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Evokation
  
 
Index
  

 

 

 

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
5
ADDED
18
18
9
-
-
-
-
-
-
-
-
-
9
T
=
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
8
-
A
=
1
-
3
ALL
25
7
7
-
-
-
-
-
-
-
7
-
-
M
=
4
-
5
MINUS
76
22
4
-
-
-
-
4
-
-
-
-
-
N
=
5
-
4
NONE
48
21
3
-
-
-
3
-
-
-
-
-
-
S
=
1
-
6
SHARED
55
28
1
-
1
-
-
-
-
-
-
-
-
B
=
2
-
2
BY
27
9
9
-
-
-
-
-
-
-
-
-
9
E
=
5
-
10
EVERYTHING
133
61
7
-
-
-
-
-
-
-
7
-
-
M
=
4
-
9
MULTIPLED
121
49
4
-
-
-
-
4
-
-
-
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
A
=
1
-
9
ABUNDANCE
65
29
2
-
-
2
-
-
-
-
-
-
-
-
-
35
-
57
First Total
995
266
59
-
1
2
3
8
5
6
14
8
18
-
-
3+5
-
5+7
Add to Reduce
9+9+5
2+6+6
5+9
-
-
-
-
-
-
-
1+4
-
1+8
-
-
8
-
12
Second Total
23
14
14
-
1
2
3
8
5
6
5
8
9
-
-
-
-
1+2
Reduce to Deduce
2+3
1+4
1+4
-
-
-
-
-
-
-
-
-
-
-
-
8
-
3
Essence of Number
5
5
5
-
1
2
3
8
5
6
5
8
9

 

 

26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
9
-
-
-
-
5
6
-
-
-
1
-
-
-
-
6
-
8
+
=
43
4+3
=
7
-
7
-
7
-
-
-
-
-
-
-
-
8
9
-
-
-
-
14
15
-
-
-
19
-
-
-
-
24
-
26
+
=
115
1+1+5
=
7
-
7
-
7
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
-
-
1
2
3
4
-
-
7
8
9
-
2
3
4
5
-
7
-
+
=
83
8+3
=
11
1+1
2
-
2
-
1
2
3
4
5
6
7
-
-
10
11
12
13
-
-
16
17
18
-
20
21
22
23
-
25
-
+
=
236
2+3+6
=
11
1+1
2
-
2
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
+
=
351
3+5+1
=
9
-
9
-
9
-
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
+
=
126
1+2+6
=
9
-
9
-
9
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
+
=
1
occurs
x
3
=
3
-
3
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
+
=
2
occurs
x
3
=
6
-
6
-
-
-
3
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
3
-
-
-
-
-
+
=
3
occurs
x
3
=
9
-
9
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
-
-
+
=
4
occurs
x
3
=
12
1+2
3
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
-
-
-
+
=
5
occurs
x
3
=
15
1+5
6
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
-
-
+
=
6
occurs
x
3
=
18
1+8
9
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
-
+
=
7
occurs
x
3
=
21
2+1
3
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
+
=
8
occurs
x
3
=
24
2+4
6
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
+
=
9
occurs
x
2
=
18
1+8
9
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
45
-
-
26
-
126
-
54
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
4+5
-
-
2+6
-
1+2+6
-
5+4
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
9
-
-
8
-
9
-
9
-
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
-
-
-
-
-
-
-
-
-
-
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
9
-
-
8
-
9
-
9

 

 

8
-
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
19
20
21
22
23
24
25
26
+
+
=
180
1+8+0
=
9
9
-
J
K
L
M
N
O
P
Q
R
-
-
-
-
-
-
-
-
10
11
12
13
14
15
16
17
18
+
=
126
1+2+6
=
9
9
-
A
B
C
D
E
F
G
H
I
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
+
=
45
4+5
=
9
-
-
-
-
-
-
5
-
-
-
-
+
=
5
=
=
5
-
-
-
-
-
4
-
6
-
-
-
+
=
10
1+0
=
1
-
-
-
-
3
-
-
-
7
-
-
+
=
10
1+0
=
1
-
-
-
2
-
-
-
-
-
8
-
+
=
10
1+0
=
1
-
-
1
-
-
-
-
-
-
-
9
+
=
10
1+0
=
1
-
-
1
2
3
4
5
6
7
8
9
-
-
45
-
-
9
9
-
A
B
C
D
E
F
G
H
I
-
-
4+5
-
-
-
-
-
10
11
12
13
14
15
16
17
18
-
-
9
-
=
9
9
-
J
K
L
M
N
O
P
Q
R
-
-
-
-
-
-
-
-
19
20
21
22
23
24
25
26
-
-
-
9
-
=
9
8
-
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-

 

 

8
-
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
19
20
21
22
23
24
25
26
+
+
=
180
1+8+0
=
9
-
-
1
2
3
4
5
6
7
8
+
+
=
36
3+6
=
9
9
-
J
K
L
M
N
O
P
Q
R
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
+
=
45
4+5
=
9
-
-
10
11
12
13
14
15
16
17
18
+
=
126
1+2+6
=
9
9
-
A
B
C
D
E
F
G
H
I
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
+
=
45
4+5
=
9
-
-
-
-
-
-
5
-
-
-
-
+
=
5
=
=
5
-
-
-
-
-
4
-
6
-
-
-
+
=
10
1+0
=
1
-
-
-
-
3
-
-
-
7
-
-
+
=
10
1+0
=
1
-
-
-
2
-
-
-
-
-
8
-
+
=
10
1+0
=
1
-
-
1
-
-
-
-
-
-
-
9
+
=
10
1+0
=
1
-
-
1
2
3
4
5
6
7
8
9
-
-
45
-
-
9
9
-
A
B
C
D
E
F
G
H
I
-
-
4+5
-
-
-
-
-
1
2
3
4
5
6
7
8
9
+
=
45
4+5
=
9
-
-
10
11
12
13
14
15
16
17
18
-
-
9
-
=
9
9
-
J
K
L
M
N
O
P
Q
R
-
-
-
-
-
-
-
-
19
20
21
22
23
24
25
26
+
+
=
180
1+8+0
=
9
-
-
1
2
3
4
5
6
7
8
+
+
=
36
3+6
=
9
8
-
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-

 

 

REAL REALITY REVEALED HAVE I MENTIONED GODS DIVINE THOUGHT HAVE I MENTIONED

THAT

9 9 9 9 9 9 9 9 9 9 9 9

4

 

 

-
REAL
-
-
-
1
R
18
9
9
3
E+A+L
18
9
9
4
REAL
36
18
18
-
-
3+6
1+8
1+8
4
REAL
9
9
9

 

 

-
REALITY
-
-
-
1
R
18
9
9
3
E+A+L
18
9
9
1
I
9
9
9
2
T+Y
45
9
9
7
REALITY
90
36
36
-
-
9+0
3+6
3+6
7
REALITY
9
9
9

 

 

-
REVEALED
-
-
-
1
R
18
9
9
2
E+V
27
9
9
3
E+A+L
18
9
9
2
E+D
9
9
9
8
REVEALED
72
36
36
-
-
7+2
3+6
3+6
8
REVEALED
9
9
9

 

 

-
REAL
-
-
-
1
R
18
9
9
3
E+A+L
18
9
9
-
REALITY
-
-
-
1
R
18
9
9
3
E+A+L
18
9
9
1
I
9
9
9
2
T+Y
45
9
9
12
REVEALED
-
-
-
1
R
18
9
9
2
E+V
27
9
9
3
E+A+L
18
9
9
2
E+D
9
9
9
19
First Total
198
90
36
1+9
Add to Reduce
1+9+8
9+0
3+6
10
Second Total
18
9
9
1+0
Reduce to Deduce
1+8
-
-
1
Essence of Number
9
9
9

 

 

-
-
-
-
-
REAL REALITY REVEALED
-
-
-
R
=
18
=
9
R
18
9
9
-
-
-
-
-
E+A+L
18
9
9
R
=
18
=
9
R
18
9
9
-
-
-
-
-
E+A+L
18
9
9
-
-
-
-
-
I
9
9
9
-
-
-
-
-
T+Y
45
9
9
R
=
18
=
9
R
18
9
9
-
-
-
-
-
E+V
27
9
9
-
-
-
-
-
E+A+L
18
9
9
-
-
-
-
-
E+D
9
9
9
-
-
54
-
27
REAL REALITY REVEALED
-
-
-
-
-
5+4
-
2+7
-
-
-
-
-
-
9
-
9
REAL REALITY REVEALED
-
-
-

 

 

-
4
M
I
N
D
-
-
-
-
-
-
-
-
-
-
-
9
5
-
+
=
14
1+4
=
5
=
5
-
-
-
9
14
-
+
=
23
2+3
=
5
=
5
-
4
M
I
N
D
-
-
-
-
-
-
-
-
-
-
4
-
-
4
+
=
8
-
=
8
=
8
-
-
13
-
-
4
+
=
17
1+7
=
8
=
8
-
4
M
I
N
D
-
-
-
-
-
-
-
-
-
-
13
9
14
4
+
=
40
4+0
=
4
=
4
-
-
4
9
5
4
+
=
22
2+2
=
4
=
4
-
4
M
I
N
D
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
1
ONE
1
-
-
-
2
-
-
-
-
-
-
-
2
TWO
2
-
-
-
3
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
4
-
-
4
-
-
4
occurs
x
2
=
8
-
-
-
-
5
-
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
-
-
6
SIX
6
-
-
-
7
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
8
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
27
4
M
I
N
D
-
-
18
-
-
3
-
22
2+7
-
-
9
-
-
-
-
1+8
-
-
-
-
2+2
9
4
M
I
N
D
-
-
9
-
-
3
-
4
-
-
4
9
5
4
-
-
-
-
-
-
-
-
9
4
M
I
N
D
-
-
9
-
-
3
-
4

 

 

4
M
I
N
D
-
-
-
-
-
-
-
-
-
-
9
5
-
+
=
14
1+4
=
5
=
5
-
-
9
14
-
+
=
23
2+3
=
5
=
5
4
M
I
N
D
-
-
-
-
-
-
-
-
-
4
-
-
4
+
=
8
-
=
8
=
8
-
13
-
-
4
+
=
17
1+7
=
8
=
8
4
M
I
N
D
-
-
-
-
-
-
-
-
-
13
9
14
4
+
=
40
4+0
=
4
=
4
-
4
9
5
4
+
=
22
2+2
=
4
=
4
4
M
I
N
D
-
-
-
-
-
-
-
-
-
4
-
-
4
-
-
4
occurs
x
2
=
8
-
-
-
5
-
-
-
5
occurs
x
1
=
5
-
-
9
-
-
-
-
9
occurs
x
1
=
9
4
M
I
N
D
-
-
18
-
-
3
-
22
-
-
9
-
-
-
-
1+8
-
-
-
-
2+2
4
M
I
N
D
-
-
9
-
-
3
-
4
-
4
9
5
4
-
-
-
-
-
-
-
-
4
M
I
N
D
-
-
9
-
-
3
-
4

 

 

THE ELEMENTS OF THE GODDESS

Caitlin Mathews

WE ARE ENTERING THE TIME OF THE NINE-POINTED STAR THE STAR OF MAKING REAL UPON EARTH THE GOLDEN DREAM OF PEACE THAT LIVES WITHIN US

BROOKE MEDICINE EAGLE

Page 72

"THE WAY OF THE DELIVERER IS THAT OF BONDAGE-BREAKER WHATEVER IS TRAPPED DENIED FREEDOM OF MOVEMENT THE DELIVERER PERSONALLY SETS FREE HER METHOD OF LIBERATION IS TO GO TO THE ROOTS OF THE BLOCKAGE AND LITERALLY BLAST IT FREE IN THIS THE DELIVERER BEARS A STRONG RESEMBLANCE TO THE SHAPER OF ALL WHO IS WILLING TO BE BROKEN INTO PIECES

THE SYMBOLIC IMAGE OF THIS TRANSFORMATION IS THAT OF THE BUTTERFLY EMERGING FROM THE CHRYSALIS FROM APPARENT DEATH AND DESTRUCTION ARISES A NEW FORM OF LIFE SO ARE WE BORNE OF THE DELIVERER RESHAPED AND TRANSFORMED TO LIVE MORE EFFECTIVELY WITHIN OUR CHOSEN FIELD OF OPERATION

Page 38

THIS ENNEAD OF ASPECTS IS ENDLESSLY ADAPTABLE FOR IT IS MADE UP OF NINE THE MOST AJUSTABLE AND YET ESSENTIALLY UNCHANGING NUMBER HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE 54 72 108 THEY ALWAYS ADD UP TO NINE"

"HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE

54 72 108

THEY ALWAYS ADD UP TO NINE"

 

 

TIMES LITERARY SUPPLEMENT

January 17, 2008

Chrysalis

Muriel Spark: introduced by Mick ImlahMuriel Spark (1918–2004) was one of the most admired and successful novelists in English in the second half of the twentieth century, author of The Prime of Miss Jean Brodie (1961), based on her own experience of school in Edinburgh, The Girls of Slender Means (1963) and others. But it was in poetry that she first made her name. From 1947–49 she was editor of the journal Poetry Review and her collection The Fanfarlo (1952) preceded her first published fiction. One of the poems in that book, "Chrysalis" was published in the TLS in June 1951

Chrysalis

We found it on a bunch of grapes and put it
In cotton wool, in a matchbox partly open,
In a room in London in wintertime, and in
A safe place, and then forgot it.

Early in the cold spring we said "See this!
Where on earth did the butterfly come from?"
It looked so unnatural whisking about the curtain:
Then we remembered the chrysalis.

There was the broken shell with what was once
The head askew; and what was once the worm
Was away out of the window, out of the warm,
Out of the scene of the small violence.

Not strange, that the pretty creature formalized
The virtue of its dark unconscious wait
For pincers of light to come and pick it out.
But it was a bad business, our being surprised.

Muriel Spark (1951)

 

 

DAILY MAIL

Thursday, April 6, 2006

Jonathan Cainer

GEMINI

May 22 -June 22

CATERPILLARS, when they form cocoons, do not succumb to any sudden doubts.They do not wonder why it is necessary to lock themselves away for a while. They do not consider that it might be unhealthy to retreat so far: Nor, when they finally emerge as blazing, beautiful butterflies, do they stop to-wonder whether life might have been better back in the-old days without wings. You are going through a profound transformation. Absolutely nothing is wrong with this."

 

 

MEDITATIONS FOR EVERY DAY

Father Andrew 1934

MONDAY IN EASTER WEEK

RISEN INDEED

'The Lord is risen indeed.'-S. LUKE xxiv. 34­

Page 136

SAINT JOHN tells us in his Gospel that, when he and Peter went speeding down to the sepulchre of our Lord and entered in, he ' saw and believed.' What was it that brought conviction to John? He saw something in the way the grave-clothes were disposed which brought absolute conviction to him of our Lord's Resurrection. If he had just seen the grave­clothes put on one side, surely he would have thought, as the women thought, that the body of our Lord had been taken from the tomb, but there was something about them which he says brought conviction to him.
The Jewish method of burial was to wind linen round and round the body, sprinkling myrrh and spices upon the linen as they did so. The myrrh was sticky and made the bands of linen adhere closely together, so that the body was like a mummy or the chrysalis of a caterpillar. What S. John saw, when he entered the tomb, was that the linen which had been wound round the body still kept its shape, but it was clear that the body was not inside it. The linen lay there like an empty shell or a chrysalis from which the moth has risen. The napkin which had been laid over the face of Jesus had fallen back and lay in its own place by itself. He saw that, and it brought conviction to him, and he went away with a wholly different frame of mind from that with which he came. As Bishop Westcott says so well in his commentary, the feeling of the apostles is better expressed by their words, The Master lives,' than by the words, , He is risen.' They realized that our Lord had never been defeated by death.

 

 

MAN'S UNKNOWN JOURNEY

Staveley Bulford 1941

An introduction and contribution to the study of subjects essential to a new revelation - The Evolution of the Mind and Consciousness - in the journey of Mankind towards Perfection on and beyond the Earth

Page 190/191

"Words are inadequate to express the multitude of patterns of both Harmony and Discord portrayed by Thought, and the reader who may be unfamiliar with such a possibility as Thought power, must feel somewhat like a cocoon being told that some day he will be a butterfly himself and fly around from / flower to to flower that even at the present moment he, the cocoon, possesses all the essentials for that almost inconceivable manifestation."

 

 

Encyclopedia Of Ancient And Forbidden Knowledge
Zolar 1988 Edition

Page 39

KABBALISTIC WISDOM


There is no death; there is no destruction. All is but change and transformation-first the caterpillar, then the chrysalis, then the mighty mind, and at last a noble Soul."

 

 

THE DEATH OF FOREVER

A NEW FUTURE FOR HUMAN CONSCIOUSNESS

1991

Page 266

"We should create new rites of passage to celebrate the phases of the human life cycle, rituals for birth, for the transit into adolescence, and above all, for dying.
Of these, the need for a ritual of dying is the most urgent. I know of no greater testament to the failure of our civilisation than the fact that so many people die alone, abandoned like discards on society's junk heap. Dying must again be united with a sense of the sacred, for it is here, if anywhere, that the psyche outgrows its human limitation. The most important message of this book is that consciousness cannot be extinguished by death, for consciousness transcends time. We should learn to approach death with gratitude, seeing it for what it is, the final elimination of ego, the end of the fallacies of time and self.
In the end it can all be said so simply.
Time and self are outgrown husks which consciousness will one day discard, just as a butterfly abandons its chrysalis to fly towards the sun.

 

IN THE END IT CAN ALL BE SAID SO SIMPLY TIME AND SELF

ARE OUTGROWN HUSKS WHICH CONSCIOUSNESS WILL ONE DAY DISCARD

JUST AS A BUTTERFLY ABANDONS ITS CHRYSALIS TO FLY TOWARDS THE SUN

 

 

The Magic Mountain
Thomas Mann 1875-1955

Page 511

"Hermetics - what a lovely word "
"...It sounds like magiking,and has all sorts of vague and extended associations .You must excuse my speaking of such a thing but it reminds me of the conserve jars that our housekeeper ..."
"...keeps in her larder. She has rows of them on her shelves, air-tight glasses full of fruit and meat and all sorts of things.They stand there maybe a whole year-you open them as you need them and the contents are as fresh as on the day they were put up, you can eat them just as they are.To be sure, that isn't alchemy or purification, it is simply conserving , hence the word conserve.The magic part of it lies in the fact that the stuff that is conserved is withdrawn from the effects of time,t is her-metically sealed from time, time passes it by, it stand there on its shelf shut away from time."

 

 

Encyclopedia Of Ancient And Forbidden Knowledge
Zolar 1988 Edition

Page 39

KABBALISTIC WISDOM


There is no death; there is no destruction. All is but change and transformation-first the caterpillar, then the chrysalis, then the mighty mind, and at last a noble Soul."

 

Brahma

If the red slayer think he slays,
Or if the slain think he is slain
They know not well the subtle ways
I keep and pass and turn again.
R.W.Emerson

 

 

THE

HUMAN

THE CHRYSALIS THE HUMAN CHRYSALIS

GODS CHOSEN GODS CHOSEN GODS

 

 

SACRED NUMBER
THE SECRET QUALITIES OF QUANTITIES
Miranda Lundy 2009 edition.
Reverse of title page!

“THE TAO GIVES BIRTH TO THE ONE,
THE ONE GIVES BIRTH TO THE TWO,
THE TWO GIVES BIRTH TO THE THREE,
THE THREE GIVES BIRTH TO THE TEN THOUSAND THINGS!

LAO TZU

 

LAO TZU = 5 = TZU LAO

 

-
-
-
-
-
LAO TZU
-
-
-
F
=
6
-
3
L+A+O
28
10
1
F
=
6
-
3
T+Z+U
67
13
4
-
-
12
Q
6
LAO TZU
95
23
5
-
-
1+2
-
-
-
9+5
2+3
-
-
-
3
Q
6
LAO TZU
14
5
5
-
-
-
-
-
-
1+4
-
-
-
-
3
Q
6
LAO TZU
5
5
5

 

 

SACRED NUMBER

THE SECRET QUALITIES OF QUANTITIES

Miranda Lundy 2009 edition.
Reverse of title page

“THE TAO GIVES BIRTH TO THE ONE,

THE ONE GIVES BIRTH TO THE TWO,

THE TWO GIVES BIRTH TO THE THREE,

THE THREE GIVES BIRTH TO THE TEN THOUSAND THINGS!

LAO TZU

 

 

SACRED NUMBER

THE SECRET QUALITIES OF QUANTITIES

Miranda Lundy 2009 edition.

“THE TAO GIVES BIRTH TO THE ONE,

 

-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
T
=
2
2
-
3
TAO
36
9
9
-
-
-
-
-
-
-
-
-
9
G
=
7
-
-
5
GIVES
62
26
8
-
-
-
-
-
-
-
-
8
-
B
=
2
2
-
5
BIRTH
57
30
3
-
-
-
3
-
-
-
-
-
-
T
=
2
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
8
-
T
=
2
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
O
=
6
-
-
3
ONE
34
16
7
-
-
-
-
-
-
-
7
-
-
-
-
23
-
-
24
First Total
290
119
47
-
1
2
3
4
5
12
7
16
9
-
-
2+3
-
-
2+4
Add to Reduce
2+9+0
1+1+9
4+7
-
-
-
-
-
-
1+2
-
1+6
-
-
-
5
-
-
6
Second Total
11
11
11
-
1
2
3
4
5
3
7
7
9
-
-
-
-
-
-
Reduce to Deduce
1+1
1+1
1+1
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
6
Essence of Number
2
2
2
-
1
2
3
4
5
3
7
7
9

 

 

THE ONE GIVES BIRTH TO THE TWO,

 

-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
O
=
6
-
-
3
ONE
34
16
7
-
-
-
-
-
-
-
7
-
-
G
=
7
-
-
5
GIVES
62
26
8
-
-
-
-
-
-
-
-
8
-
B
=
2
2
-
5
BIRTH
57
30
3
-
-
-
3
-
-
-
-
-
-
T
=
2
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
8
-
T
=
2
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
T
=
2
2
-
3
TWO
58
13
4
-
-
-
-
4
-
-
-
-
-
-
-
23
-
-
24
Add to Reduce
312
123
42
-
1
2
3
4
5
12
7
16
9
-
-
2+3
-
-
2+4
Reduce to Deduce
3+1+2
1+2+3
4+2
-
-
-
-
-
-
1+2
-
1+6
-
-
-
5
-
-
6
Essence of Number
6
6
6
-
1
2
3
4
5
3
7
7
9

 

 

THE TWO GIVES BIRTH TO THE THREE,

 

-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
T
=
2
2
-
3
TWO
58
13
4
-
-
-
-
4
-
-
-
-
-
G
=
7
-
-
5
GIVES
62
26
8
-
-
-
-
-
-
-
-
8
-
B
=
2
2
-
5
BIRTH
57
30
3
-
-
-
3
-
-
-
-
-
-
T
=
2
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
8
-
T
=
2
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
T
=
2
2
-
5
THREE
56
29
2
-
-
2
-
-
-
-
-
-
-
-
-
19
-
-
26
First Total
334
136
37
-
1
2
3
4
5
12
7
16
9
-
-
1+9
-
-
2+6
Add to Reduce
3+3+4
1+3+6
3+7
-
-
-
-
-
-
1+2
-
1+6
-
-
-
10
-
-
8
Second Total
10
10
10
-
1
2
3
4
5
3
7
7
9
-
-
1+0
-
-
-
Reduce to Deduce
1+0
1+0
1+0
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
8
Essence of Number
1
1
1
-
1
2
3
4
5
3
7
7
9

 

 

THE THREE GIVES BIRTH TO THE TEN THOUSAND THINGS!

 

-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
T
=
2
2
-
5
THREE
56
29
2
-
-
2
-
-
-
-
-
-
-
G
=
7
-
-
5
GIVES
62
26
8
-
-
-
-
-
-
-
-
8
-
B
=
2
2
-
5
BIRTH
57
30
3
-
-
-
3
-
-
-
-
-
-
T
=
2
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
8
-
T
=
2
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
T
=
2
2
-
3
TEN
39
12
3
-
-
-
3
-
-
-
-
-
-
T
=
2
2
-
8
THOUSAND
102
30
3
-
-
-
3
-
-
-
-
-
-
T
=
2
2
-
6
THINGS
77
32
5
-
-
-
-
-
5
-
-
-
-
-
-
23
-
-
40
First Total
494
197
44
-
1
2
9
4
5
12
7
16
9
-
-
2+3
-
-
4+0
Add to Reduce
4+9+4
1+9+7
4+4
-
-
-
-
-
-
1+2
-
1+6
-
-
-
5
-
-
4
Second Total
17
17
8
-
1
2
9
4
5
3
7
7
9
-
-
-
-
-
-
Reduce to Deduce
1+7
1+7
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
4
Essence of Number
8
8
8
-
1
2
9
4
5
3
7
7
9

 

 

CIRCLE = 5 O 5 = ELCRIC

CIRCLE ET ELECTRIC ET CIRCLE

ELECTRIC CIRCLE ELECTRIC

CIRCLE ELECTRIC CIRCLE

ET

CIRCLE ELECTRIC CIRCLE

ELECTRIC CIRCLE ELECTRIC

CIRCLE ET ELECTRIC ET CIRCLE

CIRCLE = 5 O 5 = ELCRIC

ESOTERIC O SECRET I ESOTERIC

ESOTERIC 6 SECRET 9 ESOTERIC

ESOTERIC O SECRET I ESOTERIC

 

 

POP WOW O WOW POP

WOW O WOW

POP WOW O WOW POP

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
E
=
5
-
8
ESOTERIC
94
40
4
-
-
-
-
4
-
-
-
-
-
Q
=
8
-
9
QUALITIES
113
41
5
-
-
-
-
-
5
-
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
Q
=
8
-
10
QUANTITIES
135
45
9
-
-
-
-
-
-
-
-
-
9
-
-
29
-
32
First Total
396
153
27
-
1
2
3
4
5
6
7
8
9
-
-
2+9
-
3+2
Add to Reduce
3+9+6
1+5+3
2+7
-
-
-
-
-
-
-
-
-
-
-
-
11
-
5
Second Total
18
9
9
-
1
2
3
4
5
6
7
8
9
-
-
1+1
-
-
Reduce to Deduce
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
5
Essence of Number
9
9
9
-
1
2
3
4
5
6
7
8
9

 

 

R
=
9
-
5
RENEW
65
29
2
I
=
9
-
5
INTER
66
30
3
C
=
3
-
13
CONNECTEDNESS
140
50
5
-
-
21
-
23
First Total
271
109
10
-
-
2+1
-
2+3
Add to Reduce
2+7+1
1+0+9
1+0
-
-
3
-
5
Second Total
10
10
1
-
-
-
-
-
Reduce to Deduce
1+0
1+0
-
-
-
3
-
6
Essence of Number
1
1
1

 

 

M
=
4
-
7
MEASURE
82
28
1
T
=
2
-
3
THE
33
15
6
M
=
4
-
12
IMMEASURABLE
119
47
2
-
-
10
-
22
Add to Reduce
234
90
9
-
-
1+0
-
2+2
Reduce to Deduce
2+3+4
9+0
-
-
-
1
-
4
Essence of Number
9
9
9

 

 

MIN 495 MIN

 

Min (god) - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Min_(god)

Min is an Ancient Egyptian god whose cult originated in predynastic times (4th millennium BC). He was represented in many different forms, but was often ...

Min (god)

From Wikipedia, the free encyclopedia

Min

The fertility dark-skinned god Min, with an erect penis and a flail

God of fertility

Name in hieroglyphsMajor cult center

Qift

Symbol

the lettuce, the phallus

Parents

Isis and Osiris

Siblings

Horus

Consort

Iabet

Repit

Min is an Ancient Egyptian god whose cult originated in predynastic times (4th millennium BC).[1] He was represented in many different forms, but was often represented in male human form, shown with an erect penis which he holds in his left hand and an upheld right arm holding a flail. As Khem or Min, he was the god of reproduction; as Khnum, he was the creator of all things, "the maker of gods and men".[2]

Contents
[hide] 1 Myths and function
2 Family
3 References
4 External links

[edit] Myths and function

As a god of fertility, he was shown as having black skin. His cult was strongest in Coptos and Akhmim (Panopolis), where in his honour great festivals were held celebrating his “coming forth” with a public procession and presentation of offerings.[1] His other associations include the eastern desert and links to the god Horus. Flinders Petrie excavated two large statues of Min at Qift which are now in the Ashmolean Museum and it is thought by some that they are pre-dynastic. Although not mentioned by name a reference to 'he whose arm is raised in the East' in the Pyramid Texts is thought to refer to Min.[3]

His importance grew in the Middle Kingdom when he became even more closely linked with Horus as the deity Min-Horus. By the New Kingdom he was also fused with Amen in the deity Min-Amen-kamutef (Min-Amen - bull of his mother). Min's shrine was crowned with a pair of bull horns.[4]

As the central deity of fertility and possibly orgiastic rites Min became identified by the Greeks with the god Pan. One feature of Min worship was the wild prickly lettuce Lactuca virosa and Lactuca serriola of which is the domestic version Lactuca sativa which has aphrodisiac and opiate qualities and produce latex when cut, possibly identified with semen. He also had connections with Nubia. However, his main centres of worship were Qift (Coptos) and Akhmim (Khemmis).

As a god of male sexual potency, he was honoured during the coronation rites of the New Kingdom, when the Pharaoh was expected to sow his seed — generally thought to have been plant seeds, although there have been controversial suggestions that the Pharaoh was expected to demonstrate that he could ejaculate — and thus ensure the annual flooding of the Nile. At the beginning of the harvest season, his image was taken out of the temple and brought to the fields in the festival of the departure of Min, when they blessed the harvest, and played games naked in his honour, the most important of these being the climbing of a huge (tent) pole.

In Egyptian art, Min was depicted as wearing a crown with feathers, and often holding his penis erect in his left hand and a flail (referring to his authority, or rather that of the Pharaohs) in his upward facing right hand. Around his forehead, Min wears a red ribbon that trails to the ground, claimed by some to represent sexual energy. The symbols of Min were the white bull, a barbed arrow, and a bed of lettuce, that the Egyptians believed to be an aphrodisiac, as Egyptian lettuce was tall, straight, and released a milk-like substance when rubbed, characteristics superficially similar to the penis.

Even some war goddesses were depicted with the body of Min (including the phallus), and this also led to depictions, ostensibly of Min, with the head of a lioness. Min usually was depicted in an ithyphallic (with an erect and uncovered phallus) style. Christians routinely defaced his monuments in temples they co-opted and Victorian Egyptologists would take only waist-up photographs of Min, or otherwise find ways to cover his protruding penis. However, to the ancient Egyptians, Min was not a matter of scandal - they had very relaxed standards of nudity: in their warm climate, farmers, servants, and entertainers often worked partially or completely naked, and children did not wear any clothes until they came of age.

In the 19th century, there was an alleged erroneous transcription of the Egyptian for Min as ḫm ("khem"). Since Khem was worshipped most significantly in Akhmim, the separate identity of Khem was reinforced, Akhmim being understood as simply a corruption of Khem. However, Akhmim is an alleged corruption of ḫm-mnw, meaning Shrine of Min, via the demotic form šmn.

[edit] Family

In Hymn to Min it is said:
"Min, Lord of the Processions, God of the High Plumes, Son of Osiris and Isis, Venerated in Ipu..."
It is not strange that to him are given fertility gods for parents.

Min's wives were Iabet and Repyt (Repit).

[edit] References

1.^ a b "Min". Encyclopædia Britannica. Encyclopædia Britannica Online. 2008. Retrieved 2008-03-27.
2.^ Bechtel, F. (1907). "Ammon". The Catholic Encyclopedia. I. New York: Robert Appleton Company. Retrieved 2008-03-27.
3.^ Frankfort, Henry (1978). Kingship and the Gods: A Study of Ancient Near Eastern Religion as the Integration of Society and Nature. University of Chicago Press. pp. 187–189.
4.^ Frankfort, Henry (1978). Kingship and the Gods: A Study of Ancient Near Eastern Religion as the Integration of Society and Nature. University of Chicago Press. pp. 187–189.

 

-
3
M
I
N
-
-
-
-
-
-
-
-
-
-
-
9
5
+
=
14
1+4
=
5
=
5
-
-
-
9
14
+
=
23
2+3
=
5
=
5
-
3
M
I
N
-
-
-
-
-
-
-
-
-
-
4
-
-
+
=
4
-
=
4
=
4
-
-
13
-
-
+
=
13
1+3
=
4
=
4
-
3
M
I
N
-
-
-
-
-
-
-
-
-
-
13
9
14
+
=
36
3+6
=
9
=
9
-
-
4
9
5
+
=
18
1+8
=
9
=
9
-
3
M
I
N
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
1
ONE
1
-
-
-
2
-
-
-
-
-
-
2
TWO
2
-
-
-
3
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
-
-
-
-
5
-
-
5
occurs
x
1
=
5
6
-
-
-
-
-
-
6
SIX
6
-
-
-
7
-
-
-
-
-
-
7
SEVEN
7
-
-
-
8
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
27
3
M
I
N
-
-
18
-
-
3
-
18
2+7
-
-
9
-
-
-
1+8
-
-
-
-
1+8
9
3
M
I
N
-
-
9
-
-
3
-
9
-
-
4
9
5
-
-
-
-
-
-
-
-
9
3
M
I
N
-
-
9
-
-
3
-
9

 

 

3
M
I
N
-
-
-
-
-
-
-
-
-
-
9
5
+
=
14
1+4
=
5
=
5
-
-
9
14
+
=
23
2+3
=
5
=
5
3
M
I
N
-
-
-
-
-
-
-
-
-
4
-
-
+
=
4
-
=
4
=
4
-
13
-
-
+
=
13
1+3
=
4
=
4
3
M
I
N
-
-
-
-
-
-
-
-
-
13
9
14
+
=
36
3+6
=
9
=
9
-
4
9
5
+
=
18
1+8
=
9
=
9
3
M
I
N
-
-
-
-
-
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
-
-
-
5
-
-
5
occurs
x
1
=
5
-
-
9
-
-
-
9
occurs
x
1
=
9
3
M
I
N
-
-
18
-
-
3
-
18
-
-
9
-
-
-
1+8
-
-
-
-
1+8
3
M
I
N
-
-
9
-
-
3
-
9
-
4
9
5
-
-
-
-
-
-
-
-
3
M
I
N
-
-
9
-
-
3
-
9

 

 

3
MIN
-
-
-
-
M
13
4
4
-
I
9
9
9
1
N
14
5
5
3
MIN
36
18
18
-
-
3+6
1+8
1+8
3
MIN
9
9
9

 

 

M
=
4
-
4
MIND
40
22
4
M
=
4
-
6
MATTER
77
23
5
-
-
8
-
10
Add to Reduce
117
45
9
-
-
-
-
1+0
Reduce to Deduce
2+7+1
4+5
1+0
-
-
8
-
1
Essence of Number
9
9
9

 

 

T
=
2
-
5
TRIAD
52
25
7
O
=
6
-
2
OF
21
12
3
T
=
2
-
6
TRIADS
71
26
8
-
-
10
-
13
Add to Reduce
144
63
18
-
-
1+0
-
1+3
Reduce to Deduce
1+4+4
6+3
1+8
-
-
1
-
4
Essence of Number
9
9
9

 

 

the supernatural in macbeth essays

www.megaessays.com/viewpaper/46333.html

They speak in rhymes and use magic words such as,"Thrice to thine, and thrice to mine,/And thrice again, to make up nine." (I.iii.36-37) Also, the witches are ...

 

 

shakespeare.mit.edu/macbeth/macbeth.1.3.html
ALL. The weird sisters, hand in hand, Posters of the sea and land, Thus do go about, about: Thrice to thine and thrice to mine. And thrice again, to make up nine.

 

MACBETH ACT 1 SCENE III.
William Shakespeare
A heath near Forres.

 

ALL
The weird sisters, hand in hand,
Posters of the sea and land,
Thus do go about, about:
Thrice to thine and thrice to mine
And thrice again, to make up nine.
Peace! the charm's wound up.

 

 

THRICE TO THINE AND THRICE TO MINE

AND THRICE AGAIN TO MAKE UP NINE

 

-
-
-
-
-
-
-
-
-
T
=
2
-
6
THRICE
54
36
9
T
=
2
-
2
TO
35
8
8
T
=
2
-
5
THINE
56
29
2
A
=
1
-
3
AND
19
10
1
T
=
2
-
6
THRICE
54
36
9
T
=
2
-
2
TO
35
8
8
M
=
4
-
4
MINE
41
23
5
A
=
1
-
3
AND
19
10
1
T
=
2
-
6
THRICE
54
36
9
A
=
1
-
5
AGAIN
32
23
5
T
=
2
-
2
TO
35
8
8
M
=
4
-
4
MAKE
30
12
3
U
=
3
-
2
UP
37
10
1
N
=
5
-
4
NINE
42
24
6
-
-
33
-
54
First Total
543
273
75
-
-
3+3
-
5+4
Add to Reduce
5+4+3
2+7+3
7+5
-
-
6
-
9
Second Total
12
12
12
-
-
-
-
-
Reduce to Deduce
1+2
1+2
1+2
-
-
6
-
9
Essence of Number
3
3
3

 

 

THRICE THRICE THRICE

999

THRICE THRICE THRICE

 

 

Three Leaf Shamrock

IrishMusicCountry·

In the dock, a ship was anchored
On a bright St Patrick's Day
On the quay a lass was sighing
For her lover going away

In her hand she held an emblem
And its small green leaves were three
And her parting words were "darling,
Look at these and think of me"

Three leaf shamrock I adore thee
Your three leaves I love to see
When there's brighter days in Ireland
I'll come home and marry thee.

Just before the ship had started
As she laid her hand on mine
Just before that we had parted
She looked with loving eyes so kind.

To my coat she pinned an emblem
And it's small green leaves were three
And her parting words were darling
Look at these and think of me

But tonight I am an exile
Far from home, and far from thee
Next my heart I wear your token
No matter where I be

And although the sea's divide us
And your face I might never see
When there's brighter days in Ireland
I'll come home and marry thee.

Three leaf shamrock I adore thee
Your three leaves I love to see
When there's brighter days in Ireland
I'll come home and marry thee.

 

http://www.youtube.com/watch?v=1jY4um6rtE0

 

 

HOLY BIBLE

Jeremiah

Scofield Reference

C 33 V 3

"CALL UNTO ME AND I WILL ANSWER THEE AND SHOW THEE GREAT AND MIGHTY THINGS THAT THOU KNOWEST NOT"

 

 

H
=
8
-
9
HOLY BIBLE
90
45
9
-
-
-
-
-
-
-
-
-
9
J
=
1
-
3
JEREMIAH
69
42
6
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
C33 V 3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
C
=
3
-
4
CALL
28
10
1
-
1
-
-
-
-
-
-
-
-
U
=
3
-
4
UNTO
70
16
7
-
-
-
-
-
-
-
7
-
-
M
=
4
-
2
ME
18
9
9
-
-
-
-
-
-
-
-
-
9
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
W
=
5
-
4
WILL
56
20
2
-
-
2
-
-
-
-
-
-
-
A
=
1
-
6
ANSWER
80
26
8
-
-
-
-
-
-
-
-
8
-
T
=
2
-
4
THEE
38
20
2
-
-
2
-
-
-
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
S
=
1
-
4
SHEW
55
19
1
-
1
-
-
-
-
-
-
-
-
T
=
2
-
4
THEE
38
20
2
-
-
2
-
-
-
-
-
-
-
G
=
7
-
5
GREAT
51
24
2
-
-
2
-
-
-
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
M
=
4
-
6
MIGHTY
82
37
1
-
1
-
-
-
-
-
-
-
-
T
=
2
-
6
THINGS
77
32
5
-
-
-
-
-
5
-
-
-
-
W
=
5
-
5
WHICH
51
33
6
-
-
-
-
-
-
6
-
-
-
T
=
2
-
4
THOU
64
19
1
-
1
-
-
-
-
-
-
-
-
K
=
2
-
7
KNOWEST
107
26
8
-
-
-
-
-
-
-
-
8
-
N
=
5
-
2
NOT
49
13
4
-
-
-
-
4
-
-
-
-
-
-
-
60
-
78
First Total
930
363
75
-
7
8
3
4
5
6
7
16
18
-
-
6+0
-
7+8
Add to Reduce
9+3+0
3+6+3
7+5
-
-
-
-
-
-
-
-
1+6
1+8
-
-
6
-
15
Second Total
12
12
12
-
7
8
3
4
5
6
7
7
9
-
-
-
-
1+5
Reduce to Deduce
1+2
1+2
1+2
-
-
-
-
-
-
-
-
-
-
-
-
6
-
6
Third Total
3
3
3
-
7
8
3
4
5
6
7
7
9
-
-
-
-
-
Reduce to Deduce
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
6
Essence of Number
3
3
3
-
7
8
3
4
5
6
7
7
9

 

 

 

 

 

Daily Mail

Wednesday, November 14, 2012

Andrew Alexander

"Archibishop has to prove that God still counts!

"a blessing. . ."

"By chance - or, as believers would say, by the mysterious workings of the Holy Spirit. . ."

"God and Mammon"

"Armageddon"

"Crucifixion"

 

 

CRUCIFIXION 95 59 NOIXIFICURC

 

 

I

SAY

MOUTH O MOUTH

O

NORTH AND SOUTH EAST AND WEST

 

 

THE DEATH OF GODS IN ANCIENT EGYPT

Jane B. Sellars 1992

Page 204

"The overwhelming awe that accompanies the realization, of the measurable orderliness of the universe strikes modern man as well. Admiral Weiland E. Byrd, alone In the Antarctic for five months of polar darkness, wrote these phrases of intense feeling:

Here were the imponderable processes and forces of the cosmos, harmonious and soundless. Harmony, that was it! I could feel no doubt of oneness with the universe. The conviction came that the rhythm was too orderly. too harmonious, too perfect to be a product of blind chance - that, therefore there must be purpose in the whole and that man was part of that whole and not an accidental offshoot. It was a feeling that transcended reason; that went to the heart of man's despair and found it groundless. The universe was a cosmos, not a chaos; man was as rightfully a part of that cosmos as were the day and night.10

Returning to the account of the story of Osiris, son of Cronos god of' Measurable Time, Plutarch takes, pains to remind the reader of the original Egyptian year consisting of 360 days.

Phrases are used that prompt simple mental. calculations and an attention to numbers, for example, the 360-day year is described as being '12 months of 30 days each'. Then we are told that, Osiris leaves on a long journey, during which Seth, his evil brother, plots with 72 companions to slay Osiris: He also secretly obtained the measure of Osiris and made ready a chest in which to entrap him.

The, interesting thing about this part of the-account is that nowhere in the original texts of the Egyptians are we told that Seth, has 72 companions. We have already been encouraged to equate Osiris with the concept of measured time; his father being Cronos. It is also an observable fact that Cronos-Saturn has the longest sidereal period of the known planets at that time, an orbit. of 30 years. Saturn is absent from a specific constellation for that length of time.

A simple mathematical fact has been revealed to any that are even remotely sensitive to numbers: if you multiply 72 by 30, the years of Saturn's absence (and the mention of Osiris's absence prompts one to recall this other), the resulting product is 2,160: the number of years required, for one 30° shift, or a shift: through one complete sign of the zodiac. This number multplied by the / Page205 / 12 signs also gives 25,920. (And Plutarch has reminded us of 12)

If you multiply the unusual number 72 by 360, a number that Plutarch mentions several times, the product will be 25,920, again the number of years symbolizing the ultimate rebirth.

This 'Eternal Return' is the return of, say, Taurus to the position of marking the vernal equinox by 'riding in the solar bark with. Re' after having relinquished this honoured position to Aries, and subsequently to the to other zodiacal constellations.

Such a return after 25,920 years is indeed a revisit to a Golden Age, golden not only because of a remarkable symmetry In the heavens, but golden because it existed before the Egyptians experienced heaven's changeability.

But now to inform the reader of a fact he or she may already know. Hipparaus did: not really have the exact figures: he was a trifle off in his observations and calculations. In his published work, On the Displacement of the Solstitial and Equinoctial Signs, he gave figures of 45" to 46" a year, while the truer precessional lag along the ecliptic is about 50 seconds. The exact measurement for the lag, based on the correct annual lag of 50'274" is 1° in 71.6 years, or 360° in 25,776 years, only 144 years less than the figure of 25,920.

With Hipparchus's incorrect figures a 'Great Year' takes from 28,173.9 to 28,800 years, incorrect by a difference of from 2,397.9 years to 3,024.

Since Nicholas Copernicus (AD 1473-1543) has always been credited with giving the correct numbers (although Arabic astronomer Nasir al-Din Tusi,11 born AD 1201, is known to have fixed the Precession at 50°), we may correctly ask, and with justifiable astonishment 'Just whose information was Plutarch transmitting'

AN IMPORTANT POSTSCRIPT

Of course, using our own notational system, all the important numbers have digits that reduce to that amazing number 9 a number that has always delighted budding mathematician.

Page 206

Somewhere along the way, according to Robert Graves, 9 became the number of lunar wisdom.12

This number is found often in the mythologies of the world. the Viking god Odin hung for nine days and nights on the World Tree in order to acquire the secret of the runes, those magic symbols out of which writing and numbers grew. Only a terrible sacrifice would give away this secret, which conveyed upon its owner power and dominion over all, so Odin hung from his neck those long 9 days and nights over the 'bottomless abyss'. In the tree were 9 worlds, and another god was said to have been born of 9 mothers.

Robert Graves, in his White Goddess, Is intrigued by the seemingly recurring quality of the number 72 in early myth and ritual. Graves tells his reader that 72 is always connected with the number 5, which reflects, among other things, the five Celtic dialects that he was investigating. Of course, 5 x 72= 360, 360 x 72= 25,920. Five is also the number of the planets known to the ancient world, that is, Saturn, Jupiter, Mars, Venus Mercury.

