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A MAZE IN ZAZAZA ENTERS AZAZAZ AZAZAZAZAZAZAZZAZAZAZAZAZAZA ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ THE MAGICALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
FINGERPRINTS OF THE GODS A QUEST FOR THE BEGINNING AND THE END Graham Hancock 1995 Chapter 32 Speaking to the Unborn Page 285 "It is understandable that a huge range of myths from all over the ancient world should describe geological catastrophes in graphic detail. Mankind survived the horror of the last Ice Age, and the most plausible source for our enduring traditions of flooding and freezing, massive volcanism and devastating earthquakes is in the tumultuous upheavals unleashed during the great meltdown of 15,000 to 8000 BC. The final retreat of the ice sheets, and the consequent 300-400 foot rise in global sea levels, took place only a few thousand years before the beginning of the historical period. It is therefore not surprising that all our early civilizations should have retained vivid memories of the vast cataclysms that had terrified their forefathers. A message in the bottle of time 'Of all the other stupendous inventions,' Galileo once remarked, what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3 If the 'precessional message' identified by scholars like Santillana, von Dechend and Jane Sellers is indeed a deliberate attempt at communication by some lost civilization of antiquity, how come it wasn't just written down and left for us to find? Wouldn't that have been easier than encoding it in myths? Perhaps. "What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them" "WRITTEN IN THE ETERNAL LANGUAGE OF MATHEMATICS"
MATHEMATICS A LANGUAGE OF LETTERS AND NUMBERS
MATHEMATICS A LANGUAGE OF LETTER AND NUMBER
THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF THE ALPHABET IS GIVEN A NUMERICAL VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS REARRANGING THEM IN ENDLESS CONFIGURATIONS THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS
....
THE LIGHT IS RISING NOW RISING IS THE LIGHT
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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 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"
BEYOND THE VEIL ANOTHER VEIL ANOTHER VEIL BEYOND
A HISTORY OF GOD Karen Armstrong 1993 The God of the Mystics Page 250 "Perhaps the most famous of the early Jewish mystical texts is the fifth century Sefer Yezirah (The Book of Creation). There is no attempt to describe the creative process realistically; the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by combining the letters with the sacred numbers, rearranging them in endless configurations, the mystic weaned his mind away from the normal connotations of words."
Page 250 THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY THE ACCOUNT IS UNASHAMEDLY SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE AS THOUGH HE WERE WRITING A BOOK. BUT LANGUAGE HAS BEEN ENTIRELY TRANSFORMED AND THE MESSAGE OF CREATION IS NO LONGER CLEAR EACH LETTER OF THE HEBREW ALPHABET IS GIVEN A NUMERICAL VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS REARRANGING THEM IN ENDLESS CONFIGURATIONS THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS
THE LIGHT IS RISING NOW RISING IS THE LIGHT
....
LIGHT AND LIFE Lars Olof Bjorn 1976 Page 197 "By writing the 26 letters of the alphabet in a certain order one may put down almost any message (this book 'is written with the same letters' as the Encyclopaedia Britannica and Winnie the Pooh, only the order of the letters differs). In the same way Nature is able to convey with her language how a cell and a whole organism is to be constructed and how it is to function. Nature has succeeded better than we humans; for the genetic code there is only one universal language which is the same in a man, a bean plant and a bacterium."
"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE"
"FOR THE GENETIC CODE THERE IS ONLY ONE UNIVERSAL LANGUAGE"
DNA AND DNA DNA AND DNA DNA AND DNA
DNA AND DNA DNA AND DNA DNA AND DNA
LIGHT AND LIFE Lars Olof Bjorn "BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE" (THIS BOOK IS WRITTEN WITH THE SAME LETTERS AS THE ENCYCLOPAEDIA BRITANNICA AND WINNIE THE POOH, ONLY THE ORDER OF THE LETTERS DIFFERS). IN THE SAME WAY NATURE IS ABLE TO CONVEY WITH HER LANGUAGE HOW A CELL AND A WHOLE ORGANISM IS TO BE CONSTRUCTED AND HOW IT IS TO FUNCTION. NATURE HAS SUCCEEDED BETTER THAN WE HUMANS; FOR THE GENETIC CODE THERE IS ONLY ONE UNIVERSAL LANGUAGE WHICH IS THE SAME IN A MAN, A BEAN PLANT AND A BACTERIUM. 1 000 000 000 'LETTERS'."
"FOR THE GENETIC CODE THERE IS ONLY ONE UNIVERSAL LANGUAGE"
DNA AND DNA DNA AND DNA DNA AND DNA
DNA AND DNA DNA AND DNA DNA AND DNA
THE INDEPENDENT MAGAZINE Wednesday 11 September 2013 Mysteries of the snowflake: The curious world of the ice-crystal experts. Inevitably, though, the most common question is, how can Libbrecht be so sure no two snowflakes are ever identical? He likes to tell people that physics has a Zen-like answer, “which is that it depends largely on what you mean by the question. The short answer is that if you consider there’s over a trillion ways you could arrange 15 different books on your bookshelf, then the number of ways of making a complex snowflake is so staggeringly large that, over the history of our planet, I’m confident no two identical flakes have ever fallen. The long answer is more involved – depending on what you mean by ‘alike’ and ‘snowflake’. There could be some extremely small, simple-shaped crystals that looked so alike under a microscope as to be indistinguishable – and if you sifted through enough Arctic snow, where these simple crystals are common, you could probably find a few twins.” "The short answer is that if you consider there’s over a trillion ways you could arrange 15 different books on your bookshelf,"
Daily Mail Wednesday December 3. 2014 Page 55 Put your faith in God, not a ouija board! Spooky truth behind surge in sales of Ouija boards Beware: The Rev Bob Short warns against seances. Inset: Mondays Mail on how new film Ouija has renewed interest in the 'game' THE supernatural is once again on people's minds, with a fascination with ouija boards and Spurs footballer Emmanuel Adebayor complaining about people 'putting juju' on him (Mail). In the Sixties, ouija boards were a must-have family game, but some people have obviously forgotten that many youngsters had psychological problems caused by playing this. It was produced by a top board game company and can be purchased `used' today.
Thomas Mann 1875 - 1955 Page 660 "In the evening, on the stroke of ten, they gathered privily, and in whispers mustered the apparatus Hermine had provided, consisting of a medium-sized round table without a cloth, placed in the centre of the room, with a wine glass 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." "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."
I ME ANOTHER YOU ME I ME YOU ANOTHER
THE JESUS MYSTERIES Timothy Freke & Peter Gandy 1999 Page 177 THE GOSPELS ARE ACTUALLY ANONYMOUS WORKS, IN WHICH EVERYTHING WITHOUT EXCEPTION, IS WRITTEN IN CAPITAL LETTERS, WITH NO PUNCTUATION OR SPACES BETWEEN WORDS.
Page 287 "What one would look for, therefore, would be a universal language" "WHAT ONE WOULD LOOK FOR, THEREFORE, WOULD BE A UNIVERSAL LANGUAGE"
WORK DAYS OF GOD Herbert W Morris D.D.circa 1883 Page 22
"ALL THE WORDS IN THE ENGLISH LANGUAGE ARE COMPOSED OUT OF THE TWENTY SIX LETTERS OF THE ALPHABET"
THE ENGLISH LANGUAGE TRANSMUTED INTO NUMBER IS ONE OF THE MAIN CONDUITS THROUGH WHICH APPEAR CLEARER UNDERSTANDING OF THOSE REFRACTED PATTERNS AND SENSIBILITIES APPARENTLY RANDOM DESCRIBING ENERGIES WHICH INTERMINGLED WITHIN THE GREAT HERE AND NOW ARE CONSIDERED THE CREATIVE LIVING EXPERIENCE
THE LIGHT IS RISING NOW RISING IS THE LIGHT
CITY OF REVELATION John Michell 1972 Page 169 "The great alchemists, whose ultimate aspiration was to procure the birth of a divinity among men found it necessary first to invoke within themselves the spirit they wished to share with others. In the same tradition Plato wrote that the man who aquires the art of stereometry, the likening of unlike things which is function of the canon, sanctifies not only himself but also the city and the age in which he lives. The thought behind these various expressions was that the state of a society is determined by the individuals who comprise it; that the cosmic influences are manifest on earth through the medium of the human mind, and this is the instrument by which they may be controlled and held in balance. For the instument to be effective, it requires that the individual become aware of the current influences to which he is subject, and to this end the canon was devised; for by analogy with the dynamics of geometrical and numerological relationships, the world of phenomena is revealed as the product of archetyple forces, whose behaviour in any circumstances is predicatable once the nature is understood." "the art of stereometry, the likening of unlike things"
THE ART OF STEREOMETRY THE LIKENING OF UNLIKE THINGS
THE ART OF STEREOMETRY
THE LIKENING OF UNLIKE THINGS
CITY OF REVELATION John Michell 1972 Page 109 `The most important and first (study) is of numbers in themselves: not of those which are corporeal, but of the whole origin of the odd and the even and the greatness of their influence on the nature of reality. When he has learnt these things, there comes next what they call by the very ridiculous name of geometry, when it proves to be a manifest likening of numbers not like one another by nature in respect of the province of planes; and this will be clearly seen by him who is able to understand it to be a marvel, not of human but of divine origin. And then, after that, the numbers thrice increased and like to the solid nature, and those again which have been made unlike, he likens by another art, namely that which its adepts call stereometry.' The text is probably corrupt, the expressions are unfamiliar and it is hard to follow Plato's meaning. But the reference, both here and in another passage in Laws, is to some method of relating different classes of phenomena to one numerical system, by which the adept may come to understand the unifying principle in nature. Of this knowledge Plato declares that it is the greatest of all blessings both to him who possessed it and to his community, but if it can not be acquired, the best substitute is simple faith in .God since, on the `Every diagram and system of number and every combination of harmony and the agreement of the revolution of the stars must be made manifest as one in all to him who learns in the proper way, and will be made manifest if a man learns aright by keeping his eyes on unity; for it will be manifest to us as we reflect, that there is one bond naturally uniting all these things.'
Daily Mail, Thursday , June 25, 2015 QUESTION My 14 year-old-students studying their first year of English as a third language would like to know why the personal pronoun 'I' is always written with a capital letter?
I I 9 I ME 9 ME EGO 9 EGO CONSCIENCE 9 CONSCIENCE 12345678 9 87654321
GODS AND SPACEMEN IN THE ANCIENT EAST W. Raymond Drake 1968 New evidence on the unexplained mysteries of civilization in the ancient East Page 124 "it is said that in the ancient Egyptian language OS-IRIDE meant 'mouth of the iris'168 or 'the voice of the light..."
THE LOST LANGUAGE OF SYMBOLISM Harold Bayley 1912 Page 278 ""According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH, was Egyptian for Light-Light."
Page 278 "ONE-EYE, TWO-EYES, THREE-EYES" "According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH, THE HOLY BIBLE Scofield References Hosea Chapter 2 Page 922/923 16 And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
AND IT SHALL BE AT THAT DAY SAITH THE LORD THAT THOU SHALT CALL ME ISHI 1+5+4 9+2 1+8+1+3+3 2+5 1+2 2+8+1+2 4+1+7 1+1+9+2+8 2+8+5 3+6+9+4 2+8+1+2 2+8+6+3 1+8+1+3+2 3+1+3+3 4+5 9+1+8+9 AND SHALL CALL ME NO MORE BAALI 1+5+4 1+8+1+3+3 3+1+3+3 4+5 5+6 4+6+9+5 2+1+1+3+9 AND IT SHALL BE AT THAT DAY SAITH THE LORD THAT THOU SHALT CALL ME ISHI AND SHALL CALL ME NO MORE BAALI
And it shall be at that day, saith the LORD, that thou shalt call me Ishi;
and shalt call me no more Baali.
THE HOLY BIBLE Scofield References Hosea Chapter 2 Page 922/923 16 And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
KEEPER OF GENESIS A QUEST FOR THE HIDDEN LEGACY OF MANKIND Robert Bauval Graham Hancock 1996 Page 254 "...Is there in any sense an interstellar Rosetta Stone? We believe there is a common language that all technical civilizations, no matter how different, must have. That common language is science and mathematics. The laws of Nature are the same everywhere:..."
"...Is there in any sense an interstellar Rosetta Stone?
We believe there is a common language that all technical civilizations, no matter how different, must have.
That common language is science and mathematics.
The laws of Nature are the same everywhere:..."
WISE WISDOM LOST AT SEA DROWNED IN A SEE OF KNOWLEDGE
Daily Mail. Tuesday. March 31, 2015 Page 68 The point of pentangles ANSWERS TO CORRESPONDENTS QUESTION THE pentangle is usually represented as the pentagram, a five-pointed, linear star within a circle, worn or drawn with the point facing up. It served to mark directions in Sumerian texts, dating from about 30BC, and is found in most early cultures. The ancient Greeks established its symbolic status. Greek mathematician and philosopher Pythagoras believed five was the number of perfection, because of the fivefold division of the body (head, arms and legs outstretched) mirroring the division of the soul into fire, water, air, earth and psyche. The Pythagoreans held the pentacle sacred to Hygeia, the goddess of healing. Early Christians wore the pentagram to represent the five wounds of Christ and to symbolise thefive senses. In the 14th-century English poem Sir Gawain And The Green Knight, the symbol decorates the shield of the hero, Gawain. The anonymous poet credits the symbol's origin to King Solomon, and explains that each of the five interconnected points represents a virtue tied to a group of five: Gawain is keen in his five senses, dextrous in his five fingers, faithful to the salvation provided through the Five Wounds of Christ, takes courage from the five joys that Mary had of Jesus and exemplifies the five virtues of knighthood. Renaissance-era ritual magicians, Henry Cornelius Agrippa von Nettesheim (14861535) and Giordano Bruno (1548-1600), used the pentagram to represent the perfection of the human body. To Bruno, five was the `number of the soul' because the human form is bound by five outer points. He warned magicians and sorcerers could perform spells by using the pentagram as it was a window to the soul. As Bruno and other Renaissance philosophers and magicians were executed under the Inquisition, perhaps the symbol came to be associated with evil forces. By the mid-19th century, a further distinction had developed among occultists regarding the pentagram's orientation. With a single point upwards it depicted a spirit presiding over the four elements of matter and was essentially 'good'. Occultists and satanists now claimed that the inverted pentagram was evil, the sign of the Devil even. Influential French occultist Eliphas Levi (1810-75) stated: 'A reversed pentagram, with two points projecting upwards, is a symbol of evil and attracts sinister forces because it overturns the proper order of things and demonstrates the triumph of matter over spirit. 'It is the goat of lust attacking the heavens with its horns, a sign execrated by initiates.' Symbolic: Anton LaVey, of the Church of Satan, with an inverted pentangle (image omitted) Brian Cummings, Hay-on-Wye, Powys.
