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WORK DAYS OF GOD
Herbert W Morris D.D.circa 1883
Page 22
Page 278
He came down to seek and to save "the one stray sheep."
Page number missing (would be 415)
"…Companion volume to "Silver Songs"
"Golden Songs"
"…Among the numerous tunes are the following : -…"
"…Are you one of the "Ninety and Nine"
9
THE SEARCH FOR THE SIGMA CODE
Cecil Balmond 1998
Page 45
Margaret A. Murray 1951
Page 101
"seven or nine
or multiples of those numbers".
THE MAYAN PROPHESIES
Adrian G. Gilbert and Morris M. Cotterell Circa 1993
Appendix 7
Page 345
" nine = magic number"
THE SUPER GODS
Morris M. Cotterell Circa 1993
Page 188
"recurring"
9999
The Zed Aliz Zed, warned the whyforewheres to be on high alert for the message
of
the
MAGIKALALPHABET
Exhorting vigilance and the keeping of a measuered eye open for numerical coincidence in every secret place seeking always the exception to the rule. Especially responding to the living activity of the numbers symbolic of
THE
WHITE RABBITZ
As for the sacred nature of numbers that would became apparent as the Magic Mountain experience unfolded
Shadows of the light you are about to embark on the Magic Mountain experience
Take the sacred symbols and become one with
THAT
ETERNAL
LIVINGLOVINGLIGHT
THATIZTHEETHATIZME
THATIZTHATTHATTHATTHATIZTHATTHATTHATTHATIZTHAT
THAT
IZ
the he azin she of the all of it
AUMMANIPADMEHUM
Alizzed entering meditation on a theme again presents the numerical climbing frame to the average
I
in the eyes of the beholder
ONETWOTHREEFOURFIVESIXSEVENEIGHTNINE
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1+0 |
1+1 |
1+2 |
1+3 |
1+4 |
1+5 |
1+6 |
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1+9 |
2+0 |
2+1 |
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9
973
973379973379973379
NINE 9 SEVEN 7 THREE 3
The Kings and Queens of change seek numerical pattern
be
aware Red Ra aware
THAT
RA and the EIGHT
the gods of the first time are the guardians of number
1 + 8 = 9 9 = 8 + 1
9 9
9 + 9
18
1 + 8
9
Think Nine Planets
the Ninety- nine names of God
NINE
is the key
Question combinations of words and numbers that appear within the breadth of your ken.
You have the sacred symbols numbers and signs.
Exercise imaginative intuition reveal the message of the ancients become the loving nature of the living light
think
RA
RE member RE
RE peat RE peat RE peat
RA
and the
EIGHT
ZAZAZAZAZAZAZAZAZA
ZIZIZI123456789 THAT 123456789ZIZIZI
ZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZI
898989898989898989IZIZIZIZIZIZIZIZIZZIZIZIZIZIZIZIZIZI989898989898989898
1+8+1+8+1+8 1+8+1+8+1+8 1+8+1+8+1+8 ENNEAD1+8+1+8+1+8 1+8+1+8+1+8 1+8+1+8+1+8
the
omnipotent
NINE.
Recall to the minds eye the numbers
6 6 6
6 x 6 x 6
6 + 6 + 6
18
1 + 8
confirms the magic
9
the magikalalphabet transcribes letters to numbers.
ADD TO REDUCE REDUCE TO DEDUCE
The English alphabet consists of
26
letters
THAT
can be reduced to
nine
numbers
9
THE
MAGICALALPHABET
secrets uncovered
found works of art straight from the heart
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how many names of
GOD
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Message to the eyes that see
Heighten awareness to numerical relationships seek out combinations ablaze with colour
physical phenomena draw with a jaundiced eye
Think
Albert E and his deliberations concerning the wherewithal of number
9
Time and space, matter and mind, the fulcrum of numerical Revelation
Be aware
RED RA RED
aware
'I saw Esau sitting on a see saw I saw Esau she saw me
Strike a balance. Strike a light. Strike a truth
9
1 + 8
ZAZAZAZAZAZAZAZAZA
ZIZIZI123456789 THAT 123456789ZIZIZI
ZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZIZI
898989898989898989IZIZIZIZIZIZIZIZIZZIZIZIZIZIZIZIZIZI989898989898989898
ZAZAZAZAZAZAZAZAZAZAZAZAZAZAZAZAZAZA
THE
MAGIC MOUNTAIN
experience is a most difficult one with danger fraught
you have our every loving good wish for success in your karmic resolution.
The far yonder scribe watched in some amaze the Zed AliZed, in swift repeat scatter the nine numbers amongst the letters of their progress.
At the throw of the ninth arm when in conjunction set, the far yonder scribe made record of the fall.
9
1 + 8
ZAZAZAZAZAZAZAZAZA
ZIZIZI123456789 THAT 123456789ZIZIZI
SEEK AND YE SHALL FIND
ZAZZAZZAZZAZZAZZAZZAZZAZZAZZAZZAZZAZZAZZAZZAZZAZZAZZAZ
ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA
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.
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!"
THE
MAGIC MOUNTAIN
Thomas Mann 1875 - 1955
Page 660
"Hans Castorp, when Friiulein Kleefeld related this to him, ex-pressed the view that there was some sort of sense in it: the appari- tion here, the death there - after all, they did hang together. And he consented to be present at a spiritualistic sitting, a table-tipping, glass-moving game which they had determined to undertake with Ellen Brand, behind Dr. Krokowski's back; and in defiance of his jealous prohibition.
A small and select group assembled for the purpose, their theatre being Friiulein Kleefeld's room. Besides the hostess, Friiulein Brand, and Hans Castorp, there were only Frau Stohr, Friiulein Levi, Herr AlbIn, the Czech Wenzel, and Dr. TIng-Fu. In the evenIng, on the stroke of ten, they gathered privily, and in whispers mustered the apparatus Hermine had provided, consisting of a medium- sized round table without a cloth, placed in the centre of the room, with a wineglass upside-down upon it, the foot in the air. Round the edge of the table, at regular intervals, were placed twenty-six little bone counters, each with a letter of the alphabet written on it in pen and ink. Fraulein Kleefeld served tea,which was gratefully received, as Frau. Stohr and Friiulein Levi, despite the harmlessness of the undertaking, complained of cold feet and palpitations. Cheered by the tea, they took their places about the table, in the rosy twilight dispensed by the pink-shaded table-lamp, as Fraulein Kleefeld, in concession to the mood of the gath- ering, had put out the ceiling light; and each of them laid a finger of his right hand lightly on the foot of the wineglass. This was the prescribed technique. They waited for the glass to move.
That should happen with ease. The top of the table was smooth, the rim of the glass well ground, the pressure of the tremulous fingers, however lightly laid on, certainly unequal, some of it being exerted vertically, some rather sidewise, and probably in sufficient strength to cause the glass finally to move from its position In the centte of the table. On the periphery of its field It would come in contact with the marked counters; arid if the letters on these, when put together, made words that conveyed any sort of sense, the resultant phenomenon would be complex and contaminate, a mixed product of conscious, half-conscious, and unconscious elements; the actual desire and pressure of some, to whom the wish was father to the act, whether or not they were aware of what they did; and the secret acquiescence of some dark stratum in the sow of the generality, a common if subterranean effort toward seemingly strange experiences, in which. the sup- / Page 661 / pressed self of the individual was more or less involved, most strongly, Qf course, that of little ElIy. This they all knew be forehand - Hans Castorp even blurted out sometliing of the sort, after his fashion, as they sat and waited. The ladies' palpitation and cold extremities, the forced hilarity of the men, arose from their knowledge that they were come together in the night to embark on an unclean traffic with their own natures, a fearsome prying into unfamiliar. regions of themselves, and that they were awaiting the appearance of those illusory or half-realities which we call magic. It was almost entirely for form's sake, and came about quite conventionally, that they asked the spirits of the de-parted to speak to them through the movement of the glass. Herr Albin offered to be spokesman and deal with such spirits as mani-fested themselves - he had already had a little experience at seances.
Twenty: minutes or more went by. The whisperings had run dry, the first tension relaxed. They supported their right arms at the elbow with their left hands. The Czech Wenzel was at most dropping off: Ellen Brand rested her finger lightly on the glass and directed her pure, childlike gaze away into the rosy light from the table-lamp.
Suddenly the glass tipped, knocked, and ran away from under their hands. They had difficulty in keeping their fingers on it. It pushed over to the very edge of the table, ran along it for a space, then slanted back nearly to the middle; tapped again, and :remained quiet.
They were all startled; favourably, yet with some alarm. Frau Stohr whimpered that she would like to stop, but they told her she should have thought of that before, she must just keep quiet now. Things seemed in train. They stipulated that, in order to answer yes or no, the glass need not run to the letters, but might give one or two knocks instead.
" Is there an Intelligence present? " Herr Albin asked, severely directing his gaze over their heads into vacancy. ter some hesitation, the glass tipped and said yes.
"What is your name? " Herr Albin asked, almost gruffly, and emphasized his energetic speech by shaking his head.
The glass pushed off. It ran with resolution from one point to another, executing a zigzag by returning each time a little dis-tance toward the centre of the table. It visited H,O, and L, then seemed exhausted; but pulled itself together again and sought out the G, and E, and the R. Just as they thought. It was Holger in person, the spirit Holger, who understood such matters as the / Page 662 / pinch of salt and that, but new better than to mix into lessons at school. He was there, floating in the air, above the heads of the little circle. What should they do with him? A certain diffidence possessed them, they took counsel behind their hands,. what they were to ask him. Herr Albin decided to question him about his position and occupation in life, and did so, as before, severely, with frowning brows; as though he were a cross-examining" counsel
The glass was silent awhile. Then it staggered over to the P, zigzagged and returned to O. Great suspense. Dr. Ting-Fu gig-gled and said Holger must be a poet. Frau Stohr began to laugh hysterically; which the glass appeared to resent, for. after indi-cating the E it stuck and went no further. However, it seemed fairly clear that Dr. Ting-Fu was right.
What the deuce, so Holger was a poet? The glass revived, and superfluously, inapparent pridefulness, rapped yes. A lyric poet, Fraulein Kleefeld asked? She said ly - ric, as Hans Castorp in-voluntarily noted. Holger was disinclined to specify. He gave no new answer, merely spelled out again, this time quickly and un-hesitatingly; the word poet, adding the The had left off before.
Good, then, a poet. The constraint increased. It was a con-straint that in reality had to do with manifestations on the part of uncharted regions of their own inner, their subjective selves, but which, because of the illusory, half-actual conditions of these manifestations, referred itself to the objective and external. Did Holger feel at home, and content, in his present state? Dreamily, the glass spelled out the word tranquil. Ah, tranquil. It was not a word one would have hit upon oneself, but after the glass spelled it out, they found it well chosen and probable. And how long had Holger been in this tranquil state? The answer to this was again something one would never have thought of, and dreamily answered; it was " A hastening while." Very good. As a piece of ventriloquistic poesy from the Beyond, Hans Castorp, in particular, found it capital. A " hastening while " was the time-element Hol-ger lived in: and of course he had to answer as it were in parables, having very likely forgotten how to use earthly terminology and standards of exact measurement. Fraulein Levi confessed her curi-osity to know how he looked, or had looked, more or less. Had he been a handsome youth? Herr Albin said she might ask him her-self, he found the request beneath his dignity. So she asked if the spirit had fair hair.
"Beautiful, brown, brown curls," the glass responded, delib-erately spelling out the word brown twice. There was much merri- / Page / 663 / ment over this. The ladies said they were in love with him. They kissed their hands at the ceiling. Dr. Ting-Fu, giggling, said Mister Holger must be rather vain.
Ah, what a fury the glass fell into! It ran like mad about the table, quite at random, rocked with rage, fell over and rolled into Frau Stohr's lap, who stretched out her arms and looked down at it pallid with fear. They apologetically conveyed it back to its station, and rebuked the Chinaman. How had he dared to say such a thing - did he see what his indiscretion had led to? Suppose Holger was up and off in his wrath, and refused to say another word! They addressed themselves to the glass with the extreme of cour - tesy. Would Holger not make up some poetry for them? He had said he was a poet, before he went to hover in the hastening while. Ah, how they all yearned to hear him versify! They would love it so!