Graves suggests a religious mystery bound up with two ancient Celtic 'Tree Alphabets' or cipher alphabets, which as genuine articles of Druidism were orally preserved and transmitted for centuries. He argues convincingly that the ancient poetry of Europe was ultimately based on what its composers believed to be magical principles, the rudiments of which formed a close religious secret for centuries. In time these were-garbled, discredited and forgotten.

Among the many signs of the transmission of special numbers he points out that the aggregate number of letter strokes for the complete 22-letter Ogham alphabet that he is studying is 72 and that this number is the multiple of 9, 'the number of lunar wisdom'. . . . he then mentions something about 'the seventy day season during which Venus moves successively from. maximum eastern elongation 'to inferior conjunction and maximum western elongation'.13

Page 207

"...Feniusa Farsa, Graves equates this hero with Dionysus. Farsa has 72 assistants who helped him master the 72 languages created at the confusion of Babel, the tower of which is said to be built of 9 different materials

We are also reminded of the miraculous translation into Greek of the Five Books of Moses that was done by 72 scholars working for 72 days, Although the symbol for the Septuagint is LXX, legend, according to the fictional letter of Aristeas, records 72. The translation was done for Ptolemy Philadelphus (c.250 BC), by Hellenistic Jews, possibly from Alexandra.14

Graves did not know why this number was necessary, but he points out that he understands Frazer's Golden Bough to be a book hinting that 'the secret involves the truth that the Christian dogma, and rituals, are the refinement of a great body of primitive beliefs, and that the only original element in Christianity- is the personality of Christ.15

Frances A. Yates, historian of Renaissance hermetisma tells, us the cabala had 72 angels through which the sephiroth (the powers of God) are believed to be approached, and further, she supplies the information that although the Cabala supplied a set of 48 conclusions purporting to confirm the Christian religion from the foundation of ancient wisdom, Pico Della Mirandola, a Renaissance magus, introduced instead 72, which were his 'own opinion' of the correct number. Yates writes, 'It is no accident there are seventy-two of Pico's Cabalist conclusions, for the conclusion shows that he knew something of the mystery of the Name of God with seventy-two letters.'16

In Hamlet's Mill de Santillana adds the facts that 432,000 is the number of syllables in the Rig-Veda, which when multiplied by the soss (60) gives 25,920" (The reader is forgiven for a bit of laughter at this point)

The Bible has not escaped his pursuit. A prominent Assyriologist of the last century insisted that the total of the years recounted mounted in Genesis for the lifetimes of patriarchs from the Flood also contained the needed secret numbers. (He showed that in the 1,656 years recounted in the Bible there are 86,400 7 day weeks, and dividing this number yields / Page 208 / 43,200.) In Indian yogic schools it is held that all living beings exhale and inhale 21,600 times a day, multiply this by 2 and again we have the necessary 432 digits.

Joseph Campbell discerns the secret in the date set for the coming of Patrick to Ireland. Myth-gives this date-as-the interesting number of AD.432.18

Whatever one may think-of some of these number coincidences, it becomes difficult to escape the suspicion that many signs (number and otherwise) - indicate that early man observed the results of the movement of Precession and that the - transmission of this information was considered of prime importance.

With the awareness of the phenomenon, observers would certainly have tried for its measure, and such an endeavour would have constituted the construction-of a 'Unified Field Theory' for nothing less than Creation itself. Once determined, it would have been information worthy of secrecy and worthy of the passing on to future adepts.

But one last word about mankind's romance with number coincidences.The antagonist in John Updike's novel, Roger's Version, is a computer hacker, who, convinced, that scientific evidence of God's existence is accumulating, endeavours to prove it by feeding -all the available scientific information. into a comuter. In his search for God 'breaking, through', he has become fascinated by certain numbers that have continually been cropping up. He explains them excitedly as 'the terms of Creation':

"...after a while I noticed that all over the sheet there seemed to hit these twenty-fours Jumping out at me. Two four; two, four. Planck time, for instance, divided by the radiation constant yields a figure near eight times ten again to the negative twenty-fourth, and the permittivity of free space, or electric constant, into the Bohr radius ekla almost exactly six times ten to the negative twenty-fourth. On positive side, the electromagnetic line-structure constant times Hubble radius - that is, the size of the universe as we now perceive it gives us something quite close to ten to the twenty-fourth, and the strong-force constant times the charge on the proton produces two point four times ten to the negative eighteenth, for another I began to circle twenty-four wherever it appeared on the Printout here' - he held it up his piece of stripped and striped wallpaper, decorated / Page 209 / with a number of scarlet circles - 'you can see it's more than random.'19
This inhabitant of the twentieth century is convinced that the striking occurrences of 2 and 4 reveal the sacred numbers by which God is speaking to us.

So much for any scorn directed to ancient man's fascination with number coincidences. That fascination is alive and well, Just a bit more incomprehensible"

 

 

English-Latin translation for glory follows virtue as if it were its shadow (Cicero

Author Profession: Statesman Nationality:Roman
Born:106 BC Died: 43 BC

 

GLORY FOLLOWS VIRTUE AS IF IT WERE ITS SHADOW

 

 

T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
33
15
6
-
-
-
-
-
ILLNESS
-
-
-
-
-
-
-
1
I
9
9
9
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
4
N+E+S+S
57
21
3
I
=
9
-
7
ILLNESS
90
39
18
-
-
-
-
-
-
-
-
-
O
=
6
-
2
O+F
21
12
3
T
=
2
-
3
THE
33
15
6
-
-
-
-
5
-
54
27
9
I
=
9
-
-
ILLUSION
-
-
-
-
-
-
-
1
I
9
9
9
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
U
21
3
3
-
-
-
-
4
SION
57
21
3
I
=
9
-
8
ILLUSION
111
39
21
-
-
-
-
-
-
-
-
-
-
-
28
-
23
First Total
396
108
54
-
-
2+8
-
2+3
Add to Reduce
3+9+6
1+0+8
5+4
-
-
10
-
5
Second Total
18
9
9
-
-
1+0
-
-
Reduce to Deduce
1+8
-
-
-
-
1
-
5
Essence of Number
9
9
9

 

 

I
=
9
-
-
ILLUSIONIST
-
-
-
-
-
-
-
1
I
9
9
9
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
U
21
3
3
I
=
9
-
4
S+I+O+N
57
21
3
-
-
-
-
1
I
9
9
9
-
-
-
-
1
S+T
39
3
3
I
=
9
-
11
ILLUSIONIST
159
51
33
-
-
-
-
3+3
-
1+5+9
5+1
3+3
I
=
9
-
6
ILLUSIONIST
15
6
6
-
-
-
-
-
-
3+3
-
-
I
=
9
-
8
ILLUSIONIST
6
6
6

 

 

I
=
9
-
-
ILLUSION
-
-
-
-
-
-
-
1
I
9
9
9
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
U
21
3
3
-
-
-
-
4
SION
57
21
3
I
=
9
-
8
ILLUSION
111
39
21
-
-
-
-
-
-
1+1+1
3+9
2+1
I
=
9
-
8
ILLUSION
3
12
3
-
-
-
-
-
-
-
3+9
-
I
=
9
-
8
ILLUSION
3
3
3

 

 

-
8
I
L
L
U
S
I
O
N
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
1
9
6
5
+
=
30
3+0
=
3
-
3
-
3
-
`-
9
-
-
-
19
9
15
14
+
=
66
6+6
=
12
1+2
3
-
3
-
8
I
L
L
U
S
I
O
N
-
-
-
-
-
-
-
-
-
-
--
-
-
3
3
3
-
-
-
-
+
=
9
-
=
9
-
9
-
9
--
`-
-
12
12
21
-
-
-
-
+
=
36
3+6
=
9
-
9
-
9
-
8
I
L
L
U
S
I
O
N
-
-
-
-
-
-
-
-
-
-
-
`-
9
12
12
21
19
9
15
14
+
=
111
1+1+1
=
3
-
3
-
3
-
-
9
3
3
3
1
9
6
5
+
=
39
3+9
=
12
1+2
3
-
3
-
8
I
L
L
U
S
I
O
N
T
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
=
1
2
-
-
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
-
-
3
3
3
-
-
-
-
-
-
3
occurs
x
3
=
9
=
9
4
-
-
-
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
-
--
-
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
=
5
-
--
-
-
-
-
-
-
6
-
-
-
6
occurs
x
1
=
6
=
6
7
-
7
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
8
--
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
9
-
-
-
-
9
-
-
-
-
9
occurs
x
2
=
18
1+8
9
21
8
I
L
L
U
S
I
O
N
-
-
24
-
-
8
-
39
-
30
2+1
-
9
-
-
-
-
9
-
-
-
-
2+4
-
-
-
-
3+9
-
3+0
3
8
I
L
L
U
S
I
O
N
-
-
6
-
-
8
-
12
-
3
-
-
9
3
3
3
1
9
6
5
-
-
-
-
-
-
-
1+2
-
-
3
8
I
L
L
U
S
I
O
N
-
-
6
-
-
8
-
3
-
3

 

 

8
I
L
L
U
S
I
O
N
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
1
9
6
5
+
=
30
3+0
=
3
-
3
-
3
`-
9
-
-
-
19
9
15
14
+
=
66
6+6
=
12
1+2
3
-
3
8
I
L
L
U
S
I
O
N
-
-
-
-
-
-
-
-
-
-
-
-
3
3
3
-
-
-
-
+
=
9
-
=
9
-
9
-
9
`-
-
12
12
21
-
-
-
-
+
=
36
3+6
=
9
-
9
-
9
8
I
L
L
U
S
I
O
N
-
-
-
-
-
-
-
-
-
-
`-
9
12
12
21
19
9
15
14
+
=
111
1+1+1
=
3
-
3
-
3
-
9
3
3
3
1
9
6
5
+
=
39
3+9
=
12
1+2
3
-
3
8
I
L
L
U
S
I
O
N
T
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
-
3
3
3
-
-
-
-
-
-
3
occurs
x
3
=
9
=
9
--
-
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
=
5
--
-
-
-
-
-
-
6
-
-
-
6
occurs
x
1
=
6
=
6
-
9
-
-
-
-
9
-
-
-
-
9
occurs
x
2
=
18
1+8
9
8
I
L
L
U
S
I
O
N
-
-
24
-
-
8
-
39
-
30
-
9
-
-
-
-
9
-
-
-
-
2+4
-
-
-
-
3+9
-
3+0
8
I
L
L
U
S
I
O
N
-
-
6
-
-
8
-
12
-
3
-
9
3
3
3
1
9
6
5
-
-
-
-
-
-
-
1+2
-
-
8
I
L
L
U
S
I
O
N
-
-
6
-
-
8
-
3
-
3

 

 

"THE WORD FIRST USED FOR MAN IS LULLU"

"THE WORD FIRST USED FOR MAN IS 33333"

"THE WORD FIRST USED FOR MAN IS LULLU"

 

 

ENUMA ELISH - Babylonian Creation Myth - The continued story www.stenudd.com/myth/enumaelish/enumaelish-


The word used for man is lullu, meaning a first, primitive man. The same word is used about the savage Enkidu in the Gilgamesh epic. Since Qingu is found ...

I hereby name it Babylon, home of the great gods.

The word used in the text is written phonetically, ba-ab-i-li, contrary to tradition, maybe to allow for the etymological explanation of the name as the ‘gate of the gods’.
Then he decides to create man, to serve the gods with offerings, so that they can be at leisure. The word used for man is lullu , meaning a first, primitive man. The same word is used about the savage Enkidu in the Gilgamesh epic. Since Qingu is found guilty of the war between the gods, his blood is used to create mankind. Here, it is unclear if Marduk or Ea creates mankind. Later in the text, Ea is specified as the creator of man. Finally, the gods praise Marduk, and give him fifty names that represent different aspects of his powers and sovereignty.
The text ends with instructions on how it should be passed on from generation to generation, and the command to worship Marduk, king of the gods.

 

ENUMA ELISH
The Babylonian Creation Myth

"The word used for man is lullu"

LULLU 33333 LULLU

"The word used for man is lullu"

 

-
-
-
-
-
LULLU
-
-
-
L
3
L
-
1
L
12
3
3
U
3
U
-
1
U
21
3
3
L
3
L
-
1
L
12
3
3
L
3
L
-
1
L
12
3
3
U
3
U
-
1
U
21
3
3
-
15
-
-
6
LULLU
78
15
15
-
1+5
-
-
-
-
7+8
1+5
1+5
-
6
-
-
6
LULLU
15
6
6
-
-
-
-
-
-
1+5
-
-
-
6
-
-
6
LULLU
6
6
6

 

 

-
5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
-
-
3
3
3
3
3
+
=
15
1+5
=
6
=
6
=
6
-
-
12
21
12
12
21
+
=
78
7+8
=
15
1+5
6
=
6
-
5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
-
-
3
3
3
3
3
+
=
15
1+5
=
6
=
6
=
6
-
-
12
21
12
12
21
+
=
78
7+8
=
15
1+5
6
=
6
-
5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
-
-
12
21
12
12
21
+
=
78
7+8
=
15
1+5
6
=
6
-
-
3
3
3
3
3
+
=
15
1+5
=
6
=
6
=
6
-
5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
1
-
-
--
-
-
--
-
-
1
ONE
1
-
-
-
-
-
2
-
-
--
-
-
--
-
-
2
TWO
2
-
-
-
-
-
-
-
3
3
3
3
3
-
-
3
occurs
x
5
=
15
1+5
6
4
-
-
--
-
-
--
-
-
4
FOUR
4
-
-
-
-
-
5
-
-
--
-
-
--
-
-
5
FIVE
5
-
-
-
-
-
6
-
-
--
-
-
--
-
-
6
SIX
6
-
-
-
-
-
7
-
-
--
-
-
--
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
--
-
-
--
-
-
8
EIGHT
8
-
-
-
-
-
9
-
-
--
-
-
--
-
-
9
NINE
9
-
-
-
-
-
42
5
L
U
L
L
U
-
-
3
-
-
5
-
15
-
6
4+2
-
3
3
3
3
3
-
-
-
-
-
-
-
1+5
-
-
6
5
L
U
L
L
U
-
-
3
-
-
5
-
6
-
6
-
-
3
3
3
3
3
-
-
-
-
-
-
-
-
-
-
6
5
L
U
L
L
U
-
-
3
-
-
5
-
6
-
6

 

 

5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
-
3
3
3
3
3
+
=
15
1+5
=
6
=
6
=
6
-
12
21
12
12
21
+
=
78
7+8
=
15
1+5
6
=
6
5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
-
3
3
3
3
3
+
=
15
1+5
=
6
=
6
=
6
-
12
21
12
12
21
+
=
78
7+8
=
15
1+5
6
=
6
5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
-
12
21
12
12
21
+
=
78
7+8
=
15
1+5
6
=
6
-
3
3
3
3
3
+
=
15
1+5
=
6
=
6
=
6
5
L
U
L
L
U
-
-
-
-
-
-
-
-
-
-
-
3
3
3
3
3
-
-
3
occurs
x
5
=
15
1+5
6
5
L
U
L
L
U
-
-
3
-
-
5
-
15
-
6
-
3
3
3
3
3
-
-
-
-
-
-
-
1+5
-
-
5
L
U
L
L
U
-
-
3
-
-
5
-
6
-
6
-
3
3
3
3
3
-
-
-
-
-
-
-
-
-
-
5
L
U
L
L
U
-
-
3
-
-
5
-
6
-
6

 

ENUMA ELISH - Babylonian Creation Myth - The continued story www.stenudd.com/myth/enumaelish/enumaelish-


The word used for man is lullu, meaning a first, primitive man. The same word is used about the savage Enkidu in the Gilgamesh epic. Since Qingu is found ...

 

-
-
-
-
-
LULLU
-
-
-
L
3
L
-
1
L
12
3
3
U
3
U
-
1
U
21
3
3
L
3
L
-
1
L
12
3
3
L
3
L
-
1
L
12
3
3
U
3
U
-
1
U
21
3
3
-
15
-
-
6
LULLU
78
15
15
-
1+5
-
-
-
-
7+8
1+5
1+5
-
6
-
-
6
LULLU
15
6
6
-
-
-
-
-
-
1+5
-
-
-
6
-
-
6
LULLU
6
6
6

 

ENUMA ELISH
The Babylonian Creation Myth

"The word used for man is lullu"

LULLU 33333 LULLU

"The word used for man is lullu"

 

 

KULULLU 2333333 KULULLU

Kulullu mythical creature: Myth Beasts

www.mythicalcreatureslist.com/mythical-creature/Kulullu

The name literally translates as 'Fish Man'. Some say the Kulullu were a race of creatures, while others state that it was only one creature. Either way the Kulullu ...

 

KULULLU 2333333 KULULLU

Kulullu (“Fish Man,” “Dagon”) - symboldictionary.net

symboldictionary.net/?p=3006

18 Feb 2010 - Kulullu (“Fish Man,” “Dagon”). This figure was known to the Assyrians as Kullulû, meaning “fish man.” The kullulu was a guardian figure, ...

 

KULULLU 2333333 KULULLU

Kulullu - La-Mulana Remake Wiki - Wikia

lamulana-remake.wikia.com/wiki/Kulullu

Head and upper body. Its tail is not vulnerable. Kulullu is one of the children of Tiamat, a...

 

 

KULULLU 2333333 KULULLU

Kulullû - Wikipedia, the free encyclopedia

Kulullû, inscribed ku6-lú-u18/19-lu, “Fish-Man,” an ancient Mesopotamian mythical monster possibly inherited by Marduk from his father Ea. In later Assyrian ...

Kulullu - Encyclopedia Mythica www.pantheon.org › ... › Middle East › Mesopotamian mythology

9 Aug 2002 - These are Assyrian water spirits, i.e. mermen. Their name translates as 'fish man.' Females are called Kuliltu.


Ancient Mesopotamian religion

Kulullû, inscribed ku6-lú-u18/19-lu, “Fish-Man,” an ancient Mesopotamian mythical monster possibly inherited by Marduk from his father Ea. In later Assyrian mythology he was associated with kuliltu, “Fish-Woman,” and statues of them were apparently located in the Nabû temple in Nimrud, ancient Kalhu, as referenced on a contemporary administrative text.[1]

Ritual uses[edit]

He had the head, arms and torso of a human and the lower body and tail of a fish and was portrayed in sculptures found in palaces and on kudurrus. With a bitumen smeared clay figurine, he seems to have found special purpose attracting prosperity and divine benevolence to households, as his icon was inscribed ri-da hi-ṣib KUR-i er-ba taš-mu u ma-ga-ru, “come down abundance of the mountain, enter intercession and compliance.”[2]

He appears in Mesopotamian iconography from the Old Babylonian period onward. The Agum-Kakrime Inscription places his apotropaic icon on the gate of the ká-su-lim-ma, the chamber of Marduk and his divine consort Zarpanītu. He was one of the eleven monstrous spawn of Tiāmat in the Epic of Creation, Enûma Eliš. He is one of the demons listed in tablet VIII of the Šurpu incantation series, the ritual to counter a curse of unknown origin. He also features in a hymn to Marduk and the gods of the Esagila.[3]

His depiction in Assyrian reliefs is limited to a marine scene in Sargon II's palace at Khorsabad, ancient Dur-Šarru-kên, a small relief at Tell Halaf and on an ornamental brass ring found at Har Sena'im, an Ituraean cult site on the southern slopes of Mount Hermon.[4]


KULULLU 2333333 KULULLU

 

-
-
-
-
-
KULULLU
-
-
-
K
2
K
-
1
K
11
2
2
U
3
U
-
1
U
21
3
3
L
3
L
-
1
L
12
3
3
U
3
U
-
1
U
21
3
3
L
3
L
-
1
L
12
3
3
L
3
L
-
1
L
12
3
3
U
3
U
-
1
U
21
3
3
-
20
-
-
7
KULULLU
110
20
20
-
2+0
-
-
-
-
1+1+0
2+0
2+0
-
2
-
-
7
KULULLU
2
2
2

 

 

-
-
-
-
-
KULULLU
-
-
-
-
-
K
2
K
-
1
K
11
2
2
-
-
U
3
U
-
1
U
21
3
3
-
3
L
3
L
-
1
L
12
3
3
-
3
U
3
U
-
1
U
21
3
3
-
3
L
3
L
-
1
L
12
3
3
-
3
L
3
L
-
1
L
12
3
3
-
3
U
3
U
-
1
U
21
3
3
-
3
-
20
-
-
7
KULULLU
110
20
20
-
18
-
2+0
-
-
-
-
1+1+0
2+0
2+0
-
1+8
-
2
-
-
7
KULULLU
2
2
2
-
9

 

 

GODS OF EDEN

Egypt's Lost Legacy and the Genesis of Civilization

Andrew Collins 1998

Page 359

"Kulullu or fish-man - a form of the god Enki, Ea, A'a or Oannes, the bringer of civilisation in ancient Hurrian and Mesopotamian mythology"

 

-
-
-
-
-
KULULLU
-
-
-
-
-
K
2
K
-
1
K
11
2
2
-
-
U
3
U
-
1
U
21
3
3
-
3
L
3
L
-
1
L
12
3
3
-
3
U
3
U
-
1
U
21
3
3
-
3
L
3
L
-
1
L
12
3
3
-
3
L
3
L
-
1
L
12
3
3
-
3
U
3
U
-
1
U
21
3
3
-
3
-
20
-
-
7
KULULLU
110
20
20
-
18
-
2+0
-
-
-
-
1+1+0
2+0
2+0
-
1+8
-
2
-
-
7
KULULLU
2
2
2
-
9

 

Page 359

"Kulullu or fish-man - a form of the god Enki, Ea, A'a or Oannes, the bringer of civilisation in ancient Hurrian and Mesopotamian mythology"

 

 

-
-
-
-
-
KULILTU
-
-
-
-
-
K
2
K
-
1
K
11
2
2
-
-
U
3
U
-
1
U
21
3
3
-
3
L
3
L
-
1
L
12
3
3
-
3
I
9
I
-
1
I
9
9
9
-
-
L
3
L
-
1
L
12
3
3
-
3
T
2
T
-
1
T
20
2
2
-
-
U
3
U
-
1
U
21
3
3
-
3
-
20
-
-
7
KULILTU
106
25
25
-
12
-
2+0
-
-
-
-
1+0+6
2+5
2+5
-
1+2
-
2
-
-
7
KULILTU
7
7
7
-
3

 

Females are called Kuliltu.

 

 

-
-
-
-
OANNES
-
-
-
O
2
-
1
O
15
6
6
A
3
-
1
A
1
1
1
N
3
-
1
N
14
5
5
N
3
-
1
N
14
5
5
E
3
-
1
E
5
5
5
S
3
-
1
S
19
10
1
-
20
-
6
OANNES
68
32
23
-
2+0
-
-
-
1+4
3+2
2+3
-
2
-
6
OANNES
14
5
5
-
2+0
-
-
-
1+4
-
-
-
2
-
6
OANNES
5
5
5

 

 

B
=
2
-
-
BABYLONIA
-
-
-
-
-
-
-
2
B+A
3
3
3
-
-
-
-
2
B+Y
27
9
9
-
-
-
-
1
L
12
3
3
-
-
-
-
4
O+N+I+A
39
21
3
B
=
2
Q
9
BABYLONIA
81
36
18
-
-
-
-
-
-
8+1
2+3
1+8
B
=
2
Q
9
BABYLONIA
9
9
9

 

 

Tho' much is taken, much abides; and though
We are not now that strength which in old days
Moved earth and heaven; that which we are, we are;
One equal temper of heroic hearts,
Made weak by time and fate, but strong in will
To strive, to seek, to find, and not to yield.

Ulysses

www.victorianweb.org/authors/tennyson/ulyssestext.html

Jan 25, 2006 – Alfred Lord Tennyson. [Victorian Web ... That hoard, and sleep, and feed, and know not me. I cannot ... To strive, to seek, to find, and not to yield.

It little profits that an idle king,
By this still hearth, among these barren crags,
Match'd with an aged wife, I mete and dole
Unequal laws unto a savage race,
That hoard, and sleep, and feed, and know not me.

I cannot rest from travel: I will drink
Life to the lees: all times I have enjoyed
Greatly, have suffered greatly, both with those
That loved me, and alone; on shore, and when
Through scudding drifts the rainy Hyades
Vexed the dim sea: I am become a name;
For always roaming with a hungry heart
Much have I seen and known; cities of men
And manners, climates, councils, governments,
Myself not least, but honoured of them all;
And drunk delight of battle with my peers;
Far on the ringing plains of windy Troy.
I am a part of all that I have met;
Yet all experience is an arch wherethrough
Gleams that untravelled world, whose margin fades
For ever and for ever when I move.
How dull it is to pause, to make an end,
To rust unburnished, not to shine in use!
As though to breathe were life. Life piled on life
Were all too little, and of one to me
Little remains: but every hour is saved
From that eternal silence, something more,
A bringer of new things; and vile it were
For some three suns to store and hoard myself,
And this grey spirit yearning in desire
To follow knowledge like a sinking star,
Beyond the utmost bound of human thought.

This is my son, mine own Telemachus,
To whom I leave the sceptre and the isle —
Well-loved of me, discerning to fulfil
This labour, by slow prudence to make mild
A rugged people, and through soft degrees
Subdue them to the useful and the good.
Most blameless is he, centred in the sphere
Of common duties, decent not to fail
In offices of tenderness, and pay
Meet adoration to my household gods,
When I am gone. He works his work, I mine.

There lies the port; the vessel puffs her sail:
There gloom the dark broad seas. My mariners,
Souls that have toil'd, and wrought, and thought with me —
That ever with a frolic welcome took
The thunder and the sunshine, and opposed
Free hearts, free foreheads — you and I are old;
Old age hath yet his honour and his toil;
Death closes all: but something ere the end,
Some work of noble note, may yet be done,
Not unbecoming men that strove with Gods.
The lights begin to twinkle from the rocks:
The long day wanes: the slow moon climbs: the deep
Moans round with many voices. Come, my friends,
'Tis not too late to seek a newer world.
Push off, and sitting well in order smite
The sounding furrows; for my purpose holds
To sail beyond the sunset, and the baths
Of all the western stars, until I die.
It may be that the gulfs will wash us down:
It may be we shall touch the Happy Isles,
And see the great Achilles, whom we knew

Tho' much is taken, much abides; and though
We are not now that strength which in old days
Moved earth and heaven; that which we are, we are;
One equal temper of heroic hearts,
Made weak by time and fate, but strong in will
To strive, to seek, to find, and not to yield.

 

 

[Tennyson's "Ulysses" first appeared in Morte D'Arthur, and Other Idyls. By Alfred Tennyson. London: Edward Moxon, Dover Street, MDCCCXLII. pp. 67. This, however, was a trial book, printed but not published. The first publication of the poem occurred in Poems by Alfred Tennyson. In Two Volumes. London: Edward Moxon, Dover Street. MDCCCXLII. pp. vii, 233; vii, 231. See "Chronology" in Henry Van Dyke's Studies in Tennyson (Port Washington, NY: Kennikat, 1920; rpt., 1966).

The text of the poem has been checked against the version in Victorian Prose and Poetry, ed. Lionel Trilling and Harold Bloom (New York, Oxford, and Toronto: Oxford U. P., 1973) pp. 416-418.

 

 

Ulysses (poem) - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Ulysses_(poem)

Alfred, Lord Tennyson, author of "Ulysses", portrayed by George Frederic Watts. ... admiring him for his determination "To strive, to seek, to find, and not to yield".

"Ulysses" is a poem in blank verse by the Victorian poet Alfred, Lord Tennyson (1809–1892), written in 1833 and published in 1842 in his well-received second volume of poetry. An oft-quoted poem, it is popularly used to illustrate the dramatic monologue form. Ulysses describes, to an unspecified audience, his discontent and restlessness upon returning to his kingdom, Ithaca, after his far-ranging travels. Facing old age, Ulysses yearns to explore again, despite his reunion with his wife Penelope and son Telemachus.

The character of Ulysses (in Greek, Odysseus) has been explored widely in literature. The adventures of Odysseus were first recorded in Homer's Iliad and Odyssey (c. 800–700 BC), and Tennyson draws on Homer's narrative in the poem. Most critics, however, find that Tennyson's Ulysses recalls Dante's Ulisse in his Inferno (c. 1320). In Dante's re-telling, Ulisse is condemned to hell among the false counsellors, both for his pursuit of knowledge beyond human bounds and for his adventures in disregard of his family.

 

Tho' much is taken, much abides; and though
We are not now that strength which in old days
Moved earth and heaven; that which we are, we are;
One equal temper of heroic hearts,
Made weak by time and fate, but strong in will
To strive, to seek, to find, and not to yield.

 

-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
T
=
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
-
8
-
S
=
1
-
6
STRIVE
93
30
3
-
-
-
-
3
-
-
-
-
-
-
T
=
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
-
8
-
S
=
1
-
4
SEEK
40
13
4
-
-
-
-
-
4
-
-
-
-
-
T
=
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
-
8
-
F
=
6
-
4
FIND
33
24
6
-
-
-
-
-
-
-
6
-
-
-
A
=
1
-
3
AND
19
10
1
-
-
1
-
-
-
-
-
-
-
-
N
=
5
-
3
NOT
49
13
4
-
-
-
-
-
4
-
-
-
-
-
T
=
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
-
8
-
Y
=
7
-
5
YIELD
55
28
1
-
-
1
-
-
-
-
-
-
-
-
-
-
29
-
33
-
429
150
51
6
-
-
-
-
-
-
-
-
-
-
-
-
-
Q
-
-
-
-
-
-
-
2
2
3
8
5
6
7
32
9
Q
Q
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3+2
-
-
-
29
-
33
First Total
429
150
51
-
-
2
2
3
8
5
6
7
5
9
-
-
2+9
-
3+3
Add to Reduce
4+2+9
1+5+0
5+1
-
-
-
-
-
-
-
-
-
-
-
-
-
11
Q
6
Second Total
15
6
6
-
-
2
2
3
8
5
6
7
5
9
-
-
1+1
-
-
Reduce to Deduce
1+5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
Q
6
Essence of Number
6
6
6
-
-
2
2
3
8
5
6
7
5
9

 

 

E
=
5
-
-
ENNEAD
-
-
-
-
-
-
-
1
E
5
5
5
-
-
-
-
1
N
14
5
5
-
-
-
-
1
N
14
5
5
-
-
-
-
1
E
5
5
5
-
-
-
-
2
A+D
5
5
5
E
=
5
-
6
ENNEAD
43
25
25
-
-
-
-
-
-
4+3
2+5
2+5
E
=
5
-
6
ENNEAD
7
7
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
E
=
5
Q
5
ENNEA
39
21
3
-
-
7
Q
8
Q
72
36
9
-
-
-
-
-
-
7+2
3+6
-
-
-
7
-
8
-
9
9
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
T
=
2
-
5
TRIAD
52
25
7
O
=
6
-
2
OF
21
12
3
T
=
2
Q
6
TRIADS
71
26
8
-
-
10
Q
13
Q
144
63
18
-
-
1+0
-
1+3
-
1+4+4
6+3
1+8
-
-
1
-
4
-
9
9
9

 

THRICE TO THINE AND THRICE TO MINE AND THRICE AGAIN TO MAKE UP NINE

 

 

T
=
2
-
-
THREES
-
-
-
-
-
-
-
1
T
20
2
2
-
-
-
-
1
H
8
8
8
-
-
-
-
1
R
18
9
9
-
-
-
-
1
E
5
5
5
-
-
-
-
1
E
5
5
5
-
-
-
-
1
S
19
10
1
T
=
2
Q
6
THREES
75
39
30
-
-
-
-
-
-
7+5
3+9
3+0
T
=
2
-
6
THREES
12
12
3
-
-
-
-
-
-
1+2
1+2
-
T
=
2
-
6
THREES
3
3
3

 

 

-
6
T
H
R
E
E
S
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
1
=
9
-
=
9
=
9
=
9
-
-
-
8
-
-
-
19
=
27
2+7
=
9
=
9
=
9
-
6
T
H
R
E
E
S
-
-
-
-
-
-
-
-
-
-
-
2
-
9
5
5
-
=
21
2+1
=
3
=
3
=
3
-
-
20
-
18
5
5
-
=
48
4+8
=
12
1+2
3
=
3
-
6
T
H
R
E
E
S
-
-
-
-
-
-
-
-
-
-
-
20
8
18
5
5
19
=
75
7+5
=
12
1+3
3
=
3
-
-
2
8
9
5
5
1
=
30
3+0
=
3
=
3
=
3
-
6
T
H
R
E
E
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
1
occurs
x
1
=
1
=
1
-
-
2
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
3
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
-
-
-
-
-
5
5
-
-
5
occurs
x
2
=
10
1+0
1
6
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
-
-
-
8
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
=
9
20
6
T
H
R
E
E
S
-
25
-
-
6
-
30
-
21
2+0
-
-
-
9
-
-
-
-
2+5
-
-
-
-
3+0
-
2+1
2
6
T
H
R
E
E
S
-
7
-
-
6
-
3
-
3
-
-
2
8
9
5
5
1
-
-
-
-
-
-
-
-
-
2
6
T
H
R
E
E
S
-
7
-
-
6
-
3
-
3

 

 

6
T
H
R
E
E
S
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
1
=
9
-
=
9
=
9
=
9
-
-
8
-
-
-
19
=
27
2+7
=
9
=
9
=
9
6
T
H
R
E
E
S
-
-
-
-
-
-
-
-
-
-
2
-
9
5
5
-
=
21
2+1
=
3
=
3
=
3
-
20
-
18
5
5
-
=
48
4+8
=
12
1+2
3
=
3
6
T
H
R
E
E
S
-
-
-
-
-
-
-
-
-
-
20
8
18
5
5
19
=
75
7+5
=
12
1+3
3
=
3
-
2
8
9
5
5
1
=
30
3+0
=
3
=
3
=
3
6
T
H
R
E
E
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
1
occurs
x
1
=
1
=
1
-
2
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
5
5
-
-
5
occurs
x
2
=
10
1+0
1
-
-
8
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
=
9
6
T
H
R
E
E
S
-
25
-
-
6
-
30
-
21
-
-
-
9
-
-
-
-
2+5
-
-
-
-
3+0
-
2+1
6
T
H
R
E
E
S
-
7
-
-
6
-
3
-
3
-
2
8
9
5
5
1
-
-
-
-
-
-
-
-
-
6
T
H
R
E
E
S
-
7
-
-
6
-
3
-
3

 

 

U
=
3
-
-
ULYSSES
-
-
-
-
-
-
-
1
U
21
12
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
Y
25
7
7
-
-
-
-
1
S
19
10
1
-
-
-
-
1
S
19
10
1
-
-
-
-
1
E
5
5
5
-
-
-
-
1
S
19
10
1
U
=
3
-
7
ULYSSES
120
57
21
-
-
-
-
1+8
-
1+2+0
5+7
2+1
U
=
3
-
7
ULYSSES
3
12
3
-
-
-
-
-
-
-
1+2
-
U
=
3
-
7
ULYSSES
3
3
3

 

 

U
=
3
-
-
ULYSSES
-
-
-
-
-
-
-
1
U
21
12
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
Y+E
30
12
3
-
-
-
-
1
S+S+S
57
30
3
U
=
3
-
7
ULYSSES
120
57
21
-
-
-
-
1+8
-
1+2+0
5+7
2+1
U
=
3
-
7
ULYSSES
3
12
3
-
-
-
-
-
-
-
1+2
-
U
=
3
-
7
ULYSSES
3
3
3

 

 

-
-
-
-
--
ABORIGINE
-
-
-
-
-
-
-
3
A+B+O
18
9
9
-
-
-
-
1
R
18
9
9
-
-
-
-
1
I
9
9
9
-
-
-
-
1
G
7
7
7
-
-
-
-
1
I
9
9
9
-
-
-
-
2
N+E
19
10
1
A
=
1
=
9
ABORIGINE
80
53
44
-
-
-
-
-
-
8+0
5+3
4+4
-
-
1
-
9
ABORIGINE
8
8
8

 

 

-
-
-
-
--
ABORIGINES
-
-
-
-
-
-
-
3
A+B+O
18
9
9
-
-
-
-
1
R
18
9
9
-
-
-
-
1
I
9
9
9
-
-
-
-
1
G
7
7
7
-
-
-
-
1
I
9
9
9
-
-
-
-
3
N+E+S
38
20
2
A
=
1
=
10
ABORIGINES
99
63
54
-
-
-
-
1+0
-
9+9
6+3
5+4
-
-
1
-
1
ABORIGINES
18
9
9
-
-
-
-
-
-
1+8
-
-
-
-
1
-
1
ABORIGINES
9
9
9

 

 

-
10
A
B
O
R
I
G
I
N
E
S
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
9
-
9
5
-
1
+
=
30
3+0
=
3
=
3
=
3
-
-
-
-
15
-
9
-
9
14
-
19
+
=
66
6+6
=
12
1+2
3
=
3
-
10
A
B
O
R
I
G
I
N
E
S
-
-
-
-
-
-
-
-
-
-
-
-
1
2
-
9
-
7
-
-
5
-
+
=
24
2+4
=
6
=
6
=
6
-
-
1
2
-
18
-
7
-
-
5
-
+
=
33
3+3
=
6
=
6
=
6
-
10
A
B
O
R
I
G
I
N
E
S
-
-
-
-
-
-
-
-
-
-
-
-
1
2
15
18
9
7
9
14
5
19
+
=
99
9+9
=
18
1+8
9
=
9
-
-
1
2
6
9
9
7
9
5
5
1
+
=
54
5+4
=
9
=
9
=
9
-
10
A
B
O
R
I
G
I
N
E
S
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
2
=
2
=
2
-
-
-
2
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
3
-
-
-
-
-
-
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
5
occurs
x
2
=
10
=
1
-
-
-
-
6
-
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
-
-
-
-
-
-
-
7
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
8
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
-
-
9
9
-
9
-
-
-
-
-
9
occurs
x
3
=
27
=
9
15
10
A
B
O
R
I
G
I
N
E
S
-
-
30
-
-
10
-
54
-
27
1+5
1+0
-
-
-
9
9
-
9
-
-
-
-
-
3+0
-
-
1+0
-
5+4
-
2+7
6
1
A
B
O
R
I
G
I
N
E
S
-
-
3
-
-
1
-
9
-
9
--
-
1
2
6
9
9
7
9
5
5
1
-
-
-
-
-
--
-
-
-
-
6
1
A
B
O
R
I
G
I
N
E
S
-
-
3
-
-
1
-
9
-
9

 

 

10
A
B
O
R
I
G
I
N
E
S
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
9
-
9
5
-
1
+
=
30
3+0
=
3
=
3
=
3
-
-
-
15
-
9
-
9
14
-
19
+
=
66
6+6
=
12
1+2
3
=
3
10
A
B
O
R
I
G
I
N
E
S
-
-
-
-
-
-
-
-
-
-
-
1
2
-
9
-
7
-
-
5
-
+
=
24
2+4
=
6
=
6
=
6
-
1
2
-
18
-
7
-
-
5
-
+
=
33
3+3
=
6
=
6
=
6
10
A
B
O
R
I
G
I
N
E
S
-
-
-
-
-
-
-
-
-
-
-
1
2
15
18
9
7
9
14
5
19
+
=
99
9+9
=
18
1+8
9
=
9
-
1
2
6
9
9
7
9
5
5
1
+
=
54
5+4
=
9
=
9
=
9
10
A
B
O
R
I
G
I
N
E
S
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
1
occurs
x
2
=
2
=
2
-
-
2
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
-
5
-
-
-
-
5
occurs
x
2
=
10
=
1
-
-
-
6
-
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
-
-
-
-
-
-
7
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
-
-
9
9
-
9
-
-
-
-
-
9
occurs
x
3
=
27
=
9
10
A
B
O
R
I
G
I
N
E
S
-
-
30
-
-
10
-
54
-
27
1+0
-
-
-
9
9
-
9
-
-
-
-
-
3+0
-
-
1+0
-
5+4
-
2+7
1
A
B
O
R
I
G
I
N
E
S
-
-
3
-
-
1
-
9
-
9
-
1
2
6
9
9
7
9
5
5
1
-
-
-
-
-
--
-
-
-
-
1
A
B
O
R
I
G
I
N
E
S
-
-
3
-
-
1
-
9
-
9

 

 

-
-
-
-
--
ULURU
-
-
-
-
-
-
-
1
U
21
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
U
21
3
3
-
-
-
-
1
R
18
9
9
-
-
-
-
1
U
21
3
3
U
=
21
=
5
ULURU
93
21
21
-
-
2+1
-
-
-
9+3
2+1
2+1
-
-
3
-
5
ULURU
12
3
3
-
-
-
-
-
-
1+2
-
-
-
-
3
-
5
ULURU
12
3
3

 

 

-
5
U
L
U
R
U
-
-
-
-
-
-
-
-
-
-
-
-
3
3
3
9
3
+
=
21
2+1
=
3
=
3
=
3
-
-
21
12
21
18
21
+
=
93
9+3
=
12
1+2
3
=
3
-
5
U
L
U
R
U
-
-
-
-
-
-
-
-
-
-
-
-
3
3
3
9
3
+
=
21
2+1
=
3
=
3
=
3
-
-
21
12
21
18
21
+
=
93
9+3
=
12
1+2
3
=
3
-
5
U
L
U
R
U
-
-
-
-
-
-
-
-
-
-
-
-
21
12
21
18
21
+
=
93
9+3
=
12
1+2
3
=
3
-
-
3
3
3
9
3
+
=
21
2+1
=
3
=
3
=
3
-
5
U
L
U
R
U
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
ONE
1
-
-
-
-
-
2
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
-
3
3
3
-
3
-
-
3
occurs
x
4
=
12
1+2
3
4
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
FIVE
5
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
=
9
33
5
U
L
U
R
U
-
-
12
-
1
5
-
21
-
12
3+3
-
3
3
3
-
3
-
-
1+2
-
-
-
-
2+1
-
1+2
6
5
U
L
U
R
U
-
-
3
-
1
5
-
3
-
3
-
-
3
3
3
9
3
-T
-
-
-
-
-
-
-
-
-
6
5
U
L
U
R
U
-
-
3
-
1
5
-
3
-
3

 

 

5
U
L
U
R
U
-
-
-
-
-
-
-
-
-
-
-
3
3
3
9
3
+
=
21
2+1
=
3
=
3
=
3
-
21
12
21
18
21
+
=
93
9+3
=
12
1+2
3
=
3
5
U
L
U
R
U
-
-
-
-
-
-
-
-
-
-
-
3
3
3
9
3
+
=
21
2+1
=
3
=
3
=
3
-
21
12
21
18
21
+
=
93
9+3
=
12
1+2
3
=
3
5
U
L
U
R
U
-
-
-
-
-
-
-
-
-
-
-
21
12
21
18
21
+
=
93
9+3
=
12
1+2
3
=
3
-
3
3
3
9
3
+
=
21
2+1
=
3
=
3
=
3
5
U
L
U
R
U
-
-
-
-
-
-
-
-
-
-
-
3
3
3
-
3
-
-
3
occurs
x
4
=
12
1+2
3
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
=
9
5
U
L
U
R
U
-
-
12
-
1
5
-
21
-
12
-
3
3
3
-
3
-
-
1+2
-
-
-
-
2+1
-
1+2
5
U
L
U
R
U
-
-
3
-
1
5
-
3
-
3
-
3
3
3
9
3
-T
-
-
-
-
-
-
-
-
-
5
U
L
U
R
U
-
-
3
-
1
5
-
3
-
3

 

 

-
5
U
L
U
R
U
-
-
-
-
-
-
-
-
-
-
-
-
21
12
21
18
21
+
=
93
9+3
=
12
1+2
3
=
3
-
-
3
3
3
9
3
+
=
21
2+1
=
3
=
3
=
3
-
5
U
L
U
R
U
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
FIVE
5
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
33
5
U
L
U
R
U
-
-
33
-
33
-
-
-
-
-
3+3
-
3
3
3
-
3
-
-
3+3
-
3+3
-
-
-
-
-
6
5
U
L
U
R
U
-
-
6
-
6
-
-
-
-
-
-
-
3
3
3
9
3
-T
-
-
-
-
-
-
-
-
-
6
5
U
L
U
R
U
-
-
6
-
6
-
-
-
-
-

 

 

-
-
-
-
--
ULURU
-
-
-
-
-
-
-
1
U
21
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
U
21
3
3
-
-
-
-
1
R
18
9
9
-
-
-
-
1
U
21
3
3
U
=
21
=
5
ULURU
93
21
21
-
-
2+1
-
-
-
9+3
2+1
2+1
-
-
3
-
5
ULURU
12
3
3
-
-
-
-
-
-
1+2
-
-
-
-
3
-
5
ULURU
3
3
3

 

 

-
-
-
--
AYERS ROCK
-
-
-
A
=
1
5
AYERS
68
23
5
R
=
9
4
ROCK
47
20
2
-
-
10
9
AYERS ROCK
115
43
7
-
-
1+0
-
-
1+1+5
4+3
-
-
-
1
9
AYERS ROCK
7
7
7

 

 

ULURU 33393 ULURU

ULURU 3 ULURU

ULURU 33393 ULURU

 

 

Uluru - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Uluru

Uluru also known as Ayers Rock, is a large sandstone rock formation in the southern part of the Northern Territory, central Australia. It lies 335 km (208 mi) south ...
Uluru

From Wikipedia, the free encyclopedia

"Ayers Rock" redirects here. For the band, see Ayers Rock (band).

Uluru (Uluṟu) Ayers Rock

Country Australia State Northern Territory Elevation 863 m (2,831 ft) Prominence 348 m (1,142 ft)

Coordinates 25°20′42″S 131°02′10″E

Geology arkose Orogeny Petermann

UNESCO World Heritage Site

Name Uluṟu – Kata Tjuṯa National Park

Year 1987 (#11) Number 447 Criteria v,vi,vii,ix Location in Australia Wikimedia Commons: Uluru

Website: www.environment.gov.au/.

