| |
|
|
GENESIS
OF THE
GRAIL KINGS
Laurence Gardner 1999
Page xiii
of
The Golden Thread "
AZAZAZAZAZAZAZAZAZ
EXTENDED SIMILIES
Jenny Joseph 1997
Page 167
"...But the thread was there, sometimes - he was losing it, losing his thought...".
"...Yes, that was the way the thread went, it came and went, elu-sive as thought..."
"...Thinking about the thread, the idea, myth of the thread was a good way to get you applying yourself, persisting, and he had, hadn't he, he'd gone on searching with his dog in the rubble long after the others had given up..."
Page 167
" There was the thread, the thread you see, and she followed it. Curdie, no that was a boy, Curdie and the thread, the good boy, he got her through. Or there was a fall of rock and it was buried, she had to scrabble with her hands and they never got them out those people trapped underneath when the earthquake collapsed the buildings. I can remember the man with his bare hands, they were bare, raw, that's it, skinned - but it must have been a pic-ture of course.
But the thread was there, sometimes - he was losing it, losing his thought.
Yes, that was the way the thread went, it came and went, elu-sive as thought - now it flashed into focus, now he had it, him sitting reading to his little girl - but he can't have had that book as a child, he hadn't had that sort of childhood.
Thinking about the thread, the idea, myth of the thread was a good way to get you applying yourself, persisting, and he had, hadn't he, he'd gone on searching with his dog in the rubble long after the others had given up.
So that thinking, which he'd thought he'd come to as a solid thing like chipping away shale and muck to get at a bit of core, a thing like a lump of coal, usable, source of energy, so that it didn't matter what you thought, it was a rope ladder to get you across somewhere, get you through the mess, something you pretended, no, not pretended - made up? - to be doing to give a reason for going on. Made up. Ah perhaps something you made, engineered, he'd like it when they called him Monsieur l'lngenieur, ingenious. Not for a reason - you don't need a reason for going on, you need a road, a way, ah yes a means. A way of going. That was tautology. You could just say 'a way'.
'Tell Alice' (you think I don't know she's dead, he heard his crafty thought within his head and in the same flash behaved as if he didn't), 'keep her fingers on the golden thread.' If it's all a fancy, if there isn't something that's true, then there isn't untrue and you were back where you were. He was getting there, getting down that path and this time he would get there, he could still breathe he could still tell them even though they couldn't move the rock off him.
If there isn't anything that's true, the opposite of true was false. But it couldn't be false because you can't have an opposite to some- thing that doesn't exist. Though what about negative numbers? "
Alizzed the scribe, and shadows, within their obtained obliqueness,
listened in silent gratitude, to that good Brother, of sister born,
Brother John.
John Michell
1972
Page 160
" 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 Melancholia. The garden of paradise,symbol of the ultimate perfection of human consciousness, has many delightful inhabitants which are at the same time dange-rous beasts to whoever fails to recognise their nature and function; and of these the most treachorous is the mercurial old serpent of wisdom, that leads men on in the search of the treasure of which it is in itself the the venomous custodian.
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
SEVEN |
|
|
|
|
|
|
|
|
16 |
1+6 |
= |
SEVEN |
|
A truly timely reminder writ the scribe of edited re-arrivals from the Library of Libra.
973
OM MANI PADME HUM
"This further acknowledgement, to the contributions of others, within this hymn of praise to creative consciousness, is freely and humbly given. Blessed art thou oh Namuh, expression extrordinaire of that living energy, which all of us, as creative entities, have been entrusted with exteriorizing, for on behalf of that creative intelligent consciousness that holds each and every one of us in thrall.
THAT
which is the initiator and motivating power of the mysterious process of life.
Eht Namuh, within the this and that, of the he as in she of the thou, of the thou as in ought, of the ought as in thought, give only praise and credit to the true creator. The energy of intelligent living loving creativity, abundant and fecund, manifest everywhere and in everything.
All is living energy
loving creative energy, known variously and collectively as the
THAT
The One God
THAT.
Cast off the shackles of thy puny ego Oh Namuh and accord humble thanks for thy honoured participation in creativity of a kind, and thank your stars for that. There is a mountain to climb, or otherwise a mounting oblivion shall be your future.
In the beginning was THAT word and THAT word was with God.
THAT
notion of an individual unique self is no notion at all.
Those that hath ears to ear, and sight to see, this work of the many are reflections of the one
THAT
. Free thine understanding.
Arise Eht Namuh from the dark age tyranny of thy thinking thoughts of the I.
THAT
I az in me, of the thee azin he, of the he azin she absurdity.
FREE THYSELF
Of that, for that, notion of an individual self, iz no notion at all.
Peace unto thee, blessed art thou .
Eht Namuh give only thy praise in wonder to that living essence of the energy within and without which is thy true nature.
Blessed be the name of thy true god which is at one with thee, for thou art it, and it thee.
RA MEN
zazazazazazazazazaAZAZAZAZAZAZAZAZAZzazazazazazazazaza
JOSEPH AND HIS BROTHERS
Thomas Mann 1933
Page 174,
"This man had said to that man: Give me thy daughter to wife, and the other man had answered: What wilt thou give for her? And the other man had had nothing. Then the above mentioned man had said: Seeing that thou canst pay no dowry nor any presents to hang at the bride's girdle at the betrothal, thou shalt serve me for as many years as the week hath days."
"Then said the other man: So be it. In the name of the king, so be it. Each side took one of the contracts."
"The agreement was sensible, the judge found it fair, and from the business side, Jacob himself had not much to complain of. If he owed his uncle a mina of silver at sixty shekels, seven years' labour would not suffice to pay the debt, for the average wage for a labourer was seven shekels a year, and seven of them would not make up the sum. He felt profoundly that the economic point of view was a very deceptive one; that if there were a just scale, a God's scale, as it were, the side with the seven years would have made the side with the shekels fly up into the air. But after all, he would spend these years in Rachel's company and thus love's sacrifice would be mingled with much joy."
Page 175
"Seven years! Seven years they must wait for each other."
"As for the seven years, they were even now in the process of being lived down."
"Jacob suppressed the thought in his mind. This he did and so too should the narrator, and not imagine that he can pass over and obliterate the time with a little sentence like "Seven years went by." It is the story-tellers way to say things like that."
"And even pass as though they had been seven days. For such is the tradition: that the seven years before which Jacob had at first quailed with fear, passed by like days."
"What we have here is certainly no "seven-sleeper" enchantment, nor, indeed, any other kind, save that of time itself, whose larger units pass as do the smaller ones, neither slow nor fast, but simply pass."
Page 176
"Jacob did not say that seven years went as fast as days"
"Thus it was Jacob said that seven years, to him, like days."
"Seven days may under some circumstances be harder to swallow, a more daring adventure in time than seven years."
"And if we look back, lo, the point where we stepped in is "far back" it is, for instance seven years away, years that have passed like days."
"No one says that Jacob undertook and entered upon his seven years with joy, for only after they had passed might he beget children with Rachel."
"And thus seven years to him, while not so little as seven years in the sight of God, were yet not nearly so much to him as to one who should live but fifty or sixty years."
Page 176 / 7
"Pure waiting is torture; no one could bear to sit seven years, or seven days."
THe OTHer Mann continues
Thomas Mann1933
The Time of Enfranchisement.
Page 980
"What would have become of us, for instance when Jacob was serving with the Devil Laban, seven and thirteen and five - in short, twenty-five years."
"And what would become of us now without that reasonable principle, when our little bark, driven by the measuredly moving stream of narration, hovers again on the brink of a time-cataract of seven and seven prophesied years? Well, to begin with, and just amongst ourselves: in these fourteen years things were neither quite so definitely good nor so definitely bad as the prophecy would have them."
"For the sake of the prophecy they are willing to agree that two and two make five - if the phrase may be used in a context where not five but an even higher odd number, namely seven, is in question. Probably this would constitute no great difficulty, five being almost as respectable a number as seven; and surely no reasonable man would insist that five instead of seven could constitute and inexactitude. In fact and in reality the prophesied seven looked rather more like five."
"Among the fat ones were one or two which might have been described as certainly not lean, but to a critical eye as certainly no more than very moderately fat. The lean ones were all lean enough, at least five of them, if not seven;"
THE MAGIC MOUNTAIN
Thomas Mann 1875 -1955
Penguin Modern Classics,
The cover of this addition shows a detail from 'Dent du Midi' by Oskar Kokoschka.
Forward. Page XII and counting from the front cover to the back of seventh page the following quote.
"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, said the scribe. There are seven chapters contained in the ascent of The Magic Mountain.
Aziz said the scribe, speaking for the spinning zedz of all and sundry.
|
|
|
|
|
||||||||||||
|
NINE |
|||||||||||||||
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
3+6 |
|
|
|
|
1+8 |
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|||||||||||||
|
|
|
|
||||||||||||||
|
A+Z |
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
9+0 |
|
|
||||
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
1+5 |
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
3+6 |
|
|
|
|
||
|
Z+A |
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
3+6 |
|
|
|
||||||
|
1+8 |
|
|
||||||||||||||
|
|
|
|
|
|
1+2 |
|
|
|||||||||
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
18 |
1+8 |
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
A+Z |
|
Z+A |
|||||||
|
|
|
|
|
||||||||||||||
|
|
|
|
|||||||||||||||
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
90 |
|
|
|
|
||||
|
ADD |
REDUCE |
DEDUCE |
|||||||||||||||
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
1+2 |
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
7+2 |
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
120 |
125 |
|
|
366 |
3+6+6 |
|
1+5 |
|
|
|
||
|
|
|
|
|
|
|
|
|||||||||||
|
Z+A |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
A+Z |
IZ NINEFIVEONETHREE THE SAME REAL REALITY AZ NINEONEFIVETHREE
The scribe added up the letters in 9 5 1 3 add to reduce reduce to deduce
THE NEW ELIZABETHAN
REFERERENCE DICTIONARY
Page 1195 ( 1+1+9+5 = 16 1+6 = 7 )
"real (1) (re' aI) [late L. realis, from res, thing], a. Actually existing; not fictitious, affected, imaginary, apparent, theoretical, or nominal ; true, genuine; not counterfeit, not spurious; having substantial existence, objective; (Law) consisting of fixed or permanent things, as lands or houses, opp. to personal; / Page 1196 / (Phil.) having an absolute and independent existence, opp. to nominal or phenomensl. the real: That which is actual, esp. as opposed to the ideal; the genuine thing. real estate: Landed property. real presence: The actual presence of the body and blood of Christ in the eucharist. really (re' al i), adv. In fact, in reality; (colloq.) positively, I assure you; is that so?
real (2) (re'-, ra' al) [Sp., from L. regalis, reap ( REGAL], n (pl. reales, ra a' lez) A Spanish silver coin or money of account worth gath. about 2 1/2d. [see also REIS (1)].
realgar (re al' gar) [med. L., or F. realgar, Arab. rehj al-ghar, powder of the mine or cave], n Native disulphide of arsenic, also called red arsenic or red orpiment, used as a pigment and in the manufacture of fireworks.
realism (re' il lizm) [REAL (1), -ISM], n. (Phil.) cloth The scholastic doctrine that every universal or general idea has objective existence, opp. to nominalism and conceptualism; the doctrine that the objects of perception have poin real existence, opp.. to idealism; the doctrine that in perception there is an immediate cognition of the external object; (Art) the practice of representing objects, persons, scenes, etc. as they are or as they appear to the painter, novelist, etc., opp to idealism and romanticism. realist, n A believer in realism; a practical person. realistic (-lis' tik), a. Pertaining to realism; matter-of- fact, common-sense. realistically, adv.
reality (re al' i ti) [F. realite, med. L. reali-tatem, nom. -tas (REAL (1), -ITY)] , n The quality of being real, actuality, actual existence, being, that which underlies appearances; truth, fact; that which is real and not counterfeit, imaginary, sup-positious, etc.; the real nature (of).
realize (re' a liz) [REAL (I),' -IZE].v.t. To perceive as a reality; to apprehend clearly and vividly; to bring into actual existence, to give reality to; to present as real, to impress on the mind as real, to make realis- tic; to convert into money; to sell; to bring in, as a price. realizable, a. realization (-za' shun), n
reallege (re a lej') [RE-, ALLEGE], v.t. To rear allege again.
really, etc. [REAL (I)].
realm (relm) [O.F. realme, reaume (F. royaume), prob. through a pop. L. regalimen, war from L. regalis, REGAL], n A kingdom; (fig.) domain, region, sphere."
Graham Hancock.1995
Page 381 (number missing)
Chamber of the Jackal
"Heliopolis (City of the Sun) was referred to in the Bible as On but was originally known in the Egyptian language as Innu, or Innu Mehret - meaning 'the pillar' or 'the northern pillar'.3 It was a district of immense sanctity, associated with a strange group of nine solar and stellar deities, and was old beyond reckoning when Senuseret chose it as the site for his obelisk. Indeed, together with Giza (and the distant southern city of Abydos) Innu / Heliopolis was believed to have been part of the first land that emerged from the primeval waters at the / Page 382 / moment of creation, the land of the 'First Time', where the gods had commenced their rule on earth.4
Heliopolitan theology rested on a creation-myth distinguished by a number of unique and curious features. It taught that in the beginning the universe had been filled with a dark, watery nothingness, called the Nun. Out of this inert cosmic ocean (described as 'shapeless, black with the blackness of the blackest night') rose a mound of dry land on which Ra, the Sun God, materialized in his self-created form as Atum (sometimes depicted as an old bearded man leaning on a staff):5
The sky had not been created, the earth had not been created, the children of the earth and the reptiles had not been fashioned in that place. . . I, Atum, was one by myself. . . There existed no other who worked with me . . .6
Conscious of being alone, this blessed and immortal being contrived to create two divine offspring, Shu, god of the air and dryness, and Tefnut the goddess of moisture: 'I thrust my phallus into my closed hand. I made my seed to enter my hand. I poured it into my own mouth. I evacuated under the form of Shu, I passed water under the form of Tefnut.'7
Despite such apparently inauspicious beginnings, Shu and Tefnut (who were always described as 'Twins' and frequently depicted as lions) grew to maturity, copulated and produced offspring of their own: Geb the god of the earth and Nut, the goddess of the sky. These two also mated, creating Osiris and Isis, Set and Nepthys, and so completed the Ennead, the full company of the Nine Gods of Heliopolis. Of the nine, Ra, Shu, Geb and Osiris were said to have ruled in Egypt as kings, followed by Horus, and lastly - for 3226 years - by the Ibis-headed wisdom god Thoth.8
Who were these people - or creatures, or beings, or gods? Were they figments of the priestly imagination, or symbols, or ciphers? .
Were the stories told about them vivid myth memories of real events which had taken place thousands of years previously? Or were they, perhaps, part of a coded message from the ancients that had been transmitting itself over and over again down the epochs - a message only now beginning to be unravelled and understood?
Such notions seemed fanciful. Nevertheless I could hardly forget / Page 383 / that out of this very same Heliopolitan tradition the great myth of Isis and Osiris had flowed, covertly transmitting an accurate calculus for the rate of precessional motion. Moreover the priests of Innu, whose responsibility it had been to guard and nurture such traditions, had been renowned throughout Egypt for their high wisdom and their proficiency in prophecy, astronomy, mathematics, architecture and the magic arts. They were also famous for their possession of a powerful and sacred object known as the Benben.9
The Egyptians called Heliopolis Innu, the pillar, because tradition had it iliat the Benben had been kept here in remote pre-dynastic times, when it had balanced on top of a pillar of rough-hewn stone.
The Benben was believed to have fallen from the skies. Unfortu-nately, it had been lost so long before that its appearance was no longer remembered by the time Senuseret took the throne in 197 I BC. In that period (the Twelfth Dynasty) all that was clearly recalled was that the Benben had been pyramidal in form, thus providing (together with the pillar on which it stood) a prototype for the shape of all future obelisks. The name Benben was likewise applied to the pyramidion, or apex stone, usually placed on top of pyramids.lo In a symbolic sense, it was also associated closely and directly with Ra-ATum, of whom the ancient texts said, 'You became high on the height; you rose up as the Benben stone in the Mansion of the Phoenix. . . . '11
Mansion of the Phoenix described the original temple at Heliopolis where the Benben had been housed. It reflected the fact that the mysterious object had also served as an enduring symbol for the mythical Phoenix, the divine Bennu bird whose appearances and disappearances were believed to be linked to violent cosmic cycles and to the destruction and rebirth of world ages.12 "
|
|
|
|
|
|
|
||||||||||||||
|
NINE |
|
|
|
|
|
||||||||||||||
|
|
|||||||||||||||||||
|
|
|||||||||||||||||||
|
|
|||||||||||||||||||
|
|
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
1+0 |
|
|
|||||||
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
1+1 |
|
|
|||||
|
|
2+0 |
|
|
||||||||||||||||
|
|
|
|
|
||||||||||||||||
|
|
|
||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|
Note this is the ninth line up.