And lo, the good glass yielded and said yes! Truly there was something placable and good-humoured about the way it tapped. And then Holger the spirit began to poetize, and kept it up, copi-ously, circumstantially, without pausing for thought, for dear knows how long. It seemed impossible to stop him. And what a surprising poem it was, this ventriloquistic effort, delivered to the admiration of the circle - stuff of magic, and shoreless as the sea of which it largely dealt. Sea-wrack in heaps and bands along the narrow strand of the broad-flung bay; an islanded coast, girt by steep, cliffy dunes. Ah, see the dim green distance faint and die into eternity, while beneath broad veils of mist in dull cannine and milky radiance the summer sun delays to sink! No word can utter how and when the watery mirror turned from silver into untold changeful colour-play, to bright or pale, to spreading, opaline and moonstone gleams - or how, mysteriously as it came the voice- less magic died away. The sea slumbered. Yet the last traces of tho sunset linger above and beyond. Until deep in the night it has not grown dark: a ghostly twilight reigns in the pine forests on the downs, bleaching the sand until it looks like snow. A simulated winter forest all in silence, save where an owl wings rustling flight. Let us stray here at this hour - so soft the sand beneath our tread, so sublime, so mild the night! Far beneath us the sea respires slowly, and murmurs a long whispering in its dream. Does it crave thee to see it again? Step forth to the sallow, glacierlike cliffs of the dune and climb quite up into the softness, that runs coolly into thy shoes.
The land falls harsh and bushy steeply down to the pebbly shore, and.sti!l the last parting remnants of the day haunt the edge of the: vanishing sky. Lie down here m the sand! How cool as death it is / Page 664 / how soft as silk, as flour! It flows in a colourless, thin stream from thy hand and makes a dainty little mound beside thee. Dost thou recognize it, this tiny flowing? It is the soundless, tiny stream through the hour-glass, that solemn, fragile toy that adorns the hermit's hut. An open book, a skull, and in its slender frame the double glass, holding a little sand, taken from eternity, to prolong here, as time, its troubling, solemn, mysterious essence. . . .
Thus Holger the spirit and his lyric improvisation, ranging with weird flights of thought from the familiar sea-shore to the cell of a hermit and the tools of his mystic contemplation; And there was more; more, human and divine, involved in daring and dreamlike terminology - over which the members of the little circle puzzled: endlessly as they spelled it out; scarcely finding time for hurried though rapturous applause, so swiftly did the glass zigzag back! and forth, so swiftly the words roll on and on. There was no dis-tant prospect of a period, even at the end of an hour. The glass. improvised inexhaustibly of the pangs of birth and the first kiss of lovers; the crown of sorrows, the fatherly goodness of God; plunged into the mysteries of creation, lost itself in other times and lands, in interstellar space; even mentioned the Chaldeans and the zodiac; and would most certainly have gone on all night, if the conspiritors had not finally taken their fingers from the glass, and expressing their gratitude to Holger, told him that must. suffice them for the time, it had been wonderful beyond their wildest, dreams, it was an everlasting pity there had been no one at hand to take it down, for now it must inevitably be forgotten, yes, alas, they had already forgotten most of it, thanks to its quality, which made it hard to retain, as dreams. are. Next time they must ap-point an amanuensis to take it down, and see how it would look in black and white, and read connectedly. For the moment, how-ever, and before Holger withdrew to the tranquillity of his hasten-ing while, it would be better, and certainly most amiable of him, if he would consent to answer a few practical questions. They scarcely as yet knew what, but would he at least be in principle mclined to do so, in his great amiability?
The answer was yes. But now they discovered a great perplex - ity - what should they ask? It was as in the fairy-story, when the fairy or elf grants one question, and there is danger of letting the precious advantage slip through the fingers. There was much in the world, much of the future, that seemed worth knowing, yet it was so difficult to choose. At length, as no one else 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. The whole seemed to be a direction to go slanting through Hans Castorp's room, that was to say, through number thirty-four. What was the sense of that? As they sat puzzling and shaking their heads, suddenly there came the heavy tnump of a fist on the door.
They all jumped. Was it a surprise? Was Dr. Krokowski stand-ing without, come to break up the forbidden session? They looked up guiltily, expecting thc betrayed one to enter. But then came a crashing knock on the middle of the table, as if to testify that the first knock too had come from the inside and not the outside of the room.
They accused Herr Albin of perpetrating this rather contempt-ible jest, but he denied it on his honour; and even without his word they all felt fairly certain no one of their circle was guilty. Was it Holger, then? They lookeed at Elly, suddenly struck by her silence. She was leaning back in her chair, with drooping wrists and finger-tips poised on the table-edge, her head bent on one shoulder, her eyebrows raised, her little mouth drawn down so that it looked even smaller, with a tiny smile that had something both silly and sly about it, and gazing into space with vacant, childlike blue eyes. They called to her, but she gave no sign of consciousness. And suddenly the night-table light went out.
Went out? Frau Stohr, beside herself, made great outcry, for she had heard the switch turned. The light, then, had not gone out, but been put out, by a hand - a hand which one characterized afar off in calling it a " strange " hand. Was it Holger's? Up to then he had been so mild, so tractable, so poetic - but now he seemed to degenerate into clownish practical jokes. Who knew that a hand which could so roundly thump doors and tables, and knav-ishly turn off lights, might not next catch hold of someone's throat? They called for matches, for pocket torches. Fraulein Levi shrieked out that someone had pulled her front hair. Frau Stohr made no bones of calling aloud on God in her distress: "O Lord, forgive me this once! " she moaned, and whimpered for mercy in-stead of justice, well knowing she had tempted hell. It was Dr. Ting-Fu who hit on the sound idea of turning on the ceiling light; / Page 666 / the room was brilliantly illuminated straightway. They now es-tablished that the lamp on the night-table had not gone out by chance, but been turned off, and only needed to have the switch turned back in order to burn again. But while this was happening, Hans Castorp made on his own account a most singular discovery, which might be regarded as a personal attention on the part of the dark powers here manifesting themselves with such childish per-versity. A light object lay in his lap; he discovered it to be the " souvenir" which had once so suprised his uncle when he lifted it from his nephew's table: the glass diapositive of Clavdia Chau- chat's x-ray portrait. Quite uncontestably he, Hans Castorp,had not carried it into the room.
He put it into his pocket, unobservably. The others were busied about Ellen Brand, who remained sitting in her place in the same state, staring vacantly, with that curious simpering expression. Herr Albin blew in her face and imitated the upward sweeping motion of Dr. Krokowski, upon which she roused, and inconti-nently wept a little. They caressed and comforted her, kissed her on the forehead and sent her to bed. Fraulein Levi said she was willing to sleep with Frau Stohr, for that abject creature confessed she was too mghtened to go to bed alone. Hans Castorp, with his. retrieved property in his breast pocket, had no objection to finish- ing off the evening with a cognac in Herr Albin's room. He had discovered, in fact, that this sort of thing affected neither the heart nor the spirits so much as the nerves of the stomach - a retroactive effect, like seasickness, which sometimes troubles the traveller with qualms hours after he has set foot on shore."
John Michell 1972
Page160
" Suddenly the mythic rhythm is broken. Something happens, as the result of which the primal separation of heaven and earth is re- peated in the departure of the gods. The cause of the trouble is doubtless still to be found in human nature, which provides the one constant factor throughout history and was therefore the chief object of study in ancient civilisations, as it will necessarily become in our own. As all philosophers have realised, the human condition is basically unsatisfactory. Men are awkwardly placed, deprived of the comforts of unconsciousness, yet not intelligent enough to com- prehend fully the circumstances of existence. It is possible for the soul to experience a more essential reality beyond the shadow world of normal perception, but such experience is achieved at the ex- pense of the body, through asceticism, intoxication or hard and obsessive study. Nor are the dangers in the pursuit of knowledge merely physical. All who study the cabalistic science and the geo-metry and numbers of creation are attacked by melancholy, some- times fatally, the suicide rate among cabalists being notoriously high. The point is clearly made in Durer's Melencolia. The garden of paradise, symbol of the ultimate perfection of human consciousness, has many delightful inhabitants which are at the same time danger-ous beasts to whoever fails to recognise their nature and function; and of these the most treacherous is the mercurial old serpent of wisdom, that leads men on in the search of the treasure of which it is itself the venomous custodian. In every age there are those prepared to stake fortune and sanity on a quest which, if too rigorously pursued, may lead to loss of both, and there is no reason to suppose that the first men were more content with their limitations than their de-cendants have been, particularly at a time when the advantages enjoyed by the gods were apparent to all. The mythological accounts of jealousy and warfare between men and gods are eternally true, for the situation they describe is ever renewed from the fact that human ambition for knowledge is more highly developed than are the means to satisfy it; but they may also be true in the most literal sense as records of the first and decisive episode in the human tragedy, the loss of direct contact with extraterrestrial life.
THE
MAGIC MOUNTAIN
Thomas Mann 1875 - 1955
Page xii
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!"
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THE
ALPHABET
David Diringer 1947
Page 165
" (5) The number of signs is about one hundred (Dunand has classified some identical signs as distinct symbols).
(6) With some rare exceptions, in the script of Byblos there is n.o connection between the shapes of the signs and their consonanitic or syllabic value. For instance, the eye does not represent the 'ayin, but: a shin; the pupil of the eye is a sin or samekh, anid so forth. .
(7) The engravers or scribes of Byblos gave to the hieroglyphic signs meanings proper to their tongue, without taking into consideration their origin. The texts are in pure Phoenician. .
(8) My starting-point was the last line of the tablet c (here, Fig. 82, 2), in which
( 3 + 40 or 3 + 4),
preceded by the word b sh n t, "in the years." Hence, nkhosh, "bronze," in the first line; mzbh, "altar," in the 6th line; btmz, "in Tammuz," in the 14th line, etc., etc.
THE
MAGIC MOUNTAIN
Thomas Mann 1875 - 1955
Page 665
"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. The whole seemed to be a direction to go slanting through Hans Castorp's room, that was to say, through number thirty-four. What was the sense of that?"
thirty-four.
What was the sense of that?"
Page 10
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PHARAOH
AKHENATEN
SOVEREIGN OF EGYPT
1370 - 1352
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LIGHT AND LIFE
Lars Olof Bjorn 1976
Plate1 (betwixt) page 122 / 123
1370 MINUS 1352
18
1 + 8
9
TUTANKHAMEN
LIFE AND DEATH OF A PHARAOH
Christiane Desroches - Noblecourt 1963
Page 66
Page 158
"The death of the king and preparations for immortality"
1343
Analysis of his mummy shows that Tutankhamen was between eighteen and twenty years old when he died. This allows one to set the approximate date of his coranation in his ninth year, since there is no date mentioned in connexion with him after year
9
which appears on wine jars found in his tomb."
Page 174
Page 180
Leonard Cottrell
"Furthermore, after he (Theseus) was arrived in Creta, he slew there the Minotaur(as the most part of ancient authors do write) by the means and help of Ariadne; who being fallen in fancy with him, did give him a clue of a thread, by the help whereof she taught him, how he might easily wind out the turnings and cranks of the Labyrinth.
Plutarch (North's translation).
Page 207
" In the year 30, on the ninth day of the third month of the inundation, the god entered his horizon"
Page 90
" Out in the dark blue sea there lies a land called Crete,
a rich and lovely land, washed by the waves on every
side,densely peopled and boasting ninety cities . . . .
One of the ninety towns is a great city called Knossos,
and there, for nine years, King Minos ruled and en-
joyed the friendship of almighty Zeus "
THE
ALPHABET
David Diringer 1947
Page 316
" The Uighurs, originally Toquz Oghuz, the " Nine Oghuz," were a strong people of Turki speech. They lived in Mongolia and were Shamanists "
1 2 3 4 5 6 7 8 9 1 2 3 4 5 6 7 8 9 1 2 3 4 5 6 7 8
Added to all, minus none, shared by everybody, multiplied in abundance.
Thomas Mann
1875 - 1955
"I tell them that if they will occupy themselves with the study of
mathematics
they will find in it the best remedy against the lusts of the flesh."
The far yonder scribe writ the words
MYTHS MATHS
NUMBER
9
The Search for the Sigma Code
Cecil Balmond 1998
Page 5
"One…two…three….My eye went over the figures. Suddenly I saw something. There were hidden patterns; the old man's story about secret num-bers came back to me and I became curious. I started to look into these simple ideas and the more I searched the more fascinated I became. Something was indeed going on underneath the surface of arithmetic and what appeared as a unique calculation to the outside /
Page 6 / world was something quite different when viewed from below. Looked at another way, six and six was not necessarily twelve but something much more exciting - the number 3, of a secret code…"
Page 5 "…The thing to do is to follow the path until all the clues are in place and let your mind run free. It is only then that you find what the young master saw: the fixed points in the wind."
