, it actually is the birthplace of intelligence? Our space-ship' wouldn't be an invention in that case. It would be more like a natural growth-a seed-pod like a bit of thistledown ready to be tossed on the winds of space and carry the spirit of reason- I broke off my fantasy, aware that I was getting more metaphoric than practical. The 'Black Planet' was designed to go in circles. .
I glanced at the clock. "Hell, Tom, we've been talk-ing and missed the 10.15 weighing ceremony. Let's do it now." I looked at him for assent and then came to my feet, shocked by the expression of wild consternation on his face. He was staring past my shoulder towards the north wall, his finger extended.
"My God, Ambert! Look!"
I whirled, chilled by his tone, my scalp pringling. My feelings weren't altered by what I saw. There was no doubt about it. That thousand-pound casket with the incredible weight of the Magellanium inside it was sliding ponderously towards us across the floor!"
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
MY
REST MASS
IS
ZERO MY CHARGE IS THE SAME YOU ARE MY HERO
NEUTRINOS
MY
NAME
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
1+4 |
1+9 |
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
1+0 |
|||||||||||||||||||
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
DARK DOMINION
David Duncan
1955
Page 11
"His experiment, which he'd been working on for months, was an attempt to produce a stream of neutrinos of sufficient force 'to bombard atoms. The whole thing was very hypothetical because there's still a difference of opinion as to whether such a particle as a neutrino exists. He hoped to settle this question, among others. Such a particle has been deduced experimentally because the quantum of energy resulting from the annihilation of matter which takes place when a positron meets an electron isn't sufficient to'account for the loss of mass. It's assumed therefore that something else also results from the annihilation, and this 'something else' has been called a neutrino because it can't be detected in a magnetic field and hence must carry no electrical charge. If a stream of such particles could actually be produced, it would constitute the most delicate tool yet known for exploring atomic interiors."
BOOK OF NUMBERS
Circa 1926
Page13
"It is impossible in a book of this size to give in detail all the reasonings and examples that exist for a belief in the occult side of numbers, but it may interest my readers if I give a few illustrations of why the number 7 has for ages been regarded as the number of mystery relating to the spiritual side of things, and why the number 9 has in its turn come to be regarded as the finality or end of the series on which all our materialistic calcu-lations are built, but the most casual observer can only admit that beyond the number 9 all ordinary numbers become but a mere repetition of the first 9. A simple illustration of this will readily suffice. The number 10, as the zero is not a number, becomes a repetition of the number 1. The number 11 added together as the ancient occultists laid down in their law of natural addition, namely, adding together from left to right, repeats the number 2, 12 repeats 3, 13 repeats / Page 14 / and so on up to 19, which in its turn becomes 1 and 9 =10, and so again the repetition of 1. 20 represents 2, and so on to infinity. The occult symbolism of what are called compound numbers, that is, those numbers from 10 onwards I will explain later.
In this way it will be seen that in all our materialistic systems of numbers, the numbers 1 to 9 are the base on which we are compelled to build, just as in the same way the seven great or primary harmonies in music are the bases of all music, and again as the seven primary colours are the bases of all our combinations of colours. In passing it may be remarked that all through the Bible and other sacred books, the "seven," whenever men-tioned, always stands in relation to the spiritual or mysterious God force, and has curious significance in this sense whenever employed."
|
|
CHRIST |
|
|
|
|
|
HEBDOMAD |
|
|
|
OF TIME AND STARS
Arthur C. Clarke
1972
Page 68
Into the Comet
"Pickett's fingers danced over the beads, sliding them up and down the wires with lightning speed. There were twelve wires in all, so that the abacus could handle numbers up to
999,999,999,999
- or could be divided into separate sections where several independent calculations could be carried out simultaneously."
REACH FOR TOMORROW
Arthur C. Clarke 1956
Introduction to 1989 Edition
"However I have made some interesting discoveries; for instance, on the very first page of the first story, I see the number 9000. Ive no idea why I selected it again for HALs serial number 20 years later. . . "
AZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ
"Triplicities - showing the relationships of the Triad of Dynamic Guardianship: Energiser, Protector and Preserver"
zazazazazazazazazaAZAZAZAZAZAZAZAZAZZAZAZAZAZAZAZAZAZAazazazazazazazazaz
THE ELEMENTS OF THE GODDESS
Caitlin Williams
1989
Page 39 / 40
"The little space within the heart is as great as this vast universe. The heavens and the earth are there, and the sun and the moon, and the stars; fire and lightning and winds are there; and all that now is and all that is not."
THE UPANISHADS
Page 40
Wherever the Goddess has manifested. she has been venerated under a multiplicity of aspects. All living traditions of the Divine Feminine acknowledge that she is one and many. This is why this book is not called The Elements of Goddesses. for modern Goddess conscious-ness in the West understands that the Divine Feminine principle stems from a central source.
Throughout this book. we examine myths from the many traditions of the world which have honoured the Goddess. In so doing. we must be sensitive to those traditions. for it is too easy to ransack world mythology and religion, and create 'evidence' for whatever one wishes. It is not merely expedient to rewrite history by tying together disparate traditions in order to restore the Goddess. it is misleading and disrespectful to the complex web which the Goddess has woven. It is as though we took exception to some part of a vast tapestry and started to unravel and reweave it to our own specifications. regardless of the artist's vision.
The Goddess weaves her tapestry on such a vast scale that no one can discern the pattern in its entirety. One of the major challenges of anyone desiring to encounter the Goddess is one of perspective. How shall we envisage her?
Visualise the image of the far distant star once more. To your perception it is perhaps almost insignificant compared with the immensity of space in which it seems to hang. Think of this star- jewel as the heart of the Goddess and the surrounding space as the immensity of her nature, and you will begin to comprehend how impossibly vast she really is. Before this star-jewel heart can refract any images by which we may know her, she must first be recognised as the Shaper of All. 'In the first age of the gods, existence was born from non-existence. After this the quarters of the sky were born from her who crouched with legs spread'.66 This is none other than the Hindu Goddess Aditi, who. as primordial space, is both infinite and transcendant.
Earth hangs in space like a child in the amniotic waters of the womb. Such is the Hindu conception of primordial space which, as the Goddess Surabhi, the cosmic cow of space, provides an ocean of milk which the gods churn to provide three kinds of food: milk for human consumption, butter for ritual use and the ambrosial drink of the gods.
Page 41
The nineteenth century Bengali saint, Ramakrishna, had his own vision of this aspect. He saw, emerging from the river Ganges, a beau- tiful pregnant woman who gave birth as she came ashore. She suckled her child. Then in an instant, the beautiful woman had became a terrifying hag who stuffed the child into her mouth and swallowed it. She then returned to the river and vanished.
This startling image clearly shows the creative and catabolic ac- tions of the Goddess. Just as the Shaper of All brings all life into being, so she reassimilates it; not in uncaring ways but according to the natural laws, for she is both giver and taker.
One of the most common images for the Goddess is of the earth itself. We shall start here, with our own living planet, for it is our home and provider in more ways than one. Within the mythologies of very many cultures, there are stories of how the Goddess formed the land, and sometimes the heavens as well, out of her own body. These are so nu-merous that they virtually form a creation mythology all of their own.
Creation is rarely serene and effortless. Each of us recalls the an-guish of the womb-journey at some unconscious level. That same struggle to be born from the cavern of the mother's body is reflected in the chaotic geological upheaval of the earth's crust which we find in many land features the world over. The twin mountains of the Paps of Anu in Kerry, Ireland, are but one example of the way we celebrate the Goddess as landscape.
In the Babylonian creation epic, Tiamat and Apsu are the primor-dial couple who form the world. Tiamat is goddess of the bitter wa-ters, just as her husband is the abyss of sweet waters. In a story which closely parallels the Greek Gaia Cronos myth, the newly-formed gods brought to birth by Tiamat rise up and, led by Marduk, kill their father. In her attempts to kill Marduk, Tiamat gives birth to eleven monsters - similar in nature to the Greek Titans. But Marduk slays his mother, slitting her body into two so that she forms the fabric of sky and earth. Her breath becomes the clouds and her moisture the rivers of Tigris and Euphrates.
Cipactli (or Tlaltecutli) the Mexican Goddess, originally existed as a monstrous alligator swimming in space. All of life was contained within her, but could not come into being until the Goddess offered up her own body. Two serpent-gods tore her into pieces, and her lower body became the earth, while her upper body became the heavens: 'From her hair they made trees, flowers, and grasses; from her skin, very fine grasses and tiny flowers; from her eyes, ,veIls and fountains, and small caves; from her mouth, rivers and large caves; from her nose, valleys and mountains; from her shoulders, / Page 42 / mountains'.9 Her myth was passed down to the Aztecs who funda- mentally re-enacted the Goddess' sacrifice quite literally by offering her living bodies which were torn apart on her altars.
The Shaper of All also creates humankind. In Greek myth, Deuca- lion and Pyrrha were the only righteous couple to survive the Flood sent by Zeus to destroy humankind. The couple were too old to have children and they realised that they were the last human beings alive. In despair they prayed to the Goddess, Themis, to help them. She replied, 'Depart from my temple, veil your heads, loosen the girdles of your garments and throw behind you the bones of your great mother .'79 Puzzled, they eventually worked out that they were to cast the rocks behind them. Each stone thrown by Deucalion became a man, while each stone thrown by Pyrrha became a woman, and so the earth was repopulated.
The Romans swore their most serious oaths 'by Tellus Mater', for the earth witnessed everything and would uphold the right in every case.
Eastern veneration of the yoni {the female genital organs) may be seen in a similar light. For while 'the yoni is extolled as a sacred area, the transmission-point for subtle forces, the gateway to cosmic mysteries',7O it is also the gateway to the reality of earthly existence. Neither the earth nor the genital organs of the Goddess can ever lie.
The many depictions in Northern Europe of the Goddess as a sheila na gig, are shown usually as a hag with genitals prominently displayed in invitation. These represent touch-stones of truthful wit- ness, for it was the custom to touch the vulva of these statues calling upon the Shaper of All in veneration and humble acknowledgement of one's common origin.
Sibylline oracles were given from caverns within the earth where chthonic priestesses represented the voice of Mother Earth herself. Such is the sovereignty of the earth that there are few cultures who have not acknowledged a goddess of the land.
These stories present to us a major aspect of the Goddess, who creates life from her own body or, if that does not suffice, splits herself in pieces in order to create. The Shaper of All shows us the foundation mysteries of the Goddess: she who encompasses space, time and creation.
The Shaper of All asks us to consider where we feel the creative pressure arising from within us. Her birth-pangs to create the world are echoed in our own creative struggle to give birth. Unless we are willing to be broken in pieces by the effort, the result will be negli-gible. All artists speak of this terrible process of emergence, wherein / Page 43 / personalities shatter in order to make room for a greater presence. This is the action of the Shaper of All.
We have to forget about trying to keep control of our lives, about our futile efforts to make life trot peacefully along the old well-worn paths. This is a prime way that serious illnesses may arise. Unless we are willing to be rent in pieces, to let go, we will find ourselves in a time and place where we spontaneously shatter because we have not had the courage to move into vastness from the narrowness of our own confines.
Finding this vastness of space grounds us in an understanding of the Shaper of All. For without this primal experience, we will never come to see how the Goddess' heart is a nine-gated crystal at whose centre She is to be found.
FIRST LIGHT: THE ENERGISER
O daughters of Isis, adore the goddess, and in her name
give the call that awakens and rejoices. So shall ye be blessed
of the goddess and live with fulness of life.
The Worship of Isis
Dion Fortune
The first light of the Temple of Light is that of the Energiser. The Shaper of All brought all into existence, encompassing it within herself, while the Energiser gets life moving. Her eternal motion is the rhythm of the dance, which is why one of the symbols upon this door is the drum.
In Tibetan Buddhism, the directional dakinis exhibit this function. Dakini means 'sky-going woman' or 'sky-dancer'. Each of the four dakinis or khandos, as they are called in Tibetan, exhibits the moving energies of each of the directional elements:
DIRECTION East South West North
SANSKRIT NAME Dhatisvari Mamaki Pandaravasini Samaytara
TIBETAN NAME Dorje Rinchen Pemna Lekyi
QUALITY MEDIATED BY EACH Mirror-like wisdom All-enriching wisdom Discriminating wisdom All-accomplishing wisdom
Page 44
The directional dakinis are aspects of Vajra Varahi (Diamond Sow) who 'springs out of the cosmic cervix . . . burning with unbearable bliss, (representing) energy in an unconditional state', Icons depict Vajra Varahi dancing furiously, dressed only in her ornaments and symbolic implements, with the four directional dakinis about her, The complex initiations connected with her empower students of her lineage into the spacious freedom which her energy imparts,
Rainbow light is associated with meditiltion on Vajra Varahi and Fig. 9 (omitted) The Circle of the Energiser with Her Symbols of Rainbow and Drum / Page 45 / her dakinis, and this is a helpful image to bear in mind when thinking of the Energiser, for she shows the complete spectrum of possibilities.74.94 Each of the dakinis is associated with an element. Esoterically, the four elements of air, fire, water and earth represent the bases of life. For the dakinis, as for the Energiser, each element is a channel by which life can be enhanced. Meditation upon the qualities mediated by each dakini can bring clarity to parts of the personality
which are obstructed by elemental blockages or imbalances. .. The unbounded Energiser is the true ecstatic. She is Aphrodite ~
arising from the seed of Gronos who puts the whole world in the re- ceptive state for creation. The rites of Astarte and Inanna involved the custom of nubile women offering their virginity to strangers, acting as representatives of the Goddess in a holy enactment of divine creation.
In this way, all women served in the Goddess' temple before con-tinuing with their lives. Some remained there becoming hierodules (sacred mediators of the Goddess' embraces) who never married, save on their retirement from office. It would appear that some hierodules were reluctant to retire, and loath to leave off fulfilling the office of Energiser: 'My vagina is fine, yet among my people it is said of me, "it is finished with you".'89
Yet while the Energiser is chiefly associated with the ecstatic act of love, she is also the one who,.provides the impetus for battle. Her energy can be directed anywh\re. The Morrighan is famed as the triple-aspected Goddess of battle, yet she too is an ecstatic Energiser, mating with the Irish Dagda of the Tuatha de Danaan and empowering him. Her energy becomes available to the de Danaans in their battle against the Fomorian enemy.