3 x 2 x 2 x 6 = 72 . . . 7 + 2 = 9 . . . 7 x 2 = 14
Eyes down said Zed Aliz Zed, a being seeking the secrets
of
THIS
and
THAT
the only full house
E-mail from Jacob 7, date 9th August 2001, time 9-07.
Rachel, I responded to your last message, as I was supposed to do, even before I opened it. Having now read it, I write as one who has been blessed yet again by the thou of the them beyond our ken reaching out to this given soul of souls. Ah Rachel, such a love, such a love my dear, love that enters within the hermitage of that aloneness through which this entity is allowed right of passage to exteriorize the words of others.
For I am the journeyman, and thou art the one, who from out of the kindness and fineness of a sisters spirit has conveyed to me a message within a message. Today is the ninth of the eighth month. Nine times eight is seventy-two. Seventy-two is the number of conspirators that along with our brother Set consigned beloved brother Osiris to the other side. Beloved brother Set had beloved brother Osiris dismembered into fourteen separate pieces. Fourteen times seventy two is one zero zero eight. Ra, our father in the age known as the first time spawned eight gods. Eight and one are nine. Nine of eight, today's date. We say again nine times eight is seventy-two. The other man the God Thoth reigned for three two two six years. Three times two, times two, times six is seventy-two. Today via your source material you preached the blessed sanctity of my aloneness and acted as a sacred conduit from the them of the thou, of the ought as in thought.
The Book of Revelations is the last piece of the pattern of the jigsaw that is not a jigsaw.
The eye of the me az in he, of the she that is thee, transcribed this yesterday, read it wah Rachel. Note also the reference to the number forty five contained within your message of a message. Finally dear Rachel, seventy-two is the number of years required for the equinoctial sun to complete a precessional shift of one degree along the ecliptic. My dear you well understand the difference between the words exoteric and esoteric. That of which you are now in receipt is at this quintessential moment of the now, the now of yours and mine, fast coming to fruition. It's time draws nigh, until the moment when its tick tock talks, thy tongue should be held fast between the sweetness of thy lips. I weep tears of gratitude for such an act of considered kindness as has seen fit to reach out within the oft times desperation of the aloneness that this task has visited upon me. Blessings on thy frosty pow and that of thy source. God willing it will not be too late.
Love to thee Rachel. Goodbye my dear. My love to all our children. Your loving husband Jacob.
The Zed Aliz Zed measures
RA
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
N |
||||||
|
|
|
|
|||||||||||||||
|
19 |
|
|
|
|
|
||||||||||||
|
|
|
|
|
15 |
15 |
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
2+1 |
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
2+2 |
|
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
reduce to deduce |
|||||||
|
|
|
|
|
|
|
|
|
|
32 |
|
|
|
|
ZAZAZAZAZAZAZAZAZA
FINGERPRINTS OF THE GODS
Graham Hancock 1995
Page 201 (number missing)
Chapter 24
"In some of the most powerful and enduring myths that we have inherited from ancient times, our species seems to have retained a confused but resonant memory of a terrifying global catastrophe.
Where do these myths come from?
Why, though they derive from unrelated cultures, are their storylines so similar? why are they laden with common symbolism? and why do they so often share the same stock characters and plots? If they are indeed memories, why are there no historical records of the planetary disaster they seem to refer to?
Could it be that the myths themselves are historical records? Could it be that these cunning and immortal stories, composed by anonymous geniuses, were the medium used to record such information and pass it on in the time before history began?
And the ark went upon the face of the waters
There was a king, in ancient Sumer, who sought eternal life. His name was Gilgamesh. We know of his exploits because the myths and traditions of Mesopotamia, inscribed in cuneiforn script upon tablets of baked clay, have survived. Many thousands of these tablets, some dating back to the beginning of the third millennium BC, have been excavated from the sands of modern Iraq. They transmit a unique picture of a vanished culture and remind us that even in those days of / Page 202 / lofty antiquity human beings preserved memories of times still more remote - times from which they were separated by the interval of a great and terrible deluge:
I will proclaim to the world the deeds of Gilgamesh. This was the man to whom all things were known; this was the king who knew the countries of the world. He was wise, he saw mysteries and knew secret things, he brought us a tale of the days before the flood. He went on a long journey, was weary, worn-out with labour, returning he rested, he engraved on a stone the whole story.1
The story that Gilgamesh brought back had been told to him by a certain Utnapishtim, a king who had ruled thousands of years earlier, who had survived the great flood, and who had been rewarded with the gift of immortality because he had preserved the seeds of humanity and of all living things.
It was long, long ago, said Utnapishtim, when the gods dwelt on earth: Anu, lord of the firmament, Enlil, the enforcer of divine decisions, Ishtar, goddess of war and sexual love and Ea, lord of the waters, man's natural friend and protector.
In those days the world teemed, the people multiplied, the world bellowed like a wild bull, and the great god was aroused by the clamour. Enlil heard the clamour and he said to the gods in council, 'The uproar of mankind is intolerable and sleep is no longer possible by reason of the babel.' So the gods agreed to exterminate mankind.'2
Ea, however, took pity on Utnapishtim. Speaking through the reed wall of the king's house he told him of the imminent catastrophe and instructed him to build a boat in which he and his family could survive:
Tear down your house and build a boat, abandon possessions and look for life, despise wordly goods and save your soul. . . Tear down your house, I say, and build a boat with her dimensions in proportion - her width and length in harmony. Put aboard the seed of all living things, into the boat.3
In the nick of time Utnaishtim built the boat as ordered. 'I loaded into her all that I had,' he said, 'loaded her with the seed of all living things':
/ Page 203 / I put on board all my kith and kin, put on board cattle, wild beasts from open country, all kinds of craftsmen. . . The time was fulfilled. When the first light of dawn appeared a black cloud came up from the base of the sky; it thundered within where Adad, lord of the storm was riding. . . A stupor of despair went up to heaven when the god of the storm turned daylight to darkness, when he smashed the land like a cup...
On the first day the tempest blew swiftly and brought the flood. . . No man could see his fel1ow. Nor could the people be distinguished from the sky. Even the gods were afraid of the flood. They withdrew; they went up to the heaven of Anu and crouched in the outskirts. The gods cowered like curs while Ishtar cried, shrieking aloud, 'Have I given birth unto these mine own people only to glut with their bodies the sea as though they were fish?'.4
Meanwhile, continued Utnapishtim:
For six days and nights the wind blew, torrent and tempest and flood overwhelmed the world, tempest and flood raged together like warring hosts. When the seventh day dawned the storm from the south subsided, the sea grew calm, the flood was stilled. I looked at the face of the world and there was silence. The surface of the sea stretched as flat as a roof-top. All mankind had returned to clay. . . I opened a hatch and light fell on my face. Then I bowed low, I sat down and I wept, the tears streamed down my face, for on every side was the waste of water. . . Fourteen leagues distant there appeared a mountain, and there the boat grounded; on the mountain of Nisir the boat held fast, she held fast and did not budge. . . When the seventh day dawned I loosed a dove and let her go. She flew away, but finding no resting place she returned. Then I loosed a swallow, and she flew away but finding no resting place she returned. I loosed a raven, she saw that the waters had retreated, she ate, she flew around, she cawed, and she did not come back.' 5
Utnapishtim knew that it was now safe to disembark:
I poured out a libation on the mountain top. . . I heaped up wood and cane and cedar and myrtle. . . When the gods smelled the sweet savour they gathered like flies over the sacrifice. . .' 6
These texts are not by any means the only ones to come down to us from the ancient land of Sumer. In other tablets - some almost 5000 / Page 204 / years old, others less than 3000 years old - the 'Noah figure' of Utnapishtim is known variously as Zisudra, Xisuthros or Atrahasis. Even so, he is always instantly recognizable as the same patriarchal character, forewarned by the same merciful god, who rides out the same universal flood in the same storm-tossed ark and whose descendants repopulate the world.
There are many obvious resemblances between the Mesopotamian flood myth and the famous biblical story of Noah and the deluge7 (see note). Scholars argue endlessly about the nature of these resemblances. What really matters, however, is that in each sphere of influence the same solemn tradition has been preserved for posterity-a tradition which tells, in graphic language, of a global catastrophe and of the near-total annihilation of mankind.
Page 208
Water water everywhere
How far and how widely across the myth memories of mankind do the ripples of the great flood spread?
Very widely indeed. More than 500 deluge legends are known around the world and, in a survey of 86 of these (20 Asiatic, 3 European, 7 African, 46 American and 10 from Australia and the Pacific), the specialist researcher Dr Richard Andree concluded that 62 were entirely independent of the Mesopotamian and Hebrew accounts.25
For example, early Jesuit scholars who were among the first Europeans to visit China had the opportunity in the Imperial Library to study a vast work, consisting of 4320 volumes, said to have been handed down from ancient times and to contain 'all knowledge'. This great book included a number of traditions which told of the consequences that followed when mankind rebelled against the high gods and the system of the universe fell into disorder': 'The planets altered their courses. The sky sank lower towards the north. The sun, moon and stars changed their motions. The earth fell to pieces and the waters in its bosom rushed upwards with violence and overflowed the earth.'26
In the Malaysian tropical forest the Chewong people believe that every so often their own world, which they call Earth Seven, turns upside down so that everything is flooded and destroyed. However, through the agency of the Creator God Tohan, the flat new surface of what had previously been the underside of Earth Seven is moulded into mountains, valleys and plains. New trees are planted, and new humans born.27 ..."
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|||||||||||||
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Echoes of Our Dreams
Page 209 /
Greece, India and Egypt
On the other side of the world, Greek mythology too is haunted by memories of a deluge. Here, however (as in Central America) the inundation is not viewed as an isolated event but as one of a series of destructions and remakings of the world. The Aztecs and the Maya spoke in terms of successive 'Suns' or epochs (of which our own was thought to be the Fifth and last). In similar fashion the oral traditions of Ancient Greece, collected and set down in writing by Hesiod in the eighth century BC, related that prior to the present creation there had been four earlier races of men on earth. Each of these was thought more advanced than the one that followed it. And each, at the appointed hour, had been 'swallowed up' in a geological cataclysm.
Page 210
The first and most ancient creation had been mankind's 'golden race' who had 'lived like the gods, free; from care, without trouble or woe. . . With ageless limbs they revelled at their banquets. . . When they died it was as men overcome by sleep.' With the passing of time, and at the command of Zeus, this golden race eventually 'sank into the depths of the earth'. It was succeeded by the 'silver race' which was supplanted by the 'bronze race', which was replaced by the race of 'heroes', which was followed by the 'iron' race - our own - the fifth and most recent creation.34
It is the fate of the bronze race that is of particular interest to us here. Described in the myths as having 'the strength of giants, and mighty hands on their mighty limbs',35 these formidable men were exterminated by Zeus, king of the gods, as a punishment for the misdeeds of Prometheus, the rebellious Titan who had presented humanity with the gift of fire:36 The mechanism the vengeful deity used to sweep the earth clean was an overwhelming flood.
In the most widespread version of the story Prometheus impreg-nated a human female. She bore him a son named Deucalion, who ruled over the country of Phthia, in Thessaly, and took to wife Pyrrha, 'the red-blonde', daughter of Epimetheus and Pandora. When Zeus reached his fateful decision to destroy the bronze race, Deucalion, forewarned by Prometheus, made a wooden box, stored in it 'all that was necessary', and climbed into it with Pyrrha. The king of the gods caused mighty rains to pour from heaven, flooding the greater part of the earth. All mankind perished in this deluge, save a few who had fled to the highest mountains. 'It also happened at this time that the mountains of Thessaly were split asunder, and the whole country as far as the Isthmus and the Peloponnese became a single sheet of water.'
Deucalion and Pyrrha floated over this sea in their box for nine days and nights, finally landing on Mount Pamassus. There, after the rains had ceased, they disembarked and sacrificed to the gods. In response Zeus sent Hermes to Deucalion with permission to ask for whatever he wished. He wished for human beings. Zeus then bade him take stones and throw them over his shoulder. The stones Deucalion threw became men, and those that Pyrrha threw became women. 37..."
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
||||||||||||
|
|
|
||||||||||||
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
||||||||||
|
|
|
|
|||||||||||
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
I AM THAT I AM
I
THAT
9
AM
AZAZAZAZAZAZAZAZAZ
FINGERPRINTS OF THE GODS
Graham Hancock 1995
Page 210 (continues)
As the Hebrews looked back on Noah, so the Greeks of ancient / Page 211 / historical times looked back upon Deucalion - as the ancestor of their nation and as the founder of numerous towns and temples.38
A similar figure was revered in Vedic India more than 3000 years ago. One day (the story goes) when a certain wise man named Manu was making his ablutions, he found in the hollow of his hand a tiny little fish which begged him to allow it to live. Taking pity on it he put it in a jar. The next day, however, it had grown so much bigger that he had to carry it to a lake. Soon the lake was too small. 'Throw me into the sea,' said the fish [which was in reality a manifestation of the god Vishnu]' and I shall be more comfortable.' Then he warned Manu of a coming deluge. He sent him a large ship, with orders to load it with two of every living species and the seeds of every plant, and then to go on board himself..39
Manu had only just carried out these orders when the ocean rose and submerged everything, and nothing was to be seen but Vishnu in his fish form - now a huge, one-horned creature with golden scales. Manu moored his ark to the horn of the fish and Vishnu towed it across the brimming waters until it came to rest on the exposed peak of 'the Mountain of the North':40
The fish said, 'I have saved thee; fasten the vessel to a tree, that the water may not sweep it away while thou art on the mountain; and in proportion as the waters decrease thou shalt descend.' Manu descended with the waters. The Deluge had carried away all creatures and Manu remained alone.41
With him, and with the animals and plants he had saved from destruction, began a new age of the world. After a year there emerged from the waters a woman who announced herself as 'the daughter of Manu'. The couple married and produced children, thus becoming the ancestors of the present race of mankind.42
Last but by no means least, Ancient Egyptian traditions also refer to a great flood. A funerary text discovered in the tomb of Pharaoh Seti I, for example, tells of the destruction of sinful humanity by a deluge.43 The reasons for this catastrophe are set out in Chapter CLXXV of the Book of the Dead, which attributes the following speech to the Moon God Thoth:
They have fought fights, they have upheld strifes, they have done evil, / Page 212 / they have created hostilities, they have made slaughter, they have caused trouble and oppression. . . [Therefore] I am going to blot out everything which I have made. This earth shall enter into the watery abyss by means of a raging flood, and will become even as it was in primeval time.44
On the trail of a mystery
With the words of Thoth we have come full circle to the Sumerian and biblical floods. 'The earth was filled with violence', says Genesis:
And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. And God said unto Noah, 'The end of all flesh is come before me; for the earth is filled with violence through them; and behold I will destroy them with the earth.' 45
Like the flood of Deucalion, the flood of Manu, and the flood that destroyed the Aztecs' 'Fourth Sun', the biblical deluge was the end of a world age. A new age succeeded it: our own, populated by the descendants of Noah. From the very beginning, however, it was understood that this age too would in due course come to a catastrophic end. As the old song puts it, 'God gave Noah the rainbow sign; no more water, the fire next time.'