THE NEW VIEW OVER ATLANTIS John Michell 1983 Page 150 "A series of clues to the composition of the final pyramidion at the very apex of the Pyramid begins with an observation in A.E. Berriman's Historical Metrology on the antiquity of the British or Imperial inch. There are a number of old Egyptian weights in the British Museum, and others from Greece and Babylon, whose standard of reference has proved to be the cubic inch of gold. Were it not for the common but inappropriate use of metric units in publishing details of antique weights, that feature would be more generally recognized. Five is the number chiefly associated with the pyramid form; which has five faces and five corners, PYRAMID = 86 = PYRAMID PYRAMID = 41 = PYRAMID PYRAMID = 5 = PYRAMID Five is the number chiefly associated with the pyramid form; which has five faces and five corners,
Y RAM MARY MARY Y RAM
PYRE AMIDST THE STONE
John Michell 1983 Page 144 "The problem is to establish the ideas and intentions of the builders. Stecchini has suggested that the apex was designed to be slightly off-centre with each base side of slightly different length, and with different angles of slope, thus providing four base-height relationships, each exhibiting a particular mathematical formula. By this means the functions of both..." Pi and the ratio of the 'golden section' "...could be demonstrated together in the one structure. In addition, there was another device by which the Egyptians were able to incorporate different mathematical expressions within a unified nework. That device was the pyramidion, a miniature form of the Pyramid itself, which provided its apex. Other pyramids and obelisks Egypt are known to have been topped by a pyramidion, made of gold or some other metal, which glowed in the sun. Tompkins and Stechini quote a reference by a second-century BC Greek writer, Agatharchides of Cnidus, to a pyramidion at the apex of the Great Pyramid, which could be included in calculations or omitted, thus providing a variety of mathematical demonstrations." Page 149 "...If, as its legend states, the Pyramid was designed to tionumentalize the entire code of ancient scientific knowledge, its nakers would have needed to grade the pyramidion by scoring it with lorizontal lines to represent different versions of the height or even by separating it into detachable sections. The image here is of an inscribed marble capstone, its tip formed of another, miniature pyramid, perhap made of some other material. This, and perhaps other sections of the upper part of the pyramidion, could be removed or put in place as required. But why should such a thing ever in practice be required, and why should such trouble be taken over capstone, pyramidions and minute rariations of length? These are questions which need to be discussed in relation to the Pyramid's practical function. The Golden Tip As the literature of the Pyramid measurers shows, many large volumes can be filled with estimates of the Pyramid's external and internal iimensions and speculations about their geodetic, astronomical and prophetic symbolism. The study is so obsessively fascinating that researchers are inclined to lose sight of the most important question of why the whole vast edifice was built. There is no doubt that within the Pyramid's fabric are encoded many scientific laws and formulas, but the preservation of such knowledge can scarcely have been the only motive of its builders. Its numerical properties must surely have had some practical purpose in relation to the form of science which the Pyramid was designed to serve. There has been much talk in recent years of 'pyramid power' and the possible function of the Great Pyramid as an accumulator and trans-former of cosmic energies. The idea certainly accords with the :raditional use of the Pyramid in connection with initiation, magic and nysticism, and it is supported by the occurrence of symbolic or 'magical' number series in its dimensions. The use of symbolic numbers in ancient temples was to procure the invocation of the god or aspect of cosmic energy which those numbers symbolized. Pyramid investigators ire confronted with an instrument designed for a type of science which today is no longer recognized. It is not, however, beyond recovery, for its records are preserved in the language of number, built into the Pyramid's dimensions, and these provide certain clues to the nature of the Pyramid's original function. All Pyramid measurers, and all who study its dimensions, purpose or any of its other aspects, find themselves inexorably drawn to the matter of its apex. Many of the clues within the Pyramid's geometry / Page 150 / and numbets point towards it, and several investigators have expressed the feeling that these clues were deliberately contrived, as if the builders were concerned to leave a record of their scientific code in monumental form, to be interpreted and put to use again by some future generation. Peter Lemesurier, the latest and most convincing of the interpreters of Pyramid chronologies and. prophecy, gives detailed reasons in his Great Pyramid Decoded for claiming that the historical outline of the six thousand years following its building in 2623 BC is recorded in the dimensions of the Pyramid's interior spaces. They are said to foretell the collapse of the present civilization in about the year AD 2004, followed some thirty years later by the Messianic return and the birth of a new order. That, according to other readers of Pyramid prophecy, is the time when the 'stone that the builders rejected', the missing capstone on the Pyramid, will be restored to the apex, reactivating the entire structure in accordance with its original purpose..." 2 x 6 x 2 x 3 = 72 "Were it not for the common but inappropriate use of metric units in publishing details of antique weights, that feature would be more generally recognized." Page 150 "A series of clues to the composition of the final pyramidion at the very apex of the Pyramid begins with an observation in A.E. Berriman's Historical Metrology on the antiquity of the British or Imperial inch. There are a number of old Egyptian weights in the British Museum, and others from Greece and Babylon, whose standard of reference has proved to be the cubic inch of gold. Were it not for the common but inappropriate use of metric units in publishing details of antique weights, that feature would be more generally recognized. Five is the number chiefly associated with the pyramid form; which has five faces and five corners, and if 5 cubic inches of solid gold are modelled into the shape of a miniature Great Pyramid, the height of that model proves to be the very interesting measure of 0.152064 ft., which is a tenth part of the Greek cubit (1.52064 ft.), the unit in terms of which / . 152 ft A cubic inch of gold, actual size, in pyramid form. Height = one tenthof a Greek cubit. Page 151 / the area of the Pyramid's side measures 100,000 square cubits. That this small gold pyramidion was an integral part of the Pyramid's design is evident from the figures. Without it the dimensions are not quite complete, for if it were removed, the area of the Pyramid's side would be 99999.99 square cubits only. With the 5 cubic inches of gold pyramidion in place, the figure of 100,000 square cubits represents the total area..."
Without it the dimensions are not quite complete, for if it were removed, the area of the Pyramid's side would be 99999.99 square cubits only." "Without it the dimensions are not quite complete, for if it were removed, the area of the Pyramid's side would be 99999.99 square cubits only." "for if it were removed, the area of the Pyramid's side would be 99999.99 square cubits only." "the Pyramid's side would be 99999.99 9999999
STARSEEKERS THE AGE OF ABSTRACTION Colin Wilson1980 Chapter Three Page 63 6+3 = 9 "There is a simple trick involving numbers that can be guaranteed
to produce astonishment at any party. You ask someone to write down his
telephone number, then to write it a second time with the figures jumbled
up. Next, tell him to subtract the smaller from the larger number, and
keep on adding up the figures in the answer until he has reduced it to
one figure. (5019 becomes
10, which in turn becomes 1 plus 0 - that is, 1.) When he has finished,
you may tell him authoritatively: 'The answer
is nine.' AND THE ANSWER ALWAYS REDUCES TO NINE WHY WHY WHY Y Y Y WHY WHY WHY Y Y Y WHY WHY WHY Y Y Y Y RAM MARY MARY Y RAM
9 OPENINGS IN THE BODY ? NINE PLANETS ? THE ORIGINAL EGYPTIAN GODS NUMBERED NINE ? THE MOTHER AWAITS NINE MONTHS THE BIRTH ? JUPITER WHEN STOOD IN LINE WEIGHS IN AT NUMBER 9 ?
THE HORUS OF HOURS
THE LION PATH: YOU CAN TAKE IT WITH YOU A Manual of the Short Path to Regeneration for our times by Musaios 1985 Page 95 13. ENVOI The future of humanity depends on its most developed and highest evolved representatives. To form as complete a liaison group of them as possible is the great opportunity —of indescribably positive consequence — that is offered to humanity until 1994: an emergency door to an evolutionary process that would otherwise be aborted. Thereafter the liaison group continues the process. Nothing less is in the offing than the possibility of the course of human history being changed via the group of persons who will have availed themselves of the various starting times and who will have followed through for the development called for. I am Yesterday and Tomorrow, and have power to regenerate myself. Hail, Lord of the Shrine standing at the center of our Earth-realm and stretching to celestial heights. He is I and I am He. . . . The garment wherewith I am clothed is complete . . . and the tears start from my eyes as I see myself journeying toward the Divine Festival and made strong. I have been working many days and hours at aligning the twelve star-powers in me and connecting them, joining the hands of their Company each to each. * The Sixth Power [cf. the Mercury Session, when the fallen mind is faced by the Heart] who stands at the edge of the abyss rules the hours of the defeat of evil. I have come here in triumph. . . . The Goddess hath given birth on earth to an overwhelming, life-giving inundation [Hyt]: the hitherto closed door of the wall is thus thrust open. I rejoice thereat and come forth like one who forceth a way through the gate, and the radiance my heart hath made is enduring. Page 97
9 73-eht-namuh-973 This Place why have I found myself here
I ME ISISIS HOLY HOLY HOLY BLESSED THAT HE AZIN SHE THAT IS THEE ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SON AZAZAZAZAZAZAZAZAZ 1 2 3 4 5 6 7 8 9 9 9 8 7 6 5 4 3 2 1 AZAZAZAZAZAZAZAZAZ
....
THE LIGHT IS RISING NOW RISING IS THE LIGHT
E. A. Wallis (Ernest Alfred Wallis) Budge. Osiris and the Egyptian resurrection; online. '• love for thee. Thou settest her upon thee, thy issue
THE SIRIUS MYSTERY Robert K.G.Temple 1976 When the Sky Joined the Earth Page 240 Chapter 15 When the Sky Joined the Earth `My Kingdom is not of this world. . . .' [John 18: 36) `Great is the Cosmic Order, for it has not changed since the time of Osiris, who put it there . . .' Ptahotep, a high priest of the Pyramid Age According to the Creation narrative of the ancient Egyptians, Nut, the Sky-goddess, and Geb, the earth-god, joined in sexual union, but were then rudely separated by the intervention of Shu, the god of air, atmosphere and dryness. Nevertheless the union did produce offspring in the form of Isis and Osiris, Nepthys and Seth. And in due course, as we have seen, Osiris became the ruler of the idealized `Kingdom of the "First Time" ', was murdered by Seth, experienced resurrection, and then finally ascended into the heavens where he established the cosmic 'Kingdom' of the Duat. The reader will remember that a crucial role in effecting his 'astral rebirth' was played by Horus, his son by the widow Isis, the archetype for all the historical Horus-Kings of ancient Egypt — who revenged himself on Seth and later reunified the divided Kingdom. Page 239 Separation In the Shabaka Texts (which express the Memphite Theology) we read that the defeat of Seth by Horus was followed by a convocation of the gods, under the leadership of Geb, who sat in judgement over the two 'contenders'. Initially each one was given authority to rule over his own area: 'These are the words of Geb to Horus [of the north] and Seth [of the south]: "I have separated you — Lower and Upper Egypt . . . Then Horus stood over one region and Seth stood over one region . . Doubles There is much in the Memphite Theology which supports the proposition that the areas which were traditionally regarded as the southern and northern sacred regions of Osiris — Abydos and Memphis — were not only meant to be considered in terrestrial terms but also in cosmic terms. If I come with my ka [double], open your arms to me; the mouths of the gods will be opened and will request that I ascend to the sky, and I will ascend. A boon which Geb (earth) and Atum grant: that this Pyramid and Temple be installed for me and for my double, and that this Pyramid and Temple be enclosed for me and for my double . . . It is beyond the scope of this book to present a detailed treatise on the concept of the ka — the 'double', the astral or spiritual essence of a person or thing — and of its role in ancient Egyptian funerary beliefs. Much confusion has been generated around this important subject.' At the very least, however, it is certain that what confronts us in the ka is yet another example of the prevailing dualism in Egyptian thought. Moreover its use in context of the utterance quoted above reminds us that the 'image' of Osiris 'when his name became Sokar' — i.e. the Memphite Pyramid necropolis — should at all times be considered as having a cosmic or celestial 'double'. And it should be obvious, too, that this 'double' can only be the Osirian Kingdom in the Duat which the Pyramid Texts declare to be 'the Place Where Orion Is'. Indeed as Margaret Bunson notes in her Encyclopaedia of Ancient Egypt: 'Kas . served as guardians of places . . Osiris was always called the ka of the Pyramids . . .'6 Page 241 Other passages from the Pyramid Texts support this general analysis: O Horus, this King is Osiris, this Pyramid of the king is Osiris, this construction of his is Osiris, betake yourself to it . . .7 Live, be alive, be young . . . beside Orion in the sky . . '9
Page 240 'They [Isis and Nepthys] have found Osiris . . . "when his name became Sokar".
