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Timothy Freke & Peter Gandy
1999
Page143
"The New Testament stories of the feeding of the 5,000 and the 4,000 have also been shown to yield mystical geometrical diagrams. This is clearly hinted at in Mark's gospels, where an impatient Jesus leads his disciples through what he clearly intends to be some mystical mathematical puzzle that, alas, his disciples do not understand:
'Jesus said, "Though you have eyes, you do not see, and though you have ears, you do not hear! Don't you remember, when I broke the five loaves for the five thousand, how many basketfuls of scraps you cleared away?"
They said unto him, "Twelve."
" And when I broke the seven loaves for the four / Page 144 / thousand, how many basketfuls of scraps did you clear away?"
And they said, "Seven."
And he said to them, "And you still don't understand?"36
It would seem that, like his confused disciples in the story, the Christian Church has failed to understand for 2,000 years that what it has taken as literal events are in fact carefully constructed mystical allegories. With the destruction of the Inner Mysteries of the Gnostics, the keys to decode the allegories have been lost and we can only guess at much of the profound metaphor at work in the Jesus story.
Page 143/144
And they said, "Seven."
And he said to them, "And you still don't understand?"
Page 174
"Even Jesus himself is not consistent. In Mark he charitably explains; / Page 175
'Who isn't against us is for us.51
But in Matthew he is more dogmatic, warning,
'Whoever isn't with me is against me.'52
Even in one and the same gospel Jesus is profoundly inconsistent. According to Matthew, Peter asks his master,
'Lord, how many times shall my brother wrong me and I forgive him? Up to seven times?' Jesus replies by giving his beautiful teachings of complete forgiveness, advising him:
'I'm not telling you up to seven times, I'm telling
you up to seventy seven times!'"
Why Peter needed to ask is unclear, however, since merely one paragraph previously in the same gospel Jesus had already given the much less forgiving and more pragmatic advice:
'If your brother wrongs you, go have it out with him, just you and him. If he listens to you, you've gained your brother back. If he doesn't listen, bring one or two along with you, so that everything said stands on the word of two or three witnesses. If he won't listen to them, speak up at a meeting. If he won't listen to the assembly, let him be the same to you as the foreigner and the tax-collector's,
So which did the master teach? Should we forgive 77 times or only three times?
"So which did the master teach? Should we forgive
77
times or only three times?"
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Page175
'I'm not telling you up to seven times, I'm telling you up to seventy seven times!' "
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Page 143/144
And they said, "Seven."
And he said to them, "And you still don't understand?"
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ANUBIS
A
NUMBER
IS
FOLLOW PTAH FOLLOW THAT PATH
THE JESUS MYSTERIES
Timothy Freke& Peter Gandy
1
999
page
1
77
"THE GOSPELS ARE ACTUALLY ANONYMOUS WORKS, IN WHICH EVERYTHING WITHOUT EXCEPTION, IS WRITTEN IN CAPITAL LETTERS, WITH NO PUNCTUATION OR SPACES BETWEEN WORDS.61
LIGHT AND LIGHT
Lars Olof Bjorn 1976
Page 197
ONE MAY PUT DOWN ALMOST ANY MESSAGE"
FINGERPRINTS OF THE GODS
Graham Hancock
1995
THE
AMAZE
IN SO EVEN SEVEN THE AMAZING SEVEN THE AMAZE IN
G
THE
AMAZE
IN
SEVEN
7
GODS OF THE NEW MILLENIUM
Alan F. Alford 1996
Page 235
Home of the Gods
"Thus far we have established an extremely strong case for the existence of Nibiru. We have identified its influence in the formation of the Solar System, in subsequent evolu-tion on Earth and in the Flood 13,000 years ago. We have traced it even more recently to the era of the Sumerians, and reviewed the present day search for it in the depths of space. However, despite the strong association of Nibiru with the chief god Anu in the Sumerian texts, 1O3 can we state with certainty that it is, or was, the home of the gods?
An important clue may lie in the number '12', which has been sacred to mankind since time immemorial. It appears within Judaism in the twelve tribes of Israel, within Chris-tianity in the twelve apostles and within Hinduism as a generally auspicious number.
In the complete absence of any other explanation for the sacred number twelve, it has been suggested that its roots lie in the realm of the gods, and specifically in astronomy. 104 As we discussed earlier, the planet Nibiru brings the total number of celestial bodies in our Solar System to twelve (counting the Sun and the Moon) and according to the Sumerians, the decision-making council of the gods also consisted of twelve 'olden' gods. The symbolic importance of this number has remained to this day in the division of the skies into twelve constellations, a division which split the Earth's precessional cycle into twelve periods of 2,160 years. It would seem that the gods' obsession with twelve, with astronomy generally, and with Nibiru in particular, had an almost religious significance, and it is possible to / Page 236 / conclude from this that the gods were not strangers to the Solar System but residents from within.
A possible corroboration that Nibiru was the origin of the gods who came to Earth is found in the significance of the number '7'. The number seven, like twelve, was an important number to the gods, and has remained sacred to mankind ever since. The number is particularly evident in the Biblical seven days of creation, whilst in the New Testament we have the Book of Revelations with its seven seals, seven golden lamp stands, seven angels with seven plagues, and the seven bowls of God's wrath. The number seven also appears in other religions and in the apocrypha. The Koran and the Book of Enoch both describe a journey through seven heavens, by Muhammad and Enoch respec-tively, whilst to this day, Muslim pilgrims must walk seven times around the Ka 'bah in Mecca. Our modern cultures have also absorbed expressions such as the 'Seven Wonders of the Ancient World' (even though we could name a lot more) and the 'Seven Deadly Sins' (even though we could probably name a few more of those too!).
The divine legacy of '7' is also found in the otherwise unexplained origin of the seven days of the week. Most of us take the 7-day week for granted and assume it is a natural cycle. In actual fact, it is not a fixed cycle at all, and scientists have struggled for years to explain why this tradition should have originated. Theologians would claim that the answer lies in the Biblical seven days of creation, but the origin of the Biblical 'days' is almost certainly the seven tablets on which the Enuma Elish was written. This is evident from the contrast between the first six Babylonian tablets describing Marduk's acts of creation and the seventh tablet which is dedicated to a general exaltation of the god (and thus a parallel to the Biblical seventh day when God rested).
The 7-day week splits the solar year into 52 weeks and thereby unlocks the door to another mystical number from / Page 237 / both Egyptian and Mayan tradition. According to an ancient papyrus found in a tomb in Thebes, Thoth the Egyptian god of magic, used to challenge mortals to a mysterious 'Game of 52', which they usually lost.lO5 The number also appears in the Maya's enigmatic Sacred Round of 52 cycles (18,980 days), when their sacred year of 260 days would coincide exactly with their solar year of 365 days.
But what is the ultimate origin of the sacred number '7'? Why did the Babylonians write their creation epic on seven tablets? Whilst the seven stars of the Pleiades may ulti-mately be significant, Zecharia Sitchin has put forward a very interesting alternative theory, based on a literal accep- tance of the ancient texts. Having already identified the association of twelve gods with twelve planets, he was intrigued by continual references to the god Enlil, known as the Chief God of the Earth, but also somewhat crypti- cally as 'Lord of 7'. This gave Sitchin the idea that Earth was somehow the seventh planet, and he quickly realised that Earth was indeed the seventh planet encountered by the gods as they travelled from Nibiru into the heart of the Solar System.lO6
Among the evidence cited by Zecharia Sitchin is a partly- damaged clay planisphere, which was found in the ruins of the ancient Library of Nineveh. This curved disc, thought to be a copy of a Sumerian original, bears a puzzling and unique array of cuneiform signs and arrows (plate 41, colour section).lO7 Studies of the disc have concluded that it represents technical or astronomical information. One segment shows two triangular shapes, linked by a line alongside which there are seven dots. One of the triangles then contains another four dots. Recognising the seven / four split as an ancient division between the outer and inner planets of the Solar System, Sitchin studied the disc a little more closely.
Along the sides of each segment of the disc were repeated / Page 238 / signs, which were meaningless in Akkadian, but sprang to life when they were read as Sumerian word syllables. Zecharia Sitchin found references to 'Enlil', to geographi-cal features such as 'sky' and 'mountains', and to actions such as 'observing' and 'descending'. One reference was to 'deity NI.NI, supervisor of descent'. There were also numbers which would represent a mathematically perfect glide approach for a space shuttle landing. Sitchin was left in no doubt that the disc represented 'a route map, marking the way by which the god Enlil went by the planets, accompanied by some operating instructions,.IO8 This disc seems to confirm that Nibiru was the home of the gods and Earth the seventh planet counting inwards.
Such a journey, by the gods to Earth, was also comme-morated in the ancient Babylonian ritual of the 'procession of Marduk', the main event of the twelve day New Year Festival. Extensive excavations of Babylon, correlated with Babylonian ritual texts, have allowed scholars to recon- struct the holy precinct of the god Marduk, and bring to life the ancient ritual. The procession involves seven different 'stations' at which the god Marduk is praised with different names. Realising that the Babylonians had named the planet Nibiru as Marduk in honour of their national god, Zecharia Sitchin was able to decipher the names of the stations and the names of Marduk (which the text provides in both Akkadian and Sumerian). At this point it is worth quoting Sitchin in full:
It is our contention that the seven stations in the procession of Marduk represented the space trip of the Nefilim from their planet to Earth; that the first 'station', the 'House of Bright Waters', represented the passage by Pluto; the second ('Where the Field Separates') was Neptune; the third (mutilated), Uranus; the fourth - a place of celestial storms - Saturn. The fifth, where 'The Roadway' became clear, 'where the shepherd's word appears', was Jupiter. The sixth, where the journey switched to 'The Traveller's Ship' was Mars. And the / Page 239 seventh station was Earth- the end of the journey, where Marduk provided the 'House of Resting. 109
THE HOLY BIBLE
Schofield References
St Matthew A.D.33. Chapter 18
Page 1024
21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I for-give him? Till seven times?
22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.".
AZAZAZAZAZAZAZAZAZ
Imagine, writ the scribe Imagine theres no Seven. Imagine that said Zed Aliz.
Seventy x Seven said AlizZed iz 49 and a Zero
And Three x Seven iz 21
The scribe writ "seven times" " seventy times seven" Iz 34300 then writ 3 x 4 x 3 = 36 and 3 + 4 + 3 = 10 = 1
And just in case,recorded 77 x 7 = 539 and 5 + 3 + 9 = 16 1 + 6 = 7
THE MAGIC MOUNTAIN
Thomas Mann. 1924
Page 10 Chapter 1
"…Number 34… "
Page 664 "At length, as no one seemed able to settle, Hans Castorp, with his finger on the glass, supporting his cheek on his fist, said he would like to know what was to be / Page 665 / the actual length of his stay up here, instead of the three weeks originally fixed.
Very well since they thought of nothing better, let the spirit out of the fullness of his knowledge answer this chance query. The glass hesitated then pushed off. It spelled out something very queer, which none of them succeeded in fathoming, it made the word , or the syllable Go, and then the word Slanting and then something about Hans Castorp's room. That was to say, through number thirty-four. What was the sense of that"
Page122 / 123
SOVEREIGN OF EGYPT
1370-1352
B.C.
"with Queen Nefertiti and children below the benevolent sun. The sun's rays end in small hands symbolizing 'action', 'effect' and 'protection'. Some of them point out the symbol of life, Ankh, to the royal family. The photograph, of a stone from Tell el Amama, was provided by Professor Vivi Tack- holm, University of Cairo."