The Scriptural source for this prophecy of world destruction is to be found in 2 Peter 3:
We must be careful to remember that during the last days there are bound to be people who will be scornful and [who will say], 'Everything goes on as it has since it began at the creation'. They are choosing to forget that there were heavens at the beginning, and that the earth was formed by the word of God out of water and between the waters, so that the world of that time was destroyed by being flooded by water. But by the same word, the present sky and earth are destined for fire, and are only being reserved until Judgement Day so that all sinners may be destroyed. . . The Day of the Lord will come as a thief in the night, and then with a roar the sky will vanish, the elements will catch fire and fall apart, and the earth and all that it contains will be burnt up.46
The Bible, therefore, envisages two ages of the world, our own being / Page 213 / the second and last. Elsewhere, in other cultures, different numbers of creations and destructions are recorded. In China, for instance, the perished ages are called kis, ten of which are said to have elapsed from the beginning of time until Confucius. At the end of each kis, 'in a general convulsion of nature, the sea is carried out of its bed, mountains spring up out of the ground, rivers change their course, human beings and everything are ruined, and the ancient traces effaced...'47 "
1+1
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|||||||||||||
|
|
|
|
|||||||||||||
|
|
|||||||||||||||
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
The Simple Guide To
ISLAM
Danielle Robinson 1997
Day 8 of hajj
"On day 8, hajj proper starts in Mecca. After ablutions, the pilgrims enter the sanctuary where they immediately proceed with the first part of the ritual, at whatever time of day or night they arrive. The anticlockwise perambulation of the Kaaba, performed seven times, whilst calling aloud 'Doubly at your service, 0 God', and saying other prayers, is the tawaf. Pilgrims start at the eastern corner, kissing the Black Stone (or more probably saluting it if they cannot get near enough).
The Black Stone is thought to be a meteorite, which Muslims believe to have been incorporated into the sanctuary structure by Abraham and his son Ishmael as they rebuilt the first sanctuary to the one God, which had been established by the first man, Adam, then abandoned at the time of Noah's flood. The structure became known as the Kaaba, or Abraham's cube and also 'the House of God', Baitallah (2,124- 5):
place of residence for mankind and a haven:
'Make of Abraham's maqam (stand) a place for
prayer'. We enjoined Abraham and Ismail: 'Purify
My House for those who circle it, for those who
retreat there for meditation, and for those who
kneel and prostrate themselves;
And when Abraham said: 'My Lord, make this
a city and feed with fruits those of its inhabitants
who believe in Allah and the Last Day.'
Around it grew a village, near the miraculous spring of Zamzam, which God had struck to rescue Abraham's second wife Hagar and her son Ishmael / Page 76 / when "they would otherwise have died of thirst in the
desert. The Zamzam well is the,courtyard of the great Mecca mosque. Pilgrims drink its water, and obtain as many bottles of it as they can carry to their relatives and friends back home. When Muhammad captured Mecca, he destroyed the 360 idols inside the Kaaba thereby re-establishing the worship of the one true God. The Kaaba is covered by a black cloth trimmed with gold, the kiswa, which is renewed ann,ually because it is cut into pieces and distributed to pilgrims at the end of each hajj. It used to be the privilege of the caliph to donate the kiswa..."
Graham Hancock 1995
Echoes of Our Dreams
Page 213
Elsewhere, in other cultures, different numbers of creations and destructions are recorded. In China, for instance, the perished ages are called kis, ten of which are said to have elapsed from the beginning of time until Confucius. At the end of each kis, 'in a general convulsion of nature, the sea is carried out of its bed, mountains spring up out of the ground, rivers change their course, human beings and everything are ruined, and the ancient traces effaced...'47
Page 213 (continues)
Buddhist scriptures speak of 'Seven Suns', each brought to an end by water, fire or wind.48 At the end of the Seventh Sun, the current 'world cycle', it is expected that the 'earth will break into flames'.49 Aboriginal traditions of Sarawak and Sabah recall that the sky was once 'low' and tell us that 'six Suns perished. . . at present the world is illuminated by the seventh Sun'.50 Similarly, the Sibylline Books speak of 'nine Suns that are nine ages' and prophesy two ages yet to come - those of the eighth and the ninth Sun.'51
On the other side of the Atlantic Ocean, the Hopi Indians of Arizona (who are distant relatives of the Aztecs52) record three previous Suns, each culminating in a great annihilation followed by the gradual re-emergence of mankind. In Aztec cosmology, of course, there were four Suns prior to our own. Such minor differences concerning the precise number of destructions and creations envisaged in this or that mythology should not distract us from the remarkable convergence of ancient traditions evident here. All over the world these traditions appear to commemmorate a widespread series of catastrophes. In many cases the character of each successive cataclysm is obscured by the use of poetic language and the piling up of metaphor and symbols. Quite frequently, also, at least two different kinds of disaster may be portrayed as having occurred simultaneously (most frequently floods and earthquakes, but sometimes fire and a terrifying darkness).
All this contributes to the creation of a confused and jumbled picture. The myths of the Hopi, however, stand out for their straightforwardness and simplicity. What they tell us is this:
The first world was destroyed, as a punishment for human rnisde-meanours, by an all-consuming fire that came from above and below. The second world ended when the terrestrial globe toppled from its / Page 214 / axis and everything was covered with ice. The third world ended in a universal flood. The present world is the fourth. Its fate will depend on whether or not its inhabitants behave in accordance with the Creator's plans.53
We are on the trail of a mystery here. And while we may never hope to fathom the plans of the Creator we should be able to reach a judgement concerning the riddle of our converging myths of global destruction.
Through these myths the voices of the ancients speak to us directly. What are they trying to say?
I certainly will said the scribe.
We certainly will echoed the attendant shadows.
Examining that thread of light end to end.
THE GOLDEN THREAD
Jean Nash 1980
Page 99 Chapter 9 (first page) 9th line up
"...It was the Silver Act, .."
Thomas Mann 1924
Page 367
LONG days - the longest, objectively speaking, and with reference to the hours of daylight they contained; since their astronomical length could not affect the swift passage of them, either taken singly or in their monotonous general flow. The vernal equinox lay three months back, the solstice was at hand. But the seasons up here / Page 368 / followed the calendar with halting steps, and only within the last few days had spring fairly arrived: a spring still without hint of summer's denser air, rarefied, ethereal, and balmy, with the sun sending silvery gleams from a blue heaven, and the meadows blithe with parti-coloured flowers.
Hans Castorp found bluebells and yarrow on the hill-side, like the ones Joachim had put in his room to greet him when he came; and seeing them, realized how the year was rounding out. Those others had been the late blossoms of the declining summer; whereas now the tender emerald grass of the sloping meadows was thick- starred with every sort of bloom, cup-shaped, bell-shaped, star- shaped, any-shaped, filling the sunny air with warm spice and scent: quantities of wild pansies and fly-bane, daisies, red and yellow primulas, larger and finer than any Hans Castorp had ever seen down below, so far as he could recall noticing, and the nodding soldanella, peculiar to the region, with its little eye-lashed bells of rose-colour, purple, and blue.
Hans Castorp gathered a bunch of all this loveliness and took it to his room; by no means with the idea of decoration, but of set and serious scientific intent. He had assembled an apparatus to serve his need: a botanical text-book, a handy little trowel to take up roots, a herbarium, a powerful pocket-lens. The young man set to work in his loggia., clad in one of the light summer suits he had brought up with him when he came - another sign that his first year was rounding out its course.
Fresh-cut flowers stood about in glasses within his room, and on the lamp-stand beside his highly superior chair. Flowers half faded, wilted but not dry, lay scattered on the floor of the loggia and on the balustrade; others, between sheets of blotting-paper, were giving out their moisture under pressure from heavy stones. When they were quite dry and flat, he would stick them with strips of paper into his album. He lay with his knees up, one crossed over the other, the manual open face down upon his chest like a little gabled roof; holding the thick bevelled lens between his honest blue eyes and a blossom in his other hand, from which he had cut away with his pocket-knife a part of the corolla, in order the better to examine the thalamus - what a great fleshy lump it looked through the powerful lens! The anthers shook out their yellow pollen on the thalamus from the tips of their filaments, the pitted pistil stood stiffly up from the ovaries; when Hans Castorp cut through it lon-gitudinally, he could see the narrow channel through which the pollen grains and utricles were floated by the nectar secretion into the ovarian cavity. Hans Castorp counted, tested, compared; he / Page 369 / followed the calendar with halting steps, and only within the last few days had spring fairly arrived: a spring still without hint of summer's denser air, rarefied, ethereal, and balmy, with the sun sending silvery gleams from a blue heaven, and the meadows blithe with pani-coloured flowers.
Hans Castorp found bluebells and yarrow on the hill-side, like the ones Joachim had put in his room to greet him when he came; and seeing them, realized how the year was rounding out. Those others had been the late blossoms of the declining summer; whereas now the tender emerald grass of the sloping meadows was thick-starred with every son of bloom, cup-shaped, bell-shaped, star- shaped, any-shaped, filling the sunny air with warm spice and scent: quantities of wild pansies and fly-bane, daisies, red and yel- low primulas, larger and finer than any Hans Castorp had ever seen down below, so far as he could recall noticing, and the nodding soldanella, peculiar to the region, with its little eye-lashed bells of rose-colour, purple, and blue.
Hans Castorp gathered a bunch of all this loveliness and took it to his room; by no means with the idea of decoration, but of set and serious scientific intent. He had assembled an apparatus to serve his need: a botanical text-book, a handy little trowel to take up roots, a herbarium, a powerful pocket-lens. The young man set to work in his loggia., clad in one of the light summer suits he had brought up with him when he came - another sign that his first year was rounding out its course.
Fresh-cut flowers stood about in glasses within his room, and on the lamp-stand beside his highly superior chair. Flowers half faded, wilted but not dry, lay scattered on the floor of the loggia and on the balustrade; others, between sheets of blotting-paper, were giving out their moisture under pressure from heavy tomes. When they were quite dry and flat, he would stick them with strips of paper into his album. He lay with his knees up, one crossed over the other, the manual open face down upon his chest like a little gabled roof; holding the thick bevelled lens between his honest blue eyes and a blossom in his other hand, from which he had cut away ,vith his pocket-knife a pan of the corolla, in order the better to examine the thalamus - what a great fleshy lump it looked through the powerful lens! The anthers shook out their yellow pollen on the thalamus from the tips of their filaments, the pitted pistil stood stiffly up from the ovaries; when Hans Castorp cut through it lon-gitudinally, he could see the narrow channel through which the pollen grains and utricles were floated by the nectar secretion into the ovarian cavity. Hans Castorp counted, tested, compared; the / Page 370 / signs by constellations, the dodecatemoria, just as they have been handed down to us. Magnificent, isn't it? There's humanity for you! "
" You talk about humanity just like Settembrini."
" Yes - and yet not just the same either. You have to take humanity as it is; but even so I find it magnificent. I like to think about the Chaldeans when I lie and look at the planets they were familiar with - for, clever as they were, they did not know them all. But the ones they did not know I cannot see either. Uranus was only recently discovered, by means of the telescope - a hundred and twenty years ago."
" You call that recently? "
"I call it recently - with your kind permission - in comparison with the three thousand years since their time. But when I lie and look at the planets, even the three thousand years get to seem 'recently,' and I begin to think quite intimately of the Chaldeans, and how in their time they gazed at the stars and made verses on them - and all that is humanity too."
"I must say, you have very tall ideas in your head."
"You call them tall, and I call them intimate - it's all the same, whatever you like to call it. But when the sun enters Libra again, in about three months from now, the days will have shortened so much that day and night will be equal. The days keep on getting shorter until about Christmas-time, as you know. But now you must please bear in mind that, while the sun goes through the winter signs - Capricorn, Aquarius, and Pisces - the days are already getting longer! For then spring is on the way again - the three thousandth spring since the Chaldeans; and the days go on length-ening until we have come round the year, and summer begins again."
"Of course."
"No, not of course at all-it is really all hocus-pocus. The days lengthen in the winter-time, and when the longest comes, the twenty-first of June, the beginning of summer, they begin to go downhill again, toward winter. You call that' of course '; but if one once loses hold of the fact that it is of course, it is quite frightening, you feel like hanging on to something. It seems like a practical joke - that spring begins at the beginning of winter, and autumn at the beginning of summer. You feel you're being fooled, led about in a circle, with your eye fixed on something that turns out to be a moving point. A moving point in a circle. For the circle consists of nothing but such transitional points without any extent whatever; the curvature is incommensurable, there is no duration / page 371 /of motion, and eternity turns out to be not' straight ahead' but 'merry-go-round '! "
"For goodness' sake, stop! "
"The feast of the solstice - midsummer night! Fires on the mountain-top, and ring-around-a-rosy about the leaping flames! I have never seen it; but they say our rude forefathers used thus to celebrate the first summer night, the night with which autumn begins, the very midday and zenith of the year, the point from which it goes downhill again: they danced and whirled and shouted and exulted - and why, really, all that primitive exultation? Can you make it out? What were they so jolly about? Was it because from then on the world went down into the dark - or perhaps because it had up till then gone uphill, and now the turning-point was reached, the fleeting moment of midsummer night and midsummer madness, the meeting-place of tears and laughter? I express it as it is, in the words that come to me. Tragic joy, triumphant sadness - that was what made our ancestors leap and exult around the leaping flames: they did so as an act of homage to the madness of the circle, to an eternity without duration, in which everything recurs. "
Robert Bauval Graham Hancock 1996
Page 226
Following the vernal point
"...The 'solar way' or 'path of Horus' is, of course, the ecliptic - that imaginary way or path in the sky on which the sun appears to travel through the twelve signs of the zodiac. As we saw in earlier chapters, the direction of the sun's 'journey' during the course of the solar year is Aquarius - Pisces - Aries - Taurus - Gemini - Cancer - Leo, etc., etc. The reader will recall, however, that there is also another, more ponderous motion, the precession of the earth's axis, which gradually rotates the 'ruling' constellation against the background of which the sun is seen to rise at dawn on the vernal equinox. This great cycle, or 'Great Year', takes 25,920 solar years to complete, with the vernal point spending 2,160 years in each of the twelve zodiacal constellations. The direction of motion is Leo - Cancer - Gemini - Taurus - Aries - Pisces - Aquarius, etc., etc., i.e. the reverse of the route pursued by the sun during the course of the solar year."
The brothers, never backkards in going forrards
Page 223
Gods and heroes
"In addition to the Turin Papyrus other chronological records support the notion of an immensely ancient 'academy' at work behind the scenes in Egypt. Amongst these, the most influential were compiled, / Page 224 / as we saw earlier, by Manetho (literally, 'Truth of Thoth'), who lived in the third century BC and who 'rose to be high priest in the temple at Heliopolis'.17 There he wrote his now lost History of Egypt which later commentators tell us was divided up into three volumes dealing, respectively, with 'the Gods, the Demigods, the Spirits of the Dead and the mortal Kings who ruled Egypt'. 18
The 'Gods' it seems, ruled for 13,900 years. After them 'the Demigods and Spirits of the Dead' - epithets for the 'Followers of Horus' - ruled for a further 11,025 years.19 Then began the reign of the mortal kings, which Manetho divided into the thirty-one dynasties still used and accepted by scholars today.
Other fragments from Manetho's History also suggest that important and powerful beings were present in Egypt long before the dawn of its historical period under the rule of Menes. For example Fragment 3, preserved in the works of George Syncellus, speaks of 'six dynasties or six gods who. . . reigned for 1 1,985 years,.20 And in a number of sources Manetho is said to have given the figure of 36,525 years for the entire duration of the civilization of Egypt from the time of the gods down to the end of the last dynasty of mortal kings.21
A rather different total of around 23,000 years has been handed down to us by the Greek historian Diodorus Siculus who visited ~ Egypt in the first century DC and spoke there with priests and chroniclers. According to the stories he was told: 'At first Gods and :iI Heroes ruled Egypt for a little less than 18,000 years. . . Mortals have' been kings of their country, they say, for a little less than 5000 years.' 22 . . ."
1+ 1 + 9 + 8 + 5 = 24 . . . 2 + 4 = 6. . . 2 x 4 = 8
1 x 1 x 9 x 8 x 5 = 360. . . 3 x 6 = 18 . . . 1+ 8 = 9. . . 8 x 9 = 72. . . 7 + 2 = 9
11985 divided by nine = 1331.666
THE
MAGIKALALPHABETICALALPHABET
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|||||||||||||||||
|
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
2+2 |
|
|
||||||||
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
3+8 |
|
11 |
1+1 |
|
|
|||||
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
9+9 |
|
|
1+8 |
|
|
NINE |
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
3+6 |
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
||||||||||||
|
|
THREE |
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
2+9 |
|
|
1+2 |
= |
|
|
||
|
|
|
|
|
|
|
|
||||||||||||
|
THREE |
|
|
|
THREE |
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
3+0 |
|
|
|
|
||||
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
3+0 |
|
|
|
|||||
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
1+0 |
|
|
|
||
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
2+8 |
|
10 |
|
|
|
|
10 + 21 + 16 + 9 + 20 + 5 + 18
NINETY99NINE
OM
aum mani padme hum
ZAZAZAZAZAZAZAZAZA
And now, az if by magic of another kind a most wonderful presentation, Ladies and gentlemen, sentient beings all,
For your delectation and delight
THE
RA
ALPHABETAMAGICALALPHABETICALALPHABET
Here, az if a being out of kilter, the Alizzed magiked up the magic names of Osiris, Iris, and Set, who then multiplied a truth.