THEY HAVE FOUND OSIRIS WHEN HIS NAME BECAME SOKAR
THE SIRIUS MYSTERY Robert K.G.Temple 1976 When the Sky Joined the Earth Page 241 Chapter 15 When the Sky Joined the Earth Link up Strangely, despite the obvious sky—ground dualism and profoundly astronomical 'flavour' of the Texts, no scholar other than Jane B. Sellers" has ever given serious consideration to the possibility that references to the 'Unification' of the 'Upper' and 'Lower' Kingdoms of Osiris might have something to do with astronomy. Indeed the only Egyptologist even to get close to such an unorthodox way of thinking was Selim Hassan when he observed: 'the Egyptians held the idea of the existence of more than one sky, possibly superimposed . . . Certain lines in the Pyramid Texts strongly suggest that "Upper" and "Lower" Egypt each had its own particular sky . . . i.e. the two skies in opposition to the Two Lands of Upper and Lower Egypt' In his monumental study of ancient Egyptian cosmology, Hassan also drew attention to an intriguing papyrus, now kept at the Louvre Museum in Paris," which suggests that the 'Two Skies' in questions were considered as being 'one for the earth and the other for the Duat'.14 'These plural skies', wrote Hassan, 'were superimposed one above the other.'15 Pursuing such lines of thought, we were to discover that similar ideas are depicted in the Coffin Texts. There reference is made to the `Upper' and 'Lower' landscapes which are said to be bound to the `Two Horizons' — one in the east (the sky) and one in the west (the earth i.e. the Memphite necropolis16): 'Open! O Sky and Earth, O eastern and western Horizons, open you chapels of Upper and Lower Egypt . . .'17 Page 242 The language of all these texts is exotic, laden with the dualistic thinking that lay at the heart of ancient Egyptian society and that may have been the engine of its greatest achievements. In the Pyramid Age, as we have seen, the gigantic 'image' of Osiris appears to have been physically defined on the ground with the creation of the 'Lower' landscape of the Memphite Pyramids — a development referred to in the Pyramid Texts by means of the obvious metaphor 'When his name became Sokar'. Likewise, it should come as no surprise that the gigantic celestial 'image' of Osiris in the sky is referred to in the same texts by means of the same metaphorical device, i.e. 'When his name became Orion': `Horus comes, Thoth appears . . They raise Osiris from upon his side and make him stand up . . . when there came into being this his name of Orion, long of leg and lengthy of stride, who presides over "Upper" Egypt . . . Raise yourself, O Osiris . . . the sky is given to you, the earth is given to you . . 18 Selim Hassan, again / (Diagram omitted) 57. (Left) The sky-Duat of Osiris in his name of Orion'. (Right) The ground-Duat of Osiris 'in his name of Sokar'. Page 243 /almost but not quite getting the point, comments as follows: 'this line shows that Osiris was given the dominion of heaven and earth.' Riding. the vernal point The reader will remember that the starting point of the Horus-King's `journey in the sky' was when the sun's position along the zodiac (during the solar year) was close to the Hyades, at the 'head' of the constellation of Taurus, standing, as it were, on the banks of the Milky Way. If we now transpose this sky image to the ground then the Horus-King would have to place himself near the 'Bent' and the 'Red' Pyramids of Dahshur some 20 miles south of Giza (but nevertheless still very much part of the extensive Memphite necropolis). As we saw in the last chapter, the trigger for the construction of these two Fourth-Dynasty monuments appears to have been the slow precessional drift of the vernal point into the Hyades-Taurus region of the sky in the third millennium BC. Indeed it is more than possible that by building those Pyramids (which map the two brightest stars in the Hyades) Pharaoh Sneferu (2575-2551 ac) was deliberately laying down a marker for the position of the vernal point in his epoch. If he was doing that, as all the evidence seems to suggest, then it is probable that such a.highly initiated Horus-King would also have known that by metaphorically 'boarding' the solar bark at the spring equinox, and crossing the Milky Way, he would effectively be 'sailing back in time' — against the flow of precession — riding the vernal point towards the distant constellation of Leo. Page 244 But why, then, all this parallel emphasis in the texts on Orion-Osiris moving from somewhere in the distant 'south' to his final resting place in the Memphite necropolis? Secret spell It is our hypothesis that the mythical image of the vast body of Osiris slowly being carried to the north, i.e. 'drifting' on the waters of the Nile, is a specific piece of astronomical terminology coined to describe the long-term changes being effected by precession in Orion's celestial 'address'. In the Memphite Theology, as the reader will recall, this drift was depicted as having commenced in the south, symbolically called Abydos (in archaeological terms the most southerly 'shrine' of Osiris), and to have carried the 'body' of the dead god to a point in the north symbolically called Sokar, i.e. the Memphite necropolis (the most northerly 'shrine' of Osiris). As we saw in Part III, the Shabaka Texts tell us tliat when he reached this point: Osiris was drowned in his water. Isis and Nepthys looked out, beheld Page 245 (Diagram omitted) Precessional Northward 'Drift' 58. The effect of Orion's slow precessional slide up the meridian between 10,50o BC and 2500 BC is that the constellation would literally have appeared to be 'drifting' very slowly northwards along the course of the Milky Way. In the light of what we now know it is hard to imagine that the reference to Osiris coming 'into the earth' (or down to earth?) could signify anything other than the physical construction of the 'body of Osiris on the ground' on the west banks of the Nile — in the form of the great Pyramid-fields of the sprawling Memphite necropolis. Since Osiris is Orion the desire to achieve such an effect would more than adequately explain why the three Pyramids of Giza should have been arranged in the pattern of the three stars of Orion's belt. Moreover, since we know that the stated goal of the Horus-King's quest was not only to find the astral 'body' of Osiris but to find it as it was in the `First Time', we should not be surprised by the fact that the Pyramids, as we saw in Part I, are set out on the ground in the pattern /Page 246/ that they made at the beginning (i.e. 'southernmost point') of that constellation's upward (i.e. 'northerly') precessional half-cycle. So we wonder whether it is possible that the quest of the Horus-King might have had as its ultimate objective the acquisition of knowledge concerning the 'First Time' — perhaps even the acquisition of specific knowledge from that remote epoch when the gods had walked the earth? Several passages in the Pyramid Texts invite such speculation. For example, we are told that the Horus-King must 'travel upstream' i.e. must push against the natural drift of 'time' — in order to reach Orion-Osiris in his proper 'First Time' setting: Betake yourself to the Waterway, fare upstream [south], travel about Abydos in this spirit-form of yours which the gods command to belong to you; may a stairway [road] to the Duat be set up for you to the Place Where Orion Is . . .22 They have found Osiris . . . 'When his name became Sokar' [Memphite necropolis] . . Wake up [Osiris] for Horus . . . raise yourself . . . fare southward [upstream] to the lake, cross over the sea [sky], for you are he who stands untiring in the midst of Abydos . . .23 Betake yourself to the Waterway, fare upstream . . traverse Abydos. The celestial portal to the Horizon is open to you . . . may you remove yourself to the sky, for the roads of the celestial expanses which lead up to Horus are cleaned for you . . . for you have traversed the Winding Waterway [Milky Way] which is in the north of the sky as a star crossing the sea which is beneath the sky. The Duat has grasped your hand at the Place Where Orion Is . . 24 Likewise there is a striking passage in the Coffin Texts which refers to some secret 'spell' or formula to allow the deceased to use the 'path of Rostau' on the land and in the sky (i.e. the path to the Giza necropolis on land and to Orion's belt in the sky) in order to 'go down to any sky he wishes to go down to': I have passed on the path of Rostau, whether on water or on land, and these are the paths of Osiris [Orion], they are in the limit of the sky. As for him who knows the spell [formula] for going down into them, he himself is a god in the suite of Thoth [meaning he is as wise as Thoth, 'the controller of the stars'25] [and] he will go down to any sky he wishes to go down to . . 26 Pages 247 Special numbers We suspect that the phrase to `go down to any sky' suggests an awareness - and recording - of precessionally induced changes in the positions of the stars over long periods of time. And we also note its implication that if the chosen initiate was equipped with the correct numerical spell then he would be able to work out - and visualize - the correct positions of the stars in any epoch of his choosing, past or future. Once again Sellers stands out amongst Egyptologists for being the first to have entertained such apparently outlandish notions. 'It is possible', she writes, 'that early man encoded in his myths special numbers; numbers that seemed to reveal to initiates an amazing knowledge of the movement of the celestial spheres.'27 Such numbers, she argues, appear to have been derived from a sustained, scientific study of the cycle of precession and a measurement of its rate and, puzzlingly, turn out to be extremely 'close to the calculations made with today's sophisticated procedures'. Intriguingly, too, there is evidence not only 'that these calculations were made, and conclusions drawn', but also that 'they were transmitted to others by secret encoding that was accessible only to an elite few':28' In short, Sellers concludes, 'ancient man calculated a special number that he believed would bring this threatening cycle [of precession] back to its starting point . . .'29 The 'special number' to which Sellers is referring to is 25,920 (and multiples and divisions of it) and thus represents the duration, in solar years, of a full precessional cycle or 'Great Year'.30 She shows how it can be derived from a variety of simple combinations of other numbers - 5, 12, 36, 72, 36o, 432, 2160, etc., etc. - all of which are in turn derived from precise observations of precession. Most crucially of all, she shows that this peculiar sequence of numbers occurs in the ancient Egyptian myth of Osiris where, notably '72 consipirators' are said to have been involved with Seth in the murder of the God-King.31 As was shown in Fingerprints of the Gods, the sun's perceived motion through the signs of the zodiac at the vernal equinox proceeds at the rate of one degree every seventy-two years. From this it follows that a movement of the vernal point through 30 degrees will take 2160 /Page 248/ years to complete, 60 degrees will take 4320 years, and a full 360-degree cycle will require 25,920 years.32 Curiously enough, as the reader will recall from Part I, the Great Pyramid itself incorporates a record of these precessional numbers since its key dimensions (its height and the perimeter of its base) appear to have been designed as a mathematical model of the earth's polar radius and equatorial circumference on a scale of 1:43,200. The number 43,200 is, of course, exactly 600 times 72. What we have in this remarkable monument, therefore, is not just a scale model of a hemisphere of the earth but also one in which the scale involved incorporates a 'special number' derived from one of the key planetary motions of the earth itself — i.e. the rate of its axial precession. In short it seems that secret knowledge is indeed available in the myth of Osiris and in the dimensions of the Great Pyramid. With this secret knowledge, if we wanted to fix a specific date — say 1008 years in the future — and communicate it to other initiates, then we could do so with the 'special number' 14 (72 x 14 = 1008). We would also have to specify the 'zero point' from which they were to make their calculations — i.e the present epoch — and this might be done with some kind of symbolic or mathematical marker to indicate where the vernal point presently is, i.e. moving out of Pisces and into Aquarius. A similar exercise could likewise be carried out in reverse. By following the 'eastwards' direction along the ecliptic path we can `find' (calculate, work out) where the vernal point was at any epoch in the past. Thus if today we wished to use the precessional code to direct attention towards the Pyramid Age we would need to confide to other initiates the 'special number' of 62.5 (72 x 62.5 = 4500 years ago = approximately 2500 BC). Again, we could rule out any ambiguity as to the zero date from which the calculations were to be made if we could find a way to indicate the present position of the vernal point. We have seen that this is what Sneferu appears to have done with the two Pyramids at Dahshur, which map the two sides of the head of the celestial bull — the 'address' of the vernal point in his epoch. And in a sense, though with a great deal more specificity and precision, this could also be exactly what the builders of the Great Pyramid were doing when they deliberately targeted the southern shafts of the King's and Queen's Chambers on the meridian-transits of such /Page 249/ significant stars as Orion and Sirius in the epoch of 2500 sc. To be clear about this, it seems to us well worth investigating the possibility that by setting up such obvious and precise 'time markers' they were trying to provide an unambiguous zero point — circa 2500 BC - for calculations that could only be undertaken by initiates steeped in the mysteries of precession, who were equipped by their training to draw out the hidden portents concealed in certain 'special numbers'. We note in passing that if the Horus-King could have been provided with the 'special number' III . III, and had used it in the way described above, it would have led him back to (72 x III . III years =) 7,999.99 years before the specified 'ground zero', i.e. to almost exactly 8000 years before 2500 BC - in short, to 10,500 BC. We know this seems like wishful numerology of the worst sort — i.e. `factoring in' an arbitrary value to a set of calculations so as to procure spurious 'corroboration' for a specific desired date (in this case the date of 10,500 BC, twelve and a half thousand years before the present, that we have already highlighted in Chapter 3 in connection with the Sphinx and the Pyramids of Giza). The problem, however, is that the number III. III may well not be an arbitrary value. At any rate, it has long been recognized that the main numerical factor in the design of the Great Pyramid, and indeed of the Giza necropolis as a whole, is the prime number II — a prime number being one that is only divisible by itself to produce the whole number I. Thus II divided by II, i.e. the ratio II : II, produces the whole number I (while II divided by anything else, i.e. any other ratio, would, of neccessity, generate a fraction). What is intriguing is the way that the architecture of the Great Pyramid responds to the number II when it is divided, or multiplied, by other whole numbers. The reader will recall, for example, that its side length of just over 755 feet is equivalent to 440 Egyptian royal cubits — i.e. II times 40 cubits.33 In addition, its height-to-base ratio is 7:II.34 The slope ratio of its sides is 14:II (tan 51 degrees 50').35 And the slope ratio of the southern shaft of the King's Chamber - the shaft that was targeted on Orion's belt in 2500 BC — is II: II (tan 45 degrees).36 Arguably, therefore, the ratio II:II, which integrates with our /Page 250/ `special number' III . III, could be considered as a sort of mathematical key, or `stargate' to Orion's belt. Moreover, as we shall see, a movement of III . III degrees 'backwards along the ecliptic from `ground-zero' at the Hyades-Taurus, the head of the celestial bull, would place the vernal point 'underneath' the cosmic lion. Is it not precisely such a location, underneath the Great Sphinx, that the Horus-King is urged to investigate as he stands between its paws 'with his mouth equipped' and faces the questions of the Akhus whose initiations have led him this far? Indeed, does it not seem probable that the 'quest-journey' devised by the 'Followers of Horus' was carefully structured so as to sharpen the mind of the initiate by requiring him to piece together all the clues himself until he finally arrived at the realization that somewhere underneath the Great Sphinx of Giza was something (written or pictorial records, artefacts,— maps, astronomical charts) that touched on 'the knowledge of a divine origin', that was of immense importance, and that had been concealed there since the 'First Time'? In considering such questions, we are reminded of the Hermetic doctrines which transmit a tradition of the wisdom god Thoth who was said to have 'succeeded in understanding the mysteries of the heavens [and to have] revealed them by inscribing them in sacred books which he then hid here on earth, intending that they should be searched for by future generations but found only by the fully worthy'.37 Do the 'sacred books orThoth', or their equivalent, still lie in the bedrock beneath the Great Sphinx of Giza, and do the 'fully worthy' still seek them there? Seekers after truth Other questions, too, have been raised implicitly and explicitly in the foregoing chapters: 1 Were the Great Sphinx and the great Pyramids of Giza designed to serve as parts of an immense three-dimensional 'model' of the sky of the 'First Time'? 