"…it is in this spirit I dedicate the journey to you. Follow the clues, build up the jigsaw piece by piece and make your own investigations; become part of the search.
Go back in time and let the free spirit in you enter. Talk to it, play ask the strangest questions.
Start to count again in the simplest of ways,
one, two, three, four…up to nine.
The reference to arithmetic in the dictionary is closely followed by Ark, as in Ark of the Covenant.
Hereupon in, and about ready to leave the flatlands of accustomed familiarity, for the journey of attempt across the Great Divide. The caravan of curious curiosities, watched in some amaze the Zed Aliz Zed take the magic stick and conjure from out the in of the turning kaleidoscope, demonstration of intent.
A short commemoration was then observed and the cast of sacred symbols upon the earth recorded for all to see.
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TAO OF CHAOS
DNA
&
THE
I CHING
UNLOCKING THE CODE OF THE UNIVERSE
Katya Walter
Chaos Rhythm at the Core
"Rhythm beats deep in the heart of chaos patterning. Its music sings us into existence, body and soul. Following even just a couple of the major motifs in chaos theory will reveal this symphonic union between modern science and ancient mysticism."
Page 18
" I Ching is so gentle, so silent, and so abstract. It does not flay you or excommunicate you or shun you. It is not wreathed in lightning or neon or even in flesh.
But I have slowly learned that the I Ching reveals the pattern. Not the specifics of an event, but its underlying pattern. It works through the dynamics of chaos theory, which can predict a trend without specifying its exact details. Discovering this huge hidden intelligence that rests deep in the weave of nature, even learning to communicate with it, can be disconcerting, frightening. . . until it becomes wonderful.
The discovery reveals a deeper truth beyond the limits of what we call normal reality. It exhibits an underlying coherent pattern in the dynamic chaos of nature itself. More eerily, it exhibits a tappable car- ing that's nestled in the very fabric of spacetime-mattergy. This huge pattern knits the cosmos together in physics and metaphysics. It unites the objective and subjective, the quantitative and qualitative, the alpha and omega. Its vast dynamic shapes us, body and soul."
Page 22
"With growing excitement, I saw that the I Ching actually works; further, that its accuracy might have a basis in the new science of patterned chaos. It led me to five years of research in Zurich, a year in China, and nine years of writing. It has been worth it.
I also think that your I Ching experience, if honestly recorded and checked and mulled over time, will show you a correlation so far beyond chance that it will open a whole new realm of connective pattern wheeling at the edge of perception..Keeping your record is very important because things at the liminal edge-dreams, fleeting fantasies, synchronicities flashing their subliminal clues-these are easily dismissed or distorted by the controlling ego as they pass into its bailiwick from beyond. Ego denial will send them back again.
Insights arriving from beyond the fringe are intensely personal. They shift in import on each review. They offer a series of continu- ally altering slants on the hologram of your life from the changing perspective of its passing days. Each moment becomes a comment-ary on what came before and teases your ego with glimpses of what lies ahead. Always the message is relational, always personal, even as it can slowly reveal a universal heart of order and meaning. Dis- covering this deep order within chaos brings a kind of inner knowing or wisdom. It is the aha! of revelation that cannot be de-scribed in mere words, but only felt. It gives meaning to being.
The main difficulty with this holistic realm, of course, is that it flickers at the edge of awareness. It signals from beyond the fringe. It keeps fleeing from direct gaze. Thus it must be approached with / Page 23 / the sidelong glance of holistic pattern recognition rather than the pinpoint glare of linear dissection. Much as the peripheral vision can perceive a faint star where the direct gaze cannot, so does the liminal glance of awareness discern a reality that the ego would sooner not notice. The strange face of analog truth can be especially frightening to a rigid, impermeable, brittle Western ego. A logic-bound ego expects only demons beyond its limits. It marks the map of its psyche with warnings: "Beyond these gates there be monsters."
Ego stands at the gate. So it is important to develop a strong, flexible, savvy gate-keeper. That is difficult enough. But turning this ego into a tool of the larger self? . . . that's even harder. Learning how to use ego as a mere tool, and when to put it down, takes work. It includes such trifles as bothering to record your I Ching answer and recheck it later, grabbing and studying your dreams before they slip away, discerning the archetypal framework of your life instead of just letting it flicker by as foolish capering events in a pointless film.
A single question pervades: What is the dynamic behind the dance? The shape of truth beyond the veils of Maya? You pursue an insight glimmering at the edge of a dream, an uncanny coincidence, a Freudian slip. Even a psychic, or Tarot cards, or palm reader.
But it is the I Ching, more than anything else, I believe, that can weave these glimpses into a connective and definitely scrutable pat- tern. It can show you the shape of your inner life. This design past the grasp of the five senses was named the Tao (the Way or Path) in ancient China. Its truths are so hard to haul into the harsh spotlight of awareness, and harder still to articulate. Laotse opens his Tao Te Ching this way: "The Tao that can be spoken is not the Tao."
Yet it is exactly this meaningful pattern in psyche and matter that we will pursue throughout this book."
Page 23
" But it is the I Ching, more than anything else, I believe, that can weave these glimpses into a connective and definitely scrutable pat- tern. It can show you the shape of your inner life. This design past the grasp of the five senses was named the Tao (the Way or Path) in ancient China. Its truths are so hard to haul into the harsh spotlight of awareness, and harder still to articulate. Laotse opens his Tao Te Ching this way: "The Tao that can be spoken is not the Tao."..."
What is the dynamic behind the dance?
The shape of truth beyond the veils of Maya?"
Page 85
" Watching how fast things change means that you are essentially watching timing in spacing. The chaos dynamic weaves patterns in the timing of spacing. James Gleick described this relationship in Chaos: Making a New Science:
Page 86
'But when a geometer iterates an equation instead of solving it, the equation becomes a process instead of a description, dynamic in- stead of static. When a number goes into the equation, a new number comes out; the new number goes in, and so on, points hop-ping from place to place. . . ." These points make patterns that are predictable in form but not in the placement of each specific dot. You must relate the points to each other; you must fill in the dots to get the big picture. Seeing the dots make the pattern is what creates the Mandelbrot set. It is what finally embosses that deep design into the center of the escalating numbers. Fortunately, this feature also makes the color spectrum very effective in showing its patterning.
Color is seen as quality by our consciousness. Of course the light wavelengths can be quantified by scientific techniques, but that does not impart the quality message that color gives to our attention. We experience color as the flux of analog relationship. A color changes its impact according to its surroundings. Red with pink has quite a different effect on the eye from red with green. This book cover fills in the dots and color-codes them to show the design.
Consider these whorlings of the lacy Julia sets. Even in black and white, they are marvelous. Continual shifts in their boundaries are caused by fractal attractors. In this intricate whirling, no border be- tween any two attractors ever forms without at least a third attractor also insinuating itself, so that there is no simple either-or boundary. So boundaries keep shifting. Talk about being betwixt and between!
(Diagram omitted)
"It is easy to see boundary shifts in physical matter. When matter shifts its physical state~for instance when H2O changes from ice into water, or from water into stearn-this boundary shift is called a phase change. The shift-over moment is evident way down at the atomic leveL as atoms alter their ways of relating to each other.
Page 87
How come? Well, atoms contain built-in polarity. Sometimes these tiny magnets are scrambled in random alignment, like in water-but sometimes they line up their individual poles to exert a unified force, like in magnetized iron. Physicists Yang and Lee even showed how this magnetized polarity has a fractal nature!
(Diagram omitted)
The Mandelbrot heart hides everywhere, even in atoms. Rules for chaotic systems can vary from one another and still arrive at the same central heart. Peitgen and Richter point out in their superbly illustrated book, The Beauty of Fractals, that "The details of the rule are not essential because we will see that different rules may lead to the same Mandelbrot set." These two men sound much like explor- ers suddenly stumbling upon legendary Lake Victoria in Africa as they recount coming abruptly upon the familiar shape of the Man- delbrot heart deep in what appeared to be random number. While investigating the phase boundaries for magnetism, they stumble through number wilds "in the neighborhood of the black region. . . bewildering. . . progressively tangled. . . with a surprise: the well- known Mandelbrot figure appears, its identity with the original Mandelbrot set is astounding." These rigorously trained and careful German scientists, one a mathematician and the other a physicist, declare simply, "Perhaps we should believe in magic."
This is the seeming magic of chaos patterning. Indeed, it is energizing to feel the thrill of magic again after so many years of cool rationality in the linear halls of Newtonian science. For this magical mandala is not just a flashy gimmick or wordless wonder. It has heft and weight and is supremely useful. It has begun to heal the rifts caused by the logic-chopping, divisive compartmentalizing of Cartesian science. Human knowledge is unifying again through that analog twist that is given to linear number in patterned chaos.
Page 88
Shades of Taoism! Taoism with its nesting boxes of events in , patterns beyond logic! Shades of synchronicity, of what Carl lung . called the acausal connecting principle, of spacetime and mattergy meshing to reveal hidden meaning in random-seeming events.
This connectivity is not truly acausal. It does have a cause. Chaos , patterning. Fill in the event-dots of your days to trace out the hidden patterns in the spacing and timing of your life. Patterns deep in the welter of data show the psychic energy that Freud called complexes and lung called archetypes. Your unconscious life will cycle in huge and tiny self-similar patterns even as your linear logic is busy marching along in conscious cause-and-effect intent. Together they weave the pattern of your days. Your unique identity asserts its main motifs in large and tiny ways again and again, never quite the same and always farther along the time line of your existence.
Psychology knows that a complex can shape your behavior in the midst of apparent random chance. It puts repeating motifs in your life with continual slight variations in the lingo of bestselling self- help books, you may be an eternal Peter Pan, for instance, or you may have a Cinderella Complex. To use motifs from 2,500 years ago, you may exhibit an Oedipus or Electra complex. Whatever its name, your complex will constellate events on scales big and small, locking you into iterations with slight, ever-new variations.
A bad habit or negative complex ca.n cycle on and on even as your logic is fighting it. To recast that analog pattern is not easy. It takes , effort and perspective. It means entering that liminal space where change is possible. And that scares the entrenched ego. It resists the phase changes of ego death and rebirth.
"...You lose the old footing. The roof is falling in. Tornado! Earthquake! No secure boundary demarks what is safe, what is not. Events feel chaotic. You whirl in possibilities that pull you momentarily this way, that, the other. Habits break. It's not either-or, but instead, far more complex. And then finally, events move you on through that furiously fragmented borderland into a more settled phase. . . until eventually, it alters again.
Page 89
The borderland is an undecided domain, but by maintaining your overview, whether it be on the computer screen tracing out a Julia set's fantastical twists or in your psyche's gyrations, you can turn bewilderment into patterned meaning. Boundary conditions occur in the fluid psyche as well as in the escalating numbers of the Man-delbrot set, and being lost in the whirl of the archetypes is the psychic equivalent of being pulled about by the fractal attractors of a Julia set. The only way out of its grip is not through straight-and- narrow linear logic, nor through mindless iteration, but using an analinear transcendence that combines the two modes and lifts you up to see the overall pattern and redefine your position in it.
Think about this. Better yet, feel it. Each day iterates your life in a new variation on a recurrent pattern, yet it never quite retraces the old path. Your thinking and feeling regard this next development and feed that back into the equation, which subtly alters your real- ity. Each day feeds back into the mix and subtly redefines your life's daily dynamics. . . much as with that Silly Centimeter vine.
The equation of your life becomes ongoing process, not a solution. The constant in this equation is you. The cycling iteration is daily events. A hidden pattern slowly emerges from this interplay be-tween the constant of you and the sliding data of events. You inhabit a moving design that you can't even see very well because of the limitations of being finite. It's hard to find that lofty spaceship to get up high enough and take an overview of your own growth pattern.
Mostly we live deep in the weave. But the sudden occasional emergence to an overview is amazing. You stumble upon a stunning vista of gut-wrenching pattern, and the body responds to its shock- ing beauty as forcefully as the mind does, but even quicker. Reaction is part and parcel of the analog. Something resonates in you, it rings your chimes. Turns you on, tunes you in. You hear life's vibes. Its subliminal music rises to audibility and resonates all about you, sweeping you along in its majestic, poignant, witty, glorious, awful swells of beauty.