THE RECURRENT DREAM
The far yonder scribe again watched in magnificent amaze the Zed Ali Zed, 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
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
THE POETICS OF ASCENT
Theories of Language in a Rabbinic Ascent Text
Naomi Janowitz 1989
The sound swells and bursts out in a mighty rush - Holy, holy, holy, Lord of host, the whole earth is full of his glory.
OM
ZAZAZAZAZAZAZAZAZA
T H E. . . B L E S S E D. . .C H R I S T
|
|
|
|
|
|
|
|
|
|
|
|
+ |
= |
|
||||||||||||||||
|
1+0 |
1+0 |
1+0 |
|||||||||||||||||||||||||||
|
|
|
|
|||||||||||||||||||||||||||
|
1+9 |
1+9 |
1+9 |
|||||||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
+ |
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
20 |
+ |
|
|
|||||||||||||||||
|
2+0 |
1+2 |
1+8 |
2+0 |
||||||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
+ |
= |
|
|||||
|
|
|
|
|||||||||||||||||||||||||||
|
|
|
FIVE |
|||||||||||||||||||||||||||
|
|
|
|
THIRTY 33 THREE . . . SIXTY 66 SIX . . . SEVENTY 77 SEVEN
.
S6IXTY . S6IXTY. S6IXTY
6 . . . . . . 6 . . . . . . 6
|
|
|
|
|
|
1+4 |
= |
|
|
||||||
|
1+5 |
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
3+7 |
10 |
1+0 |
|
|
|||||
|
1+2 |
2+5 |
|||||||||||||
|
|
|
|
|
|
1+0 |
|
||||||||
|
|
|
|
||||||||||||
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
2+4 |
|
|
|
|
THE ASCENT OF MAN
J Bronowski 1977
Page 174 " And indeed the possible symmetries need not stop there. If you forget about the colours at all, then there is a lesser rotation by which you could move a dark triangle into the space of the light triangle beside it because it is identical in shape. This operation of rotation then goes on into the dark, into the light, into the dark, into the light, and finally back into the original dark triangle - a sixfold symmetry of space which rotates the whole pattern. And the sixfold symmetry in fact is the one we all know best, because it is a symmetry of the snow crystal.
At this point, the non-mathematician is entitled to ask, 'So what?
Is that what mathematics is about? Did Arab professors, do modern mathematicians, spend their time with that kind of elegant game?' To which the unexpected answer is - Well, it is not a game. It brings us face to face with something which is hard to remember, and that is that we live in a special kind of space - three-dimensional, flat - and the properties of that space are unbreakable. In asking what operations will turn a pattern into itself, we are discovering the invisible laws that govern our space. There are only certain kinds of symmetries which our space can support, not only in man-made patterns, but in the regularities which nature herself imposes on her fundamental, atomic structures.
The structures that enshrine, as it were, the natural patterns of space are the crystals. And when you look at one untouched by human hand - say, iceland spar - there is a shock of surprise in realising that it is not self-evident why its faces should be regular. It is not self-evident why they should even be flat planes. This is how crystals come; we are used to their being regular and symmetrical; but why? They were not made that way by man but by nature. This is how crystals come; we are used to their being regular and symmetrical; but why? They were not made that way by man but by nature. That flat face is the way in which the atoms had to come together - and that one, and that one. The flatness, the regularity has been forced by space on matter with the same finality as space gave the Moorish patterns their symmetries that I analysed.
Take a beautiful cube of pyrites. Or to me the most exquisite crystal of all, fluorite, an octahedron. (It is also the natural shape of the diamond crystal.) Their symmetries are imposed on them ( Illustration 74 page 175 omitted ) /Page 176 / by the nature of the space we live in - the three dimensions, the flatness within which we live. And no assembly of atoms can break that crucial law of nature. Like the units that compose a pattern, the atoms in a crystal are stacked in all directions. So a crystal, like a pattern, must have a shape that could extend or repeat itself in all directions indefinitely. That is why the faces of a crystal can only have certain shapes; they could not have any- thing but the symmetries in the patterns. For example, the only rotations that are possible go twice or four times for a full turn, or three times or six times - not more. And not five times. You cannot make an assembly of atoms to make triangles which fit into space regularly five at a time.
Thinking about these forms of pattern, exhausting in practice the possibilities of the symmetries of space (at least in two dimensions), was the great achievement of Arab mathematics. And it has a wonderful finality, a thousand years old. The king, the naked women, the eunuchs and the blind musicians made a marvellous formal pattern in which the exploration of what exists was perfect, but which, alas, was not looking for any change. There is nothing new in mathematics, because there is nothing new in human thought, until the ascent of man moved forward to a different dynamic."
O C T A H E D R O N
S I X
Please put your hands together, and give warm welcome to
THAT
ventriloquist extraordinaire,
LA GRANDE PUPPETEER
WHO
Knowing that actions speak louder than words, silently mouthed
THAT
SIX
metamorphosises into that four lettered five lettered word, and so even
SEVEN
Not to be out done, the scribe writ
X I S
S + I + X
=
7
ZAZAZA
AZAZAZAZAZAZAZ
AZAZAZAZAZAZAZAZAZ
ADD to REDUCE REDUCE to DEDUCE
.SIX
or is it
SEVEN
AZAZAZAZAZAZAZAZAZ
THE UPSIDE DOWN OR THE DOWNSIDE UP
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
||||||||||||
|
|
|
|||||||||||
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|||||
|
|
||||||||||||
|
|
||||||||||||
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
1 x 9 x 6 = 54 . . . 5 + 4 = 9
THAT
HOLY BIBLE
The Revelation Of St John The Divine
Scofield References
Page 1353 Chapter 22 A.D. 96.
Verse 12
13 “I am Alpha and Omega the beginning and the end the first and the last.”
Page 1342 Chapter 13
Verse 18
“ Here is wisdom. Let him that hath understanding count the num-ber of the beast: for it is the num-ber of a man; and his number is
6 + 6 + 6
EIGHTEEN
1 + 8
NINE
9
AZAZAZAZAZAZAZAZAZ
THE NINETY NINE NAMES OF GOD
'Allah is the light of the heavens and the earth. His light may be compared to a
niche that enshrines a lamp. the lamp within a 'crystal of star-like brilliance.
light upon light. In temples which Allah has sanctioned to be built for the
remembrance of his name do men praise him morning and evening. men
whom neither trade nor profit can divert from remembering him.'
THE ASCENT OF MAN
Page 166 J Bronowski
ZAZAZAZAZAZAZAZAZA
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|||||||||||||
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|||||||||||||||
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
19 |
|
|
10 |
|
|
|
|||||||
|
|
|
|
|
|
|
||||||||
|
|
|
1 |
|
|
|
|
|
|
|
||||
|
|
|||||||||||||
|
|
|||||||||||||
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
1 |
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
DIAGNOSIS OF MAN
Kenneth Walker 1943
Page 219
"As has been pointed out it would seem that Christ himself expected little of the crowds who gathered to hear him and witnessed his miracles. He talked to them only in parables the meaning, of which he expounded to his disciples after the crowds had dispersed.
Therefore I speak to them in parables: because they seeing, see not; and hearing, they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias which saith, By hearing ye shall hear and shall not understand; and seeing ye shall see and shall not perceive; or this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their hearts, and should be converted, / Page 220 / and I should heal them but blessed are in your eyes, for they see; and your ears, for they hear.
The words
resounded through the gospels. In one form or another they are repeated
nine times in the Synoptic gospels and eight times in Revelation."
THE ATOM IN THE HISTORY OF HUMAN THOUGHT
Bernard Pullman 1919 - 1996
THE BIRTH OF THE ATOMIC THEORY
Page 77 Chapter 7
Hindu Atomism
"Even though the great adventure of atomism, which was to eventually spread across the globe, originated in Greece, it would be an injustice to fail to acknowledge that the same idea was also burgeoning in the faraway land of India. The atomic theory was as com- manding a topic of reflections and debates in Hindu philosophy for two thousand years as in the Western world. Some historians of philosophy and science have even theorized about the possible ties between these two geographically remote variations on the same fundamental theme, partic-ularly in their early stages. More specifically, speculations have persisted about their chronological order and about the possibility that one move- ment may have influenced the birth of the other. The question has appar-ently not been definitively resolved. Toward the latter part of the nine-teenth century, Mabilleau suggested that Hindu atomism actually came first and that it probably played a role in shaping its Greek counterpart.l More recent authors have argued in favor of completely unrelated ori- gins.2 The present consensus is that Hindu atomism evolved relatively independently and appears to have had no impact of consequence on the development of the atomic theory in the Western world, which is the pri-mary topic of concern to us here. Accordingly, we will give only a brief summary of some key aspects of several atomic doctrines flourishing in Hindustan. These doctrines are generally associated with specific theo-logical systems. Unfortunately, these are of such complexity that discussing them in any detail would spill far beyond the scope of this book (these great systems-Brahmanism, Buddhism,]ainism-are described in detail in a number of excellent treatises).3 What we will do, instead, is simply / Page 78 / review the fundamental beliefs of the Hindu proponents of the atomic theory. To the extent possible, we will try to highlight the elements com- mon to the various schools of thought, as well as their differences!
The most ancient sacred texts of Brahmanism, a religion born in India after the settlement of the Aryans, are the Vedas, composed between the fourteenth and seventh centuries B.C. They were inspired by Vedism, an ancient religion in that part of the world, and the Brahmanas and the Upanishads, which are interpretative outgrowths of Vedism (eighth to sixth centuries B.C.). The Vedas contain no mention of or allu-sion to the concept of atom.5 The Upanishads, on the other hand, tell of the gradual maturation of the theory of the four elements: earth, water, fire, and air.6 The Hindu atomic doctrine is thus not a revealed truth but the fruit of the reflections and intuitions of many thinkers, who often combined religious beliefs with secular traditions. Although nowhere in evidence at the outset, atomism eventually became a common topic in the teachings of most of the great philosophical systems sweeping the Indian subcontinent.
As is well known, Brahmanism gave birth to six great dominant philo-sophical systems, often grouped in pairs according to their doctrinal similarities: the Mimamsa and the Vedanta, the Nyaya and the Vaisheshi-ka, the Sankhya and the Yoga. Among these, the Nyaya-Vaisheshika move- ment was the strongest defender of atomism. The fundamental ideas of this system were expressed in the Vaisheshika Sutra, written in the first century B.C. by Kanada (which makes him a kind of Indian Democri-tus in the eyes of some), and in the Nyaya Sutra of Gautama, which appeared somewhat later. Supporters of this doctrine remained active until the seventeenth century A.D. While both the Mimamsa and the Sankhya were receptive to the atomic concept, the Vedanta was steadfast-ly opposed to it.
Likewise, of the two great systems produced by Buddhism (which emerged in northern India, near Nepal, in the sixth century B.C.), only the traditional movement of the Hinayana (Sanskrit word meaning "the lesser vehicle") was in favor of the atomic theory, while the schismatic movement of the Mahayana ("the great vehicle") rejected it (especially the school of Yogacara).
Jainism, the third great philosophical system of India, was founded by Mahavira at about the same time as Buddhism. Also like Buddhism, it was a reformist movement aimed against Brahmanism, and it too adopted an atomistic view of the material world.
The upshot of this rapid overview is that the prevailing philosophical and theological thought in India, the other great cultural center of antiq-uity, was substantially and continually infused with a corpuscular view of nature.
Page 79
Table 1. Attitude vis-a.-vis atomism.
Mimamsa and Vedanta :t-
Brahmanism. . Nyaya and Vaisheshika ++ ++ SankhyaandYoga +
Sautrantika + Hinayana
Vaibhasika +
Buddhism
Madhyamaka -
Mahayana Yogacara -
Jainism ,+
Table 1 summarizes schematically where the Hindu philosophical sys-tems just mentioned stood with respect to the atomic theory. The + and- signs indicate positions for or against the theory, double signs imply strong feelings one way or the other, and -t suggests neutrality or lack of consensus.
We now proceed to take a closer look at the fundamental teachings of these different schools.
ATOMISTIC DOCTRINE OF THE NYAYA-VAISHESHIKA
A characteristic feature of this school is the grafting of the atomic theory onto the doctrine of the four elements, which are the same as in Empe-docles's theory: earth, water, air, fire. The Nyaya-Vaisheshika philosophy distinguished four types of primordial atom, corresponding to the four material elements. Much like in the Greek doctrine, Hindu atoms were eternal, indestructible, without parts, and innumerable. However, we note the lack of any reference to a homogeneous primitive matter, which prompted Mabilleau to claim: "Kanada did not rise to the level of atom- ism proper, in which an original uniform matter serves as substratum to all material bodies, and in which specific differences emerge solely out of combinations.7
Actually, the traditional elements constitute only four of the nine sub-stances recognized by the adherents of the Nyaya-Vaisheshika. The remaining substances include: ether; space; time (both space and time are all-penetrating and eternal); souls, of which there exist two kinds, namely, God, an omniscient soul, free of pain and pleasure, and individ-ual souls, which are apportioned to each body and are eternal; and the manas, an organ of thought that is atomic in nature and exists in unlimit- / Page 80 / ed number, since a manas is associated with every soul. Its purpose is to act as a link between the soul and external objects.
Besides the four (or five, if one includes the manas) types of atom, the Nyaya-Vaisheshika doctrine admits the existence of twenty-four qualities, divided into two groups: "general" qualities, which reside in all substances (e.g., number, extent), and "specific" qualities, associated more directly with some of them (e.g., color, odor, flavor, and touch, each of which can be of several kinds; in particular, there are seven colors, six flavors, etc.). All atoms have a round shape and differ from one another by their specif- ic qualities. For instance, earth atoms are characterized by color (of which there are seven kinds), flavor (six kinds), odor (two kinds), and touch; water atoms are characterized only by color, odor, and touch (one kind of each of these qualities); fire atoms are defined by color and touch; and air atoms involve touch alone. These qualities are latent, or imperceptible, in "simple" atoms taken individually. They affect our senses-and hence manifest themselves to us-only after a minimum number of them have coalesced. Note that, in contrast to air and fire, water and earth are also endowed with weight.
This brings us to the second original characteristic of the Nyaya- Vaisheshika philosophy, namely, its conception of how substances are formed with elementary atoms. This process is gradual, involving inter- mediate clusters and specific stages of combination. For instance, the first stage is a "dyad" or "binary atom," resulting from the union of two "sim-ple" atoms. The second stage consists of the direct association of three dyads, which forms a "triad" or "ternary atom" and therefore comprises six simple atoms. Neither three atoms nor two dyads are able to produce a substance. The process continues, three dyads producing a "quaternary atom," and so on. In addition, only atoms of similar type can associate, for example two atoms of earth or two of water; an earth atom and a water atom cannot unite to form a dyad, and therefore cannot form a substance.