Uluru (English pronunciation: /ˌuːluːˈruː/), also known as Ayers Rock, is a large sandstone rock formation in the southern part of the Northern Territory, central Australia. It lies 335 km (208 mi) south west of the nearest large town, Alice Springs, 450 km (280 mi) by road. Kata Tjuta and Uluru are the two major features of the Uluṟu-Kata Tjuṯa National Park. Uluru is sacred to the Anangu, the Aboriginal people of the area. The area around the formation is home to a plethora of springs, waterholes, rock caves and ancient paintings. Uluru is listed as a World Heritage Site.

Name

The local Pitjantjatjara people call the landmark Uluṟu (Aboriginal pronunciation: [uluɻu]). This word has no further particular meaning in the Pitjantjatjara language, although it is used as a local family name by the senior Traditional Owners of Uluru.[1]

On 19 July 1873, the surveyor William Gosse sighted the landmark and named it Ayers Rock in honour of the then Chief Secretary of South Australia, Sir Henry Ayers.[2] Since then, both names have been used.

In 1993, a dual naming policy was adopted that allowed official names that consist of both the traditional Aboriginal name and the English name. On 15 December 1993, it was renamed "Ayers Rock / Uluru" and became the first official dual-named feature in the Northern Territory. The order of the dual names was officially reversed to "Uluru / Ayers Rock" on 6 November 2002 following a request from the Regional Tourism Association in Alice Springs.[3]

Description

Uluru is one of Australia's most recognisable natural landmarks. The sandstone formation stands 348 m (1,142 ft) high (rising 863 m/2,831 ft above sea level), with most of its bulk lying underground, and has a total circumference of 9.4 km (5.8 mi).[4] Both Uluru and the nearby Kata Tjuta formation have great cultural significance for the Aṉangu people, the traditional inhabitants of the area, who lead walking tours to inform visitors about the local flora and fauna, bush foods and the Aboriginal dreamtime stories of the area.

Uluru is notable for appearing to change colour at different times of the day and year, most notably glowing red at dawn and sunset.

Kata Tjuta, also called Mount Olga or The Olgas, lies 25 km (16 mi) west of Uluru. Special viewing areas with road access and parking have been constructed to give tourists the best views of both sites at dawn and dusk.

 

 

Uluru Facts | Uluru (Ayers Rock) Australia

www.uluru-australia.com/about-uluru/uluru-facts/

FACT: Uluru is probably Australia's best-known natural landmark. The ancient monolith is pretty impressive close up and boasts intriguing statistics. Here are ...

About Uluru > Uluru Facts

FACT: Uluru is probably Australia’s best-known natural landmark. The ancient monolith is pretty impressive close up and boasts intriguing statistics. Here are some facts on Uluru:

FACT: Uluru is better known as Ayers Rock; it named by William Gosse in 1873 after Sir Henry Ayers. The rock was created over some 600 million years, and the Aborigines have been in the area for the last 10,000 years. It originally sat at the bottom of a sea, but today stands 348m above ground. One of the most startling Uluru facts however, is that some 2.5kms of its bulk is underground.

FACT: Uluru lies west of the Simpson Desert, not far from the ‘Red Centre’ of Australia, about 335kms southwest of Alice Springs (as the crow flies) and 463kms by road. Contrary to popular belief, it isn’t the biggest monolith in the world; Mount Augustus in Western Australia holds that title

FACT: Other facts on Uluru: the rock is about 3.6kms long and 1.9kms wide, with a circumference of 9.4kms. The climb to the top is 1.6kms, much of which is at a steep angle, while the summit is generally flat. The surface is made up of valleys, ridges, caves and weird shapes that were created through erosion over millions of years. Surface oxidation of its iron content gives the would-be grey Uluru a striking orange-red hue.

FACT: The nearby Kata Tjuta (or Olgas) are said to originate from a similar time. They are thought to have originally been one massive monolith, as opposed to the 36 separate domes they are today – one of the lesser known Uluru facts. They are a part of Uluru-Kata Tjuta National Park, which was founded in 1950 as ‘Ayers Rock-Mount Olga National Park’, changing to its current title in 1995. The Aboriginals own the land, although the Australian government currently holds a 99-year lease.

 

ULURU-KATA TJUTA

33393-2121 21321

ULURU-KATA TJUTA

33393-33 333

ULURU-KATA TJUTA

 

Uluru-Kata Tjuta National Park - UNESCO: World Heritage

whc.unesco.org › Culture › World Heritage Centre › The List

Uluru, an immense monolith, and Kata Tjuta, the rock domes located west of Uluru, form part of the traditional belief system of one of the oldest human societies ...

This park, formerly called Uluru (Ayers Rock – Mount Olga) National Park, features spectacular geological formations that dominate the vast red sandy plain of central Australia. Uluru, an immense monolith, and Kata Tjuta, the rock domes located west of Uluru, form part of the traditional belief system of one of the oldest human societies in the world. The traditional owners of Uluru-Kata Tjuta are the Anangu Aboriginal people.

 

ULURU-KATA TJUTI

 

-
-
-
-
--
ULURU
-
-
-
-
-
-
-
1
U
21
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
U
21
3
3
-
-
-
-
1
R
18
9
9
-
-
-
-
1
U
21
3
3
U
=
21
=
5
ULURU
93
21
21
-
-
2+1
-
-
-
9+3
2+1
2+1
-
-
3
-
5
ULURU
12
3
3
-
-
-
-
-
-
1+2
-
-
-
-
3
-
5
ULURU
3
3
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
--
KATA
-
-
-
-
-
-
-
2
K+A
12
3
3
-
-
-
-
2
T+A
21
3
3
K
=
11
=
4
KATA
33
6
6
-
-
1+1
-
-
-
3+3
-
-
-
-
2
-
4
KATA
6
6
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
--
TJUTA
-
-
-
-
-
-
-
1
T+J
21
3
3
-
-
-
-
1
U
21
3
3
-
-
-
-
1
T+A
21
3
3
T
=
21
=
3
TJUTA
63
9
9
-
-
2+1
-
-
-
6+3
-
-
-
-
3
-
3
TJUTA
9
9
9

 

 

IN

MEMORIAM

"SUFFER LITTLE CHILDREN TO COME UNTO ME"

 

 

-
-
-
-
-
-
-
-
LLULLAILLACO

-

-
-
L
3
-
-
-
-
L
1
L

12

3
3
L
3
-
-
-
-
L
1
L

12

3
3
U
3
-
-
-
-
U
1
U

21

3
3
L
3
-
-
-
-
L
1
L

12

3
3
L
3
-
-
-
-
L
1
L

12

3
3
-
-
A
-
-
-
A
1
A

1

1
1
-
-
-
I
-
-
I
1
I

9

9
9
L
3
-
-
-
-
L
1
L

12

3
3
L
3
-
-
-
-
L
1
L

12

3
3
-
-
A
-
-
-
A
1
A

1

1
1
C
3
-
-
-
-
C
1
C

3

3
3
-
-
-
-
O
-
O
1
O

15

6
6
-
24
-
-
-
-
-
12
LLULLAILLACO

122

41

41
-
2+4
-
-
-
-
-
1+2
-
1+2+2
4+1
4+1
-
6
-
-
-
-
-
3
LLULLAILLACO

5

5

5
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
3
LLULLAILLACO

5

5

5

 

 

Children of Llullaillaco, sacrificed by the Incas 500 years ago.

It is believed the Children of Llullaillaco, as they have come to be known, were sacrificed during a ceremony thanking the Inca gods for the annual corn ... www.democraticunderground.com/discuss/ duboard.

http://news.bbc.co.uk/1/hi/world/americas/6983300.stm

Mummified Inca maiden wows crowds

"A mummy of an Inca girl, described as "perfect" by the archaeologists who found her in 1999, has gone on display for the first time in Argentina .

Hundreds of people crowded into a museum in the north-western city of Salta to see "la Doncella", the Maiden.

The remains of the girl, who was 15 when she died, were found in an icy pit on top of a volcano in the Andes, along with a younger boy and girl. Researchers believe they were sacrificed by the Incas 500 years ago. The three were discovered at a height of 6,700m (22,000ft) on Mount Llullaillaco, a volcano in north-west Argentina on the border with Chile. At the time, the archaeologist leading the team, Dr Johan Reinhard, said they appeared "the best preserved of any mummy I've seen". It is believed the Children of Llullaillaco, as they have come to be known, were sacrificed during a ceremony thanking the Inca gods for the annual corn harvest.

'Great mistake'

The mummy of la Doncella is on display in a chamber that is filled with cold air that recreates the sub-freezing conditions in which she was found. Visitors told Argentina media they were impressed at the mummy's state of conservation. "I'm amazed," one woman said. "You just expect her at any moment to get up and start talking." But the exhibition has angered several indigenous groups who campaigned to stop the mummy from going on display.

Miguel Suarez from the Calchaquies valley tribes in and around Salta told the Associated Press news agency that the exhibit was "a great mistake", adding that he hoped visitors would show respect for the dead."

 

 

-
LLULLAILLACO

-

-
-
3
L+L+U

45

9
9
2
L+L+A

25

7
7
1
I

9

9
9
3
L+L+A

25

7
7
2
C+O

18

9
9
12
LLULLAILLACO

122

41

41
1+2
-
1+2+2
4+1
4+1
3
LLULLAILLACO

5

5

5
-
-
-
-
-
3
LLULLAILLACO

5

5

5

 

 

-
-
-
-
-
-
-
-
LLULLAILLACO

-

-
-
L
3
-
-
-
-
L
1
L

12

3
3
L
3
-
-
-
-
L
1
L

12

3
3
U
3
-
-
-
-
U
1
U

21

3
3
L
3
-
-
-
-
L
1
L

12

3
3
L
3
-
-
-
-
L
1
L

12

3
3
-
-
A
-
-
-
A
1
A

1

1
1
-
-
-
I
-
-
I
1
I

9

9
9
L
3
-
-
-
-
L
1
L

12

3
3
L
3
-
-
-
-
L
1
L

12

3
3
-
-
A
-
-
-
A
1
A

1

1
1
C
3
-
-
-
-
C
1
C

3

3
3
-
-
-
-
O
-
O
1
O

15

6
6
-
24
-
-
-
-
-
12
LLULLAILLACO

122

41

41
-
2+4
-
-
-
-
-
1+2
-
1+2+2
4+1
4+1
-
6
-
-
-
-
-
3
LLULLAILLACO

5

5

5
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
3
LLULLAILLACO

5

5

5

 

The remains of the girl, who was 15 when she died, were found in an icy pit on top of a volcano in the Andes, along with a younger boy and girl. Researchers believe they were sacrificed by the Incas 500 years ago. The three were discovered at a height of 6,700m (22,000ft) on Mount Llullaillaco, a volcano in north-west Argentina on the border with Chile.

 

-
-
-
-
-
LLULLAILLACO

-

-
-
-
-
L
L
3
-
1
L

12

3
3
-
3
L
L
3
-
1
L

12

3
3
-
3
U
U
3
-
1
U

21

3
3
-
3
L
L
3
-
1
L

12

3
3
-
3
L
L
3
-
1
L

12

3
3
-
3
A
-
-
-
1
A

1

1
1
-
-
I
-
-
-
1
I

9

9
9
-
-
L
L
3
-
1
L

12

3
3
-
3
L
L
3
-
1
L

12

3
3
-
3
A
-
-
-
1
A

1

1
1
-
-
C
C
3
-
1
C

3

3
3
-
3
O
-
-
-
1
O

15

6
6
-
-
-
-
24
-
12
LLULLAILLACO

122

41

41
-

41
-
-
2+4
-
1+2
-
1+2+2
4+1
4+1
-
4+1
-
-
6
-
3
LLULLAILLACO

5

5

5
-

5
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
3
LLULLAILLACO

5

5

5
-

5

 

LOOK AT THE THREES LOOK AT THE THREES LOOK AT THE THREES THE THREES THE THREES

 

8
CALCULUS
-
-
-
-
-
-
-
C
3
3
3
-
-
3
-
A
1
1
1
-
1
-
-
L
12
3
3
-
-
3
-
C
3
3
3
-
-
3
-
U
21
3
3
-
-
3
-
L
12
3
3
-
-
3
-
U
21
3
3
-
-
3
-
S
19
10
10
-
1
-
8
CALCULUS
92
29
29
-
2
18
-
-
9+2
2+9
2+9
-
-
1+8
8
CALCULUS
11
11
11
-
2
9
-
-
1+1
1+1
1+1
-
-
-
8
CALCULUS
2
2
2
-
2
9

 

 

LOOK AT THE THREES LOOK AT THE THREES LOOK AT THE THREES THE THREES THE THREES

 

T
=
2
-
3
THE
31
15
6
R
=
9
-
7
REALITY
90
36
9
W
=
5
-
6
WITHIN
83
38
2
T
=
2
-
3
THE
33
15
6
P
=
7
-
7
PATTERN
94
31
4
-
-
25
Q
26
Add to Reduce
333
135
27
-
-
2+5
-
2+6
Reduce to Deduce
3+3+3
1+3+5
2+7
-
-
7
-
8
Essence of Number
9
9
9

 

 

LOOK AT THE THREES LOOK AT THE THREES LOOK AT THE THREES THE THREES THE THREES

 

O
=
6
-
-
THREES
-
-
-
-
-
-
-
1
T
20
2
-
-
-
-
-
1
H
8
8
8
-
-
-
-
1
R
18
9
9
-
-
-
-
1
E
5
5
5
-
-
-
-
1
E
5
5
5
-
-
-
-
2
S
19
10
1
O
=
6
Q
6
THREES
75
39
30
-
-
-
-
-
-
7+4
3+9
3+0
O
=
6
Q
6
THREES
12
12
3
-
-
-
-
-
-
1+2
1+2
-
O
=
6
Q
6
THREES
3
3
3

 

LOOK AT THE THREES LOOK AT THE THREES LOOK AT THE THREES THE THREES THE THREES

 

 

C
=
3
-
-
CULL
-
-
-
-
-
-
-
1
C
3
3
3
-
-
-
-
1
U
21
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
C
=
3
Q
4
CULL
48
12
12
-
-
-
-
-
-
4+8
1+2
1+2
C
=
3
Q
4
CULL
12
3
3
-
-
-
-
-
-
1+2
-
-
C
=
3
Q
4
CULL
3
3
3

 

 

C
=
3
-
-
CULLING
-
-
-
-
-
-
-
1
C
3
3
3
-
-
-
-
1
U
21
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
I
9
9
9
-
-
-
-
1
N+G
21
12
3
C
=
3
Q
7
CULLING
78
33
24
-
-
-
-
-
-
7+8
3+3
2+4
C
=
3
Q
7
CULLING
15
6
6
-
-
-
-
-
-
1+5
-
-
C
=
3
Q
7
CULLING
6
6
6

 

 

C
=
3
-
-
CULT
56
11
2
C
=
3
-
-
CULTS
-
-
-
-
-
-
-
1
C
3
3
3
-
-
-
-
1
U
21
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
2
T+S
39
12
3
C
=
3
Q
5
CULTS
75
21
12
-
-
-
-
-
-
7+5
2+1
1+2
C
=
3
Q
5
CULTS
12
3
3
-
-
-
-
-
-
1+2
-
-
C
=
3
Q
5
CULTS
3
3
3

 

 

O
=
6
-
-
OCCULT
-
-
-
-
-
-
-
1
O
15
6
6
-
-
-
-
1
C
3
3
3
-
-
-
-
1
U
21
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
2
T
20
2
2
O
=
6
Q
6
OCCULT
74
20
20
-
-
-
-
-
-
7+4
2+0
2+0
O
=
6
Q
6
OCCULT
11
2
2
-
-
-
-
-
-
1+1
-
-
O
=
6
Q
6
OCCULT
2
2
2

 

 

-
6
O
C
C
U
L
T
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
+
=
6
-
=
6
=
6
=
6
-
-
15
-
-
-
-
-
+
=
15
1+5
=
6
=
6
=
6
-
6
O
C
C
U
L
T
-
-
-
-
-
-
-
-
-
-
-
-
-
3
3
3
3
2
+
=
14
1+4
=
5
=
5
=
5
-
-
-
3
3
21
12
20
+
=
59
5+9
=
14
1+4
5
=
5
-
6
O
C
C
U
L
T
-
-
-
-
-
-
-
-
-
-
-
-
15
3
3
21
12
20
+
=
74
7+4
=
11
1+1
2
=
2
-
-
6
3
3
3
3
2
+
=
20
2+0
=
2
=
2
=
2
-
6
O
C
C
U
L
T
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
1
ONE
1
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
2
occurs
x
1
=
2
=
2
-
-
-
3
3
3
3
-
-
-
3
occurs
x
4
=
12
1+2
3
4
-
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
5
FIVE
5
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
7
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
9
NINE
9
-
-
-
-
-
34
6
O
C
C
U
L
T
-
-
11
-
-
6
-
20
-
11
3+4
-
-
3
3
3
3
-
-
-
1+1
-
-
-
-
2+0
-
1+1
7
6
O
C
C
U
L
T
-
-
2
-
-
6
-
2
-
2
-
-
6
3
3
3
3
2
-
-
-
-
-
-
-
-
-
-
7
6
O
C
C
U
L
T
-
-
2
-
-
6
-
2
-
2

 

 

6
O
C
C
U
L
T
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
+
=
6
-
=
6
=
6
=
6
-
15
-
-
-
-
-
+
=
15
1+5
=
6
=
6
=
6
6
O
C
C
U
L
T
-
-
-
-
-
-
-
-
-
-
-
-
3
3
3
3
2
+
=
14
1+4
=
5
=
5
=
5
-
-
3
3
21
12
20
+
=
59
5+9
=
14
1+4
5
=
5
6
O
C
C
U
L
T
-
-
-
-
-
-
-
-
-
-
-
15
3
3
21
12
20
+
=
74
7+4
=
11
1+1
2
=
2
-
6
3
3
3
3
2
+
=
20
2+0
=
2
=
2
=
2
6
O
C
C
U
L
T
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
2
occurs
x
1
=
2
=
2
-
-
3
3
3
3
-
-
-
3
occurs
x
4
=
12
1+2
3
-
6
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
6
O
C
C
U
L
T
-
-
11
-
-
6
-
20
-
11
-
-
3
3
3
3
-
-
-
1+1
-
-
-
-
2+0
-
1+1
6
O
C
C
U
L
T
-
-
2
-
-
6
-
2
-
2
-
6
3
3
3
3
2
-
-
-
-
-
-
-
-
-
-
6
O
C
C
U
L
T
-
-
2
-
-
6
-
2
-
2

 

 

ANUBIS

A

NUMBER

IS

ANUBIS 153291 ANUBIS

 

 

THE SIRIUS MYSTERY

Robert K.G..Temple 1976

Page 69

"Back to Anubis. Wallis Budge says of him:26 'His worship is very ancient, and there is no doubt that even in the earliest times his cult was general in Egypt; it is probable that it is older than that of Osiris.' Also he points out here, as elsewhere, that the face of the deceased human becomes identified with Anubis, and it is just the head of Anubis which is symbolically represented by the jackal or dog. I have already pointed out that he is described as the circle or orbit separating the dark Nephthys from the light Isis or Sirius. In other words, I take Anubis to represent the orbit of Sirius B around Sirius A. We also find him described as 'time',27 a particularly intelligent way of looking at an orbit as progressive and sequential in time. 'Time the devourer', a motif common to us all, is no stranger to the Egyptians. It should not surprise us that Anubis is also represented as a devourer! More specifically, he is accused of devouring the Apis bull. The Apis bull is the animal into which the dead Osiris was sewn and transported, according to a late legend which is widely known. But more basically, the 'Apis Bull' (the deity known under the Ptolemies as Serapis) is Asar-Hapi. It is Osiris himself! In The Gods of the Egyptians, we read 'Apis is called "the life of Osiris, the lord of heaven" ' and 'Apis was, in fact, believed to be animated by the soul of Osiris, and to be Osiris incarnate'. 28
So, consequently, when Anubis devoured Apis, he was eating the husband of Isis! It is very colourfully represented in these dramatic mythological terms, but the meaning is clear.. We read later:29
'Others again are of the opinion that by Anubis is meant Time, and that his denomination of Kuon [the Greek word for 'dog'] does not so much allude to any likeness which he has to the dog, though this be the general rendering of the word, as to that other significance of the term taken from breeding; because Time begets all things out of itself, bearing them within itself, as it were in a womb. But this is one of those secret doctrines which are more fully made known to those who are initiated into the worship of Anubis. '
Exactly. A secret doctrine! What one would give for a fuller account! This is the trouble with most of our sources; they give away little except by inference. Secret doctrines are not scribbled down too frequently and left for posterity. The most secret doctrine" of the Dogon was only revealed with great reluctance after many, many years, and following upon a conference by the initiates. The Egyptians were no fools, and we can hardly expect them to have left papyri or ,texts specifically revealing in so many words what they were not supposed to reveal. We can only try to piece together clues. But we will see our clues eventually turn into a veritable avalanche.
The last passage from Wallis Budge was a quotation by him from Plutarch's 'Isis and Osiris'. Many Egyptologists have remarked on the irony that we have nowhere in Egyptian sources a full, coherent account of Isis and Osiris ­not even in all the sources put together! And we are forced to rely on Plutarch, who did preserve a long account which he wrote in his native Greek. Plutarch is thought to have been a priest himself, and was certainly a Delphic initiate.

Page 70

"He had a talent for befriending priests and priestesses. One of his best friends was the priestess Clea of the oracle at Delphi. His treatise 'Isis and Osiris' is dedicated to Clea and addressed to her. It begins with these words: 'All good things, my dear Clea, sensible men must ask from the gods; and especially do we pray that from those mighty gods we may, in our quest, gain a knowledge of themselves, so far as such a thing is attainable by men.' This gives some indication of what Plutarch was like as a man.
The Introduction to the Loeb edition of Isis and Osiris by F. C. Babbitt says: '[Plutarch] once visited Egypt, but how long he stayed and how much he learned we have no means of knowing. It is most likely that his treatise represents the knowledge current in his day, derived, no doubt, from two sources: books and priests.' It is certain that Plutarch's friend Clea, who was so important at Delphi, would have seen to it that Plutarch had ample introductions to leading priests of Egypt. This sort of thing was standard practice - as with the study of Egyptian religion and astronomy undertaken centuries earlier by the Greek scholar Eudoxus (colleague of Plato and Aristotle), who was given a letter of introduction to the last of the native Pharaohs, Nectanebo, by the Spartan general Agesilaus, and who in turn sent him off to associate with his priests. The fact that Plutarch's treatise is addressed to Cl ea may indicate a debt to her for its preparation as well as common religious enthusiasms. So, no doubt Plutarch did with the Egyptian priests what Griaule and Dieterlen did with the Dogon - drew some secret traditions out of them. It is thus not surprising that Plutarch's essay is more respected by Egyptologists than by classicists.
Plutarch says: 'Some are of the opinion that Anubis is Cronos.'30 Chronos, of course, was the Greek 'time the devourer', spelt with an h. Cronos in Latin is Saturn. There is a considerable debate among scholars whether Cronos (Saturn), the former chief god prior to Zeus (Jupiter), has any definite relation to the word chronos spelt with the h and sometimes used as a proper name for Time. From this latter word we derive chronology, chronicle, etc. The Sumerian god Anu is quite similar to the Greek Cronos because both Cronos and Anu were 'old' gods who were displaced by younger blood - by Zeus and Enlil
respectively. Thus another possible link between Anu and Anubis, if one be willing to grant that Cronos and Chronos are not entirely separate words and concepts in ancient pre-classical Greece.
Wallis Budge continues with reference to Plutarch:
Referring to Osiris as the 'common Reason which pervades both the superior and inferior regions of the universe', he [Plutarch] says that it is, moreover, called 'Anubis, and sometimes likewise Hermanubis (i.e. Heru-em-Anpu); the first of these names expressing the relation it has to the superior, as the latter, to the inferior world. And for this reason it is, they sacrifice to him two Cocks, the one white, as a proper emblem of the purity and brightness of things above, the other of a saffron colour, expressive of that mixture and variety which is to found on those lower regions.'
Here is what I take to be a possible reference to the white Sirius A and the 'darker' Sirius B. But also, the 'lower regions' are the horizons, where white heavenly bodies at their 'births' and 'deaths' become saffron-coloured.
There is a clearer translation by Babbitt in the precise description of Anubis / Page 71 / as 'the combined relation of the things'31 rather than as 'the common Reason which pervades' the light world and the dark world. A circular orbit is just that - 'a combined relation' between the star revolving and the star revolved around. In order to make this more firmly established less as fancy than as fact, I shall cite Plutarch's words from his next paragraph (Babbitt's translation):
'Moreover, they (the Egyptians) record that in the so-called books of Hermes (the Trismegistic literature?) it is written in regard to the sacred names
that they call the power which is assigned to direct the revolution of the Sun Horus . . .'
This is important because we see here that they specifically call the orbit of the sun by a god's name. If they can call the revolution of the sun by a god's name, they can call the revolution of Sirius B (assuming they really knew about it) by a god's name. We are dealing with a precedent. Now we resume this quotation because it is interesting for other reasons: '. . . but the Greeks call it Apollo; and the power assigned to the wind some call Osiris and others Serapis; and Sothis in Egyptian signifies "pregnancy" (cyesis) or "to be pregnant" (cyein): therefore in Greek, with a change of accent, the star is called the Dog-star (Cyon), which they regard as the special star of Isis.'
A further piece of information from Plutarch about Anubis is :32 I 'And when the child (Anubis, child of Nephthys by Osiris) had been found, after great toil and trouble, with the help of dogs which led Isis to it, it was brought up and became her guardian and attendant, receiving the name Anubis, and it is said to protect the gods just as dogs protect men.'
If Anubis is conceived of as an orbit around Sirius, then he would indeed be attendant upon Isis! He would go round and round her like a guard dog.
Plutarch has an interesting tale: 'Moreover, Eudoxus says that the Egyptians have a mythical tradition in regard to Zeus that, because his legs were grown together, he was not able to walk. . .'33 This sounds very like the amphibious Oannes of the Sumerians who had a tail for swimming instead of legs for walking.
Plutarch provides us with an important and crucial clue linking Isis with the Argo and the Argonauts and demonstrating a probable derivation of an idea that has puzzled classicists enormously (and later on we shall see the links between Isis and the Argo considerably elaborated): 'Like these also are the Egyptian beliefs; for they often times call Isis by the name of Athena, expressive
of some such idea as this, "I came of myself," which is indicative of self­impelled motion. '34
I t must be remembered that the Greek goddess Athena, the goddess of the mind and of wisdom, was reputed to have sprung full-fledged from the brow of Zeus. She was not born. She came of herself. However, the quotation must be continued to make the point:

Typhon, as has been said, is named Seth and Bebon and Smu, and these names would indicate some forcible and preventive check or opposition or reversal.
Moreover, they call the lodestone the bone of Horus, and iron the bone of Typhon, as Manetho records. For, as the iron oftentimes acts as if it were being attracted and drawn toward the stone, and oftentimes is rejected / Page 72 / and repelled in the opposite direction, in the same way the salutary and good and rational movement of the world at one time, by persuasion, attracts and draws towards itself and renders more gentle that harsh and Typhonian movement, and then again it gathers itself together and reverses it and plunges it into difficulties.

The identification of Isis with Athena here in connection with lodes tones and 'self-impelled motion' brings to mind the placing by Athena of a cybernetic* oak timber from the holy sanctuary of Dodona (supposedly founded by Deukalion, the Greek Noah, after his ark landed) in the keel of the Argo. H. W. Parke in his books Greek Oracles and The Oracles of Zeus refers to this: 'Athena when the Argo was built took a timber from the oak tree of Dodona (the oracular centre of Zeus) and fitted it into the keel. This had the result that the Argo itself could speak and guide or warn the Argonauts at critical moments, as it actually is represented as doing in our extant epics on the subject. The original epic is lost, but there is no reason to doubt that this miraculous feature went back to it, and, if so, was at least as old as the Odyssey in which the Argo and its story are mentioned.' Parke then emphasizes most strongly that it is the timber itself that acts as guide. It is self-sufficient and not merely an oracular medium. Thus we see that the Argo had a unique capacity for 'self­impelled motion' which was built into it by Athena (whom Plutarch identifies with Isis). 35
Now is a suitable stage to return to the Sumerians, as in their culture we shall find many significant references to 'fifty heroes', 'fifty great gods', etc. But first we shall leave the fifty Argonauts and their magical ship to turn our attention to what appears to be a rather precise Egyptian description of the Sirius system preserved in an unusual source. The source is G. R. S. Mead (who was a friend of the poet Yeats and is mentioned by his nickname 'Old Crore' in Ezra Pound's Cantos), whose three-volume Thrice Greatest Hermes36 contains a translation of, with extensive prolegomena and notes to, the obscure and generally ignored ancient 'Trismegistic literature' of the Hermetic tradition. These writings are largely scorned by classical scholars who consider them Neoplatonic forgeries. Of course, ever since the wild Neoplatonic boom in the Italian Renaissance period when Marsilio Ficino translated and thereby preserved for posterity (one must grant the Medicis the credit for finding and purchasing the manuscripts!) such Neoplatonists as Iamblichus, as well as these Trismegistic writings, the Neoplatonists have been in the doghouse. The Loeb Classical Library still has not published all of Plotinus even now.
But most readers will not be familiar either with the term 'trismegistic' or with the Neoplatonists. So I had better explain. The Neoplatonists are Greek philosophers who lived long enough after Plato to have lost the name of Platonists as far as modern scholars are concerned (though they were intellectual disciples of Plato and considered themselves Platonists). Modern scholars have added the prefix 'Neo-' to 'Platonist' for their own convenience, in order to / Page 73 / distinguish them from their earlier predecessors, those Platonists who lived within 150 years of Plato himself. The Platonic Academy existed for over nine centuries at Athens. In actuality, scholars talk about 'Middle Platonists', 'Syrian Platonists', 'Christian Platonists', 'Alexandrian Platonists', and so on. I suggest the reader look at my Appendix I, which will tell him a lot about the Neoplatonists and their connection with the Sirius mystery, and which deals primarily with Proclus.
G. R. S. Mead, at the beginning of his work Thrice Greatest Hermes, explains fully what 'the Trismegistic Literature' is. He calls it 'Trismegistic' instead of
by its earlier designation 'Hermetic' (from the name of the Greek god Hermes) in order to distinguish it from other less interesting writings such as the Egyptian Hermes prayers and also the 'Hermetic Alchemical Literature'. The Trismegistic writings are now fragmentary and consist of a large amount of exceedingly strange sermons, dialogues, excerpts by Stobaeus and the Fathers of the Church from lost writings, etc. I hesitate to give a brief summary of them and suggest that the interested reader actually look into this subject himself. There are some matters which defy summary, and I consider this to be one of them. The writings contain some 'mystical' elements and certainly some sublime elements. Old Cosimo de Medici was told by Ficino that he could translate for him either the Hermetic Literature or the dialogues of Plato, but not both at once. Cosimo knew he was dying. He said something like: 'If only I could read the Books of Hermes, I would die happy. Plato would be nice but not as important. Do the Hermes, Ficino.' And Ficino did.
As I explain fully in Appendix I, the Neoplatonists are so thoroughly despised through the bias of the moment, however one cares to define that bias, that "the Trismegistic literature suffers with Neoplatonism under the onus of being considered too far removed from reality and logic and being inclined towards the mystical. This does not fit well with the hard rationalism of an age still bound by the (albeit decaying) fetters of nineteenth-century scientific deterministic prejudice. The sublime irony is, of course, that proven and authentic Egyptian texts are obviously mystical, but that is considered all right. However, as long as there is a belief that the Trismegistic literature is Neoplatonic it will be despised because it is mystical.
The Trismegistic literature may be Neoplatonic. But that does not make what it has to say about Egyptian religion any less valid per se than the 'Isis and Osiris' by the Greek Plutarch, who was only slightly earlier in time than the Neoplatonist Greeks. It is time for scholars to pay some attention to this sadly neglected material. Much of the Trismegistic literature probably goes back to genuine sources or compilations such as Manetho's lost So this. Or the literature may be quite ancient, in which case some of it cannot, in its present form, be earlier than the Ptolemaic period when the Zodiac as we know it was introduced into Egypt by the Greeks who in turn had it from Babylon. (I cannot here discuss the matter of earlier forms of zodiac, such as at Denderah.)
"Mead quotes an Egyptian magic papyrus, this being an uncontested Egyptian document which he compares to a passage in the Trismegistic literature: 'I invoke thee, Lady Isis, with whom the Good Daimon doth unite, He who is Lord in the perfect black. '37
We know that Isis is identified withSirius A, and here we may have a / Page 74 / description of her star-companion 'who is Lord in the perfect black', namely the invisible companion with whom she is united,Sirius B.
Mead, of course, had no inkling of the Sirius question. But he cited this magic papyrus in order to shed comparative light on some extraordinary passages in a Trismegistic treatise he translated which has the title 'The Virgin of the World'. In his comments on the magic papyrus Mead says: 'It is natural to make the Agathodaimon ("the Good Daimon") of the Papyrus refer to Osiris; for indeed it is one of his most frequent designations. Moreover, it is precisely Osiris who is pre-eminently connected with the so-called "under­world", the unseen world, the "mysterious dark". He is lord there. . . and indeed one of the ancient mystery-sayings was precisely, "Osiris is a dark God." ,
'The Virgin of the World' is an extraordinary Trismegistic treatise in the form of a dialogue between the hierophant (high priest) as spokesman for Isis and the neophyte who represents Horus. Thus the priest instructing the initiate is portrayed as Isis instructing her son Horus.
The treatise begins by claiming it is 'her holiest discourse' which 'so speaking Isis doth pour forth'. There is, throughout, a strong emphasis on the hierarchical principle of lower and higher beings in the universe - that earthly mortals are presided over at intervals by other, higher, beings who interfere in Earth's affairs when things here become hopeless, etc. Isis says in the treatise: 'It needs must, therefore, be the less should give place to the greater mysteries.' What she is to disclose to Horus is a great mystery. Mead describes it as the mystery practised by the arch-hierophant. It was the degree (here 'degree' is in the sense of 'degree' in the Masonic 'mysteries', which are hopelessly garbled and watered-down versions of genuine mysteries of earlier times) 'called the "Dark Mystery" or "Black Rite". It was a rite performed only for those who were judged worthy of it after long probation in lower degrees, something of a far more sacred character, apparently, than the instruction in the mysteries enacted in the light.'
Mead adds: 'I would suggest, therefore, that we have here a reference to the most esoteric institution of the Isiac tradition. . .', Isiac meaning of course 'Isis-tradition', and not to be confused with the Book of Isaiah in the Bible (so that perhaps it is best for us not to use the word-form 'Isiac').
It is in attempting to explain the mysterious 'Black Rite' of Isis at the highest degree of the Egyptian mysteries that Mead cited the magic papyrus which I have already quoted. He explains the 'Black Rite' as being connected with Osiris being a 'dark god' who is 'Lord of the perfect black' which is 'the unseen world, the mysterious black'.
This treatise 'The Virgin of the World' describes a personage called Hermes who seems to represent a race of beings who taught earthly mankind the arts of civilization after which: 'And thus, with charge unto his kinsmen of the Gods to keep sure watch, he mounted to the Stars'.
According to this treatise mankind have been a troublesome lot requiring scrutiny and, at rare intervals of crisis, intervention.
After Hermes left Earth to return to the stars there was or were in Egypt someone or some people designated as 'Tat' (Thoth) who were initiates into the celestial mysteries I take this to refer to to the Egyptian priests. However, one of the most significant passages in the treatsie follows immediately upon this / Page 75 / statement, and indicates to me that this treatise must have some genuine Egyptian source, for no late Greek should have been capable of incorporating this. But in order to recognize this one must know about the extraordinary Imhotep, a brilliant genius, philosopher, doctor, and Prime Minister (to use our terms) during the Third Dynasty in Egypt circa 2600 B.O. under King Zoser, whose tomb and temple he constructed and designed himself. (This is the famous step-pyramid at Sakkara, the first pyramid ever built and the world's earliest stone building according to some.) Imhotep was over the centuries gradually transformed into a god and 'a son of Ptah'. One reason why the process of his deification may have been retarded for some thousands of years is that writings by him survived, rather like the survival of the Cathas by Zarathustra (Zoroaster), making it impossible to claim that a man who left writings could in fact have been a god. Just like Mohammed and Zoroaster, Imhotep remained a sort of 'prophet' through his surviving writings.
For the significant passage, now, here is the entire paragraph: 'To him (Hermes) succeeded Tat, who was at once his son and heir unto these knowledges [this almost certainly implies a priesthood] ; and not long afterwards Asclepius-Imuth, according to the will of Ptah who is Hephaestus, and all the rest who were to make enquiry of the faithful certitude of heavenly contemplation, as Foreknowledge (or Providence) willed, Foreknowledge queen of all.'
Now this is a really striking passage. We have the mysterious 'Hermes' succeeded by an Egyptian priesthood of Thoth. Then 'not long afterwards' we have someone called Asclepius-Imuth 'according to the will of Ptah'. This is Imhotep! Ptah, known to the Greeks as Hephaestus, was considered the father of Imhotep in late Egyptian times. In fact, it is interesting that this text avoids the late form 'son of Ptah' to describe Imhotep. Imhotep was known to the Greeks and provided the basis for their god Asclepius (the Greek god of medicine, corresponding to Imhotep's late form as Egyptian god of medicine). Imhotep is also spelled Imouthes, Imothes, Imutep, etc. Hence the form in this treatise 'Asclepius-Imuth' .
There is absolutely no question that Imhotep is being referred to here. And in the light of that, certain other statements in this passage become quite interesting.
It has already been mentioned that in a treatise like'The Virgin of the World', where gods' names are thrown round like birdseed, the authors were exceedingly restrained to have avoided labelling Asclepius-Imhotep as 'a son of Ptah-Hephaestus'. This may, indeed, point to a genuine early source from the time before that when the Egyptians ceased to regard Imhotep as a mortal.
Hurry says :38

For many years Egyptologists have been puzzled to explain why Imhotep, who lived in the days of King Zoser, ca. 2900 B.O., was not ranked among the full gods of Egypt until the Persian period, dating from 525 B.O. The apotheosis of a man, however distinguished, so many centuries after his life on earth seems mysterious. The explanation appears to be that first suggested by Erman, viz. that Imhotep, at any rate during a large part of the interval was regarded as a sort of hero or demigod and received semi­divine worship. Erman suggested that this rank of demigod was bestowed / Page 76 / on him at the time of the New Kingdom, i.e. about 1580 B.C., but more recent evidence seems to indicate that this demigod stage was reached at a much earlier period.
Here a bit of chronology helps. 'The Virgin of the World' correctly described Imhotep as 'not long afterwards', following upon the creation of the Egyptian priesthood, presumably in the First Dynasty after Menes, in the form in which it would be known after the unification of Egypt. Imhotep lived in the Third Dynasty, at the beginning of the Old Kingdom. I. E. S. Edwards39 estimates this as commencing about 2686 B.G. He puts the start of the First Dynasty about 3100 B.G. Imhotep is thus literally 'not long afterwards'. Whoever wrote 'The Virgin of the World' knew his Egyptian chronology and also did not call Imhotep 'son of Ptah'.
There is another point. Looking at this statement from 'The Virgin of the World': '. . . and all the rest (i.e. after Imhotep) who were to make enquiry of the faithful certitude of heavenly contemplation. . .', we find that we have a
reference to successors of Imhotep who 'enquired' into the riddles of the universe and also a description of Imhotep's own activities as an 'enquirer'. This also is accurate and reflects considerable knowledge of the subject. For Imhotep is often described as the first genuine philosopher known by name.
And on p. 30 of his book, Hurry refers to apparent successors mentioned in an
Oxyrhyncus papyrus (in Greek, edited by Grenfell and Hunt) which relates that 'Imhotep was worshipped as early as the IVth Dynasty, and his temple was resorted to by sick and afflicted persons'. Hurry further says: 'The other persons are Horus son of Hermes, and Kaleoibis son of Apollo (Imhotep being a son of Ptah) ; it is not known who these were.' Could they have been successors
of Imhotep at 'enquiring'? It seems likely that we shall be learning more of these people as excavations in Egypt proceed. In 1971-2 there came to light at Sakkara a remarkable group of texts written by a man named Hor (from Horus), describing his life at an Egyptian temple in the Ptolemaic period, recounting his dreams and his political encounters. These texts should have been published by 1976 by the Egypt Exploration Society.
Hurry refers to the Trismegistic (Hermetic) literature as follows: 'If the references to Imhotep in Hermetic literature can be trusted, he was also interested in astronomy and astrology, although no special observations are associated with his name. Sethe gives various references to that literature, showing that Imhotep was reputed to have been associated with the god Thoth (Hermes) in astronomical observations.'4o Obviously Imhotep, as chief priest under King Zoser (for he held that office as well), was associated with Thoth
(Tat) in the form of the priesthood previously mentioned who had the 'Dark Rite' as their highest mystery. Here is actual confirmation, then, that it was astronomical matters with which they dealt. In other words, my astronomical interpretation receives some confirmation from this source as well. It is nice when loose ends tie up.
Inscriptions in a temple at Edfu built by Ptolemy In Euergetes I (237 B.G.) describe Imhotep as 'the great priest Imhotep the son of Ptah, who speaks or lectures'. Hurry says 'Imhotep enjoyed the reputation of being "one of the greatest of Egyptian sages" ;41 his fame for wisdom made so deep an impression / Page 77 / on his countrymen that it endured as a national tradition for many centuries.
'As regards his literary activities, he is said to have produced works on medicine and architecture, as well as on more general subjects, and some of his works were extant at the dawn of the Christian era. . . . his eminence as a man of letters led him to be recognized as the "patron of scribes." ,
In other words, he was the first great philosopher. And he obviously 'spoke and lectured' in his lifetime. Perhaps he was the first classical Greek in prototype. We also have something to look forward to - his tomb has yet to be discovered. It is thought to be at Sakkara, and the late Professor Emery more than once thought he had come close to discovering it in his excavations there, which are now being carried on by Professor Smith, who is a man with a strange enough aura about him to convince anyone that he is capable of making a discovery which would be the most important in archaeological history and beside which the minor and later tomb of a boy Pharaoh named Tutankhamen would entirely pale by comparison. But perhaps the most interesting thing about the possible forthcoming discovery of Imhotep's tomb is that it will almost certainly be full of books. Would a man like Imhotep be buried without them?

"Bearing these books in mind (and I am sure they are there waiting under­ground like a time bomb for us), it is interesting to read this passage in 'The Virgin of the World' following shortly upon that previously quoted:
The sacred symbols of the cosmic elements were hid away hard by the secrets of Osiris. Hermes, ere he returned to Heaven, invoked a spell on them, and spake these words: . . . 'O holy books, who have been made by my immortal hands, by incorruption's magic spells. . . (at this point there is a lacuna as the text is hopeless) . . . free from decay throughout eternity remain and incorrupt from time! Become unseeable, unfindable, for every one whose foot shall tread the plains of this land, until old Heaven doth bring forth meet instruments for you, whom the Creator shall call souls.'
Thus spake he; and, laying spells on them by means of his own works, he shut them safe away in their own zones. And long enough the time has been since they were hid away.
In the treatise the highest objective of ignorant men searching for the truth is described as: '(Men) will seek out. . . the inner nature of the holy spaces which no foot may tread, and will chase after them into the height, desiring to observe the nature of the motion of the Heaven.
'These are as yet moderate things. For nothing more remains than Earth's remotest realms; nay, in their daring they will track out Night, the farthest Night of all.'
We 'will chase out into the height' of space to 'observe the nature of the motions of the Heavens', says this old (indeterminately old) treatise. How correct it was. We have now landed on the moon, which is 'chasing out into the height' with a vengeance. And we are indeed 'observing the nature of the motion of the Heavens'. And the treatise is also right in saying that 'these are yet moderate things'. For, as everyone knows, the people in the space programme feel as if they have only just begun. Man will only pause properly again when he has made the entire solar system his familiar and his own. Then we shall / Page 78 / be faced with the limitations of our solar system and the barrier that separates it from the stars. What then ? Yes, what we have done to date certainly deserves the description of 'yet moderate things'. Vasco da Gama may have congratulated himself on his brilliant navigational accomplishments, but as we can clearly see in his case, a beginning is only a beginning. It is 'yet moderate things'.
According to the treatise, after these moderate things we shall 'in our daring' even learn the greatest secret. . . we shall discover 'Night'. And the meaning of the 'Dark Rite' will become clear. And as this rite and this mystery concern Isis and the star Sirius and by the context of this prophecy clearly concerns the heavens, can we be accused of sensationalism in making the suggestion that nothing would shake up the human race more than having the discovery of intelligent life elsewhere in the universe proven for the first time? And what if the dark companion of Sirius really does hold the answer to this mystery? What if the nearest centre of civilization really is based at the Sirius system and keeps a watchful eye on us from time to time? What if this is proven by our detecting on our radio telescopes actual traces of local radio communications echoing down those nine light years of space in the vast spreading ripple of disintegrating signals that any culture remotely near to us in development would be bound to dribble forth into the surrounding universe? What if this happens ? It will be like the sky falling in, won't it?

Page 72 Note

"* Norbert Wiener in Cybernetics, the pioneer textbook of computer theory, said: 'We have decided to call the entire field of control and communication theory, whether in the machine or in the animal) by the name Cybernetics. . . (from the Greek for) steersman.'