2 Could other features of the necropolis also be part of this model? 3 If so, then has enough survived for us to compare the model with computer simulations of the skies above Giza in previous epochs /Page 251/ and thus arrive at an accurate archaeoastronomical dating for the `First Time', i.e. for the true 'genesis' of the extraordinary civilization of Egypt? 4 By looking at simulations of the ancient skies would we not, to use the language of the Egyptian funerary texts, be 'going down to any sky we wished to go down to'? 5 Is it an accident that so many of these texts have survived for thousands of years, or could their compilers have intended them to survive and carefully designed them in such a way that human nature would ensure their copying and recopying down the ages (a process that has been promiscuously resumed in the last century and a half, since the decipherment of the ancient Egyptian hieroglyphs, with the Coffin Texts, the Pyramid Texts, the Book of the Dead, etc., etc., now translated and reprinted in dozens of modern languages and editions — and even available on CD-ROM)? 6 In other words, is it not possible in our readings of the texts, and in our analysis of the rituals to which they were linked, that we have stumbled upon a message of primordial antiquity that was composed not just for the Pyramid Age, and not just for the Horus-Kings of ancient Egypt, but for all 'seekers after the truth'
THE SIRIUS MYSTERY Robert K.G.Temple 1976 Page 74 "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 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 'The Virgin of the World' following shortly upon that previously quoted:
VIRGIN V ORIGIN
THE CORPUS HERMETICUM XIII. THE SECRET SERMON ON THE MOUNT Translated by G.R.S. Mead 1. Tat: [Now] in the General Sermons, father, thou didst speak in riddles most unclear, conversing on Divinity; and when thou saidst no man could e'er be saved before Rebirth, thy meaning thou didst hide. Further, when I became thy Suppliant, in Wending up the Mount, after thou hadst conversed with me, and when I longed to learn the Sermon (Logos) on Rebirth (for this beyond all other things is just the thing I know not), thou saidst, that thou wouldst give it me - "when thou shalt have become a stranger to the world". Wherefore I got me ready and made the thought in me a stranger to the world-illusion. And now do thou fill up the things that fall short in me with what thou saidst would give me the tradition of Rebirth, setting it forth in speech or in the secret way. I know not, O Thrice-greatest one, from out what matter and what womb Man comes to birth, or of what seed. 2. Hermes: Wisdom that understands in silence [such is the matter and the womb from out which Man is born], and the True Good the seed. Tat: Who is the sower, father? For I am altogether at a loss. Hermes: It is the Will of God, my son. Tat: And of what kind is he that is begotten, father? For I have no share of that essence in me, which doth transcend the senses. The one that is begot will be another one from God, God's Son? Hermes: All in all, out of all powers composed. Tat: Thou tellest me a riddle, father, and dost not speak as father unto son. Hermes: This Race, my son, is never taught; but when He willeth it, its memory is restored by God. 3. Tat: Thou sayest things impossible, O father, things that are forced. Hence answers would I have direct unto these things. Am I a son strange to my father's race? Keep it not, father, back from me. I am a true-born son; explain to me the manner of Rebirth. Hermes: What may I say, my son? I can but tell thee this. Whene'er I see within myself the Simple Vision brought to birth out of God's mercy, I have passed through myself into a Body that can never die. And now I am not as I was before; but I am born in Mind. The way to do this is not taught, and it cannot be seen by the compounded element by means of which thou seest. Yea, I have had my former composed form dismembered for me. I am no longer touched, but I have touch; I have dimension too; and [yet] am I a stranger to them now. Thou seest me with eyes, my son; but what I am thou dost not understand [even] with fullest strain of body and of sight.
THE CORPUS HERMETICUM XIII. THE SECRET SERMON ON THE MOUNT Translated by G.R.S. Mead Notes on the text: This dialogue is in many ways the culmination of the whole Corpus, summing up the theory of the Hermetic system at the same time as it provides an intriguing glimpse at the practice. The focus of the dialogue is the experience of Rebirth, which involves the replacement of twelve Tormentors within the self by ten divine Powers, leading to the awakening of knowledge of the self and God. The "Secret Hymnody" (sections 17-20) is presented as a litany for worship, to be performed twice each day, at sunrise and sunset. It's interesting to note that while the sunrise worship is performed facing east, the sunset worship is done to the south; Egyptian tradition from Pharaonic times onward saw the west as the direction of death. The usual difficulties with the multiple meanings of the Greek word logos appear in the translation, compounded by Mead's awkward style. Additionally, one of Mead's few evasions can be found in section 12, where he relates the twelve Tormentors to the "twelve types-of-life". This should more simply, and more accurately, have been translated as "the twelve signs of the Zodiac". The Theosophical distaste for astrology may well have been involved here. - JMG 1. Tat: [Now] in the General Sermons, father, thou didst speak in riddles most unclear, conversing on Divinity; and when thou saidst no man could e'er be saved before Rebirth, thy meaning thou didst hide. Further, when I became thy Suppliant, in Wending up the Mount, after thou hadst conversed with me, and when I longed to learn the Sermon (Logos) on Rebirth (for this beyond all other things is just the thing I know not), thou saidst, that thou wouldst give it me - "when thou shalt have become a stranger to the world". Wherefore I got me ready and made the thought in me a stranger to the world-illusion. And now do thou fill up the things that fall short in me with what thou saidst would give me the tradition of Rebirth, setting it forth in speech or in the secret way. I know not, O Thrice-greatest one, from out what matter and what womb Man comes to birth, or of what seed. 2. Hermes: Wisdom that understands in silence [such is the matter and the womb from out which Man is born], and the True Good the seed. Tat: Who is the sower, father? For I am altogether at a loss. Hermes: It is the Will of God, my son. Tat: And of what kind is he that is begotten, father? For I have no share of that essence in me, which doth transcend the senses. The one that is begot will be another one from God, God's Son? Hermes: All in all, out of all powers composed. Tat: Thou tellest me a riddle, father, and dost not speak as father unto son. Hermes: This Race, my son, is never taught; but when He willeth it, its memory is restored by God. 3. Tat: Thou sayest things impossible, O father, things that are forced. Hence answers would I have direct unto these things. Am I a son strange to my father's race? Keep it not, father, back from me. I am a true-born son; explain to me the manner of Rebirth. Hermes: What may I say, my son? I can but tell thee this. Whene'er I see within myself the Simple Vision brought to birth out of God's mercy, I have passed through myself into a Body that can never die. And now I am not as I was before; but I am born in Mind. The way to do this is not taught, and it cannot be seen by the compounded element by means of which thou seest. Yea, I have had my former composed form dismembered for me. I am no longer touched, but I have touch; I have dimension too; and [yet] am I a stranger to them now. Thou seest me with eyes, my son; but what I am thou dost not understand [even] with fullest strain of body and of sight. Tat: Into fierce frenzy and mind-fury hast thou plunged me, father, for now no longer do I see myself. Hermes: I would, my son, that thou hadst e'en passed right through thyself, as they who dream in sleep yet sleepless. Tat: Tell me this too! Who is the author of Rebirth? Hermes: The Son of God, the One Man, by God's Will. 5. Tat: Now hast thou brought me, father, unto pure stupefaction. Arrested from the senses which I had before,...<lacuna in original text>; for [now] I see thy Greatness identical with thy distinctive form. Hermes: Even in this thou art untrue; the mortal form doth change with every day. 'Tis turned by time to growth and waning, as being an untrue thing. 6. Tat: What then is true, Thrice-greatest One? Hermes: That which is never troubled, son, which cannot be defined; that which no color hath, nor any figure, which is not turned, which hath no garment, which giveth light; that which is comprehensible unto itself [alone], which doth not suffer change; that which no body can contain. Tat: In very truth I lose my reason, father. Just when I thought to be made wise by thee, I find the senses of this mind of mine blocked up. Hermes: Thus is it, son: That which is upward borne like fire, yet is borne down like earth, that which is moist like water, yet blows like air, how shalt thou this perceive with sense - the that which is not solid nor yet moist, which naught can bind or loose, of which in power and energy alone can man have any notion - and even then it wants a man who can perceive the Way of Birth in God? 7. Tat: I am incapable of this, O father, then? Hermes: Nay, God forbid, my son! Withdraw into thyself, and it will come; will, and it comes to pass; throw out of work the body's senses, and thy Divinity shall come to birth; purge from thyself the brutish torments - things of matter. Tat: I have tormentors then in me, O father? Hermes: Ay, no few, my son; nay, fearful ones and manifold. Tat: I do not know them, father. Hermes: Torment the first is this Not-knowing, son; the second one is Grief; the third, Intemperance; the fourth, Concupiscence; the fifth, Unrighteousness; the sixth is Avarice; the seventh, Error; the eighth is Envy; the ninth, Guile; the tenth is Anger; eleventh, Rashness; the twelfth is Malice. These are in number twelve; but under them are many more, my son; and creeping through the prison of the body they force the man that's placed therein to suffer in his senses. But they depart (though not all at once) from him who hath been taken pity on by God; and this it is which constitutes the manner of Rebirth. And... <lacuna in the original text> the Reason (Logos). 8. And now, my son, be still and solemn silence keep! Thus shall the mercy that flows on us from God not cease. Henceforth rejoice, O son, for by the Powers of God thou art being purified for the articulation of the Reason (Logos). Gnosis of God hath come to us, and when this comes, my son, Not-knowing is cast out. Gnosis of Joy hath come to us, and on its coming, son, Sorrow will flee away to them who give it room. The Power that follows Joy do I invoke, thy Self-control. O Power most sweet! Let us most gladly bid it welcome, son! How with its coming doth it chase Intemperance away! 9. Now fourth, on Continence I call, the Power against Desire. <lacuna in the original text> This step, my son, is Righteousness' firm seat. For without judgement <other translators read this "without effort"> see how she hath chased Unrighteousness away. We are made righteous, son, by the departure of Unrighteousness. Power sixth I call to us - that against Avarice, Sharing-with-all. And now that Avarice is gone, I call on Truth. And Error flees, and Truth is with us. See how [the measure of] the Good is full, my son, upon Truth's coming. For Envy is gone from us; and unto Truth is joined the Good as well, with Life and Light. And now no more doth any torment of the Darkness venture nigh, but vanquished [all] have fled with whirring wings. 10. Thou knowest [now], my son, the manner of Rebirth. And when the Ten is come, my son, that driveth out the Twelve, the Birth in understanding <literally "intellectual birth", noera genesis> is complete, and by this birth we are made into Gods. Who then doth by His mercy gain this Birth in God, abandoning the body's senses, knows himself [to be of Light and Life] and that he doth consist of these, and [thus] is filled with bliss. 11. Tat: By God made steadfast, father, no longer with the sight my eyes afford I look on things, but with the energy the Mind doth give me through the Powers. In Heaven am I, in earth, in water, air; I am in animals, in plants; I'm in the womb, before the womb, after the womb; I'm everywhere! But further tell me this: How are the torments of the Darkness, when they are twelve in number, driven out by the ten Powers? What is the way of it, Thrice-greatest one? 12. Hermes: This dwelling-place through which we have just passed <i.e., the human body>, my son, is constituted from the circle of the twelve types-of-life, this being composed of elements, twelve in number, but of one nature, an omniform idea. For man's delusion there are disunions in them, son, while in their action they are one. Not only can we never part Rashness from Wrath; they cannot even be distinguished. According to right reason (logos), then, they <the Twelve> naturally withdraw once and for all, in as much as they are chased out by no less than ten powers, that is, the Ten. For, son, the Ten is that which giveth birth to souls. And Life and Light are unified there, where the One hath being from the Spirit. According then to reason (logos) the One contains the Ten, the Ten the One. 13. Tat: Father, I see the All, I see myself in Mind. Hermes: This is, my son, Rebirth - no more to look on things from body's view-point (a thing three ways in space extended)... <lacuna in text>, though this Sermon (Logos) on Rebirth, on which I did not comment - in order that we may not be calumniators of the All unto the multitude, to whom indeed God Himself doth will we should not. 14. Tat: Tell me, O father: This Body which is made up of the Powers, is it at any time dissolved? Hermes: Hush, [son]! Speak not of things impossible, else wilt thou sin and thy Mind's eye be quenched. The natural body which our sense perceives is far removed from this essential birth. The first must be dissolved, the last can never be; the first must die, the last death cannot touch. Dost thou not know thou hast been born a God, Son of the One, even as I myself? 