Inanna shares the same interest in matters of love and war. She is invoked as the Mistress of Heaven who commands the elements: 'You fasten combat and battle to your side; / You tie them into a girdle and let them rest. '96 Yet she is also the one who incites to love and acts of pleasure:
The Boat of Heaven,
Is full of eagerness like the young moon.
My untilled land lies fallow.
As for me, Inanna,
Who will plow my vulva?
Who will plow my high field?
Who will plow my wet ground?
96
Page 46
Likewise, Queen Maeve of Connacht exhibits the same encompassing energy field, for she promotes battle and conflict but also sleeps with many men for her own pleasure, Her name is the chief giveaway here for,'in ancient Irish, Medbh or Maeve means 'intoxication',
This inebriating power of the Energiser is seen in the Peyote Wom-an, Her devotees imbibe the peyote cactus and, in their hallucinatory visions, often hear her singing and receive songs themselves, There is an established peyote religion in the Northern American tribes whereby the non-addictive peyote is taken as a sacrament, The fact that one of the effects of taking peyote gives colour visions estab-lishes Peyote Woman as one aspect of the Energiser, for the rainbow scarf representing all sensory experience is hers.
Sometimes, the Energiser appears as the active partner of a polar- ised pair of deities, but she is never 'just a housewife', In esoteric Judaism, the Shekinah herself appears as Energiser, the one who enables Yahweh to plan the creation, She gives proportion, depth and breadth of space from the vastness of her powers, As Yahweh moved on the face of the waters, it is the mirror-image of the Shekinah which appears in its depths.
At other times, the Energiser appears to entice or invite union in ways which connect her to the Challenger, as when Devi creates Brahma, Vishnu and Shiva, She divides herself into three parts and promises to become the consort of each god, She instructs them to create, preserve and destroy the universe! But Shiva alone wishes to have her for his wife and he begins a programme of asceticism in order to win her, Devi then adopts several terrifying forms and appears to each one in turn, Brahma became four-faced in order to turn away from her, and Vishnu closed his eyes and plunged into the water, but she was unable to turn Shiva from his asceticism . . . 'pleased with him [she] promised to become Sati in order to marry
him',77
Radha appears in The Padma Purana as the hladini-shakti or blissful energy of Krishna. Where many Hindu Goddesses have become submissive in later theology, Radha retains her ecstatic and even frenzied relationship with her husband, being sometimes depicted in the superior position as she and Krishna make love,
The Energiser is not beyond laughing at herself, When Demeter is mourning her lost daughter, Persephone, in the house of Metaneira, it is the antics of Baubo alone which can make her smile, Baubo, as a ribald Energiser, exposes her vulva reminding Demeter that life, not death, is the issue, Baubo's attitude is reflected by that of the sheila na gig who parts her legs to reveal all, Her image was often incorporated / Page 47 / into the fabric of medieval churches, often placed over the door where the faithful passed in and out, so that no one might take pride in their superior condition.
The Yoruba Goddess, Oya - the dancer, the bringer of winds - appears to her worshippers in the most direct manner, for she works quite literally through her olorisha or priestess. Oya is a real Energiser:
Storm wind is arriving, strong wind.
Oya likes a good hard lover, strong wind,
Oya dances a wicked bamba, strong wind.
33
The Nigerian Goddess Oshun, is likewise not averse to a 'good hard lover' either. Among a bewildering array of abilities and aspects, Oshun shows how powerful the energiser can be:
Oshun is as powerful as a king.
She dances and takes the crown,
She dances without asking.
Without being asked, without any effort, the Energiser excels and shows herself in both ecstatic and terrible ways.
The ecstatic nature of St Mary Magdalene comes down to us in two ways: through the Gospels, where she is combined with the woman taken in adultery, and in the Gnostic scriptures, where she appears as a tiue Energiser. Both pictures show the Magdalene as someone who uses the powers of the Energiser through sexual ecstasy as well as through the expansive powers of disputation and identification with the source of divine wisdom.
The powerful energy of the Energiser has to be directed or it can become overwhelming. Cybele had this effect upon the priests of her cult who, in their ecstatic union with the Goddess, castrated themselves in her honour. Many see this voluntary sublimation of manhood to the Goddess as the point at which the reign of the Divine Feminine started to draw to a close, whereas up until the Classical era it had retained at least an equal footing in the mysteries. Others would see this act as right and proper reverence, but the disempowerment of any part of the Shaper of All's creation cannot be a correct use of energy. Castration, whether physical or psychic, is a denial of the life force. The ancient mysteries which sought to draw upon the vital forces of men, harnessing them to a 'higher' power by such atavistic practices - like the societies which still mutilate their men"
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
||||||||||||
|
|
|
|
||||||||||||
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|||||||||||||
|
|
|||||||||||||||||
|
|
|||||||||||||||||
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
||||||||||||||
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
||||||||||||
|
|
|
|
||||||||||||
|
|
||||||||||||||
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
||||
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|||
|
|
|
|
||
|
|
|
|||
|
|
|
|
||
|
|
||||
|
|
|
|||
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
||||||||||||||||||
|
|
|
|
|
||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
1+8 |
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
1+8 |
|
|
|
|
||||||||
|
|
||||||||||||||||||
|
|
|
1+0 |
|
|
|
|
||||||||||||
|
|
||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|||||||||||||||||
|
|
|
|
|
|
1+3 |
|
|
|
|
|||||||||
|
|
||||||||||||||||||
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
THE
HOLY BIBLE
Scofield References
B.C. 1911
17
V
1
"The revelation of God as El Shaddai, Almig-hty God."
"AND when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty 'God; walk before me, and be thou perfect.
2
And.I will make my covenant between me and thee, and will multiply thee exceedingly.
3
And Abram fell on his face: and God talked with him, saying,
4
As for me, behold, my covenant is with thee. and thou shalt be a father of many nations.
5
Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I
made thee.
6
And I will make thee exceeding fruitful, and I will make nations of thee. and kings shall come out of thee.
7
And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.
8
And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.
Circumcision established as the sign of the Abrahamic Covenant.
9
And God said unto Abraham, Thou shalt keep my covenant therefore. thou, and thy seed after thee in their generations.
10
This is my covenant, which ye I shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.
11
And ye shall circumcise the flesh of your foreskin;' and it shall be a a token of the covenant betwixt me and you.
12
And he that is eight days old shall be circumcised among you, every man child in your generations. he that is born in the house, or bought with money of any stranger, which is not of thy seed.
13
He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your ,
flesh for an everlasting covenant.
14
And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.
15
And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. .
16
And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.
17
Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah. that is ninety years g old, bear?
18
And Abraham said unto God, O that Ishmael might live before thee!
19
And God said. Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and
I will establish my 'covenant with him for an everlasting covenant, and with his fseed after him.
20
And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.
21
But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.
22
And he left off talking with him. and God went up from Abraham.
23
And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house; and circumcised the flesh of their foreskin in the selfs ame day, as God had said unto him.
24
And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.
25
And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.
26
In the self same day was Abraham circumcised, and Ishmael his son.
27
And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.
LUKE
2
V
21
"AND WHEN
EIGHT
DAYS WERE ACCOMPLISHED FOR THE CIRCUMCISING OF THE CHILD HIS NAME WAS CALLED
JESUS
WHICH WAS SO NAMED OF THE ANGEL BEFORE HE WAS CONCEIVED IN THE WOMB"
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
THE HOLY BIBLE
Scofield References
EXODUS
4
V
25
Page
26
So he let him go: then she said, A bloody husband thou art , because of the
circumcision
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|||||||||||||||
|
|
|
|
|||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
||||||||||||||||||
|
|
|
|
|
|
|
||||||||||||||||||
|
|
|||||||||||||||||||||||
|
|
|||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
CIRCUMCISED |
|
|
|
||||
|
|
|
CIRCUMCISE |
|
|
|
||||
|
|
|
CIRCUMCISED |
|
|
|
||||
|
|
|
CIRCUMCISED |
|
|
|
||||
|
|
|
CIRCUMCISED |
|
|
|
||||
|
|
|
UNCIRCUMCISED |
|
|
|
||||
|
|
|
CIRCUMCISED |
|
|
|
||||
|
|
|
CIRCUMCISED |
|
|
|
||||
|
|
|
CIRCUMCISED |
|
|
|
||||
|
|
|
CIRCUMCISED |
|
|
|
||||
|
|
|
CIRCUMCISED |
|
|
|
|
|
|
COVENANT |
|
|
|
||||
|
|
|
COVENANT |
|
|
|
||||
|
|
|
COVENANT |
|
|
|
||||
|
|
|
COVENANT |
|
|
|
||||
|
|
|
COVENANT |
|
|
|
||||
|
|
|
COVENANT |
|
|
|
||||
|
|
|
COVENANT |
|
|
|
||||
|
|
|
COVENANT |
|
|
|
||||
|
|
|
COVENANT |
|
|
|
||||
|
|
|
COVENANT |
|
|
|
||||
|
|
|
COVENANT |
|
|
|
||||
|
|
|
COVENANT |
|
|
|
||||
|
|
|
COVENANT |
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|||||||||||||||||
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
||||||||||||||
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
||
|
|
|
|
|
|
||
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
STANCE |
||
|
|
|
|
|
|
|
CISED |
||
|
CISION |
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
||||||||||||||
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
||
|
|
|
|
|
|
||
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|||||||||||||||
|
|
|
|
|||||||||||||||
|
|
|||||||||||||||||
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|||||||||||||
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
||||||
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|||||||||||||||||||
|
|
|
|
|
|||||||||||||||||||
|
|
||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|||||||||||||||||||||
|
|
|
|
|
|
|||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
THE
HOLY BIBLE
Scofield References
B.C. 1911
17
V
1
"The revelation of God as El Shaddai, Almighty God."
"AND when Abram was NINETY years old and NINE, the LORD, appeared to Abram, and said unto him, I am the Almighty 'God; walk before me, and be thou perfect."
" NINETY years old and NINE "
HOW OLD?
"Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah. that is NINETY years g old, bear?"
24
And Abraham was NINETY years old and NINE, when he was circumcised in the flesh of his foreskin.
Murray Hope1996
Page 20
"In several ancient sources it has been found that there were four 9-day weeks to each lunar month, making a month of 36 days. This 9-day phase has been found in ancient Greek, Babylonian, Chinese and Roman sources, among others. As these lunar computations did not fit with a year of 360 days~ the calendars were altered to a 10-month year. This was an attempt to regulate the 'new' year to fit the 'old' 360-day year!9
"The ancient Celts, who were decidedly lunar orientated,
ascribed magical powers to the number"
9
REACH FOR TOMORROW
ArthurC.Clarke
Introduction to 1989 Edition
" I have made some interesting discoveries; for instance, on the very first page of the very first story, I see the number 9000. I've no idea why selected it again for HAL's serial number, twenty years later."
I
SEE THE NUMBER
9000.
I
SEE THE NUMBER
9
ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ
THE
HOLY BIBLE
Scofield References
page
26 - 27
B.C. 1911
17
5
"Neither shall thy name any more be called ABRAM, but thy name shall be ABRAHAM; for a father of many nations have I made thee."
15
"And God said unto Abraham, As for SARAI thy wife, thou shalt not call her name SARAI, but SARAH shall her name be."
17
THE ELEMENTS OF THE GODDESS
Caitlin Williams
1989
Page 38
LIGHT
"The triplicities and ninefold permutations derived from these aspects are far more subtle than arbitrary divisions of the Goddess into triple moon-phases, or as reflections of the female life cycle-Maiden / Page 37 (Fig 6 and 7 omitted / Page38 / Mother and Crone. It is not that such definitions are invalid so much as that each of the triple-aspects of the Goddess contains elements of the ennead.
This ennead of aspects is endlessly adaptable for it is made up of nine, the most adjustable and yet essentially unchanging number. However one chooses to add up multiples of nine, for example 54, 72, 108, they always add up to nine."
This ennead of aspects is endlessly adaptable for it is made up of nine, the most adjustable and yet essentially unchanging number. However one chooses to add up multiples of nine, for example 54, 72, 108, they always add up to nine."
THEY ALWAYS ADD UP TO NINE
THE
NUMBER
9
THE FINGERPRINTS Of THE GODS
Graham Hancock 1995
Page 274 / 275
"The pre-eminent number in the code is 72. To this is frequently added 36, making 108, and it is permissible to multiply 108 by 100 to get 10,800 or to divide it by 2 to get 54, which may then be multiplied by 10 and expressed as 540 (or as 54,000, or as 540,000, or as 5,400,000, and so on). Also highly significant is 2160 ( the number of years required for the equinoctial point to transit one zodiacal constellation), which is sometimes multiplied by 10 and by factors of ten (to give 216,000, 2,160,000, and so on)
" and sometimes by 2 to give 4320, or 43,200, or 432,000, or 4,320,000, ad infinitum."
"The pre-eminent number in the code is 72
KEEPER OF
GENESIS
RobertBauval Graham Hancock
1996
A
QUEST
FOR THE HIDDEN LEGACY OF MANKIND
"In short it seems that secret knowledge is indeed available in the myth of Osiris and in the dimensions of the Great Pyramid. With this secret knowledge, if we wanted to fix a specific date - say 1008 years in the future - and communicate it to other initiates, then we could do so with the 'special number' 14( 72 x 14= 1008)."
Harmonic 288
The Pulse Of The Universe
Bruce Cathie
Page 44
Again harmonically if we divide 21600 by 19. 44 we get 11111.111111 which appears to to have something to do with unity, but is certainly a strange number.
Harmonic 288
The Pulse Of The Universe Bruce Cathie
Einstein stated that the geometric structure of space-time determines the physical processes .I theorise that space and time manifest from the geometric harmonies of the wave-motions of light. The fundamental harmonic of light in free space, in geometric terms being an angular velocity of 144, 000 minutes of arc per grid second, there being 97, 200 grid seconds to one revolution of the earth.
Darryl Reanney (1991)
Page 221 "… consider the sequence 31415926535897 (1)
This passes all currently-available tests for randomness.
Now com-pare it with the sequence20304815424786 (2)
Which also qualifies as a wholly random number. On the face of it, we simply have two random numbers. However, if we subtract the lower sequence (2) from the higher (1), with the 'wrinkle' that if we get a negative number we add 10 to the result, we obtain the sequence
111111111111111
This is strikingly non-random.These two 'random' numbers thus have a special property. Heinz Pagels,who gives this example in his book The Cosmic Code, draws from this illustration a conclu- / Page 222 / sion that goes to the heart of my argument about synchronistic cross-linkaging . He says:
This illustrates that two random sequences can be correlated-
each is individually chaotic but, if properly compared by using
some rule, then a non-random pattern appears.