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ADD TO REDUCE REDUCE TO DEDUCE
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THE UPSIDE DOWN OF THE DOWNSIDE UP
THE
I
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THAT
VOICE
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Thomas Mann 1875 - 1955
Page 890
8 x 9 = 72
In all there were two-and-seventy conspirators privy to the plot. It was a proper and a pregnant number, for there had been just sev-enty-two when red Set lured Usir into the chest. And these seventy- two in their turn had had good cosmic ground to be no more and no less than that number. For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days; and there are just seventy-two days in the dry -fifth of the year, when the gauge shows that the Nourisher has :reached his lowest ebb, and the god sinks into his grave. So where there is conspiracy anywhere in the world it is requisite and custom-ary for the number of conspirators to be seventy-two. And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse.
FROM THE ASHES OF ANGELS
Andrew Collins 1996
Page 330
when he presented his findings at the 1991 Geological Society of America's convention held in San Diego. This event is a forum to air new ideas in geology, and the delegates are always quick to ex- press their opinions on the lectures presented. Yet not only could they find no obvious flaw in Schoch's thesis, but no less that 275 of the attending geologists offered help with the on-going project!'7
So for the moment it was game, set and match to Schoch.
In his published report, Schoch concluded that the Sphinx, its surrounding enclosure, along with the Sphinx and Valley Temples, must have been carved from the limestone bedrock during a period in history when there were sufficient rains to cause such adverse water erosion, and these had not been present for at least five thousand years. After due assessment of the available evidence, Schoch had placed the construction of the Sphinx between 7000 and 5000 BC, during the so-called neolithic subpluvial when it rained almost constantly in the eastern Sahara. In support of his proposals, Schoch pointed out that during this same time-frame protoneolithic communities, such as those at <;atal Hiiyiik in central Anatolia and Jericho in Palestine, were engaged in sophisti- cated building projects. These would have necessitated not just individual skills, but communal leadership similar to that which must have been necessary first to remove the huge stone blocks from the enclosure, then to carve the Sphinx as the extracted stone blocks were used to construct the Sphinx and Valley Temples.
Made in the Age of Leo
More recent research has pushed back the age of the Sphinx to at least 10,500 BC, some 2,500 years earlier than the estimations of Schoch and West. A construction engineer and Egyptologist, Robert Bauval, working alongside the investigative journalist and author Graham Hancock, has recently published details of an ex- tensive survey concerning the complex astro-archaeology of the Giza plateau. In their important book, Keeper of Genesis, Bauval and Hancock convincingly demonstrate that the Sphinx's easterly orientation towards the equinoctial sunrise hints at an import- ance far greater than Egyptologists could previously ever have
Page 331
" Fig. 17. Nineteenth-century illustration showing the Great
Pyramid, the Sphinx and the still half-buried Valley Temple. Does the Giza plateau conform to a precise ground-plan incorporating
astro-mythic and geomythic data that preserves the date 10,500 DC? If so, then what do we know about the people who lived during this
lost age of humanity?
imagined. They argue that the leonine monument was connected directly with the ancient Egyptians' understanding of precession, a celestial effect produced by the earth as it gently wobbles around its polar axis in a manner quite similar to the way a child's gyroscope or spinning top is seen slowly to sway when revolving at high speed.
This gentle wobble of the earth produces various visual effects, the most important of which is the phenomenon known to astro- nomers as precession. This is where the starry canopy, or firmament, appears to shift its position relative to the path of the sun at a rate of 10 of a 3600 circle every seventy-two years. Since prehistoric times, this astronomical cycle has been observed and recorded by noting which constellation rises just before the sun each spring (or / Page 332 / vernal) equinox. Twelve major constellations, corresponding to
what we know today as the signs of the zodiac, mark this 25,920- year celestial merry-go-round, each one taking a period of 2,160 years to cross the equinoctial sunrise line before being replaced by the next sign, and so on until all twelve have completed a full 3600 circle in-reverse order - hence the term 'precession', or backwards motion. IS So instead of Capricorn following Sagittarius, or Aquar- ius following Capricorn, as they do in the conventional yearly zodiac -Capricorn follows Aquarius, Sagittarius follows Capri- corn, and so forth. During our current age it is the constellation of Pisces that rises with the sun at the vernal equinox, and soon this will have shifted enough to make way' for the constellation of Aquarius to guide us through the next period of 2,100 years; hence the well-known phase 'the age of Aquarius'.
With all this in mind, Bauval and Hancock felt it beyond coinci- dence that the Great Sphinx should face directly towards the point on the eastern horizon where the current precessional sign appears each spring equinox, just before the sun itself rises. Since the Egyptian astronomer-priests were meticulous in their use of celestial alignments and star-related symbolism, the presence of a leonine creature marking the equinoctial sunrise line would appear to suggest that the Sphinx was constructed at a time when the constellation of Leo rose with the sun on the spring equinox - in other words, during 'the age of Leo'. There is a slight problem to this, however, for the last age of Leo took place between 10,970 and 8810 BC.'9
It was an extraordinary theory, and to prove it correct it would be necessary to establish whether or not the ancient Egyptians really were aware of precession, most astronomers assuming that the Greeks developed the idea in the second century BC, through a combination of long-term observations of the celestial sphere and a few, fairly simple mathematical calculations. This may indeed have been the case, but research by an American Egyptologist, Jane B. Sellers, in addition to new findings by Bauval and Hancock, has made it clear that the Egyptians were not merely aware of preces- sion, they also acknowledged its presence in mythical events'O and incorporated its slowly shifting cycle into the design and orienta- tion of the pyramids.'I Furthermore, a connection between the
Page 333
Great Pyramid and the precessional cycle had been suspected as early as the mid nineteenth century," while in 1907 an Egyptian scholar and astro-mythologist named Gerald Massey concluded in an extraordinary work entitled Ancient Egypt the Light of the World that the Sphinx's association with the age of Leo had given rise to the monument's mythical connection with both the Aker and Hor-em-akhet, Horus-in-the-Horizon.'3 Indeed, Massey had no qualms in asserting that: '. . . we may date the Sphinx as a monu- ment which was reared by these great (Egyptian) builders and thinkers, who lived so largely out of themselves, some thirteen thousand years ago. "4
If the Great Sphinx really was built by an unknown culture during the age of Leo, as Bauval and Hancock assert, then it had been accomplished by a race which possessed an acute knowledge of astronomy and saw an incredible significance in marking out great cycles of time. And as if this were not enough to contend with, then the fact that the huge cyclopean blocks removed fron;t its rectangular enclosure had been used to construct the nearby Sphinx and Valley Temples meant that these people possessed the skill and ability to build colossal edifices at a time when the rest of the Old World was striving to learn the very basics of civilized soci- ety. Moreover, if we were to accept this, then these two temples were almost certainly not their only architectural achievements. At the Predynastic cult centre at Abydos in Upper Egypt there is an- other cyclopean monument sunk deep into the earth and built in exactly the same style as the Giza temples.
Here I am referring to the enigmatic Osireion constructed of massive granite monoliths lined on top with enormous stone lin- tels. At the base of its central hall is a spring that permits the water-table to flood its lower levels, obviously to give the site an aquatic aspect that was carefully incorporated into its design.'s In this capacity, the Osireion must have functioned very much like the Abzu pool found beneath the pre-Sumerian temple at Eridu in Lower Iraq. The Osireion's presence was remarked upon by the Greek geographer Strabo (60 BC-AD 20), following a visit to Abydos in the first century BC, although confirmation of its exist- ence did not come until excavations began at the nearby temple complex of the Pharaoh Seti I (1309-1291 BC) during 1903. It was
THE GREAT PYRAMID
ITS
DIVINE MESSAGE
AN ORIGINAL CO-ORDINATION OF HISTORICAL DOCUMENTS AND ARCHAEOLOGICAL EVIDENCES
D, Davidson and H. Aldersmith circa 1900
THE LAW OF THE DISPLACEMENT FACTOR
Page 368
The symbolism clearly conveyed by the ten categories is -
I. By (10) in relation to the previous nine, that In Christ are hid all the treasures of wisdom and knowledge" (Col. ii, 3), and that by Christ, God created all things" (Eph. iii, 9); " the world was made by Him, and knew Him not" (John i, 10).
II. By (1) in relation to the succeeding nine that God is Light" (1 John i, 5) and "God is Love" (iv, 8); that Christ is the Light of the World," who, by His displacement-Daniel's "cutting-off " of the Messiah, " the Light shining in darkness " (John i, 5)-neutralised in Himself the effect of sin-the breaking of Divine Law-by restoring the Light, that, to man, is the essence of Divine Love; the stabilising of the refracted rays.
The displacement, therefore, symbolises God's special sacrifice for mankind. II Herein is love, not that we loved Him, but that He loved us, and sent His Son to be the propitiation for our sins" (1 John iv, 10). God did not meet us half-way. He came to us.
All the related features of the Pyramid's purpose and the outlines of its Message are comprised under the above ten categories. These ten categories of representation are essential to define fully that purpose and message. At the same time, the single displacement value indicates that the ten separate categories of representation merely depict different aspects or applications of a single governing law. Similarly, the Ten Commandments of the Mosaic Law are all comprised under the single command of our Lord "That ye love one another, as I have loved you."l The single Universal Law defined by the Pyramid is the One Law of the Universe-the Law of Divine Love, the source of all energy, spiritual and material. This is the whole theme of 1 John iv.
Hence the significance of the Pyramid's decimal system. All its units have subdivisions of 10; 10 units comprise a single higher unit. Thus Pythagoras-who derived his knowledge from the Egyptian priests, whose knowledge, in turn, had been derived from the Pyramid-proclaimed, as associated with his heliocentric planetary theory, that "ten is the perfect number," and that " all things are numbers " (129-134 and Table X).
Again, the numerical value of the Pyramid and Hebrew "7 times" '1, =7 x 360 =2520, whilst representing a week of calendar years (or great years), is also the least common multiple of all numbers from 1 to 10 inclusive.
1 John xv, 12 and John xiii, 34; refer also John xiv, 14-21 ; I John iii, II; iv, 21; 2 John 4-6; I Thess. iv, 9.
2The number 10, as we have seen in Chapters III and IV, is the basis of the numerical relations of the solar system. The number 7, however, is the basis of the numerical relations in the scientiftc subdivisions or particular " kingdoms" of nature, e.g. the " Periodic Law" of Chemistry; the Chemical Law of Matter. Matter in .. dissociation," however, brings us into the kingdom that comprises the reservoir of Matter-the kingdom of Energy, or perhaps we should say, the Universe of Energy, as distinct from the Universe of Matter. The Laws in this new Universe cannot be expressed by Newton's Laws, but the latter and the former can both be expressed by Einstein's / Page 369 / Law of Relativity.
Page 369
Plate LXII (omitted) shows that the Pyramid's scalar or sacred chronology defined two such periods. The two periods total 5040 years, or 14 ,. Times" (refer 334-336). Now, in regard to the latter number, Mr. James Gow, in his "History of Greek Mathematics," makes a significant statement. "It is certain," he says, "that Pythagoras considered number to be the basis of creation,"l and again, with reference to "the (Greek) philosopher who: sought in numbers to find the plan on which the Creator worked," states, " Plato, Legg, 737 E, 738 A, says that 5040 has 59 divisions including all the numbers from 1 to 10."2
In the sacred number 2520 we have, therefore, the specifically defined value 7 as related to chronologic prophecy, and the underlying creative scalar radix 10. The sum of the two relates to the other sacred number, 153 (338-34I) , since the sum of all numbers from 1 to 17 inclusive is 153. Refer also category (9) of 350.