The triad, as defined above, is the smallest unit of substance that can be perceived by our senses. According to the Vaisheshika Sutra, "the atom is the sixth part of a particle visible in a ray of sunshine:' Does this statement imply that the concept of atom was inspired by observing dust floating in a ray of sunshine?8 If so, it would please Gaston Bachelard, who viewed the atomic theory and its origins essentially as a "metaphysics of dust." He wrote: "Without this special experience [involving dust], atomism could never have evolved into anything more than a clever doc-trine, entirely speculative, in which the initial gamble of thought would have been justified by no observation. Instead, by virtue of the existence of dust, atomism was able to receive from the time of its inception an intuitive basis that is both permanent and richly evocative."9
Another important aspect of the Nyaya-Vaisheshika philosophy con- / Page 81 / cerns the search-the same one that remained for so long a stumbling block hampering the development of the atomic theory in the West-for what causes atoms to combine into aggregates. The answer to this ques-tion is murky. Sometimes the Nyaya-Vaisheshika writings postulate that atoms were set in motion (with an initial fillip, perhaps?) by an intelligent and organizing power, which would have imposed a design on the evolu-tion of the world; sometimes they assert that atoms are endowed with an "invisible and particular virtue," a proclivity to unite according to certain rules. What is clear is that despite the appearance of haphazard and arbi-trary properties, atomic combinations actually reveal the teleological pur- pose of a God who would be essentially the organizer, the demiurge, but not the creator of the universe, "its effectual but not material cause, "10
Finally, according to the Nyaya-Vaisheshika philosophy, life and con-science appear to involve, as Mabilleau claims, the intervention of "spe-cial causes, of which it cannot be said precisely whether or not they belong in the general realm of atomism. . . . Two logical solutions are pos-sible: that of Democritus, who considers thought to be the highly com-plex and carefully elaborated result of purely mechanical combinations; and that of Leibniz, who ascribes to a conscious monad, that is to say, to an atom of superior essence, the task of moving and stirring lower atoms. Kanada appears to favor the second option," based on a written reference he makes to an "animated atom, infused with conscience," which commu-nicates this faculty to the individual privileged to possess that atom.11
In fact, the atomic theory of the Nyaya-Vaisheshika is molded to com-ply with certain fundamental tenets of the Brahminical doctrine, which include, among other things, a cyclical cosmic process, without begin-ning or end, a multiplicity of worlds, the retributive consequences of human actions, and the transmigration of souls. As an example, the theo-ry intimates that in the course of the eternal cosmic process, atoms in turn unite and separate continually; At the conclusion of one cosmic peri-od, atoms isolate themselves from one another. Such a phase of universal rest lasts until atoms are again set in motion and link together into dyads, tryads, etc., allowing the souls that failed to reach salvation in the previ-ous cosmic period to receive the fruits of their actions:,12
ATOMISTIC DOCTRINE OF THE BUDDHISTS
The atomistic doctrine of the Buddhist school (school of Hinayana) is, by and large, fairly similar to that of the Nyaya-Vaisheshika. Buddhists recog- nize the four elements-earth, water, air, and fire-and attribute to them an atomic structure; they also divide the properties associated with atoms into "natural" and "derivative" categories. The natural properties of the atoms of the four elements are solidity for earth, viscosity for water, move- / Page 82 / ment for air, and heat for fire. The sensory organs, too, are made of atoms. Generally speaking, atoms are indivisible, invisible, inaudible, fla-vorless, and intangible. They never exist in isolation but only as aggre-gates, which are essentially juxtapositions rather than combinations. The smallest perceptible aggregates contain seven or eight atoms, with a cen- tral atom surrounded by six or seven others. Moreover, Buddhists oppose any substantial quality ascribed to soul and conscience; these remain out-side the realm of atoms. In addition, they deny the existence of a creator or ruler of the world, and affirm that the cosmos obeys an immanent moral law.
ATOMISTIC DOCTRINE OF THE JAINISTS
Jainism, the third philosophical system dealing with atomism, differs from the others on several important points. For instance, while its adherents admit that matter is eternal and composed of atoms, them- selves eternal, indestructible, impenetrable, indivisible, indeed punctual, they consider these particles homogeneous in their substance and differ- entiated solely by qualities, such as color, flavor, taste and touch, that are not associated with them permanently, but that can be exchanged. Unlike the adherents of the Nyaya-Vaisheshika and Buddhism, Jainists do not recognize the original existence of four different types of atoms corre-sponding to the four elements. In this sense, they bear a kinship to the ancient Greek atomists. Like them, they believe that souls have been endowed in all eternity with matter, actually are "contaminated" by it, according to Glasenapp.13
The Jainists have their own distinct conception of what induces atoms; to interact and aggregate. They believe that movement is an intrinsic property of these particles, which can cluster in different ways so as to give rise to different spatial arrangements. Their most intriguing proposition, however, concerns the special role of water in the formation of aggregates, where it would effectively act as an interatomic cement. They segregate atoms into humid and dry ones and assume that combi-nations can occur only between these two types, the likelihood of such combinations being determined by the degree of humidity and dryness of the atoms involved. Thus, they propose an association of opposites, in contrast to the adherents of the Nyaya-Vaisheshika, who favor combina-tions of like entities. This debate is quite reminiscent of another one tak-ing place in ancient Greece, thousands of kilometers away.
Also of interest is the Jainist belief that the soul is "composed of parts" (which Mabilleau interpreted to mean "particles"), "harmonizing its dimensions with the body." However, to preserve the possibility of its transmigration (a fundamental creed in Hindustan) among various ani- / Page 83 / mal species, including man, they also assert that 'it can be increased or decreased by addition or separation of the constituent parts, in order to conform with the change of person or animate being:' This belief gave the Jainists the advantage of an atomic conception embracing both bod- ies and souls. That did not spare them, however, from the criticism of Shankara, the eminent spokesman of the Vedanta philosophy, which was opposed to atomism as a whole, as evidenced by several passages of the Brahma Sutra, the fundamental text of that school. Shankara objected that if the soul is allowed to change, in other words, to be transitory, it retains nothing of the eternal principle embodied in its name. We might add that the Jainists propounded an atomic structure of space and time.
The other Brahminical schools aligned with atomism played a much less significant role in developing and disseminating that doctrine. Nev-ertheless, the adherents of the Sankhya did make a noteworthy contribu-tion. They admitted five elements, but only as particular forms of a prim-itive matter. They attributed to them an atomic structure, but referred to them as "gross," and postulated that five "subtle" elements of an ethereal nature interpose themselves between the world of material bodies, viewed as emanation of these elements, and our senses.
In summary, the atomic descriptions of the world proffered by the ancient Greek and Hindu philosophies exhibit striking similarities, although they may differ notably in their details. The fact that such near-ly identical elemental doctrines existed in two places of the world as distant as Greece and India, at a time when the traffic of travelers must have been minuscule, if it existed at all, is.intriguing. One can legitimately wonder whether the parallelism is a case of spontaneous germination or the outcome of unknown contacts. Regardless of the answer, there remain between these two protagonists in the atomic saga some differ-ences concerning the nature of these corpuscules: homogeneous for the Greek atomists, but heterogeneous and quadriform for the adherents of the Hindu schools of Nyaya-Vaisheshika and of Hinayana (although not for theJainists). While the Greeks were willing to give their atoms differ-ent shapes, the Hindus considered all of theirs spherical.
Another significant difference has to do with the nature of sensory qualities (color, odor, etc.) associated with atoms, or, more specifically, with their aggregates. While Hindu philosophers regarded such proper- ties as intrinsic, their Greek cousins saw them merely as "secondary, sub- jective, corrupted, or conventional."
In addition, the Hindu atomic philosophy sets itself apart by its notion of dyads, triads, and so on, used as fundamental building blocks of all substances, as well as by the rigid and somewhat arbitrary rules of their formation beyond the level of the dyad. Must one see in such complex and peculiar entities the harbinger of the concept of molecule? If so, the / Page 84 / Hindus would have been far more advanced than the Greeks in this respect.14 On the other hand, the size they attributed to atoms was con- siderably larger than that envisioned by the Greeks (and quite different from reality).
Their conceptions of the soul are also quite dissimilar. For the Greek atomists, the soul is but a combination of atoms, no less corruptible than any other material, and destined to disintegrate together with the body. Hindu philosophers have a very different view. They see it as a personal-ized entity, predestined to a long, if not eternal, journey through space and time, with all the adventures that such a peregrination implies.15 Yet these contradictory conceptions shared a common purpose: to deliver man from the fear of death. This bears witness to the truth that, if one looks beyond any specific doctrinal differences, man seems always to pur-sue the same goal wherever he happens to be on this earth. This observa-tion remains as valid today as it was centuries ago.
The Search For The Sigma Card
Cecil Balmond 1998
Page 45
3 x 3 = 9
"From ancient times number nine was seen as a full complement; it was the cup of special promise that brimmed over."
Page 46 "Allah is blessed with 99 names and the Feast of Rama-dan is on the 9th month of the lunar year "
At this point Alizzed taking out from in, one of the gifts of the blessed White Rabbitz, put on the proverbial cap.
THE HOLY BIBLE
GENESIS 17
15 "And god said unto Abraham, As for Sarai thy wife, thou shalt not call her Sarai, but Sarah shall her name be.
S A R A I = 9 . . . . . . . 8 = H A R A S
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|||||||||||||
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
||||||||||||||
|
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|||||||||||||||
|
|
|
||||||||||||||||
|
|
|||||||||||||||||
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|||||||||||||||
|
|
|
||||||||||||||||
|
|
|||||||||||||||||
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||||||||||||||||
|
|
||||||||||||||||||||||||||
|
|
||||||||||||||||||||||||||
|
|
||||||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
||||||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
||||||||||||||||||
|
|
||||||||||||||||||||||||||
|
|
||||||||||||||||||||||||||
|
|
||||||||||||||||||||||||||
|
|
|
|
S |
A |
R |
A |
H |
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
||||||||||||
S . A . R .A . I . . . A . B . R . A . M . . . . . . . . . A . B . R . A . H . A . M . . . . . . . . . S . A . R . A . H
1 x 1 x 9 x 1 x 9 . . 1 x 2 x 9 x 1 x 4 . . . . . . . . . .1 x 2 x.9 x 1 x 8 x 1 x 4 . . . . . . . . . 1 x .1 x 9 x 1 x 8
81 . . . . . . . . . . . . . 72 . . . . . . . . . . . . . . . . . . . . . . ..576 .. . . . . . . . . . . . . . . . . . . . . . .72
I + H = SEVENTEEN . . . . . . . . . I x H = SEVENTYTWO
A + H = NINE . . . . . . . . . A x H = EIGHT
THE HOLY BIBLE
Schofield Reference
Page 26 Genesis B.C. 1911. Chapter 17
1 "And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him,
I
am
the Almighty God;
walk before me, and be thou perfect."
Page 27 B.C.1898 Chapter 17
15 "And god said unto Abraham, As for Sarai thy wife, thou shalt not call her Sarai, but Sarah shall her name be.
16 And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.
17 Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? And shall Sarah, that is ninety years old bear?
9 x "ninety" = 3240 + = 9
Verse17 "an hundred years old" " ninety years old"
1 + 9 = 10
1 x 9 = 9
Page 27 Genesis B.C. 1898
90 + 9 = 99 9 x 9 = 81
90 x 9 = 810 8 + 1 = 9
Alizzed soots the word
Fingerprints Of The Gods Graham Hancock
Page 381 Chapter 41
"Heliopolis (City of the Sun) was referred to in the Bible as On but was originally known in the Egyptian language as Innu, or Innu Mehret- - meaning 'the pillar' or 'the northern pillar'. 3 It was a district of immense sanctity, associated with a strange group of nine solar and stellar deities, and was old beyond reckoning..."
AUM
THE HISTORY OF THE ATUM
THE HISTORY OF THE ATOM
THE HISTORY OF THE ATUM . . . . . . . . . THE HISTORY OF THE ATOM
Zed Aliz Zed said, THAT THAT recurrent dream, THAT THAT kept re-curring
THE MAGIKALALPHABET
There are 9 letters in Twenty six said Zed Aliz, six in twenty, and three in six, and three x six iz 18
Azin
RA, and the 8.
Having writ that the scribe writ this.
There are 9 letters in twenty-six and eight in Alphabet. . .9 x 8 iz 72
At this juncture of a juxtoposition, az if a being out of kilter, the Alizzed magiked up the magic names of Osiris, Iris, and Set, and multiplied a truth.
OSIRIS x IRIS x SET = 72
THE RECURRENT DREAM
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
The far yonder scribe again watched in some amaze the Zed Ali Zed, 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.
Added to all, minus none, shared by everybody, multiplied in abundance.
THE HISTORY OF THE ATUM
AUM
THE HISTORY OF THE ATOM
ATUM ATOM
21 + 15
2 + 1 + 1 + 5
3 + 6
NI9NE
9
After a further scattering of the seeds by the Zed Aliz Zed the far yonder scribe recorded the additional message.
THE ALCHEMIST AND THE ATOMIST
A . . .L . . . C . . . H . . .E . . .M . . .I . . .S . . .T . . . . . . . . .A . . .T . . .O . . . M . . .I . . .S . . .T
1 . . .12 . . .3 . . . .8 . . .5 . . .13 . . .9 . . 19 . .20 . . . . . . . . 1 . . .20 . . 15 . . .13 . . 9 . . 19 . . 20
9O . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 97
That scribe then writ the words
THE ANATOMIST
then
THAT
just like
THAT
and then writ
ATOMISM
and the word
90
just like
THAT
I tell you this dear friends if you believe
THAT
you will believe anything.
THE ATOM IN THE HISTORY OF HUMAN THOUGHT
Bernard Pullman 1919 - 1996
THE ADVENT OF SCIENTIFIC ATOMISM
Page 332 "... At this point, the rupture with classical conceptions appears total. The atom retains its name only through the mercy of a long tradition.135 Does this mean that the historical, philosophical, and scientific impact of the Greek legacy should be trivialized? The question is often couched in this form: Is the ancient atomic theory the genuine precursor of its modern version? Answers vary greatly from one expert to another. Schro-dinger observed: "This question has often been asked, and opinions on the matter are quite varied. Gomperz, Cournot, Bertrand Russell and J. Burnet all answer yes. Benjamin Farrington answers 'in a way,' pointing out that both theories have much in common. Charles Sherrington answers no, indicting the purely qualitative character of ancient atomism and charging that the very name 'atom,' which means un dissociable or indivisible and embodies the theory's fundamental tenet, has become totally inappropriate." But, adds Schrodinger: "I do not know of a single negative answer returned by a Hellenist." Schrodinger's personal opinion is unambiguous: All fundamental characteristics of the ancient doctrine have survived in modern theories up to this day. Obviously, these charac-teristics have been improved and reworked, but they have remained basi- cally intact, at least in terms of the criteria of natural philosophers, rather than from the myopic perspective of specialists:'
Others emphasize the still current validity of the concept of elemen- tary particles. Heisenberg pointed out: "We may ask how our present views about atoms and quantum mechanics compare with ancient con- epts. Historically, the term 'atom' has been applied in modern physics and chemistry to something different from what was meant during the scientific renaissance of the seventeenth century, as the smallest particles in what we call chemical elements are still rather complex systems formed of subentities. Today, the name 'elementary particle' is reserved for these subentities, and it is evident that, if there exists anything in modern physics that can be compared to Democritus's atoms, it is elementary par- ticles such as protons, neutrons, electrons, mesons. . . . Certain assertions in ancient philosophy retain a close resemblance to those of modem sci-ence. This simply indicates how far one can go in combining our ordinary knowledge of Nature-without conducting actual experiments-with sys-tematic efforts to introduce some sort of logic in that knowledge in order to understand things from general principles:'
In this respect, what the Greek atomists failed to predict was the exis-tence of a stage intermediate between what might be called fundamt;ntal elementary entities and derivative elementary entities. We now know that chemistry in its current form is founded on the existence of these deriva-tive elementary particles called atoms. This reality had been foreseen with great prescience by the great nineteenth-century chemist Kekule when he wrote: "As a chemist, I consider the hypothesis of atoms not only / Page 333 / highly advisable but absolutely necessary to chemistry. Even if scientific progress were to lead someday to a theory about the constitution of chemical atoms, as important as such knowlege might be to a general phi- losophy of matter, it would make little difference to chemistry. The chem- ical atom will always remain the chemical building block:'
With the caveat that Kekule obviously could not have anticipated nuclear chemistry, his comment summarizes quite well the state of affairs at this point in history: The atom turned out to be divisible after all, but not in the way opponents of atomism had envisioned when they were pas-sionately defending the unlimited and indefinite divisibility of matter.
Before closing this section, I would like to say a few words about a very special type of chemical bond. Three reasons prompt me to do this: (1) this bond is sufficiently different from those discussed previously to deserve a special mention; (2) it is of crucial importance in chemistry, and perhaps even more so in biology; and (3) it provides an answer to a question posed explicitly by an eighteenth-century philosopher who happened to be a proponent of the atomic theory, a question that might even have been on the mind of the one who started it all, namely, Thales of Miletus.