The very frustrating thing about this analog resonance is that it is so hard to evaluate in a merely linear, logical way. Even the senses work by comparison and association, inviting a subjective, relational commentary: "That noise is too loud!" "Oh, I like that color." "Tastes like chocolate, my favorite!" "It's gardenia. . . oh, that scent takes me right back to my high school prom corsage." Sound, sight, touch, Page 90 / taste, smell-they all trigger analog resonance. You experience them emotionally in a qualitative response. The peculiar fact is that your reaction can happen even before the sensation is registered in your thinking brain-that is, in the brain cortex. In other words, emotion can come before conscious thought.
People react before they even know why. Joseph LeDoux of the Center for Neural Science at New York University has found that emotion registers not up in the more evolved cortex of the thinking brain, but way down in the lower, more primitive brain stem of the amygdala, that almond-shaped spot where dream emotions register. Amygdala is Greek for almond. (Aptly enough, Rollo Silver publishes a fractal newsletter called "Amygdala," but in honor of Benoit Man- delbrot, whose last name means almond + bread in Yiddish.)
The psyche is a living system in continual flux, as surely shaped by the dynamics of chaos patterning as your lungs, feet, and hair. Its complexes, archetypes, behaviors are dynamic patterns that are visible only through motion and emotion. And that's devilishly hard to chart, precisely because it is analinear. Studying a holistic living system like the psyche demands something more than the old New-tonian lab techniques of dissecting, weighing, and storing data. It just doesn't work to chop up living nature into discrete segments. We kill it. A mind is more than a pickled brain on a shelf. Trees become chunks of wood, a dog becomes organs on a table, the global ecosystem of Gaia becomes two inches of rain in the gauge outside the back door. In such logic-chopping measurement, we disregard the larger picture that makes a holistic system more than the sum of its parts. It is a web of life in vitally balancing factors, not a chance agglomeration of dead units stuck together.
Of course there have been lots of ways to study death. Nature can be divided into various bowls and dishes and vials. It works well for exploring the "nonliving" world full of mechanical action. For a long while we learned much by chopping nature apart and wrapping our thoughts around it to form packets of formulas and equations in linear rows that weigh out a final product as quantity.
Yet more and more, we hunger for universal meaning. We sicken without knowing why, bereft of our kinetic, unspoken relatedness. In some unconscious realm we have begun to fret and know what we have lost. While erecting those smooth lines of logic toward the heights of infinite perfection and finding that unreachable, we have also lost some rough Eden of connective wholeness.
Page 91 / But 20th-century science started moving back toward center. It de- scribed a growing mandala of cosmic connection that lies deeper than Western science had known before, that was seen previously only by mystics and sages and artists who experienced it but could not explain this felt connection in logical terms.
This mandala of cosmic connection holds the secret of change. Here is why the ancient Chinese sage-scientists studied change, and indeed named their findings the I Ching or Book of Changes. Mod-ern chaos patterning sounds oddly like those benighted old days when ancient scholars saw the cosmos as nesting boxes and said you could tap into any level of the pattern by meditation. By giving the pattern your sincere attention, you could change its energy and thus alter your relationship to it. They even developed the I Ching to de-scribe the varying quality in the flow of events, without bothering to explain exactly how it happened in a quantitative way.
Western science is mostly an elaborate collection of hows, but Eastern science was mostly a collection of whys. The East talked of analog qualities, not cause-and-effect quantities. It conceived of na- ture in a holistic and relational way, while the West described it "objectively" using a separate, distancing point of view, discretely linear, as a mechanistic and ultimately meaningless flux of events. To Western logic, ultimate meaning became a silly delusion. Steven Weinberg's remark in The First Three Minutes summed it up: "The more we understand the universe, the more pointless it seems."
But the watercourse way of the Tao has a gravity gradient toward meaning, even if one cannot understand the topology of a specific event. In the landscape of the soul, the stream of the Tao flows into a sea of meaning. Struggling upstream against the way of the Tao is counterproductive and wearisome, but understanding and merging with its purpose is reviving and reorienting. Following it, you dis-cover who you really are and the task in life that you were created for. By enacting your own task in the pattern, with its unique dynamic and significance, your life takes on transcendent meaning.
From culture to culture and age to age, we deposit our psychic projections about natural power at the forming edge of knowledge. For the 20th century, it was science-in the quest for black holes and DNA structure and uniting the four forces. The numinous resides just beyond the limits of our most honored scientific study. Why? Because we seek to find and honor truth in the not-yet known. At this boundary we glimpse the fragile, ever-changing face of god."
Page 49 Chapter 6
"He Came in a Time of Chaos"
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ILLUMINATUS!
Part 1
THE EYE IN THE PYRAMID
Robert Shea and Robert Anton Wilson 1975
Page 285
Page 286
THE FOUNTAINS OF PARADISE
Arthur C. Clarke 1979
"NIRVANA PRAPTO BHUYAT"
Page 90
Precisely. Still paying tourist dividends after four thousand years.'
'Hardly a fair comparison though. Their running costs don't compare with those of the bridge - much less your proposed Tower's.'
The Tower may last longer than the Pyramids. Its in a far more benign enviroment.' "
RA
you
THAT
Aku
with the mouth equipped ?
Ra
am
THAT
Aku
with the mouth equipped
RA
you
9
1 + 8
ZAZAZAZAZAZAZAZAZA
ZIZIZI123456789 THAT 123456789ZIZIZI
SEEK AND YE SHALL FIND
GODS OF THE DAWN
THE MESSAGE OF THE PYRAMIDS
and
THE TRUE STARGATE MYSTERY
Peter Le Mesurier1997 1999
"The Great Pyramid is a symbol of a now almost wholly alien mentality "
Arthur C. Clarke
Foreword
Page ix
"TRUTH, IT HAS BEEN SAID, IS STRANGER THAN FICTION."
And so when two major theories converge to identify the pyramids of Giza in Egypt as elements of an ancient star- map - a map designed by who knows whom to grab our collective attention and summon us to the - stars it is perhaps no suprise to be reminded of the fiction-al 2001: A Space Odyssey and the equally fictiiona Stargate."
Page 76
" As Arthur C. Clarke's perceptive Third Law puts it:
Any sufficient-ly advanced technology is indistinguishable from magic."
Herbert W Morris D.D.circa 1883
Page 22
LIGHT AND LIFE
Lars Olof Bjorn
Page 197
"By writing the 26 letters of the alphabet in a certain order one may put down almost any message"
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THE NINETY 99 NINE NAMES OF GOD
A TEST OF TIME
The Bible From Myth To History
David M Rohl 1995
Page 123
alphabet of just twenty-six main signs.!"
Page 122
" GORDON of Khartoum. Africa and the Middle East were the new frontiers of geographical and historical knowledge, and that new knowledge was deeply rooted in the distant pre-Classical past.
The nineteenth century was also the age of the great interdisciplinarian scholar - a man whose interests spanned from horizon to horizon and who could effortlessly wander through any number of scholarly disciplines in search of his intellectual goals. Old World researchers were often fluent in half a dozen ancient languages and scripts - some of which had only recently been deciphered.
The intelligentsia of nineteenth-century Europe were fortunate indeed: most were men of means, free to indulge their interests without the distraction of a modem 'nine to five' existence; nor were they weighed down by the heavy administrative burdens of late twentieth-century university academic life. These Victorian gentlemen could afford large libraries of leather-bound books to aid their research and they also had the time and inclination to indulge hemselves in the company of like-minded intellectuals - members of the newly formed learned societies of the day.
The astonishing world of Ancient Egypt had been brought to Europe's attention by Napoleon's scholars in the early years of the nineteenth century, following the Emperor's invasion of North Africa and Palestine. Sensa-tional discoveries followed thick, and fast throughout the rest of the century as a result of the sustained efforts of archeological missions despatched to the region from France, Britain, Germany, Austria and Italy. Diggers and adventurers swarmed all over the Middle East, unearthing ancient palaces, temples and tombs, from the Euphrates and Tigris valleys in the north right down to the Second Cataract of the Nile in southern Nubia. Treasures from the great pharaonic civilisation of the Nile valley were arriving in the capitals of Europe by the shipload, destined for national museums and the private collections of wealthy sponsors.
Page123
For a while, the 'cackling farmyard' of those weird and wonderful Egyptian hieroglyphs adorning the booty from the land of the pharaohs was taken over by mystics and occultists - the most extraordinary translations were offered up to the gods of esoteric wisdom in the name of Victorian melodrama. Then, in 1822, a young Frenchman named Jean Francois CHAMPOLLION claimed the decipherment of the Egyptian hieroglyphs by demonstrating, in his famous 'Lettre aM. Dacier' (Baron Bon Joseph DACIER), that the script of the ancient Egyptians was fundamentally a phonetic writing-'form which was based on an alphabet of just twenty-six main signs.! From that moment those mysterious little icons of the pharaohs were removed from ignorance and placed finnly in the hands of scholarship. Literally thousands of ancient religious and historical texts were now readable and the first translations were circulating throughout the European academic institutions within a decade or so. This flood of information rapidly led to the first concerted efforts to produce a structured history of the ancient Egyptian civilisation.
It was at this crucial point - the very beginning of the process of compiling Egyptian chronology - that the first major slip-up occurred. It is not hard to understand how it / Page 124 / happened - one need only turn to the first page of the Memorandum and Articles of Association of the Egypt Ex-ploration Fund, founded by Amelia Edwards in 1891, to observe one of the major influences pervading the new discipline of Egyptology. There it is expressly stated that the Fund's objectives should include the promotion of surveys, explorations and excavation work which would be 'for the purpose of elucidating or illustrating the Old Testament narrative'.
The educated Victorian gentleman was, above all, the product of a moralistic society. It was important to be seen as upstanding and charitable, with emphasis very much placed on the family, Sunday worship and a solid grounding in the narratives and teachings of the Christian Bible -
, what we today loosely call 'Victorian values'. The biblical stories lay at the heart of a European child's education and upbringing, and they were constantly being re-stated and re-read during adult life, through regular parlour Bible readings or in sermons during Sunday service. Likewise, every man, woman and child in the Jewish community was conversant with the Tanaakh and MIDRASHIC teachings. It was somewhat inevitable, therefore, that a search for archaeological proof of the biblical narratives should dominate the early years of excavation and exploration in Egypt - the mysterious land which played so dramatic and dominant a role in the early history of the Israelite nation according to the Old Testament narratives. This need to 'find' the Bible in Egypt was the principal reason why the earliest digs initiated by the Egypt Exploration Fund were concentrated in the Nile delta. Edwards' committee pur-posefully selected sites which were strong candidates for Raamses and Pithom - the store-cities of Exodus 1: 11 built by the Israelites during their Bondage in Egypt.2
What were the British archaeologists searching for? Of course, they hoped to find direct evidence for the Israelites themselves, but just as important was to identify Raamses and Pithom by name in inscriptions at the sites and to / Page 125 / con-firm the identity of the Egyptian king in whose name these great building-works were constructed. That king was Ramesses II who was immediately identified as the Pharaoh of the Oppression.
Raamses and Ramesses
This then is the first important premise upon which the foundations of Ancient World chronology have been established:
Ramesses II was the Pharaoh of the Oppression in whose time the Israelites were under the lash of slavery in Egypt.
Let us look in more detail at the reasoning behind this premise, first to see how it arose, and then how, when further analysed, it does not stand up to critical scrutiny. We may tabulate the points of the argument as follows:
1. Nineteenth-century scholars were the products of a Judaeo-Christian world which was firmly rooted in the biblical tradition. When the Ancient World of the Near East opened up to the West, following Napoleon's military expedition into the region, it was inevitable that Victorian Judaeo-Christian society should be emotionally drawn towards the search for positive proof of the veracity of the Old Testament stories in the archaeology of Egypt and Palestine.
2.. With Champollion's decipherment of hieroglyphics, the inscriptions on the monuments of Egypt brought one pharaoh to the fore above all others. The names, titles and deeds of Ramesses II were everywhere - on monu- ments bigger and more imposing than anything be- longing to his predecessors or successors (excluding, of course, the mighty pyramids of Giza). The nineteenth- century world called him 'Ramesses the Great' in recognition of his spectacular accomplishments. This / Page 126 / powerful and long-lived 19th-Dynasty pharaoh built many cities and temples in the delta but, most signifi-cantly, he founded a new capital in the region which he named Pi-Ramesse - 'the estate of Ramesses'.