Again, in the Pyramid's base circuit, the unit for the year value is 100 P". : Hence, since the King's Chamber floor level-as distinct from the Precessional.circuit level-is 1700 P" above the base, its numerical value, in terms of the; external unit, is 17. Hence the significance attaching to the selection of: 17 Sothic cycles =24,837 years, in the compilation of the mythical Divine Dynasties of Manetho (Plate XVI, Table A), as derived from the Great: Pyramid's geometrical measures.
Now, M. Alexandre Moret in his " Gods and Kings of Egypt,"3 clearly shows that an ancient prophecy was current in Egypt, from the earliest times, proclaiming the coming of a saviour of the human race. All the sacred imagery identified later with the New Testament accounts, an accurate forecast of the purpose of the Messiah's coming, the manner of His death, the rites of the Lord's Last Supper,4 and, in fact, innumerable details of our Lord's
Page 370
life and teaching were proclaimed in Egypt for thousands of years before His actual Advent. This can all be established, by reference to Moret's work, as giving additional significance to the words of Zacharias in Luke i, 68-70 :-
"Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up an horn of sa1vation for us in the house of His servant David; as He spake by the mouth of His holy prophets, which have been since the world began."
The evidence from Egyptian sources, and from other ancient sources, has hitherto formed the basal data for the Rationalist presentation of the so-called " myth" of our Lord Jesus Christ. The Great Pyramid-and the Egyptian traditions relating to its Message-now enable us to review the whole of the data in a true perspective.
As in the case of the Pyramid chronology, and the Egyptian King Lists' fictitious presentation of this as applied to Egyptian history, so in the case of the promised Messiah, the Egyptians claimed that He had already come in the person of their god Osiris.l
In this connection the reader is referred also to 447 and 451, Section II, of this Chapter.
Mr. Marsham Adams-in the work2 to which we have already referred (I08, 109, and 245)-shows that the imagery of the Egyptian religious texts identifies the Pyramid's Grand Gallery as symbolising the New Way of "Truth in Light," opened up by the Passion of Osiris, and the Queen's Chamber as associated with his female counterpart-variously goddess- mother and goddess-wife-Isis. Hence that Isis is referred to as " Queen of the Pyramid " (26) and" the Mistress of the commencement of the year " ; Osiris by association, in this case, being Lord of the Pyramid and Master of the year. Reference to Plate XLI, Figs. K, L, and M, and Plates XLIIa and XLIII, and 325, 328, and 339-341 will indicate the importance of this identification; particularly in relation to the geometry of the year-circle shown on the Plates to which reference has been made.
According to Marsham Adams, the Egyptians recognised the Queen's Chamber to symbolise " the place of 'Isis, the divine Mother, the Queen of the Pyramid,' as an ancient papyrus calls her; corresponding to the place where the soul receives its second birth."3 Thus the Queen's Chamber is identified by Adams from the Egyptian texts as "The Chamber of the New Birth," and the horizontal passage " from" the Queen's Chamber as "the Path of the coming forth of the Regenerate Soul"; the threshold of the Grand Gallery, and of the Queen's Chamber Passage, being" the Crossing of the Pure Waters of Life."
1Moret, "Gods and Kings of Egypt," pp. 71, 72.
Timothy Freke & Peter Gandy
1999
Page 306
'There is one river of Truth which receives tributaries from every side.'1
Clement of Alexandria
The ancients would no doubt regard it as fitting that we should re-evaluate Christianity at this moment in time. According to Pagan astrology, Christianity was created at the beginning of the Great Month of Pisces. This Age is presently coming to an end and the New Age of Aquarius is dawning. From the ancient perspective, therefore, we stand at a similar turning point in the flow of history as the early Christians. The times we are living in are in many respects reminiscent of the last change of Ages. Apocalyptic fears abound. Strange new eclectic cults are springing up everywhere. Established religion is discredited and in decline. What form will spirituality take in the coming Age of Aquarius?
To move confidently forward into the future it is necessary to come to terms with the past, so it is appropriate to critically examine the Literalist Christianity which has dominated the last 2,000 years of our culture.
Page 307
Spiritually this truly has been a 'Dark Age' characterized by authoritarian religion, religious bigotry and religious wars. By assuming the role of the only true faith Literalist Christianity has created an unbridgeable' gulf between itself and all other spiritual traditions. Its self-proclaimed superiority has been used to justify the violent destruction of other societies around the world. It has even horribly persecuted its own mystics and free-thinkers. By adopting the Jewish father god Jehovah as the only acceptable face of God, it has subjugated the Divine Feminine, a theological perspective it has used to legitimize, the subordination of women. Its insistence on blind faith in dogma, and opposition to intellectual inquiry has led many to reject all forms of spirituality as mere superstition. For more and more people today religion is at best a joke and at worst a source of prejudice, intolerance and conflict.
Whereas other cultures honour their ancestors as the source of their wisdom and civilization, we have vilified ours as Devil worshippers. What has this done to the Western psyche? We have been a culture cut off from its roots. Only after the rediscovery of Pagan philosophy in fifteenth century, during the appropriately named Renaissance, or 'rebirth', was Western civilization able to climb out of the morass of superstition and strife into which it had descended, a process which in recent years has yielded the fruit of modern science. Yet, unlike the ancients, we have not viewed science and spirituality as two aspects of the same Mystery, but as implacably hostile to each other.
Although it set out to unify the world under the banner of one religion, Literalist Christianity has actually been the cause of deep divisions: Christians against heathens, men against women, science against religion, faith against reason. The Jesus Mysteries Thesis is not just a new history of Christianity, it is an opportunity to heal the wounds left in the Western soul by these dreadful schisms.
If Christianity were to acknowledge its debt to the ancient Mysteries it could connect again to the universal / Page 308 / current of human spiritual evolution and become a partner, not an adversary of all the other religious traditions it has branded as the work of the Devil. If it were to cast off the dead weight of the Old Testament and its jealous tribal deity, it could rediscover the wisdom of the Divine Feminine. If it were to relinquish its dogmatism, it could reawaken the ancient sense of wonder which united science and mysticism in one human adventure of discovery. If it could finally concede that the New Testament is the work of men and women, not the word of God recording actual events, there would be nothing to stop it recovering its own mystical Inner Mysteries. Is this too much to hope for?
Only a century ago most thinking people believed that the story of Adam and Eve was literally true. Darwin's idea of natural evolution was regarded as ridiculous and heretical. Today Darwin's 'unthinkable thought' has been over- whelmingly accepted. The Jesus Mysteries proposes a comparable shift in our understanding of Christianity. Today it may seem outrageous to claim that Christianity evolved from Paganism and that the Jesus story, like Genesis, is an allegorical myth. But tomorrow this will be obvious and uncontentious.
Christianity did not arrive as a unique divine intervention. It evolved from the past, like everything else. There are no sudden breaks in history, only a continuum of change. The ancient Pagan Mysteries did not die. They transformed into something new - into Christianity. The spirituality of the West has been shaped by these two great traditions. The time has come to rediscover their common ground and claim all of our rich heritage.
Of course this will never be accepted by fundamentalists, but if Christianity bows to reactionary pressure to return to its authoritarian past it will be consigning itself to the dustbin of history. The modem world is simply too sophisticated to fall for the 'it must be true because it says so in the Bible' routine. Already Christianity is no longer the / Page 309 / dominant force it once was. With its demise our culture has been left desperately searching for a new spiritual direction. Only by returning to its mystical roots will Christianity play a role in the creation of a new spirituality for the New Age of Aquarius. Literalist Christianity is built.on the unsteady foundations of historical lies. Sooner or later it must topple over. But mystical Christianity rests securely on the bedrock of timeless mythical truth and is as relevant today as it always has been.
Mystics of all spiritual traditions have taught that there is only one Truth, ever present and never changing. It was not suddenly revealed for the first time 2,000 years ago. Christianity is only a chapter in the perennial human quest for meaning, a current in the sea of evolving human consciousness, another attempt at articulating the timeless Gnosis towards which mystics have reached from the most ancient of days. God did not come to Earth on a once-only excursion. Nor do we have to wait for his promised apocalyptic return. The truth is, God never left.
Although there is now no tradition which can initiate modern Christians into the secret Inner Mysteries encoded in the Jesus story, these profound mystical teachings are still there for those with 'eyes to see' and have been continually discovered by the greatest Christian mystics throughout the centuries. Thoroughly exploring what these teachings are is too large a task for this present book and must await a further work. All we hope to have established is that there is essentially one perennial philosophy at the heart of both the Pagan Mysteries and Christianity, and that these two traditional enemies are in fact close relatives.
Our desire is not to attack Christianity, but to point to the possibility of it regaining something it has lost - the Inner Mysteries which reveal the secrets of Gnosis. We do not feel that the Jesus Mysteries Thesis undermines / Page 310 / Christianity, but, rather that it reveals the ancient grandeur of the Jesus story. It truly is the 'greatest story ever told' - a story that has been thousands of years in the making.
In his Study of History, Arnold Toynbee wrote:
'Behind the figure of the dying demigod there looms the greater figure of a very God that dies for different worlds under diverse names - for a Minoan world as Dionysus, for a Sumeric world as Tammuz, for a Hittite world as Attis, for a Syriac world as Adonis, for a Christian world as Christ. Who is this God of many epiphanies but only one passion?'2
The answer is each one of us. The ancient Mysteries taught that we are all sons and daughters of God and by understanding the myth of the sacrificed godman we also can be resurrected into our true immortal, divine identity. The Pagan philosopher Sallustius wrote of the myth of the Mystery godman Attis:
'The story of Attis represents an eternal cosmic process, not an isolated event in the past. As the story is intimately related to the ordered universe, we reproduce it ritually to gain order in ourselves. We, like Attis, have fallen from heaven; we die mystically with him and are reborn as infants.'3
The same is true of the myth of Jesus. It is not 'an isolated event in the past', but points towards the perpetual possibility of spiritual rebirth, here and now. It can still reveal the Mystery which 'Paul proclaimed, 'Christ in you.' As the Gnostic Jesus promises in The Gospel of Thomas,
'He who will drink from my mouth will become like me. I myself shall become he, and the things that are hidden will be revealed to him."
I
THAT 9 AM THAT 9 I AM
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ZERO
x
2
THE FINDING OF THE THIRD EYE
Vera Stanley Alder 1938
Page 109
"THE world is built up of thousands of differing rates of vibra-tions, all these having their origin in the One original vibration of the mind of the Creator-or the sum, essence or single number of the Whole.
We learn from the ancient teachings that the One original mighty Creative Power, wishing to make further manifestation, and to exercise His creative ability for a purpose which it is beyond us to understand at present, divided Himself (by the power of the Word) into Three, thus forming that great Triangle which originated Life and Action as we know it.
The Triangle, known as Father-Mother-Son, or Positive- Negative-Combustion, or Mercury-Sulphur-Salt, as we have seen, has always been studied all over the world.