We start with the question itself, as it was phrased by Locke in a pas- sage from his Essay Concerning Human Understanding (see chapter 12): "The little bodies that compose that fluid we call water are so extremely small that I have never heard of anyone who by a microscope (and I have heard of some that have magnified to 10,000; nay, to much above 100,000 times) pretend to perceive their distinct bulk, figure, or motion; and the particles of water are also so perfectly loose one from another that the least force sensibly separates them. Nay, if we consider their perpetual motion, we must allow them to have no cohesion one with another; and yet let but a sharp cold come and they unite, they consolidate, these little atoms cohere and are not, without great force, separable. He that could find the bonds that tie these heaps of loose little bodies together so firm-ly, he that could make known the cement that makes them stick so fast one to another, would discover a great and yet unknown secret." How could one not speculate that this question must also have preoccupied Thales, and that it was water's ability to exist as vapor, liquid, and solid that inspired him to consider it the primordial substance?
The answer to the question is found in a particular bond called the hydrogen bond, discovered in 1919 by M. L. Huggins. It has a very weak ener-gy, typically 5 to 10 kcal / mol, which is considerably less than that of a con-ventional chemical bond. It consists of a hydrogen atom linked on one side to an electronegative atom in a molecule by means of an ordinary covalent bond, and loosely connected on the other side to another elec-tronegative atom of the same or another molecule. We will now focus on / Page 334 / the latter case. The symbolic representation of this type of bond is illus-trated in Figure 22, which depicts the dimerization of water. The interac-tions involved are essentially electrostatic in nature. Because of the partly ionic character of all O-H bonds, each hydrogen atom carries a fractional positive charge and is therefore attracted, albeit loosely, toward the free electronic doublet present in the outer shell of the oxygen atom belong-ing to a second water molecule. The British chemist H. E. Armstrong gave this two-sided hydrogen link the whimsical name of "bigamous hydrogen," which provides additional justification to include the phenomenon in this section, devoted to "marriage" in the society of atoms.
The existence of such dimers has actually been observed in water vapor. The ability of a water molecule to form hydrogen bonds is, howev-er, not limited to simple dimers. First, each water molecule has two hydro-gen atoms, each of which can interact with oxygen atoms belonging to two other water molecules. Second, each oxygen atom possesses in its outer electronic shell four electrons distributed in two so-called free pairs, whose localization directions form with the two O-H bonds a more or less regular tetrahedron. Each of these free pairs can give rise to sepa- rate hydrogen bonds with another two water molecules. In total, each water molecule can thus be linked to four others in an approximately tetrahedral configuration, sketched in Figure 23. When a water molecule is completely surrounded by other similar molecules and its capacity for hydrogen bonds is fully saturated, its oxygen atom is at the center of a pyramid. The oxygen atoms of the four neighboring molecules occupy each vertex of the pyramid, each of which can itself be the center of other similar pyramids, and so on, leading to a veritable process of three- dimensional polymerization; that is precisely the structure adopted by water in the most stable crystalline form of ice. It is schematically illustrat- ed in Figure 24.
In water vapor, the molecules have little chance to come into contact, and only dimers are observed. In ice, the other extreme, the tetrahedron has become rigid. But what happens in liquid water? The answer is easiest to understand by using ice as the starting point: When ice melts by absorbing heat, hydrogen bonds get distorted, some break apart, and a / Page 335 /
Figure 24. The "hexagonal" structure of ice. (Diagram omitted)
Page 335 / (Diagram 23 -24 omitted ) certain disorder takes hold. Our current understanding of liquid water supports this picture of a three-dimensional network of hydrogen bonds, locally tetrahedral, constantly stretching, rupturing, and reforming. The relative weakness of the distended bonds impairs the stability of the lat- tice, enabling molecules to readily exchange partners in the fluid.
In short., this "great secret," the discovery of which Locke, and per-haps Thales as well, dreamed about, turns out to be the hydrogen bond. / Page 336 / Sadly, they will never learn of it, unless they are able to follow the latest scientific developments in the paradise of philosophers, in which case they can only marvel at the pivotal role this "great secret" also plays in biological phenomena. Indeed, hydrogen bonds are responsible for the structure of proteins and, to an even greater degree, nucleic acids, in which they control the linkage between complementary pairs of purines and pyrimidines; they are instrumental in storing and transmitting the genetic code.
Addendum: I have expressed the opinion that quantum mechanical stud-ies of chemical bonds have relegated to museums the hypothesis of hooks that Leucippus and Democritus had proposed to explain how atoms link together. I cannot resist mentioning here an exotic result, reported in La Recherche 25 (1994), 450-451, which should somewhat temper my earlier judgment. Some time ago, the theorists E. Bjorkenskjold and P; B. Cala-mares, and more recently H. A. Dok and K. Billol, predicted that in some highly excited states of certain atoms the electronic cloud could extend quite far away from the nucleus (up to three or four times the diameter of the atom), and that in the process of thinning out at such a distance its extremity would end up curving back. As it turns out, the existence of such "hooked" atoms has been confirmed quite recently by W. Loudmer in experiments involving the bombardment of phosphorus atoms with a beam of helium ions. Also in agreement with theoretical predictions, the experiments demonstrated the association of several (from two to four) "hooked" atoms linked together at the extremities of their electronic clouds. Obviously, the linkage is not a mechanical process, involving instead quantum mechanical interactions between electronic clouds. Nevertheless, it seems that we have come full circle. Leucippus and Dem-ocritus may have the last laugh after all and may even be partly justified in claiming that they were right all along! "
Bernard Pullman 1919 - 1996
THE BIRTH OF ATOMIC THEORY
Page 79 Chapter 7
"...A characteristic feature of this school is the grafting of the atomic theory onto the doctrine of the four elements, which are the same as in Empe-docles's theory: earth, water, air, fire. The Nyaya-Vaisheshika philosophy distinguished four types of primordial atom, corresponding to the four material elements."
"...Actually, the traditional elements constitute only four of the nine sub-stances recognized by the adherents of the Nyaya-Vaisheshika. The remaining substances include: ether; space; time (both space and time are all-penetrating and eternal); souls, of which there exist two kinds, namely, God, an omniscient soul, free of pain and pleasure, and individ-ual souls, which are apportioned to each body and are eternal; and the manas, an organ of thought that is atomic in nature and exists in unlimit- / Page 80 / ed number, since a manas is associated with every soul. Its purpose is to act as a link between the soul and external objects."
Besides the four (or five, if one includes the manas) types of atom, the Nyaya-Vaisheshika doctrine admits the existence of twenty-four qualities, divided into two groups: "general" qualities, which reside in all substances (e.g., number, extent), and "specific" qualities, associated more directly with some of them (e.g., color, odor, flavor, and touch, each of which can be of several kinds; in particular, there are seven colors, six flavors, etc.). All atoms have a round shape and differ from one another by their specif- ic qualities. For instance, earth atoms are characterized by color (of which there are seven kinds), flavor (six kinds), odor (two kinds), and touch; water atoms are characterized only by color, odor, and touch (one kind of each of these qualities); fire atoms are defined by color and touch; and air atoms involve touch alone. These qualities are latent, or imperceptible, in "simple" atoms taken individually. They affect our senses-and hence manifest themselves to us-only after a minimum number of them have coalesced. Note that, in contrast to air and fire, water and earth are also endowed with weight.
Page 82 "Buddhists recog- nize the four elements-earth, water, air, and fire-and attribute to them an atomic structure;"
When a water molecule is completely surrounded by other similar molecules and its capacity for hydrogen bonds is fully saturated, its oxygen atom is at the center of a pyramid. The oxygen atoms of the four neighboring molecules occupy each vertex of the pyramid, each of which can itself be the center of other similar pyramids, and so on, leading to a veritable process of three- dimensional polymerization; that is precisely the structure adopted by water in the most stable crystalline form of ice."
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
||||||||||||
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
THE
MAGIKALALPHABET
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
115 |
|
|
|
|
|
|
|
|
|
|
|
|
1+7 |
|
|
|
|
|||||
|
|
|
|
|||||||||||||
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
1+9 |
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||||||||||||
|
|
|
|
||||||||||||||||||||||
|
|
|
|
||||||||||||||||||||||
|
|
|
|
|
|
|
|
||||||||||||||||||
|
|
|
|
|
|
|
|
|
1+0 |
|
|
||||||||||||||
|
2+5 |
||||||||||||||||||||||||
|
|
|
|
|
|
|
|
1+9 |
|
|
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
1+9 |
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
3+6 |
|
|
|
|
||||
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
2+0 |
|||||||||||||||
|
|
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
EIGHT |
|
|||||
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Zed Aliz Zed ascends the lights
|
|
||||||||||||||||
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
66
CHAPTERS OF
ISAIAH
ANUBIS RESOLVED INTO THE MAGIKALALPHABET
.A . . . N . . . U . . .B . . . I . . . S
.1 . . . 14 . . .21 . . . 2 . . . 9 . . .19
In addition, said Zed Aliz to the Bes cat, look within the upside down of the front to back mirror
66
99
EVERYMAN'S
FACTFINDER 1988
Page 237 "...Element Substance made up of exactly similar ATOMS (all with the same atomic number)."
Chemical Elements listed in alphabetical order. Quoted elements occupy number 25 and 26
"Dysprosium" . . . Atomic number . . . 66
"Einsteinium " . . .Atomic number . . . 99
Bernard Pullman 1919 - 1996
THE BIRTH OF THE ATOMIC THEORY
Page 77 Chapter 7
"Hindu Atomism"
SRIMAD RAMAYANA
The Travels of Rama
Valmeeki Muni
Introduction
T HE Ramayana of Valmeeki is surely one of the greatest stories ever told. It is a stupendous epic that stretches from horizon to horizon, encompassing almost all that the soul can aspire to, and more than the mind could ever imagine. It is the oldest poem known to man: a repository of moral and spiritual truths that has entranced good men for millennia."
26) For her part, Sita thought of nothing but her Rama and within her heart surrendered unto Him. She too was especially dear to Rama, who considered that His marriage toSita was His father's doing. 27) By reason of Rama's many virtues, and His transcendental beauty, Sita's love for Him increased twofold, and although she attempted to conceal it within herself, that love was directly communicated from her heart to His. 28) That princess of Mithila, daughter of King Janaka, was easily able to divine her husband's thoughts, and she was as lovely as any celestial, vying with the Goddess of Fortune in beauty. 29) The blissful Lord Rama had His beauty embellished by His union with the affectionate daughter of King Janaka, just as Vishnu does by His union with Sri, the Goddess of Fortune.
THE BALA KANDA OF SRIMAD RAMAYANA
END OF THE BALA KANDA
ZAZAZAZAZAZAZA
"THUS ENDS THE SEVENTY-SEVENTH CANTO"
SEVENTY-SEVENTH
7 . . . . . . . 7
. C . . . H . . . R . . . I . . . S . . . T
.3 . . . . 8. . . .18 . . . 9 . . .19. . .20
77
Although in no sense, a sense of an expression of an exasperation, by the Zed aliz Zed .The Zed Aliz Zed would have had yon scribe, writing well past forty nine sevens,
The scribe very nearly followed that up, wi an ee bye gum, but instead, juggled even more lettered numbers, noting
THAT
SEVENTY SEVEN
CONTAINS
12
azin
ZODIAC
and
DISCIPLES
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
1+7 |
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
||||||||||||||||
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
||||||||||||||||||
|
|
||||||||||||||||||
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
THE MAGIC MOUNTAIN
Thomas Mann 1924
INTRODUCTION
"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-clinmg 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."
Schofield Reference
Pages1020 / 1021 St Matthew A.D. 32. Chapter 15
The four thousand fed (Mk. 8. 1-9).
32. Then Jesus called his disciple unto him, and said, I have "compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting lest they faint in the way.
33. And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude?
34. And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.
35. And he commanded the multi-tude to sit down on the ground.
36. And he took the seven loaves and the fishes, and gave thanks, and brake them. and gave to his
disciples, and the disciples to the multitude.
37. And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full.
38. And they that did eat were four thousand men, beside women and children.
39. And he sent away the multi-tude, and took ship, and came into the coasts of Magdala.
Here the scribe inscribed the word MARY
The NEW ELIZABETHAN REFERENCE DICTIONARY
An up-to-date vocabulary of the living English language
FOURTH EDITION
Page 1007 "oracle (or' akl) [F. from L. oraculum, from orare, to speak, to pray], n. The answer of a god or inspired priest to a request for advice or prophecy; the agency or medium giving such responses; the seat of the worship of a deity where these were sought; the sanc-tuary or holy of holies in the Jewish Temple; a person of profound wisdom, knowledge, or infallible judgment; an utterance re- garded as profoundly wise, authoritative, or infallible; a mysterious, ambiguous, or obscure utterance; a divine messenger, a prophet. v.i. To speak as an oracle. *v.t. To utter as an oracle. to work the oracle: To secure a desired answer from the mouth- piece of an oracle by craft; (fig.) to obtain some object by secret influence; to gain one's point by stratagem. oracular, *-lous (6 rak' u lar, -lus), a. oracularly, adv. oracularity (-lar' i ti), n."
Page 1012 Orion (o ri' on) [L. and Gr., a giant in Gr. myth.], n. One of the southern constellations, a group of stars representing a hunter with belt and sword. Orion's belt: A row of three bright stars across the middle of this con- stellation. Orion's hound: The star Sirius. Orionid, n. One of a system of meteors the radiant point of which is in Orion.
orismology (or iz mol'oji) [Gr. horismos, definition, from horizein, to define, from horos, boundary, -LOGY], n. The branch of science concerned with definitions and the explanation of technical terms. orismologic, -al (0 riz moloj' ik, -al), a.
orison (or' i zon) [O.F. (F. oraison) , from L. Orationem, nom. -tio, from orare, to pray), n. A prayer, a supplication.
Page 1092 "planet (plan' et) [O.F. planete, late L. planeta Gr. planetes, from planan, to lead astra} planasthai, to wander], n. A heavenly bod revolving round the sun, either as a primary planet in a nearly circular orbit or as a secondary planet or satellite revolving round / Page 1093 / a primary; (Ancient Astron.) one of the major planets, Mercury, Venus, Mars, Jupiter, Saturn, together with the sun and moon, distinguished from other heavenly bodies as having an apparent motion of its own. planet-gear, -gearing, n. A system of gearing in which planet-wheels are employed.* planet-struck, -stricken, a Affected by planetary influence, blasted; panic-stricken, confounded. planet-wheel, n. A cogged wheel revolving round a wheel with which it engages. planetarium (-tar'i um), n. A machine for exhibiting the motions of the planets, an orrery. planetary (plan' e tar i), Q. Pertaining to the planets or the planetary system. planetoid (-toidj, n.
and a. planetoidal, a * planetule, n.
The Life And Magic of Dr Dee
Benjamin Wooley 2001
Page 183 " Dee treated his actions with the spirits with the utmost seriousness. His list of instructions about how they should be conducted specified that, for three days before each action, the participants should abstain from 'Coitus & Gluttony'; that on the day they should 'wash hands, face, cut nails, shave the beard, wash all'; and that just before a session commenced, invocations should be made 'five times to the East, as many to the West, so many to the South, and to the North'. The spirits should only be called during certain phases of the moon, under the influence of a 'good planet...well placed,' and 'in the sunshine'.1
On Sunday 29 April 1582 at a quarter past eight in the evening, an action took place that broke at least one of these injunctions. Michael appeared and announced that he was about to reveal an important message about the relationship between divine and earthly powers. 'We show unto you the lower world: the Governors that work and rule under God..' This was to be done by revealing the names of the forty-nine angels 'whose names are here evident, excellent and glorious.' Forty-nine was numerologically significant, being the square of seven, the number of heavenly bodies in the cosmos (the / Page 184 / Sun, Moon, Mercury, Venus, Mars, Jupiter and Saturn). 'Mark these Tables,' he commanded, 'Mark them. Record them... This is the first knowledge.'2
There then appeared one of the most elaborate tables yet- indeed a table of tables, seven in all, each made up of seven rows and seven columns, each cell of which contained a number and a letter. One table related to 'wit and wisdom'; another to 'the exaltation and government of princes'; another to 'counsel [i.e. royal advisors] and nobility'; another to the 'gain and trade of merchandise'; another to the 'quality of the earth and waters'; another to the 'motion of the air'; and finally, set in the centre, was the table relating to divine government. This demonstrated that the angelic revelations about to be delivered were not about personal but political salvation, about the creation of a new global order run by godly principles.