If I am right, analgous cross-likages at the quantum level may be the fine gossamer threads, fragile in themselves, but indestructible in their collective strength, that hold the cosmos in a self-consistent loop of becoming. Y nodes, choices, thus emerge as the determinants of the pattern of our psychological development. Because of them, we create our own heaven, our own hell, we create ourselves, we create the very fabric of the world."
With this discussion of synchronicity and self- consistency, we have arrived at the point where we can begin to see the strange relation-ship between consciousness and the universe, between the 'thought' within and the 'thing' without.
We have established that consciousness cannot be treated sepa-rately from the 'reality' it observes. We can assert this confidently. It is now a (virtually) unchallengeable maxim of quantum mechanics that each act of observation
causes the ripple of possibilities of the quantum wave to 'concretise into entities with an observable and measureable existence.In Chapter 9, I postulated that consciousness is that unifying activity in the brain that 'sees' one in many.
However, conscious-ness is not just a passive reciever. By its choices, it creates unities. Indeed, its very essence is that it acts as a nodal integrator between the quantum ripples of possibility that emanate from both past and future. It is if you like, the reality slit into which multiple ripples /
Page 223 / of possibility enter, leaving the temporally symmetric quantum world and 'falling' into the one-way world of matter which decays with time.
A New Future for Human Consciousness
Darryl Reanney (1991)
Page 189 …" In the thirteenth century, an Italian called Leonard Fibonacci discovered a sequence of numbers that still bears his name: 1,1,2,3,5,8,13,21,34,55,89,144 etc.
BBC News Broadcast 8-0 am
144 x 360 = 51840
1 x 8 x 3 x 6
ISISIS
144
Harmonic 288
The Pulse Of The Universe
Bruce Cathie
"Einstein stated that the geometric structure of space-time determines the physical processes I theorise that space and time manifest from the geometric harmonies of the wave-motions of light. The fundamental harmonic of light in free space, in geometric terms being an angular velocity of 144, 000 minutes of arc per grid second, there being 97, 200 grid seconds to one revolution of the earth.
Page 49
Wherever the Goddess has manifested. she has been venerated under a multiplicity of aspects. All living traditions of the Divine Feminine acknowledge that she is one and many. This is why this book is not called The Elements of Goddesses. for modern Goddess conscious- ness in the West understands that the Divine Feminine principle stems from a central source.
Throughout this book. we examine myths from the many traditions of the world which have honoured the Goddess. In so doing. we must be sensitive to those traditions. for it is too easy to ransack
world mythology and religion, and create 'evidence' for whatever one wishes. It is not merely expedient to rewrite history by tying together disparate traditions in order to restore the Goddess. it is misleading and disrespectful to the complex web which the Goddess has woven. It is as though we took exception to some part of a vast tapestry and started to unravel and reweave it to our own specifications. regardless of the artist's vision.
The Goddess weaves her tapestry on such a vast scale that no one can discern the pattern in its entirety. One of the major challenges of anyone desiring to encounter the Goddess is one of perspective. How shall we envisage her?
Visualise the image of the far distant star once more. To your perception it is perhaps almost insignificant compared with the immensity of space in which it seems to hang. Think of this star- jewel as the heart of the Goddess and the surrounding space as the immensity of her nature, and you will begin to comprehend how impossibly vast she really is. Before this star-jewel heart can refract any images by which we may know her, she must first be recognised as the Shaper of All. 'In the first age of the gods, existence was born from non-existence. After this the quarters of the sky were born from her who crouched with legs spread'.66 This is none other than the Hindu Goddess Aditi, who. as primordial space, is both infinite and transcendant.
Earth hangs in space like a child in the amniotic waters of the womb. Such is the Hindu conception of primordial space which, as the Goddess Surabhi, the cosmic cow of space, provides an ocean of milk which the gods churn to provide three kinds of food: milk for human consumption, butter for ritual use and the ambrosial drink of the gods.
/ Page 59 / they present her squarely with the challenge of the Protector. This experience comes also to men who are new fathers. The parents of a child stand in wonderment at having helped create a baby and their protective instinct is so strong that they are shaken by the power of it. They feel the hand of the Protector upon them and, like her, are fiercely joyful and tenderly protective.
FOURTH LIGHT: THE lNITIATOR
I have eaten from the tympanon [drum];
I have drunk from the cymbal;
I have carried the sacred dish;
I have stolen into the inner chamber.
from the Mysteries of Cybele.
as recorded by Clement of Alexandria
The Measurer sets the limits and the Protector patrols them: now the Initiator arises to set another phase in motion. Upon this door, which also gives entry to the Inner Courts of the Temple of Light, are the images of the cauldron and the cave, for the inner mysteries are enacted in this place.
The role of the Initiator is to elicit response and to explore hidden depths. This aspect always has some feature of second birth or rebirth. Within the Protector, as we saw, there is an element of reassimilation: this is fully defined in the Initiator. In some myths, this aspect often presents a kind of devouring mother - something which is frequently misunderstood. The Initiator is not like a bitch who eats her litter nor like certain aspects of the Protector which, in order to perform her function, is zealous in punishment. The Initiator has another task.
The Initiator is urgent to show the immensity of knowledge which the Shaper of All hides and, in order to do this, she is frequently shown returning people to her womb, giving them second birth. The Initiator is the guardian of the mysteries. She appears as a storyteller, a teacher, a grandmother. Being on the higher octave of the Energiser, she is a dynamic demonstrator who believes in personal, practical experience of the mysteries. It is she who puts us through the rigorous tests of our lives.
One of the prime tales of this aspect is the initiatory sequence of Ceridwen and Taliesin. Ceridwen has a son called Afagddu. She! wishes to compensate him for his extreme ugliness by gifting him I with knowledge, and so she brews a cauldron of inspiration for him and sets it to simmer for a year. the meantime, she takes on / Page 60 / old man to stir the cauldron and a little boy, called Gwion, to fetch firewood. Towards the end of the year, some drops spill out of the cauldron and land on Gwion's finger. They are so hot, he puts his fingers in his mouth to cool them. Ceridwen is immediately aware of what has happened, and so is Gwion:
And he saw her, and changed himself into a hare and fled. But she changed herself into a greyhound and turned on him. And he ran towards a river and became a fish. And she in the form of an otter bitch chased him under the water, until he was fain to turn himself into a bird of the air. She, as a hawk, followed him and gave him no rest in the sky. And just as she was about to stoop upon him, and he was in fear of death, he espied a heap of winnowed wheat on the floor of a barn, and he dropped among the wheat and turned himself into one of the grains. Then she transformed herself into a high-crested black hen, and went to the wheat and scratched it with her feet, and found him out and swallowed him. And, as the story says, she bore him nine months, and she was delivered of him, she could not find it in her heart to kill, by reason of his beauty. So she wrapped him in a leathern bag, and cast him into the sea.
In this story, Ceridwen is both Initiator and Challenger. The fact that she brews a cauldron of inspiration and then later takes the child into her womb is significant, for we are dealing here with a mystery story. In Celtic legend, the aspect which Ceridwen fulfils is called The Dark Woman of Knowledge. It is in this guise that other faces of the Initiator come clear. ;
When Demeter is in mourning for her lost daughter Persephone, she wanders disconsolate to the Maiden's Well at Eleusis and there hires herself out as a children's nurse. She is led to the house of Metaneira who has recently borne a son: . And she walked behind, distressed in her dear heart, with her head veiled and wearing a dark cloak which waved about the slender feet of the goddess.Refusing a cup of wine, she mixes a special drink of barley, water and mint. (This is the Kykeon, and was the Sacramental drink of Eleusinian initiates.) Then she takes up her task:
So the goddess nursed in the palace Demophoon . . . and the child grew like some immortal being, not fed with food nor nourished at the breast: for by day rich-crowned Demeter would anoint him with ambrosia as if he were the offspring of a god and breathe sweetly upon him as she held him in her bosom. But at night she would hide him like a brand in the heart of the fire, unknown to his dear parents.
Metaneira discovers Demeter laying her son on the fire and makes such an outcry that Demeter is forced to reveal who she really is and / Page 61 / that she would have made Demophoon immortal had she not been discovered. She orders the people of Eleusis to build her a temple and instructs them in the rites proper to her worship.
The very same story is told of Isis who, on hearing that the coffin of Osiris had landed at Byblus where it had been covered with heather and then taken to the king's palace to act as a pillar stone, went to the palace. She was appointed as nurse of the queen's child whom she fed with her finger rather than her breast, and in the night she burned away portions of his mortality by putting him in the fire. The queen witnessed this and cried out, depriving her child of immortality. Isis bore away Osiris' coffin and subsequently Byblus, like Eleusis. became a place of special veneration.
Both Demeter and Isis perform their initiatory function for the ini-tial benefit of one child, directly after experiencing extreme sorrow. In Demeter's case the rites of Eleusis open the initiation of the God-dess to all free-born Greeks. Ceridwen initiates only Taliesin who is. reborn of her cauldron and of her womb respectively, thus receiving a second birth. In each instance we see how fire plays a great part in the narratives of the Initiator
The Goddess Kalwadi figures largely in Australian initiation rites. The story tells how she was fond of baby-sitting but that her charges kept mysteriously disappearing. Angered at the loss of their children, the parents went in search of Kalwadi whom they found hiding in her underwater lair. Although they loved her and respected her as their Mother, the aggrieved parents slew Kalwadi and cut her open. The children, however, were not as they had supposed, in the Goddess' stomach, but in her womb awaiting rebirth.
The mystical re-enactment of these stories was at the root of many ancient mystery cults. Initiation into manhood or womanhood at the traditional rites of passage is no longer a feature of Western society. In primal societies, initiates are returned to the condition of pre-child-hood and are mystically reborn. Initiation into any spiritual tradition demands an approximation of these rites. Whether one is born of the waters of baptism or of the mikveh Jewish ritual bath), a form of ritual purification similar to our original condition - that of floating in the amniotic waters of the womb - is performed.
Initiation is often painful and demanding. Even if we do not formally undergo initiatory rites, life itself confronts us with initia-tions which are not dissimilar. The loss and finding of the self are under the aegis of the Initiator. The karmic lessons which we have been reborn in order to learn in this incarnation have a way of recurring in our lives. We seldom know that we are working out / Page /
Caitlin Matthews
1989
Page 97
OF
NINE
page
99
Fig. 20 (omitted)
These new sets of triads can be called the Ninefold Triads:
A The Triad of Dynamic Guardianship
B The Triad of Dynamic Liberation
C The Triad of Dynamic Potential
D The Triad of Enfolding Power
E The Triad of Enfolding Destiny
F The Triad of Enfolding Health
G The Triad of Transformative Wisdom
H The Triad of Transformative Love
I The Triad of Transformative Skill
Using your chosen aspects, take each triad in turn and meditate upon the qualities of each. A good method is to visualise yourself standing within a triangle formed of each of the relevant aspects. Taking the Triad of Enfolding Power as an example, imagine yourself facing the / Page 100 (Fig. 21 omitted) Star of the Muses-this glyph can be drawn without lifting the pen from the page: starting at 9, draw to 2, to 4 etc. until the outside of the circle is joined at 9, then start the star drawing from 9 to 4 and so on.
/ Measurer, with the Empowerer on your left and the Initiator on your right. To strengthen the image, you may wish to visualise each of the aspects stretching out a length of cord to form the triangle in which you stand; the Measurer holding it out from either hand, and the Empowerer and the Initiator receiving it into their hands and passing it to each other, while you stand within its boundaries.
While you are meditating and learning about these relationships, you may well begin to wonder about the uses such permutations might have. In the early stages, it is hard to get a sense of perspective since your mind is grappling with unfamiliar concepts and associations. As you gain the ease and facility of devoted meditation, you will begin to realise that the Ninefold Triplicities can be used for the work of healing, both for yourself and for others. They also have wider uses.
If, for example, you wish to discover your true vocation in life you could visualise yourself standing in the Triad of Enfolding Destiny. To help an ailing friend you might visualise them within the Triad of Enfolding Health, receiving the healing of the three aspects you have chosen to represent the Preserver, the Deliverer and the Energiser. If you are in a stalemate situation where nothing is moving, try / Page 101 / meditating within the Triad of Dynamic Liberation. When faced with a difficult individual with whom you feel irreconcilable differ-ences, visualise both yourself and the other person within the Triad of Transformative Love.
In Fig. 21 (omitted) we see that there is yet another way to look at the as-pects of the Goddess. Throughout the world, the essential ninefold manifestation of the Mother is apparent. In Greece, there are the nine muses and their mother Mnemosyne; in Britain, the ninefold sisterhood of the cauldron and Ceridwen; in Arthurian legend, the ninefold sisterhood of Insula Pomorum - the Island of Apples or Avalon - where Morgen the Goddess and her sisters dwell.
In the Star of the Muses the nine aspects are each a point of the star and the centre space represents the Shaper of All. It is bounded by the Knot of the Philosophers, which runs about the circle. This glyph can be drawn without taking the pen off the page, as long as the connecting points are drawn first. Starting at any of the points, the nine straight lines about the circle are drawn first ending at the point where you began; then you can start drawing the interlocking star. Again, you can start at any point, mystically following the aspects of the Goddess in different ways.
Stop reading now and draw the Star of the Muses for yourself: trace over the circle and the points around it only, then number them and connect the lines starting at any point you choose, and using a ruler and compass if you need to. Now consider the route you have connected and meditate on the aspects in the order in which you have drawn them. When you have done that, shade in the pentacle or five-pointed star which stands prominently in the glyph, using a different, lighter colour to shade in the four remaining points.
From Fig. 21, we see that a pentacle can be formed of the Em-powerer, the Measurer, the Initiator, the Challenger, and the Weaver. This pentad of powers gives you yet another way of working with the aspects in a relationship which is more complex and enriching than the triplicities or triads above. You will find that there are sets of mysteries locked within the many combinations, not all of which will be open to you. Other combinations will sometimes 'click' as you register them and it as though an independent holographic image deriving from all five aspects springs up in your understanding. Work round all the combinations until one pentad does this for you.