Page 73

"Mead quotes an Egyptian magic papyrus, this being an uncontested Egyptian document which he compares to a passage in the Trismegistic literature: 'I invoke thee, Lady Isis, with whom the Good Daimon doth unite, He who is Lord in the perfect black. '37
We know that Isis is identified with Sirius A, and here we may have a / Page 74 / description of her star-companion 'who is Lord in the perfect black', namely the invisible companion with whom she is united, Sirius B.
Mead, of course, had no inkling of the Sirius question. But he cited this magic papyrus in order to shed comparative light on some extraordinary passages in a Trismegistic treatise he translated which has the title 'The Virgin of the World'. In his comments on the magic papyrus Mead says: 'It is natural to make the Agathodaimon ("the Good Daimon") of the Papyrus refer to Osiris; for indeed it is one of his most frequent designations. Moreover, it is precisely Osiris who is pre-eminently connected with the so-called "under­world", the unseen world, the "mysterious dark". He is lord there. . . and indeed one of the ancient mystery-sayings was precisely, "Osiris is a dark God." ,
'The Virgin of the World' is an extraordinary Trismegistic treatise in the form of a dialogue between the hierophant (high priest) as spokesman for Isis and the neophyte who represents Horus. Thus the priest instructing the initiate is portrayed as Isis instructing her son Horus.
The treatise begins by claiming it is 'her holiest discourse' which 'so speaking Isis doth pour forth'. There is, throughout, a strong emphasis on the hierarchical principle of lower and higher beings in the universe - that earthly mortals are presided over at intervals by other, higher, beings who interfere in Earth's affairs when things here become hopeless, etc. Isis says in the treatise: 'It needs must, therefore, be the less should give place to the greater mysteries.' What she is to disclose to Horus is a great mystery. Mead describes it as the mystery practised by the arch-hierophant. It was the degree (here 'degree' is in the sense of 'degree' in the Masonic 'mysteries', which are hopelessly garbled and watered-down versions of genuine mysteries of earlier times) 'called the "Dark Mystery" or "Black Rite". It was a rite performed only for those who were judged worthy of it after long probation in lower degrees, something of a far more sacred character, apparently, than the instruction in the mysteries enacted in the light.'
Mead adds: 'I would suggest, therefore, that we have here a reference to the most esoteric institution of the Isiac tradition. . .', Isiac meaning of course 'Isis-tradition', and not to be confused with the Book of Isaiah in the Bible (so that perhaps it is best for us not to use the word-form 'Isiac').
It is in attempting to explain the mysterious 'Black Rite' of Isis at the highest degree of the Egyptian mysteries that Mead cited the magic papyrus which I have already quoted. He explains the 'Black Rite' as being connected with Osiris being a 'dark god' who is 'Lord of the perfect black' which is 'the unseen world, the mysterious black'.
This treatise 'The Virgin of the World' describes a personage called Hermes who seems to represent a race of beings who taught earthly mankind the arts of civilization after which: 'And thus, with charge unto his kinsmen of the Gods to keep sure watch, he mounted to the Stars'.
According to this treatise mankind have been a troublesome lot requiring scrutiny and, at rare intervals of crisis, intervention.
After Hermes left Earth to return to the stars there was or were in Egypt someone or some people designated as 'Tat' (Thoth) who were initiates into the celestial mysteries."

Page 77

"Bearing these books in mind (and I am sure they are there waiting under­ground like a time bomb for us), it is interesting to read this passage in 'TheVirgin of the World' following shortly upon that previously quoted:
The sacred symbols of the cosmic elements were hid away hard by the secrets of Osiris. Hermes, ere he returned to Heaven, invoked a spell on them, and spake these words: . . . 'O holy books, who have been made by my immortal hands, by incorruption's magic spells. . . (at this point there is a lacuna as the text is hopeless) . . . free from decay throughout eternity remain and incorrupt from time! Become unseeable, unfindable, for every one whose foot shall tread the plains of this land, until old Heaven doth bring forth meet instruments for you, whom the Creator shall call souls.'
Thus spake he; and, laying spells on them by means of his own works, he shut them safe away in their own zones. And long enough the time has been since they were hid away.
In the treatise the highest objective of ignorant men searching for the truth is described as: '(Men) will seek out. . . the inner nature of the holy spaces which no foot may tread, and will chase after them into the height, desiring to observe the nature of the motion of the Heaven.
'These are as yet moderate things. For nothing more remains than Earth's remotest realms; nay, in their daring they will track out Night, the farthest Night of all.'..."

Page 82

"We must note Stecchini's remarks about Delphi as follows :38
The god of Delphi, Apollo, whose name means 'the stone', was identified with an object, the omphalos, 'navel', which has been found. It consisted of an ovoidal stone. . . . The omphalos of Delphi was similar to the object which represented the god Amon in Thebes, the 'navel' of Egypt. In 1966 I presented to the annual meeting of the Archaeological Institute of America a paper in which I maintained that historical accounts, myths, and legends, and some monuments of Delphi, indicate that the oracle was established there by the Pharaohs of the Ethiopian Dynasty.

'(Men) will seek out. . .

the inner nature of the holy spaces which no foot may tread, and will chase after them into the height, desiring to observe the nature of the motion of the Heaven.
'These are as yet moderate things. For nothing more remains than Earth's remotest realms; nay, in their daring they will track out Night, the farthest Night of all.'..."

 

 

THEY SAY YOU WERE TRICKED OSIRIS

WE ALL FELL ABOUT LAUGHING INCLUDING OSIRIS

 

 

 

 

OSIRIS SET ISIS SET OSIRIS


The Astral Transition - 9:50amThis is exactly what happened to Osiris, when his brother Set (plus 72 conspirators), tricked Osiris into getting into a coffin, then threw it into the Nile ...
www.diagnosis2012.co.uk/ast.htm

The Astral Transition - Clues From Egypt and Siberia Suggest a Shamanic Experience in 2012!

Ecdysone and the non-molecular body

Dr. Charles Muses, who died last year (2000), suggests in his 1985 book The Lion Path , 1 that the Egyptians had developed a technology in which tones, lights and an as-yet unidentified plant are used, to “open a rusty valve”, or trigger the production of hormones similar to the ecdysone (ecdydsterone), produced by larval forms of insects, which allows the adult form to emerge. In this way, they would allow the gestation of a non-molecular body that would allow the survival of consciousness beyond physical death. Just as every chrysalis has embossed wings on it, so too, does every mummy case have folded wings on it. The process was started well before death, and completed during the 70-day embalming period, that was connected to the 70-day disappearance of Sirius.

Muses, a mathematician, philosopher & computer scientist, was convinced that the synchronous perihelion (closest point of planetary orbit to the sun), of Pluto, with the periastron (closest approach of 2 stars to each other), of Sirius B and Sirius A, which both occurred in 1994, and only happen together every 90,000 years, allowed a flow of resonant energies, and the possibility of an evolutionary jump for those prepared to follow the clues left by the Egyptians. He produced a series of cassettes designed to be used at astrologically pre-determined times, while meditating, in order to produce “ the higher human analogue of the lepidopteran metamorphic hormone, ecdysterone”. This would then “activate certain genes whose functions would otherwise remain inaccessible”. The transformative energies would start slowing in January 1999, and stop by May 2000, and Muses says that those unable to complete their development before then, would have to “re-incarnate on the life-bearing planets of other solar systems that are on a later (and non-Plutonic), Meta-Cycle”.

Shamanic Egyptians

In Wm. R. Fix’s 1979 book Star Maps, 2 the author shows the correspondence between shamanic flight and the initiation rituals of Egypt. In the 4,300-year old Pyramid Texts, on the walls of the Pyramid of Unas, it is stated repeatedly that “He is not dead, this Unas is not dead”. In fact, Fix makes it plain that the reason why no bodies have ever been found in any pyramids – even those which were sealed – is because the pyramids were designed for initiation - to facilitate a OOBE or out-of-body-experience, in which the pharaoh would be gone for about 3 days, first orbiting the planet, and then going to the circumpolar stars, to become a purified spirit, (no wonder we call it astral projection!). Upon his return, Unas was told, “Put on thy body”.

A Lapland shaman's drum shows the Axis Mundi uniting the 3 worlds. Another drum painting shows the axis pointing to the circumpolar stars.

Shamans too, traditionally fly to the polar stars, and the Axis Mundi, or World Tree, which represents the earth axis, (and connects with the underworld below, and heaven above), is shown on some of their drums, as the route taken to the polar stars. Shamans usually employ drumming, fasting and power plants to access the other planes, and typically experience dis-memberment, where they are torn to pieces, then put back together again, as a kind of re-birth. This is exactly what happened to Osiris, when his brother Set (plus 72 conspirators), tricked Osiris into getting into a coffin, then threw it into the Nile. The coffin became embedded in a tamarisk tree, and was eventually used as a pillar in a palace. Isis found the coffin, and hid it, but Set discovered it, and cut Osiris into 14 pieces. With the help of Thoth, Isis found all the pieces except one – the phallus - and re-assembled Osiris. With Thoth’s magic, and a wooden phallus, Isis conceived Horus. Then Osiris ascended.

Mystery religions

These shamanic themes formed the Osiris cult, then found their way into other Mystery religions, such as the Greek Mysteries of Dionysus at Eleusis, Attis in Asia Minor, Bachus in Italy, and Mithras in Persia. They all involved a voluntary death, a flight from the body, a descent into the underworld, an ascent to heaven, then a resurrection. They also had a sacrament, which, in later versions was wine, but in the Mysteries of Mithras, “developed from older rites which used consecrated bread and water mixed with the intoxicating juice of a psychedelic plant called Haoma.” 3 The various cultures all adapted one of their gods to take on the role of the resurrecting god-man, but, when a Jewish sect wanted their own Mystery religion, it was a bit more difficult, since they only had one god, so they based the Mysteries around the figure of the Jewish Messiah. Freke and Gandy, in their book The Jesus Mysteries,4 have pointed out 30 correspondences between the Dionysus/Osiris Mysteries and Christianity. I have also found Mithraism/Christianity correspondences in Pears Cyclopedia:

Dionysus/Osiris Mysteries Mithraism & Christianity

(Jesus Mysteries by Freke & Gandy) (Pears Cyclopaedia)

1. Virgin birth 1.Miraculous birth

2. Born in cave on 25th December 2. 25th December birth of founder

3. Crucifixion (or stuck to/in a tree) 3. Death & glorious resurrection

4. Birth prophesied by star 4. Belief in Heaven & hell

5. 3 shepherds visited the birth 5. Immortality of the soul

6. Baptism 6. Last Judgement

7. Water into wine 7. Sunday as Holy day

8. Miracles 8. Celebration of Easter

9. Transfiguration 9. Use of bell, Holy Water & candle

10. 12 disciples

11. Eating of bread & wine (=flesh and blood) to commune with the god)

12. Death redeems sins of world

13. Descends into Hell & resurrects after 3 days

14. Ascends to Heaven to appear as judge at the end of time

15. 3 women followers visit empty tomb.

Etc. etc.

These were the outer mysteries; the Gnostics retained the inner mysteries.

Precession encoded

Santillana and von Dechend, in their 1969 book, Hamlet’s Mill,5 have shown that there has been a knowledge of the Precession of the Equinoxes, for millennia, and that it has been encoded into mythology all over the world. This concerns the slow movement of the Earth axis in a circle, which takes about 26,000 years to complete. Plato called this the Great Year, of 25,920 years. The vernal (spring) equinox slowly moves through all 12 Zodiac constellations over the 25,920 years, until it comes back to its starting point. Actually, it is the background stars that are moving – the equinox stays in the same place. Each constellation takes 2,160 years to cross the equinoctial point, and it takes 72 years for each of the 360 degrees of the sky to rotate. The constellations also oscillate up and down over the precession. Robert Bauval and his co-authors 6 have shown that the Egyptians were measuring this movement from the First Time of Osiris, (Zep Tepi), which they put at 10,500 BC, when Orion was at its lowest point, to the Last Time of Osiris, which is coming up soon, (half a precessional cycle later), when Orion reaches its highest position.

These precessional numbers – 72, 360, 2,160, 4,320 (2x 2,160), and 25,920, have been found encoded into Egyptian myths, such as the one where Ra, upon discovering his wife’s infidelity, said she was not to bear children on any of the 360 days of the year. Thoth intervened and played a game of draughts with the Moon, and won 1/72nd part of the Moon’s light, creating the extra 5 epagomenal days, on which were born Isis, Osiris, Set, Nephthys, and Horus the elder. (360/72=5). Encoded here is 72 x 360 = 25,920. Remember also the 72 conspirators of Set, who caused Osiris to become part of the tree!

Every year, the Egyptians held a festival for Raising the Djed. The Djed was a pillar with 4 rings on it, which represented the backbone of Osiris, the tree he was entombed in, and the axis of the Earth. Barbara Hand Clow has pointed out, in her new book Catastrophobia, 7 that the relief showing the Raising of the Djed in the Temple at Abydos, shows the Djed at an initial angle of “20 to 25 degrees off vertical” – the same as the angle of tilt on Earth’s axis. When measuring the image with a protractor, it is actually within a degree of the 23.5 degree tilt angle. Clow says that around 9,500 BC, at the end of the ice-age, the catastrophe pinpointed by Allan & Delair in When the Earth Nearly Died, 8 when supernova fragments passed close to Earth, caused the start of the precession cycle, by knocking the axis away from vertical.

Djed = Axis Mundi = Tree of Life = Tree of Knowledge

Raising the djed, and Osiris as the djed - surmounted by feathers in both cases. Mayan polar axis (also surmounted by feathers -7 Macaw) with snake around it

The Mystic Cross of The Great Hierophant; Arcanum 5 of the Tarot. "The perpendicular stem of the Cross means the channel through which flows the current, passing through the three lower worlds, symbolized by the horizontal arms of the Cross." See how this relates to the 3 worlds of the Shamans (see drum above), and the Kabbalistic Tree of Life *, though the Kabbalists had 4 worlds. The central column, or Middle Pillar also represented the human spine, with its kundalini serpent, just as the djed represented the spine of Osiris.

Some Egyptian papyri show the world tree administering spiritual nourishment, thereby combining the concepts of the World Tree, Tree of Life, and Tree of Knowledge. This connection is also emphasised on Stela 25 from Izapa, Mexico, which shows “Hunahpu with Seven Macaw in his polar perch”. The polar axis is shown looking very similar to a Djed pillar, with Seven Macaw representing the Big Dipper (Plough/Great Bear) constellation. John Major Jenkins has shown in his book Maya Cosmogenesis 2012, 9 that the Maya were tracking precession, and that this is what is behind the Long Count calendar. The Crocodile Tree on the stela represents the Milky Way, and Hunahpu is shaking Seven Macaw off his perch, representing the precessional movement of the Big Dipper away from the celestial pole (and also signifying the change in preferred shamanic destination to Galactic Centre, via the Crocodile/Caiman Tree). Notice that there is a snake wrapped around the two trees!

 

Tree of Knowlege is Amanita Muscaria - a 13th Century fresco in Plaincourault in France

In Plaincourault, France, there is a mural showing the Tree of Knowledge , with the snake wrapped around it, and Eve talking to the snake. The Tree is a Fly Agaric mushroom! The Fly Agaric is, of course, a hallucinogenic mushroom, and John Allegro, who translated the Dead Sea Scrolls, went as far as to suggest that the early Christians used it as a sacrament. Bishop Jim Pike, (a friend of sci-fi author Philip k. Dick), found the argument so convincing, that he went to the desert near Qumran on the Dead Sea, in search of Fly Agarics – but unfortunately, he died of dehydration while in the desert. Gordon Wasson wrote a book called Soma, Divine Mushroom of Immortality, identifying the Fly Agaric with Soma, the sacrament of the Hindus, meaning “body”, (which gives us the word somatic). Andrija Puharich also wrote a book about Fly Agaric, called the Sacred Mushroom – Key to the Door of Eternity. A summary of all this can be found in James Arthur’s book, Mushrooms and Mankind.

Taking the pee?

Every year at Christmas, we re-enact our own Mystery play, which has somehow survived to remind us of all this. December 25th used to be Winter solstice. It is the birthday of the god-man Osiris/Dionysus/Mithras/Jesus, who, as Osiris, represents the polar axis, (Djed) and its 72 x 360-year precession cycle. We pretend that a wise old elf called Santa Claus flies through the sky, pulled by reindeer, (having frozen time, so he can visit everyone), and enters via the chimney. He leaves traditionally wrapped red and white gifts under a pine tree that we have brought indoors, and in socks hanging over the fireplace. Then he flies off to the North Pole!

In Siberia, since time immemorial, around Winter Solstice shamans have gathered the red and white Fly Agaric mushrooms from under the very same pine trees we put in our living rooms, and distributed them from a sack. In Siberia, the entrances to homes are in the roof, and double as a smoke outlet, so they really are entering via the chimney! The mushrooms are left to dry out by hanging them over the hearth. The mushrooms have to be gathered quickly, because the reindeer love them. However, it is a fact that the psychoactive ingredient can be recycled several times, and unpleasant side effects such as vomiting, are thus avoided. It is also a fact that the reindeer love eating yellow snow! If a reindeer herder wants to gather his herd, he only has to urinate, and they all come running.

That is why the reindeer all fly along in frozen time. Even the reindeer names reinforce the encoding (– see Solstice Studios for more info). The tree also represents the Axis Mundi, with the candles or lights and baubles representing stars, and the star on the top representing the Pole Star. It is usually a 5-pointed star, and therefore encodes 72, since a pentacle is formed by 5 x 72-degree angles. Santa lives at the North Pole, which encodes the OOBE destination, and Santa’s helpers, the elves, are either the fourth dimensional astral beings encountered, or even our higher dimensional selves - also represented by the angel/fairy on the tree.

What crazy kind of world is this? Is Jack’s trip up the beanstalk to get the golden eggs another version? Is Humpty Dumpty an exploded planet?

What does it all mean?

As I said just now, Jenkins has shown that the Maya were tracking precession with the Long Count calendar, but rather than the Vernal Equinox, they were tracking the movement of stars (the Milky Way) against the Winter Solstice. He also showed that the Mayan 13-baktun cycle (5,125 years), ends on Winter Solstice 2012. What is more, the Maya used to take hallucinogens, including toad venom, and psilocybin mushrooms. Jenkins has also found some evidence they may have taken Amanita Muscaria (Fly Agaric),10 but they mainly used the psilocybin mushroom. This is the same mushroom that Terence & Dennis McKenna took, when they were “informed by an elf-troupe that the laws of physics would change in 2012”, and conceived the Timewave Zero concept – a hierarchy of waves governing all change in the universe, and terminating in 2012, encoded in the Chinese I Ching oracle. The psilocybin mushrooms contain DMT, which is also produced in the pineal gland, or third eye, and which is shaped LIKE A PINE-CONE.

Some have suggested that the Egyptians too, took psilocybin mushrooms. They did take the blue water lily, which Paul Devereux says in The Long Trip – A Prehistory of Psychedelia,11 “was the form in which Isis restored the murdered Osiris, and was thus a symbol for him”. The lily has hypnotic effects. Devereux says the Egyptians also had access to opium (which gave Errol Flynn an out-of-body experience), and khat, which produces a dream-like state. Also, in the Americas, a different species of tobacco was taken, and in huge doses. A near-lethal dose can give an OOBE. We have heard recently of the “cocaine mummies” found in Egypt – well, they also contained large amounts of nicotine – another plant that should not have been in Egypt – very upsetting for Egyptologists!

Devereux has shown that most of these power plants can cause OOBEs when taken in large enough doses, or in combination, (though very dangerous or unpleasant in some cases), and that they have been used for just such purposes for thousands of years. In another book – Shamanism and the Mystery Lines,12 Devereux makes a very strong case that these magical shamanic flights were associated with the alignments we know as Ley Lines, where ancient barrows, standing stones, stone circles, and even pre-reformation churches (built on sacred sites), are aligned in straight lines.

Will the “Galactic Winter Solstice” in 2012 allow a mass out-of-body experience? Will celestial and terrestrial grids align? Will a passing celestial body re-align the Axis Mundi to its pre-fall state? Or maybe the falling geomagnetic field will lead to a magnetic reversal, and switch our polarity ( OOBE researcher Robert Monroe found that the body’s polarity reverses while out of body). Maybe the Sun’s sunspot mega-cycle will trigger it (largest EVER solar flare in April 2001- fortunately pointing away from Earth – plus 11-year sunspot cycle just shunted forward almost a year, shifting the next solar Max. to 2012). Or it may be triggered by magnetised bands of plasma which the solar system is passing through.

Better get practising those OOBEs!:

Click here for safe, non-toxic OOBE resources,

and here for a new astral projection site with free online courses.

More info at www.egodeath.com/amanita.htm

*NB reversed positions of Star & Emperor

UPDATE: This crop formation appeared on 15th July at east field, Alton Barnes, Wiltshire, UK. It connects many of the themes of this essay: It points directly to a Long Barrow called Adam's Grave, thus being identified as the apple tree of the Tree of Knowledge in the Garden of Eden, and showing a mushroom with gills in its reflection, thus suggesting that the tree of Knowledge could be a fly-agaric or other psychoactive mushroom, by which shamans "climbed" the tree. It also shows a heaven/overworld and an underworld, suggesting the Norse Yggdrasil, on which Odin hung himself for 3 days to attain knowledge. See http://www.cropcircleconnector.com/2002/eastfield2/eastfield2002b.html

East Field, Wilts., UK 15/7/02 C. Photo: Steve Alexander Yggdrasil

Notes

1. The Lion Path: You Can Take It With You by Muasios (Charles Muses) House of Horus 1985-90; 45911 Silver Avenue, Sardis, BC, V2R 1Y8, Canada.

2. Star Maps by Wm. R. Fix, Octopus Books, 1979; 59, Grosvenor St,., London W1

3. The Jesus Mysteries, by Timothy Freke & Peter Gandy, Thorsons, London, 1999; p. 61

4. Ibid.

5. Hamlet's Mill - An Essay Investigating the Origins of Human Knowledge and its Transmission Thrtough Myth, by Giorgio De Santillana and Hertha Von Dechend, David R. Godine, Publisher, Inc., Boston, Massachusetts, USA; 1977-92

6. The Orion Mystery by Robert Bauval & Adrian Gilbert, Mandarin Paperbacks, London, 1995; Keepers of Genesis, by Robert Bauval & Graham Hancock, Heinemann, London, 1996.

7. Catastrophobia, by Barbara Hand Clow, Bear & Co., Rochester, Vermont, USA; 2001

8. When The Earth Nearly Died - Compelling Evidence of a Catastrophic World Change 9,500 BC, by DS Allan & JB Delair; Gateway Books, Bath, UK, 1995

9. Maya Cosmogenesis 2012, by John Major Jenkins, Bear & Co, 1998

10. Ibid., p.193

11. The Long Trip - A Prehistory of Psychedelia, by Paul Devereux, Arkana (Penguin) 1997; p.88

12. Shamanism and the Mystery Lines, Llewellyn publications, 1999

 

 

The Seven Ages of Man
“His acts being seven ages. At first, the infant,
Mewling and puking in the nurse's arms.”
Moulin Rouge
homepage.eircom.net/~obrienh/mr.htm - Ireland
Like William Shakespeare's Romeo + Juliet before it, Moulin Rouge is a brilliant film. It takes a basic text and envisions it entirely cinematically. It finds ways to ...


The Seven Ages of Man
(from "as you like it")

All the world's a stage,
And all the men and women merely players;
They have their exits and their entrances,
And one man in his time plays many parts,
His acts being seven ages. At first, the infant,
Mewling and puking in the nurse's arms.
Then the whining schoolboy, with his satchel
And shining morning face, creeping like snail
Unwillingly to school. And then the lover,
Sighing like furnace, with a woeful ballad
Made to his mistress' eyebrow. Then a soldier,
Full of strange oaths and bearded like the pard,
Jealous in honor, sudden and quick in quarrel,
Seeking the bubble reputation
Even in the cannon's mouth. And then the justice,
In fair round belly with good capon lined,
With eyes severe and beard of formal cut,
Full of wise saws and modern instances;
And so he plays his part. The sixth age shifts
Into the lean and slippered pantaloon,
With spectacles on nose and pouch on side;
His youthful hose, well saved, a world too wide
For his shrunk shank, and his big manly voice,
Turning again toward childish treble, pipes
And whistles in his sound. Last scene of all,
That ends this strange eventful history,
Is second childishness and mere oblivion,
Sans teeth, sans eyes, sans taste, sans everything.

William Shakespeare . 1564-1616

 

SANS TEETH SANS EYES SANS TASTE SANS EVERYTHING

SANS TEETH 3 TEETH SANS

SANS EYES 8 EYES SANS

SANS TASTE 1 TASTE SANS

SANS EVERYTHING 6 EVERYTHING SANS

SANS TEETH SANS EYES SANS TASTE SANS EVERYTHING

 

 

-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
S
=
1
-
4
SANS
53
26
8
-
-
-
-
-
-
-
-
-
8
-
T
=
2
-
5
TEETH
58
22
4
-
-
-
-
-
4
-
-
-
-
-
-
-
3
-
9
-
111
48
12
3
-
-
-
-
-
-
-
-
-
-
S
=
1
-
4
SANS
53
26
8
-
-
-
-
-
-
-
-
-
8
-
E
=
5
-
4
EYES
54
18
9
-
-
-
-
-
-
-
-
-
-
9
-
-
6
-
8
-
107
44
17
8
-
-
-
-
-
-
-
-
-
-
S
=
1
-
4
SANS
53
26
8
-
-
-
-
-
-
-
-
-
8
-
T
=
2
-
5
TASTE
65
11
2
-
-
-
2
-
-
-
-
-
-
-
-
-
3
-
9
-
118
37
10
1
-
-
-
-
-
-
-
-
-
-
S
=
1
-
4
SANS
53
26
8
-
-
-
-
-
-
-
-
-
8
-
E
=
5
-
10
EVERYTHING
133
61
7
-
-
-
-
-
-
-
-
7
-
-
-
-
6
-
14
-
186
87
15
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
32
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3+2
-
-
-
18
-
40
Add to Reduce
522
216
54
-
-
1
2
3
4
5
6
7
5
9
-
-
1+8
-
4+0
Reduce to Deduce
5+2+2
2+1+6
5+4
-
-
-
-
-
-
-
-
-
-
-
-
-
9
Q
4
Essence of Number
9
9
9
-
-
1
2
3
4
5
6
7
5
9

 

 

SANS TEETH SANS EYES SANS TASTE SANS EVERYTHING

SANS TASTE 1 TASTE SANS

SANS EYES 8 EYES SANS

SANS TEETH 3 TEETH SANS

SANS EVERYTHING 6 EVERYTHING SANS

SANS TEETH SANS EYES SANS TASTE SANS EVERYTHING

EVERYTHING SANS TASTE SANS EYES SANS TEETHSANS

 

 

-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
S
=
1
-
4
SANS
53
26
8
-
-
-
-
-
-
-
-
-
8
-
T
=
2
-
5
TASTE
65
11
2
-
-
-
2
-
-
-
-
-
-
-
-
-
3
-
9
-
118
37
10
1
-
-
-
-
-
-
-
-
-
-
S
=
1
-
4
SANS
53
26
8
-
-
-
-
-
-
-
-
-
8
-
E
=
5
-
4
EYES
54
18
9
-
-
-
-
-
-
-
-
-
-
9
-
-
6
-
8
-
107
44
17
8
-
-
-
-
-
-
-
-
-
-
S
=
1
-
4
SANS
53
26
8
-
-
-
-
-
-
-
-
-
8
-
T
=
2
-
5
TEETH
58
22
4
-
-
-
-
-
4
-
-
-
-
-
-
-
3
-
9
-
111
48
12
3
-
-
-
-
-
-
-
-
-
-
S
=
1
-
4
SANS
53
26
8
-
-
-
-
-
-
-
-
-
8
-
E
=
5
-
10
EVERYTHING
133
61
7
-
-
-
-
-
-
-
-
7
-
-
-
-
6
-
14
-
186
87
15
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
32
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3+2
-
-
-
18
-
40
Add to Reduce
522
216
54
-
-
1
2
3
4
5
6
7
5
9
-
-
1+8
-
4+0
Reduce to Deduce
5+2+2
2+1+6
5+4
-
-
-
-
-
-
-
-
-
-
-
-
-
9
Q
4
Essence of Number
9
9
9
-
-
1
2
3
4
5
6
7
5
9

 

 

I

ME

DEATH I ME I DEATH

THAT R THREAD IN DEATH IN THREAD R THAT

THE SELF CRUCIFIXION OF THE CRUCIFIXION OF THE SELF

ATONEMENT AT ONE MENT IS IS MENT ONE AT ATONEMENT

 

 

IN THEIR DARING THEY WILL TRACK OUT NIGHT THE FARTHEST NIGHT OF ALL

 

T
=
2
-
3
THE
33
15
6
F
=
6
-
8
FARTHEST
97
34
7
N
=
5
-
5
NIGHT
58
31
4
O
=
6
-
2
OF
21
12
3
A
=
1
-
3
ALL
25
7
7
-
-
20
-
21
First Total
234
99
27
-
-
2+0
-
2+1
Add to Reduce
3+3+3
9+9
2+7
-
-
2
Q
3
Second Total
9
18
9
-
-
-
-
-
Reduce to Deduce
-
1+8
-
-
-
2
Q
3
Essence of Number
9
9
9

 

 

NAME E MAN E NAME

NAME E NAME

NAME E WOMAN E NAME

 

 

THE SPLENDOUR THAT WAS EGYPT

Margaret A. Murray 1951

Page 164
.
"The underlying basic religion and the three great challenges in creed and ritual affected one another. New ideas of God and of the relation between God and man were evolved by the clash or combination of the varying forms of religion, and this growth from a primitive and savage cult to the highest religious ideals can be best studied in the worship and ritual of Osiris.-
The cult of Osiris is also the most important of all the Egyptian cults because it belonged to all classes from the highest to the lowest. It is perhaps the most perfect example of that belief which is found in so many countries, viz. that God is incarnate in man, which belief is usually accompanied by the rite of killing the Divine Man.
The chosen man is almost invariably the king. In him dwells the Spirit of God, and he thus becomes God Incarnate. The indwelling Spirit is that of the Creator, the Giver of Life, and to the Incarnate God was therefore ascribed the power to give fertility to his people and land. In the eyes of his subjects the king was actually God.'" The appeal of such a belief is obvious, God Himself living and moving among His people, visible to their eyes, a man amongst men but at the same time possessing the mystic and mighty power of God. With this belief there went another belief, which to the primitive mind was the logical corollary. The Spirit was not necessarily im-mortal, any more than the body in which it was incarnate; nor was it exempt from the failure of the bodily powers which come with age. If the Divine Man grew old and became weaker, the Spirit within him also grew weaker; if the Divine Man died a natural death or was accidentally killed, the Spirit shared the same fate. If the Creator Spirit, the Force of reproduction, were dead, what.could happen to the worshippers but death and destruction: they themselves and all their belongings were doomed. To prevent so disastrous a fate, some means had to be devised for removing the Spirit from its ageing home and housing it in a younger, stronger body. The only way by which the Divine Spirit could be removed was by the death of the man in whom it was incarnate; and as he could not be allowed to die a natural death, he had to be killed. This had to be done with every kind of precaution, every kind of religious ceremony, for it was equivalent to killing a god. It follows then that while the king was young and active he was sacrosanct, not a finger might be raised against him, and his subjects, literally his worshippers, were ready to die in his defence; but when he showed any sign of age and his time had come, not.a finger could be raised to save him.
In many countries the Divine King was allowed to reign for a term of years only, usually seven or nine or multiples of those numbers.
* See Wainwright, The Sky Religion in Egypt.

 

 

K
=
5
-
-
KILLS
-
-
-
-
-
-
-
2
K+S
30
12
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
K
=
2
Q
5
KILLS
54
18
9
-
-
-
-
-
-
5+4
3+4
-
K
=
2
Q
5
KILLS
9
9
9
-
-
-
-
-
-
-
-
-
-
-
-
Q
-
-
-
-
-
C
=
3
-
-
CULL
-
-
-
-
-
-
-
2
C
3
3
3
-
-
-
-
2
U
21
3
3
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
C
=
3
Q
4
CULL
79
34
34
-
-
-
-
-
-
7+9
3+4
3+4
C
=
3
Q
9
CULL
79
34
34
-
-
-
-
-
-
-
-
-
-
-
-
Q
-
-
-
-
-
C
=
3
-
-
CELL
-
-
-
-
-
-
-
1
C
3
3
3
-
-
-
-
1
E
5
5
5
-
-
-
-
1
L
12
3
3
-
-
-
-
1
L
12
3
3
C
=
3
Q
4
CELL
32
14
14
-
-
-
-
-
-
3+2
3+4
3+4
C
=
3
Q
4
CELL
5
5
34
-
-
-
-
-
-
-
-
-
-
-
-
Q
-
-
-
-
-
F
=
6
-
-
FOURTEEN
-
-
-
-
-
-
-
1
F
6
6
6
-
-
-
-
2
O+U
36
9
9
-
-
-
-
1
R
18
9
9
-
-
-
-
1
T
20
2
2
-
-
-
-
1
E
5
5
5
-
-
-
-
1
E
5
5
5
-
-
-
-
1
N
14
5
5
F
=
6
Q
8
FOURTEEN
104
41
41
-
-
-
-
-
-
1+0+4
1+4
1+4
F
=
6
Q
8
FOURTEEN
5
5
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1 + 44
5
5
5
-
-
-
-
-
-
-
-
-
F
=
6
Q
8
FOURTEEN
104
41
41

 

 

THE AGE OF FABLE

Thomas Bullfinch

1994

Page 360

Myth of Osiris and Isis

Osiris and Isis were at one time induced to descend to the earth to bestow gifts and blessings on its inhabitants. Isis showed them first the use of wheat and barley, and Osiris made the instruments of agriculture and taught men the use of them, as well as how to harness the ox to the plough. He then gave men laws, the institution of marriage, a civil organization, and taught them how to worship the gods. After he had thus made the valley of the Nile a happy country, he assembled a host with which he went to bestow his blessings upon the rest of the world. He conquered the nations everywhere, but not with weapons, only with music and eloquence. His brother Typhon saw this, and filled with envy and malice sought during his absence to usurp his throne. But Isis, who held the reins of government, frustrated his plans. Still more embittered, he now resolved to kill his brother. This he did in the following manner: Having organized a conspiracy of seventy - two members, he went with them to the feast which was celebrated in honour of the king's return. He then caused a box or chest to be brought in, which had been made to fit exactly the size of Osiris, and declared,that he would give that chest of precious wood to whosoever could get into it. The rest tried in vain, but no sooner was Osiris in it than Typhon and his companions closed the lid and flung the chest into the Nile. When Isis heard of the cruel murder she wept and mourned, and then with her hair shorn, clothed in black and beating her breast, she sought diligently for the body of her husband. In this search she was materially assisted by Anubis, the son of Osiris and Nephthys. They sought in vain for some time; for Page361/ when the chest, carried by the waves to the shores of Byblos, had become entangled in the reeds that grew at the edge of the water, the divine power that dwelt in the body of Osiris imparted such strength to the shrub that it grew into a mighty tree, enclosing in its trunk the coffin of the god. This tree with its sacred deposit was shortly after felled, and erected as a column in the palace of the king of Phrenicia. But at length, by the aid of Anubis and the sacred birds, Isis ascertained these facts, and then went to the royal city. There she offered herself at the palace as a servant, and, being admitted, threw off her disguise and appeared as the goddess, surrounded with thunder and lightning. Striking the column with her wand, she caused it to split open and give up the sacred coffin. This she seized and returned with it, and concealed it .in the depth of a forest, but Typhon discovered it, and cutting the body into fourteen pieces scattered them hither and thither. After a tedious search Isis found thirteen pieces, the fishes of the Nile having eaten the other. This she replaced by an imitation of sycamore wood, and buried the body at Philoe, which became ever after the great burying-place of the nation, and the spot to which pilgrimages were made from all parts of the country. A temple of surpassing magnificence was also erected there in honour of the god, and at every place where one of his limbs had been found minor temples and tombs were built to commemorate the event. Osiris became after that the tutelar deity of the Egyptians. His soul was supposed always to inhabit the body of the bull Apis, and at his death to transfer itself to his successor.

 

THIS SHE REPLACED BY AN IMITATION OF SYCAMORE WOOD!

 

SYCAMORE 99 SYCAMORE

 

S
=
1
-
-
SYCAMORE
-
-
-
-
-
-
-
1
S
19
10
1
-
-
-
-
2
Y+C
28
10
1
-
-
-
-
1
A
1
1
1
-
-
-
-
2
M+O
28
10
1
-
-
-
-
1
R
18
9
9
-
-
-
-
1
E
5
5
5
S
=
1
Q
8
SYCAMORE
99
45
18
-
-
-
-
-
-
9+9
4+5
1+8
S
=
1
Q
8
SYCAMORE
9
9
9
-
-
-
-
-
-
1+8
-
-
S
=
1
Q
8
SYCAMORE
9
9
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
T
=
2
Q
8
THIRTEEN
99
36
9
F
=
6
Q
8
FOURTEEN
104
41
5

 

 

72 x 14 = 1008 1 + 8 = 9

72 x 13 = 936

13 + 14 = 27

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann

1875 - 1955

Page 890

8 x 9 x 0 = 72 = 0 x 9 x 8

"In all there were two-and-seventy conspirators privy to the plot. It was a proper and a pregnant number, for there had been just seventy-two when red Set lured Usir into the chest. And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number. For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days; and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave. So where there is conspiracy anywhere in the world it is requisite and custom-ary for the number of conspirators to be seventy-two. And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse."

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann

PHARAOH'S DREAM

Page 914

"WELL then, Pharaoh had betaken himself once more to instructive On out of unconquerable yearning to escape from the empire of Amun and commune with the shiny-pates of the sun-house about Har­makhis-Khepere-Atum-Re, Aton. The court chroniclers, puckering their lips and obsequiously crouching, mincingly entered in the record His Majesty's beautiful resolve; and how thereupon he mounted a great car made of electrum, together with Nefertiti, called Nefernefruaton, the Queen of the lands, whose body was fruitful and whose arm was about her consort; and how he had radiantly taken his beautiful way, followed in other cars by Tiy, the mother of God, Nezemmut, the Queen's sister, Baketaton, his own sister, and many chamberlains and ladies-in-waiting with ostrich-feather fans on their backs. The heavenly bark Star of the Two Lands had also been used by stretches; the chroniclers had set down how Pharaoh, sitting under his canopy, had eaten a roast pigeon, also held the bone out to the Queen and she ate from it, and how he put into her mouth sweet­meats dipped in wine.
At On, Amenhotep entered his palace in the temple, district and slept, there dreamlessly the first night, exhausted from ,the journey. The following day he began by sacrificing to Re-Horakhte with bread and beer, wine, birds, and incense. After that he listened to the Vizier of the North, who spoke before him at length, and then, regardless of the headache that had brought on, devoted the rest of the day to the much-desired talks with the priests of the God. These conferences, which at the moment greatly occupied Amenhotep's mind, had been taken up with the subject of the bird Bennu, also / Page 915 / called Offspring of Fire, because it was said that he was motherless, and moreover actually his own father, since dying and beginning were the same for him. For he burned himself up in his nest made of myrrh and came forth from the ashes again as young Bennu. This happened, some authorities said, every five hundred years; happened in fact in the temple of the sun at On, whither the bird, a heron-like eagle, purple and gold, came for the purpose from Arabia or even India. Other authorities asserted that it brought with it an egg made of myrrh, as big as it could carry, wherein it had put its deceased father, that is to say actually itself, and laid it down on the sun-altar. These two assertions might- subsist side by side- after all, there subsists so much side by side, differing things may both be true and only different expressions of the same truth. But what Pharaoh first wanted to know, what he wanted to discuss, was how much time had passed out of the five hundred years which lay between the bird and the egg; how far they were on the one hand from the last appearance and on the other from the next one; in short, at what point of the phoenix­year they stood. The majority opinion of the priests was that it must be somewhere about the riddle of the period. They reasoned that if it was still near its beginning, then some memory of the last appearance of Bennu must still exist and that was not the case. But suppose they were near the end of one period and the beginning of the next; then they must reckon on the impending or immediate return of the time-bird. But none of them counted on having the experience in his lifetime so the only remaining possibility was that they were about the middle of the period. Some of the shiny-pates went so far as to suspect that they would always remain in the middle, the mystery of the Bennu bird being precisely this: that the distance between the last appearance of the Phoenix and his next one was always the same, always a middle point. But the mystery was not in itself the important thing to Pharaoh. The burning question to be discussed, which was the object of his visit, and which then he did discuss for a whole half­day with the shiny-pates, was the doctrine that the fire-bird's myrrh egg in which he had shut up the body of his father did not thereby become heavier. For he had made it anyhow as large and heavy as he could possibly carry, and if he was still able to carry it after he had put his father's body in it, then it must follow that the egg had not thereby increased in weight.
That was an exciting and enchanting fact of world-wide importance. In young Pharaoh's eyes it was worthy of the most circum­stantial exposition. If one added to a body another body and it did not become heavier thereby, that must mean there were immaterial bodies - or differently and better put, incorporeal realities, immaterial as sunlight; or, again differently and still better put, there was the spiritual; and this spiritual was ethereally embodied in the Bennu-father, / Page 916 / whom the myrrh egg received while altering its character thereby in the most exciting and significant way. For the egg was altogether a definitely female kind of thing; only the female among birds laid eggs, and nothing could be more mother-female than the great egg out of which once the world came forth. But Bennu the sun-bird, motherless and his own father, made his own egg himself, an egg against the natural order, a masculine egg, a father-egg, and laid it as a manifestation of fatherhood, spirit, and light upon the alabaster table of the sun-divinity.
Pharaoh could not talk enough with the sun-calendar men of the temple of Re about this event and its significance for the developing nature of Aton. He discussed deep into the night, he discussed to excess, he wallowed in golden immateriality and father spirit, and when the priests were worn out and their shiny pates nodded, he was still not tired and could not summon resolution to dismiss them - almost as though he were afraid to. stay alone. But at last he did dismiss them, nodding and stumbling to their rest, -and himself sought his bedchamber."

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann 1875 - 1955

PHARAOH'S DREAM

Page 914

"WELL then, Pharaoh had betaken himself once more to instructive On out of unconquerable yearning to escape from the empire of Amun and commune with the shiny-pates of the sun-house about Har­makhis-Khepere-Atum-Re, Aton. The court chroniclers, puckering their lips and obsequiously crouching, mincingly entered in the record His Majesty's beautiful resolve; and how thereupon he mounted a great car made of electrum, together with Nefertiti, called Nefernefruaton, the Queen of the lands, whose body was fruitful and whose arm was about her consort; and how he had radiantly taken his beautiful way, followed in other cars by Tiy, the mother of God, Nezemmut, the Queen's sister, Baketaton, his own sister, and many chamberlains and ladies-in-waiting with ostrich-feather fans on their backs. The heavenly bark Star of the Two Lands had also been used by stretches; the chroniclers had set down how Pharaoh, sitting under his canopy, had eaten a roast pigeon, also held the bone out to the Queen and she ate from it, and how he put into her mouth sweet­meats dipped in wine.
At On, Amenhotep entered his palace in the temple, district and slept, there dreamlessly the first night, exhausted from ,the journey. The following day he began by sacrificing to Re-Horakhte with bread and beer, wine, birds, and incense. After that he listened to the Vizier of the North, who spoke before him at length, and then, regardless of the headache that had brought on, devoted the rest of the day to the much-desired talks with the priests of the God. These conferences, which at the moment greatly occupied Amenhotep's mind, had been taken up with the subject of the bird Bennu, also / Page 915 / called Offspring of Fire, because it was said that he was motherless, and moreover actually his own father, since dying and beginning were the same for him. For he burned himself up in his nest made of myrrh and came forth from the ashes again as young Bennu. This happened, some authorities said, every five hundred years; happened in fact in the temple of the sun at On, whither the bird, a heron-like eagle, purple and gold, came for the purpose from Arabia or even India. Other authorities asserted that it brought with it an egg made of myrrh, as big as it could carry, wherein it had put its deceased father, that is to say actually itself, and laid it down on the sun-altar. These two assertions might- subsist side by side- after all, there sub­sists so much side by side, differing things may both be true and only different expressions of the same truth. But what Pharaoh first wanted to know, what he wanted to discuss, was how much time had passed out of the five hundred years which lay between the bird and the egg; how far they were on the one hand from the last appearance and on the other from the next one; in short, at what point of the phoenix­year they stood. The majority opinion of the priests was that it must be somewhere about the riddle of the period. They reasoned that if it was still near its beginning, then some memory of the last appearance of Bennu must still exist and that was not the case. But suppose they were near the end of one period and the beginning of the next; then they must reckon on the impending or immediate return of the time-bird. But none of them counted on having the experience in his lifetime so the only remaining possibility was that they were about the middle of the period. Some of the shiny-pates went so far as to suspect that they would always remain in the middle, the mystery of the Bennu bird being precisely this: that the distance between the last appearance of the Phoenix and his next one was always the same, always a middle point. But the mystery was not in itself the important thing to Pharaoh. The burning question to be discussed, which was the object of his visit, and which then he did discuss for a whole half­day with the shiny-pates, was the doctrine that the fire-bird's myrrh egg in which he had shut up the body of his father did not thereby become heavier. For he had made it anyhow as large and heavy as he could possibly carry, and if he was still able to carry it after he had put his father's body in it, then it must follow that the egg had not thereby increased in weight.
That was an exciting and enchanting fact of world-wide importance. In young Pharaoh's eyes it was worthy of the most circumstantial exposition. If one added to a body another body and it did not become heavier thereby, that must mean there were immaterial bodies - or differently and better put, incorporeal realities, immaterial as sunlight; or, again differently and still better put, there was the spiritual; and this spiritual was ethereally embodied in the Bennu-father, / Page 916 / whom the myrrh egg received while altering its character thereby in the most exciting and significant way. For the egg was altogether a definitely female kind of thing; only the female among birds laid eggs, and nothing could be more mother-female than the great egg out of which once the world came forth. But Bennu the sun-bird, motherless and his own father, made his own egg himself, an egg against the natural order, a masculine egg, a father-egg, and laid it as a manifestation of fatherhood, spirit, and light upon the alabaster table of the sun-divinity.
Pharaoh could not talk enough with the sun-calendar men of the temple of Re about this event and its significance for the developing nature of Aton. He discussed deep into the night, he discussed to excess, he wallowed in golden immateriality and father spirit, and when the priests were worn out and their shiny pates nodded, he was still not tired and could not summon resolution to dismiss them - almost as though he were afraid to. stay alone. But at last he did dismiss them, nodding and stumbling to their rest, -and himself sought his bedchamber."