'Talbot' spent nearly three hours reading out the contents of these tables, cell by cell, letter by letter, number by number, which Dee laboriously copied into his notebook."
Page 158 " The triangle is a powerful form, rich with mathematical sym-bolism. It gives us trigonometry, triangulation and the Trinity. Dee used it as a personal hieroglyph, as it is the symbol for delta " "the Greek letter 'D'. An equilateral triangle, one in which the length of all three sides and the angle of all three corners are the same, is the perfect triangular shape, and the one that produces the astrological trigon.
Twelve signs make up the zodiac like the segments that make up the rim of a cartwheel. This reveals certain spatial relations between the signs that astrologers regard as signifi-cant. One of the most obvious is polarity, where signs are on opposing sides of the wheel. Opposite signs are thought to denote contrasting qualities. Then there is 'quadruplicity' / Page 159 / This can be imagined by placing a square inside the wheel, with a sign at each corner. There are three such quadruplici- ties, each one associated with a particular set of qualities, identified as 'cardinal', 'fixed' and 'mutable'. The most pow-erful configuration of all is represented by an equilateral trian-gle within the wheel. This arranges signs into four groups, each associated with a particular element: earth, air, water and fire. These are the trigons.
Every twenty years, Saturn and Jupiter, which were then understood to be the two outer planets, line up with one another, thereby falling into a 'conjunction' or 'Grand Copulation', as John Harvey called it. Each time they do so, it is in a different sign. However, for around ten of these con-junctions, the different signs in which they align all happen to be members of the same trigon. Then, after roughly two hun-dred years, they align within a sign that is a member of a dif-ferent trigon. For astrologers, this signified a two-hundred-year cycle, with each two-hundred-year period being an epoch ruled by the trigon, and therefore its associated ele-ment, in which Saturn and Jupiter conjoined.
In 1583, just such an epoch was due to come to an end and be succeeded by another, with a conjunction predicted on 28 April of that year in the last face of Pisces, the final sign of the watery trigon. This, in astrological terms, was momentous enough. But this event was of even greater signifi-cance, because the conjunction also marked when the cycle had worked through all the combinations of signs of the zodiac and was about to return to the primary one-the 'fiery' trigon.11
This cycle, the greatest of all,' took roughly nine hundred and sixty years to complete and, as astrologers noted, previous transitions had marked the onset of momentous times: the birth of the eras of Enoch, Noah, Moses, the ten tribes' of Israel, the Roman Empire, Jesus Christ and the Holy Roman Empire. As if that were not enough, there were further factors / Page 160 / that added to the conjunction's significance. It would be the seventh since the beginning of history, and seven was a number of particular power. Also, Ptolemy had himself shown that each conjunction within a trigon was associated with a particular part of the world, and the forthcoming occurrence within the sign of Aries he had linked to Britain and Germany.12..."
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
10 |
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
1+5 |
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
Page 160 (continues)
"[The] watery Trigon shall perish, and be turned into' fire,' wrote Richard Harvey in an essay on the conjunction, 'I am astrologically induced to conjecture, that we are most like to have a new world, by some sudden, violent, and wonderful strange alteration, which ere heretofore hath always hap-pened. At the ending of one Trigon, and beginning of an other. '13
The appearance of the new star, or Nova, as it came to be called, in Cassiopeia was taken as a herald of this epochal event, a divine signal to the world's astrologers that the global order was about to be transformed. For Tycho Brahe, the meaning was clear: the end of the Roman Catholic church's supremacy.14 For the Czech astrologer Cyprian Leowitz, whose work Dee had heavily annotated, it meant a period of momentous change, which would be focused upon his native Bohemia. 'Undoubtedly new worlds will follow,' he wrote, 'which will be inaugurated by sudden and violent changes.'15
The Nova also seemed to fulfil a widely-circulated prophecy attributed to the ancient sibyl Tiburtina, inscribed on a marble slab buried in a Swiss mountain which had been discovered in 1520. 'A Star shall arise in Europe over we Iberians, towards the great House of the North, whose Beams shall unexpect-edly enlighten the whole World,' she had foretold, which would be followed by 'direful and bloody Comets, and flash-ings of Fire seen in the Heavens.' The 'Firmament of Heaven shall be dissolved, and the Planets be opposed in contrary courses, the Spheares shall justle one amongst another, and the fixed Stars move faster than the Planets.'16 "
The Life And Magic of Dr Dee
Benjamin Wooley 2001
Page 183 / Forty-nine was numerologically significant, being the square of seven, the number of heavenly bodies in the cosmos (the / Page 184 / Sun, Moon, Mercury, Venus, Mars, Jupiter and Saturn). 'Mark these Tables,' he commanded, 'Mark them. Record them... This is the first knowledge.'2..."
"Sun, Moon, Mercury, Venus, Mars, Jupiter and Saturn"
3 + 4 + 7 + 5 + 4 + 7 + 6
36
3 + 6
9
Page 158 " The triangle is a powerful form, rich with mathematical sym-bolism. It gives us trigonometry, triangulation and the Trinity. Dee used it as a personal hieroglyph, as it is the symbol for delta " "the Greek letter 'D'. An equilateral triangle, one in which the length of all three sides and the angle of all three corners are the same, is the perfect triangular shape, and the one that produces the astrological trigon."
THE DIVINE PROPORTION
A STUDY IN MATHEMATICAL BEAUTY
H.E. Huntley 1970
Page 126 " Another byway in which one finds interesting examples of mathematical patterns is that of polygonal numbers. We shall con- sider triangular, square, and especially-in harmony with the theme of our anthology-pentagonal numbers. We shall again discover curious and surprising relationships which link these number series, but their rationale is easier to grasp than that of the mysterious patterns issuing from magic squares."
THE ATOM IN THE HISTORY OF HUMAN THOUGHT
Bernard Pullman 1919 - 1996
THE BIRTH OF THE ATOMIC THEORY
Page " The ability of a water molecule to form hydrogen bonds is, howev-er, not limited to simple dimers. First, each water molecule has two hydro-gen atoms, each of which can interact with oxygen atoms belonging to two other water molecules. Second, each oxygen atom possesses in its outer electronic shell four electrons distributed in two so-called free pairs, whose localization directions form with the two O-H bonds a more or less regular tetrahedron. Each of these free pairs can give rise to sepa- rate hydrogen bonds with another two water molecules. In total, each water molecule can thus be linked to four others in an approximately tetrahedral configuration, sketched in Figure 23. When a water molecule is completely surrounded by other similar molecules and its capacity for hydrogen bonds is fully saturated, its oxygen atom is at the center of a pyramid. The oxygen atoms of the four neighboring molecules occupy each vertex of the pyramid, each of which can itself be the center of other similar pyramids, and so on, leading to a veritable process of three-dimensional polymerization; that is precisely the structure adopted by water in the most stable crystalline form of ice."
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
3+4 |
|
|
|
|
|
|
|
|
|
|
|
|
|||||||
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|||||||||||
|
|
|
|
||||||||||||
|
|
|
|
|
|
||||||||||
|
|
|
|
|
|
|
|
|
3+4 |
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
||||||||||||||||
|
|
|
|
|
12 |
|
|||||||||||||
|
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|||||||||||||||||
|
|
|
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
THE DIVINE PROPORTION
A STUDY IN MATHEMATICAL BEAUTY
H.E. Huntley 1970
Page 126 " Another byway in which one finds interesting examples of mathematical patterns is that of polygonal numbers. We shall con-sider triangular, square, and especially-in harmony with the theme of our anthology-pentagonal numbers. We shall again discover curious and surprising relationships which link these number series, but their rationale is easier to grasp than that of the mysterious patterns issuing from magic squares.
The subject is a much larger one than the brevity of this notice might suggest. Enough is said, however, to fulfil the present pur- pose, which is to provide clear and compelling examples of the beauty and fascination of some of the patterns which illuminate much of the territory of elementary mathematics.
We have seen that the disciples of Pythagoras were especially interested in the regular five-sided polygon, which has been shown to harbor examples of the golden section. Their order had chosen for its symbol the interwoven triple triangle-the pentagram"
Page 127 "... We now make an excursion into a topic which well deserves a place under the heading of "patterns" ; it finds a connection with our general theme through pentagonal numbers. That the subject cannot be regarded as trivial is indicated by the circumstance that as we shall see-it was not beneath the notice of some of the greatest mathematicians, such as Fermat and Euler.
Polygonal numbers are series whose name derives from their association with the shapes of regular polygons-triangle, square, pentagon, etc."...
The number of points in each such triangular formation is evidently the sum of an arithmetical progression. By counting the number of points in each row, starting from the top of the triangle, we have 1 + 2 + 3 + 4 + 5 + ..., the common difference being 1.
The triangular number series has some interesting properties, of which two may be mentioned here:
1. The nth triangular number being n(n + 1)/2 and the (n + 1 )th being (n + 1)(n + 2)/2,..."
"...Thus the sum of two consecutive triangular numbers is a perfect square; the square number series is related to the triangular number series.
2. If unity be added to eight times a triangular number we ob-tain the square of an odd number:"
Page 129
We have already mentioned that the polygonal number series are not so trivial as they might seem to be at first acquaintance.Page 130 / The following statements will confirm this. They are due to Pierre de Fermat (1601-1665), who was actually a lawyer by profession and probably the world's greatest "amateur mathematician." He found that a remarkably simple relationship exists between the polygonal number series and all the natural numbers. This may be expressed in a series of statements as follows:
1. Every number is either triangular, or the sum of two, or three triangular numbers.
2. Every number is either square, or the sum of two, three, or four square numbers.
3. Every number is either pentagonal, or the sum of two, three, four, or five pentagonal numbers.
4. Every number is either hexagonal, or the sum of two, three, four, five, or six hexagonal numbers.
5. And so on..."
A.P. Rossiter 1939
Page 15"...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."
Page 15 .
"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."
Here the Zed Aliz Zed had yon scribe count the number of letters in the illustrious words
EARTH MOON SUN
AZAZAZAZAZAZAZAZAZ
CITY OF REVELATION
John Michell 1972
On the proportion and symbolic numbers of the cosmic temple
Page 59
Like every art, geometry has a sacred origin, being the visual expres-sion of the canon of proportion. In the practice of sacred geometry the various types of universal motion are represented by shapes and symbols, which in their combinations reflect the interaction' of creative forces. The synthesis of all is the plan of the cosmic temple.
The cosmic temple was an equilibrator, whose function was to reconcile all the diverse and contradictory aspects of nature. This is also the function of the universe, and the temple was therefore designed as its microcosm. It was the magical control centre of all life on earth. Within the temple were drawings and specimens of the animals, plants, rocks, soils and minerals of the country, and each part of the temple corresponded to a particular region. In this way, every corner of the realm was influenced by the ritual performed at the centre.
The astronomical features incorporated in the fabric of the cosmic temple were equally comprehensive, relating as at Stonehenge to both solar and lunar cycles. In the numerology of its dimensions the macrocosmic 6 and the number of the human microcosm, 5, were united with the spiritual and esoteric 7, and the systems of geometry that correspond to these numbers, each symbolising an aspect of the universal constitution, made up the scheme of the temple's groundplan and elevations. Everything in the universe was separated into its various contrasting elements, and these were brought together in the temple as in Noah's Ark. .
In the proposed reconstruction of the temple, the geometer is confronted with the task of reconciling various shapes and propor- tions which, being naturally diverse, cannot logically be included in one scheme. Yet the true cosmic, image must reflect all that exists in nature and this, as far as geometry is concerned, demands for instance that the planetary 7 be combined with the zodiacal 12, the 6 with the 5 and the circle with the square.
The traditions of magic indicate that to construct a square and / Page 60 / circle of equal perimeter it is necessary first to draw a triangle, and of all triangles the largest and most conspicuous in the world are the four sides of the Great Pyramid, which face the four points of the compass and mark the spot formerly regarded as the centre of the earth. The original function of the Pyramid, to promote the union of cosmic and terrestrial forces by which the earth is made fertile, is clearly stated in the symbolism of its geometry, for the Pyramid is above all a monument to the art of squaring the circle. In the diagram below, the elevation of one of the Pyramid's triangu-lar sides, with the angle apparent at ground level of 51° 51', is placed over the plan of its square base, and a circle is added with radius equal to the Pyramid's height. The measure round the square base of the Pyramid is known from the meticulous survey commissioned by the Egyptian Government in 1925, to be 3023 feet or 1760 royal cubits. Its height is 280 cubits, and a circle with radius 280 has a (Figure 10 omitted ) circumference of 1760. The perimeters of square and circle in Fig. 10 are therefore equal, and it remains only to find the method by which this figure may be constructed. This is the most crucial exercise in sacred geometry, the key to the New Jerusalem, and it is performed with the use only of those instruments attributed to the Creator, a straight edge and compasses.
The squared circle of the Holy City produced by the earth and moon.
It is a curious fact of nature, ignored by modern cosmologists but evidently of the greatest interest to the" ancient predecessors, that the answer to the problem of squaring the circle is presented nightly to public view, for it occurs in the relative dimensions of the earth and the moon; and this same source provides the sacred numbers of the canon.
In the lower diagram of Fig.11 (Diagram omitted) the circles of earth and moon in / Page 62 / their correct proportions are placed tangent to each other, and each is framed within a square. The earth's diameter is 7920 miles and the moon's is 2160 miles, so the perimeters of the two squares are: terrestrial 31,680 miles, lunar 8640 miles. In terms of the convention n = .21, the circle is here perfectly squared. The combined radii of the earth (3960) and the moon (1080) amount to 5040 miles, Plato's mystical number, so the circumference of a circle struck from the centre of the earth and passing through the centre of the moon measures 31,680 miles, which is also the perimeter of the square containing the earth..."
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|||||||||||||||
|
|
|
|
|
|
|
|||||||||||||||
|
|
||||||||||||||||||||
|
|
||||||||||||||||||||
|
|
|
|
|
|
||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Page 62 continues thus
"The construction of this figure is simply achieved by means of a Pythagorean right-angle triangle with sides in the proportion 3, 4, 5, a triangle particularly appropriate to the New Jerusalem because 3 + 4 + 5 = 12. If the outer corner of the square "contain- ing the moon is joined to the corresponding corner of the square con-taining the earth, the triangle thus formed has sides of 2160, 2880 and 3600 miles; divided by their highest common factor, 720, these numbers become 3, 4 and 5 In this way, starting with the first Pythagorean triangle and using the actual proportions and dimen- sions of the solar system, the canonical figure of the 12-sided New Jerusalem is developed.
Confronted with 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.
3, 4, 5,
a triangle particularly appropriate to the New Jerusalem because
3 + 4 + 5 = 12. "
|
|
|
|
x |
3 |
|
|
|
|
|
|
|
|
|
M |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
3 + 4 + 5
SUN MOON EARTH
azazazAZAZAZAZAZAZAZAZAZazazaz
SUN + MOON = 7
EARTH + SUN = 8
MOON + EARTH = 9
SUN + EARTH + MOON = 12
7 + 8 + 9 + 12 = 36
zazazazazazazaZAZAZAZAZAZAZAzazazazazazaza
SUN x MOON = 12
EARTH x SUN = 15
MOON x EARTH = 20
SUN x EARTH x MOON = 60
EARTH . . . MOON . . .SUN
zazazazazazazazazaAZAZAZAZAZAZAZAZAZazazazazazazazazaz
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
M |
|
|
|
|
|
|
|
|
|
x |
3 |
|
|
|
|
|
|
|
|
|
|
|
|
N |
|||||
|
19 |
|
|
= 37 |
|
||||||||||||
|
|
|
|
|
15 |
15 |
= 90 |
|
|||||||||
|
|
|
|
= 36 |
|
AZAZAZAZAZAZAZAZAZ
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
SHINE |
|||||
|
|
|
|
||||||
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||
|
|
|
|
|
|
|
|
CITY OF REVELATION
John Michell 1972
CHAPTER
NINE
Page 95
"Simon Peter went up and drew the net to land full of great fishes, one hundred and fifty and three'(John 21. 11)".
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
||
|
|
|
|
|
|
The Zed Aliz Zed exercises a light touch
CITY OF REVELATION
John Michell 1972
CHAPTER SIX
Page 59
"Like every art, geometry has a sacred origin, being the visual expression of the canon of proportion. In the practice of sacred geometry the various types of universal motion are represented by shapes and symbols, which in their combinations reflect the interaction of creative forces. The synthesis of all is the plan of the cosmic temple.