ASPECTUAL PENTADS
1. ENERGISER PROTECTOR CHALLENGER DELIVERER PRESERVER / Page102 /
2. MEASURER INITIATOR DELIVERER WEAVER EMPOWERER
3. PROTECTOR CHALLENGER WEAVER PRESERVER ENERGISER
4. INTIATOR DELIVERER PRESERVER EMPOWERER MEASURER
5. CHALLENGER WEAVER EMPOWERER ENERGISER PROTECTOR
6. DELIVERER PRESERVER ENERGISER MEASURER INITIATOR
7. WEAVER EMPOWERER MEASURER PROTECTOR CHALLENGER
8. PRESERVER ENERGISER PROTECTOR INITIATOR DELIVERER
9. EMPOWERER MEASURER INITIATOR CHALLENGER WEAVER
In each of the pentads, the other four aspects are also of great impor-tance, for it is with their colouring that the pentads assume a distinct quality or mood. It is these shapings and patterns which will dic-tate the performance of certain mystery stories. Look at your chosen pentad and, using each aspect to hang your story upon, tell a sponta-neous story to yourself. You will be amazed at how many stories you can tell. These will form the foundation of your own Goddess mysteries.
To give these tables and diagrams life, you will need to meditate diligently and find their practical applications, otherwise they will remain lists of theoretical permutations. The best language to translate them into reality is the language of ritual. By actually performing the symbolism, we come to understand it personally and immediately. If you are fortunate to work with a magical group you may have the opportunity to ritualise the nine aspects into nine roles, each officer representing one aspect. A tenth officer can take the part of the initiate and walk the route traced by the Star of the Muses and the Knot of the Philosophers. As he or she comes to each aspect, the two officers can ask questions of each other. Once you have a cycle of mystery stories, you will also be able to enact these ritually.
If you work alone, do not despair, you can still perform rituals on your own. To walk the Star of the Muses and the Knot of the Philosophers, you need only create a working area in which you place nine objects or pictures representing the aspects upon the ground in a circle. Sit in meditation in the middle to begin with and then pass to each point.
Whether working alone or with friends, choose to work on specific aspects, triads or pentads at each session, rather than attempting to work the whole Temple.
Page 103 /
We come at last to the conclusion of the visualisation we began in Part 2 with the central star and its ninefold constellations. By its light. we have explored the Temple of Light and built our own inner Tem-ple. As the Star of the Muses spirals off into space once more, be aware of the Goddess within you now. in all her aspects. She is your inner light, your maker, energiser. measurer, protector, initiator, challenger, deliverer. weaver, preserver and empowerer. You are her garment. It is now time for you to close this book and go out into the world and manifest her wherever you go.
and her room save the secret places
of your inmost heart?
St Ambrose
|
|
TAO |
|
|
|
||
|
|
GAIA |
|
|
|
||
|
|
WORLD |
|
|
|
||
|
|
SUN |
|
|
|
||
|
|
EARTH |
|
|
|
||
|
|
MOON |
|
|
|
||
|
|
MERCURY |
|
|
|
||
|
|
VENUS |
|
|
|
||
|
|
MARS |
|
|
|
||
|
|
JUPITER |
|
|
|
||
|
|
SATURN |
|
|
|
||
|
|
URANUS |
|
|
|
||
|
|
NEPTUNE |
|
|
|
||
|
|
PLUTO |
|
|
|
9
THE
AMAZE
IN
NUMERICAL
MAGIKALALPHABET
AZAZAZAZAZAZAZ
ZAZAZAZAZAZAZAZAZAzazaza GAIA 9 TAU zazazaAZAZAZAZAZAZAZAZAZ
123456789101112131415161718AXAXAXAXAXAXAXAXAX1817161514131211987654321
A + ZA + ZA + ZA + ZA + ZA + ZA + ZA + ZA + Z
zazazazazazazaABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBAzazazazazazaza
A
MAZE
IN
ZAZAZAENTERZAZAZA
ZAZAZAZAZAZAZAAZAZAZAZAZAZAZ
ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ
THE
MAGIKALALPHABET
ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA
12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
THE
UPSIDE DOWN
OF
THE
DOWNSIDE
UP
ZXSONIHHINOSXZZXSONIHHINOSXZZXSONIHHINOSXZZXSONIHHINOSXZ
987654321999999999123456789 ZXSONIH987654321999999999123456789 HINOSXZ87654321999999999123456789
8 + 9 + 5 + 6 + 1 + 6 + 8
THEZAZAZAZAZAZAZAZAZARECURRENTAZAZAZAZAZAZAZAZAZDREAM
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
With episodic sense of dejvu. The far yonder scribe, and oft times shadowed substances, watched in fine amaze the Zed Ali Zed, in swift repeat, scatter the sacred numbers, amongst the letters of their progress. At the thought of the ninth ram when in conjunction set, the far yonder scribe made record of the fall.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
1+0 |
1+1 |
1+2 |
1+3 |
1+4 |
1+5 |
1+6 |
|
|
1+9 |
2+0 |
2+1 |
|
2+3 |
|
|
2+6 |
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
K |
|
|
|
|
|
|
|
|
|
|
|
|
W |
X |
Y |
|
|
Z |
|
X |
|
|
|
|
|
|
|
|
0 |
N |
M |
|
|
|
|
|
|
|
|
D |
C |
|
A |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
13 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
IT BEGAN TO RAIN
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
THE
MAGIKALALPHABET
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
115 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
115 |
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
115 |
1+1+5 |
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|||||||||||||||
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
115 |
|
|
|
|
|
||
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
115 |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
115 |
|
|
|
|
|
||
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
115 |
|
|
|
|
|
||
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
1+8 |
|
|
|
|
ADDED TO ALL MINUS NONE SHARED BY EVERYTHING MULTIPLIED IN ABUNDANCE
ARISESTHATSUNSETSTHATSUN
SETSTHATSUNARISESTHATSUN
azazazazazazazAZAZAZAZAZAZAZAZAZazazazazazazaz
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|||||||
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
1+1 |
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
17 |
1+7 |
|
|
|
|
|
|||||
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
M ISISIS 13
THIRTEEN
ISISIS
99
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
MOONNOON
Murray Hope
1996
Page 20
"In several ancient sources it has been found that there were four 9-day weeks to each lunar month, making a month of 36 days. This 9-day phase has been found in ancient Greek, Babylonian, Chinese and Roman sources, among others. As these lunar computations did not fit with a year of 360 days~ the calendars were altered to a 10-month year. This was an attempt to regulate the 'new' year to fit the 'old' 360-day year!9
The ancient Celts, who were decidedly lunar orientated, ascribed magical powers to the number 9, associating it with the three aspects of the Triple Goddess - Maiden, Mother and Crone."
Caitlin Williams
1989
Page 38
LIGHT
The triplicities and ninefold permutations derived from these aspects are far more subtle than arbitrary divisions of the Goddess into triple moon-phases, or as reflections of the female life cycle-Maiden / Page 37 (Fig 6 and 7 omitted / Page38 / Mother and Crone. It is not that such definitions are invalid so much as that each of the triple-aspects of the Goddess contains elements of the ennead.
This ennead of aspects is endlessly adaptable for it is made up of nine, the most adjustable and yet essentially unchanging number. However one chooses to add up multiples of nine, for example 54, 72, 108, they always add up to nine.
SCHRODINGER'S CAT
John Gribbin
1984
Page 77
Bohr's model predicted the detailed properties of these "missing" elements and suggested that element 72, in particular, should have properties similar to zirconium, a forecast that contradicted predictions made on the basis of alternative models of the atom. The prediction was con- finned within a year with the discovery of hafnium, ele-ment 72, which turned out to have spectral properties exactly in line with those predicted by Bohr.
72 7 + 2 12 1+2
THE FINGERPRINTS Of THE GODS
Graham Hancock 1998
Page 274 / 275
"The pre-eminent number in the code is 72. To this is frequently added 36, making 108, and it is permissible to multiply 108 by 100 to get 10,800 or to divide it by 2 to get 54, which may then be multiplied by 10 and expressed as 540 (or as 54,000, or as 540,000, or as 5,400,000, and so on). Also highly significant is 2160 ( the number of years required for the equinoctial point to transit one zodiacal constellation), which is sometimes multiplied by 10 and by factors of ten (to give 216,000, 2,160,000, and so on)
" and sometimes by 2 to give 4320, or 43,200, or 432,000, or 4,320,000, ad infinitum."
"The pre-eminent number in the code is 72.
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
+ |
|
72 |
7 + 2 |
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
+ |
|
72 |
7 + 2 |
||||
|
2+3 |
1+5 |
1+8 |
1+2 |
|||||||||
|
|
|
|
|
|
|
23 |
2+3 |
|
|
|||
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
27 |
|
|
|
|
|
|
|
|
|
|
|
Graham Hancock 1995
WHY A MATHEMATICAL LANGUAGE ?
Page 197 "...Perhaps because, no matter what extreme changes and transforma-tions human civilization might go through, the radius of a circle multiplied by 2pi (or half the radius multiplied by 4pi) would always give the correct figure for that circle's circumference. In other words, a mathematical language could have been chosen for practical reasons: unlike any verbal tongue, such a code could always be deciphered, even by people from unrelated cultures living thousands of years in the future."
REACH FOR TOMORROW
ArthurC.Clarke
Introduction to 1989 Edition
"Unlike authors of so-called mainstream fiction, the writer of science fiction has the responsibility (often an embarrassing one) of confronting his readers every decade or so, to report on how his ideas have stood the test of time. This, of course, is one excellent reason for setting stories in the very distant future.
Then there's no need to explain - or to apologize.
In the case of this volume, much of which was conceived, if not written, almost half a century ago, I'm happy to find relatively few embarrassments. However, I have made some interesting discoveries; for instance, on the very first page of the very first story, I see the number 9000. I've no idea why selected it again for HAL's serial number, twenty years later.
I have made some interesting discoveries; for instance, on the very first page of the very first story, I see the number 9000. I've no idea why selected it again for HAL's serial number, twenty years later."
THE
NUMBER
9
MYTHSMATHSMATHSMYTHSMYTHSMATHSMATHSMYTHSMYTHSMATHSMATHSMYTHS
I
AM THAT AM
I
THE EYES OF RA
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
5 |
6 |
1 |
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
NEUTRAL IN OBSERVATION
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
||||||||||||||||||
|
|
||||||||||||||||||
|
1+4 |
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|||||||||||||||
|
|
|
|
|
|
|||||||||||||||
|
|
|
|
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Maurice Cotterell
1999
Page 97
And so the emblem of the breakaway fraternity combined the solar cross with the crown of thorns (the rose) worn by Christ on the cross. The stained-glass window from Hengrave Hall (plate 30a), c. AD 1550, is likely Rosicrucian in origin, showing God as the bearded white man holding the sun in his left hand while at the same time creating the concentric universe with his breath, which we now recognise as the solar wind. ,
The adoption of the rosy cross experienced several steps of development. The Celtic-styl~ solar cross, adopted by early Christians after the death of Christ OLl the cross, shows the four solar magnetic fields within the circular orb (plate 30b, c and d). Plate 3Oe shows further development of the solar cross to incorporate the Crucifixion of Christ, which features so widely in stained-glass windows in Euro- pean churches (plate 30e), and plate 31e shows the rosy cross as adopted by the Rosicrucians.
This marks the great distinction between Rosicrucians and Freemasons. Freemasons, like the Brahman and Hindu of ~ndia with their 'Upanishads' assert that religion and wisdom are incompatible, that in order to appreciate the divine message one must listen to God directly and not to the messengers sent to earth periodically.
On the other hand, '. . . Jesus saith, I am the way, the truth and the light: no man cometh unto the Father, but by me' (John xiv, 6), implying esoteric understanding, through a study of divine knowledge, is impossible to achieve directly, and that the only way to true understanding is through the teachings of Jesus, which, if it were true, would subordinate Freemasonry to Rosicrucianism.
The Fama Fraternitatis called for a reformation of esoteric allegiance, given the divergent nature of Catholicism in Europe.
In France, and later England, the artistic flowering epitomised by the emergence of the Gothic from the Romanesque in the eleventh and twelfth centuries fell victim to its own success as its accomplish- ments, shining like a beacon amid an ocean of death, put the fear of God into the population. In the Mediterranean, although the Gothic had been adopted by Cistercian and Franciscan monks, its influence was lightweight compared with its northern neighbours. The influx of classicism into Italy, from the east, brought with it a return to the age of human reason, where man once again believed he was a reflection of the divine on earth.
Page222
THE TUTANKHAMUN PROPHECIES
produce other hormones which affect the metabolism.
Clearly theseglands control all areas of growth and wellbeing of the physical, emotional and intellectual bodies. Any malfunction rapidly results in dissonance in these areas.
Mystics have long since known of the importance of these centres, which they refer to as energy or Chakra centres (figure l09b). 'Chakra' is an ancient Sanskrit (Indian) word meaning 'wheel', recognising that the wheels of the body, the energy centres, can spin quickly or slowly and that for harmony each must maintain its designed 'speed' or energy output.
Indian and Tibetan teachings maintain that each wheel carries a specific number of 'petals' (C. W. Leadbeater, The Chakras) which enumerates the electrochemical capabilities of corresponding endo- crine centres:
|
Gland |
Chakra |
|||
|
Pituitary |
|
Crown |
1000 |
|
|
Pineal |
|
Brow |
96 |
|
|
Thyroid |
|
Throat |
16 |
|
|
Thymus |
|
Heart |
12 |
|
|
Pancreas |
|
Solar Plexus |
10 |
|
|
Ovaries/Testes |
|
Sacral |
6 |
|
|
Adrenals |
|
Base |
4 |
|
The Indian holy book the Bhagavad-Gita mentions these centres:
. . . the sage who is meditating on the divine, before long shall attain the absolute. . . he who is spiritual, he who is pure, who has overcome his senses and his personal self, who has realised his highest self [God within] as the self of all . . . enjoys bliss in this body, the city of the nine gates (Chapter 5, 5-13).
Esotericist Alice Bailey (1880-1949), known for the telepathic channelling of the teachings of an ancient master (now in the spirit world), has pointed out that the number of petals contained in the first six Chakra centres add up to 144, and the seventh 1,000: 144,000 (when multiplied) in all.