 

 

 

 

THE PHOENIX

Myth and Symbol in Ancient Egypt

R. T. Rundle Clark 1959

Page 245

"The Phoenix, known to the Egyptians as the Benu Bird, was one of the primeval forms of the High God. The Shu Texts epitomize the appearance of light and life out of the original darkness and chaos as: / Page 246 / 'that breath of life which emerged fiom the throat of the Benu Bird, the son of Re in whom Atum appeared in the primeval nought, infinity, darkness and nowhere.'

One has to imagine a perch extending out of the waters of the Abyss. On it rests a grey heron, the herald of all things to come. It opens its beak and breaks the silence of the primeval night with the call of life and destiny, which 'determines what is and what is not to be'. The Phoenix, therefore, embodies the original Logos, the Word or declaration of destiny which mediates between the divine mind and created things. It is essentially an aspect of God, self created. and not a minor deity. But the heron form is not to be taken too literally; it is a way of expressing one of the basic activities of God rather than a historical or naturalistic figure. It is the first and deepest manifestation of the 'soul' of the High God.
Underlying all Egyptian speculation is the belief that time is composed of recurrent cycles which are divinely appointed: the day, the week of ten days, the month, the year-even longer periods of 30, 400 or 1460 years, determined according to the conjunctions of sun, moon, stars and inundation. In a sense, when the Phoenix gave out the primeval call it initiated all these cycles, so it is the patron of all division of time, and its temple at Heliopolis became the centre of calendrical regulation. As the herald of each new dispensation, it becomes, optimistically, the harbinger of good tidings. During the Middle Kingdom the Benu Bird became the 'soul' of Osiris and the symbol for the planet Venus-the morning star which precedes the sun out of the Underworld and is the herald of a new day. In spite of these minor roles, however, the Benu Bird continues to be 'he who created himself' -a form of the High God. In fact, Atum...Re, Shu and Osiris meet in the bird as the symbol of the godhead in time.

Fig. 40. The Phoenix (in Coffin Text 335) (omitted)

The Egyptians had two ideas about the origin of life. The first was that it emerged in God out of the Primeval Waters; the other was, that vital essence-Hike-was brought hither from a distant, magical source. The latter was 'the Isle of Fire' -the place of everlasting light beyond the limits of the world, where the gods were born or revived and whence they were sent into the world. The Phoenix is the chief messenger from this inaccessible land of divinity. A Coffin Text makes the victorious soul say:
'I come from the Isle of Fire, having filled my body with Hike, like "that bird" who [came and] filled the world with that which it had not known.'44
So the Phoenix came from the far away world of eternal life, bringing the message of light and life to a world wrapped in
the helplessness of the primeval night. Its flight is the width of the world: 'over oceans, seas and rivers,'45
to land, at last, in Heliopolis, the symbolic centre of the earth where it will announce the new age. We are told that 'the watchers tremble' with joy when they behold it coming, with the assurance that creation is still active and the world is not yet to be reabsorbed into the Abyss. It is for this reason that Atum can say, in Chapter 17 of the Book of the Dead:

Page 248

'I am that great Benu Bird in Heliopolis, who determines what is and what is not to be.'
This great symbol, the most persuasive in the Egyptian repertoire, was misunderstood by Herodotus who, as a stranger to the inner meaning of Egyptian religion, brought it down to the level of a fairy tale:
'There is another sacred bird called the Phoenix. I have never seen it myself except in pictures, for it is extremely rare, only appearing, according to the people of Heliopolis, once in five hundred years, when it is seen after the death of its parent. If the pictures are accurate its size and appear,; ance are as follows: its plumage is partly red and partly gold, while in shape and size it is very much like an eagle. They (the Heliopolitans) tell a story about this bird which I personally find incredible: the Phoenix is said to come from Arabia, carrying the parent bird encased in myrrh; it proceeds to the temple of the sun and there buries the body. In order to do this, they say it first forms a ball as big as it can carry, then, hollowing out the ball, it inserts its (dead) parent, subsequently covering over the aperture with fresh myrrh. The ball is then exactly the same weight as it was at first. The Phoenix bears this ball to Egypt, all encased as I have said, and deposits it in the temple of the sun. Such is their myth about this bird.'46
This is very different from the hieratic figure in Chapter 83 of the Book of the Dead-the 'Spell for becoming the Benu Bird.' The soul declares:
'I flew up as the Primeval God and assumed forms­
I grew in the seed and disguised myself as the Tortoise, I am the seed corn of every god,
I am yesterday. . .
I am Horus, the god who gives light by means of his body. . .
I come as day, I appear in the steps of the gods, Page 249
I am Khons (the moon) who proceeds through the universe.
Here the Phoenix is the principle of life, not so much in any particular form but the constant divine power in all its supreme manifestations, whether natural or mythological. For the author of the rubric to this text, the Phoenix was a synthesis of the main forms of life, a general symbol to include all particular ones."

 

 

 

 

TO

THAT

HEART OF HEARTS

I

BELIEVE HELP THOU MINE UNBELIEF

O

NAMUH

YOU

ARE GOING ON

A

JOURNEY A VERY SPECIAL JOURNEY

DO HAVE A PLEASANT JOURNEY DO

 

 

 

 

THE MAGIC MOUNTAIN

Thomas Mann

1875-1955

Page 466

"Had not the normal, since time was, lived on the achievements of the abnormal? Men consciously and voluntarily descended into disease and madness, in search of knowledge which, acquired by fanaticism, would lead back to health; after the possession and use of it had ceased to be conditioned by that heroic and abnormal act of sacrifice. That was the true death on the cross, the true Atonement

 

 

THIRTYFOUR = 160 61 7 61 160 = THIRTYFOUR

7 = 3+4 34 THIRTYFOUR 7 = 7 THIRTYFOUR 34 3+4 = 7

THIRTYFOUR = 160 61 7 61 160 = THIRTYFOUR

 

 

DOCTOR FAUSTUS

Thomas Mann 1947

Penguin Edition 1968

CHAPTER THIRTY FOUR

Page 352

'Quite right, quite right. Oh indeed yes, one may say so!'

Page 354

'Oh yes, yes, yes, certainly one may say so'

 

 

REMEMBERING

OSIRIS

Tom Hare

Page185 /6

THREE, TWO, ONE, ZERO

O noble ones in the presence of Lord Atum,
Here am I, come before you,
Fear me, in accordance with what you know.
It is I whom the Sole Lord created before there were yet two things in this land,
When he sent forth his sole eye,
When he was alone, going forth from his own mouth,

When his million ka were there, protection for his retinue,
When he spoke with one who comes to being with him, over whom he rules,
When he took Hu upon his speech.
It is I who am the very son of Who-Bore-All, born before he had a mother,

And I am under the protection of the command of the Sole Lord,
It is I who give life to the Ennead,
It is I who act howsoever I like, father of gods, lofty of standard,
who make the gods effective in accordance with the charge of Who-Bore- All,
August god who eats and speaks with his mouth.
I am fallen silent,
I have bowed down,
I am come shod, a Bulls of the Sky,
I am seated, a Bulls of Nut, in this my dignity, Greatest of Lord of Kas, Heritor of Atum,
I have come.
I take my throne.
I gather unto me my dignity.
All is mine, since before you came to being, Gods.
Go down upon your haunches.
I am Magic.

 

"O noble ones in the presence of Lord Atum, Here am I, come before you,"

"O noble ones in the presence of Lord 1234, Here am 9, come before 7,"

Page185 /6 Chapter 4

THREE, TWO, ONE, ZERO

O noble ones in the presence of Lord 1234,
Here am 9, come before you,
Fear me, in accordance with what you know.
It is 9 whom the Sole Lord created before there were yet two things in this land,
When he sent forth his sole eye,
When he was alone, going forth from his own mouth,

When his million ka were there, protection for his retinue,
When he spoke with one who comes to being with him, over whom he rules,
When he took Hu upon his speech.
It is 9 who am the very son of Who-Bore-All, born before he had a mother,

And 9 am under the protection of the command of the Sole Lord,
It is 9 who give life to the Ennead,
It is 9 who act howsoever 9 like, father of gods, lofty of standard,
who make the gods effective in accordance with the charge of Who-Bore-All,
August god who eats and speaks with his mouth.
9 am fallen silent,
9 have bowed down,
9 am come shod, a Bulls of the Sky,
9 am seated, a Bulls of Nut, in this my dignity, Greatest of Lord of Kas, Heritor of 1234,
9 have come.
9 take my throne.
9 gather unto me my dignity.
All is mine, since before you came to being, Gods.
Go down upon your haunches.
9 am Magic.

 

 

RE = 18+5 = 23 2+3 = 5 = 2+3 23 = 5+18 = RE

RE = 9+5 = 14 1+4 = 5 = 1+4 14 = 5+9 = RE

 

 

ENNEAD 555514 ENNEAD

ENNEAD 55555 ENNEAD

ENNEAD 555514 ENNEAD

 

-
ENNEAD
-
-
-
1
E
5
5
5
1
N
14
5
5
1
N
14
5
5
1
E
5
5
5
2
A+D
5
5
5
6
ENNEAD
43
25
25
-
-
4+3
2+5
2+5
6
ENNEAD
7
7
7

 

 

LOOK AT THE 5'S LOOK AT THE5'S LOOK AT THE 5'S THE5'S THE 5'S

 

 

-
TATENEN
-
-
-
3
T+A+T
41
5
5
1
E
5
5
5
1
N
14
5
5
1
E
5
5
5
1
N
14
5
5
7
TATENEN
79
25
25
-
-
7+9
2+5
2+5
7
TATENEN
16
7
7
-
-
1+6
-
-
7
TATENEN
7
7
7

 

 

TATENEN

T+A+T

2+1+2 = 5 = 2+1+2

5+5+5+5

TATENEN

TATENEN 55555 TATENEN

 

 

Tatenen - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Tatenen -
Tatenen (also Ta-tenen, Tatjenen, Tathenen, Tanen, Tenen, Tanenu, and Tanuu) was the god of the primordial mound in Egyptian Mythology. ...

TatenenFrom Wikipedia, the free encyclopediaJump to: navigation, search
Tatenen (also Ta-tenen, Tatjenen, Tathenen, Tanen, Tenen, Tanenu, and Tanuu) was the god of the primordial mound in Egyptian Mythology. His name means risen land[1] or exalted earth,[2] as well as referring to the silt of the Nile. As a primeval chthonic deity,[3] Tatenen was identified with creation. He was an androgynous protector of nature from the Memphis area, then known as "Men-nefer".

Tatenen represented the Earth and was born in the moment it rose from the watery chaos,[1] analogous to the primeval mound of the benben and mastaba and the later pyramids. He was seen as the source of "food and viands,divine offers, all good things",[4] as his realms were the deep regions beneath the earth "from which everything emerges", specifically including plants, vegetables, and minerals.[3] His father was the creator god Khnum, who made him on his potter's wheel of Nile mud at the moment of creation of Earth.[5] This fortuity granted him the titles of both "creator and mother who gave birth to all gods" and "father of all the gods".[1][6] He also personified Egypt (due to his associations with rebirth and the Nile) and was an aspect of the earth-god Geb, as a source of artistic inspiration,[7] as well as assisting the dead in their journey to the afterlife.[8]

He is first attested in the Coffin Texts, where his name appears as Tanenu or Tanuu, 'the inert land', a name which characterizes him as a god of the primeval condition of the earth. Middle Kingdom texts provide the first examples of the form Tatenen.[3]

With a staff Tatenen repelled the evil serpent Apep from the Primeval Mound. He also had a magical mace dedicated to the falcon, venerated as "The Great White of the Earth Creator".[9] In one interpretation, Tatenen brought the Djed-pillars of stability to the country,[9] although this is more commonly attributed to Ptah.

[edit] Ptah-TatenenBoth Tatenen and Ptah were Memphite gods. Tatenen was the more ancient god, combined in the Old Kingdom with Ptah as Ptah-Tatenen, in their capacity as creator gods.[2] By the Nineteenth dynasty Ptah-Tatenen is his sole form, and he is worshiped as royal creator god. Ptah-Tatenen can be seen as father of the Ogdoad of Hermopolis, the eight gods who themselves embody the primeval elements from before creation.[3]

[edit] PortrayalTatenen's ambiguous portrayal is a result of the ancient nature of the period he was worshipped in, as well as the subsequent confusion when he was merged with Ptah. He was always in human form, usually seated with a pharonic beard, wearing either an Atef-crown (as Ptah-Sokar) or, more commonly, a pair of ram's horns surmounted by a sun disk and two tall feathers.[3] As Tanenu or Tanuu, obviously a chthonic deity, he carried two snakes on his head.[3] He was both feminine and masculine, a consequence of his status as a primeval, creator deity.[1] Some depictions show Tatenen with a green complexion (face and arms), as he had connections to fertility and a chthonic association with plants.[2]

[edit] References1.^ a b c d Tatenen. Retrieved 2009-10-21.
2.^ a b c The Egyptian Gods. Retrieved 2008-10-21.
3.^ a b c d e f Tatenen Retrieved 2009-10-21.
4.^ C. J. Bleeker. Historia Religionum I: Religions of the Past, p.68
5.^ M. Lichtheim: Ancient Egyptian Literature, Vol.3, p.113
6.^ J. H. Breasted: Ancient Records of Egypt, Part Three, § 411
7.^ J. H. Breasted: Ancient Records of Egypt, Part Two, § 91
8.^ Carol Andrews: The Ancient Egyptian Book of the Dead, spell 180
9.^ a b Intersexed and Androgynous Deities in Religion or Mythology. Retrieved 2009-10-21.

 

 

THE GARDEN OF THE GOLDEN FLOWER

THE JOURNEY TO SPIRITUAL FULFILLMENT

Longfield Beatty 1939

Page 203

"I think that is about as far as we dare go, though additional correspondences certainly present specious credentials. But we have all the essentials and can afford to ignore the rest, even including Anubis, the "Opener of the Way," whose nature completely eludes me. Actually we only require the human equation, No.4 on the Table; and so we can leave generalities in favour of the familiar territory of the Hero. The road is plain enough, indeed the composite Osiris / Horus bears nearly all the symbols of the Christ. As in the case of Hercules) / Page 204 / it is as well to use a tabulation, chiefly so as to preserve the sense of distinct attributes.

The Symbols of Osiris / Horus.
1. Horus is conceived of the Spirit (Ra) as well as by human Father (Osiris) and a marvellous Mother (Isis). The Father is a King.

2.. The birth of the Child is miraculous. According to Plutarch the event took place out of time. His version describes Nut as giving birth to Osiris (who is here the Hero-child) on a day made beyond the year. To make this day, light had been "won" from Ra by Silene (Moon). At the time of the birth a voice was heard proclaiming: "The Lord of all the earth is born."

In a less abstract account the Child (now Horus) is conceived from the dead body of Osiris, which had been reintegrated by Isis and vivified by Thoth.

3. The Child (Horus) becomes a Warrior. He seizes the diadem from his Mother's head (overcoming the Mother. . . gaining power over matter). He is in constant battle with the enemy of his Divine Father, though destined to ultimate victory .

4. The Warrior-King (Osiris) is betrayed by Set, whose followers nail him down in a wonderful chest of wood which thus becomes his coffin. The chest is set adrift and is eventually washed ashore in a foreign land. There a tree grew round the chest, completely enclosing it. The tree, which was evidently of peculiar merit (Tree of Life) was taken to the palace of the queen of / Page 205 / the land, Atenais, who may be Istar . . . that Asiatic Mother whose most popular attribute was the annual slaughter of her lover. Indeed, it might well have been the womb (or palace) of the Destroyer which enclosed the Hero (incest), for the Destroyer is an aspect of Isis 1 in her capacity of Dual Mother. It is not surprising, therefore, that Isis found the magical tree and brought it back to Byblos in Egypt where it was at one time worshipped. It was there, presumably, that the Tree of Death became the Tree of Birth and Osiris rose from the dead to become co-equal with Ra.

5. The very important myth of the dismemberment of Osiris should be considered apart from the points just dealt with, since it represents a cosmic rather than a mystical allegory. As I see it, the scattering of the Father's members over the Earth is equivalent to the diffusion of conscious-ness, which has been recognised as the descent of Spirit into Matter. The time when the diffusion is greatest is clearly at the bottom of the descent (" fall "). Thereafter the ascent proceeds through Matter until the Triple Christ is born of a human mother; so that it might be said that the Mother reintegrated the Father so that from him she might bear the Son. The point is the most difficult one which we have yet had to consider, and I have not attempted to treat it fully, partly on that account, and partly because it is not essential to the argument. The implications of the myth in our own terms will / Page 206 / be found a few pages hence under the symbols of Midsummer (q.v.). 1 Nepthys.

From the career of the Hero as it has just been outlined, it is obvious that the peak of the whole system is that of the resurrection, necessarily an abstract and therefore difficult concept. Perhaps for that reason there is a great deal of confusion in the rituals, though beneath trivialities and inconsistencies there is a certain amount of truth which cannot be hidden. After all, it is really of no consequence if whole mountains of falsehood are found in the course of the search for truth. All falsehood together cannot stand in the way of a very little truth. That the Mysteries of Osiris, which formed in their entirety a most elaborate drama, should have included much that is primitive and gross is only to be expected, as Budge himself says:

". . . There was not the smallest action on the part of any member of the men and women who acted the Osiris Drama, and not a sentence in the liturgy which did not refer to some historical happening of vital significance to the follower of Osiris. Many of these happenings dated from the dawn of the cult of Osiris, and the Egyptians of the Dynastic period, not knowing exactly what they were, followed tradition blindly.

(Op. cit., 515.)

With that qualification, I can confidently refer the reader to the standard sources, and for the sake of encouragement will give two quotations the like of which for sheer power in the terms of their faith are scarcely to be matched even in Christianity. . . . Yet, in a real sense, this is Christianity. The first citation is from the Papyrus of Nekht (Brit. Mus. 10471) and is taken from Shorter (op. cit., p. 65)

Page 207

" ADORATION OF RA

by

the

SCRIBE

and

Royal Commander

NEKHT

"He saith, Homage to thee who art brilliant'and mighty

When thou hast dawned in the horizon of the sky there is praise of thee in the mouth of all people. Thou art become beautiful and young as a Disc in the hand of thy Mother. Dawn thou in every place, thy heart being enlarged forever!

"The divinities of the Two Lands come to thee bowing down, they give praise at thy shining forth. Thou dawnest in the horizon of the sky, thou brightenest the Two Lands with Malachite.

"Thou art the Divine Youth. the Heir of Eternity. who begat himself and brought himself forth, King of this land. ruler of the Tuat. Chief of the Districts of the Other World who came forth from the Water. who emerged from Nun. who reared himself and made splendid his children I

"Living God. Lord of Love I All folk live when thou shinest. dawning as King of the Gods. 0 Lord of the Sky. Lord of the Earth. King of Truth. Lord of Eternity. Ruler of Everlasting. Sovereign of all the Gods. Living God who made Eternity. who created the sky and established himself therein!

"The

NINE

are in jubilation at thy shining forth. the earth is in joy at beholding thy beams. the people come forth rejoicing to behold thy beauty every day."

And the next quotation is "relayed" from Budge (op. cit.. p. 52.1). having come from Papyrus No. 10188 (Brit. Mus.). There have been some omissions in order to reinforce as much as possible the particular aspect of it which is our immediate concern. To this end also notes have been added to certain passages of particular importance"

 

 

AGAIN THE WORLD LISTENS TO THAT LOUD AMEN OF THE SISTERS

 

"THE LAMENT OF THE SISTERS

ISIS

and

NEPTHYS

over the dead

OSIRIS

"Beautiful Youth, come to thy exalted house at once: we see thee not.

"Hail, beautiful boy, come to thy house, draw nigh after thy separation from us

"Beautiful Youth, Pilot of Time, who groweth except at this hour.

"Holy image of his Father, mysterious essence proceeding from Tem.

"The Lord! How much more wonderful is he than his

Father, the first-born son of the womb of his mother.

"Come back to us in thy actual form; we will embrace

thee. Depart not from us, thou Beautiful Face, dearly beloved

one, the image of Tem, Master of Love.

"Come thou in peace, our Lord, we would see thee.

"Great Mighty One among the Gods, the road that thou

travellest cannot be described.

"The Babe, the Child at morn and at eve, except when

thou encirclest the heavens and the earth with thy bodily form.

"Come, thou Babe, growing young when setting, our

Lord, we would see thee.

"Come in peace, Great Babe of His Father, thou art

established in thy house.

"Whilst thou travellest thou art hymned by us, and

life springeth up for us out of thy nothingness. O our Lord,

come in peace, let us see thee.

"Hail Beautiful Boy, come to thy exalted house.; let thy

back be to thy house. The Gods are upon their thrones.

Hail ! come in peace, King.

"Babe! How lovely it is to see thee! Come, come to us,

O Great One, glorify our love.

"O ye gods who are in Heaven.

O ye gods who are in the Tuat.

O ye gods who are in the Abyss.

O ye gods who are in the service of the Deep.

We follow the Lord, the Lord, of Love!"

 

 

THE GARDEN OF THE GOLDEN FLOWER

THE JOURNEY TO SPIRITUAL FULFILLMENT

Longfield Beatty 1939

Page 285

"Common language derives from a common source in which is the harmony of all contradictions and the mean- / Page 286 / ing of all symbols. We have tried to demonstrate some of the intellectual fruit of such symbols, chiefly in regard to the individual; but the highest flights of language are fitted for the cosmic rather than the mystic allegory. The sublimation which from Stone made Fire, from Water, Wine, from Behemoth, Christ the King, carries humanity out of the depths of mortality into a " new heaven and a new earth."

"And he shewed me a river of water of life clear as crystal '.- proceeding out of the throne of God and of the Lamb. In the midst of the street of it and on either side of the river was there the Tree of Life. . . . And the leaves of the Tree were for the healing of nations." (Rev. xxii, 1-2.)

But why do the nations require healing and what is the nature of their wound?

"And I stood upon the sand of the sea and saw a beast rise up out of the sea, having upon his heads the name of blasphemy. . . . And power was given him over all kindreds, and tongues, and nations.
cc And all that dwell in the earth shall worship him. . . . And no man might buy and sell save he had the mark, or the name of the beast or the number of his name. And his number is 666."
(Rev. xiii).

For the individual there is a certain "dark night," and for humanity also. The night is hideous with tempest, earthquake, terrible beasts, and fire. But after these is heard a voice, there is found a treasure, and the Golden Flower blooms in the Purple Hall of the City of Jade.
At this time also the Knight of the Quest crosses th glass drawbridge of the Castle of Souls, and is conducted to the Hall of Roses in which the Rich King Fisher and / Page287 / his company are healed by eucharistic magic and the asking of the Question.
All these ideas, however, are included in one, just as the intricate pantheon of Egypt is implicit in the One. For at the end of the night dawns the day" Omega" .
when the Unity itself is known.
" They shall not hurt nor destroy in all my holy mountain: and the earth shall be full of the glory of the Lord as the waters cover the sea."

" Then the eyes of the blind shall be opened,
And the ears of the deaf shall be unstopped,
Then shall the lame man leap as an hart,
And the tongue of the dumb sing. . . .
And an highway shall be there, and a way,
And it shall be called the Way of Holiness;
The unclean shall not pass over it ;
But it shall be for those, the wayfaring men. . . ." (Isaiah.)

In that day man recognises his Father at full stature:
Thou art Ra-Herakhty, the Divine Youth, Heir of Eternity, who begat himself and brought forth himself, King of this land, ruler of the Tuat, chief of the districts of the Other World, who came forth from the water, who emerged from Nun, who reared himself and made splendid his children."
(Papyrus of Nekht, Brit. Mus., No. 10471.)
There is no longer Father and Son but undivided Unity, so that Man proclaims not only the identity of his God, but his own identity also:

" I am the God Atum, I who alone was.
I am the God Re at his first splendour.
I am the great God, self-created, God of Gods,
To whom no other God compares." /Page 288 /

I was yesterday and know to-morrow; the battle-ground of Gods was made when I spoke. . . .
My impurity is driven. away, and the sin which was in me is overcome.
I go on my way to where I wash my head in the sea of the righteous.
I arrive at this land of the glorified and enter through the splendid portal.
Thou, who standest before me, stretch out to me thy hands. It is I, I am become one of thee.
Daily I am together with my Father Atum."
(ERMAN: Aegypten, p. 4°9.)
Quoted more fully on p. 100.
To this tremendous recognition there is a response:
"And let the Spirit and the Bride say, Come.
And let him that heareth say, Come.
And let him that is athirst come.
And whosoever will, let him take of the waters of life freely." (Rev.)

 

 

THE LIFE OF JESUS

An assessment through modern historical evidence

Marcello Craveri 1966

Page 411

After the Resurrection

The dogma of the Resurrection marks the beginning of real Christianity: not the revelation preached by Jesus, which, in essence, was nothing but the enlargement and perfection of the traditional Jewish religion, but rather the cult of the person of Jesus; drawing ever closer to the cults of soteriological deities of, the type worshiped in the Greco-Oriental mysteries: a god who is incarnated, who suffers for humanity's sake, and who returns to Olympus.113

The Resurrection story itself, therefore, has been enriched littIe by little with new features that represent a further developinent of this process of adaptation. Such, for instance, is the tradition that Jesus was resurrected on the third day after his burial. Precisely the same interval is claimed for the ritual cycle in the cults of Orpheus, Osiris, Attis, etc. Such too is the belief that Jesus descended into hell in order to carry salvation to the saints and patriarchs of the Old Testament, just as pagan religion imagined?, that Dionysus had gone down into the lower world to bring back; his mother, Semele; that Orpheus had taken the same journey to rescue his lost Eurydice; that Theseus and Pirithous had done as much to return Persephone to the living.

The first account of the descent of Jesus into hell did appear until the fourth century, when a precise doctrine formulated on the Trinity (using the Nicene symbol). 'How was inactivity of the Divine Logos to be explained during the which his body remained intact in the grave and before ascended to the Father's glory? The doctrine of an extra-terrestrial kingdom, which was also affirmed at this period, appropriate pretext for filling the gap.114 To give the legend greater credibility, the. Church published an apocryphal attributed to Simon Peter, which purported-to guarantee veracity of the story. 115

The choice of Sunday as the day of Resurrection, on the other hand, came from an adaptation of the cult of the sun-god, which when Christianity began to spread, was virtually the religion of the Roman Empire. The deity, whose highest title KUPlOC; (Kurios), or Dominus, had a special day dedicated as "the Lord's day" (dies dominica), which the Christians assimilated as the day of their god. They immediately perceived and accepted the analogy between the gloriously resurrected Christ and the rising sun, and its attributes are frequently /Page412/ transferred to Christ in the writings ofthe early Christians, Even when the author of the Gospel of Mark undertook to depict the Resurrection of Jesus with the detail that the tomb was found opened, he synchronised this discovery with the dawn of the third day after the fatal. Friday : that is, with the sunrise on Sunday.116 The survival of the day's Italian name, domenica, is as indicative of its origin in the solar cult as are its names in English (Sunday) and in German (Sonntag).

Ascension of Jesus into heaven at the instant of his Resurrection also has its parallels in the beliefs of other, religions, those of Uranian origin. It is logical that when a god is identified.with heaven, his acquisition of divinity should become a rite of ascension. In the Middle Ages, this concept was materialized in the image of a ladder that rose out of sight into the infinity of the heavenly vault.117

The Church teaches (this time in contrast with Paul) -that Jesus ascended into.heaven in his physical body, It is useless even.to attempt discusionof the impossibility of such a phenomenon. The theologians reply by fallingback on the supernatural and miraculous essenceof the matter. In any case, it is a ridiculous miracle in the light of the Copernican discoveries that have demonstrated there is no sky above an earth. that stands in the center of the universe, but that the earth hangs in infinite space among innumerable other heavenly bodies and that any geographical delimitation of the sky itself is impossible.

Obviously, the Ascension of Jesus into heaven can be accepted only as a myth: morally it represents his severance from the human condition and hence symbolizes the purification of the soul that is released from corporeal materiality; theologically it represents the of reunion of Jesus the Savior with God in order to intercede for his believers.118

The second Adam

The doctrine of Jesus, as an expiatory victim which Paul introduced even though it attached itself (in a way that satisfied even the JewishChristians) to the Biblical tradition, endowed the redeeming mission of Jesus with a universal character far superior to the ethnic-social quality given to it by the Apostles.Paul's, argument, to the extent that it is possible to reconstruct it from his Epistles, is this: God, as the first chapters of Genesis relate, Adam and Eve immortal.and blessed, but when they ate of /Page 413/ the fruit of the tree of knowlege of good and evil them and all their descendants of the gift.of immortality. As by one man [Adam] sin entered into the world, and death by sin,"A Paul wrote, "and so death passed upon all men, for that all have sinned."119 Later it was to be debated whether the final proposition of this passage, which in Greek reads: (Greek text omitted) should not rather be interpreted (as it' fact the Vulgate translates it) to mean "in quo omnes peccaverunt.; " imputing the responsibility for the fault (original sin) to Adam alone, who despoiled mankind of divine benevolence. This modification in interpretation, however, does not alter Paul's thought of the condemnation to death and sin that has burdened humanity since Adam.

It should hardly be necessary to point out how impossible it is for modern man to look on death as a punishment for his own sins, or, worse, for those committed by his ancestors,120 since he knows very well that death is a physiological phenomenon common to all living things, including those of the vegetable kingdom unrelated to guilt. But his aspiration to a state of perfect bliss and innocence (paradise on earth) and his recognition of his 0 limitations are parts of man's eternal anxiety" caught as he .i between his reality as a finite being and his indomitable tendency toward the absolute. 121

Here, then, is the new solution which - Paul says122 - has always: eluded everyone and which he at last has been able to grasp and to reveal to the world: after an interval of forbearance, during which he allowed man's sins to accumulate, God selected Jesus as the "propitiator" (Greek text omitted) through whom he could. finally give proof of his own justice and his own mercy, forgiving mankind and restoring to it the lost gifts of immortality and bliss.l23 The similarity of the two events (condemnation and salvation alike through the work of one man) is such that Jesus can be called the second Adam: as the first plunged humanity into sin and' death, so the second has ransomed it. It does then become clear. that if the loss of immortality was the punishment inflicted by God on sinful man through Adam, the restitution of that immortality will be the reward of men reconciled with God through the virtue of Jesus - only of these, of course; for those who persist' in wickedness there will be "indignation and wrath."124 In fact, Paul tells us the chronological sequence of this marvelous event: /Page 114/ first ("the first fruit") is Jesus; then, with the Parousia, it will be the turn of all the Christians, and immediately afterward the world will end in the destruction of the wicked. Then every hostile force, including death,125 will be wiped out, our earthly bodies will be dissolved, and we shall "be clothed upon with our house which is from heaven"'126 - in other words, we shall be resurrected in spiritual bodies, incorruptible and eternal.127

To define his concept of man's "reconciliation" with God, Paul employs the terminology also used by the mysteriological cults: Paul employs the trminology (Greek text omitted) (lutron), which in the Greek of the time meant the ransom that had to be paid to "redeem" a prisoner or a slave.128 and (Greek text omitted) (apolutrosisis), "release by means of ransom. "This latter word was translated into Latin as redemptio (whence the English "redemption"), which, etymologically, is the same as "purchase." In analogy to what was taught by the mystery cults, for Paul, too, the death of Jesus the Savior was' 'the ransom price" paid for the faithful. .

The identification of Jesus with God (which, as has been observed, was a development accomplished in the fourth century) was to make only slight alterations in Paul's doctrine of "vicarious sacrifice." In the Middle Ages, Anselm of Canterbury was to formulate the doctrine of "satisfaction," which the Church approved. Anselm declared in his Cur Deus homo? that man owes God total obedience. Thus transgressors (and all men since Adam are transgressors) deprive God of a part of what is due to him. To avoid the inevitable punishment of their faults, they should "satisfy"(satisfacerer: restore the losses that they have imposed on God. But how is this to be done? Since all the good that can be done is owed to God, nothing is gained by undoing a wrong once committed. Only a perfect being (and hence personally exempted from the penalty of falling under divine wrath), who agrees to be punished for the sins of other men, can satisfy God. This perfect being - given the fact that man is sinful 'by nature - can be no other than God himself. Therefore, he has agreed to be incarnated, to offer himself, to suffer, and to die for others.

Thus we enter the truly staggering vicious circle of a god who punishes himself in order to be able to forgive the men and women who have offended him!

 

 

Page 408

"Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen."99

 

 

THE SPLENDOUR THAT WAS EGYPT

Margaret A. Murray 1963

Revised Edition

Page 162 (images omitted)

"Pyramids were built in groups (pl xlvii.) The group of nine pyramids at Gizeh is the most celebrated, partly because they have always been easily accessible to visitors to Egypt and partly because being a group they appear important."

 

Eucharist - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Eucharist

The Eucharist also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ...

Eucharist
From Wikipedia, the free encyclopedia

Jump to: navigation, search

For Eucharistic liturgies, see Christian liturgy.

"Most Precious Blood" redirects here. For other uses, see Most Precious Blood (disambiguation).

For other uses, see Eucharist (disambiguation).

The institution of the Eucharist has been a key theme in the depictions of the Last Supper in Christian art,[1] as in this 19th century Bouveret painting.

Part of the series on
Communion

also known as
"The Eucharist", "The Lord's Supper",
"Divine Liturgy", or "Blessed Sacrament"

Theology
Real Presence
Transubstantiation
Transignification
Sacramental Union
Memorialism
Consubstantiation
Impanation
Consecration
Words of Institution
Theologies contrasted
Anglican Eucharistic theology
Eucharist (Catholic Church)
Eucharist (Lutheran Church)
Divine Liturgy (Orthodox Church)

Important theologians
Paul · Aquinas
Luther · Calvin
Chrysostom · Augustine
Zwingli · Basil of Caesarea

Related Articles
Christianity
Sacramental bread
Christianity and alcohol
Catholic Historic Roots
Closed and Open Table
Divine Liturgy
Eucharistic adoration
Eucharistic discipline
First Communion
Infant Communion
Mass · Sacrament
Sanctification


This box: view ·
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The Eucharist ( /ˈjuːkərɪst/), also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ordinance. It is re-enacted in accordance with Jesus' instruction at the Last Supper as recorded in several books of the New Testament, that his followers do in remembrance of Him as when he gave his disciples bread, saying, "This is my body", and gave them wine, saying, "This is my blood".[2][3]

There are different interpretations of the significance of the Eucharist, but according to the Encyclopædia Britannica "there is more of a consensus among Christians about the meaning of the Eucharist than would appear from the confessional debates over the sacramental presence, the effects of the Eucharist, and the proper auspices under which it may be celebrated."[2]

The word Eucharist may refer not only to the rite but also to the consecrated bread (leavened or unleavened) and wine (or unfermented grape juice in some Protestant denominations), used in the rite.[4] In this sense, communicants may speak of "receiving the Eucharist", as well as "celebrating the Eucharist"

 

EUCHARIST CHRIST EUCHARIST

 

E U A 531 = 9 = 531 EUA

A U E 135 = 9 = 135 AUE

U A E 315 = 9 = 315 U A E

A E U 153 = 9 = 153 AEU

 

 

CHRIST

U A CHRIST E CHRIST A U

YOU R A CHRIST A CHRIST R U

EACH R A CHRIST A CHRIST R U

EUCHARIST CHRIST EUCHARIST

 

 

The Prophet

Kahil Gibran 1923

Page 85

" Forget not that I shall come back to you

A

little while, and my longing shall gather dust and foam for another body

A

little while, a moment of rest upon the wind,
and another woman shall bear me"

 

 

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ZEUS JESU

ZE US JE US SEE US US SEE US JE US ZE

JESU ZEUS

What Does 'Jesus' Mean? - God Words: Theology and Other Good Stuff
godwords.org/posts.php

26 Jan 2008 – Jesu is a Latin word that sounds like the Greek Iesous.

Yehoshua means 'the Lord saves', and is translated into English as Joshua.

Jesus' Hebrew name is Yeshua, which is a shortened version of Yehoshua. Yeshua means 'he will save', and is translated into English as Joshua.

Yeshua translated into Greek is Iesous.

Iesous transliterated into Latin is Jesu.

Jesu became Jesus in English.

Jesus' name is actually "Joshua". There's no special power in the name itself.

A translation conveys meaning, so Yeshua and Iesous mean the exact same thing. Jesus is not a translation, it's a modernized Latin transLITERation of Iesous. A transliteration is simply a letter-for-letter switch: the letters in one language are swapped for letters in another language that make the same sounds. Jesu is a Latin word that sounds like the Greek Iesous. Jesus does not mean "Yahweh saves" or "the Lord saves" or even "He saves". Despite the fact that Jesus Himself means a great deal to many people, there's no English meaning to Jesus at all.

When the New Testament tells us to pray in Jesus' name, it doesn't teach us that the name itself is special. It tells us that the person is special. When an ambassador speaks to a foreign leader, he speaks "in the name of" - with the power and authority of - the one he represents. Jesus is an ambassador, speaking to the Father on our behalf...and speaking to us on behalf of the Father.

Posted: Sat, Jan 26 2008 - 13:14 PM

 

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-
Q
U
21
3
3
J
=
1
-
4
JESU
55
10
10
-
-
-
-
-
-
5+5
1+0
1+0
J
=
1
-
4
JESU
10
1
1
-
-
-
-
-
-
1+0
-
-
J
=
1
-
4
JESU
1
1
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
Z
=
8
-
4
ZEUS
71
17
8
J
=
1
-
4
JESU
55
10
1
-
-
9
-
8
-
126
27
9
-
-
-
-
-
-
1+2+6
2+7
-
-
-
-
-
-
-
9
9
9

 

 

H
=
8
-
4
HOLY
60
24
6
C
=
3
-
10
CONSCIENCE
90
45
9
T
=
2
-
3
THE
33
15
6
I
=
9
-
5
INNER
60
33
6
V
=
4
-
5
VOICE
54
27
9
-
-
26
-
27
First Total
297
144
27
-
-
2+6
-
2+7
Add to Reduce
2+9+7
1+4+4
2+7
Q
-
8
-
9
Second Total
18
9
9
-
-
-
-
-
Reduce to Deduce
1+8
-
-
-
-
8
5
9
Essence of Number
9
9
9

 

 

O

NAMUH

BELOVED CHILDREN OF THE LIGHT BLESSED

DREAMER OF DREAMS

AWAKEN

THE

ETERNAL MOMENT

BIRTHS

ITS

FUTURE

 

 

THE SUPERGODS

Maurice M Cotterell 1997

"So, the clues all point to a numerical matrix the conclusion of which culminates in 9 9 9 9 9. Taking 9 each of the Maya cycles and also 9 of the 260-day Maya years we arrive at the message of the Temple of Inscriptions: 1,366,560.
The sceptic might argue that 'if we looked hard enough then all of these numbers could have been found somewhere'. The point is, firstly, that we have not looked very hard at all, and secondly, you will be hard pressed to duplicate this matrix using other references inside the pyramid. The only exception might be the 2 figurines and the 22 steps mentioned ear-lier. But, like the beads we shall account for these in due course. Finally, another clue to the matrix can be found on the outside of the steps of the pyramid which supports our analysis (see Appendix one vi).
And this is only the beginning because now we embark upon a journey inside the mind of man, through the triangular door and into the Amazing Lid of Palenque..."

 

 

SOULS O SOULS

SO U LIVE REMEMBER ME I ME REMEMBER LIVE U SO

SO U LEARN REMEMBER ME I ME REMEMBER LEARN U SO

SO U LOVE REMEMBER ME I ME REMEMBER LOVE U SO

 

CREATION REACTION CREATION

REACTION CREATION REACTION

CREATORS REACTORS CREATORS

REACTORS CREATORS REACTORS

 

SO U LOVE REMEMBER ME I ME REMEMBER LOVE U SO

SO U LEARN REMEMBER ME I ME REMEMBER LEARN U SO

SO U LIVE REMEMBER ME I ME REMEMBER LIVE U SO

SOULS O SOULS

 

 

Sirius - Wikipedia, the free encyclopedia
en.wikipedia.org/wiki/Sirius
Sirius is the brightest star in the night sky. With a visual apparent magnitude of -1.46, it is almost twice as bright as Canopus, the next brightest star. The name ...

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Sirius
From Wikipedia, the free encyclopedia
"Sirius B" redirects here. For other uses of Sirius B, see Sirius B (disambiguation). For other uses of Sirius, see Sirius (disambiguation).
Sirius A / B
The position of Sirius (circled).

Observation data
Epoch J2000.0 Equinox J2000.0 (ICRS)
Constellation
Canis Major

Pronunciation

/'s?ri?s/[1]

Right ascension

06h 45m 08.9173s[2][note 1]

Declination
-16° 42' 58.017?[2][note 1]
Apparent magnitude (V)
-1.47 (A)[2] / 8.30 (B)[3]
Characteristics
Spectral type
A1V (A)[2] / DA2 (B)[3]
U-B color index

-0.05 (A)[4] / -1.04 (B)[3]

B-V color index

0.01 (A)[2] / -0.03 (B)[3]
Astrometry

Radial velocity (Rv)

-7.6[2] km/s
Proper motion (µ)

RA: -546.05[2][note 1] mas/yr
Dec.: -1223.14[2][note 1] mas/yr

Parallax (p)

379.21 ± 1.58[2][5] mas
Distance

8.60 ± 0.04 ly
(2.64 ± 0.01 pc)

Absolute magnitude (MV)

1.42 (A)[note 2] / 11.18 (B)[3]

Orbit[6]

Companion

a CMa B
Period (P)

50.090 ± 0.055 yr

Semimajor axis (a)

7.50 ± 0.04"
Eccentricity (e)
0.5923 ± 0.0019
Inclination (i)
136.53 ± 0.43°
Longitude of the node (O)
44.57 ± 0.44°
Periastron epoch (T)
1894.130 ± 0.015
Argument of periastron (?)
(secondary)

147.27 ± 0.54°
Details
a CMa A

Mass
2.02[7] M?

Radius

1.711[7] R?

Luminosity
25.4[7] L?
Surface gravity (log g)
4.33[8]

Temperature
9,940[8] K

Metallicity [Fe/H]
0.50[9] dex
Rotation
16 km/s[10]

Age

2–3 × 108[7] years
a CMa B
Mass
0.978[7] M?
Radius
0.0084 ± 3%[11] R?

Luminosity
0.026[note 3] L?

Surface gravity (log g)
8.57[11]

Temperature
25,200[7] K
Other designations

System: Dog Star, Aschere, Canicula, Al Shira, Sothis,[12] Alhabor,[13] Mrgavyadha, Lubdhaka,[14] Tenrosei,[15] a Canis Majoris (a CMa), 9 Canis Majoris (9 CMa), HD 48915, HR 2491, BD -16°1591, GCTP 1577.00 A/B, GJ 244 A/B, LHS 219, ADS 5423, LTT 2638, HIP 32349.
B: EGGR 49, WD 0642-166.[2][16][17]

Sirius is the brightest star in the night sky. With a visual apparent magnitude of -1.46, it is almost twice as bright as Canopus, the next brightest star. The name "Sirius" is derived from the Ancient Greek: Se????? Seirios ("glowing" or "scorcher"). The star has the Bayer designation Alpha Canis Majoris (a CMa). What the naked eye perceives as a single star is actually a binary star system, consisting of a white main sequence star of spectral type A1V, termed Sirius A, and a faint white dwarf companion of spectral type DA2, called Sirius B. The distance separating Sirius A from its companion varies between 8.1 and 31.5 AU.[18]

Sirius appears bright because of both its intrinsic luminosity and its proximity to Earth. At a distance of 2.6 parsecs (8.6 ly), as determined by the Hipparcos astrometry satellite,[5][19][20] the Sirius system is one of Earth's near neighbors; for Northern-hemisphere observers between 30 degrees and 73 degrees of latitude (including almost all of Europe and North America), it is the closest star (after the Sun) that can be seen with a naked eye. Sirius is gradually moving closer to the Solar System, so it will slightly increase in brightness over the next 60,000 years. After that time its distance will begin to recede, but it will continue to be the brightest star in the Earth's sky for the next 210,000 years.[21]

Sirius A is about twice as massive as the Sun and has an absolute visual magnitude of 1.42. It is 25 times more luminous than the Sun[7] but has a significantly lower luminosity than other bright stars such as Canopus or Rigel. The system is between 200 and 300 million years old.[7] It was originally composed of two bright bluish stars. The more massive of these, Sirius B, consumed its resources and became a red giant before shedding its outer layers and collapsing into its current state as a white dwarf around 120 million years ago.[7]

Sirius is also known colloquially as the "Dog Star", reflecting its prominence in its constellation, Canis Major (Greater Dog).[12] The heliacal rising of Sirius marked the flooding of the Nile in Ancient Egypt and the "dog days" of summer for the ancient Greeks, while to the Polynesians it marked winter and was an important star for navigation around the Pacific Ocean.