15. Tat: I would, O father, hear the Praise-giving with hymn which thou didst say thou heardest then when thou wert at the Eight [the Ogdoad] of Powers Hermes: Just as the Shepherd did foretell [I should], my son, [when I came to] the Eight. Well dost thou haste to "strike thy tent" <i.e., be free from the physical body>, for thou hast been made pure. The Shepherd, Mind of all masterhood, hath not passed on to me more than hath been written down, for full well did he know that I should of myself be able to learn all, and hear what I should wish, and see all things. He left to me the making of fair things; wherefore the Powers within me. e'en as they are in all, break into song. 16. Tat: Father, I wish to hear; I long to know these things. Hermes: Be still, my son; hear the Praise-giving now that keeps [the soul] in tune, Hymn of Re-birth - a hymn I would not have thought fit so readily to tell, had'st thou not reached the end of all. Wherefore this is not taught, but is kept hid in silence. Thus then, my son, stand in a place uncovered to the sky, facing the southern wind, about the sinking of the setting sun, and make thy worship; so in like manner too when he doth rise, with face to the east wind. Now, son, be still! The Secret Hymnody 17. Let every nature of the World receive the utterance of my hymn! Open thou Earth! Let every bolt of the Abyss be drawn for me. Stir not, ye Trees! I am about to hymn creation's Lord, both All and One. Ye Heavens open and ye Winds stay still; [and] let God's deathless Sphere receive my word (logos)! For I will sing the praise of Him who founded all; who fixed the Earth, and hung up Heaven, and gave command that Ocean should afford sweet water [to the Earth], to both those parts that are inhabited and those that are not, for the support and use of every man; who made the Fire to shine for gods and men for every act. Let us together all give praise to Him, sublime above the Heavens, of every nature Lord! 'Tis He who is the Eye of Mind; may He accept the praise of these my Powers! 18. Ye powers that are within me, hymn the One and All; sing with my Will, Powers all that are within me! O blessed Gnosis, by thee illumined, hymning through thee the Light that mond alone can see, I joy in Joy of Mind. Sing with me praises all ye Powers! Sing praise, my Self-control; sing thou through me, my Righteousness, the praises of the Righteous; sing thou, my Sharing-all, the praises of the All; through me sing, Truth, Truth's praises! Sing thou, O Good, the Good! O Life and Light, from us to you our praises flow! Father, I give Thee thanks, to Thee Thou Energy of all my Powers; I give Thee thanks, O God, Thou Power of all my Energies! 19. Thy Reason (Logos) sings through me Thy praises. Take back through me the All into [Thy] Reason - [my] reasonable oblation! Thus cry the Powers in me. They sing Thy praise, Thou All; they do Thy Will. From Thee Thy Will; to Thee the All. Receive from all their reasonable oblation. The All that is in us, O Life, preserve; O Light<,> illumine it; O God<,> in-spirit it. It it Thy Mind that plays the shepherd to Thy Word, O Thou Creator, Bestower of the Spirit [upon all]. 20. [For] Thou art God, Thy Man thus cries to Thee through Fire, through Air, through Earth, through Water, [and] through Spirit, through Thy creatures. 'Tis from Thy Aeon I have found praise-giving; and in thy Will, the object of my search, have I found rest. Tat: By thy good pleasure have I seen this praise-giving being sung, O father; I have set it in my Cosmos too. Hermes: Say in the Cosmos that thy mind alone can see, my son. Tat: Yea, father, in the Cosmos that the mind alone can see; for I have been made able by thy Hymn, and by thy Praise-giving my mind hath been illumined. But further I myself as well would from my natural mind send praise-giving to God. 21. Hermes: But not unheedfully, my son. Tat: Aye. What I behold in mind, that do I say. To thee, thou Parent of my Bringing into Birth, as unto God I, Tat, send reasonable offerings. O God and Father, thou art the Lord, thou art the Mind. Receive from me oblations reasonable as thou would'st wish; for by thy Will all things have been perfected. Hermes: Send thou oblation, son, acceptable to God, the Sire of all; but add, my son, too, "through the Word" (Logos). Tat: I give thee, father, thanks for showing me to sing such hymns. 22. Hermes: Happy am I, my son, that though hast brought the good fruits forth of Truth, products that cannot die. And now that thou hast learnt this lesson from me, make promise to keep silence on thy virtue, and to no soul, my son, make known the handing on to thee the manner of Rebirth, that we may not be thought to be calumniators. And now we both of us have given heed sufficiently, both I the speaker and the hearer thou. In Mind hast thou become a Knower of thyself and our [common] Sire. http://www.webcom.com/~gnosis/library/hermes13.html
THE CORPUS HERMETICUM XIII. THE SECRET SERMON ON THE MOUNT Teanslated by G.R.S. Mead Further, when I became thy Suppliant, in Wending up the Mount, after thou hadst conversed with me, and when I longed to learn the Sermon (Logos) on Rebirth (for this beyond all other things is just the thing I know not), thou saidst, that thou wouldst give it me - "when thou shalt have become a stranger to the world".
WHEN THOU SHALT HAVE BECOME A STRANGER TO THE WORLD
Keep it not, father, back from me. I am a true-born son; explain to me the manner of Rebirth. Hermes: What may I say, my son? I can but tell thee this. Whene'er I see within myself the Simple Vision brought to birth out of God's mercy, I have passed through myself into a Body that can never die. And now I am not as I was before; but I am born in Mind.
I HAVE PASSED THROUGH MYSELF INTO A BODY THAT CAN NEVER DIE
Keep it not, father, back from me. I am a true-born son; explain to me the manner of Rebirth. Hermes: What may I say, my son? I can but tell thee this. Whene'er I see within myself the Simple Vision brought to birth out of God's mercy, I have passed through myself into a Body that can never die. And now I am not as I was before; but I am born in Mind. AND NOW I AM NOT AS I WAS BEFORE BUT I AM BORN IN MIND
ANCIENT EGYPT - THE LIGHT OF THE WORLD Gerald Massey Book 12 Page 898 "When Horus returns to his father with his work accomplished on earth and in Amenta he greets Osiris in a “discourse to his father”. In forty addresses he enumerates what he has done for the support and assistance of Osiris in the earth of Seb. Each line commences with the formula, “Hail, Osiris, I am thy son Horus. I have come!”
ANCIENT EGYPT - THE LIGHT OF THE WORLD Gerald Massey 2007 Edition Book 12 Page 898 "When Horus returns to his father with his work accomplished on earth and in Amenta he greets Osiris in a “discourse to his father”. In forty addresses he enumerates what he has done for the support and assistance of Osiris in the earth of Seb. Each line commences with the formula, “Hail, Osiris, I am thy son Horus. I have come!”
THE BOOK OF THE DEAD E.A. Wallis Budge First Published 1899 THE ADDRESSES OF HORUS
Page 589 Chap. clxxiii. IO] THE ADDRESSES OF HORUS Text: THE SPEECHES OF HORUS TO HIS' DIVINE FATHER OSIRIS WHEN HE ENTERETH IN TO SEE HIM, AND .WHEN HE COMETH FORTH FROM NEAR THE GREAT ABT CHAMBER TO LOOK UPON RA AS UN-NEFER, THE LORD OF TA-TCHESERT; THEN DOTH EACH EMBRACE THE OTHER AT THB PLEASURE OF HIS KHU, THERE IN THE UNDERWORLD. (1) A Hymn of Praise to Osiris, governor of those in the underworld, the great god, the lord of Abydos, the king of eternity, the prince of everlastingness, the holy god in Re-stau, (2) by the scribe Nebseni, who saith :- (3) [Here follow forty declarations, each of which is preceded by the words "Hail, Osiris, I am thy " son." ] (8).. "I have come, and I have avenged [thee, O my"father Osiris]. . Page 590 Note 1 The text actually has, I have overthrown."
HURRAH FOR RAH FOR RAH FOR RAH HURRAH I HAVE COME 153 x 12 = 1836 1836 = 12 x 153
I INVOKE THEE BELOVED ISIS QUEEN OF THE NIGHT COME WEAVE THY WEB OF RAINBOW LIGHT
HAMLET'S MILL AN ESSAY INVESTIGATING THE ORIGINS OF HUMAN KNOWLEDGE AND ITS TRANSMISSION THROUGH MYTH Giorgio De Santillana and Hertha Von Dechend 1969 Intoduction Page 1 (number omitted) " The unbreakable fetters which bound down the Great Wolf Fenrir had been cunningly forged by Loki from these: the footfall of a cat, the roots of a rock, the beard of a woman, the breath of a fish, the spittle of a bird. The Edda Toute vue des choses qui n'est pas estrange est fausse. VALERY
The figure of Hamlet as a favorable starting point came by chance. Many other avenues offered themselves, rich in strange symbols and beckoning with great images, but the choice went to Hamlet because he led the mind on a truly inductive quest through a familiar landscape-and one which has the merit of its literary setting. Here is a character deeply present to our awareness, in whom ambiguities and uncertainties, tormented self-questioning and dispassionate insight give a presentiment of the modern mind. His personal drama was that he had to be a hero, but still try to avoid the role Destiny assigned him. His lucid intellect remained above the conflict of motives-in other words, his was and is a truly con/ Page 2 / temporary consciousness. And yet this character whom the poet made one of us, the first unhappy intellectual, concealed a past as a legendary being, his features predetermined, preshaped by longstanding myth. There was a numinous aura around him, and many clues led up to him. But it was a surprise to find behind the mask an ancient and all-embracing cosmic power-the original master of the dreamed-of first age of the world. This essay will follow the figure farther and farther afield, from the Northland to Rome, from there to Finland, Iran, and India; he will appear again unmistakably in Polynesian legend. Many other Dominations and Powers will materialize to frame him within the proper order. Amlodhi was identified, in the crude and vivid imagery of the Norse, by the ownership of a fabled mill which, in his own time, ground out peace and plenty. Later, in decaying times, it ground out salt; and now finally, having landed at the bottom of the sea, it is grinding rock and sand, creating a vast whirlpool, the Maelstrom (i.e., the grinding stream, from the verb mala, "to grind"), which is supposed to be a way to the land of the dead. This imagery stands, as the evidence develops, for an astronomical process, the secular shifting of the sun through the signs of the zodiac which determines world-ages, each numbering thousands of years. Each age brings a World Era, a Twilight of the Gods. Great structures collapse; pillars topple which supported the great fabric; floods and cataclysms herald the shaping of a new world. Tradition will show that the measures of a new world had to be procured from the depths of the celestial ocean and tuned with the measures from above, dictated by the "Seven Sages," as they are often cryptically mentioned in India and elsewhere. They turn out to be the Seven Stars of Ursa, which are normative in all cosmological alignments on the starry sphere. These dominant stars of the Far North are peculiarly but systematically linked with those which are considered the operative powers of the cosmos, that is, the planets as they move in different placements and configurations along the zodiac. The ancient Pythagoreans, in their conventional language, called the two Bears the Hands of Rhea (the Lady of Turning Heaven), and called the planets the Hounds of Persephone, Queen of the Underworld. Far away to the south, the mysterious ship Argo with its Pilot star held the depths of the past; and the Galaxy was the Bridge out of Time. These notions appear to have been common doctrine in the age before history-all over the belt of high civilizations around our globe. They also seem to have been born of the great intellectual and technological revolution of the late Neolithic period. The intensity and richness, the coincidence of details, in this cumulative thought have led to the conclusion that it all had its origin in the Near East. It is evident that this indicates a diffusion of ideas to an extent hardly countenanced by current anthropology. But this science, although it has dug up a marvelous wealth of details, has been led by its modern evolutionary and psychological bent to forget about the main source of myth, which was astronomy -the Royal Science. This obliviousness is itself a recent turn of events-barely a century old. Today expert philologists tell us that Saturn and Jupiter are names of vague deities, subterranean or atmospheric, superimposed on the planets at a "late" period; they neatly sort out folk origins and "late" derivations, all unaware that planetary periods, sidereal and synodic, were known and rehearsed / Page 4 / in numerous ways by celebrations already traditional in archaic times. If a scholar has never known those periods even from elementary science, he is not in the best position to recognize them when they come up in his material. Ancient historians would have been aghast had they been told that obvious things were to become unnoticeable. Aristotle was proud to state it as known that the gods were originally stars, even if popular fantasy had later obscured this truth. Little as he believed in progress, he felt this much had been secured for the future. He could not guess that W. D. Ross, his modern editor, would condescendingly annotate: "This is historically untrue." Yet we know that Saturday and Sabbath had to do with Saturn, just as Wednesday and Mercredi had to do with Mercury. Such names are as old as time; as old, certainly, as the planetary heptagram of the Harranians. They go back far before Professor Ross' Greek philology. The inquiries of great and meticulous scholars such as Ideler, Lepsius, Chwolson, BoIl and, to go farther back, of Athanasius Kircher and Petavius, had they only been read carefully, and noted, would have taught several relevant lessons to the historians of culture, but interest shifted to other goals, as can be seen from current anthropology, which has built up its own idea of the "primitive" and what came after. One still reads in that most unscientific of records, the Bible, that God disposed all things by number, weight and measure; ancient Chinese texts say that "the calendar and the pitch pipes have such a close fit, that you could not slip a hair between them." People read it, and think nothing of it. Yet such hints might reveal a world of vast and firmly established complexity, infinitely different from ours. But the experts now are benighted by the current folk fantasy, which is the belief that they are beyond all this-critics without nonsense and extremely wise. In 1959 I wrote: But they are tantalizing fragments of a lost whole. They make one think of those "mist landscapes" of which Chinese painters are masters, which show here a rock, here a gable, there the tip of a tree, and leave the rest to imagination. Even when the code shall have yielded, when the techniques shall be known, we cannot expect to gauge the thought of those remote ancestors of ours, wrapped as it is in its symbols. Their words are no more heard again Through lapse of many ages. . . We think we have now broken part of that code. The thought behind these constructions of the high and far-off times is also lofty, even if its forms are strange. The theory about "how the world began" seems to involve the breaking asunder of a harmony, a kind of cosmogonic "original sin" whereby the circle of the ecliptic (with the zodiac) was tilted up at an angle with respect to the equator, and the cycles of change came into being. This is not to suggest that this archaic cosmology will show any great physical discoveries, although it required prodigious feats of concentration and computing. What it did was to mark out the unity of the universe, and of man's mind, reaching out to its farthest limits. Truly, man is doing the same today. Einstein said: "What is inconceivable about the universe, is that it should be at all conceivable." Man is not giving up. When he discovers remote galaxies by the million, and then those quasi-stellar radio sources billions of light-years away which confound his speculation, he is happy that he can reach out to those depths. But he pays a terrible price for his achievement. The science of astrophysics reaches out on a grander and grander scale without losing its footing. Man as man cannot do this. In the depths of space he loses himself and all notion of his significance. He is unable to fit himself into the concepts of today's astrophysics short of schizophrenia. Modern man is facing the nonconceivable. Archaic man, however, kept a firm grip on the conceivable by framing within his