We begin, therefore, in this science, with the number One, the Creator, who divides into Tfuee in the act of creating. The scientist will describe this formation as Polarity. As Schopen- hauer put it: 'Polarity, or the sundering of a force into two quantitively different and opposed activities, striving after reunion. . . is a fundamental type of almost all the phenomena of Nature, from the magnet and the crystal to man himself.' The Hindus describe it thus: 'Brahma, that the world might be born, fell asunder into man and woman, became name and form, time and space.'
In a further dejinition of the origin of this Solar System we are told that the Creator, a Great White Light, divided into Three- Red, Yellow and Blue (the primary colours which correspond with the primary notes of the scale, C, E and G). After the division into Three, the second great division into Seven took place, and the Seven Spirits Before the Throne, inhabiting the Seven Sacred Planets of this Solar System, came into being.
Page 110
From them radiated the seven colours of the spectrum. There are also the seven notes of music, the seven planes of matter, seven days of the week, the seven ages of man and his seven glands-in fact, as we have seen, the tremendous scale of Nature's vibra- tions runs in ail infinity of octaves of seven.
In history we can trace man's appreciation of the significance of'the .number Seven when we think of the 'Seven days of
'Creation', Seven Cardinal Virtues, Seven Deadly Sins, Seven Wonders of the World, Seven Towers of Constantinople, Seven Hills of Rome, Seven Plagues of Egypt, the Seven-branched Candlestick-and even the Seven-league Boots!
Seven, therefore, is the number of the condition of man's physical existence upon the earth as it is at present. But humanity is imperfect, unfinished, unevolved, so seven is not the final number. Mankind, as well as all of Nature, is to rise out of the imperfect state, to become complete and creative, and to develop the full quota of qualities and capacities, which run up to the finished number of twelve.
To this end man has to evolve under the discipline of the Twelve Signs of the Zodiac as described in Chapter 5.
These signs circle round the Sun and represent the twelve great lessons and qualities of living. We therefore find this number Twelve playing a significant part in Nature also, as well as in mythology and history. We can at once call to mind such divisions as the twelve hours of the day and the twelve months of the year.
There were also the twelve sons of Jacob, symbolizing the climax of a past period, and the Twelve Apostles, representing the climax of the present era.
When humanity has taken its degree in the school of earthly life, and graduated through all the twelve great tests, becoming thereby master of itself and all conditions, and therefore creative, it turns 'back to the Father' as in the tale of the prodigal son. It has exhausted the possibilities of matter, has realized the illusion of the infinite divisions of nature, and retraces its steps back to the one original great White Light of Omniscience. Man has become One in understanding with the Creator.
Page 111
The farther we go back in history the more profound seems the understanding of these definitions of life. The ancients a.rrived at a deep knowledge of astronomy, astrology and world history without apparently possessing any of our instruments of science. We are told that they obtained this knowledge through the subtler senses, by meditation. They discove~ed many things about the formation, quality and meaning of the universe which could not be expressed in words but only in numbers and symbols, and many of the vital truths of life are still only to be found in this way. Numbers and symbols playa very large part in all the Bibles and sacred writings of the ancients. We should gain much by being able to decipher them.
Everyone who was allowed to study the Mysteries with the learned priesthood of Egypt and Chaldea was initiated into the meanings of numbers and symbols. It is said that first Moses and then Jesus studied in this way. Pythagoras studied thus with the priests for twenty-five years in Memphis, Thebes and Babylon and, as a result, founded his..ramous school of philosophy. He called his pupils 'mathematicians'. He said 'God geomatrises'. He studied the numerical relationships of all the phenomena of the universe and was able finally to classify and sum them up.
Numbers rule nature, not only in the classification of objects but in periods of time. The Moon plays a large part in this, moving in periods of four weeks, or four sevens, ruling woman also in these cycles, and governing the tides and seasons, fertility and growth.
The Moon passes through one of the Zodiacal Signs every two hours. The earth herself, moving on a grander scale, passes through one of the Great Zodiacal Signs about every 2500 years. Certain influences are therefore radiated down to earth by the Moon in miniature changing every two hours, and by the Sun in magnitude changing about every 2500 years. The scientist or astrologer who can decipher the lesser influence can be sure of the greater one. It was in this way that the ancient peoples were able to 'prophesy' the trend of civilizations and races 2000 or 200,000 years ahead. Much of this knowledge is wrapped up in the mistranslated symbolism of the Revelations.
Page 112
It is therefore apparent that one way of learning many of the secret processes at work in the universe and in our own natures lies in the understanding of numbers and symbols. To do this we must study the output of those early peoples and understand the. foundation and origin of their knowledge, and the way in which they were able to tap the 'Universal Mind'.
If a Doctor, knowing the periods of crisis and the duration of a certain disease, were to tell a company of the microbes just what would happen to them in three days' time, that would seem an impossible and wonderful feat of prophecy to the microbes; and as they only live from a few minutes to a few hours the prophecy would apply to their far-distant descendants in the dim future. If, however, the microbes themselves could train their mentalities (and science has now proved that even a cell or a microbe has a mentality) they could obtain telepathic contact with the mind of the doctor, and themselves discover his ideas and knowledge of their future development.
Mankind may be said to bear an analogous position to the microbes. We are little more than microbes upon the body of a great Being, which body we call the earth. Just as we depend for our future health, comfort, peace and the development even of our wisdom upon the well-being and co-operation of the cells in our body, so, we may imagine, does that Being depend upon us for His own progress, and in helping ourselves we help Him! If we make progress He is possibly just as grateful to us as we are to
our own hands, eyes or brain as they improve in their capacity to ;~ serve us well. i~
Having visualized man as a microbe upon the living body of ~ the earth, let us go further. The Sun is called the Heart of the' Universe-why 7 Because, we are told, it is a great heart, the heart of a Being too vast for us to conceive of, and in whose structure our earth plays the part of a gland or organ.
This Gigantic Being is He whom some of us call God, just as we ourselves are a vast inscrutable all-knowing God to the little creatures whom we know as the cells of our own bodies.
In all reverence we might try also to realize that the glorious / Page 113 / Being whose heart is the Sun may also be worshipping and striving to reach a still mightier God even further from our power to comprehend. So life repeats, up and down the scale of size, for- ward and backwards upon the scale of time, periods and cycles. [t is only by having the clue to the octaves and their numbers that we are able to link up and connect and interpret the manifold different expressions of the few fundamental qualities of evolving creation.
These hidden truths constitute some of the Mysteries which the Initiates and Adepts are able to teach, one by one, as they graduate upwards through the school of life, taking one Initiation after another. In olden days certain people were carefully selected to be trained to this end in the temples, although now the road is open to all.
Those early scholars realized that certain sounds linked them up with certain creative principles in nature and that every" sound and quality had its number which was the sum total of its vibrations.
The science of numbers, or numerology, has, like much of the ancient knowledge, become through disuse misunderstood and debased to the rank of superstitition. It is only used now from the limited personal viewpoint, but even so it can be both interesting and helpful.
It is said that before birth we are drawn to our names, birth- dates and parents by an irresistible affinity with those vibrations which compose our own characters and aspirations, and that a numerologist by studying the former is able to tell us what we are and wherein lie our potentiality, our hopes and our hazards. Each letter and date represents a number. The right reading of these numbers will describe our character and type of life. Each number represents a planet, colour, quality and experience in either its good, bad, or negative aspect. We can map out the life according to the relation in which all its numbers are standing to each other.
Those who believe in this science declare that it is extremely useful in the choosing of vocations and partnerships and that with its help the handicap of incompatibility can be avoided
Page 114
Like everything else it must be used with moderation and common sense and not in a spirit of idlesuperstitition.
The famous American physician Dr. Abrams invented an apparatus which measures the vibrations of all the reactions of the human body. He ascertained that every disease has its own numerical value, and that the cure can also be determined by means of numbers. Much, of course, has to be learned and proved about this science, but here again the fundamental importance of a number is brought to light.
The meanings of the primary numbers have been described throughout the ages as follows:
The number One represents the first necessary qualities of evolving life, the pioneer fighting spirit, leadership and force. A person born on the first of any month will be given chances to exercise these qualities.
The number Two represents the second stage in man's develop- ing nature-sociability. and includes affection and all the give- and-take qualities, such as diplomacy and home-making.
The number Three represents self-expression. Man has fought and made friends. Now he wants to give entertainment, beauty and joie de vivre. People with this birthdate should not be expected to be very orderly or reliable.
The number Four stands for the solid framework of life, the foundations. People attuned to this number will be called the 'backbone of the country'. They are the patient, reliable plodders.
The number Five represents the Five Senses-Experience. It gives travel, variety and drama to life, and progress.
The number Six represents Family Life, but on a much broader scale than the retiring number Two. Six stands for Guardianship, when a man begins to sense his higher destiny and responsibilities, to care for all families as well as his own, and to offer world-wide hospitality and help.
The number Seven represents the final turning of man inwards to the spiritual life, to the study of sciences and truths, discipline and organization. It is the number of loneliness.
In number Eight, man, having found his own soul and the power within him, must turn to earth-life once more and learn to / Page 115 / combine the two. So eight gives power, organization, and con- structive leadership, backed by spiritual inspiration.
The number Nine represents the perfect and completed man, who having fully developed himself, must now forget himself in Sacrifice and Service. Here we have the great lover, humani- tarian and artist. Through this number beats the, most high-powered of human vibrations, which has great force to be used for either good or evil.
To write all that is known about numbers would fill volumes. We have not space to do more than take this glance at the primary numbers. They, of course, each belong to their Colour, Planet and Sound. When, after some study, it is seen how com- pletely all these facets of life dove-tail and fit into their places like an intricate vast Chinese puzzle it will be realized that these marvellous 'theories' are too perfect and too near to the truth to have been invented by the brains of human beings. This indeed is the reward of a study of these matters-a gradual realization of the amazing fact that there really is a whole universe of marvels and of sublime promise for those who seek.
The science of numbers is exhaustive, instructive, and useful if applied with an honest desire for progress and understanding. Modem scientists are busily expressing the ancient beliefs in their own manner. They are measuring the vibrations of diseases, of thoughts, of will-power and of many other activities and getting them all numbered. They are numerologists in their own way, although they still turn their backs rigidily upon the ancient sciences. Nevertheless, they are bringing to light one funda- mental fact, and that is that everything exists through the forma- tion of a different number, and therefore that numbers must constitute a language, a key, and a clue to many secrets in life, if we can learn to decipher them.
There are various systems of numerology. The sifting of the true from the false will do much to develop the student's own powers of deciphering numbers."
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CIFRA |
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Page 127
"IN THE preceding chapters a bird's-eye view has been taken of-the conditions surrounding developing humanity.
The possible fruits of a deeper understanding of various aspects of life have been considered, such aspects, for instance, as the planetary influences by whose aid we develop, and which we can study through astrology and numbers, and by their manifesta- tions through Colour, Sound and Form. A little research has brought to light the possibility that the discoveries of men of science today may coincide with the knowledge of the mystics of all times, with a difference only of presentation and nomen- clature, and the fact that the Mystics always postulated an ulti- mate Cause and Law behind all phenomena, while present-day scientists seem afraid to link up with such big issues.
Finally we have considered the perfecting of our physical life through more intelligent control of diet, exercise and the human relationships.