Mystics say that when the energy centres are balanced, through sustained and disciplined meditation, the positive and negative /Page223/ energies which emanate from the centres, Ida and Pingala, become equal and opposite. At this point electromagnetic energies within the body cancel out, leading to a disposition of pure peacefulness. The previously diffused bodily energy now becomes directional, resulting in a surge of energy, Sushumna, up the spinal cord to the crown Chakra, which spins its 1,000 petals, producing light. The adept becomes pure light. This means that man can become light and in so doing becomes God, one of the chosen few with '144,000 written on their foreheads'. Here, again, we have a concurrence of the teachings of Revelation, Lord Pacal, Tutankhamun, the mystics of Tibet and India, and Bruce Cathie's calculated value for the speed of light. All of these subscribe to the notion that 144,000 is synonymous with light.
The serpents entwined around the staff of Hermes are said to depict these equal and opposite Ida and Pingala energies. The sum of the energies is said to surge up the staff, metamorphosing into the wings of the eagle, enabling flight. Once again, the feathered snake symbolises the light nature of man, sacred to the few, unknown to the many.
To return to the Rosicrucians, Manly P. Hall sums up the fourth Rosicrucian postulate in this way:
. . . they are seen as belonging to a school of supermen, like the Mahatmas of India, an institution. . . which exists not in the physical World but in its spiritual counterpart, which he sees fit to call the inner planes of nature; the Brothers can only be reached by those who are capable of transcending the limitations of the physical World.
To substantiate this, mystics cite the following statement from the Confessio Fraternitatis (which appeared one year after the Fama Fraternitatis ):
A thousand times the unworthy may clamour, a thousand times may present themselves, yet God hath commanded our ears that they should hear none of them, and has so compassed us about with his clouds that unto us, his servants, no violence can be done; wherefore now no longer are we beheld by human eyes, unless they have received strength borrowed from the eagle.
/Page 224/ Which brings to mind another quotation from Revelation in regard to the 'woman dressed in the sun, who fled into the wilderness': '. . . And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place where she is nourished for a time, and times, and half a time, from the face of the serpent' (Revelation xii, 14). This, together with the quotation from the Confessio, clearly refers to the release of the soul from the body (the serpent) and that such release affords complete protection from harm.
From Ceremony to Free Flight: the Secret Weapon of the Masons and Rosicrucians
Stephen Knight, in The Brotherhood, quotes the mission statement from the Universal Book of Craft Masonry:
Meetings are held in lodges, usually at arbitrary times, perhaps the last Friday in every other month. Senior ranks tend to be retired honorary members, while lodge officers are elected every year. There. are various ranks of honorary member: Provincial Grand Master, Deputy Provincial Grand Master, Assistant Provincial Grand Master, and Second Provincial Grand Master. Elected members fall within the categories of Worshipful Master (he chairs the meetings), Senior Warden (personal officer; deputy to Worshipful Master), Junior Warden (next senior in rank), Master, Senior and Junior Overseers (administrators and organisers), Chaplain (lay preacher), Registrar, Secretary, Director of Ceremonies (organiser of ritualistic events), Senior and Junior Deacons (assist in ritualistic events and act as messengers), Assistant Director of Ceremonies, Inner Guard (permits access only to known Freemasons), Tyler (outer guard/doorman, armed with a dagger to repel non-Masons).
Knight believed there to be 33 degrees, or levels, of Freemasonry. He was both right and wrong on this point. There are in fact nine /Page225/ ascending levels. First Degree initiates enter the Brotherhood after the age of 21, or 18 in the case of a fourth-generation Mason. The First Degree ceremony, explained in some detail in,.The Brotherhood (p. 313), welcomes the new initiate into the order. This involves, among other things, the candidate removing his outer clothing until standing in socks, his left shoe, trousers and shirt. His shirt is unbuttoned to reveal his left breast, his right sleeve is rolled up above the elbow and left trouser leg rolled up above the knee: A slipper is placed on his unshod foot and a hangman's noose placed around the neck, the end trailing down the back. And he is blindfolded. The ceremony continues by asking questions, the swearing of allegiance and pledge of secrecy '. . .lest his tongue be removed from his head with hot irons'. Novices are entered as Apprentice (First Degree) with progression to Fellow Craft Mason (Second Degree) and then Master Mason (Third Degree). The higher levels of Ninth, Eighteenth, Thirtieth, Thirty-First, Thirty- Second and Thirty-Third Degree levels are generally not known to the lower orders. Only the acknowledged higher-level Master Masons progress beyond the Third Degree, by invitation only. Rosicrucians are similarly structured, except their levels are I, II, III, IIII, V, VI, VII, VIII and IX, the highest level that can be reached before the cross, x.
The Freemasons' lodge symbol, the beehive, gives an idea of the hierarchical structure of the lodge; the activities undertaken within the lodge are for the greater good of the species, the queen bee. She is controlled by the sun, as are all bees. Tutankhamun carried the dagger of the Freemason Tyler, wrapped in the bandages of the mummy, and kept two jars of honey, his dues to the lodge, confirming his identity as a 'Freemason' (esotericist). He was a sun-worshipper, holder of divine knowledge. That Tutankhamun was the queen, the purpose of worship the sun, is without doubt, given the 'sting' on the lower back of his sun-ray golden mask. Of the three types of bee, the worker and queen carry a sting but the male drone does not. Tutankhamun, as Pharaoh, was not a 'worker' and therefore he must have been the head of the lodge, the first known Grand Master of Freemasonry, the queen of the hive. The First Degree ceremony involving the hangman's noose, hanging down below the back of the neck of the initiate, symbolises the bee tail of Tutankhamun.
First, Second and Third Degree Masons are the 'worker' and 'soldier' bees of the lodge hierarchy, there to protect and provide for the higher /Page 226/ levels of initiates, but few ever realise this. These lower levels comprise the more unscrupulous characters of the fraternity, whose activities Stephen Knight documents so well.
Although the ancient tradition goes back to before the time of Tutankhamun, 'the clues are there in his tomb for all to see. The Freemasons' 'apron', worn at ceremonies, measures 144 square inches; there were 144 articles in the tomb of Tutankhamun, and the ultimate goal of Freemasons is to become 'light'.
The boy-king was interned into nine levels of coffin, and the degrees of Freemasonry (except the first and second, who are not fully fledged Master Masons) all reflect the number nine. This can be explained as follows.
The base of the pyramid is square, 4, as was the chequered flooring of Solomon's temple, .and the floor of. the Freemasons' lodge. The number 3 (representing the Third Degree apprentice Freemason) squared equals 9. The next level of initiation is 18, 1 plus 8 equals 9 (3 squared). The next is 30, 3 squared equals 9. Then the highest level is 33, three squared equals 9, and again 3 squared equals 9; 99, as we have seen, is the highest number that can be reached in the physical dimension before becoming one (100) with God. This is why Free- masons are said to be 'on the square'; the level of initiation is a factor of the 'square root' of God, the square base of the pyramid. Finally, there are also two levels between 30 and 33, namely 31 and 32, which are in fact intermediary stages of the Thirtieth Degree rather than graduate levels of proficiency. These bring the total degrees to 9. 99999, as we know, was the number of both Lord Pacal and Tutankhamun.
Only the Thirty-Third Degree masons are true Freemasons and, like the Mahatmas of India, super-human. Like the Rosicrucians, with their 'Casting of the Molten Sea', 'The Making of the Rose Diamond' and 'The Achieving of the Philosopher's Stone,' they are capable of out-of- body spiritual experiences. The method of Thirty-Third Degree Free masons in scaling these heights is through what they call 'the cable tow', a mythical silver thread that, with practice, extends from the navel. The journeying soul can leave the body providing the higher intellect holds this umbilical cord tight, to provide a return to the body. The practice is dangerous, as breakage of the cable tow precludes return to the body, and this is the ultimate reason for the secrecy of the Thirty- Third Degree Masons and is referred to in the Bible: '. . . man goeth to
Page 194
temple was a marvel of courtyards and balconies, adorned with 1,453 magnificently sculpted Parisian-marble columns, 2,906 decorated pilasters and statues of stone and metal. The buildings and courtyards could hold an estimated gathering of 300,000.
Anderson's Constitutions of the Freemasons (1723) comments:
. . . the finest structures of Tyre and Sidon could not be compared with the Eternal God's Temple at Jerusalem. . . there were employed 3,600 Princes, or 'Master Masons', to conduct the work according to Solomon's directions, with 80,000 hewers of stone in the mountains ('Fellow Craftsmen'), and 70,000 labourers, in all 153,600, besides the levy under Adoniram to work in the mountains of Lebanon by turns with the Sidonians, viz 30,000 being in all 183,600.
According to the Biblical account, Chiram returned home following completion of the temple, although according to A. E. Waite (New Encyclopaedia of Freemasonry):
The categories of worker Chiram chose to build the temple included 'Entered Apprentice', 'Fellow Craftsman' and 'Master Mason'. Each was privy to certain passwords and signs through the knowledge by which they could be recognised. Manly P. Hall suggests that 'at least three "fellow craftsmen", more daring than their companions, determined to force Chiram to reveal to them the password of the Master's degree'. Chiram, about to leave the temple by one of its three gates, was set upon by one of the craftsmen wielding a 61-centimetre (24-inch) builder's measuring gauge. Chiram refused to reveal the secret and was struck about the throat. Fleeing to the west gate, he was confronted again, this time by a craftsman carrying a square (builder's set-square). This time, refusing once again to divulge the sacred secret, he was struck on the breast. Staggering to the east gate, he was met by the third, who assaulted
Page169
THE SACRED SECRET
happened, a chain reaction occurs between atoms, causing an enormous explosion. This is how the atom bomb works.
The knowledge of how to make an atom bomb is freely available in public libraries throughout the world, and yet it seems curious that no terrorist group has yet been able to explode a device. Cathie's work may explain the reason for this; he maintains that because the speed of light (C) on earth changes, the value of e, in the equation e = mC2, must also change. This means that in order for a bomb to explode, it must first be programmed with the exact geographical coordinates of its intended target. The device then has to be modified to make allowances for variations in the speed of light (the earth grid effect) and then the bomb must be delivered to the exact point of delivery before an explosion can possibly occur. This is not mentioned in any textbook or library. Cathie's calculations show that an atom bomb cannot explode until it is programmed in this way.
Generally, the efficacy of an independent scientist's research can be measured by the amount of interest shown by security forces and esoteric groups, on the one hand, and the disproportionate lack of interest shown by the orthodox scientific community to the work, on the other. Cathie's home has been ransacked and bugged. His telephone has been routinely tapped. He and his family have been followed, their activities monitored and their mail interfered with. His work has been ignored by the orthodox scientific community, which seems to suggest that Cathie has indeed made a major scientific discovery, which displeases those with closed minds and those with something to hide. But facts do not cease to exist simply because they are ignored.
The implications of Cathie's discoveries on our own investigations are more far-reaching. We have seen how the number 144,000 is a number common to many of the world's religions, in particular as revealed by Revelation, Lord Pacal and Tutankhamun. Cathie's figure for the speed of light suggests that prophecies of the Maya, Egyptians and the Bible, in regard to 144,000, refer not to those who have 144,000 written on their forehead, but instead to those who radiate light (144,000) from their forehead. After all, the purified in all religions throughout history are depicted radiating light from the head, halo-like.
Page151
DECODING THE TOMB OF TUTANKHAMUN
666, the Mark of the Beast?
As we have seen, extracts from the Book of Revelation suggest that the earth will be destroyed in an apocalypse. The population will perish, except for 144,000, who will be saved. These will be recognised because they will have the mark of the living god, 144,000, carved on their forehead. And we have been warned'of a 'beast' that many believe is 'evil'. The number of the beast is 666, giving rise to the belief that 666 does in fact represent evil, and is for this reason considered unlucky in modem society, especially by the more superstitious.
Having said this, it seems extraordinary that the decoded treasures of both Tutankhamun and Lord Pacal refer to these same numbers.
Could Revelation shed more light on this? Chapter xiii, verses 1-18 adds:
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were the feet of a bear, and his mouth as the mouth of a lion, and the dragon gave him his power, and his seat, and his great authority.
And I saw one of his heads as it were wounded to death, and his deadly wound was healed; and all the world wondered after the beast.
And they worshipped the dragon which gave power to the beast; and they worshipped the beast, saying, Who is like unto the beast? Who is able to make war with him?
And there was given unto him a mouth speaking great things and blasphemies, and power was given to him to continue forty and two months.
And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
And it was given unto him to make war with the saints, and to overcome them; and power was given him over all kindreds, tongues and nations.
And all that dwell upon the earth shall worship him.
And I beheld another beast coming up out of the earth; and he /Page152/ had two horns like a lamb, and he spake as a dragon.
And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
And he doth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. And deceiveth them that dwell on the earth by means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword and did live.
And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.
And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of the name.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man and his number is six hundred threescore and six.
Author Peter Lorie, in his book Revelation (pp. 160-6), provides an unusual and interesting interpretation to these words:
Perhaps the number 666 and the extraordinary verse in Revelation concerned with the beast may have nothing to do with evil. . . In almost all non-Christian religions the number 6 is not seen as bad. In the Kabbalah, the secret Jewish mystical tradition, it is regarded as the perfection of numbers, it relates to the six days of creation, and to the six letters of the Jewish name of God, the six orders of angels, the six heavenly bodies, and so on. In the Hebrew Gematria the number 666 does not signify anything particularly evil, but means a MESSIAH - an individual who has a particularly divine message to relate the word apocalypse actually means A PROPHETIC DISCLOSURE, A REVEALING OF THE TRUTH. . . We might therefore consider the possibility that the apocalyptic animal numbered 666 might actually be human, and one who brings a revelation, A MESSIAH (who could be an anti-Christ, insofar as he would not preach the old word /Page153/ of God but a new word). Thus, our new messiah could be a GOOD messiah and still be an anti-Christ. . . Of course he will 'blaspheme' because he will be against conventional Christianity but still preach the word of God (my italics).
Could the decoding of Egyptian treasures, from the tomb of Tutankhamun, shed light on the, undoubted allegory of the Book of Revelation? (Italics in this section refer to quotations from the verses in Revelation quoted above.)
The beast. . . was like unto a leopard with the feet of a bear. . .
See plate 6a and b, which shows Lord Pacal as Two Faces, the god of evil and darkness. He was god of the north, who was part- bear and part-tiger.
. . . and his mouth as the mouth of a lion. . .
See the alabaster lion jar (plate 29b) and the carving of Tonatiuh on The Amazing Lid of Palenque (plate 29a).
And I saw one of his heads as it were wounded to death, and his deadly wound was healed; and all the world wondered after the beast.