3. The first chapter of the book of Exodus states that, at some time following the death of the vizier Joseph, 'a new king who had never heard of Joseph' came to power in Egypt. The Egyptians then 'put taskmasters over the Israelites' who had settled in Egypt under Joseph's leadership 'so as to wear them down by forced labour' and 'in this way they built the store-cities of Pithom and Raamses for Pharaoh'. [Exodus 1: 7-11 ]
4. Putting points one, two and three together, we are bound to conclude, along with the Victorian scholars, that it was Ramesses II who enslaved the Israelites and forced them to build his new eastern-delta capital- the biblical Raamses. The title of 'Pharaoh of the Oppres-sion' has hung from the shoulders of poor Ramesses ever since, along with such epithets as 'megalomaniac' and 'autocratic despot'. Accused and convicted in absentia, it is hardly surprising that this pharaoh has suffered from such a 'bad press' for the best part of the two centuries since his monuments came to light. With Ramesses cast in his role, Victorian scholars moved a generation forward in time to identify the Pharaoh of the Exodus as Ramesses II's immediate successor - King Merenptah. In more recent times the start of the Israelite Bondage has been adjusted back by a few years into the time of Seti I (Ramesses II's father) so that the Exodus event falls within the long reign of Ramesses II himself.3
So far it is clear how scholars came to these conclusions. But there is other 'historical' material contained in the Old Testament which undermines this apparently straight- forward biblical link with Egypt - material which was also / Page 127 / readily available to academics of the time but which they referred to dismiss in favour of the superficially attractive :lronological synchronism outlined above. The following 'ere thus labelled 'anachronisms'.
5. According to I Kings 6: 1-2, the Exodus from Egypt took place four hundred and eighty years before the construction of the First Temple of Jerusalem. The building of the First Temple dedicated to Yahweh was begun in the fourth regnal year of King Solomon. In Victorian times, Solomon was believed to have reigned in the late eleventh century BC; today most biblical scholars would amend these dates, placing his first regnal year in around 971 BC and the foundation of the temple in circa 968.4 Either way, this places the Exodus - according to the biblical data - securely in the fifteenth centuty BC (c.1447 BC using modem calcu-lations). Now Egyptologists had already worked out, by the middle of the last century, that Ramesses II's sixty-seven year reign had fallen within the thirteenth century BC (the modem preferred dates are 1279-1213 BC5). Clearly then there is a two-century discrepancy between the biblical date for the building of the store- city of Raamses and the Egyptological date for the building of Pi-Ramesse.
6. Furthennore, even if it could be argued that Ramesses II really was the Pharaoh of the Oppression (and the Exodus) and the Israelites did indeed build his new capital of Pi-Ramesse, we would then not expect to find earlier references in the Old Testament to a location called 'Raamses'; nor were there any pharaohs called Ramesses before Ramesses II's grandfather, Ramesses I (c.1295 BC). The royal name Ramesses is a 19th Dynasty phenomenon. No such place-name existed before that time. Egyptian royal cities were named after their royal founders. So Raamses was built by Ramesses. But Genesis 47: 11 clearly states that when Joseph had / Page 128 / become vizier of Egypt he 'settled his father Jacob) and brothers, giving them land holdings in Egypt, in the best part of the country -the region of Ramesses - as Pharaoh had ordered', So the Israelites settled in the 'region of Ramesses' centuries before the first king called Ramesses ascended the throne in Egypt! Scholars argued that in this case the name 'Ramesses' was anachronistic; in other words, the 'region of Ramesses' had been edited into the text in order to identify this area of the eastern delta to the contemporary readership
of the biblical REDACTOR - they would know it best by the name which the site had held for the last half a millennium since the city of Pi-Ramesse had been founded. But, just a minute! If the 'region of Ramesses' in Genesis 47: 11 was an anachronism, then why should the 'Raamses' of Exodus 1: 11 not also be just such an anachronism - surely it too could have been 'edited' for a sixth-century BC Jewish audience ? It is a bit like opening up a modem encyclopaedia and reading that the Romans crossed the English Channel to invade southern Britain in around AD 50 and that the Emperor Hadrian finally established a garrison of the Sixth Legion at York in AD 120. All perfectly clear to us, but we must not forget that in the second century AD the Latin name for the English Channel was Litus Saxonicum and the Roman town which occupied the site of modem York was called Eboracum (the city derived its modem name from 'Yorvic' - the Viking town established on the same site only in the ninth century .AD).6 Would we make the Sixth Legion contemporary with King Alfred the Great simply because a book we had read stated that the Romans had fortified York? Of course not. So why should we so readily accept that Ramesses II was the Pharaoh of the Oppression simply because, according to the book of Exodus, the Israelites built the store-city of Raamses? It is quite possible, taking our example of 'Roman York', that the Israelites built / Page 129 /an earlier city at the same spot which, by the sixth century BC, was hidden deep under the ruins of Pi- Ramesse. The biblical redactor would naturally refer to the city by the name which was familiar to all his contemporaries - and that name was 'Ramesses' (this part of the delta was still referred to as Ramesses even as late as the fourth century AD?). We will return to the subject of this earlier city, lying buried under Pi- Ramesse, when we go in search of the archaeological evidence for the Israelite Sojourn later in our story.
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Wade Baskin 1974
NUMEROLOGY
"A survival of the ancient magical theory of names. Names are infinite in their diversity but all may be reduced to a finite set of numbers, usually from 1 to 9, occasionally with the addition of 11 and 22. Leonard Bosman, in The Meaning and Philosophy of Numbers (1932), stated:
The power which the student may draw into himself when trying to realise the inner meaning of these great names and posers is sometimes so great as to cause a physical breakdown.
The simplest way to find the number corresponding to a name is to turn each letter into a number. Two systems are used. The Hebrew system, which also relies on knowledge of the Greek alphabet,
does not use the figure
9
and writes the letters under the other numbers:"
"The Hebrew system,
which also relies on knowledge of the
Greek
alphabet "
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"The modern system places the letters of the alphabet under the numbers 1-9."
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"Using either system, the digital root is obtained by adding the number equivalents for each letter of a person's full name and reducing the sum to one digit."
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ISISOSIRIS
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1836
1 x 8 x 3 x 6
144
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One and Eight = Nine.
Eight and One = Nine
Is one right side up or upside down
Is eight upside down or right side up
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MARYYRAMMARYMARYYRAM
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AMENHOPSIS AMENHOTEP AKHENATEN
MERITATEN
TUTANKHAMUN
THE
SORCERORS HANDBOOK
Wade Baskin 1974
Page 429
Term designating a cult believed by some students of witch- / Page 430 / craft, mainly those inspired by the writings of Margaret Murray and her followers, to incorporate the essential tenets of a prehistoric religion. These students hold that the idea of a Supreme Being antedates the Old Testament and was fairly widespread. Traces of the Old Religion appear in the Vedas of India, in ancient Persian manuscripts, and in the earliest esoteric writings of the Egyptians. Thousands of years before Paul wrote that "In Him we live, and move, and have our being," the ancient adepts or Magi had taught the essential truths of all the great religions of the world. They taught that the physical world and the mental world existed in the continuum of one great mind, the eternal reconciler of all opposites, the source of all things at all levels, the ultimate and absolute repository of wisdom and knowledge. Man with his limited intelligence could never comprehend the incomprehensible. But knowledge of God was accessible to man through his perception of truth and spiritual values; God revealed himself as perfection, love, light, and beyond that, Mystery. The ancient belief was summed up in the formula carved on ruined temples: "I am all that is, all that was, all that will be, and no one shall lift my veil."
"I am all that is,
all that was, all that will be, and no one shall lift my veil."
Page 156
The circle is consecrated, using ritual instruments, salt, and water. An incantation, repeated over and over, asks the an- cient gods of the four cardinal points to appear. During this part of the ceremony the postulant stands outside the circle.. The leader of the coven touches his chest with the point of the blackhandled knife and warns him that it is better to die by the knife than to enter the coven with fear in his heart. The postulant replies with the password "Per-fect love and perfect faith," enters the circle, and has his feet and hands ceremoniously bound with the cord. The leader presents him to the gods of the east, the south, the west, and the north, brings him back to the altar, forces him to kneel, grasps his feet firmly, and asks: "Are you prepared to swear to remain faithful to the Art forever?" When the postulant states that he is ready, the leader tells him that he must first be purified, and applies first three, then seven, then nine, and finally 21 lashes."
"Per-fect love and perfect faith"
"A nine-foot circle"
"nine"
9
"first three, then seven, then nine,"
three seven nine
3 7 9
973
9
The far yonder scribe belabours the point
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CHANCE |
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COINCIDENCE |
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SERENDIPITY |
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CHANCE |
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COINCIDENCE |
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973
AUMMANIPADMEHUM
CAT WATCHING
Desmond Morris 1986
Page
9
" The cat-goddess was called Bastet, meaning She-of-Bast. Bast was the city where the main cat temple was situated, and where each spring as many as half a million people converged for the sacred festival. About 100,000 mummified cats were buried at each of these festivals to honour the feline virgin- goddess (who was presumably a forerunner of the Virgin Mary). These Bastet festivals were said to be the most popular and best attended in the whole of ancient Egypt, a success perhaps not unconnected with the fact that they included wild orgiastic celebrations and 'ritual frenzies'. Indeed, the cult of the cat was so popular that it lasted for nearly 2,000 years. It was officially banned in AD 390, but by then it was already in serious decline. In its heyday, however, it reflected the immense esteem in which the cat was held in that ancient civilization, and the many beautiful bronze statues of cats that have survived bear testimony to the Egyptians' appreciation of its graceful form.
Page 105
nine
lives?
The cat's resilience and toughness led to the idea that it had more than one life, but the reason for endowing it with
nine
lives, rather than any other number, has often puzzled people. The answer is simple enough. In ancient times
nine
was considered a particularly lucky number because it was a
'trinity of trinities'
and therefore ideally suited for the 'lucky' cat."
THE
MAGICALALPHABET
secrets uncovered
found works of art straight from the heart
how many names of
GOD
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THE
EMPEROR'S NEW MIND
CONCERNING COMPUTERS.MINDS, AND THE LAWS OF PHYSICS
Roger Penrose 1990
3
MATHEMATICS AND REALITY
THE LAND OF TOR 'BLED-NAM
page
98
"LET US IMAGINE that we have been travelling on a great journey to some far-off world. We shall call this world Tor'Bled-Nam. Our remote sensing device has picked up a signal which is now displayed on a screen in front of us. The image comes into focus and we see (Fig. 3.1):
(Figure omitted.)
A first glimpse of a strange world.
What can it be? Is it some strange-looking insect? Perhaps, instead, it is a dark-coloured lake, with many mountain streams
page
99
entering it. Or could it be some vast and oddly shaped alien city, with roads going off in various directions to small towns and villages nearby? Maybe it is an island - and then let us try to find whether there is a nearby continent with which it is associated. This we can do by 'backing away', reducing the magnification of our sensing device by a linear factor of about fifteen. Lo and behold, the entire world springs into view (Fig. 3.2):
Fig..3.1 Fig. 3.3 Fig. 3.4. (Figures omitted)
Fig. 3.2. 'Tor'Bled-Nam' in its entirety. The locations of the magnifications shown in Figs 3.1, 3.3, and 3.4 are indicated beneath the arrows.
Our 'island' is seen as a small dot indicated below 'Fig. 3.1' in Fig. 3.2. The filaments (streams, roads, bridges?), from the original island all come to an end, with the exception of the one attached at the inside of its right-hand crevice, which finally joins on to the very much larger object that we see depicted in Fig. 3.2. This
page 100
larger object is clearly similar to the island that we saw first - though it is not precisely the same, If we focus more closely on what appears to be this object's coastline we see innumerable protuberances - roundish, but themselves possessing similar pro- tuberances of their own. Each small protuberance seems to be attached to a larger one at some minute place, producing many warts upon warts. As the picture becomes clearer, we see myriads of tiny filaments emanating from the structure. The filaments themselves are forked at various places and often meander wildly.At certain spots on the filaments we seem to see little knots of complication which our sensing device, with its present mag- nification, cannot resolve. Clearly the object is no actual island or continent, nor a landscape of any kind. Perhaps, after all, we are viewing some monstrous beetle, and the first that we saw was one of its offspring, attached to it still, by some kind of filamentary umbilical cord.