Let us now draw away the Veil still further and take a peep at what may be the future awaiting man when he struggles out of the rut of materialism and finally takes the reins of his life into his own hands. It looks as if the Powers that Be are tantalizing humanity into making this effort, because they are allowing hints and bits of knowledge to filter through in a more general way than ever before. We find all sorts of unexpected people playing enthusiastically with these jewels as if they were bright new toys. On every hand we hear glib talk of trances, visions, heatings and divine guidance. We hear of intimate relationships with the 'Masters', of mystic experiences upon the 'Path'. We are given full details of 'Initiations', reincarnations, and Magic Black and White! Hundreds of societies and cults with scores of 'Teachers' have sprung up everywhere like a mushroom growth-and of
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THE THIRD EYE |
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CYCLOPS |
93 +34 |
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Robert Temple
Page70
"It is important that this strange material be placed before the public at large. Since learning was freed from the tyranny of the few and opened to the general public, through first the invention of printing -and now the modern communications media and the mass proliferation of books and periodicals, then the 'paperback revolution' and now the Internet revolution which is even more explosive, any idea can go forth and plant the necessary seeds in intellects around the world without the mediation of any panel of approval or the filtering of a climate of opinion based on the currently accepted views of a set of obsolescent individual minds.
How difficult it is to keep in mind that this was not always the case. No wonder, then, that before such things were possible, there were secret traditions of priests which were handed down orally for centuries in unbroken chains and carefully guarded lest some censorship overtake them and the message be lost. In the modern age, for the first time secret traditions can be revealed without the danger that they will be extinguished in the process. Can it be that the Dogon came to realize something of this when, through some powerful instinct and after mutual consultations among the highest priests, they decided to take the unprecedented step of making public their highest mysteries? They knew they could trust the French anthropologists, and when Marcel Griaule died in 1956, approximately a quarter of a million tribesmen massed for his funeral in Mali, in tribute to a man whom they revered as a great sage - equivalent to one of their own high priests. Such reverence must indicate an extraordinary man in whom the Dogon could believe implicitly. There is no question but that we are indebted to Marcel Griaule's personal qualities for laying open to us the sacred Dogon traditions. I have now been able to trace these back to ancient Egypt, and they seem to reveal a contact in the distant past between our planet Earth and an advanced race of intelligent beings from another planetary system several light-years / Page 71 / away in space. If there is another answer to the Sirius mystery, it may be even mpre surprising rather than less so. It certainly will not be trivial.
It should not surprise us that there must be other civilizations in our galaxy and throughout the entire universe. Even if the explanation of the Sirius mystery is found to be something entirely different in the years to come, we should bear in mind that the Sirius mystery will have served to help us speculate along proper and necessary lines, and opened our innately lazy minds that much further to the important question of extraterrestrial civilizations which must certainly exist.
At the moment, we are all like fish in a bowl, with only the occasional leap out of the water when our astronauts go aloft. The public long ago became bored with space exploration before it had even really begun properly. We found that Congressmen needed continual injections of 'space rescues' and 'satellite gaps' in their tired bloodstreams, like a heroin fix, in order to stimulate them in their horrible state of lethargy to vote funds for the space programmes which so many of them consider a bore and lacking in excitement and suspense.
The psychological impact of photographs of the Earth from space, a giant and beautiful orb resting on nothing, pearled with clouds and sparkling with sea, has begun to send resonances down the long and sleepy corridors of our largely drugged psyches. Mankind is imperceptibly struggling to the new and undeniable realization that we are all in this game together. We are all perched on a globe suspended in what appears to be emptiness, we are made up of atoms which are mostly themselves emptiness, and above all, we are the only really intelligent creatures directly known to us. In short, we are alone with each other, with all the fratricidal implications of such a tense situation. Now the Mars explorations promise to bring us to our senses and reawaken our sense of awe and /Page72 / wonder regarding space - and not a minute too soon. At last we are exploring another planet, albeit by remote control, and the future can begin.
But at the same time as we are all slowly realizing these things, the inevitable conclusion which follows upon all this is beginning to make some headway with us as well. It has begun to occur to more than a handful of exceptional people {exceptionally intelligent or exceptionally insane} that if we are sitting here on this planet fighting among ourselves for lack of any better distraction, then perhaps there are lots of planets all over the universe where intelligent beings are either sitting and stewing in their own juice as we are, or where those beings have broken out of the shell and established contact with other intelligent beings on other planets. And if this is really going on all over the universe, then perhaps it will not be all that long before we find ourselves linked up with our fellows elsewhere - creatures living beside another star out in that vast emptiness which spawns planets, suns and minds.
For years I have thought that those organizations which spend millions of dollars on 'peace' and attempts to find out what is wrong with human nature that it should indulge in so perverse a thing as conflict, would be better advised to donate their entire treasuries to the space programmes, and to astronomical research. Instead of seminars for 'peace research' we should build more telescopes. The answer to the question: 'Is mankind perverse?' will be known when we can compare ourselves with other intelligent species and evaluate ourselves according to some scale other than one which we fabricate out of the air. At the moment we are shadow-boxing, chasing phantoms. . . . The answers lie out there somewhere with other stars and other races of beings. We can only compound our neuroses by becoming even more introspective and narcissistic. We must look outward. At the same time, of course, we must look back relentlessly into our own past. To go for- / Page 73 / ward with no conception of where we have been makes no sense whatsoever. There is also the probability that we may discover mysteries about our own origins. For instance, one result of my research, which began harmlessly with an African tribe, has been to demonstrate the possibility that civilization as we know it was an importation from another star in the first place. The linked cultures of Egypt and Sumer in the Mediterranean area simply came out of nowhere. That is not to say that there were no people alive before that. We know there were lots of people, but we have found no traces of high civilization. And people and civilization are vastly different things. Take for instance these words by the late Professor W. B. Emery from his book Archaic Egypt:
At a period approximately 3,400 years before Christ, a great change took place in Egypt, and the country passed rapidly from a state of advanced neolithic culture with a complex tribal character to two well-organized monarchies, one comprising the Delta area and the other the Nile valley proper. At the same time the art of writing appears, monumental architecture and the arts and crafts developed to an astonishing degree, and all the evidence points to the existence of a well-organized and even luxurious civilization. All this was achieved within a comparatively short period of time, for there appears to be little or no background to these fundamental developments in writing and architecture.
Now, whether or not one supposes that there was an invasion of advanced people into Egypt who brought their culture with them, the fact remains that when we get back to that period of history we are faced with so many imponderables that we can hardly say anything for certain. What we do know is that primitive people suddenly found themselves living in / Page74 / thriving-and opulent civilizations and it all happened rather abruptly. In the light of the evidence connected with the Sirius question, as well as other evidence which has either been dealt with by other authors or remains to be tackled in the future, it must be entertained as a serious possibility that civilization on this planet owes something to a visit by advanced extraterrestrial beings. It is not necessary to postulate flying saucers, or even gods in space suits. My own feeling is that this matter has not been dealt with in a sophisticated enough manner so far. But rather than enter into mere speculation as to what extraterrestrials landed in, etc., let us move on to the evidence that at least indicates that they might have been here. In Part Three we shall consider some details and clues that the extraterrestrial visitors from Sirius, whom I postulate, may have been amphibious creatures with the need to live in a watery environment. But all this gets into the speculative areas which are such treacherous ground. It has always been my policy, as well as my temperamental inclination, to stick to solid facts. We shall see as we proceed just how solid the facts are, and that is a strange enough tale for the moment. As usual, truth has proved itself stranger than fiction. The reader is advised to read Part Three of this book for some 'wild speculation'.
The book which now follows poses a question. It does not present, but merely suggests, an answer. In Part One the question is posed in its original form, and in Part Two it is rephrased. But nowhere is it answered with any certainty. The best questions are the ones which often remain unanswered for a long time and lead us down new avenues of thought and experience. Who knows where the Sirius mystery will lead us in the end? But let us follow it for a while. At the very least it will be an adventure.. .
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In measuring with the Argo's projection one does so from the site of Behdet which is a bit east of Canopus on the northern Mediterranean coast of Egypt, but it was common classical Greek practice to think of Canopus in place of the forgotten Behdet, as for instance with 'the Canopic Hercules' who went to Delphi and is mentioned by Pausanius as predecessor to the Greek Hercules from.Tiryns (an ancient town on a rocky hill in-the Argive Plain of Greece, finally destroyed by Argos circa 470 BC) who was of much later date. (It is important that the original Hercules was admitted by the Greeks to have been an Egyptian.) In fact, the Delphic oracle itself compares the Greek Hercules most unfavourably with the original Egyptian one - and remember it is said that in the earliest versions of the story it was Hercules, not Jason, who led the Argonauts. Also, it is well accepted today among scholars that Hercules was in many ways a survival of Gilgamesh, with particular motifs and deeds being identical in both heroes.
Figure 23. (ommitted) An ancient Greek gem carving of Argus shaping a piece of the sacred oak of Dodona for the prow of the ship Argo
Well, if we project the Argo on the earth with the centre of its stem at Canopus (really Behdet) we put the other end at Dodona because the oak in the prow came from there. Canopus-Behdet is named after the stem, and Dodona produced the prow. Therefore we are not merely fantasizing when we project the image of the Argo in such a way that the stem is at the stem on earth and the prow is at the earthly source of the prow.
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If we then keep the stem at the same spot and swing the boat over a map so that the prow which touched Dodona points towards Metsamor, we discover that. the angle made is exactly a right-angle of 90°.
Now we get into geodetics, a fearsome subject that involves a bit of bother. It concerns latitudes and longitudes, and most people would run a mile upon hearing those mentioned (sailors and pilots of aircraft excepted). In fact no one is more likely to flee with terror from the subject than an archaeologist. There is almost nothing an archaeologist likes less than being reminded how little he may know about the Earth as a body in space and about astronomy. The average archaeologist is almost bound to be ignorant of even the most elementary astronomical facts. There are many caustic comments on this state of affairs to be found in The Dawn of Astronomy, written by the distinguished Victorian astronomer and friend of Sir Wallis Budge, Sir Norman Lockyer,6 and more recently some severe remarks have been made also by Santillana and von Dechend in Hamlet's Mill.
But we must come now to some extremely interesting further discoveries., Egypt is 7° long - in latitude - from Behdet to the Great Cataract. I have reasons for believing that the ancient Egyptians thought of distances of 7° as an octave, by analogy with music. Most readers will know that an octave contains eight notes on a scale over a space of seven intervals (five tones and two semitones actually, but let us think only of the seven intervals).
Ancient Mediterranean peoples did indeed know the principles of our musical octave. In the London Times7 an article appeared describing the work of Dr Richard L. Crocker, Professor of Music History, and Dr Anne D. Kilmer, Professor of Assyriology and Dean of Humanities, both at the University of California, Berkeley. The article quoted Dr Crocker as saying: 'We always knew there was music in the earlier Assyro-Babylonian civilization. But until
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The ones which I have identified are spaced apart by one degree of latitude from each other in sequence and are integral degrees of latitude from Behdet,which we shall see was the geodetic centre of the ancient world (akin to Greenwich in the modem world) and was also a pre-dynastic capital of Egypt.
What justification have I for speaking of a link between the oracle centres and the musical octave? I have several reasons, and it would be just as well for me to give some slight indications here to make the reader who is justifiably puzzled at this point a little less so.