Contents
[hide] 1 Observational history 1.1 Kinematics
1.2 Discovery of a companion
1.3 Red controversy

2 Visibility
3 System 3.1 Sirius A
3.2 Sirius B
3.3 Sirius star cluster

4 Etymology and cultural significance 4.1 Dogon
4.2 Serer religion
4.3 Modern legacy

5 See also
6 Notes
7 References 7.1 Cited texts

8 External links

[edit] Observational history

Hieroglyph of
Sirius/Sopdet

Sirius, known in ancient Egypt as Sopdet (Greek: S???? = Sothis), is recorded in the earliest astronomical records. During the era of the Middle Kingdom, Egyptians based their calendar on the heliacal rising of Sirius, namely the day it becomes visible just before sunrise after moving far enough away from the glare of the Sun. This occurred just before the annual flooding of the Nile and the summer solstice,[22] after a 70-day absence from the skies.[23] The hieroglyph for Sothis features a star and a triangle. Sothis was identified with the great goddess Isis, who formed a part of a triad with her husband Osiris and their son Horus, while the 70-day period symbolised the passing of Isis and Osiris through the duat (Egyptian underworld).[23]

The ancient Greeks observed that the appearance of Sirius heralded the hot and dry summer, and feared that it caused plants to wilt, men to weaken, and women to become aroused.[24] Due to its brightness, Sirius would have been noted to twinkle more in the unsettled weather conditions of early summer. To Greek observers, this signified certain emanations which caused its malignant influence. Anyone suffering its effects was said to be astroboletos (?st??ß???t??) or "star-struck". It was described as "burning" or "flaming" in literature.[25] The season following the star's appearance came to be known as the Dog Days of summer.[26] The inhabitants of the island of Ceos in the Aegean Sea would offer sacrifices to Sirius and Zeus to bring cooling breezes, and would await the reappearance of the star in summer. If it rose clear, it would portend good fortune; if it was misty or faint then it foretold (or emanated) pestilence. Coins retrieved from the island from the 3rd century BC feature dogs or stars with emanating rays, highlighting Sirius' importance.[25] The Romans celebrated the heliacal setting of Sirius around April 25, sacrificing a dog, along with incense, wine, and a sheep, to the goddess Robigo so that the star's emanations would not cause wheat rust on wheat crops that year.[27]

Ptolemy of Alexandria mapped the stars in Books VII and VIII of his Almagest, in which he used Sirius as the location for the globe's central meridian. He curiously depicted it as one of six red-coloured stars (see the Red controversy section below). The other five are class M and K stars, such as Arcturus and Betelgeuse.[28]

Bright stars were important to the ancient Polynesians for navigation between the many islands and atolls of the Pacific Ocean. Low on the horizon, they acted as stellar compasses to assist mariners in charting courses to particular destinations. They also served as latitude markers; the declination of Sirius matches the latitude of the archipelago of Fiji at 17°S and thus passes directly over the islands each night.[29] Sirius served as the body of a "Great Bird" constellation called Manu, with Canopus as the southern wingtip and Procyon the northern wingtip, which divided the Polynesian night sky into two hemispheres.[30] Just as the appearance of Sirius in the morning sky marked summer in Greece, so it marked the chilly onset of winter for the Maori, whose name Takurua described both the star and the season. Its culmination at the winter solstice was marked by celebration in Hawaii, where it was known as Ka'ulua, "Queen of Heaven". Many other Polynesian names have been recorded, including Tau-ua in the Marquesas Islands, Rehua in New Zealand, Aa and Hoku-Kauopae in Hawaii,[31] and Ta'urua-fau-papa "Festivity of original high chiefs" and Ta'urua-e-hiti-i-te-tara-te-feiai "Festivity who rises with prayers and religious ceremonies" in Tahiti.[32].

The indigenous Boorong people of northwestern Victoria named Sirius as Warepil.[33]

[edit] Kinematics

In 1718, Edmond Halley discovered the proper motion of the hitherto presumed "fixed" stars[34] after comparing contemporary astrometric measurements with those given in Ptolemy's Almagest. The bright stars Aldebaran, Arcturus and Sirius were noted to have moved significantly, the last of which having progressed 30 arc minutes (about the diameter of the moon) southwards in 1,800 years.[35]

In 1868, Sirius became the first star to have its velocity measured. Sir William Huggins examined the spectrum of this star and observed a noticeable red shift. He concluded that Sirius was receding from the Solar System at about 40 km/s.[36][37] Compared to the modern value of -7.6 km/s,[2] this both was an overestimate and had the wrong sign; the minus means it is approaching the Sun. However, it is notable for introducing the study of celestial radial velocities.

[edit] Discovery of a companion

A simulated image of Sirius A and B using Celestia
In 1844 the German astronomer Friedrich Bessel deduced from changes in the proper motion of Sirius that it had an unseen companion.[38] Nearly two decades later, on January 31, 1862, American telescope-maker and astronomer Alvan Graham Clark first observed the faint companion, which is now called Sirius B, or affectionately "the Pup".[39] This happened during testing of an 18.5-inch (470 mm) aperture great refractor telescope for Dearborn Observatory, which was the largest refracting telescope lens in existence at the time, and the largest telescope in America.[40]

The visible star is now sometimes known as Sirius A. Since 1894, some apparent orbital irregularities in the Sirius system have been observed, suggesting a third very small companion star, but this has never been definitely confirmed. The best fit to the data indicates a six-year orbit around Sirius A and a mass of only 0.06 solar masses. This star would be five to ten magnitudes fainter than the white dwarf Sirius B, which would account for the difficulty of observing it.[41] Observations published in 2008 were unable to detect either a third star or a planet. An apparent "third star" observed in the 1920s is now confirmed as a background object.[42]

In 1915, Walter Sydney Adams, using a 60-inch (1.5 m) reflector at Mount Wilson Observatory, observed the spectrum of Sirius B and determined that it was a faint whitish star.[43] This led astronomers to conclude that it was a white dwarf, the second to be discovered.[44] The diameter of Sirius A was first measured by Robert Hanbury Brown and Richard Q. Twiss in 1959 at Jodrell Bank using their stellar intensity interferometer.[45] In 2005, using the Hubble Space Telescope, astronomers determined that Sirius B has nearly the diameter of the Earth, 12,000 kilometers (7,500 mi), with a mass that is 98% of the Sun.[46][47][48][49]

[edit] Red controversy

Around 150 AD, the Greek astronomer of the Roman period Claudius Ptolemy described Sirius as reddish, along with five other stars, Betelgeuse, Antares, Aldebaran, Arcturus and Pollux, all of which are clearly of orange or red hue.[50] The discrepancy was first noted by amateur astronomer Thomas Barker, squire of Lyndon Hall in Rutland, who prepared a paper and spoke at a meeting of the Royal Society in London in 1760.[51] The existence of other stars changing in brightness gave credence to the idea that some may change in colour too; Sir John Herschel noted this in 1839, possibly influenced by witnessing Eta Carinae two years earlier.[52] Thomas Jefferson Jackson See resurrected discussion on red Sirius with the publication of several papers in 1892, and a final summary in 1926.[53] He cited not only Ptolemy but also the poet Aratus, the orator Cicero, and general Germanicus as colouring the star red, though acknowledging that none of the latter three authors were astronomers, the last two merely translating Aratus' poem Phaenomena.[54] Seneca, too, had described Sirius as being of a deeper red colour than Mars.[55] However, not all ancient observers saw Sirius as red. The 1st century AD poet Marcus Manilius described it as "sea-blue", as did the 4th century Avienus.[56] It is the standard star for the color white in ancient China, and multiple records from the 2nd century BC up to the 7th century AD all describe Sirius as white in hue.[57][58]

In 1985, German astronomers Wolfhard Schlosser and Werner Bergmann published an account of an 8th century Lombardic manuscript, which contains De cursu stellarum ratio by St. Gregory of Tours. The Latin text taught readers how to determine the times of nighttime prayers from positions of the stars, and Sirius is described within as rubeola — "reddish". The authors proposed this was further evidence Sirius B had been a red giant at the time.[59] However, other scholars replied that it was likely St. Gregory had been referring to Arcturus instead.[60][61]

The possibility that stellar evolution of either Sirius A or Sirius B could be responsible for this discrepancy has been rejected by astronomers on the grounds that the timescale of thousands of years is too short and that there is no sign of the nebulosity in the system that would be expected had such a change taken place.[55] An interaction with a third star, to date undiscovered, has also been proposed as a possibility for a red appearance.[62] Alternative explanations are either that the description as red is a poetic metaphor for ill fortune, or that the dramatic scintillations of the star when it was observed rising left the viewer with the impression that it was red. To the naked eye, it often appears to be flashing with red, white and blue hues when near the horizon.[55]

[edit] Visibility

The image of Sirius A and Sirius B taken by the Hubble Space Telescope. The white dwarf can be seen to the lower left.[63] The diffraction spikes and concentric rings are instrumental effects.
With an apparent magnitude of -1.46, Sirius is the brightest star in the night sky, almost twice the brightness of the second brightest star, Canopus.[64] However, it is not as bright as the Moon, Venus, or Jupiter. At times, Mercury and Mars are also brighter than Sirius.[65] Sirius can be seen from almost every inhabited region of the Earth's surface, with only those north of 73 degrees unable to see it. However, it does not rise very high when viewed from some northern cities, reaching only 13° above the horizon from Saint Petersburg.[66] Sirius, along with Procyon and Betelgeuse, forms one of the three vertices of the Winter Triangle to observers in the Northern Hemisphere.[67] Due to its declination of roughly -17°,[2] Sirius is a circumpolar star from latitudes south of 73° S. From the Southern Hemisphere in early July, Sirius can be seen in both the evening where it sets after the Sun, and in the morning where it rises before the Sun.[68] Due to precession (and slightly proper motion), Sirius will move further south. From AD 9000 Sirius won't be visible anymore from northern and central Europe and in AD 14000 (when Vega is close to the North Pole) its declination will be -67º and thus will be circumpolar throughout South Africa and in most parts of Australia.

Sirius can even be observed in daylight with the naked eye under the right conditions. Ideally, the sky should be very clear, with the observer at a high altitude, the star passing overhead, and the Sun low down on the horizon.[69] These observing conditions are more easily met in the southern hemisphere, due to the southerly declination of Sirius.

The orbital motion of the Sirius binary system brings the two stars to a minimum angular separation of 3 arcseconds and a maximum of 11 arcseconds. At the closest approach, it is an observational challenge to distinguish the white dwarf from its more luminous companion, requiring a telescope with at least 300 mm (12 in) aperture and excellent seeing conditions. A periastron occurred in 1994[note 4] and the pair have since been moving apart, making them easier to separate with a telescope.[70]

At a distance of 2.6 parsecs (8.6 ly), the Sirius system contains two of the eight nearest stars to the Solar System[71] and is the fifth closest stellar system to ours.[71] This proximity is the main reason for its brightness, as with other near stars such as Alpha Centauri and in stark contrast to distant, highly luminous supergiants such as Canopus, Rigel or Betelgeuse.[72] However, it is still around 25 times more luminous than the Sun.[7] The closest large neighbouring star to Sirius is Procyon, 1.61 parsecs (5.24 ly) away.[73] The Voyager 2 spacecraft, launched in 1977 to study the four Jovian planets in the Solar System, is expected to pass within 4.3 light-years (1.3 pc) of Sirius in approximately 296,000 years.[74]

[edit] System

A Chandra X-ray Observatory image of the Sirius star system, where the spike-like pattern is due to the support structure for the transmission grating. The bright source is Sirius B. Credit: NASA/SAO/CXC.
Sirius is a binary star system consisting of two white stars orbiting each other with a separation of about 20 astronomical units (3.0×109 km; 1.9×109 mi)[note 5] (roughly the distance between the Sun and Uranus) and a period of 50.1 years. The brighter component, termed Sirius A, is a main-sequence star of spectral type A1V, with an estimated surface temperature of 9,940 K.[8] Its companion, Sirius B, is a star that has already evolved off the main sequence and become a white dwarf. Currently 10,000 times less luminous in the visual spectrum, Sirius B was once the more massive of the two.[75] The age of the system has been estimated at around 230 million years. Early in its lifespan it was thought to have been two bluish white stars orbiting each other in an elliptical orbit every 9.1 years.[75] The system emits a higher than expected level of infrared radiation, as measured by IRAS space-based observatory. This may be an indication of dust in the system, and is considered somewhat unusual for a binary star.[73][76] The Chandra X-ray Observatory image shows Sirius B outshining its bright partner as it is a brighter X-ray source.[77]

[edit] Sirius A

An artist's impression of Sirius A and Sirius B. Sirius A is the larger of the two stars.
Sirius A has a mass double that of the Sun.[7][78] The radius of this star has been measured by an astronomical interferometer, giving an estimated angular diameter of 5.936±0.016 mas. The projected rotational velocity is a relatively low 16 km/s,[10] which does not produce any significant flattening of its disk.[79] This is at marked variance with the similar-sized Vega, which rotates at a much faster 274 km/s and bulges prominently around its equator.[80] A weak magnetic field has been detected on the surface of Sirius A.[81]

Stellar models suggest that the star formed during the collapsing of a molecular cloud, and that after 10 million years, its internal energy generation was derived entirely from nuclear reactions. The core became convective and utilized the CNO cycle for energy generation.[79] It is predicted that Sirius A will have completely exhausted the store of hydrogen at its core within a billion (109) years of its formation. At this point it will pass through a red giant stage, then settle down to become a white dwarf.

Sirius A is classed as an Am star because the spectrum shows deep metallic absorption lines,[82] indicating an enhancement in elements heavier than helium, such as iron.[73][79] When compared to the Sun, the proportion of iron in the atmosphere of Sirius A relative to hydrogen is given by ,[9] which is equivalent to 100.5, meaning it has 316% of the proportion of iron in the Sun's atmosphere. The high surface content of metallic elements is unlikely to be true of the entire star, rather the iron-peak and heavy metals are radiatively levitated towards the surface.[79]

[edit] Sirius B

The orbit of Sirius B around A as seen from Earth (slanted ellipse) and as seen face-on (wide horizontal ellipse).
With a mass nearly equal to the Sun's, Sirius B is one of the more massive white dwarfs known (0.98 solar masses[83]); it is almost double the 0.5–0.6 solar-mass average. Yet that same mass is packed into a volume roughly equal to the Earth's.[83] The current surface temperature is 25,200 K.[7] However, since there is no internal heat source, Sirius B will steadily cool as the remaining heat is radiated into space over a period of more than two billion years.[84]

A white dwarf forms only after the star has evolved from the main sequence and then passed through a red giant stage. This occurred when Sirius B was less than half its current age, around 120 million years ago. The original star had an estimated 5 solar masses[7] and was a B-type star (roughly B4-5)[85][86] when it still was on the main sequence. While it passed through the red giant stage, Sirius B may have enriched the metallicity of its companion.

This star is primarily composed of a carbon–oxygen mixture that was generated by helium fusion in the progenitor star.[7] This is overlaid by an envelope of lighter elements, with the materials segregated by mass because of the high surface gravity.[87] Hence the outer atmosphere of Sirius B is now almost pure hydrogen—the element with the lowest mass—and no other elements are seen in this star's spectrum.[88]

[edit] Sirius star cluster

In 1909, Ejnar Hertzsprung was the first to suggest that Sirius was a member of the Ursa Major Moving Group, based on his observations of the system's movements across the sky. The Ursa Major Group is a set of 220 stars that share a common motion through space and were once formed as members of an open cluster, which has since become gravitationally unbound.[89] However, analyses in 2003 and 2005 found Sirius's membership in the group to be questionable: the Ursa Major Group has an estimated age of 500±100 million years, while Sirius, with metallicity similar to the Sun's, has an age that is only half this, making it too young to belong to the group.[7][90][91] Sirius may instead be a member of the proposed Sirius Supercluster, along with other scattered stars such as Beta Aurigae, Alpha Coronae Borealis, Beta Crateris, Beta Eridani and Beta Serpentis.[92] This is one of three large clusters located within 500 light-years (150 pc) of the Sun. The other two are the Hyades and the Pleiades, and each of these clusters consists of hundreds of stars.[93]

[edit] Etymology and cultural significance

See also: Winter triangle

The most commonly used proper name of this star comes from the Latin Sirius, from the Ancient Greek Se????? (Seirios, "glowing" or "scorcher"),[94] although the Greek word itself may have been imported from elsewhere before the Archaic period,[95] one authority suggesting a link with the Egyptian god Osiris.[96] The name's earliest recorded use dates from the 7th century BC in Hesiod's poetic work Works and Days.[95] Sirius has over 50 other designations and names attached to it.[64] In Geoffrey Chaucer's essay Treatise on the Astrolabe, it bears the name Alhabor, and is depicted by a hound's head. This name is widely used on medieval astrolabes from Western Europe.[13] In Sanskrit it is known as Mrgavyadha "deer hunter", or Lubdhaka "hunter". As Mrgavyadha, the star represents Rudra (Shiva).[97][98] The star is referred as Makarajyoti in Malayalam and has religious significance to the pilgrim center Sabarimala.[citation needed] In Scandinavia, the star has been known as Lokabrenna ("burning done by Loki", or "Loki's torch").[99] In the astrology of the Middle Ages, Sirius was a Behenian fixed star,[100] associated with beryl and juniper. Its astrological symbol was listed by Heinrich Cornelius Agrippa.[101]

Many cultures have historically attached special significance to Sirius, particularly in relation to dogs. Indeed, it is often colloquially called the "Dog Star" as the brightest star of Canis Major, the "Great Dog" constellation.

It was classically depicted as Orion's dog. The Ancient Greeks thought that Sirius's emanations could affect dogs adversely, making them behave abnormally during the "dog days," the hottest days of the summer. The Romans knew these days as dies caniculares, and the star Sirius was called Canicula, "little dog." The excessive panting of dogs in hot weather was thought to place them at risk of desiccation and disease. In extreme cases, a foaming dog might have rabies, which could infect and kill humans whom they had bitten.[25] Homer, in the Iliad, describes the approach of Achilles toward Troy in these words:

Sirius rises late in the dark, liquid sky
On summer nights, star of stars,
Orion's Dog they call it, brightest
Of all, but an evil portent, bringing heat
And fevers to suffering humanity.[102]

In Iranian mythology, especially in Persian mythology and in Zoroastrianism, the ancient religion of Persia, Sirius appears as Tishtrya and is revered as a divinity. Beside passages in the sacred texts of the Avesta, the Avestan language Tishtrya followed by the version Tir in Middle and New Persian is also depicted in the Persian epic Shahnameh of Ferdowsi. Due to the concept of the yazatas, powers which are "worthy of worship", Tishtrya is a divinity of rain and fertility and an antagonist of apaosha, the demon of drought. In this struggle, Tishtrya is beautifully depicted as a white horse.[103][104][105][106]

In Chinese astronomy the star is known as the star of the "celestial wolf" (Chinese and Japanese: ??; ; Chinese romanization: Tianláng; Japanese romanization: Tenro;[107] in the Mansion of Jing (??). Farther afield, many nations among the indigenous peoples of North America also associated Sirius with canines; the Seri and Tohono O'odham of the southwest note the star as a dog that follows mountain sheep, while the Blackfoot called it "Dog-face". The Cherokee paired Sirius with Antares as a dog-star guardian of either end of the "Path of Souls". The Pawnee of Nebraska had several associations; the Wolf (Skidi) tribe knew it as the "Wolf Star", while other branches knew it as the "Coyote Star". Further north, the Alaskan Inuit of the Bering Strait called it "Moon Dog".[108]

Several cultures also associated the star with a bow and arrows. The Ancient Chinese visualized a large bow and arrow across the southern sky, formed by the constellations of Puppis and Canis Major. In this, the arrow tip is pointed at the wolf Sirius. A similar association is depicted at the Temple of Hathor in Dendera, where the goddess Satet has drawn her arrow at Hathor (Sirius). Known as "Tir", the star was portrayed as the arrow itself in later Persian culture.[109]

Sirius is mentioned in Surah, An-Najm ("The Star"), of the Qur'an, where it is given the name ?????????? (transliteration: aš-ši‘ra or ash-shira; the leader).[110] The verse is: "??????? ???? ????? ??????????", "That He is the Lord of Sirius (the Mighty Star)." (An-Najm:49)[111] Ibn Kathir said in his commentary "Ibn 'Abbas, Mujahid, Qatada and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship."[112] The alternate name Aschere, used by Johann Bayer, is derived from this.[12]

In Theosophy, it is believed the Seven Stars of the Pleiades transmit the spiritual energy of the Seven Rays from the Galactic Logos to the Seven Stars of the Great Bear, then to Sirius. From there is it sent via the Sun to the god of Earth (Sanat Kumara), and finally through the seven Masters of the Seven Rays to the human race.[113]

[edit] Dogon

See also: Nommo

The Dogon people are an ethnic group in Mali, West Africa, reported to have traditional astronomical knowledge about Sirius that would normally be considered impossible without the use of telescopes. According to Marcel Griaule's books Conversations with Ogotemmêli and The Pale Fox they knew about the fifty-year orbital period of Sirius and its companion prior to western astronomers. They also refer to a third star accompanying Sirius A and B. Robert Temple's 1976 book The Sirius Mystery, credits them with knowledge of the four Galilean moons of Jupiter and the rings of Saturn. This has been the subject of controversy and speculation. According to a 1978 Skeptical Inquirer article it is possibly the result of cultural contamination.[114] Some have suggested the contaminators to have been the ethnographers themselves.[115][116] Others see this explanation as being too simplistic.[117]

Yoonir, symbol of the Universe in Serer religion.[118][119]
[edit] Serer religion

Main articles: Serer religion and Saltigue

In the religion of the Serer people of Senegal, the Gambia and Mauritania, Sirius is called Yoonir from the Serer language (and some of the Cangin language speakers, who are all ethnically Serers). The star Sirius is one of the most important and sacred stars in Serer religious cosmology and symbolism. The Serer high priests and priestesses, (Saltigues, the hereditary "rain priests"[120]) chart Yoonir in order to forecast rain fall and enable Serer farmers to start planting seeds. In Serer religious cosmology, it is the symbol of the universe.[118][119]

[edit] Modern legacy

See also: Sirius in fiction

Sirius is frequently a subject used in science fiction and related popular culture,[121] and even the subject of poetry.[122] Sirius is featured on the coat of arms of Macquarie University, and is the name of its alumnae journal.[123] The name of the North American satellite radio company, Satellite CD Radio, Inc., was changed to Sirius Satellite Radio in November 1999, being named after "the brightest star in the night sky".[124] Composer Karlheinz Stockhausen has been claimed to have said on several occasions that he came from a planet in the Sirius system.[125][126] Astronomer Noah Brosch has speculated that the name of the character Sirius Black from the Harry Potter stories might have been inspired by "Sirius B", and notes that the wizard has the ability to transform into a dog.[122] In the BBC Doctor Who series, the Doctor reveals the star actually consists of two smaller ones.

Sirius is one of the 27 stars on the flag of Brazil, where it represents the state of Mato Grosso.[127]

Seven ships of Great Britain's Royal Navy have been called HMS Sirius since the 18th century, with the first being the flagship of the First Fleet to Australia in 1788.[128] The Royal Australian Navy subsequently named a vessel HMAS Sirius in honor of the flagship.[129] American vessels include the USNS Sirius as well as a monoplane model—the Lockheed Sirius, the first of which was flown by Charles Lindbergh.[130] The name was also adopted by Mitsubishi Motors for the Mitsubishi Sirius engine in 1980.[131]

[edit] See also

Star portal

List of brightest stars
List of nearest stars
Sothic cycle

[edit] Notes

1.^ a b c d Astrometric data, mirrored by SIMBAD from the Hipparcos catalogue, pertains to the center of mass of the Sirius system. See §2.3.4, Volume 1, The Hipparcos and Tycho Catalogues, European Space Agency, 1997, and the entry for Sirius in the Hipparcos catalogue (CDS ID I/239.)
2.^ For apparent magnitude m and parallax p, the absolute magnitude Mv of Sirius A is given by: See: Tayler, Roger John (1994). The Stars: Their Structure and Evolution. Cambridge University Press. p. 16. ISBN 0-521-45885-4.
3.^ Bolometric luminosity of Sirius B calculated from L=4pR2sTeff4. (This simplifies to Ls=(Rs)^2*(Ts)^4, where Ls, Rs and Ts are Luminosity, Radius and Temperature all relative to solar values) See: Tayler, Roger John (1994). The Stars: Their Structure and Evolution. Cambridge University Press. p. 16. ISBN 0-521-45885-4.
4.^ Two full 50.09-year orbits following the periastron epoch of 1894.13 gives a date of 1994.31.
5.^ 1 light year = 63,241 AU; semi-major axis = distance × tan(subtended angle) = 8.6 × 63,241 × tan(7.56?) = 19.9 A.U., approximately

[edit] References

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[edit] Cited texts
Brosch, Noah (2008). Sirius Matters. Springer. ISBN 1-4020-8318-1
Holberg, J.B. (2007). Sirius: Brightest Diamond in the Night Sky. Chichester, UK: Praxis Publishing. ISBN 0-387-48941-X

[edit] External links

Look up dog days in Wiktionary, the free dictionary.

Wikimedia Commons has media related to: Sirius

Professor Kaler's webpage on Sirius
Astronomy Picture of the Day of Sirius B in x-ray
Discussion on Dogon issue
Sirius time
Barker, Tho.; Stukeley, W. (1760). "Remarks on the Mutations of the Stars". Philosophical Transactions 51 (0): 498–504. doi:10.1098/rstl.1759.0049. JSTOR 105393.

[show]
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Nearest star systems

[show]
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Nearest bright star systems
[show]
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e

Stars of Canis Major

Coordinates: 06h 45m 08.9173s, -16° 42' 58.017?

Categories: Bayer objects
Binary stars
Canis Major (constellation)
Flamsteed objects
Henry Draper Catalogue objects
Hipparcos objects
HR objects
Gliese and GJ objects
Mythological dogs
White dwarf stars
A-type main sequence stars
Stars with proper names

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ALNITAK ALNILAM MINTAKA

 

A
=
1
-
-
ALNITAK
-
-
-
-
-
-
-
-
ALNI
9
18
36
-
-
-
-
-
TAK
5
5
32
A
=
1
-
7
ALNITAK
14
23
68
-
-
-
-
-
-
1+4
2+3
6+8
A
=
1
-
7
ALNITAK
5
5
14
-
-
-
-
-
-
-
-
1+4
A
=
1
-
7
ALNITAK
5
5
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
A
=
1
-
-
ALNILAM
-
-
-
-
-
-
-
-
ALNI
9
18
36
-
-
-
-
-
LAM
8
8
26
A
=
1
-
7
ALNILAM
17
26
62
-
-
-
-
-
-
1+7
2+6
6+2
A
=
1
-
7
ALNILAM
8
8
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
M
=
4
-
-
MINTAKA
-
-
-
-
-
-
-
-
MIN
9
18
36
-
-
-
-
-
TAKA
6
6
33
M
=
4
-
7
MINTAKA
15
24
69
-
-
-
-
-
-
1+5
2+4
6+9
M
=
4
-
7
MINTAKA
6
6
15
-
-
-
-
-
-
-
-
1+5
M
=
4
-
7
MINTAKA
6
6
6

 

ALNITAK ALNILAM MINTAKA

 

A
=
1
-
-
ALNITAK
-
-
-
-
-
-
-
-
ALNI
9
18
36
-
-
-
-
-
TAK
5
5
32
A
=
1
-
7
ALNITAK
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
A
=
1
-
-
ALNILAM
-
-
-
-
-
-
-
-
ALNI
9
18
36
-
-
-
-
-
LAM
8
8
26
A
=
1
-
7
ALNILAM
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
M
=
4
-
-
MINTAKA
-
-
-
-
-
-
-
-
MIN
9
18
36
-
-
-
-
-
TAKA
6
6
33
M
=
4
-
7
MINTAKA
-
-
-

 

ALNITAK ALNILAM MINTAKA

 

A
=
1
-
-
ALNITAK
-
-
-
-
-
-
-
-
ALNI
9
18
36
-
-
-
-
-
TAK
-
-
-
A
=
1
-
7
ALNITAK
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
A
=
1
-
-
ALNILAM
-
-
-
-
-
-
-
-
ALNI
9
18
36
-
-
-
-
-
LAM
-
-
-
A
=
1
-
7
ALNILAM
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
M
=
4
-
-
MINTAKA
-
-
-
-
-
-
-
-
MIN
9
18
36
-
-
-
-
-
TAKA
-
-
-
M
=
4
-
7
MINTAKA
-
-
-

 

ALNITAK ALNILAM MINTAKA

 

A
=
1
-
7
ALNITAK
5
23
68
A
=
1
-
7
ALNILAM
8
26
62
M
=
4
-
7
MINTAKA
6
24
69

 

ALNITAK ALNILAM MINTAKA

 

A
=
1
-
7
ALNITAK
5
23
68
A
=
1
-
7
ALNILAM
8
26
62
M
=
4
-
7
MINTAKA
6
24
69
-
-
6
-
21
-
19
73
199
-
-
-
-
2+1
-
1+9
7+3
1+9+9
-
-
6
-
3
-
10
10
19
-
-
-
-
-
-
1+0
1+0
1+9
-
-
6
-
3
-
1
1
10
-
-
-
-
-
-
-
-
1+0
-
-
6
-
3
-
1
1
1

 

 

Daily Mail

Monday February 23, 2009

ANSWERS TO CORRESPONDENTS

Compiled by Charles Legge

Page 57

QUESTION Are the three stars that make up Orion's belt a similar distance from the Earth or do they just appear that way?

ORION, the giant huntsman of Greek mythology whom Zeus placed among the stars as the constellation, has three stars of apparently similar brightness and colour (bluish-white) in his belt, given the Arabic names (from left to right) Alnitak, Alnilam and Mintaka.

In fact, Alnitak is 800 light years away from us, Alnilam 1,300 light years and Mintaka 900 light years. They appear in a straight line only in our line of sight.
Despite this, the three stars appear to be closely associated. Each is a luminous, hot supergiant having luminosities at least 100,000 times that of the Sun, and surface temperatures exceeding 25,000c (our Sun is 5,500c).

It's believed the three stars, and several other equally hot and luminous stars in the constellation Orion, were formed together as a close cluster. The passage of time has seen them drift apart.

Such luminous stars use up hydrogen at a prodigious rate so they're only a few million years old and have no more than a few million years to live before blowing themselves up in a supernova explosion.

These time scales are short in astronomical terms. Our Sun, with its far lower luminosity and lower fuel consumption, has shone for five billion years and is expected to shine steadily for the same amount of time before it, too, dies, in a much more sedate fashion than a supernova explosion.

The five billion years that our Sun has been around has meant that life has had time to develop on one of its planets — Earth.
It seems most unlikely that any hypopthetical planet around a star in Orion's belt could have developed sort of life when the history of the star, from birth to death, is only a few million years.

Norman Wallace, Sutton Coldfield, W Mids.

 

 

PLANT E PLANET E PLANET E PLANT

EARTH PLANET EARTH

PLANT E PLANET E PLANET E PLANT

TERAH THERA HEART EARTH HEART THERA TERAH

 

 

H
=
8
Q
5
HEART
52
25
7
H
=
8
Q
5
EARTH
52
25
7
H
=
8
Q
5
TERAH
52
25
7
H
=
8
Q
5
THERA
52
25
7

 

 

H
=
8
-
-
HEART
-
-
-
-
-
-
-
1
R
18
9
9
-
-
-
-
4
HEAT
34
16
7
H
=
8
Q
5
HEART
52
25
16
-
-
-
-
-
-
5+2
2+5
1+6
H
=
8
-
5
HEART
7
7
7

 

 

F
=
6
-
-
FEELS
-
-
-
-
-
-
-
4
SELF
42
15
6
-
-
-
-
1
E
5
5
5
F
=
6
Q
5
FEELS
47
20
11
-
-
-
-
-
-
4+7
2+0
1+1
F
=
6
-
5
FEELS
11
2
2
-
-
-
-
-
-
1+1
-
-
F
=
6
-
5
FEELS
2
2
2

 

 

-
-
-
-
-
RANDOM
-
-
-
-
-
-
-
1
R
18
9
9
-
-
-
-
3
A+N+D
19
10
1
-
-
-
-
2
O+M
28
10
1
R
=
9
Q
8
RANDOM
65
29
11
-
-
-
-
-
-
-
-
-
Q
=
8
-
7
QUANTUM
107
26
8
-
-
-
-
-
-
-
-
-
F
=
6
-
12
FLUCTUATIONS
161
44
8
-
-
-
-
-
-
-
-
-
-
-
23
-
27
First Total
333
99
27
-
-
2+3
-
2+7
Add to Reduce
3+3+3
9+9
2+7
-
-
5
-
9
Second Total
9
18
9
-
-
-
-
-
Reduce to Deduce
-
1+8
-
-
-
5
-
9
Essence of Number
9
9
9

 

 

HOLY BIBLE

Scofield References

Page 575

Chapter 9 Verse 9

"Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south."

 

 

H
=
8
-
9
HOLY BIBLE
90
45
9
-
-
-
-
-
-
-
-
-
9
J
=
1
-
3
JOB
27
9
9
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
C 9 V 9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
W
=
1
-
5
WHICH
51
33
6
-
-
-
-
-
-
6
-
-
-
M
=
2
-
2
MAKETH
58
22
4
-
-
-
-
4
-
-
-
-
-
A
=
1
-
3
ARCTURUS
121
31
4
-
-
-
-
4
-
-
-
-
-
O
=
6
-
5
ORION
71
35
8
-
-
-
-
-
-
-
-
8
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
P
=
7
-
8
PLEIADES
71
35
8
-
-
-
-
-
-
-
-
8
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
C
=
3
-
8
CHAMBERS
69
33
6
-
-
-
-
-
-
6
-
-
-
O
=
6
-
2
OF
21
12
3
-
-
-
3
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
-
-
-
-
-
-
6
-
-
-
I
=
9
-
2
SOUTH
83
20
2
-
-
2
-
-
-
-
-
-
-
-
-
39
-
59
First Total
649
271
55
-
2
2
3
8
5
24
7
16
9
-
-
3+9
-
5+9
Add to Reduce
6+4+9
2+7+1
5+5
-
-
-
-
-
-
1+4
-
1+6
-
-
-
12
-
14
Second Total
19
10
10
-
2
2
3
8
5
6
7
7
9
-
-
1+2
-
1+4
Reduce to Deduce
1+9
1+0
1+0
-
-
-
-
-
-
-
-
-
-
-
-
3
-
5
Third Total
10
1
1
-
2
2
3
8
5
6
7
7
9
-
-
-
-
-
Reduce to Deduce
1+0
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
5
Essence of Number
1
1
1
-
2
2
3
8
5
6
7
7
9

 

 

ENTERS THE NETERS

NETERS 81 ENTERS

ENTERS 27 NETERS

NETERS 9 ENTERS

 

 

The elements of egyptian wisdom

naomi ozaniec 1994

Page 101

7 · THE RITES FOR THE DEAD - NETER XERT

The mummies of ancient Egypt are living symbols of the transformative process of living and dying.
Normandie Ellis, Return to Egypt

Everyone is familiar with the egyptian mummy. The word is derived from the Persian word 'moumia' meaning bitumen. A degree of desiccation naturally occurred in the hot dry sands. This simple observation was refined from the earliest primitive burials through time into the high skill of the embalmer's art. From ordinary and uninspiring beginnings, circular pits and preserved bodies, came the magnificant rock­cut tombs and the lavish cult of the dead.
We who bury our dead quickly and with little ceremony find it difficult to comprehend the motives of a people who bestowed stich care on the dead. Contemporary funeral liturgy expresses our belief in the resurrection and the life to come. Individually we seem very uncertain about such matters. We hope for a resurrection, so we abandon the body quickly. The life of the body has finished. The Egyptians believed in the after-life but they could not abandon the body. It too was divine.
We cannot begin to comprehend the Egyptian cult of the / Page 102 / dead until we establish the Egyptian view of life. The funeral customs of a nation always reflect its philosophical stance. It is in the rites for the dead that we may assess the value placed on the living. The Egyptian cult of the dead shows us complexity, beauty and total commitment towards the life to come.

The Egyptians recognized a level of complexity in the human being that eludes our generally materialistic and rational outlook. We might grudgingly concede a polarity between body and soul, attributing the former to earthly existence and the latter to a heavenly existence. However even this simple duality exhausts the metaphysical vocabulary of a secularized society. By contrast the Egyptians held a complex metaphysical system. The divine and the human were reconciled in flesh.
At the most material level the Egyptians conceived of the aufu. the flesh body. This composed and integrated all other more subtle bodies. The divine was believed to be present in matter. The corporeal remains were referred to as the khat. This alone was without consciousness. The shadow -or shade was referred to as khabit. The sahu was the body of gold. At the mental and emotional realms, the Egyptians - described sekhem the will, ren the name and ab the heart, .e seat of conscience. At spiritual levels we find the ka, ,6 animating spirit, the ba, the immortal soul and khu, the ivine intelligence. This hierarchy of being, from the physical to thespiritual, is not unlike that found in other metaphysical systems such as Qabalah.
The complexity takes us right into the burial chamber, the ho-use of gold, where it was customary to place sarcopha­gus within sarcophagus, vehicle within vehicle. The mum­mified body of Thtankhamun, Strong-Bull-fitting-of-created-
forms, Dynamic-of-Laws, Who-Calms-the-Two-Lands, Who­Propitiates-all-the-Gods, was laid in three coffins, a sarcopha­gus and four shrines.

The tomb of Tutankhamun gives us a glimpse of a splen­dour and glory beyond our imagining. This boy-king was an insignificant ruler, a pharaoh in the making; who was buried in a tomb originally prepared for another. His death was / /Page 103 / untimely, his funeral was unexpected. We can only imagine what glories tomb robbers have taken for ever. Yet in the tomb of a minor pharaoh we find exquisite beauty and craftsmanship beyond compare. This single complete tomb has shown us more than we could ever have hoped for. Here Tutankhamun rested within successive shrines, surrounded by the beautiful artefacts from everyday life and the symbols and images which promised resurrection.
Four shrines embraced the king's sarcophagus; each articu­lated the Egyptian belief in the life to come, through the sacred language of symbol and funerary text. Winged discs, symbols of liberation and rebirth, decorated the roof of the outermost shrine along with royal birds, the vulture and the falcon. The tet knot of Isis and the djed pillar of Osiris spoke of resurrection and well-being. Extracts from the Chapters of Coming Forth by Day were designed to empower the deceased. Underworld guardians were depicted to represent the forthcoming journey and its trials. The great funerary god­desses Isis and Nephthys stretched their wings in protective embrace.
These themes were continued upon the sarcophagus. Its roof showed a winged sun, a border of tet knots and djed pillars were inscribed around the base, the four protective goddesses Isis, Nephthys, Selkis and Neith stood in high relief, their wings outstretched to encompass the sides.
It is recorded that a gasp went up from the crowd of assem­bled dignitaries as the two sheets of covering linen were rolled back to reveal the outer coffin. Here was the face of Egypt in death. The coffin of cypress wood was modelled in relief with a thin layer of gesso overlaid with gold foil. Yet this was not the last resting place but only the first of three. The second coffin lay under floral offerings and proved to be even more magnificent than the first. It was inlaid with opaque glass to simulate carnelian, lapis lazuli and turquoise. The king held the crook and flail and wore the uraeus serpent crown along with the nemes head-dress, the traditional blue and gold striped headclotll. The third coffin was covered in a red linen shroud folded three times. The breast had been decorated with a collar of blue glass beads and various leaves and flowers. As / Page 104 / the mummy itself was unwrapped 150 pieces of jewellery were revealed. These were fashioned and positioned according to the Chapters of Coming Forth by Day. Here were the ritual symbols, the scarab, the serpent, the falcon and the vulture in a glorious evocation of the transformation from the human to the divine.

The gold mask of the pharaoh is arguably the most beautiful artefact in the world. The many contents of this tomb, its magical items and personal effects, its royal regalia and ritual jewellery are not the trappings of morbidity but a celebration of life. There is no doubt that the Egyptians -envisaged an after-life. In truth the physical life and the after-life were seen as a continuous thread unbroken at death. The tomb is a testament to the wholeness of life. It contains the familiar symbols of life in dazzling combination. In death the Egyptians show us beauty beyond compare. In death we see the total commitment to life. Nothing that had known life was dispensed ungraciously. Two tiny foetuses who never knew the fullness of life were placed in the tomb, each in a tiny mummy case. If the funeral rites of a society truly offer a reflected image what might future generations learn about the times in which we live?

In the Treasury was a second gilded shrine standing on a sled. This was the canopic shrine which contained the internal organs of the king. This elaborate and beautiful sirrine with its protective goddesses has the inescapable air or a hallowed piece of work - even the individual organs were hallowed.

 

TUTANKHAMUN 144 TUTANKHAMUN

TUTANKHAMUN 36 TUTANKHAMUN

TUTANKHAMUN 9TUTANKHAMUN

 

 

Osarseph - Wikipedia, the free encyclopedia
en.wikipedia.org/wiki/Osarseph

/'o?z?r?s?f/) or Osarsiph ( play /'o?z?r?s?f/) is a legendary figure of Ancient Egypt who has been equated with Moses. His story was recounted by the ...

Osarseph

From Wikipedia, the free encyclopedia

Osarseph ( /'o?z?r?s?f/) or Osarsiph ( /'o?z?r?s?f/) is a legendary figure of Ancient Egypt who has been equated with Moses. His story was recounted by the Ptolemaic Egyptian historian Manetho in his Aigyptiaca (first half of the 3rd century BC); Manetho's work is lost, but the 1st century AD Jewish historian Josephus quotes extensively from it.

The story depicts Osarseph as a renegade Egyptian priest who leads an army of lepers and other unclean people against a pharaoh named Amenophis;[disambiguation needed] the pharaoh is driven out of the country and the leper-army, in alliance with the Hyksos (whose story is also told by Manetho) ravage Egypt, committing many sacrileges against the gods, before Amenophis returns and expels them. Towards the end of the story Osarseph changes his name to Moses.[1]

Also much debated is the question of what, if any, historical reality might lie behind the Osarseph story. The story has been linked with anti-Jewish propaganda of the 2nd and 1st centuries BCE as an inversion of the Exodus story, but an influential study by Egyptologist Jan Assmann has suggested that no single historical incident or person lies behind the legend, and that it represents instead a conflation of several historical traumas, notably the religious reforms of Ahkenaton (Amenophis IV).[2]

Story

Josephus's Against Apion[3] gives two long quotations from Manetho's Aigyptiaca.[4] The first is Manetho's account of the expulsion of the Hyksos (the name is given by Manetho) and their settlement in Judea, where they found the city of Jerusalem. Josephus then draws the conclusion that Manetho's Hyksos were the Jews of the Exodus, although Manetho himself makes no such connection.[5]

The second, set some two hundred years later, tells the story of Osarseph. According to Josephus, Manetho described Osarseph as a tyrannical high priest of Osiris at Heliopolis. Pharaoh Amenophis had a desire to see the gods, but in order to do so he first had to cleanse Egypt of lepers and other polluted people, setting 80,000 of them to work in the stone quarries, and then confining them to Avaris, the former Hyksos capital in the Eastern Delta. There Osarseph became their leader and ordered them to give up the worship of the gods and eat the meat of the holy animals. The Osarsephites then invited the Hyksos back into Egypt, and together with their new allies drove Amenophis and his son Ramses into exile in Nubia and instituted a 13-year reign of religious oppression: towns and temples were devastated, the images of the gods destroyed, the sanctuaries turned into kitchens and the sacred animals roasted over fires, until eventually Amenophis and Rameses returned to expel the lepers and the Hyksos and restore the old Egyptian religion. Towards the end of the story Manetho reports that Osarseph took the name "Moses".[6]

[edit] Interpretations

Three interpretations have been proposed for the story: the first, as a memory of the Amarna period; the second, as a memory of the Hyksos; and the third, as an anti-Jewish propaganda. Each explanation has evidence to support it: the name of the pharaoh, Amenophis, and the religious character of the conflict fit the Amarna reform of Egyptian religion; the name of Avaris and possibly the name Osarseph fit the Hyksos period; and the overall plot is an apparent inversion of the Jewish story of the Exodus casting the Jews in a bad light. No one theory, however, can explain all the elements. An influential proposition by Egyptologist Jan Assmann[7] suggests that the story has no single origin but rather combines numerous historical experiences, notably the Amarna and Hyksos periods, into a folk memory.[8] (An alternative theory that identifies Osarseph as the historical figure of Chancellor Bay, identified as Irsu, an alleged Syrian usurper of the Egyptian throne after the Nineteenth Dynasty died out, is generally rejected;[9] a theory that Osarseph's name is based on the biblical Joseph, as a combination of Osiris and Joseph, remains open but unproven.)[10] It has also been suggested that Osarseph, may be a memory of Irsu, the self made man castigated in the Harris Papyrus.

Some modern scholars have suggested that the Osarseph story, or at least the point at which Osarseph changes his name to Moses, is a later alteration to Manetho's original history made in the 1st century BCE, a time when anti-Jewish sentiment was running high in Egypt; without this, Manetho's history has no mention of the Jews at all. If the story is an original part of Manetho's history of Egypt, as many other scholars believe, the question arises of where he would have heard it, as the Greek Septuagint translation of the Hebrew Torah (i.e., the Exodus narrative) had not been made when he was writing. It is therefore supposed that he had an oral (Jewish) informant, or possibly an otherwise unknown pre-Septuagint translation.[11]

[edit] See also
Joseph and His Brothers
Judaism and ancient Egyptian religion

[edit] References

1.^ Shmuel Safrai, Shemuel Safrai, M. Stern, (eds), "The Jewish people in the first century" (Van Gorcum Fortress Press, 1976) p.1113
2.^ Jan Assmann, Andrew Jenkins, "The mind of Egypt: history and meaning in the time of the Pharaohs" p.227
3.^ Translation of "Against Apion"
4.^ Jan Assmann, "Moses the Egyptian: The Memory of Egypt in Western Monotheism" (First Harvard University Press, 1997)p.30
5.^ Arthur J. Droge, Josephus Between Greeks and Barbarians, in Louis H. Feldman and John R. Levison (eds), "Josephus' Contra Apionem: studies in its character and context..." (Brill, 1996) p.135-6, and fn.14 on p.136
6.^ Shmuel Safrai, Shemuel Safrai, M. Stern, (eds), "The Jewish people in the first century" (Van Gorcum Fortress Press, 1976) p.1113
7.^ Jan Assmann, "Moses the Egyptian: The Memory of Egypt in Western Monotheism" (First Harvard University Press, 1997)
8.^ Jan Assmann, Andrew Jenkins, "The mind of Egypt: history and meaning in the time of the Pharaohs" p.227
9.^ Rainer Albertz, Bob Becking, "Yahwism after the exile: perspectives on Israelite religion in the Persian era", pp.71-71
10.^ Louis H. Feldman, "Josephus's interpretation of the Bible", (University of California Press, 1998) p.342 fn.14
11.^ John Granger Cook, "The interpretation of the Old Testament in Greco-Roman paganism", pp.6-11

Categories: Ancient Egyptian priests
Moses

This page was last modified on 6 August 2012 at 20:05.