Let us try to examine the nature of one of our creature's warts, by turning up the magnification of our sensing device by a linear factor of about ten (Fig. 3.3 - the location being indicated under 'Fig. 3.3' in Fig. 3.2). The wart itself bears a strong resemblance to the creature as a whole - except just at the point of attachment. Notice that there are various places in Fig. 3.3 where five filaments come together. There is perhaps a certain 'fiveness' about this particular wart (as there would be a 'threeness' about the upper- most wart). Indeed, if we were to examine the next reasonable- sized wart, a little down on the left on Fig. 3.2, we should find a 'sevenness' about it; and for the next, a 'nineness', and so on.
as there would be a ('threeness' about the upper- most wart). Indeed, if we were to examine the next reasonable- sized wart, a little down on the left on Fig. 3.2, we should find a 'sevenness' about it; and for the next, a 'nineness', and so on.
'threeness' 'sevenness' 'nineness',
3 7 9
973
THE
SORCERORS HANDBOOK
Wade Baskin 1974
Page 429
"first three, then seven, then nine"
three seven nine
379
973
1836 MINOS MINUS OTHERS 863
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115 |
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1+4 |
1+5 |
1+9 |
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2+6 |
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HARMONIC 288
THE PULSE OF THE UNIVERSE
Bruce Cathie1977
Page 35
PYTHAGORAS AND THE GRID
AFTER PUBLISHING my discovery of the world grid system I soon came up against opposition from the academic world of the universities. Much derisive comment was made at various meetings, and the main objection appeared to be that I had used angular measurement of degrees and minutes of arc upon which to base my values of universal measurement. It was also argued that a harmonic value to base 10 was not valid as a universal multiple, as any other number, such as 12, could be employed just as effectively if my theories were correct."
"At the time I could only counter these attacks on my work by pointing out the fact that I had endeavoured to make use of other values in my calculations for this very reason. I had found through trial and error that only angular measure in degrees and minutes of arc, in multiples to base 10, could be utilised to set up a system of universal harmonics. I found that this method was the only possible way to measure the harmonic relationship between light and matter regardless of the size of the body in question, be it an atom or a mass the size of Jupiter."
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NINETY NINE NAMES
GOD
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"I also suggested that the critics should set up a system such as mine by using other basic values and harmonic equivalents if they were so sure of their ground, and to my knowledge this has never been accomplished with any success. The academics maintained that the division of a circle into degrees and minutes of arc was a random decision made by mathematicians in historical times and was therefore a purely arbitrary method of measure. The division, according to them, could just as well have been into any number of equal parts, depending on the whim of the mathematical body which set the standard. This naturally would make all my work completely valueless.
I continued to maintain that the division of the circle must have been made due to considerations of a geometric nature, coupled with that of natural law. All the work I had done to-date / Page 36 / indicated to me that the mathematicians of old had a knowledge of the universe which we are only once again beginning to understand.
The final solution to this argument could be overcome only by the discovery of a geometric connection between the harmonics of light and the harmonics inherent in the division of a circle. As I had based my light values on minute of arc measure there must be some type of geometric arrangement which would tie them together."
MORE GOETHE MORE GOETHE
"This was always in the back of my mind during the reading of many research books and finally I came across something which I believe will answer the critics. The friend who came to my rescue was none other than Pythagoras himself, a man of great stature and forceful personality who lived in the sixth century BC. He travelled extensively to enlarge his mathematical knowledge and was said to have gained much information from the priests of Zoroaster, who had in their possession the mathematical lore of the Mesopotamians. He founded a semi-religious, or mystical, cult based on mathematics, round about 540 BC in the town-ship of Crotona, in southern Italy. He taught his disciples to worship numbers, the main idea being that number is the essence of all things, and is the metaphysical principle of rational order in the universe."
9
THAT
ONE
NINE 9 NINE
"taught his disciples to worship numbers,
the main idea being that number is the essence of all things,
and is the metaphysical principle of rational order in the universe."
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After entering the Magikalalphabet Zed Aliz Zed and the scribe initiate numerical essences
ADD TO REDUCE REDUCE TO DEDUCE
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1+0 |
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HARMONIC 288
THE PULSE OF THE UNIVERSE
Bruce Cathie1977
Page 35
He discovered the mathematical relationships of the musical scale and the connection of musical harmony and whole num-bers. He firmly believed that all harmony and things of nature can be expressed in whole-number relationships. Even the planets in their orbits, according to him, moved in harmonious relationship, one to the other, producing the so-called "music of the spheres".
The Pythagoreans explained the elements as built up of geometrical figures. One of the most interesting of these was the dodecahedron, which will be discussed in Chapter Seven. That particular figure has locked within it a great deal of information on the geometrical nature of the universe. My first introduction to Pythagoras however was in the discovery that the humble right-angled triangle, with sides to the ratio of 3, 4 and 5, was the key to the relationship of the speed of light, to the circle."
3, 4 and 5,
was the key to the relationship of the speed of light, to the circle."
THE GROWTH OF SCIENCE
A. P. Rossiter 1939
Page
9
I. THE SEED
0n earth there is not his like, who is made without fear.
-(Job xli).
AT some time far back in the past there were Men: conscious beings in whose memories experiences were recorded in some way; so that an event taking place Now put before them other events which had taken place Then, when there had been Change. Unlike the other living things, these Men not only had certain fixed forms of behaviour which took place more or less automatically in the right conditions; but had, in addition, the power of seeing that if what had been done Then was done again Now, the same Change would come about. In other words, they saw a connection between Cause and Effect. Seeing more of the effects of acts done by themselves than of any other events, they had a feeling that when Change took place in something with no connection with themselves, a living Being was the Cause; and that It, like them, saw the connection between Act and Thing-done, and had Purpose.
Under natural conditions of existence, all sorts of violent changes take place from time to time: some of 'the worst being great movings of trees, with noises in the a,ir, the liftinis of great bodies of water, strange sounds in the night, the bitter attacks of thick snow, and earth-shaking noises from the clouds. All these put Man in fear, because they were Acts, and though the Beings who were doing them were not seen, loud noises, and sudden attacks had taken place at numbers of past Thens when Fathers were angry. Being angry and violent might take place at almost any time: one of its effects was pain: another, that Men became dead. Fear at events like these was natural and against the Unseen Beings-who were clearly very strong-no line of behaviour was safe.
It was seen that sometimes desired effects did not come, though every seen thing was the same Now as it had been in the Thens; and about these events Men had the same feeling of fear, because some Unseen Being was present, with a purpose, keeping the Effect from coming from the Cause. Sometimes the thing came right of itself: the Being's purpose had been changed. Sometimes a. Wise Man said / Page 10 / what had to be done, and that had the desired effect. And sometimes it would never come right, so that the Wise Men said that the Being was angry.
The Wise Men were those whose Acts had the right effect most frequently. They were the living Memory of the Group. Commonly they were old; and when their knowledge was very great, the Beings took the breath from their bodies and they went about generally unseen: though Men saw them still in the hollows of shut eyes, and sometimes in other places. While living, they made men come together in great aumbers, and wheq the right things had been done under their direction, the Beings came among tliem, no longer angry or violent, but giving a pleasure never experienced by Men in twos or threes: the pleasure of the light which comes after the dark, and the warm days which send away the attacking cold. At other times Men came together because the Wise Men said the Beings were angry; when, again, the right things had to be done; but these were cruel, and the pleasure was near to pain, sharp as the taste of blood and dark under shades of fear.
This is fiction; but where there is no record of the past, the line between fiction and history is thin. The history of science goes back to the Wise Men of Babylonia and Egypt, whose business was only different in degree from that of the earliest experts in our mind-picture of a possible past n the days before science. The first step is an observation of things; the second, a connection between thing-before ind thing-after, comparison of which gives the idea of Change; and the third is the connection between thens and nows by which there is a relation of Effect to an earlier Cause, so that there is some idea of Order, which is seen as Purpose. To be a wise man it is necessary to have a clearer idea of the probable or necessary effects of causes than others have. This gives the power of saying what will take place in the future: a power still highly respected. For this, what is needed is a clear idea of what is going on, and the memory of like things in the past; that is to say, in ordered knowledge based on good observation, judging rightly between what seems and what is.
This ordered knowledge, given by word of mouth from man to man, changed by uncommon minds. supported by / Page 11 / new observations or by new reasons for old ones, and at last put into writings kept in secret by those whose position . gave them the ear and voice of the Unseen Powers, this was . the Egg. Science, the ordered knowledge of natural things in which facts are given their places and relations in a reasoned structure which is in harmony with itself and with the facts, is the Bird or the Snake: the sign of Zeus the Thunderer, Ruler of the Earth: or of the Fall of. Man.
"To be wise is - one thing - to see the Thought by which
all things are guided through all things"
(HERACLITUS, 500 B.C.).
"WE have given some idea, of what 'Science' is; and it is clear how 'ordered knowledge based on observation' is necessarily among man's properties at all stages of develop-ment. The knowledge that day com.es after night, moon after moon, and that the different times of year are regular changes in all based on observation, and, in a sense, ordered. But in the early stages no attempts at testing the reasons given by the Wise Men (most frequently men of religion) are made: it is enough that they are able to say what will take place, or what it is right to do. What science there is, then, is part of religion; and because the Earth is controlled by the Unseen Powers, that is right and natural. On the Wise Men's side, it is equally natural (though possibly less right) for knowledge, which gives power, to be kept secret: so that. while orders are given to the common man, the reasons for the orders are not. It would be wrong to have the idea that the Wise Men had no belief in their religions and only made use of their 'science' as a way to power over others. General ideas do not come readily to simple men; and it may be seen from early Babylonian and Egyptian writings that the experts themselves only saw their discoveries as ways by which a control of the unseen and uncertain was given by what might be named by us "the right trick:" only to their eyes the trick was a special reward from on high.
In time such special tricks for special conditions make up a body of knowledge. It is seen that the order of natural events in time is only one example among a number of regular orders. If there was no such order - if the ways and properties of things kept changing suddenly-then no / Page 12 / amount of watching would give ordered knowledge.
The earliest sort of science seems to have been the outcome of man's need of food; when discovery of the arts of planting took him on to observations on the best times of year for putting seed in the earth. But here again religion was the frame for all his 'theories.' Winds and weathers are uncertain and even to-day we have our 'bad years.' The effect of this in earlier times was to give great force to the fear that the 'regular' order of things would be broken - that the rain would not come - the moon be turned to blood, and the sun made dark - the dry land washed into the sea - so that though the growth of the seed for food gave the roots of science, fear of punishments from the Unseen kept all such science fixed in a framework of religion. Religion, not science, made that great invention the Year.
Second to the need of food there comes the general question of property. With exchange of property comes the need of measures-ways of getting numbers into relation with weights and masses, solid or liquid. Grain and liquids may be put into vessels whose size is fixed naturally (as with skin bags) or by agreement; but for metals and other solids a measure of weight is necessary. With land, measures of space are' needed when fields are greater than may be covered with animal-skins; and, with fields, some way of marking limits again will be needed when the old landmarks have been washed away or broken down by armies. A development of the rules used for getting the limits of land fixed gave general rules about distances and angles; and it was seen that these made designing a great building much simpler.
From such rules for everyday busihess, the secrets of limited groups of men, comes the rough material from which a reasoned system of ideas about spaces, distances, weights and; the relations of lines and angles may be started. But without the feeling that what is 'regular' is 'right' it would not have been possible to have got any farther than a surprised looking - on at the unending changes of things. In every sense, the planting of the grain in the earth gave Man the fruits of science.
These early developments of limited groupings of know-ledge took place at different times in Babylon, Egypt, and China. The relations of space were worked out more com-pletely in Egypt; those between times and stars in Babylon: the simplest reasons being, that in Egypt the covering of the / Page 13 / land by the Nile made land-measuring necessary; while in Babylon the belief that the ways of men were ruled by the position of the stars gave respect and high position to that uncertain and - secret art, Astrology. Here we see two common tendencies in the growth of science. Expansion of knowledge is commonly in the direction of some ruling interest, by which men are unconsciously controlled: in Egypt we may say it was Use: in Babylon, Belief. (The two are not as separate as this makes them seem). Without some interest to give direction, man's looking with surprise at what is going on about him is little better than the bright- eyed unpurposing attention of the monkey. Going about and seeing things gives pleasure: it does not necessarily make anyone the wiser. Without records to give one man's experience to others, the ideas of a Newton, a Goethe, or an Aristotle come to an end with the poor feeble body of the living man. And without a framework of interests (or beliefs) to give direction the pleasures of attention, sharp and clear in the past, become in the present no more than the play of shades under trees in moonlight.