Graves9 informs us of. some interesting facts about Apollo, who was official patron god of Delphi and Delos (two of the centres on our list): 'In Classical times, music, poetry, philosophy, astronomy, mathematics, medicine, and science all came under Apollo's control. As the enemy of barbarism, he stood for moderation in all things, and the seven strings of his lute were connected with the seven vowels of the later Greek alphabet, given mystical significance, and used for therapeutic music. Finally, because of his identification with the Child Horus, a solar concept, he was worshipped as the sun, whose Corinthian cult had been taken over by solar Zeus. . . .' (The italics are mine.) Note also the reference to Horus, whose falcon would have presided over the Colchian dead in their hope of resurrection. In fact, one meaning of kirkos (Circe - 'falcon'), which I did not elaborate on earlier, is 'ring'. I wish to comment in passing that not only was the ring traditionally a solar symbol (as was the golden fleece, and as was the falcon), but the Cyclopes who were one-eyed were really one-ring-eyed. Cyclopes means 'ring-eyed', in fact. Graves says: 10 'One-eyed Polyphemus. . . can be traced back to the Caucasus. . . . Whatever the meaning of the Caucasian tale may have been, A. B. Cook in his Zeus (pp 302-23) shows that the Cyclops's eye was a Greek solar emblem.'
The following remarks by Graves then tend to dissociate / Page 256/ Cyclops from Cyclopes, but perhaps this should not be done, in the light of all these new insights. After all, the older Cyclopes were three, wild, and ring-eyed, and sons again of Gaia the Earth goddess just as were the three fifty-headed monsters (there is to be-much discussion of this later). They would, according to my 'system', be solar too, and 'ring', 'falcon', 'earth-born of Gaia' and solar seem always to go together in the schema. Gaia, indeed, preceded the solar Apollo as presiding deity at Delphi. Not surprising, as Deukalion's ark' landed on Mount Parnassus above Delphi (according to Delphic propaganda) and his 'mother' was Gaia, whose 'bones' he threw behind him to people the desolated Earth once again.
It is not only Deukalion's ark that is connected with Delphi. There are connections also with the Argo, as we learn from Godfrey Higgins:11 'In the religious ceremonies at Delphi a boat of immense size was carried about in processions; it was shaped like a lunar crescent, pointed alike at each end: it was called an Omphalos or Umbilicus, or the ship Argo. Of this ship Argo I shall have very much to say hereafter. My reader will please to recollect that the os minxae or (greek ommitted) (Delphys) is called by the name of the ship Argo.'
Other matters which Higgins connects with Delphi are the sacred syllable om of the Indo-Europeans which he says 'is not far from the divina vox of the Greek. Hesychius,* also Suidas* in voce, interprets the word omph to be (greek ommitted) (theia chle-don), the sacred voice, the holy sound - and hence arose the (greek ommitted) (omphalos), or place of Omphe.' He relates all this with sacred music and the traditional sacred name of God which consists of the seven vowels spoken in
*Alexandrian lexicographer, fifth century AD.
*Now correctly called Suda - a lexicon, not an author, compiled about the end of the tenth century AD at Byzantium.
/ Page 257 / sequence to form one word, which is the 'not-to-be-spoken word'. He says: 'As a pious Jew will not utter the word Ieue,* so a pious Hindu will not utter the word Om.' But whether this is strictly true or not, the sacred quality of the names is undisputed.
Higgins says, (greek ommitted) is the verb root in Greek of phao 'to speak or pronounce' and phemi, 'to say'. (I might add that (greek ommitted), phegos, is the word for oak, as at Dodona, and (greek ommitted) 'pheme, literally means 'oracle'. Hence Omphe means 'the speaking of Om'. (At the pheme Dodona the phegos literally practised omphe because the oak spoke there.)
Delphi was said to be the omphalos; 'navel', of the world. But it was in fact only one of many.12 In Figure 26 the reader can see that there is an Omphalos near Knossos in Crete which is one of the octave sequence of oracle centres laid out in geodetic integral degrees of latitude from Behdet, pre- dynastic capital of Egypt. A photograph of the omphalos stone of Delos may be seen in Plate 21 as well. The seven vowels, the seven strings of Apollo's lyre, the seven notes of the octave (the eighth being a repetition one octave higher of the first, as most people will know), the eight oracle centres in the 'northern octave' of oracles, the seven degrees of latitude marking the official length of ancient Egypt itself, the mystic and unspeakable name of God consisting of the seven vowels run together in one breath - all these are part of a coherent complex of elements forming a system, which also involves cosmic bodies.
Before going much further, I should justify my tentative selection of a site on the island of Kythera (Cythera), which is off the southern coast of the Greek Peloponnese, as possibly being associated with the fifth in my series of geodetically sited oracle centres. I found the necessary information while reading Professor Cyrus H. Gordon's remarkable book, The
* i.e. Yahweh.
Alan F Alford
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Sins" (even though we could probably name a few more of those too!).
The divine legacy of "7" is also found in the otherwise unexplained origin of the seven days of the week. Most of us take the 7 -day week for granted and assume it is a natural cycle. In actual fact, it is not a fixed cycle at all, and scientists have struggled for years to explain why this tradition should have originated. Theologians would claim that the answer lies in the Biblical seven days of creation, but the origin of the Biblical "days" is almost certainly the-seven tablets on which the Enuma Elish was written. This is evident from the contrast between the first six Babylonian tablets describing Marduk's acts of creation and the seventh tablet which is dedicated to a general exaltation of the god (and thus a parallel to the Biblical seventh day when God rested).
The 7-day week splits the solar year into 52 weeks and thereby unlocks the door to another mystical number from both Egyptian and Mayan tradition. According to an ancient papyrus found in a tomb in Thebes, Thoth the Egyptian god of magic, used to challenge mortals to a mysterious "Game of 52", which they usually 1ost.105 The number also appears in the Maya's enigmatic Sacred Round of 52 cycles (18,980 days), when their sacred year of 260 days would coincide exactly with their solar year of 365 days.
But what is the ultimate origin of the sacred number "7"? Why did the Babylonians write their creation epic on seven tablets? Whilst the seven stars of the Pleiades may ultimately be significant, Zecharia Sitchin has put forward a very interesting alternative theory, based on a literal acceptance of the ancient texts. Having already identified the association of twelve gods with twelve planets, he was intrigued by continual references to the god Enlil, known as the Chief God of the Earth, but also somewhat cryptically as "Lord of 7". This gave Sitchin the idea that Earth was somehow the seventh planet, and he quickly realised that Earth was indeed the seventh planet encountered by the gods as they travelled from Nibiru into the heart of the Solar System.106
Among the evidence cited by Zecharia Sitchin is a partly-damaged clay planisphere, which was found in the ruins of the ancient Library of Nineveh. This curved disc, thought to be a copy of a Sumerian original, bears a puzzling and unique array of cuneiform signs and arrows (Plate 41).107 Studies of the disc have concluded that it represents technical or astronomical information. One segment shows two triangular shapes, linked by a line alongside which there are seven dots. One of the triangles then contains another four dots. Recognising the seven/four split as an ancient division between the outer and inner planets of the Solar System, Sitchin studied the disc a little more closely.
Along the sides of each segment of the disc were repeated signs, which were meaningless in Akkadian, but sprang to life when they were read as Sumerian word syllables. Zecharia Sitchin found references to "Enlil", to geographical features such as "sky" and "mountains", and to actions such as "observing" and / Page 164 / "descending". One reference was to "deity NI.NI, supervisor of descent". There were also numbers which would represent a mathematically perfect glide approach for a space shuttle landing. Sitchin was left in no doubt that the disc represented "a route map, marking the way by which the god Enlil went by the planets, accompanied by some operating instructions". 108 This disc seems to confirm that Nibiru was the home of the gods and Earth the seventh planet counting inwards.
Such a journey, by the gods to Earth, was also commemorated in the ancient Babylonian ritual of the "procession of Marduk", the main event of the twelve day New Year Festival. Extensive excavations of Babylon, correlated with Babylonian ritual texts, have allowed scholars to reconstruct the holy precinct of the god Marduk, and bring to life the ancient ritual. The procession involves seven different "stations" at which the god Marduk is praised with different names. Realising that the Babylonians had named the planet Nibiru as Marduk in honour of their national god, Zecharia Sitchin was able to decipher the names of the stations and the names of Marduk (which the text provides in both Akkadian and Sumerian). At this point it is worth quoting Sitchin in full:
It is our contention that the seven stations in the procession of Marduk represented the space trip of the Nefilim from their planet to Earth; that the first "station", the "House of Bright Waters", represented the passage by Pluto; the second ("Where the Field Separates") was Neptune; the third (mutilated), Uranus; the fourth - a place of celestial storms - Saturn. The fifth, where "The Roadway" became clear, "where the shepherd's word appears", was Jupiter. The sixth, where the journey switched to "The Traveller's Ship" was Mars. And the seventh station was Earth - the end of the journey, where Marduk provided the "House of Resting. 109
Does all of the above evidence indicate that Nibiru was truly the home of the gods, or did they revere that planet because of its central role in forming the Solar System as we know it? Zecharia Sitchin has claimed that Anu really did rule a society on Nibiru, but let us consider whether that is a likely scenario. For instance, does Nibiru have a hospitable climate? Its orbit takes it so far from the Sun that sunlight would be perhaps only one sixtieth of that on the Earth; however, it is scientifically possible for planets to generate large amounts of heat internally. As mentioned earlier, Nibiru was indeed described as having ample heat (as well as water). Based on the few clues which we have, Nibiru's climate might be compared to a warm jacuzzi beneath a starry twilight - perhaps not as daunting as one might imagine, but nevertheless a raw deal compared to the luscious Earth. Why then would Anu, the ruler of the gods, wish to live there?
Could Zecharia Sitchin have misinterpreted the ancient texts? Two alternative possibilities spring to mind. First, it is by no means certain that the gods represented a royal bloodline and it is thus possible that they were acting under orders; in these circumstances, the presence of one or more gods on an
Heinz R Pagels
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The Invisible Hand
The most important questions of life are, for the most part, really only problems of probability.
-MARQUIS DE LAPLACE
A teacher of mathematics in postrevolutionary Iran began his lecture on probability theory by holding up a die which he was going to use in a demonstration. Before he could begin, an Islamic fundamentalist student cried out, "A satanic artifact!"-referring, of course, to the die. The teacher lost his job and almost his life. The notion of probability is anti- thetical to those interpretations of Islam which maintain that God knows everything-there is no place for chance for many religious fundamentalists.
Had the teacher been permitted to give his lecture, we can imagine what he would have told the students. He may have emphasized the application of probability theory to the real world and begun with the operational definition of probability. This kind of definition is required because we do not have an intrinsic definition of randomness--something we learned from the last chapter. We cannot determine whether or not an actual process is truly random. All we can do is to check and see if the process passes lots of tests that random processes are supposed to pass so that it is "sufficiently random." In practice this works fine, but there is always a problem in principle--we never know if someone will devise / Page91 / a clever new test that reveals that what we thought was random really is not.
In spite of the mathematical difficulty of defining randomness, we can take a pragmatic attitude, as did Richard von Mises. He said that the practical definition of a random process is that it is unbeatable. The practical definition works like this. Suppose that a gambling machine is built that wins if it generates random numbers. Then, over the long run you cannot beat it with any strategy, and we could say that the numbers are really random for practical purposes. If there was a flaw in the machine and the numbers were not really random and some specific number came up more often, then we could use this knowledge to beat the machine. Real randomness is unbeatable. This practical definition of randomness is good for the real world. Gambling houses and insurance companies all use it. And because randomness is unbeatable and they base their business on that fact, they always win.