cosmos / Page 6 / an order of time and an eschatology that made sense to him and reserved a fate for his soul. Yet it was a prodigiously vast theory, with no concessions to merely human sentiments. It, too, dilated the mind beyond the bearable, although without destroying man's role in the cosmos. It was a ruthless metaphysics. Not a forgiving universe, not a world of mercy. That surely not. Inexorable as the stars in their courses, miserationis parcissimae, the Romans used to say. Yet it was a world somehow not unmindful of man, one in which there was an accepted place for everything, rightfully and not only statistically, where no sparrow could fall unnoted, and where even what was rejected through its own error would not go down to eternal perdition; for the order of Number and Time was a total order preserving all, of which all were members, gods and men and animals, trees and crystals and even absurd errant stars, all subject to law and measure. This is what Plato knew, who could still speak the language of archaic myth. He made myth consonant with his thought, as he built the first modern philosophy. We have trusted his clues as landmarks even on occasions when he professes to speak "not quite seriously." He gave us a first rule of thumb; he knew what he was talking about. Behind Plato there stands the imposing body of doctrine attributed to Pythagoras, some of its formulation uncouth, but rich with the prodigious content of early mathematics, pregnant with a science and a metaphysics that were to flower in Plato's time. From it come such words as "theorem," "theory," and "philosophy." This in its turn rests on what might be called a proto-Pythagorean phase, spread all over the East but with a focus in Susa. And then there was something else again, the stark numerical computing of BabyIon. From it all came that strange principle: "Things are numbers." Once having grasped a thread going back in time, then the test of later doctrines with their own historical developments lies in their congruence with tradition preserved intact even if half understood. For there are seeds which propagate themselves along the jetstream of time. Page 7 And universality is in itself a test when coupled with a firm design. When something found, say, in China turns up also in Babyionian astrological texts, then it must be assumed to be relevant, for it reveals a complex of uncommon images which nobody could claim had risen independently by spontaneous generation. Take the origin of music. Orpheusand his harrowing death may be a poetic creation born in more than one instance in diverse places. But when characters who do not play the lyre but blow pipes get themselves flayed alive for various absurd reasons, and their identical end is rehearsed on several continents, then we feel we have got hold of something, for such stories cannot be linked by internal sequence. And when the Pied Piper turns up both in the medieval German myth of Hamelin and in Mexico long before Columbus, and is linked in both places with certain attributes like the color red, it can hardly be a coincidence. Generally, there is little that finds its way into music by chance. Again, when one finds numbers like 108, or 9 x 13, reappearing under several multiples in the Vedas, in the temples of Angkor, in Babylon, in Heraclitus' dark utterances, and also in the Norse Valhalla, it is not accident. There is one way of checking signals thus scattered in early data, in lore, fables and sacred texts. What we have used for sources may seem strange and disparate, but the sifting was considered, and it had its reasons. Those reasons will be given later in the chapter on method. I might call it comparative morphology. The reservoir of myth and fable is great, but there are morphological "markers" for what is not mere storytelling of the kind that comes naturally. There is also wonderfully preserved archaic material in "secondary" primitives, like American Indians and West Africans. Then there are courtly stories and annals of dynasties which look like novels: the Feng Shen Yen I, the Japanese Nihongi, the Hawaiian Kumulipo. These are not merely fantasy-ridden fables. In hard and perilous ages, what information should a well-born man entrust to his eldest son? Lines of descent surely, but what else? The memory of an ancient nobility is the means of preserving the / Page 8 / arcana imperii, the arcana legis and the arcana mundi, just as it was in ancient Rome. This is the wisdom of a ruling class. The Polynesian chants taught in the severely restricted Whare-wananga were mostly astronomy. That is what a liberal education meant then. Sacred texts are another great source. In our age of print one is tempted to dismiss these as religious excursions into homiletics, but originally they represented a great concentration of attention on material which had been distilled for relevancy through a long period of time and which was considered worthy of being committed to memory generation after generation. The tradition of Celtic Druidism was delivered not only in songs, but also in tree-lore which was much like a code. And in the East, out of complicated games based on astronomy, there developed a kind of shorthand which became the alphabet. As we follow the clues-stars, numbers, colors, plants, forms, verse, music, structres-a huge framework of connections is revealed at many levels. One is inside an echoing manifold where everything responds and everything has a place and a time assigned to it. This is a true edifice, something like a mathematical matrix, a World-Image that fits the many levels, and all of it kept in order by strict measure. It is measure that provides the countercheck, for there is much that can be identified and redisposed from rules like the old Chinese saying about the pitch pipes and the calendar. When we speak of measures, it is always some form of Time that provides them, starting from two basic ones, the solar year and the octave, and going down from there in many periods and intervals, to actual weights and sizes. What modern man attempted in the merely conventional metric systemhas archaic precedents of great complexity. Down the centuries there comes an echo of Al-Biruni's wondering a thousand years ago, when that prince of scientists discovered that the Indians, by then miserable astronomers, calculated aspects and events by means of stars-and were not able to show him anyone star that he asked for. Stars had become items for them, as they were to become again for Leverrier and Adams, who never troubled to look at Neptune in their life although they had computed and discovered it in 1847. The Mayas and the Aztecsin their / Page 9 / unending calculations seem to have had similar attitudes. The connections were what counted. Ultimately so it was in the archaic universe, where all things were signs and signatures of each other, inscribed in the hologram, to be divined subtly. And Number dominated them all (appendix # I ). This ancient world moves a little closer if one recalls two great transitional figures who were simultaneously archaic and modern in their habits of thought. The first is Johannes Kepler, who was of the old order in his unremitting calculations and his passionate devotion to the dream of rediscovering the "Harmony of the Spheres." But he was a man of his own time, and also of ours, when this dream began to prefigure the polyphony that led up to Bach. In somewhat the same way, our strictly scientific world view has its counterpart in what John Hollander, the historian of music, has described as "The Untuning of the Sky." The second transitional figure is no less a man than Sir Isaac Newton, the very inceptor of the rigorously scientific view. There is no real paradox in mentioning Newton in this connection. John Maynard Keynes, who knew Newton as well as many of our time, said of him: Newton was not the first of the Age of Reason. He was the last of the magicians, the last of the Babylonians and Sumerians, the last great mind which looked out on the visible and intellectual world with the same eyes as those who began to build our intellectual world rather less than 10,000 years ago. . . Why do I call him a magician? Because he looked on the whole universe and all that is in it as a riddle, as a secret which could be read by applying pure thought to certain evidence, certain mystic clues which God had laid about the world to allow a sort of philosopher's treasure hunt to the esoteric brotherhood. He believed that these clues were to be found partly in the evidence of the heavens and in the constitution of elements (and that is what gives the false suggestion of his being an experimental natural philosopher), but also partly in certain papers and traditions handed down by the brethren in an unbroken chain back to the original cryptic revelation in Babylonia. He regarded the universe as a cryptogram set by the Almighty-just as he himself wrapt the discovery of the calculus in a cryptogram when he communicated with Leibniz. By pure thought, by concentration of mind, the riddle, he believed, would be revealed to the initiate.1 Page 10 Lord Keynes' appraisal, written ca. 1942, remains both unconventional and profound. He knew, we all know, that Newtonfailed. Newton was led astray by his dour sectarian preconceptions. But his undertaking was truly in the archaic spirit, as it begins to appear now after two centuries of scholarly search into many cultures of which he could have had no idea. To the few clues he found with rigorous method, a vast number have been added. Still, the wonder remains, the same that was expressed by his great predecessor Galileo: But of all other stupendous inventions, what sublimity of mind must have been his who conccived how to communicate his most secret thoughts to any othcr person, though very far distant either in time or place, speaking with those who are in the In dies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years) And with no greater difficulty than the various arrangement of two dozcn little signs upon paper? Let this be the seal of all the admirable inventions of man. 'Way back in the 6th century A.D., Gregoire de Tours was writing: "The mind has lost its cutting edge, we hardly understand the Ancicnts." So much more today, despite our wallowing in mathematics for the million and in sophisticated technology. Page 2 Note *. The indulgence of specialists is asked for the form of certain transliterations throughout the text; for example, Amlodhi instead of Amlodi, Grotte instead of Grotti, etc. (Ed.) Page 9 Note 1 1 "Newton the Man," in The Royal Society. Newton Tercentenary Celebrations (1947), p. 29.
HAMLET'S MILL AN ESSAY INVESTIGATING THE ORIGINS OF HUMAN KNOWLEDGE AND ITS TRANSMISSION THROUGH MYTH Giorgio De Santillana and Hertha Von Dechend 1969 Page 162 "Finally, there is one remarkable and disturbing coincidence from the same direction. It is known that in the final battle of the gods, the massed legions on the side of "order" are the dead warriors, the "Einherier" who once fell in combat on earth and who have been transferred by the Valkyries to reside with Odin in Valhalla-a theme much rehearsed in heroic poetry. On the last day, they issue forth to battle in martial array. Says the Grimnismal (23): "Five hundred gates and fortymore-are in the mighty building of Walhalla-eight hundred 'Einherier' come out of each one gate-on the time they go out on defence against the Wolf."
John Michell 1972 Page 36 3 + 6 = 18 1 + 8 = 9 3 x 6 = 18 1 + 8 = 9 " St Augustine in The City of God also writes of the perfection of number 6, for 'in this did God make perfect all his works. Wherefore this number is not to be despised, but has the esteem apparently con-firmed by many places of scripture. Nor was it said in vain of God's works: "Thou madest all things in number, weight and measure." ' It is the unique property of number 6, on account of which it was held perfect, that it is both the sum and the product of all its factors excluding itself, for 1 + 2 + 3 = 6 and 1 x 2 x 3 = 6. . .
The Fingerprints Of The Gods Graham Hancock 1995 Page 274 "The pre-eminent number in the code is 72. To this is frequently added 36,making 108 , and it is permissible to multiply 108 by 100 to get 10,800 or to divide it by 2 to get 54 , which may then be multiplied by 10 and expressed as 540 (or as 54,000 , or as 540,000 , or as 5,400,000 , and so on). Also highly significant is 2160 ( the number of years required for the equinoctial point to transit one zodiacal / Page 275 / constellation), which is sometimes multiplied by 10 and by factors of ten (to give 216,000, 2,160,000 , and so on) " and sometimes by 2 to give 4320 , or 43,200 , or 432,000 , or 4,320,000 ,ad infinitum."
Fingerprints of the Gods Graham Hancock 1995 Chapter Nineteen Page 153 1 + 5 + 3 = 9 "In Egypt's early dynastic period, more than 45 00 years ago, an 'Ennead' of nine omnipotent deities was particularly adored by the priesthood at Heliopolis. 5 Likewise in central America both the Aztecs and the Mayas believed in an all-powerful system of nine deities."
the Pan book of ASTRONOMY James Muirden 1964 Page 63 6 + 3 = 9 "We now know the solar system to consist of nine planets."
GODS Of The New Millennium 1996 Alan F. Alford Page 161 Lessons in Astronomy
CITY OF REVELATION John Michell 1972 Page 77 CHAPTER SEVEN 3168, The Perimeter of the Temple "If the numbers of the sacred principles, mentioned by St John in connection with the New Jerusalem, are obtained from the Greek text by the cabalistic method of gematria, it is found that they correspond to the dimensions of the city, set out in Fig 16. (Figure omitted) For example, the perimeter of a hexagon contained within the circle representing the earth, 7920 feet in diameter, measures 2376 feet, and 2376 is the number of (Greek text omitted), the twelve apostles of the Lamb (Revelation 21.14). 2376 x 2 feet is equal to 1746 MY, and 1745 = (Greek text omitted), the twelve apostles. The names of the apostles are said to be in the twelve foundations of the wall of the city. The wall is the circle of diameter 7920 feet and 14,400 cubits in circumference, and the foundations are the twelve corners of the double hexagon inscribed within it, fonowing the customary pattern of an astrological chart. The position of the twelve apostles in the scheme is thus clearly defined. Page 78 The perimeter of the temple is 3168, Lord Jesus Christ, when the temple is measured by the foot, the most sacred unit of ancient metrology. In terms of the megalithic yard (2.72 feet), however, the perimeter measures 1164, because 3168 feet = 1164 MY. Yet this makes no difference to the symbolic interpretation by gematria, for 1164 is the number of another name of Christ, (Greek text omitted) Son of God. As a geodetic or earth-measuring number, 3168 also demonstrates the antiquity and sacred origin of British metrology, for 31,680 ft. = 6 miles. 31,680 furlongs = 3960 miles = radius of the earth. 31,680 miles = perimeter of square containing the terrestrial sphere. 31,680 miles = circumference of circle drawn on the combined diameters of the earth and moon (10,080 miles) Other cosmological correspondences of 3168 are given on page 109. The Stonehenge sarsen circle with circumference of 316.8 feet 3168 in Plato's city 5040 = 1 x 2 x 3 x 4 x 5 x 6 x 7 39,916,800 = 1 x 2 x 3 x 4 x 5x 6 x 7 x 8 x 9 x.10 x 11 5040, the radius of the circular city, is the product of the numbers1 - 7; 7920, the side of the square city, is the product of numbers 8 - 11. In each case the perimeter of the city is 31,680. In Plato's Republic is the famous, cryptic reference to the 'marriage number', which should be consulted by the guardians of the state in all matters relating to the seasonal union of male and female. There appear to be two numbers involved, adding up to a third, but the riddle is so obscure that no firm solution has been reached despite the vast literature on the subject. For various reasons the number 12,960,000 or 36002 is most commonly proposed, and this would seem appropriate, for 12,960 = 5040 + 7920. 12,960 therefore represents the union of square and circle, symbol of the sacred marriage, and the gematria is also appropriate, for 1296 = (Greek text omitted) Mary mother of Jesus. FIGURE 24 (Figure omitted) Plato's city divided into 5040 rings, Perimeter = 31,680, Areas: A + a = B + b = C + c = 31,680.