 

 

Myths of the World: The Tale of Osarsiph
mythsoftheworld.blogspot.com/2011/10/tale-of-osarsiph.html
1 Oct 2011 – The story of Osarsiph is an excerpt of an account written by the Egyptian historian Manetho. Manetho equates Osarsiph with Moses, the great ...

The Tale of Osarsiph

Adapted from William Whiston's 1737 translation of Flavius Josephus's Against Apion. The story of Osarsiph is an excerpt of an account written by the Egyptian historian Manetho. Manetho equates Osarsiph with Moses, the great law-giver of Jewish history, a claim which Josephus vehemently denies.

There once lived a king of Egypt whose name was Amenophis. This king desired to become a spectator of the gods, as had Orus, a previous king, also desired before him. He communicated that desire to his namesake Amenophis, who was the son of Papis, and one who seemed to possess wisdom and the knowledge of future events.

Amenophis told the king that he might see the gods if he cleared the whole country of lepers and other impure people. The king was pleased with this advice, and gathered all those who had bodily defects out of Egypt. These people numbered eighty thousand, and he sent them to the quarries on the east side of the Nile, to put them to work and separate them from the rest of the Egyptians.

Some of the learned priests were afflicted with leprosy, and Amenophis, the wise man and prophet, was afraid that the gods would be angry at the violence done to these priests. He foresaw that certain people would come to the assistance of the captives, and would conquer Egypt, ruling for thirteen years. He feared to tell the king, so he wrote down his prophecy, then slew himself.

After the captives had labored in the quarries for a long time, the people requested the king set aside for their habitation and protection the city of Avaris, which was then left desolate from the Hyksos, a request which he granted. When these men had taken possession of the city, the found the place fit for a revolt. They appointed one of the priests of Heliopolis, use name was Osarsiph, to be their ruler, and they took oaths that they would be obedient to him in all things.

Osarsiph made a law that they should not worship the Egyptian gods, nor abstain from eating any of their sacred animals. He ordered them to rebuild the walls about their city, and make themselves ready for a war with Amenophis. Osarsiph and the other leprous priests sent ambassadors to the shepherds in Jerusalem, informing them of his own affairs and the state of those with him. He desired that they would come to his assistance in their war against Egypt, and promised to bring them back to their ancient city Avaris. He promised to provide for the multitude of their people and protect and fight for them as occasion should require, subduing the country to their rule. The shepherds were pleased with his message and came with two hundred thousand men to Avaris.

Amenophis was informed of the invasion, and assembled the multitude of the Egyptians. He called for the sacred animals to brought to him, and charged the priests to hide the images of their gods with the utmost care. He also sent his son Sethos, who was also named Ramesses after Amenophis's father Rhampses, being but five years old, to a friend of his. He then brought an army of three hundred thousand of the most warlike Egyptians against the enemy, but did not engage. The army returned back and came to Memphis, where Amenophis took Apis and the other sacred animals and marched into Ethiopia.

The king of Ethiopia was under an obligation to Amenophis, and took care of the multitude that was with him, supplying all that was necessary for the food of the men. He allotted cities and villages for the Egyptian exiles and sent and army of Ethiopians to guard the borders of Egypt. After thirteen years, Amenophis returned from Ethiopia with a great army, and his son Ahampses also brought a great army. They joined battle with the shepherds and polluted people, slaying a great many of them, and pursued them to the bounds of Syria.

 

MANETHO NAME THE O THE NAME MANETHO

 

Have Canadian archaeologists unearthed one of the Exodus mysteries ...

www.abovetopsecret.com/forum/thread104328/pg1

2 posts - 2 authors - 12 Oct 2004
The first is about Osarsiph and the enslaved Jews. ... For 113 years, the descendents of Osarsiph: kings; Beon, Apachnas, Apophis and Assis, ...

 

Heliopolis og Egypt
alvidk.tripod.com/id46.html
Manetho records that Osarsiph - Moses then told the " impure people " to stop ... Manetho tells us that Osarsiph - Moses belonged to an elite religious group ...
Osarsiph
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Akhetaten Fellowship is dedicated to the revival of the religion Atenism as a worldwide faith.


VI. Exodus - katapi BIBLE RESOURCE PAGES
www.katapi.org.uk/BAndS/ChVI.htm
This Osarsiph thereupon changed his name to Moses [!], and enacted a ... and Osarsiph-Moses ruled over the whole land of Egypt for fourteen years. Finally the ...

 

 

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MAGIC AND MYSTERY IN TIBET

Alexandra David Neel  1931

Page 204

Chapter 8

Psychic Phenomena in Tibet - How Tibetans Explain Them'

"...The fascination exercised by Tibet as an abode of sages and magici-ans dates from a time long back. Even before the Buddha, Indians turned with devout awe to the Himalayas, and many were the extra-ordinary stories about the mysterious, cloud enshrouded northern country extending beyond their mighty snow peaks.    The Chinese also seem to have been impressed by the strangeness of Tibetan wilds. Amongst others, the legend of her great mystic philosopher Laotze relates that, at the end of his long career, the master riding an ox started for the mysterious land, crossed its borders and never returned. The same thing is sometimes told about Boddhidharma and some of his chinese disciples, followers of the Buddhist sect of meditation ( Ts'an sect).
   Even nowadays one may often meet Indian pilgrims on the paths that climb towards the passes through which one enters Tibet, drag-ging themselves along in a dream; hypnotized, it seems, by an overpowering vision. When asked the motive of their journey most of them can only answer that they wish to die on Tibetan ground. And too often the cold climate, the high altitude, fatigue and starva-tion help them to realize their wish.
    How can we explain this magnetic power in Tibet?
    There is no doubt that the reputation enjoyed by the 'Land of Snow' for being a country of wizards and magician, a ground on which miracles daily occur, is the main cause of its attraction over the majority of its worshippers. But now one may ask for what reason Tibet has been credited with being the chosen land of occult law and supernormal phenomena.
     Perhaps the most obvious case is that already mentioned, the extreme remoteness of the country, enclosed between formidable mountain ranges and immense deserts.  

/ Page 205

"... I do not think it is exaggerated to say that its landscapes surpass, in all respects, those imagined by the fanciful architects of gods'and demons worlds.
    No description can convey the least idea of the solemn majesty, the serene beauty, the awe- inspiring wilderness, the entrancing charm of the finest Tibetan scenes.  
     Often, when tramping across these solitary heights, one feels like an intruder. Unconsciously one slackens pace, lowers one's voice and words of apology for one's boldness come to the lips, ready to be uttered at the first sight of a legitimate superhuman master on whose ground one has trespassed.
     Common Tibetan villagers and herdsman, though born amidst such surroundings are strongly influenced by them. Translated by their primitive minds, their impressions take the form of these fantastic demigods and spirits of a hundred kinds with whom they have densely populated the solitude of Tibet, and whose whimsical de-meanour is the inexhaustible theme of a rich folk-lore
    On the other hand, just as the Chaldean shepherds of yore observ-ing the starry sky, on the shore of the Euphrates, laid the foundation of astronomy, so Tibetan anchorites and itinerant shamans have long pondered over the mysteries of their bewitching country and noted the phenomena which there found a favourable ground. Astrange art had its origin in their contemplations and many centuries ago, the magicians from the northern Transhimalayan land were already known and held in high repute in India"
"...It is certain that especially since the introduction of Buddhism, numbers of Indians, Nepalese, Chinese and other travellers have visi-ted Tibet, seen its bewildering sites and heard about the supernormal powers with which its dubtobs are credited. Amongst them, a few have probably approached the lamas or Bonpos magicians and listened to the mystic doctrines of contemplative hermits. Their / Page 206 / travellers' tales, which inevitably grew and amplified as they were circulated, must have greatly contributed, together with the causes I have mentioned and other less apparent ones, to create around Tibet the glamorous atmosphere it now enjoys.
    Must we conclude that the renown of Tibet as the land in which prodigies flourish, is entirely based on delusion? This would be as great an error as the uncritical acceptance of all the native tales, or of those lately conceived by the fertile brains of some facetious West-erners.
    The best way is to be guided by the rather suprising opinion of the Tibetans themselves regarding miraculous events. None in Tibet deny that such events may take place, but no one regards them as miracles, according to the meaning of that term in the West, that is to say as supernatural events.
    Indeed, Tibetans do not recognize any supernatural agent the so-called wonders, they think are as natural as common daily events and depend on the clever handling of little-known laws and forces.
    All facts which, in other countries, are considered miraculousor, in any other way, ascribed to the arbitrary interference of beings be-longing to other worlds, are considered by Tibetan adepts of the secret lore 2 as psychic phenomena.
     In a general way, Tibetans distinguish two categories of psychic phenomena.
1.  The phenomena which are unconsciously produced either by one or by several individuals.
    In that case, the author - or authors - of the phenomenon acting unconsciously, it is obvious that he does not aim at a fixed result.
2   The phenomena produced consciously, with a view of bringing about a prescribed result. These are generally - but not always - the work of a single person.
That 'person' may be a man or may belong to any one of the six classes of sentient beings which lamaists acknowledge as existing in our world. 3  Whosoever be its author, the phenomenon is produced by the same process, in accordance with some natural laws: there is no miracle
     It may be of interest to remark here that Tibetans are staunch determinists. Each volition, they believe, is brought about by a num-ber of causes, of which some are near and others extremely remote.
     I shall not lay stress on that point which is outside the present sub-ject. However the reader must bear in mind that, according to Tib-etans, each phenomenon, consciously or unconsciously generated, as  / Page 207  / well as each of our bodily or mental actions, is the fruit of manifold combined causes.
     Amongst these causes, the first and more easily discernible ones are those which have arisen in the mind of the doer of the action, the conscious will of doing it. To these causes Tibetans assimilate those which, even unknown to the doer, have put into motion some forces which have led him to perform the action. Both kinds are styled gyu, 'immediate or principal cause.'
Then, come the outside-causes, not originating with the doer, which may have helped the accomplish-ment of the action. These are called kyen. 4
     The remote causes are often represented by their 'descendants'5 These 'descendants' are the present conditions which exist as the effects of bodily or mental actions which have been done in the past, but not necessarily, done by the doer of the present act himself.
     So, when concentration of thoughts is mentioned here below as the direct cause of a phenomenon, one must remember: first that according to Tibetan mystics, this concentration is not spontaneous, but determined; and secondly, that besides this direct apparent cause, there exist, in the background, a number of secondary causes which are equally necessary to bring about the phenomenon.
    The secret of the psychic training, as Tibetans conceive it, consists in developing a power of concentration of mind greatly surpassing even that of men who are, by nature the most gifted in this respect.
     Mystic masters affirm that by means of such concentration of mind, waves of energy are produced which can be used in certain ways. The term 'wave'is mine. I use it for clearness' sake and also because, as the reader will see, Tibetan mystics really mean some 'currents' or waves of force. However, they merely say shugs or tsal; that is to say, 'energy.' That energy, they believe, is produced every time that a physical or mental action takes place. -  Action of the mind, of the speech and of the body, according to the Buddhist classification. - The production of psychic phenomena depends upon the strength of that energy and the direction in which it is pointed.
1. An object can be charged by these waves. It then becomes some-thing resembling our electric accumulators and may give back in one way or another, the energy stored in it. For instance, it will increase the vitality of one who touches it, infuse him with courage, etc.       Practices grounded on this theory and aiming at beneficial results are current in Tibet. Numbers of lamas prepare pills, holy water, knotted scarves, charms printed on paper or cloth which are sup- / Page 208 /posed to impart strength and health, or to keep away accidents, evil spirits, robbers, bullets and so on.
     The lama must first purify himself by a proper diet and then con-centrate his thoughts on the object which he means to empower, in order to load it with wholesome influences. Several weeks or months are sometimes deemed necessary for that preparation. However, when it is only a question of charmed scarves, these are often knotted and consecrated in a few minutes.
2.   The energy which is communicated to an object, pours into it a kind of life.  That inanimate object becomes able to move and can perform certain actions at the command of its maker."    The ngagspas are said to resort to these practices, to hurt or kill without arousing any suspicion that they are responsible for the casualty.
   Here is an instance of the way in which the sorceror proceeds. Taking with him the object which is to be animated - let us say a knife destined to kill someone - the ngagspa shuts himself in seclu-sion for a period that may last over several months.
During that time he sits, concentrating his thoughts on the knife in front of him and endevouring to transfer to the inanimate object, his will to kill the particular individual whose death has been planned.
    Various rites are often performed in connection with the ngagspa's concentration of mind. These aim at adding to the energy which the latter is capable of generating and transfusing into the knife.

Page 208

Beings deemed more powerful than the sorcerer are either besought to co-operate willingly with him or coerced and compelled to let their energy flow into the weapon.
    These 'beings' are often of a demoniacal kind, but in the case when the murder is deemed a righteous action, 7 useful to the welfare of many, lofty benevolent entities may be called in as helpers. These are always respectfully implored and no one attempts to coerce them. Some ngagpas think it useful to bring the weapon into touch with the man whom it is meant to kill or with objects habitually used by him.
    Other adepts of the black art scoff at such a childish practice and declare that it discloses utter ignorance regarding the causes which may bring about the killing or hurting that is to appear accidental.
    When the sorceror supposes that the knife is ready to perform its work, it is placed near the man who is to become its victim so that, almost always, he may be led to use it. Then, as soon as he seizes it, the knife moves, gives a sudden impulse to the hand which holds it, and the man whom it has been prepared stabs himself. /

Page 209

It is said that when once the weapon has been animated in that way, it becomes dangerous for the ngagspa who, if he lacks the know-ledge and cleverness required to guard himself, may fall its victim.
     Auto-suggestion is likely to result from the protracted meditation and the elaborate rites performed by the sorcerer while dwelling in seclusion, and it would not be suprising if some accident occurred to him. Nevertheless, apart from the stories of demons and spirits there may be a phenomenon similar to that which is said to occur when the phantom created by a magician breaks away from its maker's control.
   Certain lamas and a few Bonpos have told me that it is a mistake to believe, in such cases as I have just mentioned, that the knife becomes animated and kills the man. It is the man, they said, who acts on auto-suggestion as a result of the sorcer's concentration of thought.
   Though the ngagspa only aims at animating the knife, the man against whom the rites are performed is closely associated in his mind with the idea of the weapon. And so, as that man may be a fit re-ceiver of the occult 'waves' generated by the sorcerer - ( while the knife is not) he falls unconsciously under their influence. Then when touching the prepared knife, the view and touch of the latter put into motion the suggestion existing unknown to him, in the mans mind and he stabs himself.
   Moreover, it is strongly believed that without any material object for transmission, proficient adepts of the secret lore can suggest, even from afar, to men or other beings, the idea of killing themselves in one way or the other.
    All agree in saying that any such attempt cannot be successful against an adept in psychic training because such a one detects the 'waves'  of forces pointed at him and is able to discriminate their nature and thrust back those which he deems harmful.
3.  Without the help of any material object, the energy generated by the concentration of thoughts can be carried to more or less distant points. There this energy may manifest itself in various manners. For instance:
    It can bring about psychic phenomena.
    It can penetrate the goal ascribed to it and thus transfer the power generated elsewhere.

Mystic masters are said to use this process during the angkur rites.
   Much could be said about these rites and the spirit which pervades them. The limited space allowed in an average size volume forbids an exhaustive account of all theories and practices of mystic Lamaism and I have reluctantly had to omit for the present a number of interesting subjects . I shall confine myself to a few words.
   Lamaist angkur, literally 'empowerment' is not an 'initiation,' though for lack of other words, I have sometimes used that term in the course of the present book. The various angkurs are not meant  / Page 210  / to reveal esoteric doctrines, as initiations were, among the Greeks and other peoples. They have a decidely psychic character. The theory about them is that 'energy' may be transmitted from the mas-ter - or from some more occult store of forces - to the disciples who is able to tap the psychic waves in transmission.
    According to lamist mystics, during the performance of the ang-kur rite a force is placed within the disciple's reach. The seizing and assimilating of that force is left to his ability.
    In the course of talks I had on this subject with mystic initiates, they have defined angkur 'as a special opportunity'offered to a disciple of empowering himself.
     By the same method , mystic masters are said to be able to dispatch waves of energy which in case of need, cheer, refresh and invigorate, physically and mentally, their distant disciples.
     The process is not always meant to enrich the goal to which the waves are directed. On the contrary, sometimes when reaching that goal, these waves absorb a portion of its energy. Then, returning with this subtly stolen spoil, they pour it into the 'post' from which they have been sent forth, and in which they are reabsorbed."  

    "Some magicians, it is said, gain great strength or prolong their lives by incorporating this stolen energy.
4   Tibetan mystics also affirm that adepts well trained in concentra-tion are capable of visualizing the forms imagined by them and can thus create any kind of phantom: men, deities, animals, inanimate objects, landscapes, and so forth.
     The reader must recall what has been said on this subject in refer-ence to the tulkus 8 and the innumerable phantoms which, according to the Dalai Lama, a Changchub semspa 9  has the power to generate.
      These phantoms do not always appear as impalpable mirages, they are tangible and endowed with all the faculties and qualities naturally pertaining to the beings or things of which they have the appearance.
     For instance, a phantom horse trots and neighs. The phantom rider who rides it can get off his beast, speak with a traveller on the road and behave in every way like a real person. A phantom house will shelter real travellers, and so on.
     Such happenings abound in Tibetan stories and especially in the famous epic of King Gesar of Ling. The great hero multiplies himself. He produces phantom caravans with tents, hundreds of horses, lamas, merchants, servants and each of them plays his part. In battle he creates phantom armies which kill their enemies just as well as if they were authentic warriors.
    All this appears to belong to the realm of fairy tales and one may wisely assume that ninety-nine out of a hundred of these stories are  

/ Note 8 see Chapter 3

       9 In Sanskrit a Bodhisatva. A highly spiritually developed being nearing the perfection of a Buddha.

Page 90  

"... It follows that according to popular belief, a tulku is either the incarnation of a saintly or peculiarly learned departed personality, or the incarnation of a non-human entity."
 
Page 211  

continued  /

purely mythical. Yet disconcerting incidents occur, phenomena are witnessed which it is impossible to deny.Explanations of them are to be found by the observer himself, if he refuses to accept those offered by Tibetans. But often these Tibetan explanations, on account of their vaguely scientific form, attract the inquirer and become them-selves a field of investigation."

Page 214  

"However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seem the most puzzling.
    We have already seen in the preceding chapter how the novice is trained to build up the form of his tutelary deity, but in that case the aim is a kind of philosophical enlightenment. The goal is different in other cases.
     In order to avoid confusion, we will first consider another kind of phenomena which is often discussed, not only in Tibet, but in various other Eastern countries and even in the West. Some profess to see a certain anology between these and the creation of thought-forms, but, in fact, the process is not at all the same.
     In nearly all countries there are people who believe in a subtle soul or spirit which, while the body lies asleep or in a cataleptic trance, can roam about in various places 14 and perform different deeds, sometimes associating for that purpose with a material body other than that with which it is habitually united."
"... In India, countless legends relate the strange adventures of men, demi-gods, or demons who enter dead bodies, act in guise of the dead man and then revert to their own frame which had meanwhile re-mained unconscious."

Page 216

"...It shows that the belief in the passing of some subtle self  from one body to another, and even in its roaming about disembodied, was current in India.
    Such belief was not infrequent in Tibet, where the 'translation' of the self from one body to another is called trong jug. 18
Possibly the theories regarding trong jug have been imported from India. Milares-pa, in his autobiography, relates that his guru Marpa was not taught the secret of trong jug by his own teacher Narota, but when already old made a journey to India to learn it.
    It is to be noted that believers in the 'translation' of an ethereal self or 'double,' generally depict the body from which it withdraws, as remaining inanimate. Here lies the essential difference between that supposed phenomenon and the apparitions, voluntary or un-consciously created, of a tulpa, 19 either alike or different from its creator.
    In fact, while the translation, as related in Indian or Tibetan stories,  

/ Note 18  Spelt grong hjug.
         19  Tulpa, spelt sprulpa, 'magic, illusory creations.'
 
Page 217  /

may  well be regarded as a fable, the creation of tulpas seems worthy of investigation.
    Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions which are said to occur during spiritualist seances.    
     In Tibet, the witnesses of these phenomena have not been especi-ally invited to endeavour to produce them, or to meet a medium known for producing them. Consequently, their minds are not pre-pared and intent on seeing apparitions. There is no table upon which the company lay there hands nor any medium in trance, nor a dark closet in which the latter is shut up. Darkness is not required, sun and open air do not keep away the phantoms.
    As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Yidam or, in the case of proficient adepts, instantaneously or almost instantaneously.
    In other cases, apparently the author of the phenomenon gener-ates it unconsciously, and is not even in the least aware of the apparition being seen by others.
    In connection with these kind of visualization or thought-form creation, I may relate a few phenomena which I have witnessed my-self..."

Page 208 
 
Note 4.  As an instance, the seed is the rgyu of the plant. The soil and the various substances which exist in it, the water, air, sun, the gardener who has sown the seed, etc, are rkyen (pronounced gyu and kyen).
5.  In Tibetan rigs as an instance: the milk is present in the butter or cheese; the seed is present in the tree born from it. Tibetans freely use these illustra-tions
6.  Written rtsal 
   

 

The Death of Forever

Darryl Reanney (1991)

Page 26

"A deeper understanding  revealed the quixotic fact that a particle like an electron has only a certain mathematical probability of being found in any one spot.This probability has a ripple or wave-like form, but it is more like a 'crime wave'- a statistical distribution - than a physical undulation.
" The basis of matter , then , when examined intimately, dissolves into a ghostlike intangibility ; the quantum wave is a  mathematical wraith , a ripple of possibilities."
"The quantum wave  only  has this  wraithlike character when it is not being looked at. When an  observer intrudes, when a scientist for example, tries to measure the properties of an electron the, the ghostly wave function collapses.The particle becomes real it can now be specifically assigned a fixed location, with a probability of 1, i.e. a certainty
This is a staggering conclusion .It means that consciousness is not an observer in the dynamics of the universe; it is an active participant. Consciousness , literally and factually, creates reality , by summoning forth material particles,
definable certainties, from the elusive quantum wave .Objective 'reality' in this perspective falters  on the brink of a profound ambiguity. Subject and object; mind  and matter are not separate;  they interact and interlock."

 


 
Gifts of Unknown Things

Lyall Watson 1976

The Spirit Moves

Page 216  

"In 1714 the German mathematician Leibniz proposed the existence of nonspatial, indestructible, indivisible entities he called monads. He saw them as wholly psychic in nature -  

/ Page 217   /

made up entirely of the qualities of mind. They were dismissed at the time as hypothetical nonesense, but today they no longer look quite so ridiculous. For his dominant monad, the one in ultimate control, read collective consciousness or universal mind, and situate it somewhere beyond the bounds of space-time in superspace. On the next level of this cosmic hierarchy' in normal space-time comes the matter raising monad we call consciousness or mind. Put this in charge of unfolding physical systems with their infinite numbers of states, make it amenable to some form of democracy or consensus that governs lawful and orderly operation - and you have the makings of a workable system.
      The attractive feature of such a model is that it allows any-thing to happen. If Bohm is right about matter's appearing to move through space by constantly being destroyed and re-created, then it should be no more difficult for the mind monad to bend a spoon than it is for it to bend a finger. If you can think of a bent spoon you can have a bent spoon. If all forms of matter are merely thoughts in the mind monad, then their positions and properties are readily interchangeable. Mate-rialization, dematerialization, teleportation, and levitation be-come simple matters of a change of mind. If consciousness can drop at will out of normal space-time into superspace, where there is no such thing as time and thought travels faster than light, then instant thought transference, precogni-tion, retrocognition, and clairvoyance are all easy. And if con-sciousness can return to space-time at any location, past present, or future and experience these locations, then we have time travel, space travel, and travel out of the body. With such free movement of consciousness, it is of course possible to know every detail of the life of everyone who ever lived, and that takes care of reincarnation.
       So it goes. It is all very easy when you can just juggle  

/ Page 218  /

around with ideas like this; anyone can play that kind of academic game. But the wonderful thing about this is that it is strongly supported by much recent scientific theory."
 
Page 37  

" There seem always to have been two ways of looking at the world. One is the everyday way in which objects and events, although they may be related causally and influence each other, are seen to be separate. And the other is a rather special way in which everything is considered to be part of a much greater pattern."
"...There has never been any question of having to choose between the two. They merely represent the extremes of a spectrum of possible response. At one end is a scientist who sees everything in isolation,,and at the other a mystic who experiences only a featureless flow. Both views are restricted and misleading, but there can be a meeting in the middle. When both physicists and mystics are asked for their description of how the world works,they give the same answers. It is almost impossible to distinguish between the two groups of quotations. All agree that are two viable metaphysical systems, and that the truth lies in a reconciliation between them.
    There is nothing new in this notion that all are parts of the whole and that the whole is embodied in all its parts. What is new is that our physical sciences are catching up with us and beginning to reinforce some very old and very basic biological
perceptions.

Page 39

Insight is beginning to substantiate intuition. In traditional physics, the world is thought to be made up of points If you put a lens in front of an object, it will form an image of that object, and there will be a point-to-point correspondence between the two. This kind of relationship has encouraged us to assume that the whole of reality can be analyzed in terms of points, each with a separate existence. But certainty about this kind of concept has been shaken by quantum mechanics and by a new system of recording reality without the use of lenses. By the invention of the hologram.
     If you drop a pebble into a pond, it will produce a series of regular waves that travel outward in concentric circles."

 

 

Fingerprints Of The Gods

Page 490/1

 "The novelist Arthur Koestler, who had a great interest in synchronicity, coined the term 'library angel' to describe the unknown agency responsible for the lucky breaks researchers sometimes get which lead to exactly the right information being placed in their hands at exactly the right moment." )

 

 

( Page  354  

"...Acting on impulse, I climbed into the granite coffer and lay down, face upwards, my feet pointed towards the south and my head to the north."
"...I folded my hands across my chest and gave voice to a sustained low-pitched tone -
something I had tried out several times before at other points in the King's Chamber. On these occasions, in the centre of the floor, I had noticed that the walls and ceiling seemed to collect the sound, to gather and to amplify it and project it back at me so that I could sense the returning vibrations through my feet and scalp and skin.
     Now in the sarcophagus I was aware of very much the same effect, although seemingly amplified and concentrated many times over. It was like being in the sound-box of some giant, resonant musical instrument designed to emit for ever just one reverberating note. The sound was intense and quite disturbing. I imagined it rising out of the coffer and bouncing off the red
granite walls and ceiling of the King's Chamber, shooting up through the northern and southern 'ventilation' shafts and spreading across the Giza plateau like a sonic mushroom cloud.
    With this ambitious vision in my mind, and with the sound of my low-pitched note echoing in my ears and causing the sarcophagus to vibrate around me, I closed my eyes." )

 

 

Gifts of Unknown Things

Lyall Watson 1976

Page 38

continued  

" Drop two identical pebbles into the pond at different points and you will get two sets of similar waves that move towards each other. Where the waves meet, they will interfere. If the crest of one hits the crest of the other, they will work together and produce a reinforced wave of twice the normal height. If the crest of one coincides with the trough of the other, they will cancel each other out and produce an isolated patch of calm water. In fact, all possible combinations of the two occur, and the final result is a complex arrangement of ripples known as an interference pattern.
     Light waves behave in exactly the same way. The purest kind of light available to us is that produced by a laser, which sends out a beam in which all the waves are of one frequency, like those made by an ideal pebble in a perfect pond. When two laser beams touch they produce an interference pattern of light and dark ripples that can be recorded on a photo-graphic plate. And if one of the beams, instead of comind directly from the laser, is reflected first off an object such as a human face, the resulting pattern will be very complex indeed, but it can still be recorded. The record will be a hologram of the face.  

/ Page 39  /  

When the place is developed and fixed, it will look like a totally meaningless jumble of very fine light and dark lines, but these can be unraveled. Simply take the plate into a dark room and illuminate it with the same laser. When you do this you cancel out interference and what you get is the original pattern of light from the reflected source. Peering through the plate, you find yourself face to face. You get a very realistic view which is a great deal more than a two-dimensional por-trait. Hologram means "whole record," so what you get is more than face value. You get all the information that light can provide about that face, The plate becomes a window. If you move your head to the side, you see the face in profile. Stand up and you get a view of the hairstyle."
    This three-dimensionality is fascinating, but there is more. If you illuminate only a small part of the plate with a very narrow laser beam, you can still peer through this spot like a keyhole and see the whole face. No matter which part of the plate you choose to use, the view is still the same. This is the momentous thing about a hologram - every part contains the whole.
     Any part of a hologram is a point in space, and yet it contains information about things at other points. Actually the hologram plate is merely a convenient way of recording what is happening in that region of space. What happens is that there is a movement of light there, and it seems that embraced in that movement is a mass of information about events taking place in other spaces. Cameras have always told us that, but what the hologram says is that any old point in space will do they all embrace everything happening everywhere."

 

 

deoxy.wiki : Tulpa
... we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the ...deoxy.org/wiki/Tulpa -

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A possible origin of the western occult practice of creating thought-forms(servitors) is the 'Tulpa'. A Tulpa is a concept from Tibetan Mysticism.

—from the wikipedia:

A tulpa is, in Tibetan mysticism, a being or object which is created through sheer willpower alone. In other words, it is a materialized thought that has taken physical form (a thoughtform).
The concept was brought to the West in the 19th century by Alexandra David-Neel, who claimed to have created a tulpa in the image of a jolly, Friar Tuck-like monk which later developed a life of its own and had to be destroyed. Many authors and artists have since used tulpas in their works, both in the context of fiction and in writing about mysticism. Horror author Clive Barker, for example, envisioned his famous "Candy Man" killer to be nothing more than a myth gone terribly awry in his original story. Additionally, there was a legend that talked about a Mexican shaman by the name of Don Juan Matus, who had taught his student Carlos Castaneda about the true nature of the physical universe and how intense concentration can summon, apport, and even materialize objects out of thin air. It was said that Carlos Castaneda was able to materialize a living squirrel on the palm of Don Juan's hand based on the latter's instruction.

In the Western mystery tradition this is called an "egregore".

The following is quoted from David-Neel's book:

On the Creation of Tulpas

However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling.
...
Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions, which are said to occur during spiritualist séances.

As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others.

However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process.

Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker¹s control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother¹s womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter.

Tibetan magicians also relate cases in which the tulpa is sent to fulfill a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose.
...
Must we credit these strange accounts of rebellious "materializations", phantoms which have become real beings, or must we reject them all as mere fantastic tales and wild products of imagination?

Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity.

Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type.

I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents.

The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat tulpa; now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me, and once a hand seemed to touch my shoulder.

The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama.

I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life.

There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created.

Alexandra David-Neel, Magic and Mystery in Tibet, University Books Inc., 1965

 

search resultsThoughtforms and phantasms
... we may feel in the other strange accomplishments with which Tibetan adepts ... This is not the opinion of advanced adepts in Tibetan secret lore. ...www.geocities.com/franzbardon/neel.html - Cached

 

The creation of thoughtforms and phantasms
by Alexandra David-Neel
from: Magic and Mystery in Tibet, 1967;
© University Books Inc. 1965

However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling....

Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions which are said to occur during spiritualist seances.

As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others.

However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process.

Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker's control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother's womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter.

Tibetan magicians also relate cases in which the tulpa is sent to fulfil a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose....

Must we credit these strange accounts of rebellious "materializations", phantoms which have become real beings, or must we reject them all as mere fantastic tales and wild products of imagination? -

Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity.

Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type.

I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents.

The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat trapa, now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me and once a hand seemed to touch my shoulder.

The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama.

I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life.

There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created....

In connection with these kinds of visualization or thought-form creation, I may relate a few phenomena which I have witnessed myself:

1.

A young Tibetan who was in my service went to see his family. I had granted him three weeks' leave, after which he was to purchase a food supply, engage porters to carry the loads across the hills, and come back with the caravan.

Most likely the fellow had a good time with his people. Two months elapsed and still he did not return. I thought he had definitely left me. Then I saw him one night in a dream. He arrived at my place clad in a somewhat unusual fashion, wearing a sun hat of foreign shape. He had never worn such a hat. The next morning, one of my servants came to me in haste. "Wangdu has come back" he told me. "I have just seen him down the hill".

The coincidence was strange. I went out of my room to look at the traveler. The place where I stood dominated a valley. I distinctly saw Wang-du. He was dressed exactly as I had seen him in my dream. He was alone and walking slowly up the path that wound up the hill slope. I remarked that he had no luggage with him and the servant who was next me answered: "Wangdu has walked ahead, the load-carriers bust be following."

We both continued to observe the man. He reached a small chörten, walked behind it and did not reappear. The base of this chörten was a cube built in stone, less than three feet high, and from its needle-shaped top to the ground, the small monument was no more than seven feet high. There was no cavity in it. Moreover, the chörten was completely isolated: there were neither houses, nor trees, nor undulations, nor anything that could provide a hiding in the vicinity.

My servant and I believed that Wangdu was resting for a while under the shade of the chörten. But as the time went by without his reappearing, I inspected the ground round the monument with my field glasses, but discovered nobody. Very much puzzled I sent two of my servants to search for the boy. I followed their movements with the glasses but no trace was to be found of Wangdu nor of anybody else.

That same day a little before dusk the young man appeared in the valley with his caravan. He wore the very same dress and the foreign sun hat which I had seen in my dream, and in the morning vision. Without giving him or the load-carriers time to speak with my servants and bear about the phenomenon, I immediately questioned them. From their answers I learned that all of them had spent the previous night in a place too far distant from my dwelling for anyone to reach the latter in the morning. It was also clearly stated that Wangdu had continually walked with the party.

During the following weeks I was able to verify the accuracy of the men's declarations by inquiring about the time of the caravan's departure, at the few last stages where the porters were changed. It was proved that they had all spoken the truth and had left the last stage together with Wangdu, as they said.

2.

A Tibetan painter, a fervent worshipper of the wrathful deities, who took a peculiar delight in drawing their terrible forms, came one afternoon to pay me a visit. I noticed behind him the somewhat nebulous shape of one of the fantastic beings which often appeared in his paintings.

I made a startled gesture and the astonished artist took a few steps towards me, asking what was the matter. I noticed that the phantom did not follow him, and quickly thrusting my visitor aside, I walked to the apparition with one arm stretched in front of me. My hand reached the foggy form. I felt as if touching a soft object whose substance gave way under the slight push, and the vision vanished.

The painter confessed in answer to my questions that he had been performing a dubthab rite during the last few weeks, calling on the deity whose form I had dimly perceived, and that very day he bad worked the whole morning on a painting of the same deity.

In fact, the Tibetan's thoughts were entirely concentrated on the deity whose help he wished to secure for a rather mischievous undertaking. He himself had not seen the phantom.

In these two cases, the Phenomenon was produced without the conscious co-operation of its author. Or, as a mystic lama remarked, Wangdu and the painter could hardly be termed the authors of the phenomena. They were but one cause - maybe the principal one - amongst the various causes which had brought them about.

3.

The third strange occurrence I have to relate belongs to the category of phenomena which are voluntarily produced. The fact that the apparition appeared in the likeness of the lama who caused it, must not lead us to think that he projected a subtle double of himself. This is not the opinion of advanced adepts in Tibetan secret lore.

According to them such phantoms are tulpas, magic formations generated by a powerful concentration of thoughts. As it has been repeatedly stated in the preceding chapters, any forms may be visualized through that process.

At that time I was camping near Punag ritöd in Kham. One afternoon, I was with my cook in a hut which we used as a kitchen. The boy asked me for some provisions. I answered, 'Come with me to my tent, you can take what you need out of the boxes.'

We walked out and when nearing my tent, we both saw the hermit lama seated on a folding chair next my camp table. This did not surprise us because the lama often came to talk with me. The cook only said 'Rimpoche is there, I must go and make tea for him at once, I will take the provisions later on.'

I replied: 'All right. Make tea and bring it to us.'

The man turned back and I continued to walk straight toward the lama, looking at him all the time while he remained seated motionless. When I was only a few steps from the tent, a flimsy veil of mist seemed to open before it, like a curtain that is slowly pulled aside. And suddenly I did not see the lama any more. He had vanished.

A little later, the cook came, bringing tea. He was surprised to see me alone. As I did not like to frighten him I said: 'Rimpoche only wanted to give me a message. He had no time to stay to tea.' I related the vision to the lama, but he only laughed at me without answering my questions. Yet, upon another occasion he repeated the phenomenon. He utterly disappeared as I was speaking with him in the middle of a wide bare track of land, without tent or houses or any kind of shelter in the vicinity.

 

 

8
ILLUSION
111
39
3
8
ILLUMINE
95
41
5
9
ILLUMINES
114
42
6
11
ILLUMINATED
120
48
3

 

 

12
ILLUMINATION
-
-
-
2
I
9
9
9
1
L+L+U
45
9
9
2
M+I+N
36
18
9
2
A+T+I+O
45
18
9
2
N
14
5
5
12
ILLUMINATION
149
59
27
-
1+4+9
4+5
2+7
12
ILLUMINATION
18
9
9
1+2
1+8
-
-
3
ILLUMINATION
9
9
9

 

 

-
ILLUMINED
-
-
-
2
I
9
9
9
1
L+L+U
45
9
9
2
M+I+N
36
18
9
2
E+D
9
9
9
9
ILLUMINED
99
45
27
-
9+9
4+5
2+7
9
ILLUMINED
18
9
9
-
1+8
-
-
9
ILLUMINED
9
9
9

 

 

T
=
2
-
3
THE
33
15
6
I
=
9
-
7
ILLNESS
90
36
9
O
=
6
-
2
OF
21
12
3
T
=
2
-
3
THE
33
15
6
I
=
9
-
8
ILLUSION
111
39
3
-
-
28
Q
23
First Total
396
135
27
-
-
2+8
-
2+3
Add to Reduce
3+9+6
1+3+5
2+7
-
-
10
-
5
Second Total
18
9
9
-
-
1+0
-
-
Reduce to Deduce
1+8
-
-
-
-
1
-
5
Essence of Number
9
9
9

 

 

MAGI THE MAGIC C MAGIC THE MAGI

 

 

Daily Mail, Friday, January 18, 2013

Page 59

"Goliath . . .

"David . . ."

 

 

Daily Mail, Friday, January 18, 2013

ANSWERS TO CORRESPONDENTS

Compiled by Charles Legg

Page 60

The bonkerts Bavarian

QUESTION

Is it true that 'mad' King Ludwig of Bavaria planned a bank robbery because he was running out of money?

BORN in 1845, Ludwig II spent most of his childhood at Schloss Hohenschwangau, a fantasy castle built by his father Maximilian II near Schwansee, Fussen, in Bavaria, and was just 18 when he ascended the throne in 1864. . ."

Away with the fairy tales: The fantasy-inspired Neuschwanstein Castle. (Images omitted) Inset: 'Mad' Ludwig II

"He withdrew from society into a fantasy world.

Ludwig's increasing eccentricity was at odds with his position as head of state of Bavaria.

He disliked public functions and avoided formal social events, prefering a life of seclusion. pusuing various creative projects including the building of a series of fantasy castles such as Neuschwanstein, Linderhof and Herrenchiemsee.

The king was a devoted patron of composer Richard Wagner . . ."

"According to Christopher McIntosh in his book The Swan King: Ludwig II of Bavaria . . .

"Shortly after, Ludwig was deposed on grounds of mental illness and committed to the custody of Lake Starnberg Castle. He was found drowned in the lake on June 13, 1886, in mysterious circumstances."

Henry Lowes, Poole, Dorset.

 

 

DOCTOR FAUSTUS

Thomas Mann 1947

Penguin Edition 1968

CHAPTER THIRTYNINE

Page 413

Linderhof, the small roccoco castle of Ludwig II, lies among woods and mountains in a remote solitude of splendid beauty. Never was there a more fairy-tale retreat for a misathropic monarch. . ."

"the so-called madness, the incapacity for reigning, the dethronement and legal restraint of Ludwig . . . "

Rudi took his stand on the interpretation, not so much popular as /Page 414/ bourgeois and official, that the King was 'completely crackers' as he put it. It had been absolutely necessary for the sake of the country to turn him over to psychiatrists and keepers and set up a mentally sound regency . . . "

"Insanity, I explained, was an ambiguous conception, used quite arbitarily by the average man, on the basis of criteria very much open to question. Very early, and in close correspondence with his own averageness, the philistine established his personal standards of 'reasonable' behaviour. What went beyond those norms was insanity. but a sovereign King surrounded by devotion, dispensed from criticicsm and responsibility, licensed, in support of his dignity, to live in a style forbidden to the wealthiest private man, could give way to such fantastic tastes and tendencies; to the gratification of such baffling passions and desires, such nervous attractions and repulsions, that a haughty and consumate exploitation of them might very easily look like madness. To what mortal below this regal elevation would it be given to create for himself, as Ludwig had done, gilded solitudes in chosen sites of glorious natural beauty! These castles, certainly, were monuments of royal misanthropy. But if we are hardly justified in considering it a symptom of mental aberration when a man of average equipment avoids his fellows, why then should it be allowable to do so when the same taste is able to gratify itself on a regal scale?

But six learned alienists had established the insanity of the king and declared the necessity for his internment.

These compliant alienists had done what they did because they were called on to do it. Without ever seeing Ludwig, without having examined him even according to their own methods, without ever having spoken a word to him. a conversation with him about music and poetry would just as well convinced these idiots of his madness. on the basis of their verdict this man was deprived of the right to dispose of his own person, which doubtless departed from the normal, though it by no means followed that he was mad. they degraded him to the status of a patient, shut him up in his castle by the lake, unscrewed the door knobs and barred the windows. he had not /Page 415/ put up with it, he had sought freedom or death and in death he had taken his doctor jailor with him: that was evidence of his sense of dignity, but no convincing proof of the diagnosis of madness. . . . "

 

LUDWIG 76 7+6 = 13 1+3 = 4 LUDWIG

DIED JUNE 13 TH 1886

 

 

DOCTOR FAUSTUS

Thomas Mann 1947

Penguin Edition 1968

CHAPTER THIRTY-FOUR

Page 352

'Quite right, quite right. Oh indeed yes, one may say so!'

Page 354

'Oh yes, yes, yes, certainly one may say so'

 

 

-
MEPHISTOPHELES
-
-
-
2
M+E
18
9
9
1
P
16
7
7
3
H+I+S
36
18
9
5
T+O+P+H+E
64
28
1
3
L+E+S
36
9
9
14
MEPHISTOPHELES
170
71
35
1+4
-
1+7+0
7+1
3+5
5
MEPHISTOPHELES
8
8
8

 

 

MEPHISTOPHELES

 

Mephistopheles | Define Mephistopheles at Dictionary.com - 2 visits - Jan 12Medieval Demonology. one of the seven chief devils and the tempter of Faust. Use Mephistopheles in a Sentence · See images of Mephistopheles ...
dictionary.reference.com/browse/Mephistopheles

 

VEIL EVIL LIVE VILE

EVIL LIVE

DEVIL LIVED IN LIVED DEVIL

 

 

MANE MEAN NAME AMEN NAME MEAN MANE

 

 

Harry Belafonte
Amen

mudcat.org: Origins: AMEN (Jester Hairston)

mudcat.org/thread.cfm?threadid=9612

 

49 posts - 31 authors - 12 Mar 1999
I am looking for the lyrics sung by SIDNEY POITIER in the 1963 Movie "Lilies of the Field" in the song "AMEN". Please reply by email to ...

AMEN
(Jester Hairston)

A-a-a-men a-a-a-men a-a-a-men, amen, amen
A-a-a-men a-a-a-men a-a-a-men, amen, amen
Sing it over!
A-a-a-men a-a-a-men a-a-a-men, amen, amen
A-a-a-men a-a-a-men a-a-a-men, amen, amen
See the baby,
Wrapped in the manger,
On Christmas morning.
A-a-a-men a-a-a-men a-a-a-men, amen, amen
A-a-a-men a-a-a-men a-a-a-men, amen, amen
See him in the temple,
Talking with the elders,
Who marveled at his wisdom.
A-a-a-men a-a-a-men a-a-a-men, amen, amen
A-a-a-men a-a-a-men a-a-a-men, amen, amen
Down at the Jordan,
Where John was baptizing
And saving all sinners.
A-a-a-men a-a-a-men a-a-a-men, amen, amen
A-a-a-men a-a-a-men a-a-a-men, amen, amen
See him at the seaside,
Talking with the fishermen
And making them disciples.
A-a-a-men a-a-a-men a-a-a-men, amen, amen
A-a-a-men a-a-a-men a-a-a-men, amen, amen
Marching in Jerusalem,
Over palm branches,
In pomp and splendor.
A-a-a-men a-a-a-men a-a-a-men, amen, amen
A-a-a-men a-a-a-men a-a-a-men, amen, amen
See him in the garden,
Praying to his Father,
In deepest sorrow.
A-a-a-men a-a-a-men a-a-a-men, amen, amen
A-a-a-men a-a-a-men a-a-a-men, amen, amen
Led before Pilate,
Then they crucified him,
But he rose on Easter.
A-a-a-men a-a-a-men a-a-a-men, amen, amen
A-a-a-men a-a-a-men a-a-a-men, amen, amen
Hallelujah!
He died to save us!
And he lived forever!
A-a-a-men a-a-a-men a-a-a-men, amen, amen
A-a-a-men a-a-a-men a-a-a-men, amen, amen
Hallelujah!
He died to save us!
And he lived forever!

 

 

AMEN

AMEN AMEN AMEN

AMEN AMEN AMEN AMEN AMEN

AMEN AMEN AMEN AMEN AMEN

 

ACTS 3:6 Then Peter said, Silver and gold have I none; but such as I ...

www.kingjamesbibleonline.org/Acts-3-6/

Acts 3:6 Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. ... from the King ...