If we look in nature for randomness we find the best place to look for chaos is right in the atom-there is no randomness like quantum randomness. If we test processes like nuclear radioactive decays into particles, they pass all the tests for randomness. When and where an atom decays is truly random. While we can imagine a flaw in a gambling machine, physicists find no such flaw in the quantum world. Quantum randomness cannot be beat; the God that plays dice is an honest gambler. But how do we study such randomness?
Laplace and other mathematicians had the great insight that although individual random events were meaningless, the distribution of those events was not and could be the subject of an exact science-probability theory. The central idea of probability theory is the notion of a probability distribution-the assignment of probabilities to a set of related events. A simple example is coin flipping. The probability of heads is one-half and tails is one-half, and if you add up the probabilities, they add up to one. A probability of one is the same as certainty: If you flip a coin it must come up either heads or tails.
Once you have assigned the elementary probabilities, it is possible to go much further. It is possible to compute probabilities for complex events. Take a single die. The probability of a single number from 1 to 6 coming up is assigned 1/6. Now suppose we throw two dice, as is common / Page 92 / in most dice games.The sum of the numbers on each die can run from 2 to 12. But they are not all equally probable. For example, the only way to throw a total of 2 is for each die to come up with a 1. Since the probability for each die to come up 1 is 1/6 and each event is independent, the joint probability is given by the product 1/6 X 1/6 = 1/36. On the average, throwing two dice, you will throw a 2 only once every 36 rolls.
You can throw a 3 in two different ways. The first die comes up 1 and the second die 2. This event also has a probability of 1/6 X 1/6 = 1/36. However, one could also achieve a total of 3 by the first die coming up 2 and the second die 1. This also has a probability of-l/36. So the total probability of rolling a 3 is 1/36 + 1/36 = 1/18. Proceeding in this way of counting options, one can make a table of how the probability is distributed over the various throws.
table missing
The probability of different throws from a pair of dice. It seems as if there is a "force" or an "invisible hand" which makes the 7 come up most often, but actually this is just a consequence of mathematical probabilities.
If you had to bet on a single numbers coming up, the number to bet on is 7; it has the highest probability. If you had to bet on five out of the eleven numbers coming up, then bet on 5, 6, 7, 8, and 9 because they come up two out of three times; the remaining six numbers 2, 3, 4, 10, 11, and 12, come up only one out of three times. What tells these numbers to turn up with these frequencies? We see that this probability distribution is just a consequence of mathematical combinatorics-adding up the different combinations by which a specific throw can be achieved. But it seems as if there is an "invisible hand" that pushes for the 7 more often than the other numbers. The remarkable feature of probability distri- / Page93 / butions for real events is that the distribution isn't material- yet it is manifested as a kind of invisible force on material things like dice.
Probability distributions of real events like those for throwing dice are part of the invisible world. The distributions are invisible not because like atoms they are materially small but because they are not material at all. What is visible is individual material events like the throw of dice. Probability distributions are like invisible hands that do not touch. A good example is the slow, invisible process of biological evolution. This process becomes real only when we go beyond the seemingly random events and examine the probability distributions that give objective significance to environmental pressure on a species to evolve into another species more likely to survive in that environment. Distributions of events seem to have an objectivity not possessed by an individual random event. In the microscopic world of atoms we have already seen that it is the distribution of events that is specified by the quantum theory, not the individual event. The quantum probability distributions, the invisible hands at the atomic level, are actually responsible for the chemical forces that bind atoms together.
We might imagine that probability distributions, because they have some kind of objectivity, have an existence independent of the individual event. This error can result in thinking that the distribution "causes" the events to fall into a specific pattern. This is secular fatalism-the belief that probability distributions influence the outcome of single events. But this is "backward" reasoning, because it is the single events which establish the distribution, not the other way around. By introducing a nonrandom element, an element of organization on the level of individual events, one changes the probability distribution. If you load dice they will fall differently.
While the invisibility and objectivity of distributions is amazing, another remarkable feature of probability distributions is their stability, whether they are distributions of atomic motions in matter, chemical reactions, or biological and social events. A stable distribution, one which does not change with time, is called an equilibrium distribution. The probability distributions of dice throws we do not expect to change in time, because the dice are not subject to temporal forces. But what about the probability of breaking a leg in a ski accident.
John Michell
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of time, its dimensions recording astrological cycles as well as astronomical distances. In Fig. 12 the circles are each inscribed with one of the zodiacal symbols, and the corresponding apostles, jewels, sons of Jacob etc. may be added, their positions in the scheme being determined by the numerical value of their names in relation to the various dimensions, as further illustrated in the next chapter.
Apart from twelve, the number which is most characteristic of the New Jerusalem is seven. In Revelation there are 7 churches, 7 candlesticks, 7 stars, 7 angels, 7 vials, 7 seals, 7 thunders, 7 plagues and 7 spirits of God; the lamb has 7 horns and 7 eyes, the dragon 7 heads and 7 crowns, and the beast has 7 heads which are the 7 hills of the whore of Babylon.
Seven is the number of things sacred and mysterious, as the 7 veils of initiation. According to Philo, 'nature delights in the number seven,' for the astrologers know 7 planets, there are 7 stars in the Great Bear and 7 notes in music; God rcsted on the seventh day, a man's head has 7 orifices and his life proceeds in 7 year periods; the cycles of women and of the moon occur in sevens, 28 days making the lunar month. 'By reason of this the Pythagoreans, indulging in myth, liken 7 to the motherless and ever virgin Maiden, because neither was she born of the womb, nor shall she ever bear.'
Seven is the Virgin because it is neither the product nor the factor of any other numbers within the decad, and the geometry of seven is developed from no other system of proportion nor does it give birth to any. Another reason is that the seventh division of a circle has an angle of just over 51'4° and 515 is the number of (greek ommitted), virgin. Seven has no gender for, as St Augustine writes, '3 is the first number wholly odd and 4 wholly even and these two make 7. . . . Therefore is the Holy Ghost called often by this number.'
The connection between the Holy City and the number seven is well illustrated in the sigil of a famous magical order, which shows the seven letters of the name Babalon set round a seven-pointed star, corresponding to the 7 hills of the Imperial capital and the 7 springs or wells of its contrasting aspect, the oracular, lunar centre. Babylon is identical in its number, 1285, with the Holy City, Jerusalem, a coincidence of gematria on which further comment is made in Chapter 13, and the significance of 1285 is that, with the addition of a fraction, 128'5° is the angle between two sides of a heptagon;
There are 7 colours of the rainbow and 7 petals on the temple flower, the pomegranate, but the number seven is rarely apparent in physical nature, corresponding rather to the spiritual forces that regulate the cycles of time and human development. The gnostics / Page 66 /drew attention to the fact that the name (greek ommitted) has only 6 letters while (greek ommitted) has 7 as evidence for their belief, against the teaching of the Church, that the body of Jesus was but the temporary, mortal lodging of the ancient spirit of Christ. Thus the body of the New Jerusalem is shaped according to the geometry of six, which is the image of matter, its construction simple and rational; but the construction of the geometry of seven is neither. No one can draw a mathematically perfect heptagon. It is a secret that, as Blavatsky puts it, 'has not been revealed'. Yet it is obvious from the references in Revelation and from the traditions of the temple that the geometry of seven must figure in the Holy City. In Fig. 14 a seven pointed star has therefore been placed within the zodiac circle of the New Jerusalem, and its extremities are found to accord with the points of the diagram, including the centres of three circles and two junctions of the circle and square.
The essential feature of the legend of the New Jerusalem is that the City is not a creation of the intellect, but a revelation of the pre-existent order, subtle and unmeasurable, of which all that is visible on earth is but the gross and imperfect reflection. But if the physical world is imperfect, so also is human perception, and harmony that is apparent to the senses is no less satisfactory for being, in theoretical terms, nothing but a close approximation. The union of circle and square, of 7 and 12 cannot truly be represented in static form, because both the circle and the number 7 are dynamic symbols, and the numbers 6 and 5 are also disparate by nature. It is not therefore pretended that the scheme of geometry identified as the New Jerusalem is an exact, figurative model of reality. Its function is rather to develop in those who study its proportions an intuitive understanding of the harmonious unity of the cosmos, and to provide a channel through which the celestial influences may become active in human affairs.
The development of abstract mathematical science led to a decline of interest in the inherited canon. When the fact, kept secret long after its discovery, that (ommitted) etc. are irrational, became common knowledge, it seemed to many that the ancient cosmology was discredited. The letter of the law having become too closely identified with its spirit, the deficiencies found in the former were held against the latter, with the result that a reaction took place against a form of knowledge, for which a more literal interpretation had been claimed by the superstitious than it was designed to bear. The New Jerusalem diagram is but a symbol of the cosmos, a representation in one dimension of an organism that embraces many. / Page 67 / It is not therefore intended as an object of veneration in its own right, and if taken as one, it becomes in St John's phrase 'the image of the beast', an obstacle rather than a stimulus to independent thought. It is however a most refined instrument for the discernment of reality as a whole, for the separation of truth from illusion and for the recovery of the true cosmology, the one enduring source of harmony on earth and thus an indispensable feature of civilised human existence.
Collins Gem
Rev James L Dow 1964
Page 315
Jubilee. This is 7 times 7, and 7 is the great number (Lev. 25, 8). The name derives from the word for a trumpet, and it was by a trumpet that the year was heralded. Every 7th year was a Sabba-tical year (qv) and the 7 times 7 was extra special. Jews who had sold themselves into bondage with fellow Jews were automatically released. Ground that had been mortgaged was returned. Land that had been overworked was rested. The law did not refer to real estate, which, of course, was not in exstence .at the invasion of Canaan (Lev. 25,8-55,27,17, Num. 36,4). It seems to have been honoured more in the breach than in the observance. .
Page 531
Servant of Jehovah. Or 'the suffering servant' (Isa. 40-66). Sgme commentators reckon that this is the whole nation of Israel, but there is more in it than that. On occasion the prophet may mean the whole nation; elsewhere he may mean a select part of the nation; ,but the impli-cation also is that there is the one person, the blameless Messiah, whose fate will be to atone for the sin of the. whole nation. The Messiah must be of Israbl, and must personify all that is best in Israel so that He can say to God that in Him all Israel.has atoned. At the same time He must be quite free from tile taint of the. sins of Israel, and must have no personal axe to grind as he offers himself to suffering and sacrifice.
Seth. Son of Adam born after the murder of Abel (Gen. 4, 25; etc.)."
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"Seven. The only interest is in the sacred use of the numeral, a sanctity which is very ancient in the ME. Wisdom's House has 7 pillars (Prov. 9, 1); Samson's hair was braided in 7 locks (Judg. 16, 13); to atone for a broken vow 7 sacrifices were needed (2 Sam. 21, 6). How 7 came to be so regarded is a moot point, but there were the 7 lights of heaven-sun, moon and 5 planets; and 7 is a quarter of the 28 days of tile moon, which has four phases.' Its sanctity with the Jews, however, was due to their conviction that God at creation had hallowed the 7th day. See SABBATH.
Seven words. Jesus' words from the Cross. They are in order: 1. (Luke 23, 34). 2. (Luke 23, 43). 3. (John 19,26 & 27). 4. (Matt. 27,46; Mark 15, 34). 5. (John 19, 28). 6. (John 19, 30). 7. (Luke 23, 46).