CITY OF REVELATION John Michell 1972 Page 78 CHAPTER SEVEN 3168, The Perimeter of the Temple Plato declares that there are certain numbers that link these with each other and with all phenomena capable of being measured. As an example of these numbers, the study of which Plato recommends as the most sanctifying of all pursuits, he gives 5040. This is the ideal number of citizens in the state and serves other purposes in con/ Page 79 / nection with the framing of laws and standards. The reason why it is most suitable for all matters of division is that for its size it has the greatest number of divisors, 60 in all, including the entire decad, the numbers 1 - 10. Another property of the number 5040 is that it is the radius of a circle with circumference 31,680. Further examination of the numerical foundations of Plato's state shows that the scheme to which he refers is the ancient plan of the cosmic temple.
"Plato declares that there are certain numbers that link these with each other and with all phenomena capable of being measured. As an example of these numbers, the study of which Plato recommends as the most sanctifying of all pursuits, he gives 5040."
WORK DAYS OF GOD Herbert W Morris D.D.circa 1883 Page 22 "As all the words in the English language are composed out of the twenty-six letters of the alphabet,.." Page 278 "He was mindful of the lowest and the least of the works of his hands. He would not have Page 415 "Silver Songs : Contains 180 Beautiful Melodies for the Sunday School, Home and Sacred Use" "…Are you one of the "Ninety and Nine"
Number 9 Page 45 "From ancient times number nine was seen as a full complement;
The Splendour That Was Egypt Page 101 "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".
The Mayan Prophecies Page 345 'Mayan numbers - summary nine = magic number of the Maya. All relevant numbers compound to nine.'
The Super Gods Page 188 'The recurring 9999 is an invitation to round up this number to 269, i.e. 260 and 9."
The Search for the Sigma Code Page 29 2 x 9 = 18 1 + 8 = 9 Is nine special ? I found that the number nine seems to be a point of initiation and departure, a beginning and an end.
5 + 4 5 4 6 x 9 3 + 3 3 x 3 St John Chapter 3 verse 3 He cannot see the kingdom of God." I say unto thee, Except a man be born again "Jesus answered and said unto him, Verily, verily, Holy Bible Page 1117 A. D. 30. St. Mark. A. D. 33 3 x 3 = 9 Page 1068 Chapter 15
Holy Bible Page 1099/1100 11 "And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
Cassell's English Dictionary 1974 Page 69 "Augean (aw je an ) [L. Augeas, Gr. Augeias], a.Pertaining to Augeas (mythic king of Elis, whose stable, containing 3000 oxen, had not been cleaned / Page 70 out for thirty years, till Hercules, by turning the river Alpheus through it, did so in a day) ;…" '3000 Oxen x thirty years' 30 x 360 = 10800
The True And Invisible Rosicrucian Order Page 124 "Since the bible says, "The Lord our God is a consuming fire," the Divine presence is properly represented by the Lion and Fire. Furthermore, in the Qabalah, the element of fire is attributed to the Holy letter ,Shin, because the numeral value is 300, and 300 is the value of RVCh ALHIM, Ruach Elohim - literally, "The Breath of the Creative Powers", or as the English Bible puts it, The Spirit of God. " "The number 27 is important in occultism as the second cube, or 3 x 3 x 3. Qabalists would have recognized it as the number of the Hebrew adjective ZK, zak, meaning "clean" or "pure"…" The quote "3 x 3 x 3" occurs on the 36 th, line up of page 90
Stephen Hawking Page 103 "The square root of 9 is 3. So we know that the third side"
THE MAGIC MOUNTAIN Thomas Mann. 1875 - 1955 Quote "I tell them that if they will occupy themselves with the study of
NUMBER 9 The Search for the Sigma Code Page 5 "One...two...three....My eye went over the figures. Suddenly I saw something. There were hidden patterns; the old man's story about secret numbers came back to me and I became curious. I started to look into these simple ideas and the more I searched the more fascinated I became. Something was indeed going on underneath the surface of arithmetic and what appeared as a unique calculation to the outside / Page 6 / world was something quite different when viewed from below. Looked at another way, six and six was not necessarily twelve but something much more exciting - the number 3, of a secret code..." Page 5 "...The thing to do is to follow the path until all the clues are in place and let your mind run free. It is only then that you find what the young master saw: the fixed points in the wind."
"...it is in this spirit I dedicate the journey to you. Follow the clues, build up the jigsaw piece by piece and make your own investigations; become part of the search. Go back in time and let the free spirit in you enter. Talk to it, play ask the strangest questions.
ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE 3 3 5 4 4 3 5 5 4
3 + 3 + 5 + 4 + 4 + 3 + 5 + 5 + 4 ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
CITY OF REVELATION John Michell 1972 CHAPTER ELEVEN Gnostic Numbers Page 115 The names of the gods vary with languages; but it was formerly possible for an adept to recognise the corresponding principles in each system by arithmomancy, the science of theological interpretation by number. Every ancient god had a number which determined the value of the letters in his name and also, according to Hocart, decided the number of syllables in the verses addressed to him. No doubt the priests of Stonehenge had their own names for the deities known to the Greeks as Zeus 612, Hermes 353, (Greek letters omitted) 1080 etc., whose numbers appear in the dimensions of the temple, but these are long forgotten. The numbers however may still be discovered as the values by gematria of the names given in the Greek language to the sacred principles of Christianity. Obvious examples include Jesus 888, Christos 1480, The Holy Spirit i o8o, Lord Jesus Christ 3168, Son of God 1164, Saviour 1408 etc.; and related to these are the symbolic phrases of the New Testament, as a grain of mustard seed 1746 (666 + 1080), a grain of wheat 2220, one pearl of great price and the Ark of the Covenant, both 2178, and many others. The following is a quotation from Irenaeus about the gnostics' convention of relating words to numbers: `But the local positions of the three hundred and sixty-five heavens they distribute in the same way as the mathematicians, for they have taken their theorems and applied them to their own kind of learning. And their head, they say, is Abraxas, therefore he has in himself the three hundred and sixty-five numbers.' The significance of this passage is that the value of the word Abraxas, written in Greek (Greek letters omitted) is 365, and Abraxas was god of the 365 days of the solar year, corresponding to (Greek letters omitted) Mithras, whose number is also 365. From such examples it is evident that gnostic numerology was the reconstitution of a much earlier system, applied to various orders of the gods throughout the ancient world, and adopted by early Christian scholars as the canon, by which the new sacred names were constructed to represent the same eternal principles as were recognised in the past. One of the charges brought against the gnostics was that from a numerical interpretation of the scriptures, they drew certain conclusions about the Christian Saviour and his recurrent appearance in accordance with the procession of the aeons, which contradicted the new doctrine within the Church, that the coming of Jesus was the one and only appearance of the Son of God on earth, and that the true religion was first made known at the time of his birth. According to Irenaeus, they considered that Jesus had given proof of his divinity when he spoke the words, 'I am Alpha and Omega', because the sum of the Greek letters, alpha = and omega = 800 is 801, and 801 is the number of (Greek letters omitted), a dove. 801 is also the width of a vesica about 1385 in length, and 1385 is the number of (Greek letters omitted) It is the Lord (John 21.7). Thus they believed that the divine spirit, represented by the dove, entered into Jesus, the man, at his baptism, while the Church held that the spirit and the body of Jesus Christ were indivisible, and looked forward to a bodily resurrection. The seemingly unimportant differences in the positions of the two sides veiled the eternal chasm that separates the rival principles, represented by the prophet and the priest; on /Page 118/ the one hand the fertilising, disruptive spirit of the scientist, magician and philosopher, and on the other, the rule of Caesar's law. The gnostics were concerned to examine the traditions of ancient cosmology, brought to life again in the Christian revelation. Exactly how they came by their science of numbers is not certain, but they appear to have made the discovery that the numerical code of the Hebrew cabala and those of other mystical systems throughout the world were all degenerate versions of the same once universal system of knowledge that returns within the reach of human perception at certain intervals in time. As the revealed books of the Old Testament were written in a code to be interpreted by reference to number, so were the revelations of the gnostic prophets expressed in words and phrases formed on a system of proportion, which gave.life and power to the Christian myth, while allowing initiates to gain a further understanding of the balance of forces that produce the world of phenomena. `I have read, I believe in Merenvius Trismegistus, that in Egypt there were such excellent makers of statues that when they had brought some statue to the perfect proportions, it was found to be animated with an angelic spirit: for such perfection could not be without a soul. Similar to such statues I find a composition of words, the office of which is to hold all words in a proportion grateful to the ear . . . which words, as soon as they are put into their proportion, are found when pronounced to be as it were animated with a harmony.' From this it appears that the power of the Egyptian statues lay in the magical effect of their divine proportions. Similarly in rhetoric, an art to which the cabalists devoted a great deal of attention, the influence of a perfectly balanced sentence transcends its obvious literal meaning to such an extent it becomes a powerful instru- / Page 123 / ment of control and communication. Just as there was a canon of ritual, of architecture, of painting and of musical harmony, taught in the mystery schools and in part revived at the Renaissance, so there was also a secret canon of rhetoric and literary composition. All the arts and sciences were based on the same cosmic truths expressed in number, and the sacred numbers were the ratios in a revealed world order, drawn from the experience of mystics and confirmed by precise measurements of the solar system. (Greek letters omitted)
CITY OF REVELATION John Michell 1972 Page 160 All who study the cabalistic science and the geo-metry and numbers of creation are attacked by melancholy, some-times fatally, the suicide rate among cabalists being notoriously high. The Point is clearly made in Durer's Melancholia. The garden of paradise,symbol of the ultimate perfection of human consciousness, has many delightful inhabitants which are at the same time dangerous beasts to whoever fails to recognise their nature and function; and of these the most treachorous is the mercurial old serpent of wisdom, that leads men on in the search of the treasure of which it is in itself the the venomous custodian.
I dreamed I saw St. Augustine "Arise, arise", he cried so loud I dreamed I saw St. Augustine "I dreamed I saw St. Augustine" is a song by Bob Dylan
The Confessions of Saint Augustine: Book V Heal Thou all my bones, and let them say, O Lord, who is like unto Thee? ... those things which Thou hast created, and passing on to Thyself, who madest them .... yet neglecteth Thee who hast made all things in number, weight, and meaasure. THE CONFESSIONS OF SAINT AUGUSTINE But they knew not the way, Thy Word, by Whom Thou madest these things which they number, and themselves who number, and the sense whereby they perceive what they number, and the understanding, out of which they number; or that of Thy wisdom there is no number. But the Only Begotten is Himself made unto us wisdom, and righteousness, and sanctification, and was numbered among us, and paid tribute unto Caesar. They knew not this way whereby to descend to Him from themselves, and by Him ascend unto Him. They knew not this way, and deemed themselves exalted amongst the stars and shining; and behold, they fell upon the earth, and their foolish heart was darkened. They discourse many things truly concerning the creature; but Truth, Artificer of the creature, they seek not piously, and therefore find Him not; or if they find Him, knowing Him to be God, they glorify Him not as God, neither are thankful, but become vain in their imaginations, and profess themselves to be wise, attributing to themselves what is Thine; and thereby with most perverse blindness, study to impute to Thee what is their own, forging lies of Thee who art the Truth, and changing the glory of uncorruptible God into an image made like corruptible man, and to birds, and four-footed beasts, and creeping things, changing Thy truth into a lie, and worshipping and serving the creature more than the Creator. Doth then, O Lord God of truth, whoso knoweth these things, therefore please Thee? Surely unhappy is he who knoweth all these, and knoweth not Thee: but happy whoso knoweth Thee, though he know not these. And whoso knoweth both Thee and them is not the happier for them, but for Thee only, if, knowing Thee, he glorifies Thee as God, and is thankful, and becomes not vain in his imaginations. For as he is better off who knows how to possess a tree, and return thanks to Thee for the use thereof, although he know not how many cubits high it is, or how wide it spreads, than he that can measure it, and count all its boughs, and neither owns it, nor knows or loves its Creator: so a believer, whose all this world of wealth is, and who having nothing, yet possesseth all things, by cleaving unto Thee, whom all things serve, though he know not even the circles of the Great Bear, yet is it folly to doubt but he is in a better state than one who can measure the heavens, and number the stars, and poise the elements, yet neglecteth Thee who hast made all things iin number, weight, and measure.
"Thee who hast made all things in number, weight, and measure."
"Thou madest all things in number, weight and measure."
John Michell 1972 Page 36 3 + 6 = 18 1 + 8 = 9 3 x 6 = 18 1 + 8 = 9 " St Augustine in The City of God also writes of the perfection of number 6, for 'in this did God make perfect all his works. Wherefore this number is not to be despised, but has the esteem apparently confirmed by many places of scripture. Nor was it said in vain of God's works: "Thou madest all things in number, weight and measure." '
GODS POWER OF NUMBER
The Holy Bible: containing the Old and New Testaments, the ... https://books.google.co.uk/books?id=Q2pCAQAAIAAJ Adam Clarke - 1833 - Bibles 6 1 Thou madest him to have dominion over the works of thy hands; k thou hast put all things under his feet : PSALM VIII. i Got. 1. 38, 28. ... Space to matter, and matter to space ; all adjusted in number, weight, and measure.
Holy Bible ...: With a Commentary and Critical Notes https://books.google.co.uk/books?id=FFAXAAAAYAAJ Adam Clarke - 1836 Space to matter, and matter to space; all adjusted in number, weight, and measure...."