The history of Signs, in language and writing equally, is part of science; so again are those interests by which the facts of observation have been limited, controlled, and ordered in the past. It is not unimportant that the men of religion who gave an 'Interpretation' of strange things - that is, gave a 'reading,' or 'put a sense on' them - were those who kept the art of writing and the knowledge of the secrets of things.
It is in Greece and some 600 years before Christ that we come to. the first general ordering of knowledge. Here one of the chief reasons for the condition of science was the structure and outlook of society. For the first time we see a general belief in man's Reason; and if this has to be put down to one man, that man is Socrates. To have knowledge was to be wise: to be wise, good: for good behaviour was the effect of training-of an education in 'The Good.' So the position of the teacher was a high one. The Good was not kept separate from 'The True' and 'The Beautiful'; so that Religion, Science, Government, and the Arts all came together. The Beautiful gave help in other things: music, for example, was 'used' in a way which (with us) would be named 'medically'; and to Aristotle, stage-plays were good because men's minds were the better for them, not only because of their power of moving the feelings / Page 14 / The Greek man of learning was first and last a reasoner: he gave little attention to the much detailed knowledge of everyday things in the hands of workmen and traders. For him, Man was the measure of all things: in present-day science we might say he was only the measurer. His business as reasoning. Thought gave him a respected position, which his 'work' was teaching: talking to others. To no small degree this way of living was dependent on the system of keeping servants who were simply property: given no payment but their keep and house-room, and only to be made free by their owners' desire. It is hard for us not to see those Greek towns as among the small number of places where, once in history, in a short summer day bright with the sun, men might be free and happy; when man's know - ledge and beliefs, his heart and brain, were in kind and delicate harmony. The price of this was the condition of men and women who were as much their owner's property as his horse or sheep. By the Greeks this system was unquestioned: as a man, the servant who was not free had no value.1
Here it was that the knowledge of Babylon, Egypt, and Crete (through which the Egyptian part probably came) was put together. But there was one special point in which the, ruling interests of the Babylonian mind were very different from those of the Greeks and Egyptians. 'The Babylonians saw the earth as controlled by unseen forces which were not the friends of Man: dark shades of fear, in whose hands was the control of his existence. To the Egyptian, however, the higher powers were-kind beings, givers of all the great inven - tions: writing, the arts; and medical science: the fathers and helpers of knowledge. The Greek view was nearer to the Egyptian than to any later ideas of religion: Apollo, Aphro-dite, Hermes and the others were ever-living men and women of almost unlimited power, with the most detailed interest all the goings on in the Earth. These different views, which may possibly have been caused by the natural-conditions in these three countries, have a marked relation to the sort of knowledge which is most valued. To the Babylonians with their idea of a fixed line of existence for every man, every deta:il of which was recorded in the skies at his birth, know-ledge of the stars was the highest of all. Disease was simply the sign that some power was acting on the man who was ill.
1See Aristotle's Poetics, XV, 1; and Homer.
Page 15
The effect of this belief was to make them hard and cruel fighters, sharp men of business (the Jews' knowledge of the arts of exchange seems to have come from Babylon), able at numbers and the science of the stars, but with almost no medical science. The Egyptians, on the other hand, were experts at this. Their respect for the dead was so great that bodies were kept from destruction by special processes; and in the cutting open of bodies for this purpose they got a great amount of know1edge about their structure: enough to be able to do a number of operations safely. They made good observations on the stars and were able to say when the sun or moon would become dark in an eclipse (a most surprising event even in our times), and when the land would be covered by the waters of the Nile: they were expert at building and made some discoveries about the relations of lines and angles-among them one very old rule for getting a right-angle by stretching out knotted cords with 5, 4, and 3 units between the knots.
5, 4, and 3
units between the knots."
"Much of this knowledge came to the Greeks; and there it was taken up, changed, and ordered by some of the best and quickest minds which have ever been. Before 500 B.C. a school of science was started by Thales of Miletus (in Asia-Minor), who is said to have been in Egypt, where he got the first ideas of the science of Geometry. The work of Thales and the other Ionians who came after him is most important, .however, because they were the first to put forward a theory of the structure of the earth and its substances. In the goings-on among natural things Thales saw a never-ending system of changes: air, water and earth went through a change to become the bodies of plants and animals: these in time came back to earth, water, and the air. The most necessary thing for living plants and animals was-water; and this he took as the base of all material existence, the simplest possible substance.
This theory was important in two ways. In the first place it gave support to the older idea that there was such a thing as a "simplest possible substance": an 'element' as it was named. In the second place, the theory made an important division between what is possible to man's reason and what seem to be the simple facts of things as judged by man's senses-seeing, feeling, touch, and so on. Not much develop-ment of science is possible till men are able to'have doubts about their sense-experiences. But when the mind of Thales / Page 16 / had had a feeling of belief in the idea that all 'complex' things might be made up of a number of simple things, and all 'simple! things of one or more 'simplest possible materials' or Elements, then memories of sense-experiences were no longer able to take so great a part in any thoughts about the structure or behaviour of things. The general idea of this theory comes up over and over again in the history of science. Anaximenes (a.500 B.C.) said that the Element was Air; Heraclitus, that it was Fire; Pythagoras and, later, Empedocles (a.450) said that there were four: Earth, Air, Fire, and Water. In this form the theory was still living at the time of the Renaissance.
The theories of Pythagoras and his school make it necessary here to go off the line of development of Greek science to another discussion: that of the effects of words on ideas. This was important in connection with the Pythagorean theory of the four Elements, which was made the base of a complete system by Empedocles. It makes clear one of the most marked tendencies of the Greek mind, and one of the chief causes of the errors in their science.
It is hard as we have said, to get away from the authority of sense-experiences. But when the mind has "got away" from all the false and uncertain iuggestions of the physical body, it still makes use of language; and with the use of language there is a tendency not only for the errors caused by the senses to come back into the discussion, but in addition for a new group, dependent on the workings of language, to come into being. One very simple example of this is the idea of the necessary existence of 'opposites.' 'Dry' is 'not-wet'; 'up' is 'not-down'; 'soft' is 'not-hard'; and so on. Of the Pythagorean elements Water is cold and wet; Air warm and wet; Earth, cold and dry; and Fire, dry and warm; all of them having their natural condition from the mixed effect of these simplest possible qualities, whose relation is that they are opposites of different sorts. The existence of such a number of opposites among words-good and bad, right and wrong, love and hate-made it seem possible that there was something 'natural' in the existence of opposites; and from this it was only a step to the theory that all 'natural' things were to be accounted for by a system of opposites, controlled by the two general forces named by Empedocles Love and Hate.
In later times this was the cause of much trouble.It was / Page 17 / seen by observation that things- with weight (as judged by the hand) had a natural tendency to go down, things like fire a tendency to go up. In this way smoke and metal were a sort of opposites. Water sent into the air came down, air in water came up, and so on. A development from these observations (the argument being under the control of the word-based theory all the time) was that things which were 'light' (of little or no weight in the hand) were of a different sort from things which were 'heavy' (of certain or great weight). That fact that the two words were opposites made it seem safe to say that things having these qualities were different not in their degree of the same quality, but in having opposite qualities. Another development of this was the argument that every body had a "right place" in the system of things, and, if taken away from it, had a natural tendency to get back there. Not only do fish taken from water make attempts to get back; earth or metals put In water go down to the earth, while air comes up, back to the air again, its right place. These theories had an important effect on later science, though not in helping its development. They are of interest now only in making clear the very great force of words in limiting thought and the strange errors of the reason when not basing its arguments on tested observations of fact.
This was pointed out by some of the writers of the medical' school of Hippocrates of Cos (? 470-377), a great teacher and expert, who put observation in the very first place, and said it was a waste of time to give attention to theories for which no test is possible. He gave his school a very high and serious view of their art, and made a great point of the need for experience and a knowledge of past discoveries, kept in medical records of other men's observations on disease. His school. seems to have kept the Four Elements as a working-theory, but to have kept it from becoming a fixed guide in their work. In general, however, Greek science was not put to so sharp a test by events as is common in medical work, and this makes Hipocrates a name almost by itself in these early times.
Pythagoras made somc discoveries in geometry and put in order the materials of what became later Books 1 and 2 ; of Euclid (see p. '26). In addition he, or those who were his friends and helpers. made some observations on harmony and the cords and wires used in instruments of music. In / Page 18 / addition to the Theory of Opposites they had an idea that number was in some way like an element, in being an idea which was completely independent of the sensed qualities of the things numbered; a step which took them away from the earlier stage in man's development, in which the idea of Number is dependent on having something present in numbers: fingers, or balls, or marks (as may be seen in schools to-day). The Pythagoreans made this step, without which a science of Mathematics is not possible From this they went on to the theory that Number was the framework of all things; an idea which got strong support from their discovery of numbered relations between notes which gave a harmony and the weights on the ends of the cords or wires producing them, or the distances between the fixed ends, it not very certain which."
From this they went on to the theory that Number was the framework of all things;"
"...they came at last to the theory that the positions and positions of the sun, moon and stars were controlled by numbered relations. To them,
10
was a 'perfect number'1
(1+2+3+4), so that there had to be ten bodies in the skies.
As there were but
9
of any use to 'the theory, they made the invention of a tenth -
the Earth's opposite"
"Playing on the word 'harmony' - the feeling experienced by the ear in music and the condition desired by men in existence (the two different 'agreements' being pleasing things) they came at last to the theory that the positions and positions of the sun, moon and stars were controlled by numbered relations. To them, 10 was a 'perfect number'1 (1+2+3+4), so that there had to be ten bodies in the skies. As there were but 9 of any use to 'the theory, they made the invention of a tenth - the Earth's opposite. In Philolaus, of the later Pythagoreans, this theory gave something near the facts: the Earth and its opposite were like balls hanging in space turning about a secret Fire, the middle point of all things, never seen by living eyes.
Some 200 years later, Aristarchus was to put forward a true theory of the Earth's motion about the Sun; but even then there was not enough observation to make it seem true. Without good instruments and detailed measurings, it was more readily seen that the Sun and stars did go round; and again, there was the natural feeling that Man was necessarily the middle of things. The troubles caused by this belief be seen later, at a time when, strangely enough, the ideas of Pythagoras on harmonies of numbers came back again. The theories of Pythagoras give a good example of one special tendency of the Greek mind. In a sense, a number of Greeks may be said to have made great 'discoveries';.
l That is to say, one' better' and' more complete' than all others. The fact that men have 10 fingers and toes is probably important here. / Page19 / though possibly it might be better to give them the name of 'inventions. A 'discovery' is based on facts: facts got by observation, comparison, and so on, ordered into a general statement which is true - 'true' in the sense of. saying some - thing for all the facts and making clear their relations. The 'invention' of a theory is dependent on uncommon powers of thought; it may be almost independent of observation and no less right. But its being right or wrong about things-as-they-are is frequently a question of chance.It may seem quite right to man's Reason that it is not possible for there to be living beings on the opposite side of a round Earth; because their feet would be 'up' and their heads 'down,' and it is common knowledge that death is caused by keeping men long in this position. Existence in such places is, then, impossible if the 'up' and 'down' theory is true. We are certain that it is not; but in the past some were equally certain that it was."
THE DIVINE PROPORTION
A STUDY IN MATHEMATICAL BEAUTY
H. E. Huntley 1970
THE FIVE PLATONIC SOLIDS
Page31 / 32 /33
ZAZAZAZAZAZAZAZAZA
RE
entering
the
MAGIKALALPHABET
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10 |
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5 |
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HEDRON |
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ZAZAZAZAZAZAZAZAZA
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TETRA |
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HEDRON |
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HEXA |
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HEDRON |
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OCTA |
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ICOSA |
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DODECA |
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TOTAL |
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ADDTOREDUCEREDUCETODEDUCE
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1+2 |
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THE UPSIDE DOWN OF THE DOWNSIDE UP
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6+4 |
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8+0 |
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54 |
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The clue to this was found on page 62 in John Mitchell's book The City of Revelation. He was discussing sacred numbers and / Page / referring to the problem of squaring the circle. The suggestion was that the relative dimensions of the earth and the moon indicated an answer and that the same source provided the sacred numbers of the canon.
He demonstrated that if the circles of the earth and the moon are placed tangentially to each other and produced in their correct proportions, then each framed within a square, the geo- metric figure thus produced successfully squares the circle. With an earth diameter of 7920 miles and that of the moon 2160 miles,
,the perImeters of the two squares are respectively 31680 miles and 8640 miles. The radii of the earth (3690) and moon (1080) in combination amount to 5040 miles. This, according to Plato, is a mystical number. It turns out that the circumference of a circle struck from the centre of the earth and passing through the centre of the moon would very closely measure 31,680 miles which is also equivalent to the perimeter of the square contain- ing the earth.