The only interest is in the sacred use of the numeral, a sanctity which is very ancient"
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THE
MAGIC MOUNTAIN
Thomas Mann
1875 - 1955
FOREWORD
THE STORY of Hans Castorp, which we would here set forth, not on his own account, for in him the reader will make acquaintance with a simple-minded though pleasing young man, but for the sake of the story itself, which seems to us highly worth telling- though it must needs be borne in mind, in Hans Castorp's behalf, that it is his story, and not every story happens to everybody - this story, we say, belongs to the long ago; is already, so to speak, covered with historic mould, and unquestionably to be presented in the tense best suited to a narrative out of the depth of the past.
That should be no drawback to a Story, but rather the reverse. Since histories must be in the past, then the more past the better, it would seem, for them in their character as histories, and for him, the teller of them, rounding wizard of times gone by., With this story, moreover, it stands as it does to-day with human beings, not least among them writers of tales: it is far older than its years; its age may not be measured by length of days, nor the weight of time on its head reckoned by the rising or setting of suns. In a word, the degree of its antiquity has noways to do with the pas-sage of time - in which statement the author intentionally touches upon the strange and questionable double nature of that riddling element.
But we would not wilfully obscure a plain matter. The exag-gerated pastness of our narrative is due to its taking place before the epoch when a certain crisis shattered its way through life and consciousness and left a deep chasm behind. It takes place - or, rather, deliberately to avoid the present tense, it took place, and had taken place - in the long ago, in the old days, the days of the world before the Great War, in the beginning of which so much began that has scarcely yet left off beginning. Yes, it took place before that; yet not so long before. Is not the pastness of the past the profounder, the completer, the more legendary, the more im- mediately before the present it falls? More than that, our story has, of its own nature, something of the legend about it now and again.
Page xii
We shall tell it at length, thoroughly, in detail- for when did a narrative seem too long or too short by reason of the actual time or space it took up? We do not fear being called meticulous, in-clinIng as we do to the view that only the exhaustive can be truly . interesting.
" Not all in a minute, then, will the narrator be finished with the story of our Hans. The seven days of a week will not suffice, no, nor seven months either. Best not too soon make too plain how much mortal time must pass over his head while he sits spun round in his spell. Heaven forbid it should be seven years!
And now we begin.
THE HOLY BIBLE
LEVITICUS
C
24
V
8
AND THOU SHALT NUMBER SEVEN SABBATHS OF YEARS UNTO THEE SEVEN TIMES SEVEN YEARS AND THE SPACE OF THE SEVEN SABBATHS OF YEARS SHALL BE UNTO THEE FORTY AND NINE YEARS
9
THEN SHALT THOU CAUSE THE TRUMPET OF THE JUBILE TO SOUND ON THE TENTH DAY OF THE SEVENTH MONTH IN THE DAY OF ATONEMENT SHALL YE MAKE THE TRUMPET SOUND THROUGHOUT ALL YOUR LAND
AND YE SHALL HALLOW THE FIFTIETH YEAR AND PROCLAIM LIBERTY THROUGHOUT ALL THE LAND UNTO ALL THE INHABITANTS THEREOF IT SHALL BE A JUBILE UNTO YOU AND YE SHALL RETURN EVERY MAN UNTO HIS POSSESSION AND YE SHALL RETURN EVERY MAN UNTO HIS FAMILY
THREE BOOKS OF OCCULT PHILOSOPHY - BOOK III
Henry Cornelius Agrippa circa 1600
Edited and Annotated by Donald Tyson
Page 481
Abracadabra - Perhaps no other magical formula is so well known. Budge treats it at length in his Amulets and Talismans, ch 8. He is not satisfied that Serenus himself invented the word saying:
... it seems to me that the formula is based upon something which is much older, and that in any case the idea of it is derived from an older source. Many attempts have been made to find a meaning for the formula, but the explanation put forward by Bischoff in his "Kabbalah" (1903) is the most likely to be correct. He derives the formula from the Chaldee words (ommitted) i.e.ABBADAKE DABRA, which seems to be addressed to the fever and to mean something like "perish like the word." (Budge (1930) 1968,:220-1)
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ABRACADABRA
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THE SORCERORS HANDBOOK
Wade Baskin
1974
ABRACADABRA
Page 4 / 5
A magic word of unknown origin. It is widely supposed to ward off evil sickness and death. Quintus Serenus Sam / monicus, who accompanied the Emperor Severus to Britain in the year 208, mentions it in a poem as a cure against tertian fever. DeFoe mentions it in his Journal of the Plague Year. Eliphas Levi discusses the "magic triangle" at length and connects it with other occult concepts, includ-ing the symbolism of the Taro. For best results, the word should be arranged in the shape of a triangle and worn around the neck. The word is commonly written:
ABRACADABR
ABRACADAB
ABRACADA
ABRACAD
ABRACA
ABRAC
ABRA
ABR
AB
A
Some scholars say that the word is a corruption of the sacred Gnostic term "Abraxas," a magic formula meaning "Hurt me not."
Others insist that it derives from the Aramaic abhadda kedabrah, "Disappear, 0 sickness, from this world." The magical formula was used extensively by early Gnostics seek:- ing the help of benevolent spirits in combatting affliction.
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A
MAZE
IN
MAITREYA
THE
BUDDHA
OF
D9V9NEL9GHT
L9V9NGLOV9NGEVOLV9NG
THE DIAGNOSIS OF MAN
Kenneth Walker
Page 218
"In this world there is nothing that is entirely new; every event is a recurrence of a similar event in the past. In the days of Shankara there existed a similar controversy between the authority of ritualistic: religion and the individual's claim to approach truth directly. Shankara, the philosopher, came to the same conclusion on the subject as did Ramakrishna, the religious devotee, namely that church services and rituals were of the greatest importance as an aid to spiritual progress.
Page 219
"At the same time Shankara maintained that as Jnana, or direc knowledge of the Supreme Spirit, was the chief end of man's endeavour, the exclusive supremacy of Vedic ritualism was to be avoidled. He was convinced that the chief danger of a cult of ceremonies lay in the growth of a pharisaical attitude to religion. As Christ denounced the Pharisees, and Paul the lawyers, so likewise did Shankara declare that ceremonial piety by itself was not the end of religion, and might even become a deadly enemy of it. He did not dismiss' the Vedic code as useless.. He asserted only that whilst the true philosopher
could advance beyond the Vedic rules of life, others were called upon to conform to Vedic regulations, not in the expectation-of good things here or hereafter, but out of a sense of duty, and as a help to the development of the moral competency for the study of the Vedinta. Vedic piety helps a man by turning his mind towards the inner soul and then leading him to the realization of the spiritual goal. (RADHAKRISHNAN.)
Similarly the Church with its ceremonies and ritual is of assistance in directing attention to the world of spiritual values; it is a beacon that acts as a continual reminder that as well as the life of the body there. is also the life of the spirit.
The hope for mankind does not lie in the action of any corporate body be it ever so powerful, but in the influence of individual men and women who for the sake of a greater have sacrificed a lesser aim. There is no possibility of any mass movement in Christianity or in any other religion. As has been pointed out it would seem that Christ himself expected little of the crowds who gathered to hear him and witnessed his miracles. He talked to them only in parables the meaning of which he expounaed to his disciples .after the crowds had dispersed.
Therefore I speak to them in parables: because they seeing, see not; and hearing, they hear not, neither do they understand. And in them is fulfilled the prophecy .of Esaias which saith, By hearing ye shall hear and shall not understand; and seeing ye shall see and shall not perceive; for this people's heart is waxed gross, and their ears are dull of heanng, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their hearts, and should be converted, / Page 220 / and I should heal them. But blessed are your eyes, for they see; and your ears, for they hear.
The words 'Who hath ears to hear, let him hear', resounded through the gospels. In one form or another they are repeated nine times in the Synoptic gospels and eight times in Revelation.
It has been said that in. the darkest days of the Church's history there were many who; ill, order to protect themselves from persecution, sought the truth under the guise of some external calling. As an example of such a body of men may be mentioned the ecclesiastical alchemists. Alchemy was an extremely ancient science which for upwards of seventeen hundred years exerted its influence upon thought, not only in Europe, but in Egypt, Arabia, Persia and China. Although it is said to have formed part of the traditional knowledge of the Egyptian priesthood, it was probably an importation into Egypt from abroad. Alchemy certainly existed in China prior tb this era. It also flourished amongst the Arabs and in Greece,' where it was always referred to either as 'the work', or as 'The Divine and Sacred Art'.
Although externally it appeared to be a. branch of metallurgy, and was popularly regarded as a search for gold, the more important part of the true alchemist's research was spiritual and hidden. This is is evident from the clear distinction that is drawn in all alchemIcal wntmgs between the exoteric alchemy that was visible to the world and the esoteric alchemy that was revealed only to chosen adepts. Although to the world, the alchemist appeared to be engaged only in the trans-mutation of baser metals into gold, he was in reality striving for an inner transmutation of the spirit. He was therefore essentially a religious man.
The central doctrine of the alchemists was the unity of all things, a doctrine that was engraved on the emerald tablets of the great alchemical leader, Hermes Trismegistus, in the saying 'As above so below'. The laws that ruled the material world also ruled the world of the spirit. The alchemists pelieved that throughout the whole universe there existed a general movement of the baser towards the finer, and it was his work to find how best this movement could be assisted. Arnold of Villanova explained the meaning of the search for the philosopher's stone in the following words:
There abides in Nature a certain. pure matter, which being dis- / Page 221 / covered and brought to perfection converts to itself proportionately all imperfect bodies that it touches. ,
That the vital part of the alchemists' work was the inn~ transforma- tion of the spirit rather than the conversion of lead into gold, is shown by the following quotations: -
Out of other things, thou wilt never m:tke one unless first th~
one arises out of thyself. (ABBOT TRITHEMIus, circa A.D. 1500.)
In order to acquire the golden understanding (Aurea appre- ~ hensis), a man must open wide the eyes of the spirit, and of the :,,;;j soul, and contemplate and recognize things with the help of the " inner light that God has kindled from the beginning in nature and
I in our hearts. . \, .
Know that thou canst not possess 'the science' if thou dost not j~ cleanse thy mind through God, by which is meant that thou I; purgest thine heart from all corruption. (ALFIDIUS.) l~
To a modem reader whose mind draws a clear distinction betweeI) matter and spirit, alchemical writings are apt to appear confused and -' meaningless. Itmust be remembered, however, that no such distinction if! as 'matter and spirit' existed for the alchemist. For him there was ~ instead an intermediate realm that lay between matter and spirit,
a realm of subtle bodies, to which a psychic as well as a physical manifestation was suited. Whereas to us there appears to exist an , incongruity between the alchemist's preoccupation with retorts and crucibles and his search for spiritual change, for the alchemist there c was no such incongruity. His external work was a symbol of his
I ~
inner work, but at the same time it was more than a symbol. Unity existed in everything, and the same laws ruled everywhere."
Darryl Reaney
1991
Page 222
"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. Itis now a (virtually) unchallengeable axiom of quantum mechanics that each act of observation causes the ripple of possibility of the quantum wave to 'concretise' into entities with an observable and measurable existence."
Page 238
The English poet Lord Tennyson once wrote a poem about the victors of the Trojan war.
On their journey back to Greece after their ten-year battle, these wanderers chance upon a charmed Isle inhabited by mythic beings called Lotus Eaters. The Lotus Eaters offer the war-weary warriors the opium poppy of forgetfulness, whereupon they sink into a state of drowsy 'happiness', turning their backs on the pain-racked, strife-bedevil-led life of the outside world:"
S 6 L 6 M 6 N
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