Tutankhamun was wounded to the head and lives on as the star Orion. Lorie's interpretation of this point is that 'The messiah evidently dies; but after his death, his memory remains alive, and some bad is put right (healed), the world continuing to wonder at him. . . The messiah touches the whole world with his message, just as we might expect a messiah to do . . . and then we learn that . . . there will in fact be another messiah, who will come after the first has died, and will, so to speak, bring the first again to public awareness.'
It seems that this second messiah refers to Lord Pacal.
And he does great wonders, so that he maketh fire come down to earth from heaven on the earth in the sight of men.
See plate 9c. Lord Pacal told how Xiuhtechutli, god of the east, carried two sticks for making fire on earth. The decoding of the Mural of Bonampak (plate 3) shows Xiuhtechutli (Xipe Totec) on stage with his sticks, bowing to the audience.
And he deceiveth them that dwell on the earth by means of those miracles
A NEW BOOK OF REVELATIONS
Page25
have learned to appreciate it in his experience on Earth. In his devastation and sorrow beyond the veil once more he will then learn the lesson of Love, he shall learn the lesson of Grief and the veil of tears shall flood his way, and he shall not partake of deception ever more. He will settle in for so long a term of reflection upon his experience he will gain complete stability and will in all likelihood attempt to replay some of his old scenes of the past. I will not tolerate this nor will the Universe. Though all religions shall have indirectly turned to him with acclaim, he shall know that the purpose for his coming was for his lesson.
8. Many who walk the pathway of discernment in this day shall know his deception and incapability of love. And when My Great One comes who shall bear in His body the mark of the 999 of My Being, those who discern shall know Him of whom I speak. For discernment shall not come from the Teachers, it shall not come from the studies, it shall not come from writings sacred, so called, but it shall come from within. For only there doth the Father abide amongst His Children and He shall whisper unto them the Way, and they shall hear and they shall see and they shall walk therein and they shall not fall prey to these things, for even now they await in the shadows and in the silence the sound of My Footsteps, the breath of My Breath upon them and the end of all these sorrows. I AM THAT I AM HATH SPOKEN WITH THEE.
Part 4
1. I AM the Father Mother God, Creator of All That is and ever shall be. It is I who write these words that My Children might come to know the Truth of all Things and be given their opportunity to choose their way.
2. In our last discussion it was with great sorrow on My part, of necessity, thus to so speak concerning one of My sons. However it is the urgency of the times that now comes to the planet that makes My intervention vital to the welfare of All of My Children who abide upon it as well as the urgency for Mother Earth herself. The time that remains for life in your physical dimension grows shorter by he moment. Soon that moment dawns when all things shall have been made right.
Page30
The Throne"
My children, I have long awaited these end times, as you refer to them, for this most precious planet. I have sorrowed much over the travesties of this planetary experience. Mother Earth has been shedding many tears over the many eons of time, time that she has made Herself available for this expression of creation.
She so desires for these end times to be completed that her sorrow radiates back to Me, with what you might consider much pain. I too am pleased about that which is to follow in terms of her release from this pain.
I, too, desire all of mankind to understand that which is to come to pass. I, too, want all of mankind to understand the meaning of this pain which the planet has withstood for so long in order that mankind could play out its fantasies. NOW WE MUST ALL MOVE ON.
I have called and commissioned you to proceed forward with your work, establishing the end occurrences as they must come according to the grand plan. I have asked that you go forward to cleansing from this planet that which she desires to have removed from her. We have asked that you have a consciousness of those who have chosen their own will over Mine, and that you have a sense of their right place.
I so care for all My children that I have prepared a home for even those who reject My Presence in their life experiences. I am of course saddened by their unwillingness to accept that I am the Father, but this is fine, as they most certainly will desire My Presence once they have lived any length of time in the darkness. I am sorrow-
31missing
/Page32/ this planet to serve the Father, and who are actual extensions of My Self. To disguise this number as a mark of the Fallen ones has diabolically and thoroughly confused the souls of this planet, but it was easily accomplished by another source simply by inverting the number upside down.
5. My Daughter, there is a great need for Us to unfold this story, to surface it in human minds to assist with the mass confusion which will surface regardless. So many have long waited the fulfillment of the prophecy concerning the mark of the beast. I have made provisions for this lesson to come forth. It is unfortunate that the lesson will be played out to the detriment of those who have changed its meaning and representation. For this is actually the mark of the Great Eternal Ones and not that of the Fallen Ones. This distortion will play havoc for those without proper intunement within and for whom discernment is outside their personal experience. It will be denounced by religious zealots who are programmed to biblical writings but without soul discernment. The confusion soon to follow for My Children will be of such abnormality. many will be prevented from moving into higher realms of expression.
6. Numbers are identities used widely in the upper realms. Even worlds, planets, are coded by number and not by name upon the great monitoring boards of My Flying Brotherhood. Yes 999 is the number of a man as written, but it is not as originally written. The number was written by, recorded by, another who feigned the mind and thought of the Messenger. Beyond that time there were many other rewritings of the words and many versions with opportunities for revision. At the time, there existed strong sensitivity to the existence of an army of darkness with its certain great leader, whom they chose to call Satan. The system was formulated and elaborated upon by the priests and scribes of this Devil, out of their intense desire to have control of the people in their influence upon them. Ignorance and bigotry fueled the plan. For endless centuries My People did not have access to this written transcription nor the spirituality to receive for themselves. The record remained unchallenged. Only the priest- hood had access to the holy writings and to the possibility of changing them as they desired. In the earliest centuries of the church, the writings were tampered with to imply that the mark was of a negative application and an identity of those of darkness.
/Page33/
7. I ask My Light Workers to realize that neither the dark ones nor the Fallen ones need an identifying mark, because they cannot hide themselves nor their ways from the discerning Child of Light. It is indeed by their works that ye know them.
8. Three identifying insignias are engraved within My Children: in the heart, the flame of Love; in the membrane of the hand, the number of Creation; in the head, the shining morning star. It has been written that without the mark of the beast, neither shall any man buy nor sell. This is consistent with that which has been given, for the nines of My Kingdom will not be involved in the buy and sell for their needs, for money will cease to exist. One's wants and needs shall be provided by My Hand as is proper, so that buying and selling will fade away in the new scheme of things. The plan of the Fallen ones to thus make a degenerated mark upon My Children was an ingenious one. For now in the closing days as I prepare to lift the veil, there is the sad possibility of misjudgment of the Light.
9. Therefore I call upon My Enlightened Teachers to bring forth this exposure in time for end time events. Some uninformed Lighted Ones will even classify the exposure itself as being of the Fallen ones but My Sons Michael and the Beloved One are with you to guide you through the jungle of human opinion. There will be no more martyrs. The plan has been set aside. No more blood shall be shed for Truth. Man has Truth on his own hands from this time forward; it will not dissolve by removing its source.
10. When this My revelation concerning the number 999 goes forth, it will be the Bible worshippers who will bring the fiercest opposition and not the Light Workers or My volunteers of these times. The crystallization of this concept is so embedded within souls that there will be no hope of delivering them from it as long as they cling to the old thought forms. The sense of Satan is an indoctrination that spans too many centuries of time. It is even more solidified than the concept of the substitutionary scapegoat atonement of My Son. In too many movements only an entirely new incarnation will accomplish the removal of these perversions of My Divine Plan.
11. I state once again, though I repeat my words, this sacred number is used throughout My Kingdom to identify My Creation. It does NOT designate those who are not of the Light. Only those who carry this insignia are able to enter into the higher realms. They are /Page34/ capable because they have earned this mark. No mark exists for those who have not earned the right to enter. I AM determined to shed Light upon. this error in biblical presentation concerning the number 666. This heavenly number is placed within the membrane in order that it be preserved for the entire incarnation. Without it, those who would desire to evolve into the higher realms would not be enabled to do so. This distortion was created within the inner realms because the dark forces would like those identified with the mark of God, to be removed by the lessor forces of their making. Thus they would like it to be believed that the mark represents the beast when in fact the beast is already known to be that of the dark forces themselves. The beast needs no further identification, for his presence is obvious in all that is not of the Light. I AM the Father of My Creation. I will not ever allow My Children to be branded in any physical way. This is not within the consciousness of mankind and it shall not come to pass. It will be known that this holy number (666- 999) is of My Making, in identifying My Children, throughout My Kingdom.
12. This is the number of those who will be entering into the ninth dimension after their mission is over. It is a most unusual number in the sense that it cannot be reversed in any way. It is that which it is. The fact that it is presented upside down is another way of identifying the touch of the dark forces upon it. The number 666-999 is only for those who are of the highest evolved state, who if taken out of their mission would not be able to support the transformation process and thereby would leave without completing the mission. The dark forces would have no problems ruling over this planet if they could remove those who bear this number as prescribed in the biblical record. The reversal. of the number has no significance whatsoever in the higher realms. The number always equates to nine how- ever it is facing. This will be the code that will be exposed, for the number nine is the highest level of completion before entering into the dimension of total spirit, at which point numbers become another part of the being itself. Numbers are then no longer necessary for understanding the Universe when passed beyond all dimensions. The reason that thorough understanding of this distortion is so vital is that in the final days there will be many who are capable of seeing this marking in those who walk in great Light. Without/Page35/ knowledge, the marking will therefore create the potential for those capable of seeing it, to dismiss that Light Worker as being of the dark ones. Therefore the dark forces pit the LIGHT AGAINST THE LIGHT and bring forth in depth confusion. Remember, the dark ones do not have a numerical reference so it is not necessary to evaluate any number within their being.
13. But My concern for My Loving Children goes beyond number. It also carries with it the Codings to bring forth the true identity of the Light Worker. As long as there remains distortion in understanding this, there will be a distortion in the awakening of that one seeking the Light. This is why the Dark Forces were prone to make this a part of the puzzle of prophecy which would further complicate the understanding of those in the Light, as well as those who would be grounded in the distortion, and not in the understanding of the higher truths.
14. I welcome My Children to seek My Face and listen for My Voice to bring forth from within their own being a clearer understanding of all of these things. The father hath spoken with you.
Part 7
1. I AM the Father Mother Creator, of All that is, to continue our conversations to be shared with My Children.
2. As we penetrate deeply into the errors that have been placed with humanity, I desire at this time to discuss the Being termed in your scriptures as Lucifer. Because of Jehovah's intent to distort all Truth, it naturally follows that he would carefully plot to defame the Highest of My Shining Angels. With the attention of the religious world upon his perverted words, he took One of the Great Ones, The Eternal Being of Light, and named him Lucifer and made him to be a being of darkness and a vessel of evil.
3. Lucifer is the Angel of Light, the Morning Star, and is not, nor will he ever be anything else. Lucifer has embodied upon Earth many times to support My Plan and to offset the forces brought forth by Jehovah. Why then would Jehovah not choose to show My Son Lucifer as one of the Fallen ones when in fact he is not.
4. The number 666 (999) is that of Lucifer certainly, but it is Lucifer who comes to save the planet from the destructive forces of /Page 36/ Jehovah. The Dark Ones took the highest of the number of the Universe, the Holy.999, and reversed its posture and gave the number into this demented character of defied evil and called him Devil. This sacred number, which is embedded within every Lighted Being, Jehovah perverted to mean the number of this Imaginary Devil. We of the Universal Creative Forces do not need to number the Fallen ones to identify them, for they are exposed for all to see and are known to all men. We DO number our Angels and Beings of Enlightenment with the Sacred number of Light, 999 which remains 9 regardless of how the number is manipulated or broken {6+6+6=18=9; 9+9+9=28=9} 999 is the number of My Saints, the number of My Kingdom, and the Glorious New Earth. THERE IS NO BEAST, THERE IS NO DEVIL, THERE IS NO ANTI-CHRIST FOR CHRIST FORCE DOES NOT NEED AN OPPOSITE.
5. Lucifer, so called, a beloved son, has come to Earth by many names, but the names are not important here. What is important is that he bears MY Standard of Light and Truth, to advance Harmony and Balance within humanity.
6. It is My Will at this time, that the secret of this "mark" or number be released. It has been kept from My Children when they have accepted words that have no truth. Each energy force projected from the Source represents a mathematical relationship to Me, summarized in a number. This mark of which we speak is one such energy which has been projected. It will be obvious and clear to those who know this mark who it is that is carrying it within his genetic makeup, and clear to all of those who see. It will surface within the minds of Light Workers, for they will know that it is I who comes to them with this mark. There will be a clear knowing- ness that the mark of 999 (666) resides within this individual. The confusion will arise as a result of this Being representing himself as one who comes in the Name of My Energies.
7. Do not confuse this as any reference to an Anti-Christ. THERE IS NO SUCH THING. This representation in the biblical sense was trying to refer to the Fallen One who was instrumental in setting up this process whereby polarities could be experienced. As a result of this misunderstanding the Anti-Christ concept came into being in terms of one's attempt to understand events in heaven worlds. The Anti-Christ was proposed to be the opposite of Christ,
37 missing
Page38
Child, do not consider that this thing we do is a small thing, for it is not. IT IS A POWERFUL TIME FOR MY POWERFUL WORDS TO BE GIVEN TO THIS GENERATION: words which will decode the inner levels of their Being.
Josh McDowell
9
Will the Real
Messiah Please
Stand Up?
Page 58
Jesus had various credentials to support his claims to being the Messiah, God's Son. In this chapter I want to deal with one creden- - tial often overlooked, one of the most profound: the fulfillment of prophecy in his life.
Over and over again Jesus appealed to the prophecies of the Old Testament to substantiate his claims as the Messiah. Galatians 4:4 says, "But when the fulness of the time came, God sent forth His Son, born of a woman, born under the Law." Here we have reference to the prophecies being fulfilled in Jesus Christ. "And beginning with Moses and with all the prophets he explained to them the things concerning Himself in all the Scriptures" (Luke 24:27). Jesus' said to them, "These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled" (v. 44). He said, "For if you believed Moses, you would believe Me; for he wrote of Me" (John 5:46). He said, "Abraham rejoiced to see My day" (John 8:56). The apostles, the New Testament writers, etc constantly appealed to fulfilled prophecy to substantiate the claims of Jesus as the Son of God, the Savior the Messiah..."
THE TUTANKHAMUN PROPHECIES
/Page216/ in Greek, lay unfinished at the time of his arrest and execution for heresy in 1536. Scholar Miles Coverdale finished off Tyndale's Bible exiled in Europe, where it was published in Zurich in 1535. This version, although based on Tyndale's, also incorporated pieces from the Vulgate, the German Bible of Martin Luther, and various other sources. It was probably this version that fell into the hands of the breakaway Masonic group known as the Rosicrucians, inspiring reformation and change.