Mitchell then went on to state that if the outer corner of the square containing the moon is joined to the corresponding corner of the square, containing the earth, the triangle thus formed has sides of 2160,2880 and 3600 miles. If divided by their highest common factor, 720, these numbers become 3, 4 and 5. He follows on to say that "confrontedwith facts such as these, it is scarcely possible to avoid the conclusion, orthodox in every age but the present, that the cosmic canon, inherent in-the solar system as in every other department of nature, was revealed to men not invented by them."
It was obvious to me that from these facts another extremely interesting conclusion could be arrived at. The various geo-metric relationships Of the 3, 4, 5 triangle are many and varied. as can be seen by a glance through any standard geometry book. But the most important of all cannot be found in any ordinary publication. '
As demonstrated in other sections of my work, the pure harmonic of the speed of light is 144. If we divide this by two, to find the harmonic of one half-cycle, or half-wave, the answer is 72. If we now apply this to the Pythagoras right-angled 3, 4, 5 triangle and extend each side in this ratio, then the figure will now have sides of 216, 288 and 360 units.
The harmonic proportions thus derived are equal to: / Page 38 /
38 The Pulse of the Universe.. Harmonic 188
216 = 21600 = minutes of arc in a circle
360 = 360 = degrees in a circle
- 288 = 144 x 2 = 2C, wh~re C = speed of light.
It appears from tJ:iis that the harmonic of light has a very
definite relationship with the geometry of a circle, and that the early mathematicians were fully aware of the fact.
If a triangle in this proportion is laid out in minutes of arc upon the surface of a sphere, then the combined angles formed by the corners of the triangle and the centre of the sphere are:
ili} l 6
360 minutes
288
~ minutes = 14.4 degrees
This again creates a harmonic in sympathetic resonance with the light factor of 144.
Can the critics still deny that the geometry of matter is directly related to the harmonic interweaving of light itself? There is no substance, in the absolute sense. We live in a reality of un- reality; all is an illusion and the stuff that dreams are made of. Our physical world is nothing more than a resonating ball of light and shade.
Page 99
awaiting those who would carry out more extensive research.
Davidson and Aldersmith go to great lengths in their book to refute the idea that the Pyramid was constructed as a tomb and that it was built to serve some other purpose.
The direct proof against a tombic theory is an engineering proof, and a definitely convincing engineering proof. The first ascending passage which leads from the entrance or descend. ing passage into all the inner passages and chambers of the Pyramid, was, and is, closed by a tightly fitting granite plug or block at its lower or entering end. According to the exponents of the tombic theory, this plug was retained loose in the Grand Gallery or elsewhere in the Pyramid's upper system, until the death of the king. The mummy case, it is alleged, was
. t/ten dragged up the ascending passages and deposited in the
King's Chamber; after which the granite plug was released and permitted to slide down from the Grand Gallery into the first ascending passage to its lower end. Here according to the theory it came to rest, tightly wedged in, impossible to remove
except by quarrying. In this position it effectively sealed access .
to the upper passages and chambers. There the plug still remains, sealing the access, and entrance to the first ascending passage behind the plug is gained only by means of Al
Mamoun's quarried shaft, which was excavated about AD 800. , Now the peculiar fact concerning this plug is that it would
fit just as tightly the depth of the upper end of the passage as it ,-
does the lower. Any engineer, architect or constructional!
operative knows that it is impossible to slide or push a block -
of stone, however smoothly dressed and accurately squared,
-along a passage, after the passage has been completely con. :; structed, if the block fits the passage tightly. It is a matter of !~ experience in such circumstances that the block will jam in the ..:;;
passage unless it has at least three quarters of an inch clear- ance all round. . . It is therefore obvious that the first ascending passage was plugged as soon as the building of it
began. . . . From this it is certain that the first ascending'
passage and the upper passages and chambers were not intended for any contemporary purpose, that they were not intended for the transit and reception of the royal or any other mummy, and that the Great Pyramid was not built !sa
tom}.,
Page 86
"A further interesting comment was found in the preface to the third edition of Davidson and Aldersmith's book on the Great Pyramid. The religious symbolism of the displacement factor (the "hollowing-in" of the sides of the pyramid during construc-tion) was discussed as follows: "This aspect of the structural allegory throws a flood of light upon an element of the scriptural allegory that clearly refers to the completion of 'all the building'
. . . 'unto the measure of the fullness of the stature', required by the design. This concerns the symbolic '144000 . . . redeemed from among men. . . without fault before the throne of God' (Rev XIV, 1 - 5); 'Living stones' . . . without flaw for the perfect casing."
It is the symboli<: 144000 that appears to have great signifi- cance in the ancient writings and it is interesting to note that this particular value has been connected in some way by other researchers to the enigma of the Great Pyramid. Considering that the angular velocity of light value in grid seconds is also t44(xx), as postulated in other sections of this book, it is obvious to me that the structure is in fact a measure of light, and by applying this value it should be possible to solve the mathematical puzzle which has been handed down to us.
After studying all this information, and volumes of other writ-ings on the Great Pyramid, I felt I was at the stage where, by careful analysis, a complete breakdown of the structure could possibly be achieved in terms of light, gravity and mass har-monics. I finally succeeded in accomplishing what I set out to do after a few weeks of work on a twelve-digit electronic calculator, although the approach to the problem was not, as straight- forward as I had expected it to be. I present the solution as a purely theoretical one at this stage as I obviously cannot ch-eck the original structure to prove that my values are the correct ones. Hopefully, a very thorough scientific check will be carried out in the future by the Arab states.
Page 92
about the series is that I and 144 are the only terms that are a perfect square. Also the sum of any ten consecutive terms in a Fibonacci series is exactly eleven times greater than the seventh term.
Another interesting fact in connection with this series is that it produces the ratio which is known as the golden section or "phi" (Ø). This is obtained by dividing anyone term of the summation series by its predecessor. The higher the terms the closer to the ratio of phi which is taken as 1.618. This value will be shown to have significance in the construction of the King's Chamber. The diagonals of the sacred five-pointed star divide each other by this ratio and the same proportions have been found to occur throughout nature.
The base measurements of the Pyramid were the most difficult to calculate. Although 1 had decided on a base diagonal of 1080 geodetic feet which gave the va1ue of 763.675303 geodetic feet for each base side from corner to corner, 1 now had to find the true measure of the base perimeter. This is altered considerably by the hollowing-in effect of the four sides. Weeks of trial and error on the calculator resulted in a base design which I feel is most likely to be similar to the original.
The clue to this problem was the so-called displacement factor of the Pyramid as given in the book by Davidson and Alder- smith. All sorts of occult reasons have been given for the dis- placement but there was no doubt as to its importance as it is built geometrically into many areas of the Pyramid. It is, for instance, the measurement of the north to south vertical axial plane of the Pyramid's passage system eastwards from the north to south central vertical plane of the Pyramid."
Page 94
"I was now convinced that all the geometric measurements of the pyramid were tuned harmonically with each other, and I could only be satisfied with the results if this was evident, and in all its parts
Page 95
The volume enclosed by the Pyramid, had it been constructed on the full square base, would have been 94,478,400 cubic feet in geodetic measure. The fact that the base sides were hollowed in suggested to me that the actual mass of the Pyramid had been engineered in such a way as to cause the whole structure to be harmonically tuned to some basic value connected with matte.itself. The search for this particular value was a lengthy one and the clue that led me finally to a possible solution was a study of the construction of the Grand Gallery. The height of the Gallery was the first indication that it was not just an elaborate access passage. Previous measurements made by scientific investigators pointed to some interesting possibilities. Slight buckling caused by the massive weight of the Pyramid above, settling over thousands of years, has now resulted in the ceiling of the cham-
ber having an uneven surface. The present mean height was ). found to be 339.2 British inches, while heights taken at various
individual points were 333.9 to 346 inches.
Equating the results I had obtained' from all the other aspects of the structure, I am certain that the original height of the chamber was 345.6 geodetic inches, which gives a value of 28.8 feet. The height of the chamber was obviously equivalent to the harmonic of 288, or twice the speed of ligh.t. If it was in fact a cavity resonator, as I now suspected, then the length and all the other measurements should show indications of harmonics. The value that I calculated for length was extremely close to that of the one published in Davidson and Aldersmith's book, their value being 1836 inches, and my theoretical value 1833.46 :, geodetic inches."
1836
inches,"
"A considerable amount of time was required to calculate a satisfactory value for the length of the Gallery. I eventually
, found that the amount of hollowing-in at the base provided the ,clue. If 57.6 (the amount in inches by which the base is inset) is divided by pi or 3.1415927, the resulting value is 18.334649. The harmonic equivalent of 1833.46 when applied to Gallery length would ensure that the wave-forms set up in the cavity were finely
tuned to light frequencies. ~
A search of my physics books revealed that 1836 was the:c closest approximation the scientists have calculated to the mass Page 97 /ratio of the positive hydrogen ion, i.e. the proton, to the electron. tf we dare to assume that the value of 1833.46 is the true geometric ratio then the wave-forms in the Gallery will also have a harmonic affinity with the structure of the atom, the building block of the universe itself. Pressing on with this train
of thought I again consulted a book on atomic physics and
found that the mass of the electron is given as 9.2 x 10-31 kilo- grammes. I believe that, according to the clues presented by the Pyramid, the true value of electron mass, in the harmonic sense, could be taken as a standard of 9.24184 x 10-31 kilo- grammes.
If this harmonic mass value is multiplied by 1833.46, the proposed mass ratio of the proton and electron, we have
9.24184 ')( 1833.46 = 16944.5
This appears perfectly logical to me, as a value of 16944 for the proton mass harmonic would lay the basis for a complete harmonic scale for the atomic table of elements. This has been demonstrated in .another chapter.
I can almost hear the shouts of anguish from the scientific community, so I hasten to add that I set up these proposals only for discussion and experiment. I am sure that natural law is not a haphazard affair and that harmony is maintained throughout all physical processes.
The recess in the floor at the bottom end of the Gallery over the access passage to the Queen's Chamber also indicates a connec- tion with the harmonic of light frequency. The length of the recess is given as 263.8 British inches in Aldersmith and David- son's book, I believe that a very accurate check will show that this recess is 263.523 geodetic inches, which would equal'the square root of the harmonic of the reciprocal of light. which is 694444. Investigators have been intrigued by the strange reson- ances in the chamber from any sounds made within it. Other measurements I have checked indicate a harmonic association with time. A complete book would be necessary to explore all the mathematical complexities of the passages and chambers to demonstrate how the structure has been engineered to produce harmonic wave-forms tuned to all the natural laws. I point out only a few of them to indicate the gold mine of information
THE
GRAND GALLERY
Page 95
1836
was the closest approximation the scientists have calculated to the mass
Page 92
A
MAZE
IN
ZAZAZAZAZAZAZAZAZA
THE UPSIDE DOWN OF THE DOWNSIDE UP
ZXSONIHHINOSXZZXSONIHHINOSXZZXSONIHHINOSXZZXSONIH HINOSXZ
SUN EARTH MOON
IGNORE THE ZERO HERO
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NINETY 9 9 NAMES
OF
GOD
THE ROOT OF THE FRUIT
COUNT THE ZERO HERO HERO ZERO THE COUNT
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NON ANGLI SED ANGELI NON ANGELI SED ANGLI
THE BOOK OF THE DEAD
E.A.Wallis Budge
Page
397
[From the Papyrus of Nu (Brit. Mus. No 10,477, sheets 17 and 18).]
OF LIVING NIGH UNTO
RA
Text (1) THE CHAPTER OF HAVING EXISTENCE NIGH UNTO
RA
"...I am that god Ra who shineth in the night. Every : -
"(2) being who followeth in his train shall have life in
"the following of the god Thoth, and he shall give
"unto him the risings of Horus in the darkness..."
Page
398
"...And I say, 'On every road
"and among(11) these millions of years is Ra the lord,
"and his path is in the fire; and they go round about behind him
THE GROWTH OF SCIENCE
A. P. Rossiter 1939
Page 18
Some 200 years later, Aristarchus was to put forward a true theory of the Earth's motion about the Sun; but even then there was not enough observation to make it seem true. Without good instruments and detailed measurings, it was more readily seen that the Sun and stars did go round; and again, there was the natural feeling that Man was necessarily the middle of things."
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