The cosmic temple was an equilibrator, whose function was to reconcile all the diverse and contradictory aspects of nature. This is also the function of the universe, and the temple was therefore designed as its microcosm. It was the magical control centre of all life on earth. Within the temple were drawings and specimens of the animals, plants, rocks, soils and minerals of the country, and each part of the temple corresponded to a particular region. In this way, every corner of the realm was influenced by the ritual performed at the centre.
The astronomical features incorporated in the fabric of the cosmic temple were equally comprehensive, relating as at Stonehenge to both solar and lunar cycles. In the numerology of its dimensions the macrocosmic 6 and the number of the human microcosm, 5, were united with the spiritual and esoteric 7, and the systems of geometry that correspond to these numbers, each symbolising an aspect of the universal constitution, made up the scheme of the temple's groundplan and elevations. Everything in the universe was separated into its various contrasting elements, and these were brought together in the temple as in Noah's Ark.
In the proposed reconstruction of the temple, the geometer is confronted with the task of reconciling various shapes and propor~ tions which, being naturally diverse, cannot logically be included in one scheme. Yet the true cosmic image must reflect all that exists in nature and this, as far as geometry is concerned, demands for instance that the planetary 7 be combined with the zodiacal 12, the 6 with the 5 and the circle with the square.
The traditions of magic indicate that to construct a square and / Page60 / circle of equal perimeters it is necessary first to draw a triangle, and of all triangles the largest and most conspicuous in the world are the four sides of the Great Pyramid, which face the four points of the compass and mark the spot formerly regarded as the centre of the earth. The original function of the Pyramid, to promote the union of cosmic and terrestrial forces by which the earth is made fertile, is clearly stated in the symbolism of its geometry, for the Pyramid is above all a monument to the art of squaring the circle. In the diagram below, the elevation of one of the Pyramid's triangu-lar sides, with the angle apparent at ground level of 51o 51', is placed over the plan of its square base, and a circle is added with radius equal to the Pyramid's height. The measure round the square base of the Pyramid is known from the meticulous survey commissioned by the Egyptian Government in 1925, to be 3023 feet or 1760 royal cubits. Its height is 280 cubits, and a circle with radius 280 has a (Figure 10 omitted) circumference of 1760. The perimeters of square and circle in Fig. 10 are therefore equal, and it remains only to find the method by which this figure may be constructed. This is the most crucial exercise in sacred geometry, the key to the New Jerusalem, and it is performed with the use only of those instruments attributed to the Creator, a straight edge and compasses.
The squared circle of the Holy City produced by the earth and moon.
It is a curious fact of nature, ignored by modern cosmologists but evidently of the greatest interest to the ancient predecessors, that the answer to the problem of squaring the circle is presented nightly to public view, for it occurs in the relative dimensions of the earth and the moon; and this same source provides the sacred numbers of the canon.
In the lower diagram of Fig.11 the circles of earth and moon in / Page 61 / (Figure 11 omitted ) Figure 11 Upper diagram. The squared circle and the relative circles of earth and moon constructed from the 3, 4, 5, triangle. The largest circle struck from the centre of the greater square and passing through the centre of the lesser, has a circumference, if..." "...pi " = 22/7, of 44, which is also the perimeter of the square.
Lower diagram. The Celestial City: the canonical numbers discovered in the spheres of earth and moon.
Page 62 / their correct proportions are placed tangent to each other, and each is framed within a square. The earth's diameter is 7920 miles and the moon's is 2160 miles, so the perimeters of the two squares are: terrestrial 31,680 miles, lunar 8640 miles. In terms of the convention ..." "...pi" = 22/7, the circle is here perfectly squared. The combined radii of the earth (3960) and the moon (1080) amount to 5040 miles, Plato's mystical number, so the circumference of a circle struck from the centre of the earth and passing through the centre of the moon measures 31,680 miles, which is also the perimeter of the square containing the earth.
The construction of this figure is simply achieved by means of a Pythagorean right-angle triangle with sides in the proportion 3, 4, 5, a triangle particularly appropriate to the New Jerusalem because 3 + 4 + 5 = 12. If the outer corner of the square 'Contain-ing the moon is joined to the corresponding corner of the square con-taining the earth, the triangle thus formed has sides of 2160, 2880 and 3600 miles; divided by their highest common factor, 720, these numbers become 3, 4 and 5. In this way, starting with the first Pythagorean triangle and using the actual proportions and dimen-sions of the solar system, the canonical figure of the 12-sided New Jerusalem is developed.
Confronted with facts such as these, it is scarcely possible to avoid the conclusion, of 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.
The complete scheme of the New Jerusalem, its twelve pearls and seven stars
The New Jerusalem is now revealed as St John described it in Revelation 21. Fig. 12 opposite is developed from the diagram of the terrestrial and lunar spheres shown in Fig. II but measured in feet rather than miles. Round the circle of the earth, contained in the square, are placed twelve circles of the relative size of the moon. These are arranged like the signs of the zodiac in four groups of three, so that the circumference of each of the two outer circles in every group of three touches the point where the circle drawn through their centres meets the square of equal perimeter. The twelve circles are contained within a twelve-sided figure which, because the circles are not evenly spaced round the perimeter of the greater circle, is not quite a regular dodekagon; the four pairs of its sides that meet opposite the corners of the square are slightly drawn in towards the centre to bring them into contact with their respective /
Page 63 / Figure12 The New Jerusalem. (omitted) circles. It is difficult therefore to compute the exact distance round the twelve walls, but the average length of one side is certainly very close to 3264 feet or 1200 MY, and in this case the perimeter of the twelve sides is 14,400 MY, and the area of the whole figure 120 million square feet. All the principal dimensions of the Holy City are framed as multiples of 12, and with the exception of 12 itself they all reduce to 9.
From St John's account of the Holy City the following passages, relevant to this diagram, are extracted.,
The City 'had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon which are the names of the twelve tribes of the children of Israel: on the east three gates; on the north three gates; on the south three gates; and on the west three gates. And the wall of the city had twelve founda- tions, and in them the names of the twelve apostles of the Lamb.
Page 64 ( Figure 13 omitted) The HoIy City as a symbol of unity with the two incommensurabIes square and circle, reconciled by the cross. The diagonals of the square and the points where the square meets the cross are used to divide the circle into 12 virtually equal parts.
'And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. . . And he measured the wall thereof, an hundred and forty and four cubits.
'And the foundations of the wall of the city were garnished with all manner of precious stones. . . . And the twelve gates were twelve pearls; every several gate was of one pearl.
'In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.'
The twelve pearls at the gates of the New Jerusalem are the twelve lunar circles, the diameter of each being 2160 feet; but they are also the twelve fruits of the tree of life, one for each month, for 2160 miles is the diameter of the moon, and 2160 years is the length of the Platonic month, the time taken by the sun to move through one complete sign of the zodiac and a twelfth part of the great year. The twelve circles can therefore be taken to represent the twelve signs, and the whole figure is both an image of the universe and a model / Page 65 / of time, its dimensions recording astrological cycles as well as astronomical distances. In Fig. 12 the circles are each inscribed with one of the zodiacal symbols, and the corresponding apostles, jewels, sons of Jacob etc. may be added, their positions in the scheme being determined by the numerical value of their names in relation to the various dimensions, as further illustrated in the next chapter.
Apart from twelve, the number which is most characteristic of the New Jerusalem is seven. In Revelation there are 7 churches, 7 candlesticks, 7 stars, 7 angels, 7 vials, 7 seals, 7 thunders, 7 plagues and 7 spirits of God; the lamb has 7 horns and 7 eyes, the dragon 7 heads and 7 crowns, and the beast has 7 heads which are the 7 hills of the whore of Babylon.
Seven is the number of things sacred and mysterious, as the 7 veils of initiation. According to Philo, 'nature delights in the number seven,' for the astrologers know 7 planets, there are 7 stars in the Great Bear and 7 notes in music; God rested on the seventh day, a man's head has 7 orifices and his life proceeds in 7 year periods; the cycles of women and of the moon occur in sevens, 28 days making the lunar month. 'By reason of this the Pythagoreans, indulging in myth, liken 7 to the motherless and ever virgin Maiden, because neither was she born of the womb, nor shall she ever bear.'
Seven is the Virgin because it is neither the product nor the factor of any other numbers within the decad, and the geometry of seven is developed from no other system of proportion nor does it give birth to any. Another reason is that the seventh division of a circle has an angle of just over 51'4° and 515 is the number of naeOevo" virgin. Seven has no gender for, as St Augustine writes, '3 is the first number wholly odd and 4 wholly even and these two make 7. . . . Therefore is the Holy Ghost called often by this number,'
The connection between the Holy City and the number seven is well illustrated in the sigil of a famous magical order, which shows the seven letters of the name Babalon set round a seven-pointed star, corresponding to the 7 hills of the Imperial capital and the 7 springs or wells of its contrasting aspect, the oracular, lunar centre. Babylon is identical in its number, 1285, with the Holy City, Jerusalem, a coincidence of gematria on which further comment is made in Chapter 13, and the significance of 1285 is that, with the addition of a fraction, 128.5° is the angle between two sides of a heptagon.
There are 7 colours of the rainbow and 7 petals on the temple flower, the pomegranate, but the number seven is rarely apparent in physical nature, corresponding rather to the spiritual forces that regulate the cycles of time and human development. The gnostics /Page 66 / drew attention to the fact that the name..." " (Greek names omitted) has only 6 letters while..." "... has 7 as evidence for their belief, against the teaching of the Church, that the body of Jesus was but the temporary, mortal lodging of the ancient spirit of Christ. Thus the body of the New Jerusalem is shaped according to the geometry of six, which is the image of matter, its construction simple and rational; but the construction of the geometry of seven is neither. No one can draw a mathematically perfect heptagon. It is a secret that, as Blavatsky puts it, 'has not been revealed'. Yet it is obvious from the references in Revelation and from the traditions of the temple that the geometry of seven must figure in the Holy City. In Fig. 14 a seven pointed star has therefore been placed within the zodiac circle of the New Jerusalem, and its extremities are found to accord with the points of the diagram, including the centres of three circles and two junctions of the circle and square.
The essential feature of the legend of the New Jerusalem is that the City is not a creation of the intellect, but a revelation of the pre-existent order, subtle and unmeasurable, of which all that is visible on earth is but the gross and imperfect reflection. But if the physical world is imperfect, so also is human perception, and harmony that is apparent to the senses is no less satisfactory for being, in theoretical terms, nothing but a close approximation. The union of circle and square, of 7 and 12 cannot truly be represented in static form, because both the circle and the number 7 are dynamic symbols, and the numbers 6 and 5 are also disparate by nature. It is not therefore pretended that the scheme of geometry identified as the New Jerusalem is an exact, figurative model of reality. Its function is rather to develop in those who study its proportions an intuitive understanding of the harmonious unity of the cosmos, and to provide a channel through which the celestial influences may become active in human affairs.
The development of abstract mathematical science led to a decline of interest in the inherited canon. When the fact, kept secret long after its discovery, that..." pi "... v/2 etc. are irrational, became common knowledge, it seemed to many that the ancient cosmology was discredited. The letter of the law having become too closely identified with its spirit, the deficiencies found in the former were held against the latter, with the result that a reaction took place against a form of knowledge, for which a more literal interpretation had been claimed by the superstitious than it was designed to bear. The New Jerusalem diagram is but a symbol of the cosmos, a repre-sentation in one dimension of an organism that embraces many.
Page 67
Sacred Geometry: The Plan of the Holy City
It is not therefore intended as an object of veneration in its own right, and if taken as one, it becomes in St John's phrase 'the image of the beast', an obstacle rather than a stimulus to independent thought. It is however a most refined instrument for the discernment of reality as a whole, for the separation of truth from illusion and for the recovery of the true cosmology, the one enduring source of harmony on earth and thus an indispensable feature of civilised human existence."
Figure 14 omitted
THE CITY OF REVELATION
John Michell 1972
Page 63
"All the principal dimensions of the Holy City are framed as multiples of 12, and with the exception of 12 itself they all reduce to 9."
THEMAGIKALALPHABETICALALPHABET
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||||||||
|
|
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|||||||||||||
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
U |
A |
R |
E |
||||||||||
|
|
|
|
|
||||||||||||
|
|
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
||||||||||||
|
|
|||||||||||||||
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
||||||||||||||||
|
|
|
|
|
|||||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||||
|
|
|
|
|
|
|
||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
||||||||||||
|
|
|||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|
|||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
|
|
|
|
|
|
|||||||||||||
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||
|
|
|
|
|
|
|
|
|
|||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
||||
|
|
|
|
|
|
||||||||||||||
|
|
|
|
|
|||||||||||||||
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|||
THE GROWTH OF SCIENCE
Leonard Rossiter
Page 14
The Greek man of learning was first and last a reasoner: Ie gave little attention to the much detailed knowledge of veryday things in the hands of workinen and traders. For like, Man was the measure of all things: in present-day cience we might say he was only the measurer. His business, vas reasoning. Thought gave him a respected position, [) which his 'work' was teaching: talking to others. To no mall degree this way of living was dependent on the system If keeping servants who were simply property: gi-.;en no layment but their keep and house-room, and only to be [lade free by their owners' desire. It is hard for us {lot to ee those Greek towns as among the small number of places
vhere, once in history, in a short s~mmer day bright with \
he sun, men might be free and 'happy; ~hen man's know- ~dge and beliefs, his heart and brain, were in kind and lelicate harmony. The price of this was the condition of [len and women who were as much their owner's Iroperty as his horse br sheep. By the Greeks this system vas unquestioned: as a man, the servant who was not free lad no vallie.l
Here it was that the knowledge ef Babylon, Egypt, and :rete (through whicl1 the Egyptian part probably came) 'was jut together. But there w~s Qne special. point in which the uling interests of the Babylonian mind were very different rom thos.e of the Greeks and Egyptians. 'The Babylonians aw the earth as c'ontrolled by unseen forces which were not he friends of Man: dark shades of fear, in whose hands was he control of his existence. To the Egyptian, however, the ligher powers were-kind beings. givers of all the great inven- ions: writing, the arts~ and medical science: the fathers and lelpers of knowledge. The Greek view was nearer to the :gyptian than to any later ideas of religion: Apollo, Aphro- lite, Hermes, and the others were ever-living men and women .r almost unlimited power, with the most detailed interest n all the goings on in the Earth. These different views, which [lay possibly have been caused by the natural conditions in hese three countries, have a marked relation to the sort of ;nowledge which is most valued. To the Babylonians with heir idea of a fixed line of existence for every man, every letail of which was recorded in the skies at his birth, know- ~dge of the stars was the highest' of all. Disease was simply he sign that some power was acting .on the man who was ill.
1 See Aristotle's Poetics, XV, 1; and Homer.
Page 15 / "The effect of this belief was to make ) them hard and crucl
fighters, sharp men I of business (the )ews' 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 f@r 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 knowledge about their structure: enough to be able to 40 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 surpri~ing 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.
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 idoos of the science of Ge.ometry. 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 th~ structure of the earth and its substances. In the goings-on among natural things Thales saw a never- ending system of changes: air, wate~ 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 nes;essary 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 (0 the older idea that there was such a thing as a "simplest possible substance": an 'element' as it was named. In the second plac@, 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 ab.out their sense-experiences. But when the mind of Thales
15
A = 1 . . . N = 14 . . . U = 21 . . . B . . . I . . . S
J.Alden Mason 1957
Page 230
Nordenskiold finds in these quipus an unexpected frequency of occurrence of the number seven and concludes that this must have been a sacred number. Also he derives sums and totals, many of which seem to agree, more or less closely, with the rotation periods of celestial bodies; therefore he believes these quipus to be calendrical and astronomical in nature and used in magic and divination. Although Nordenskiold was one of the greatest Americanists, his conclusions on this point are not generally accepted by modern authorities mainly because there are many discrepancies in his calculations that need to be ex-plained away, and because the Inca apparently had little interest ¹. Nordenskiold, 1925a, 1925b / Page234 / in lucky and unlucky days, which were so important among the Mesoamericans. It must be kept in mind, however, that we have no historic information regarding the peoples of the coast where these quipus were buried. It is rather certain that an abacus was employed in making the calculations that were later recorded on the quipus.
A.P. Rossiter 1939
Page 15 "The Egyptians,…" "…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.
| |
|
|