The fall of Constantinople, in 1453; brought Greek scholars, together with their precious manuscripts, to Florence and Venice, marking the end of the Middle Ages and the beginning of the Renaissance in Italy. This was followed by what some describe as the final Crusade in Europe, the Christian war against the Moors in Spain, which was all over by 1492 as Christianity consumed Spain. Renaissance architecture continued to incorporate the sacred geometric forms found in the Gothic (figure 107).
The Rose and the Cross
The Rosicrucians emerged at around the same time as rose windows blossomed throughout Europe, appearing firstly in Germany in around 1400, although it was not until 1614 that the veil of secrecy was partially lifted with the formalised circulation of its manifesto, the Fama Fraternitatis. This announced that God, through his goodness and mercy, had revealed divine knowledge to the Brotherhood, requiring them to accept the tenets with reverence, displacing egotism, covetousness and false prophets.
It seems that the Rosicrucians were integrated with Freemasons until an ideological schism developed in regard to religious doctrine. The Freemasons, for their part, were keepers of the divine (solar) knowledge sent to them by God, which had been handed down through generations. A Christian splinter group within the Brotherhood likewise worshipped the Great Architect, but through the orthodox teachings of Christ. That this is so can be gleaned from their symbolism, which synthesised the early solar cross of the Freemasons with the Crucifixion of Christ. The etymological derivation of 'Rosicrucian' comes from 'Rosy Cross', in recognition of worship of the divine solar wisdom, the ways and words of God, together with the spiritual guidance brought by the son of God, Jesus, incarnate on earth.
/Page 217/ And so the emblem of the breakaway fraternity combined the solar cross with the crown of thorns (the rose) worn by Christ on the cross. The stained-glass window from Hengrave Hall (plate 30a), c. AD 1550, is likely Rosicrucian in origin, showing God as the bearded white man holding the sun in his left hand while at the same time creating the concentric universe with his breath, which we now recognise as the solar wind.
The adoption of the rosy cross experienced several steps of development. The Celtic-style solar cross, adopted by early Christians after the death of Christ on the cross, shows the four solar magnetic fields within the circular orb (plate 30b, c and d). Plate 3Oe shows further development of the solar cross to incorporate the Crucifixion of Christ, which features so widely in stained-glass windows in European churches (plate 30e), and plate 31e shows the rosy cross as adopted by the Rosicrucians.
This marks the great distinction between Rosicrucians and Freemasons. Freemasons, like the Brahman and Hindu of India with their 'Upanishads' assert that religion and wisdom are incompatible, that in order to appreciate the divine message one must listen to God directly and not to the messengers sent to earth periodically.
On the other hand, '. . . Jesus saith, I am the way, the truth and the light: no man cometh unto the Father, but by me' (John xiv, 6), implying esoteric understanding, through a study of divine knowledge, is impossible to achieve directly, and that the only way to true understanding is through the teachings of Jesus, which, if it were true, would subordinate Freemasonry to Rosicrucianism.
The Fama Fraternitatis called for a reformation of esoteric allegiance, given the divergent nature of Catholicism in Europe.
In France, and later England, the artistic flowering epitomised by the emergence of the Gothic from the Romanesque in the eleventh and twelfth centuries fell victim to its own success as its accomplishments, shining like a beacon amid an ocean of death, put the fear of God into the population. In the Mediterranean, although the Gothic had been adopted by Cistercian and Franciscan monks, its influence was lightweight compared with its northern neighbours. The influx of classicism into Italy, from the east, brought with it a return to the age of human reason, where man once again believed he was a reflection of the divine on earth.
P219
Rosicrucian, or Freemason, cannot be made, but must grow to become one by the expansion and unfolding of the divine power within his own heart.
The third theory suggests that the Rosicrucians never existed at all, that the idea of such a body of men was merely a mythical concept in the minds of cynics for the purpose of deriding the alchemical and Hermetic sciences. But the fact that the fraternity flourishes today implies it must have begun some time in antiquity.
The fourth theory not so much shines light on how they developed, nor on who they were, but gives the first insight as to what they were capable of. This maintains that Rosicrucians actually possesed all of the supernatural powers ascribed to them, that they were actually citizens of two worlds: they functioned at one in the physical world, and they were also capable, through instruction received from the brotherhood, of functioning in the astral (spiritual) world. The soul could leave the body to experience what is today called an 'out-of- body experience'. It was believed that their Temple existed in the astral dimension above and away from the profane. It is as though the intellectual body hitches itself to the spiritual and in so doing experiences consciousness free of physical or emotional restraint.
This capability was not open to lower initiates but only to the higher adepts who had progressed through disciplined study of the sacred sciences, years of devotion and probation.
Temporary evacuation of the soul from the body resulted from a three-fold technique obtainable only by disciplined meditation and ritual. This taught men how to function away from the physical body, at will, by assisting them to 'remove the rose from the cross'. They taught that the spiritual nature, the soul, was attached to the physical form at certain points, symbolised by the nails of the Crucifixion. Through three alchemical initiations, in the temple, they were taught to withdraw the nails, which enabled the divine nature of man to come down from the cross, thereby releasing their own souls from their bodies into another dimension. They concealed the three secrets under the pseudonyms of 'The Casting of the Molten Sea', 'The Making of the Rose Diamond'and 'The Achieving of the Philosopher's Stone'.
Out-of-body experiences are possible only once the intellectual, emotional and physical body are at peace and in equilibrium. This can be achieved only through control of the endocrine system.
/Page 221/
The Nine Gateways to Heaven
Endocrine glands are organs that secrete hormones into the blood supply or lymph. Hormones in turn play an important part in bodily chemical changes and impinge on the activities of other organs. Disease arises with a malfunction in endocrine secretion. The main endocrine glands (figure l09a) are as follows:
Pituitary (located at the base of the brain). This is the master gland of the body and behaves like an orchestral conductor, controlling the functions of the other glands. It produces the thyroid-stimulating hormone (TSH); the adrenal-stimulating hormone; ACTH (adrenocor- ticotrophic hormone); somatrophin; the growth hormone SMH; the follicle-stimulating hormone FSH; the luteinising hormone (LH), and also the lactation hormones, uterus-contraction hormone and the anti- diuretic hormone (which increases the efficiency of the kidneys).
Hypothalamus (forebrain): this gland is connected to the pituitary and is the control centre for the sympathetic (stimulating) and parasympathetic (relaxing) nervous systems.
Pineal (located in the mid-brain) is light-sensitive and produces the timing hormone melatonin, which affects sleeping patterns, biorhythms and sexual activity.
Thyroid (located in the throat); produces a hormone rich in iodine which controls the metabolism. The parathyroid (located behind the thyroid) regulates the metabolism of calcium and phosphorus.
Thymus (in the lower chest/upper neck) is responsible for the normal development of lymphatic tissue during the first month of life. It is instrumental in establishing immune process systems and regulates the transmission of electrical activity from nerve tissue to muscles.
Pancreas (at the rear of the abdomen) manufactures digestive juices. It also produces insulin and lipocaic (which plays a part in the metabolism of fat).
Ovaries (located in the abdomen in the female) contain ova (female eggs) and produce the female sex hormones oestrogen and progesterone. Testicles (located in the scrotum in the male) produce sperm and testosterone.
Adrenals (at the upper end of each kidney around the base of the spine) produce adrenaline, which affects the sympathetic nervous system: dilates pupils, bristles hair, speeds heartbeat, immobilises gut, increases sugar output from kidneys into the bloodstream. They also
Route 666
Jack Yeovil
/Page64/
'Nola Gay was out of sight. The Psychopomps' ve-hickles were neatly parked in the lot, under armed guard.
"Girlie-girls," Jazzbeaux announced, "we've got klicks to cover 'fore tomorrow night. So let's move out."
In the Outer Darkness, the Old Ones swarmed, awaiting the Summoning. The Dark Ones Who Stand By Themselves. The Summoner felt their immense excitement, their unknown activity, reach through the Planes of Existence, focusing on his own beating heart. The Power of the Crawling Chaos was almost too much to contain in one mere physical body.
Blood had been spilled on the Path of Joseph. The Channels were opening. Not enough blood yet, but a start was made on the Great Invocation. The ritual, more ancient even than those it was to summon, had been commenced. Again.
The Road to the Shining City must be marked out for the Dark Ones and their Servitors, just as landing lights mark out an airfield runway. The spilled blood would guide the Dark Ones to the Earthly Plane, to the Last City.
More blood, more blood!
The Summoner assessed his work and was well pleased. He had travelled this route before, spilled blood before, Since then, /Page 65/ he had had time to wait, time to live. Now the cycle could recommence. Lines came into his head, and he followed them through. . .
Turning and turning in a widening gyre
The falcon cannot hear the falconer;
Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned. . .
The Irishman had known more than he understood, the Summoner mused, and had died too soon to realise what he was talking of He was one of the so-called magicians. They had all been fools and children, playing conjuring tricks, never really grasping the cosmic significance of the old rites. He had known them all, and seen them for what they were: the Golden Dawn, Aleister Crowley, A. E. Waite, Arthur Machen, the Si- Fan, the Illumanati, the Adepts. Fools and children.
The Summoner was happier with his collection of half- mad geniuses: De Sade, Poe, Aspem, Edvard Munch, Bierce, Gustave von Aschenbach, Kafka, Howard Lovecraft, Meyrink, Scott Fitzgerald, Jake Lingwood, Plath, Michael Reeves. Poets and painters and fabulists and freaks. Taken before their times, they had been worthy offerings to the Dark Ones. Nothing so pleased his masters as the waste of human potential. Sometimes he flirted with exposure, allowing the sacrifices to learn a little, letting it seep into their work. He was quite a patron of the Arts. Sometimes, through carelessness, someone doomed to early disgrace and death grew wise and slipped away.
He thought of the singer, Presley, who had so nearly been his toy but who had diverged from the path laid out in blood and gold. The Summoner knew Presley was out there in the world. His was a sacrifice which would be completed some day.
/Page 66/
Now the secret societies, the love cults; the freemasonries were gone. The poets and philosophers were dead, the dilett- antes and madmen in their graves. But the Summoner breathed still, alone in the kndwledge that the Time of Changes was truly imminent. .
Fish would sprout from trees and the sun would bum black. But first the blood ritual would be complete, the Dark Ones would walk the face of the Earth, the common mass of humanity would be cast down, the raging chaos would coat the red-soaked land. The battles would be joined, and the fires of ice would burn. The Age of Pettiness would be at an end, and the Great Days, the Last Days, would be upon them. It would be a glorious sunset, and an eternal night.
And the Summoner would have his reward.
cant find
Jesus' answer.
23 And Jesus lanswered them, saying, 'The hour is come, that the dSon of man should be glorified.
24 Verily, verily, I say unto you,
lExcept a corn of wheat fall into
the ground and die, it abideth alone: .
but if it adie, it bringeth forth bmuch
fruit.
25 tHe that loveth his life shall
lose it; and he that hateth his life'
in this dworld shall keep it unto life
eternal. I 26 If any man serve me, let him '
efollow me; and fwhere r am, there
shall also my servant be: if any'
man serve me, him will my Father
ghonour .
27 Now is my soul troubled; and .
what shall I say? hFather, save me J
from this hour: ibut for this cause' came I unto this hour. I
28 Father, jglorify thy name.
kThen came there a voice from,
heaven, sayin.g", I have both glori-
fied it, and will glorify it again. j 29 The people therefore, that. stood by, and heard it, said that it; thundered: others said, An langeI."
spake to him.
~ 30 Jesus answered and said, mThis,
voice came not because of me, but
for your sakes. ' 31 Now is the 2judgment of this :
dworld: now shall the nprince of
this world be cast out. :
32 And I, if I be °lifted up from' the earth, will draw all men unto'
me. .
33 This he said, signifying what. death he should die. :
34 The people answered him, We ~ have heard out of the law that
PChrist abideth for ever: and how ~ sayest thou, The Son of man must
be lifted up? who is this Son of' man? I
35 Then Jesus said unto them,:
qy et a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for rhe that walketh in darkness know- eth not whither he goeth.
49 For aI have not spoken of my- self: but the Father which sent me. he gave me a commandment, what I shouid say. and what I should
speak.
50 And I know that his command- ment is blife everlastin~: whatso- ever I speak there~,'even as the
Father eaid unto me,'$o I speak.
Jesus and Nicodemus: the new birth. (Cf. v. 3, note.)
THERE was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
2. The same came to Jesus by night, and said unto him,Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.
3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?
5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
here
7 Marvel not that I said unto thee, Ye must be born again.
8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: TSO is everyone that is born of the Spirit.
9 Nicodemus answered and said unto him, How can these things be?
10 Jesus answered and said unto him, Art thou Sa master of Israel, and knowest not these things?
11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye 'receive not our witness.
112 If I have told you learthly things, and ye believe not, how shall ye believe, if I tell you of uheavenly things?
13 And no man hath ascended up to heaven, but he that came down from heaven, even the "Son of man which is in heaven.
14 And Was Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
15 That whosoever believeth in him should not perish, but have eternal life.
16 For God so loved the xworld, that he gave his only begotten mon, that whosoever believeth in
him should not ~perish, but have
everlasting life.
17 For God sent not his Son into
the aworld to bcondemn the world: ,
but that the world through him
might be csaved.
18 dHe that believetQ on him is I
not condemned: but:'He that believ- eth not is condemned already, be- cause he hath not believed in the
name of the only begotten Son of '
God.
19 And this is the condemnation, G
that light is come into the aworld, .
and men loved darkness rather
than light, because their deeds were j
evil.
20 For everyone that doeth evil! hateth the light, neither cometh to /.
the light, lest his deeds should be
ereproved. ' 21 But he that fdoeth truth;
cometh to the light, that his deeds i may be made manifest, that they
are gwrought in God.
Last testimony of John Baptist.
22 After these things came Jesus,
and his disciples into the. land. of ,
Judrea: and there he tarrIed Wlth
them, and hbaptized.
23 And John also was baptizing
in )Epon near to Salim, because ( there was much water there: and j
they "came, and. were baptized. ,
24 For John "was not yet cast
into prison. , 25 Then there arose a question,
between some of John's disciples
and the Jews about kpurifying.