 

 

14
W
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
S
=
1
-
6
SILVER
85
31
4
-
-
-
-
4
-
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
G
=
7
-
4
GOLD
38
20
2
-
-
2
-
-
-
-
-
-
-
H
=
8
-
4
HAVE
36
18
9
-
-
-
-
-
-
-
-
-
9
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
N
=
5
-
4
NONE
48
21
3
-
-
-
3
-
-
-
-
-
-
B
=
2
-
3
BUT
43
7
7
-
-
-
-
-
-
-
7
-
-
S
=
1
-
4
SUCH
51
15
6
-
-
-
-
-
-
6
-
-
9
A
=
1
-
2
AS
20
2
2
-
-
2
-
-
-
-
-
-
-
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
H
=
8
-
4
HAVE
36
18
9
-
-
-
-
-
-
-
-
-
9
G
=
7
-
4
GIVE
43
25
7
-
-
-
-
-
-
-
7
-
-
I
=
9
-
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
T
=
2
-
4
THEE
38
20
2
-
-
2
-
-
-
-
-
-
-
-
-
70
-
45
First Total
484
214
79
-
1
6
3
4
5
6
14
8
54
-
-
3+5
-
4+5
Add to Reduce
4+8+4
2+1+4
7+9
-
-
-
-
-
-
-
1+4
-
5+4
-
-
8
-
9
Second Total
16
7
16
-
1
6
3
4
5
6
5
8
9
-
-
-
-
-
Reduce to Deduce
1+6
-
1+6
-
-
-
-
-
-
-
-
-
-
-
-
8
-
9
Essence of Number
7
7
7
-
1
6
3
4
5
6
5
8
9

 

AMEN NAME MEAN

MEN WO MEN

NAME AMEN MEAN

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1824-1955

Page 465 / 466

"They talked of "humanity," of nobility - but it was / the spirit alone that distinguished man, as a creature largely divorced from nature, largely opposed to her in feeling, from all other forms of organic life. In man's spirit, then, resided his true nobility and his merit - in his state of disease, as it were; in a word, the more ailing he was, by so much was he the more man. The genius of disease was more human than the genius of health. How, then, could one who posed as the. friend of man shut his eyes to these fundamental truths concerning man's humanIty? Herr Settembrini had progress ever on his lips: was he aware that all progress, in so far as there was such a thing, was due to illness, and to illness alone? In other words, to genius, which was the same thing? Had not the normal, since time was, lived on the achievements of the abnormal? Men consciously and voluntarily descended into disease and madness, in search of knowledge which, acquired by fanaticism, would lead back to health; after the possession and use of it had ceased to be conditioned by that heroic and abnormal act of sacrifice. That was the true death on the cross, the true Atonement."

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1824-1955

1875 1955

FOREWORD

"THE STORY of Hans Castorp, which we would here set forth, not on his own account, for in him the reader will make acquaintance with a simple-minded though pleasing young man, but for the sake of the story itself, which seems to us highly worth telling- though it must needs be borne in mind, in Hans Castorp's behalf, that it is his story, and not every story happens to everybody- this story, we say, belongs to the long ago; is already, so to speak, covered with historic mould, and unquestionably to be presented in the tense best suited to a narrative out of the depth of the past.
That should be no drawback to a story, but rather the reverse. Since histories must be in the past, then the more past the better, it would seem, for them in their character as histories, and for him, the teller of them, rounding wizard of times gone by. With this story, moreover, it stands as it does today with human beings, not least among them writers of tales: it is far older than its years; its age may not be measured by length of days, nor the weight of time on its head reckoned by the rising or setting of suns. In a word, the degree of its antiquity has noways to do with the passage of time - in which statement the author intentionally touches upon the strange and questionable double nature of that riddling element.
 But we would not wilfully obscure a plain matter. The exaggerated pastness of our narrative is due to its taking place before the epoch when a certain crisis shattered its way through life and consciousness and left a deep chasm behind. It takes place - or, rather, deliberately to avoid the present tense, it took place, and had taken place - in the long ago, in the old days, the days of the world before the Great War, in the beginning of which so much began that has scarcely yet left off beginning. Yes, it took place before that; yet not so long before. Is not the pastness of the past the profounder, the completer, the more legendary, the more im-mediately before the present it falls? More than that, our story has, of its own nature, something of the legend about it now and again.

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, inclining as we do to the view that only the exhaustive can be truly interesting.

Not all in a minute, then, will the narrator be finished with the story of our Hans. The seven days of a week will not suffice, no, nor seven months either. Best not too soon make too plain how much mortal time must pass over his head while he sits spun round in his spell. Heaven forbid it should be seven years!
And now we begin"

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1824-1955

BY THE OCEAN OF TIME

CHAPTER SEVEN

Page 541"CAN one tell - that is to say, narrate - time, time itself', as such, for its own sake? That would surely be an absurd undertaking. A story which read: "Time passed, It ran on, the time. flowed on-ward" and so forth - no one in his senses could consider that a narrative. It would be as though one .held a single note or chord fora whole hour, and called it music. For narration resembles music in this, that it fills up the time. It " fills it in " and " breaks it up." so that there's something to it," " something going on" - to quote, with due and mouriiful piety, those casual phrases of our departed Joachim, all echo of which so long ago died away. So long ago, indeed, that we wonder if the reader is clear how long ago it was. For time is the medium of narration, as it is the medium of life. Both are in extricably bound up with it, as inextricably as are bodies in space. Similarly, time is the medium of music; music divides, measures, articulates time, and can shorten it, yet enhance its value, both at once. Thus music and narration are alike, in that they can only present themselves as a flowing, as a succession in time, as one thing after another; and both differ from the plastic arts, which are complete in the present, and unrelated to time save as all bodies are, whereas narration - like music - even if it should try to be completely present at any given moment, would need time to do it in.
So much is clear. But it is just as clear that we have also a difference to deal with. For the time element in music is single. Into a section of mortal time music pours itself, thereby inexpressibly' enhancing and ennobling what it fills. But a narrative must have two kinds of time: first, its own, like music, actual time, condi- tioning its presentation and course; and second, the time of its con-tent, which is relative, so extremely relative that the imaginary time of the narrative can either coincide nearly or completely with the actual, or musical, time, or can be a world away. A piece of music called a "Five-minute Waltz "lasts five minutes, and this is / Page 542 / its sole relation to the time element. But a narrative which concerned itself with the events of five minutes, might, by extraordinary conscientiousness in the telling, take up a thousand times five minutes, and even then seem very short, though long in relation to its imaginary time. On the other hand, the contentual time of a story can shrink its actual time out of all measure. We put it in this way on purpose, in order to suggest another element, an illusory, even, to speak plainly, a morbid element, which is quite definitely a factor in the situation. I am speaking of cases where the story practises a hermetical magic, a temporal distortion of perspective reminding one of certain abnormal and transcendental experiences in actual life. We have records of opium dreams in which the dreamer, during a brief narcotic sleep, had experiences stretching over a period or ten, thirty, sixty years, or even passing the extreme limit of man's temporal capacity for experience: dreams whose contentual time was enormously greater than their actual or musical time, and in which there obtained an incredible foreshortening of events; the images pressing one upon another with such rapidity that it was as though "somethmg had been taken away, like the - spring from a broken watch" from the brain of the sleeper. Such is the description of a hashish eater.
Thus, or in some such way as in these sinister dreams, can the narrative go to work with time; in some such way can time be dealt with in a tale. And if this be so, then it is clear that time, while- the medium of the narrative, can also become its subject. There-fore, if it is too much to say that one can tell a tale of time, it is none the less true that a desire to tell a tale about time is not such an absurd idea as it just now seemed. We freely admit that, in bring-ing up the question as to whether the time can be narrated or not, we have done so only to confess that we had something like that in view.in the present work. And if we touched upon the. further question, whether our readers were clear how .much time had passed since the upnght Joachim, deceased in the mterval, had in-troduced into the conversation the above-quoted phrases about music and time - remarks indicating a certain alchemlstical heightning of his nature, which, in its goodness and simpliciry, was, of its own unaided power, incapable of any such ideas - we should not have been dismayed to hear that they were not clear. We might even have been gratified, on the plain ground that a thorough-go-ing sympathy with the experiences of our hero is precisely what :" we wish to arouse, and he, Hans Castorp, was himself not clear upon the point in question, no, nor had been for a very long time - a fact that has conditioned his romantic adventures up here, to an / Page 543 / extent which has made of them, in more than one sense, a "time-romance."
How long Joachim had lived here with his cousin, up to the time of his fateful departure, or taken all in all; what had been the date of his going, how long he "had been gone, when he had come back; how long Hans Castorp himself had been up here when his cousin returned and then bade time farewell; how long - dismissing Joachim from our calculations - Frau Chauchat had been absent; how long, since what date, she had been back again (for she did come back); how much mortal time Hans Castorp himself had spent in House Berghof by the time she returned; no one asked him all these questions, and he probably shrank from asking him- self. If they had been put him, he would have tapped his forehead with the tips of his fingers, and most certainly not have known - a phenomenon as disquieting as his incapacity to answer Herr Settembrini, that long-ago first evening, when the latter had asked him his age.
All which may sound preposterous; yet there are conditions under which nothing could keep us from losing account of the passage of time, losing account -even of our own age; lacking, as we do, any trace of an inner time-organ, and being absolutely incapable of fixing it even with an approach to accuracy by our-selves, without any outward fixed pomts as guides. There is a case of a party of miners, buried and shut off from every possibility of knowing the passage of day or night, who told their rescuers that they estimated the time they had spent in darkness, flickering be-tween hope and fear, to be some three days, It had actually been ten. Their high state of suspense might, one would think, have made the time seem longer to them than it actually was, whereas it shrank to less than a third of its objective length. It would ap-pear, then, that under conditions of bewilderment man is likely to under-rather than over-estimate time.
No doubt Hans Castorp, were he wishful to do so, could with-out a great trouble have reckoned himself into certainty; just as the reader can, in case all this vagueness and involvedness are repugnant to his healthy sense. Perhaps our hero himself was not quite comfortable either; though he refused to give himself any trouble to wrestle clear of vagueness and involution and arrive at certainty of how much time had gone over his head since he came up here. His scruple was of the conscience - yet surely it is a want
of conscientiousness most flagrant of all not to pay heed to the time.
We do not know whether we may count it in his favour that /Page 544/ circumstances advantaged his lack of inclination, or perhaps we ought to say his disinclination. When Frau Chauchat came back - under circumstances very different from those Hans Castorp had imagined, but of that in its place - when she came back, it was the Advent season again, and the shortest day of the year; the begin-ning; of winter, astronomically speaking, was at hand. Apart. from arbitrary time-divisions, and with reference to the quantity of snow and cold, it had been winter for God knows how long, in-terrupted, as always all too briefly, by burning hot summer days, with a sky of an exaggerated depth of blueness, well-nigh shading into black; real summer days, such as one often had even in the winter, aside from the snow - and the snow one might also have in the summer! This confusion in the seasons, how often had Hans Castorp discussed it with the departed Joachim! It robbed the year of its articulation, made it tediously brief, or briefly tedious,as one chose to put it; and confirmed another of Joachim's disgusted utter-ances, to the effect that there was no time up here to speak of, either long or short. The great confusion played havoc, moreover, with emotional conceptions, or states of consciousness like "still " and "again "; and this was one of the very most gruesome, bewil-dering, uncanny features of the case. Hans Castorp, on his first day up here, had discovered in himself a hankering to dabble in that uncanny, during the five mighty meals in the gaily stenciled dining- room; when a first faint giddiness, as yet quite blameless, had made itself felt.
Since then, however, the deception upon his senses and his mind had assumed much larger proportions. Time, however weakened the subjective perception of it has become, has objective reality in that it brings things to pass. It is a question for professional think- ers - Hans Castorp, in his youthful arrogance, nad one time been led to consider it - whether the hermetically sealed conserve upon its shelf is outside of time. We know that time does its work, even upon Seven Sleepers. A physician cites a case of a twelve-year- old-girl, who fell asleep and slept thirteen years; assuredly she did not remain thereby a twelve-year-old girl; but bloomed into ripe womanhood while she slept. How could it be otherwise? The dead man - is dead; he has closed his eyes on time. He has plenty of time, or personally speaking, he is timeless. Which does not prevent his hair and nails from growing, or, all in all- but no, we shall not repeat those free-and-easy expressions used once by Joachim, to which Hans Castorp, newly arrived from the flat-land, had taken exception. Hans Castorp's hair and nails grew too, grew rather fast. He sat very often in the barber's chair m the main street of the / Page 545 / Dorf, wrapped in a white sheet; and the barber, chatting obsequiously the while, deftly performed upon the fringes of his hair, growing too long behind his ears. First time; then the barber, performed their office upon our hero. When he sat there, or when he stood at the door of his loggia and pared his nails and groomed them, with the accessories from his aainty velvet case, he would suddenly be over-powered by a mixture of terror and eager joy that made him fairly giddy. And this giddiness was in both senses of the word: rendering our hero not only dazed and dizzy, but flighty and light-headed, incapable of distinguishing between "now" and "then, " and prone to mingle these together in a time-less eternity.
As we have repeatedly .said, we wish to make him out neither better nor worse than he was; accordingly we must report that he often tried to atone for his reprehensible indulgence in attacks of mysticism, by virtuously and painstakingly stnving to counteract them. He would sit with his watch open in his hand, his thin gold watch with the engraved. monogram on the lid, looking at the porcelain face with the double row of black and red Arabic figures running round it, the two fine and delicately curved gold hands moving in and out over it, and the little second-hand taking its busy ticking course round its own small circle. Hans Castorp, watching the second-hand, essayed to hold time by the tail, to cling to and prolong the passing moments. The little hand tripped on its way, Unheeding the figures it reached, passed over, left behind, left far behind, approached, and came on to again. It had no feeling for time limits, divisions, or measurements of time. Should it not pause on the sixty, or give some small sign that this was the end of one thing and the beginning of the next? But the way it passed over the intervening unmarked strokes showed that the figures and divisons on its path were.simply beneath it, that it moved on, and on. - Hans Castorp shoved his product of the Glashutte works back in his waistcoat pocket, and left time to take care of itself.
How make plain to the sober intelligence of the flat-land the changes that took place in the inner economy of our young adven-turer? The dizzying problem of identities grew grander in its scale.
If to-day's now - even with decent goodwill-was not easy to distinguish from yesterday's, the day before's or the day before
that's, which were all as like each other as the same number of peas, was it not also capable of being confused. with the now which: had been in force a month or a year ago, was it not also likely to be mingled and rolled round in the course of that other, to blend with / Page 546 / it into the always? However one might still differentiate between the ordinary states of consciousness which we attached to the words .. still," .. again," .. next," there was always the temptation to extend the sigificance of such descriptive words as "to-morrow,"yesterday," by which "to-day" holds at bay" the past " and" the future." It would not be hard to imagine the exist-ence of creatures, perhaps upon smaller planets than ours, practis-ing a miniature time-economy, in whose brief span the brisk trip-ping gait of our second-hand would possess the tenacious spatial economy of our hand that marks the hours. And, contrariwise, one can conceive of a world so spacious that its time system too has a majestic stride, and the distinctions between .. still," ., in a little while," " yesterday," .. to-morrow,'? are, in its economy, possessed of hugely extended significance. That, we say, would be not only conceivable, but, viewed in the spirit of a tolerant relativity, and in the light of an already-quoted proverb, might be considered legitimate, sound, even estimable. Yet what shall one say of a son of earth, and of our time to boot, for whom a day, a week, a month, a semester, ought to play such an important role, and bring so many changes, so much progress in its !:rain, who one day falls into the vicious habit -,- or perhaps we should say, yields sometimes to the desire - to say" yesterday" when he means a year ago, and .. next year " when he means to-morrow? Certainly we must deem him lost and undone, and the object of our just concern.
There is a state, in our human life, there are certain scenic surroundings - if one may use that adjective to describe the surround-ings we have in mind - within which such a confusion and obliteration of distances in time and space is in a measure justified, and temporary submersion in them, say for the term of a holiday, not reprehensible. Hans Castorp, for his part, could never without the greatest longing think of a stroll along the ocean's edge. We know how he loved to have the snowy wastes remind him of his native landscape of broad ocean dunes; we hope the reader's recollections will bear us out when we speak of the joys of that straying. You walk, and walk - never will you come home at the right time, for you are of time, and time is vanished. O ocean, far from thee we sit and spin our tale; we turn toward thee our thoughts, our love, loud and expressly we call on thee, that thou mayst be present in the tale we spin, as in secret thou ever wast and shalt be! - A singing solitude, spanned by a sky of palest grey; full of stinging damp that leaves a salty tang upon the lips. - We walk along the springy floor, strewn with seaweed and tiny mussel-shells. Our ears are wrapped about by the great mild, ample wind, that comes / Page 547 / sweeping untrammelled blandly through space, and gently blunts our senses. We wander - wander - watching the tongues of foam lick upward toward our feet and sink back again. The surf is seething; wave after wave, with high, hollow sound, rears up, re-bounds, and runs with a silken rustle out over the flat strand: here one, there one, and more beyond, out on the bar. The dull; pervasive, sonorous roar loses our ears against all the sounds of the world. O deep content, O wilful bliss of sheer forgetfulness! Let us shut our eyes, safe in eternity! No - for there in the flaming grey- green waste that stretches With uncanny foreshortening to lose itself in the horizon,. look, there is a sail. There? Where is there? How far, how near? You cannot tell. Dizzyingly it escapes your measurement. In order to know how far that ship is from the shore, you would need to know how much room it occupies, as a body in space.is it large and far off, or is it small and near? Your eye grows dim with uncertainty, for in yourself you have no sense-organ to help. you judge of time or space. - We Walk, walk. How long, how far? Who knows? Nothing is changed by our pacing, there is the same as here, once on a time the same as now, or then; time is drowning in the measureless monotony of space, motion from point-to point is no motion more, where uniformity rules; and where motion is no more motion, time is no longer time.
The schoolmen of the Middle Ages would have it that time is an illusion; that its flow in sequence and causality is only the result of
a sensory device, and the real existence of things in an abiding present. Was he walking by the sea, the philosopher to whom this thought first came, walking by the sea, with the faint bitterness of eternity upon his lips? We must repeat that, as for us, we have been speaking only of the lawful licence of a holiday, of fantasies born of leisure, of which the well-conducted mind wearies as quickly as a vigorous man does of lying in the warm sand. To call into question our human means and powers of perception, to question their validity, would be absurd; dishonourable, arbitrary, if it were done in any other spirit than to set bounds to reason, which she may not overstep without incurring the reproach of neglecting her own task. We can only be grateful to a man like Herr Settembrini, who with pedagogic dogmatism characterized metaphysics as the " evil principle," to the young man in whose fate we are in terested, and whom he had once subtly called "life's delicate child." We shall best honour the memory of one departed, who was dear to us, if we say plainly that the meaning, the end and aim of the critical principle can and may be but one thing: the thought of duty, the law of life. Yes, law-giving wisdom, in marking off the / Page548 / limits of reason, planted precisely at those limits the banner of life, and proclaimed it man's soldierly duty to serve under that banner. May we set it down on the credit side of Hans Castorp's account, that he had been strengthened in his vicious time-economy, his baleful traffic with eternity, by seeing that all his cousin's zeal, called doggedness by a certain melancholy blusterer, had but the more surely brought him to a fatal end?"

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1824-1955

HIGHLY QUESTIONABLE

Page 659

"It was learned, further, that from her childhood up Ellen had had visions, though at widely separated intervals of time; visions, visible and invisible. What sort of thing were they, now - invisible visions? Well, for example: when she was a girl of sixteen, she had been sitting one day alone in the living-room of her parents' house, sewing at a round table, with her father's dog Freia lying near her on the carpet..The table was covered with a Turkish shawl, of the kind old women wear three-cornered across their shoulders. It covered the table diagonally, with the corners some­what hanging over. Suddenly Ellen had seen the corner nearest her roll slowly up. Soundlessly, carefully, and evenly it turned itself up, a good distance toward the centre of the table, so that the resultant roll was rather long; and while this was happening, the dog Freia started up wildly, bracing her forefeet, the hair rising on her body. She had stood on her hind legs, then run howliog into the next room and taken refuge under a sofa. For a whole year thereafter she could not be persuaded to set foot in the living-room.
Was it Holger, Fraulein Kleefeld asked, who had rolled up the cloth? Little Brand did not know. And what had she thought about the affair? But since it was absolutely impossible to think anything about it, little Elly had thought nothing at all. Had she told her parents? No. That was odd. Though so sure she had thought nothing about it, Elly had had a distinct impression, in this and similar cases, that she must keep it to herself, make a profound and shamefaced secret of it. Had she taken it much to heart? No, not particularly. What was there about the rolling up of a cloth to take to heart? But other things she had - for example, the following:
A year before, in her parent's house at Odense, she had risen, as was her custom, in the cool of the early morning and left her room on the ground-floor, to go up to the breakfast-room, in order to brew the moming coffee before her parents rose. She had almost reached the landing, where the stairs turned, when she saw standing there close by the steps her elder sister Sophie, who had married and gone to Amenca to live. There she was, her physical presence, in a white gown, with, curiously enough, a garland of moist water-lilies on her head, her hands folded against one shoulder, and nodded to her sister. Ellen, rooted to the spot, half joyful, half terrified, cried out: "Oh, Sophie, is that you? " Sophie had nodded once again, and dissolved. She became gradually transparent, soon she was only visible as an ascending current of warm air, then not visible at all. so that Ellen's / Page 660 / path was clear. Later, it transpired that Sister Sophie had died of heart trouble in New Jersey, at that very hour.

Hans Castorp, when Fraulein Kleefeld related this to him, expressed the view that there was some sort of sense in it: the apparition here, the death there - after all, they did hang together. And he consented to be present at a spiritualistic sitting, a table-tipping, glass-moving game which they had determined to undertake with Ellen Brand, behind Dr. Krokowski's back, and in defiance of his jealous prohibition.

A small and select group assembled for the purpose, their theatre being Fraulein Kleefeld's room. Besides the hostess, Fraulein Brand, and Hans Castorp, there were only Frau Stohr, Fraulein Levi, Herr Albin, the Czech Wenzel, and Dr. Ting-Fu. In the evening, on the stroke of ten, they gathered privily, and in whispers mustered the apparatus Hermine had provided, consisting of a medium­sized round table without a cloth, placed in the centre of the room, with a wineglass upside-down upon it, the foot in the air. Round the edge of the table, at regular intervals, were placed twenty-six little bone counters, each with a letter of the alphabet written on it in pen and ink. Fraulein Kleefeld served tea, which was gracefully received, as Frau Stohr and Fraulein Levi, despite the harmlessness of the undertaking, complained of cold feet and palpitations. Cheered by the tea, they took their places about the table, in the rosy twilight dispensed by the pink-shaded table-lamp, as Fraulein Kleefeld, in concession to the mood of the gathering, had put out the ceiling light; and each of them laid a finger of his right hand lightly on the foot of the wineglass. This was the prescribed technique. They waited for the glass to move.

That should happen with ease. The top of the table was smooth, the rim of the grass well ground, the pressure of the tremulous fingers, however lightly laid on, certainly unequal, some of it being exerted vertically, some rather sidewise, and probably in sufficient strength to cause the glass finally to move from its position in the centre of the table. On the periphery of its field it would come in contact with the marked counters; and if the letters on these, when put together, made words that conveyed any sort of sense, the resultant phenomenon would be complex and contaminate, a mixed product of conscious, half -conscious, and unconscious elements; the actual desire and pressure of some, to whom the wish was father to the act, whether or not they were aware of what they did; and the secret acquiescence of some dark stratum in the soul of the generality, a common if subterranean effort toward seemingly strange experiences, in which the sup / Page 661 / pressed self of the individual was more or less involved, most strongly, of course, that of little Elly. This they all knew be­forehand - Hans Castorp even blurted out something of the sort, after his fashion, as they sat and waited. The ladies' palpitation and cold extremities, the forced hilarity of the men, arose from their knowledge that they were come together in the night to embark on an unclean traffic with their own natures, a fearsome prying into unfamiliar regions of themselves, and that they were awaiting the appearance of those illuso.ry or half-realities which we call magic. It was almost entirely for form's sake, and came about quite conventionally, that they asked the spirits of the departed to speak to them through the movement of the glass. Herr Albin offered to be spokesman and deal with such spirits as manifested themselves - he had already had a little experience at seances.

Twenty minutes or more went by. The whisperings had run dry, the first tension relaxed. They supported their right arms at the elbow with their left hands. The Czech Wenzel was al­most dropping off. Ellen Brand rested her finger lightly on the glass and directed her pure, childlike gaze away into the rosy light from the table-lamp.
Suddenly the glass tipped, knocked, and ran away from under their hands. They had difficulty in keeping their fingers on it. It pushed over to the very edge of the table, ran along it for a space, then slanted back nearly to the middle; tapped again, and remained quiet.

They were all Startled; favourably, yet with some alarm. Frau Stohr whimpered that she would like to stop, but they told her she should have thought of that before, she must just keep quiet now. Things seemed in train. They stipulated that, in order to answer yes or no, the glass need not run to the letters, but might give one or two knocks instead.

" Is there an Intelligence present? " Herr Albin asked, severely directing his gaze over their heads into vacancy. Ater some hesitation, the glass tipped and said yes.

" What is your name? " Herr Albin asked, almost gruffly, and emphasized his energetic speech by shaking his head.

The glass pushed off. It ran with resolution from one point te another, executing a zigzag by returning each time a little distance toward the centre of the table. It visited H, O, and L, then seemed exhausted; but pulled itself together again and sought out the G, and E, and the R. Just as they thought. It was Holger in person, the spirit Holger, who understood such matters as the / Page 661 / pinch of salt and that, but knew better than to mix into lessons at school. He was there, floating in the air, above the heads of the little circle. What should they do with him? A certain diffidence possessed them; they took counsel behind their hands, what they were to ask him. Herr Albin decided to question him about his position and occupation in life, and did so, as before, severely, with frowning brows; as though he were a cross-examining counsel.

The glass was silent awhile. Then it staggered over to the P, zigzagged and returned to O. Great suspense. Dr. Ting-Fu giggled and said Holger must be a poet. Frnu Stohr began to laugh hysterically; which the glass appeared to resent, for after indi­cating the E it stuck and went no further. However, it seemed fairly clear that Dr. Ting-Fu was right.

What the deuce, so Holger was a poet? The glass revived, and superfluously, in apparent pridefulness, rapped yes. A lyric poet, Fraulein Kleefeld asked? She said lyric, as Hans Castorp involuntarily noted. Holger was disinclined to specify. He gave no new answer, merely spelled out again, this time quickly and unhesitatingly, the word poet, adding the T he had left off before.
Good, then, a poet. The constraint increased. It was a con­straint that in realIty had to do with manifestations on the part of uncharted regions of their own inner, their subjective selves, but which, because of the illusory, half-actual conditions of these manifestations, referred itself to the objective and external. Did Holger feel at home, and content, in his present state? Dreamily, the glass spelled out the word tranquil. Ah, tranquil It was not a word one would have hit upon oneself, but after the glass spelled it out, they found it well chosen and probable. And how long had Holger been in ,this tranquil state? The answer to this was again something one would never have thought of, and dreamily answered; it was "A hastening while." Very good. As a piece of ventriloquistic poesy from the Beyond, Hans Castorp, in particular, found it capital. A " hastening while" was the time-element Holger lived in: and of course he had to answer as it were in parables, having very likely forgotten how to use earthly terminofogy and standards of exact measurement. Fraulein Levi confessed her curiosity to know how he looked, or had looked, more or less. Had he been a handsome youth? Here Albin said she might ask him herself, he found the request beneath his dignity. So she asked if the spirit had fair hair.

"Beautiful, brown, brown curls," the glass responded, deliberately spelling out the word brown twice. There was much merri­ / Page 663 / ment over this. The ladies said they were in love with him. They kissed their hands at the ceiling. Dr. Ting-Fu, giggling, said Mister Holger must be rather vain.

Ah, what a fury the glass fell into! It ran like mad about the table, quite at random, rocked with rage, fell over and rolled into Frau Stohr's lap, who stretched out her anns and looked down at it pallid with fear. They apologetically conveyed it back to its station, and rebuked the Chinaman. How had he dared to say such a thing - did he see what his indiscretion had led to? Suppose Holger was up and off in his wrath, and refused to say another word!
They addressed themselves to the glass with the extreme of courtesy. WouId Holger not make up some poetry for them? He had said he was a poet, before he went to hover in the hastening while. Ah, how they all yearned to hear him versify! They would love it so!

And lo, the good glass yielded and said yes! Truly there was something placable and good-humoured about the way it tapped. And then Holger the spirit began to poetize, and kept it up, copi­ously, circumstantially, without pausing for thought, for dear knows how long. It seemed impossible to stop him. And what a surprising poem it was, this ventriloquistic effort, delivered to the admiration of the circle - stuff of magic, and shoreless as the sea of which it largely dealt. Sea-wrack in heaps and bands along the narrow strand of the broad-flung bay; an islanded coast, girt by steep, cllify dunes. Ah, see the dim green distance faint and die into eternity, while beneath broad veils of mist in dull cannine and milky radiance the summer sun delays to sink! No word can utter how and when the watery mirror turned from silver into untold changeful colour-play, to bright or pale, to spreading, opaline and moonstone gleams - or how, mysteriously as it came, the voice­less magic died away. The sea slumbered. Yet the last traces of the sunset linger above and beyond. Until deep in the night it has not grown dark: a ghostly twilight reigns in the pine forests on the downs, bleaching the sand until it looks like snow- A simulated winter forest all in silence, save where an owl wings rustling flight. Let us stray here at this hour - so soft the sand beneath our tread, so sublime, so mild the night! Far beneath us the sea respires slowly, and murmurs a long whispering in its dream. Does it crave thee to see it again? Step forth to the sallow, glacierlike cliffs of the dunes, and climb quite up into the softness, that runs coolly into thy shoes. The land falls harsh and bushy steeply down to the pebbly shore, and still the last parting remnants of the day haunt the edge of the vanishing sky. Lie down here in the sand! How cool as death it is, / Page 664 / how soft as silk, as flour! It flows in a colourless, thin stream from thy hand and makes a dainty little mound beside thee. Dost thou recognize it, this tiny flowing? It is the soundless, tiny stream through the hour-glass, that solemn, fragile toy that adorns the hermit's hut. An open book, a skull, and in its slender frame the double glass, holding a little sand, taken from eternity, to prolong here, as time, its troubling, solemn, mysterious essence. . . .
Thus Holger the spirit and his lyric improvisation, ranging with weird flights of thought from the familiar sea-shore to the cell of a hermit and the tools of his mystic contemplation. And there waf more; more, human and divine, involved in daring and dreamlike terminology - over which the members of the little circle puzzled endlessly as they spelled it out; scarcely finding time for hurried though raptUrous applause, so swiftly did the glass zigzag back and forth, so swiftly the words roll on and on. There was no distant prospect of a period, even at the end of an hour. The glass improvised inexhaustibly of the pangs of birth and the first kiss of lovers; the crown of sorrows, the fatherly goodness of God; plunged into the mysteries of creation, lost itself in other times and lands, in interstellar space; even mentioned the Chaldeans and the zodiac; and would "most, certainly have gone on all night, if the conspirators had not finally taken their fingers from the glass, and expressing their gratitude to Holger, told him that must suffice them for the time, it had been wonderful beyond their wildest dreams, it was an everlasting pity there had been no one at hand to take it down, for now it must inevitably be forgotten, yes, alas, they had already forgotten most of it, thanks to its quality, which made it hard to retain, as dreams are. Next time they must appoint an amanuensis to take it down, and see how it would look m black and white, and read connectedly. For the moment, however, and before Holger withdrew to the tranquillity of his hastening while, it would be better, and certainly most amiable of him, if he would consent to answer a few practical questions. They scarcely as yet knew what, but would he at least be in principle inclined to do so, in his great amiability?
The answer was yes. But now they discovered a great perplexity - what should they ask? It was as in the fairy-story, when the fairy or elf grants one question, and there is danger of letting the precious advantage slip through the fingers. There was much in the world, much of the future, that seemed worth knowing, yet it was so difficult to choose. At length, as no one else seemed able to settle, Hans Castorp, with his finger on the glass, supporting his cheek on his fist, said he would like to know what was to be / Page 665 / the actual length of his stay up here, instead of the three weeks originally fixed.
Very well, since they thought of nothing better, let the spirit out of the fullness of his knowledge answer this chance query. The glass hesitated, then pushed off. It spelled out something very queer, which none of them succeeded In fathoming, it made the word, or the syllable Go, and then the word Slanting and then something about Hans Castorp's room. The whole seemed to be a direction to go slanting through Hans Castorp's room, that was to say, through number thirty-four. What was the sense of that? As they sat puzzling and shaking their heads, suddenly there came the heavy thump of a fist on the door."

 

 

THE SIRIUS MYSTERY

Robert K.G..Temple 1976

Page 145

"We must note Stecchini's remarks about Delphi as follows:38

The god of Delphi, Apollo, whose name means 'the stone', was identified with an object, the omphalos, 'navel'. which has been found. It consisted of an ovoidal stone . . . The omphalos of Delphi was similar to the object which represented the god Amon in Thebes, the 'navel' of Egypt."

"Stecchini also explains his theory that the oracles originally functioned through the operations of computing devices:

An object which resembles a roulette wheel, and actually is it's historical antecedent, was centred on top of the omphalos. The spinning of a ball gave the answers; each of the 36 spokes of the wheel corresponded to a letter symbol.

In studying ancient computing devices, I have discovered that they were used also to obtain oracular answers. This is the origin of many of the oracular instruments we still use today, such as cards and ouija boards for calculating in terms of angles.

 

 

THE SIRIUS MYSTERY

Robert K.G..Temple 1976

APPENDIX IV

The Meaning of the E at Delphi

Plutarch wrote a fascinating essay entitled 'The E at Delphi',' actually in the form of a dialogue, featuring Plutarch himself and several other speakers. It is to be remembered that Plutarch was a close personal friend of Clea, the Delphic priestess of his day, and he knew much and always sought to learn more about the nature and history of the oracles not only of Delphi but elsewhere as well. He was, however, most interested of all in Delphi itself, for he was one of the two priests of Apollo there.
The central subject of the discussion is the letter E which was a prominent inscription at the Delphic shrine. (That is, the letter E was carved in stone quite on its own at Delphi and was a subject of much curious speculation to the classical Greeks, who retained no tradition of the meaning of the ancient inscription of this single letter.) F. C. Babbitt, in his Introduction to the dialogue, says :2
Plutarch, in this essay on the E at Delphi, tells us that beside the well-known inscriptions at Delphi there was also a representation of the letter E, the fifth letter of the Greek alphabet. The Greek name for this letter was EI, and this diphthong, in addition to being used in Plutarch's time as the name of E (which denotes the number five), is the Greek word for 'if', and also the word for the second person singular of the verb 'to be' (thou art).
In searching for an explanation of the unexplainable it is only natural that the three meanings of EI (`five', 'if', 'thou art') should be examined to see if any hypothesis based on any one of them might possibly yield a rational explanation. . . . Plutarch puts forward seven possible explanations of the letter. . . . Attempts to explain the letter have been also made in
modern times by Gottling . and by Schultz . . . Roscher . . . C. Robert
. . . 0. Lagercrantz . . . W: N. Bates, in the American Journal of Archaeology xxix (1925), pp. 239-46, tries to show that the E had its origin in a Minoan character E . . . later transferred to Delphi. Since the character was not understood, it, like other things at Delphi, came to be associated with Apollo. This character has been found on the old omphalos discovered in 1913 at Delphi in the temple of Apollo.
Interesting are the two coins reproduced in Imhoff-Blumer and P. Gardner, A Numismatic Commentary on Pausanius, plate X nos. xxii and xxiii (text p. 119), which show the E suspended between the middle columns of the temple. Learned scholars should note that the letter represented is E, not EI : therefore such explanations as are based on the true diphthong are presumably wrong.

Page 266

The second explanation offered by Plutarch is in fact the correct one. This is how Plutarch suggests it:
Ammonius smiled quietly, suspecting privately that Lamprias had been indulging in a mere opinion of his own and was fabricating history and tradition regarding a matter in which he could not be held to account. Someone else among those present said that all this was similar to the nonsense which the Chaldaean visitor had uttered a short time before: that there are seven vowels in the alphabet and seven stars that have an independent and unconstrained motion; that E is the second in order of the vowels from the beginning, and the sun the second planet after the moon, and that practically all the Greeks identify Apollo with the Sun.
The facts that Delphi is the second descending centre in the geodetic octave, and that it is symbolized by the second vowel E, would seem to go well together. The seven vowels (each corresponding to one of the oracle centres) were uttered in succession as the holy 'unspeakable' name of God by Egyptian priests. Demetrius of Phalerum, the student of Aristotle's Lyceum and who founded the famous great library of Alexandria when later in life he was exiled to Egypt, tells us in his surviving treatise On Style: 'In Egypt the priests sing hymns to the gods by uttering the seven vowels in succession, the sound of which produces as strong a musical impression on their hearers as if flute and lyre were used.'
In Chapter XVI of The White Goddess, Robert Graves discusses this too, and there quotes Demetrius. Graves also refers to an eight-letter version of the sacred name. It may be that if one wants to count the base oracle centre (which in musical analogy is the octave expression of the top centre) one should have an eight-letter version. This version of the name is:

JEHUOVAO.

Note that E is the second letter.

We are faced with archaeological evidence that the second vowel, E, was prominently associated with the second oracle centre in descending order. (See Plate 12 of this book.) And we know from Herodotus that Dodona, the top oracle centre, was said to be founded by Egyptian priestesses from Thebes in Egypt. We also know that certain Egyptian priests sang the seven vowels (or eight vowels, including an aspirate) in succession. We have already seen that the geodetic oracle centres seem to have an octave structure. And as this book went to press a discovery became known which demonstrated the existence of the heptatonic, diatonic musical scale in the ancient Near East. We may even make a presumption that the uttering of the seven vowels in succession may possibly have corresponded to the seven notes of the octave (but we may never know that for certain). And it is most important to emphasize that, however bizarre to us, the association of a vowel with an oracle centre is not our invention or surmise. The E may not only be read about in Plutarch but seen on ancient coins and on the omphalos stone itself (for both of which see Plate 14). And this association of the second vowel with Delphi has never been explained by anyone.
So granted all the above, what follows? If each oracle centre had a vowel /page 267/ associated with it, then the second vowel being associated with the second centre would seem to imply a corresponding arrangement for the other centres. And if that is the case, it would seem that the entire system would be associated with and actually comprise a geodetic spelling-out, over eight degrees of latitude, of the unspeakable holy name of God, known commonly to the Hebrews as 'Jehovah'.
It is most important that anyone intrigued by this possibility should keep a wary eye for any further evidence. We should be on the lookout for representations of or associations of other vowels at the other centres. These may already be known to specialists in the field or there may be evidence of this sort languishing unclassified and unexplained in the basement of some museum. Or this sort of evidence may come to light at any time in the future. One place to begin looking would, it seems to me, be with an examination of the omphalos stone from Delos, which is to be seen in Plate 12 of this book. Does this omphalos stone have a single letter inscribed on it similarly to the Delphi omphalos stone? And what of all the other omphalos stones, such as the one from Thebes in Egypt (see Plate 12). Are any of these well enough preserved to show a puzzling single hieroglyph of a vowel ? I have not carried out any investigation of this sort myself at the present time.
In closing, it would seem that the E at Delphi must fall into some coherent system of the kind I suggest, and the explanation of the enigma must be connected with Plutarch's lightly advocated second explanation — that to do with E being the second vowel. (Babbitt's exclusion of the diphthong on the basis of the ancient coins to be seen in Plate 14 of this book is therefore crucial and to my view conclusive.)
Notes
1. The dialogue 'The E at Delphi' is to be found in English in Volume V of Plutarch's Moralia (altogether 15 vols) published in the Loeb Classical Library series; London: William Heinemann Ltd., and U.S.A. : Harvard University Press. The volume first appeared in 1936, and the translation is by Frank Cole Babbitt. Other works of Plutarch in the same volume are 'Isis and Osiris', 'The Oracles at Delphi No Longer Given in Verse', and 'The Obsolescence of Oracles'.
2. Ibid. See Plate t4 of this book.

THE E AT DELPHI THE 5 AT DELPHI THE E AT DELPHI

 

 

Freiheit-Keeping The Dream Alive lyrics. From the Original Motion Picture... In my fantasy I remember their faces The hopes we had were much too high ... www.lyricsmode.com/lyrics/f/freiheit/keeping_the_dream_alive.html

 

THE HOPES WE HAD WE'RE MUCH TWO HIGH WAY OUT OF REACH BUT WE HAVE TO TRY

NO NEED TO HIDE NO NEED TO RUN 'CAUSE ALL THE ANSWERS COME ONE BY ONE

THE DAY WILL NEVER BE OVER BECAUSE WE 'RE KEEPING THE DREAM ALIVE

 

 

Freiheit-Keeping The Dream Alive lyrics. From the Original Motion Picture ... In my fantasy I remember their faces The hopes we had were much too high ... www.lyricsmode.com/lyrics/f/freiheit/keeping_the_dream_alive.html

 


Tonight the rain is falling
Full of memories of people and places
And while the past is calling
In my fantasy I remember their faces

The hopes we had were much too high
Way out of reach but we have to try
The game will never be over
Because we're keeping the dream alive

I hear myself recalling
Things you said to me
The night it all started
And still the rain is falling
Makes me feel the way
I felt when we parted

The hopes we had were much too high
Way out of reach but we have to try
No need to hide no need to run
'Cause all the answers come one by one
The game will never be over
Because we're keeping the dream alive

I need you
I love you

The game will never be over
Because we're keeping the dream alive

The hopes we had were much too high
Way out of reach but we have to try
No need to hide no need to run
'Cause all the answers come one by one

The hopes we had were much too high
Way out of reach but we have to try
No need to hide no need to run
'Cause all the answers come one by one

The game will never be over
Because we're keeping the dream alive

The game will never be over
Because we're keeping the dream alive

The game will never be over

Mmm mmm mmm mmm mmm mmm mmm mmm mmm.

 

7
BECAUSE
56
20
2
4
WE'RE
51
24
6
7
KEEPING
67
40
4
3
THE
33
15
6
5
DREAM
41
23
5
5
ALIVE
49
22
4
31
First Total
297
144
27
3+1
Add to Reduce
2+9+7
1+4+4
7+2
4
Second Total
18
9
9
-
Reduce to Deduce
2+9+7
-
-
4
Essence of Number
9
9
9

 

 

THE HOPES WE HAD WE'RE MUCH TWO HIGH WAY OUT OF REACH BUT WE HAVE TO TRY

NO NEED TO HIDE NO NEED TO RUN 'CAUSE ALL THE ANSWERS COME ONE BY ONE

THE GAME WILL NEVER BE OVER BECAUSE WE 'RE KEEPING THE DREAM ALIVE

 

http://www.youtube.com/watch?v=w9aYrHzEW-w

 

Freiheit - Keeping The Dream Alive "The game will never be over because we're keeping the dream alive" 1988: I was introduced to this fantastic German band ... www.topblogarea.com/sitedetails_1281-3.html

www.zshare.net/audio/4468667f61800e/

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THE MAGIC MOUNTAIN

 

 

THE

TRUE

DEATH ON THE CROSS

THE

TRUE

ATONEMENT

THE SELF CRUCIFIXION OF THE CRUCIFIXION OF THE SELF

 

 

IN SEARCH OF THE MIRACULOUS

Fragments of an Unknown Teaching

P.D.Oupensky 1878- 1947

Page 217

" 'A man may be born, but in order to be born he must first die, and in order to die he must first awake.' "
" 'When a man awakes he can die; when he dies he can be born' "

 

THE DAY WILL NEVER BE OVER BECAUSE WE 'RE KEEPING THE DREAM ALIVE

 

 

THE

FIELD

THE QUEST FOR THE SECRET FORCE OF THE UNIVERSE

Lynne McTaggart 2001

LIGHT IN THE DARKNESS

Page III

"Physics may be about to face a revolution similar to that which occurred just a century ago. . .

Arthur C. Clarke, 'When Will the Real Space Age Begin?'

If an angel was to tell us about his philosophy. . .

many of his statements might well sound like 2x2 = 13"

Georg Christophe Lichtenburg, Aphorisms

 

Page 13 "Subatomic particles had no meaning as isolated entities but could only be understood in their realationships. The world at its most basic, existed as a complex web of interdependant relationships, forever indivisible"

 

 

I
=
9
-
1
I
9
9
9
H
=
8
-
4
HAVE
9
9
9
C
=
3
-
4
COME
9
9
9
T
-
-
-
-
-
-
-
-
T
-
-
-
-
-
-
-
-
I
=
9
-
1
I
9
9
9
H
=
8
-
4
HAVE
9
18
36
C
=
3
-
4
COME
9
18
36
T
-
-
-
-
-
-
-
-
T
-
-
-
-
-
-
-
-
-
-
-
-
1
I
9
9
9
-
-
-
-
1
H+A
9
9
9
-
-
-
-
1
V+E
9
9
27
-
-
-
-
2
C+O
9
9
18
-
-
-
-
2
M+E
9
9
18
T
-
-
-
-
-
-
-
-
T
-
-
-
-
-
-
-
-
I
=
9
-
1
I
9
9
9
H
=
8
-
4
HAVE
9
18
36
C
=
3
-
4
COME
9
18
36
-
-
20
Q
9
Q
27
45
81
-
-
2+0
-
-
-
2+7
4+5
8+1
-
-
2
-
9
-
9
9
9

 

 

6
GNOSIS
83
29
2
-
-
-
-
-
-
-
-
-
-
3
GOD
26
17
8
5
KNOWS
82
19
1
8
Add to Reduce
108
36
9
-
Reduce to Deduce
1+0+8
3+6
-
8
Essence of Number
9
9
9
-
-
-
-
-
-
-
-
-
-
4
GODS
45
18
9
4
KNOW
63
18
9
8
Add to Reduce
108
36
18
-
Reduce to Deduce
1+0+8
3+6
1+8
8
Essence of Number
9
9
9

 

 

G
=
7
-
3
GOD
26
17
8
K
=
2
-
5
KNOWS
82
19
1
-
-
9
4
8
Add to Reduce
108
36
18
-
-
-
-
-
Reduce to Deduce
1+0+8
3+6
1+8
-
-
9
-
8
Essence of Number
9
9
9

 

 

 

 

 

 

 
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