26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thod barest witness, behold, the same baptizeth, and all men come
to him. ,
27 John answered and said, A zman can receive nothing, except it
be given him from heaven.
28 Ye yourselves bear me witness,
that I said, I am not the Christ, '
but that mI am sent before him.
29 He that hath the bride is the'
nbridegroom: but the friend of the bridegroom, which standeth and
heareth him, rejoiceth greatly be. - cause of the bridegroom's voice:
this my joy therefore is fulfilled.
30 oHe must increase, but I must decrease.
Declarative statement concern.
inll Jesu$ Christ.
31 He that cometh from above is
above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.
32 And what Phe hath seen and heard, that he testifieth; and no man receiveth his testimony.
33 He that hath received his tes. timony hath qset to his seal that God is true.
34 For rhe whom God hath sent speaketh the words of God: for God giveth not the 'Spirit by mea. sure unto him.
35 The Father loveth the Son, and hath given all things into his
hand.
36 Jie that tbelieveth on the Son . uhath everlasting life: and he that believeth not the Son shall not see life; but the "wrath of God abideth
on him.
CHAPTER 4.
Jesus departs .into Galilee,
W HEN therefore the Lord knew
how the Pharisees had beard that Jesus made and baptized more disciples than John,
2 (Though Jesus himself baptized not, but his disciples,)
3 He left Judrea, and departed again into Galilee.
4 And he must needs gO through Samaria.
5 Then cometh he to a city of Sa- maria, which is called Sychar, near to the parcel of ground that Jacob Wgave to his son Joseph.
Jesus and theSarnarit~n woman.
6 Now Ja~l;>b'$ well wa$ there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.
-~
ve act of the Holy Spirit (John 3. s;
he condition of the new birth is faith
.3.24). (4) Through the new birth
lature and of the life of Christ Him-
27; 1 Pet. 1. 23~25; 2 Pet. 1. 4;
22; "lost," Mt. 10. 6; 15. 24; 18. 11; signify cessation of existence or of
!n-ht
7 There cometh a woman of Sa- maria to draw water: Jesus saith unto her, Give me to drink.
8 (For his disciples were gone away unto the city to buy meat.)
9 Then saith the woman of Sa- , maria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no adealings with the Samaritans.
10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to, thee, Give me to drink; thou would- est have asked of him, and he would have given thee living water.
11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?
12 Art thou greater than our father Jacob, which gave us the" well, and drank thereof himself, and his children,and his cattle?
13 Jesus answered and said unto' her, Whosoever drinketh of this bwater shall thirst again:
The indwel1ing- Spirit.
i"; (Cf. John 7. 37-39.)
, 14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall "be in him a
well of water springing up into J
deverlasting life.
15 The woman 'saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.
16 Jesus saith unto her, Go, call thy husband, and come hither.
17 The woman answered and said,
I have no husband. Jesus said un- I
to her, Thou hast well said, I have no husband:
18 For thou hast had five hus- bands; and he whom thou now hast; is not thy husband: in that saidst thou truly.
19 The woman saith unto him,Sir,
I perceive that thou art a prophet. ".20 Our fathers worshipped in this Jmountain; and ye say, that in 8Je- rusalem is the place where" men ought to worship.
21 Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.
22 Ye worship ye know not what: we know what we worship: for hsalvation is of the Jews.
Murray Hope
Origins and Anomalies 21
spouse of Ra, offended her husband by cohabiting with her brother. Enraged by his wife's infidelity, Ra swore that she should not be delivered of a child on any of the 360 days of his year, which might have caused her considerable difficulty had not Thoth, god of science and mathematics, Keeper of the Akashic Records, divine Advocate and Lord of Time, played his famous game of draughts with the moon, from which he won one seventy-second part of her light (1/72 of 360 is exactly 5!) which he made into five new days called 'epagomenal'. Nut was then able to give birth to the five children she had been carrying
- Osiris, Horus the Elder, Set, Isis and Nephthys, in that order. The legend is also reiterated in the Greek myth of Cronus (Time) swallowing five of his own children and disgorging them after taking a potion administered to him by Metis Gustice!).
Although various magical and mystical interpretations have been placed upon these stories by scholars, metaphysicists and romantics, what the myths are bafcally telling us is that as a result of some drama played out between the Earth, the moon and some solar energy external to our star system, the calendar had to be changed, and that it was Thoth, a lunar deity, who effected the alteration. In other words, a change in the Earth's orbit involving the moon, which precipitated a change in the Earth's axis, was responsible for the five extra days we now have in our calendars, and since, as the ancient Egyptians have been most careful to tell us, the five epagomenal Neters have strong connections with Sirius, we may presume that a bright blue-
white star in the constellation of Canis Major was the third, and .'
probably most influential, player in this celestial drama.
A
NEW BOOK OF REVELATIONS
Introduction
Carol A. Rodriguez
1995
InnerLight
Page37 / but Christ has no opposite, understand this! THE LIGHT DOES NOT NEED THE DARKNESS NOR DOES LOVE NEED AN OPPOSITE IN ORDER TO BE.
8. So much misunderstanding has prevailed through many ages with biblical teachings to foster control of mankind within the con- text of so called religious freedom. The compiling of its contents was intentionally designed to limit the understanding of the followers. For if man knew, the church following would be limited to only those incapable of accepting truth, not of the Light so to speak.
9. Religion has resulted in the accumulation of money in centers for the benefit of their leaders and their desire for power/control in MY Name. The false truth structure they have used will crumble with them. The Eternal One who returns to the scene to make all things right will himself be accused of being the Beast for he will clearly represent the number of his essence in full light of day. As his perfection comes to the surface the gnashing of teeth concerning the mark will be all that religions will hClve to cling to. THAT IS WHY IT IS SO IMPERATIVE, URGENT,"fHAT WE PRESENT INFOR-MATION AT THIS TIME, FOR THE MOMENT OF RECKON- ING IS FAST APPROACHING MY CHILDREN.
10. My purpose for revealing 666 is to present to humanity another opportunity for total awakening and an opportunity to Know Me as a Heavenly Father who Loves and Cares for them all.
Removal of the Fallen Ones
Part 8
1. I AM THAT I AM speaks with thee, to continue our conver-sations to be given to MY children as they prepare themselves for the events of My schedule.
2. "My endtime revelations could not have been released before this time. The energies were not present to grasp them, as they are now. The response from Our readers is gratifying and proves the stir-ring within hearts that has been created. This is My intention: to wake up souls, to focus their attention and get them thinking, argu-ing, opposing or whatever it takes to maintain that attention to be drawn to My Words, My Truth. I care not what they say but I care that they will read and respond and talk, with an interchange that is an evidence of Life! Only the corpse is still and silent."
ROUTE
666
Jack Yeovil
1993
Page 64
" In the Outer Darkness, the Old Ones swarmed, awaiting the Summoning. The Dark Ones Who Stand By Themselves. The Summoner felt their immense excitement, their unknown activity, reach through the Planes of Existence, focusing on his own beating heart. The Power of the Crawling Chaos was almost too much to contain in one mere physical body.
Blood had been spilled on the Path of Joseph. The Channels were opening. Not enough blood yet, but a start was made on the Great Invocation. The ritual, more ancient even than those it was to summon, had been commenced. Again.
The Road to the Shining City must be marked out for the Dark Ones and their Servitors, just as landing lights mark out an airfield runway. The spilled blood would guide the Dark Ones to the Earthly Plane, to the Last City.
More blood, more blood!
The Summoner assessed his work and was well pleased. He had travelled this route before, spilled blood before. Since then, / Page 65 / he had had time to wait, time to live. Now the cycle could recommence. Lines came into his head, and he followed them through. . .
Turning and turning in a widening gyre
The falcon cannot hear the falconer;
Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned. . .
The Irishman had known more than he understood, the Sum-moner mused, and had died too soon to realise what he was talking of He was one of the so-called magicians. They had all been fools and children, playing conjuring tricks, never really grasping the cosmic significance of the old rites. He had known them all, and had seen them for what they were: the Golden Dawn, Aleister Crowley, A. E. Waite, Arthur Machen, the Si-Fan, the Illumanati, the Adepts. Fools and children.
The Summoner was happier with his collection of half- mad geniuses: De Sade, Poe, Aspem, Edvard Munch, Bierce, Gustave von Aschenbach, Kafka, Howard Lovecraft, Meyrink, Scott Fitzgerald, Jake Lingwood, Plath, Michael Reeves. Poets and painters and fabulists and freaks. Taken before their times, they had been worthy offerings to the Dark Ones. Nothing so pleased his masters as the waste of human potential. Sometimes he flirted with exposure, allowing the sacrifices to learn a little, letting it seep into their work. He was quite a patron of the Arts. Sometimes, through carelessness, someone doomed to early disgrace and death grew wise and slipped away.
He thought of the singer, Presley, who had so nearly been his toy but who had diverged from the path laid out in blood and gold. The Summoner knew Presley was out there in the world. His was a sacrifice which would be completed some day Page 66
Now the secret societies, the love cults; the freemasonries were gone. The poets and philosophers were dead, the dilett-antes and madmen in their graves. But the Summoner breathed still, alone in the kndwledge that the Time of Changes was truly imminent. .
Fish would sprout from trees and the sun would bum black. But first the blood ritual would be complete, the Dark Ones would walk the face of the Earth, the common mass of humanity would be cast down, the raging chaos would coat the red-soaked land. The battles would be joined, and the fires of ice would bum. The Age of Pettiness would be at an end, and the Great Days, the Last Days, would be upon them. It would be a glorious sunset, and an eternal night.
And the Summoner would have his reward.
Scofield Reference
JOHN A.D.33.
Page1117
.
THE HOLY BIBLE
Scofield Reference
JOHN A.D.33.
Page1132 /1133
" 23. And Jesus answered them, saying, 'The hour is come, that the Son of man should be glorified.
24. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
25. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.
26.If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father
honour .
27. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.
28. Father, glorify thy name.Then came there a voice from, heaven, saying I have both glorified it, and will glorify it again.
29. The people therefore, that. stood by, and heard it, said that it; thundered: others said, An angel spake to him.
30. Jesus answered and said, This voice came not because of me, but for your sakes.
31. Now is the judgment of this world: now shall the prince of this world be cast out.
32. And I, if I be lifted up from' the earth, will draw all men unto me. .
33. This he said, signifying what. death he should die. :
34. The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of' man?
35. Then Jesus said unto them, yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
36. While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
37. But uthough he had done so man miracles before them, yet they believed not on him:
38. That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
39. Therefore they could not believe, because that Esaias said again,
40. He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
41. These things said Esaias, when he saw his glory, and spake of him.
42. Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:
43. For they loved the praise of men more than the praise of God.
44. Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.
45.And he that seeth me seeth him that sent me.
46. I am come a light into the world, that whosoever believeth on me should not abide in darkness.
47. And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.
48. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge
him in the last day.
49. For I have not spoken of myself: but the Father which sent me. he gave me a commandment, what I shouid say. and what I should speak.
50. And I know that his command ment is life everlasting: whatso ever I speak there even as the Father said unto me, so I speak.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|||||||||||||||
|
|
|
|
|
|
|
|||||||||||||||
|
|
||||||||||||||||||||
|
|
||||||||||||||||||||
|
|
|
|
|
|
||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
A NEW FUTURE FOR HUMAN CONSCIOUNESS
Darryl Reanney
Page 220
"Physicists from Paul Dirac to Paul Davies have also pointed out that the cosmos seems to be sensitively built on a number of quite amazing coincidences. In particular, the large number10/40 crops up in some of the most basic relationships in physics."
"…The letters and numbers on the left refer to qualities or relation-ships that have fundamental importance in physics; their meaning need not concern us - it is the fact that the number 10/40 crops up so regularly in the context of the parameters which determine the structure of the universe that is so remarkable.
The anthropic principle says that all these 'coincidences'create the special kind of cosmic conditions needed to produce us. The puzzle this presents dissolves, however if consciousness inter- /
Page 221 / acts with matter by means of quantum events in the brain because the spacetime loop can then only maintain its self- consistency by creating and preserving just those conditions which permit consciousness to flourish.
Consciousness, in this context, does not mean the average mode of human consciousness at this moment in evolution, it means whatever completed limit consciousness may reach in future time. The cosmos then emerges as the ultimate feedback loop and consciousness is a created product of its own antecedent activity.
This idea has many similarities to the bootstrap principle formu-lated by physicist Geoffrey Chew (which defines all basic constituents of the real world in terms of their mutually self-consistent relation-ships) It is also a cousin of John Wheeler's concept of the universe as a 'self-exited circuit' in which the cosmos comes into being by retroactive causation, that is by events in the future propagating backwards in time to cause events in the past.
This is a very bold, almost rash speculation and it invites the obvious criticism from a scientific cynic, 'if these synchronicities which underpin consistency are real, if they exist they must show up somewhere as mathematical regularities. OK where are they ?'.
To explore this issue, we must look at the mathematics of randomness. And up front, we encounter a suprising fact.
It is difficult, if not impossible, to say with confidence that a given number sequence that appears random in any one context is in fact random in an absolute sense Most seemingly random numbers when compared, for example by adding or subtracting, would give further numbers which themselves would seem to be random.
However, consider the sequence 31415926535897 (1)
This passes all currently-available tests for randomness.
Now com-pare it with the sequence 20304815424786 (2)
Which also qualifies as a wholly random number. On the face of it, we simply have two random numbers. However, if we subtract the lower sequence (2) from the higher (1), with the 'wrinkle' that if we get a negative number we add 10 to the result, we obtain the sequence 111111111111111
This is strikingly non-random.These two 'random' numbers thus have a special property. Heinz Pagels,who gives this example in his book The Cosmic Code, draws from this illustration a conclu- /
Page 222 / sion that goes to the heart of my argument about synchronistic cross-linkaging . He says:
This illustrates that two random sequences can be correlated-
each is individually chaotic but, if properly compared by using
some rule, then a non-random pattern appears.
As Brother Reanney continued his tale the scribe looked on in some amaze though not as mazed as some
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
||||||||
|
|
|
|||||||||||||
|
|
||||||||||||||
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|||||||||||||||
|
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
||||||||||||||
|
|
||||||||||||||||||
|
|
||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
||||||||||||||||
|
|
|
|
|
||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
ABRAM |
|
|
|
||||
|
|
ABRAHAM |
|
|
|
|
|
SARAI |
|
|
|
||||
|
|
SARAH |
|
|
|
|
|
|
|