"Space to matter, and matter to space"
"Space to matter, and matter to space"
"all adjusted in number, weight, and measure...."
"all adjusted in number, weight, and measure...."
THE WORLD IS BUILT ON THE POWERS OF NUMBERS
PYTHAGORAS 7728176911 PYTHAGORAS PYTHAGORAS 1112 345 677789 PYTHAGORAS PYTHAGORAS 7728176911 PYTHAGORAS THE WORLD IS BUILT ON THE POWERS OF NUMBERS
Measure for Measure From Wikipedia, the free encyclopedia The first page of Shakespeare's Measure for Measure, printed in the First Folio of 1623 Measure for Measure is often called one of Shakespeare's problem plays. It was, and continues to be, classified as comedy, though its tone and setting defy those expectations.[1]
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Talisman Page73 Armed with the code we go on to look into the precious mirrors of arithmetic, the four infinite planes of adding, subtracting, dividing and multiplying, that manipulate all numbers. The sigma code lays down a trace of how numbers work in secret, we can peer into their basic patterns. But it is only when these patterns are seen as a whole that the beauty of the code is revealed and the astonishing truth of number nine at the heart of our number system. (And here we must thank zero for even allowing the sigma code to exist. For without zero the process of reduction would not work. Adding digits to pare down to a single digit is dependent on our unique placement value system of units, tens, hundreds, etc. Zero allows the code to be bound within the range 1-9)."
1234 5 6789 CIRCLE 5 CIRCLE
1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1
ZERO ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Page 32 5
THE BALANCING ONE TWO THREE FOUR FIVE NINE EIGHT SEVEN SIX
1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1
.....
Genesis 18:16-19:38, Matthew 6:25-7:14,Psalm 8:1-9 ... https://www.biblegateway.com/passage/?...7%3A14%2CPsalm...9%2CPr... Abraham Pleads for Sodom - When the men got up to leave, they looked down ... but dust and ashes, 28 what if the number of the righteous is five less than fifty?
ELECTRIC = ET CIRCLE = ELECTRIC
ELECTRIC = ET CIRCLE = ELECTRIC
ELECTRIC ET CIRCLE ET ELECTRIC
HEAVEN ABOVE HEAVEN BELOW STARS ABOVE STARS BELOW ALL THAT IS OVER UNDER SHALL SHOW HAPPY ART THOU THAT THIS RIDDLE SHALL KNOW
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Page 12 Talisman Enjil slept uncomfortably, his mind full of torment in fear of the Examination to come. He was standing in front of the Elders, those of the supreme rank, and he had nothing to say! He had not found a proof or a clever hypothesis to place before them on this auspicious day. And the day could not be put back - it marched right up to him, dragging him out brutally into the open, while the Elders, in their crimson robes, sat at the high table waiting for him. They motioned him to come up. He climbed up the steps and went to the blackboard and picked up the dry chalk in his wet, nervous hands. Villagers crammed the square to see him perform. Word had gone out that the boy with the limp had magic powers; for when he lay dying from smallpox a strange bird had suddenly flown in and settled on his fevered brow, pecking at it. Superstition said it was the devil who seized a person's brain at such times, to give out great powers only to suck it back again at the moment of death, to prevent that tender soul from being re-born. And amazingly, as the bird flew away Enjil recovered and began talking in strange languages and writing down sheets of numbers, confusing everyone with ideas that they had never heard of Page 13 Stories travelled through the mountain communities about the boy with the pockmarked face. How could the child be so precocious if not for some super-natural power? (No-one mentioned the devil's name for that would bring bad luck down on all of them!) Enjil's beleaguered parents took him to the temple and gave him away to the priests, who in turn gave him away to the Academy and the Elders, these same Elders who now were laughing in his face- "Where is the cleverness that brought you here?", they mocked. "You insult us with your silence. We know who you are; The Devil's Child, a horrible trick; a wretch we now must throw out from this place of learning - Go! Only scholars are admitted here, true scholars like Vivek, who can work out the symmetry of magic squares better than you. " The insults came thick and fast like poisoned darts thrown at him, tipped with venom. But the boy had nothing to say, his hand stuck fixed in the air with the chalk wet in his fingers. And the villagers became angry at being deceived. Provoked by Vivek, Enjil's older rival for the title of Master; the villagers aroused themselves into a riot. As the mob hurtled towards him Enjil woke up with a scream, his heart racing. The sweat poured off him; he felt he was dying. But framed in his window the night moon shone brightly, the wind rustling the leaves like waves washing the shore. There was no mob, there were no accusing Elders. Everything was quiet and peaceful. There was really nothing wrong with the world, or him. The Examination was still days away; and he was well prepared! Page 14 His thesis was done - he had a proof written out in the higher algebra which his mentor had said would easily give him the title of Master; it was the sort of thing the Elders would like, for it was similar to the studies each of them had done. "It is not about being original, Enjil", his mentor said, "for you must not sit uncomfortably in your superiors minds. If you present something they do not understand, or agree with as high learning, they will fail you. Conform, and then privately get on with your real discoveries. That is what we all do. " His teacher shrugged at the way life was at the Academy and worry grew on the old man's face at the thought of what his stubborn student might do. But Enjil had listened, he had conformed - his thesis was as fine a piece of complicated mathematics as one could wish for; deliberately put together in an obscure way so that difficulties abounded in every line of the argument. In truth, Enjil had a much simpler proof but it would appear too easy. So he had put it to one side and applied himself to obscurities in the demonstration of his thesis, knowing this approach would be more favoured by the Elders. And the peace of the night said he had nothing to worry about but go back to sleep and wait happily for that day of the Examination. As he lay there looking up at the moon, his mind began to wander over the ideas he really loved to think about, like the expansion of3t. Was there a pattern to it? Or how many unlike squares could fit into a rectangle or another square? This was a problem no one at the Academy could solve, though /Page 15/ Enjil had come near. Was every even integer the sum of two prime numbers as ten was the sum of three plus seven? And there was more - the multiplication patterns along diagonals used by the Chinese or the elegant ratios used by the ancient geometers that gave beauty and shape to the spiral and to the growth of the leaves around a stalk or the petals in a flower. As he roamed through the numbers in his mind a strange thing then happened. A moon beam suddenly reached out to him and dropped to Earth and turned into a shining woman. "So here you are!", she said smiling. "I have kept looking out for you. I find you here of all places, in a musty old Academy or is it a temple?" She Wrinkled up her nose at the small room he slept in. The woman stroked his leg- "Does your leg hurt? I saw you as a child, limping, dragging your leg through the sand, making patterns that were wonderful-my friends still talk about you. I am Soma. Do you still play such games? You gave me and my companions a lot to think about that day, about the possible patterns in a matrix, instead of just the straight across and up and down. And now here you are, almost fully grown, yet still only a boy and sitting for the Examination of Master! Hah, that will sound fine - Master Enjil, Master Mathematician! How'd you like that?" She patted him on the head and stroked his hair. Enjil could see the beautiful colours in her eyes. Her energy flowed into him. She took his thoughts away and she spoke to him: Page16 "There are the cumbersome proofs you follow that only the few will ever understand. Your proofs are carrion for those vultures, the Elders. So why don't you do something else, something amazingly different for your Examination? You are capable of it! Why give the elders what they want, such a narrow outcome from your learning; why not something that everyone can enjoy? Imagine even the villagers following your every sign on the blackboard, understanding it and seeing a simple but great truth unravelling right before their eyes. Something that lies under their noses, wouldn't that be fun? How about drawing the many different shapes of squares it takes to fit in just one square. Ah - I know you were thinking of this already. You see I know your thoughts - so I count them out. And I'll spoil it for you anyway, I'm going to give you the answer; twenty-four! Yes, don't look so amazed, it takes that many different squares to fit into one square. You want to know the size of the square that allows this to happen? Ah, that is harder. That you must work out for yourself ." She smiled teasingly and added, "Do you know the answer to the simpler problem; how many different squares does it take to fit in one rectangle? I'll tell you: It's nine! Nine unequal squares go to make up a rectangle." "But why bother about geometry; why not something simpler than that? What is it that everyone knows and feels expert about? I'll tell you. It's numbers of course! Imagine the village folk clapping hands and cheering as they see you, their /Page17/ new master; working with the humble materials of numbers, the tools they use every day of their lives to count coins and goats and sacks of grain from the harvest. Let your mind dwell on this: numbers! Take the most simple ones. Think of their make up. Don't be afraid of the Elders; they are not bad men, but men with too much oldness stuffed into their brains. Take them back to their childhood, let them smile again and hop, skip and jump through your constructions; what do you think of that? You smile? Do I take that as yes? Good! Then here is the riddle you must solve. And remember I will be watching, now that I have found you; but I won't help. I will only give you a signal when you succeed. Remember the only thing that will slow you down or stop you is the amount your mind has grown up to be like the Elders, the brain of an expert. The problem I set is for a child, with a mind that in innocence questions everything and finds new beginnings. I too, believe it or not, am like that. I live in the moon and each night I set a new day. The turning of a fresh beginning uplifts me. It keeps me from falling into endings and dull repeat reasonings. Think about that. In your dreams I will speak to you, I will help. My spirit will be with you. But now I must go for I have to set another day. And this is the question I leave you with: What is the fixed point in the wind?" The woman withdrew along the moonbeam and vanished as if she had never been. /Page18/ Enjil sat up. He looked hard at the moon, staring into the white disc of cold light - and the moment of magic vanished. Was it a trick? Was Vivek his arch rival for the title of Master trying to hypnotise him from a distance? If he listened to the woman it would be like suicide. Standing in that great open courtyard and speaking about simple things that did not need proofs would have the Elders laughing at him, baying like jackals at his feeble efforts. Certainly he would be thrown out. This must indeed be a hex put on him by his enemies! But what was the fixed point in the wind? The question intrigued and teased him. How can something be unmoving in the swirling wind; what was its fix, if indeed there was such a point? For hours he lay awake struggling with these thoughts until his tired brain came to a stop and wanted rest. Finally Enjil fell asleep. The woman in the moon entered his dreams. And he woke up with a new conviction - the doubts and torments of the night well behind him. He whistled and even smiled at Vivek, winking at his arch rival as if to say he had prepared a brilliant proof Enjil laughed to himself when he thought of the title he would introduce to his Elders on the day of the Examination. He would wear the yellow robe of scholarship, go up to the blackboard and announce in his most stern voice the customary words, "My respectful Elders and Seniors. I submit for your Examination and proper adjudication this thesis I have now prepared for the award of the Most Expert Master of Mathematics, the honour I now seek, /Page 19/ and pronounce as the title of my learned subject: 'The Fixed Points in the Wind'." He could see them writhing in agony, splitting their sides with laughter and thirsting for his blood. The images made him break out in a cold sweat. But a small voice spoke inside saying, "Don't be afraid - of course you can do it - after all it is an easy question - so solve it like a child, think like one, just like I said." To solve the riddle Enjil went to a secluded spot and sat in the shade of a banyon tree and blanked everything he knew out of his mind. The great blackness descended. Nothing moved. Shadows went into deeper shadows, layer into layer. A black disc grew. First as a dot, then a circle, then a rushing blind movement. Then the numbers cameout, tumbling one over the other; rolling the patterns over in his head. There were the star patterns, zigzags, squares, cubes, seesaws and the weaving patterns going in and out, all twisting over each other. Mindful of the woman spirit, he looked at the simplest numbers; he followed their trails, the white and black patterns, some, dotted with colour; moving like the wind, changing shape and turning all the time. And there in the simplest patterns were points that did not move or change, no matter what the numbers were. And they were fixed points. When the woman in the moon had talked of the wind Enjil knew she must have spoken of numbers, jumping over each other in gusts of multiplications or blowing steadily in ordered breezes of additions and subtractions. But within these patterns, there was one number and point through which all the others /Page20/ seemed to gather- it indeed must be the fixed point. Could that be the answer to the riddle? Then Enjil opened his eyes and composed his thesis. It was so simple that he laughed out loud. Never mind the Elders - they would have to love it, for he would draw the movements of all numbers in one simple diagram. What was clever about it was the method he had in his mind. He would take the secret code the Elders knew about but had never thought of using to look beyond their rituals of prophecy, for they would take the letters of someone's name and use such secret numbers to divine the character of that person. But Enjil vowed to go beyond this. That night he wrote out his thesis. When he had finished he went out into the deserted courtyard and held up each page to the moon. "Look ", he said to the woman in the moon, "I have finished - the task is done. I pray these are the answers." A shape seemed to move across the face of the yellow disc though he could not be sure. But the woman did not appear. The wind picked up, the night chill made him shiver. Tomorrow was the day, and Vivek would be hoping for his downfall; and his teacher would fret to the last moment as the Elders assembled, sharpening their wits in readiness to humble the nervous candidate. The crowd would gather and settle. Everyone would be waiting, watching. Still, Enjil was at peace. His ideas were simple, innocent; he believed they would shine through no matter what. While Vivek performed great feats /Page 21/ of algebra Enjil would offer to the Elders and the gathered crowd the four precious mirrors of arithmetic. They could all laugh or puzzle at the reflections he would show them, but in time their doubts would vanish or be blown away, just as the gusting wind cleans out the dirt lying on the ground. Suddenly a bright light flared, lighting up the compound for an instant, and then faded. Had the woman come to him and acknowledged his answer? Enjil rolled up the pages of his thesis and held up his hand, just in case, to the night sky in salute and farewell and then went to bed. He slept the peace of the innocent, a fixed point himself in that night of swirling anxieties and jealousies. Tomorrow would be a new beginning. I wear Enjil's Talisman now, whenever I calculate and look into numbers, and remember the mathematician who was a boy. He inspires me to look afresh at things. Enjil went on to be famous. He surprised the Elders with his arguments of the fixed point in numbers; he astonished the crowd. And if not for them cheering as they did at what was being drawn on the board, the Elders would surely have failed him - the old men being insulted that there was no high algebra or long- winded, obscure complications to be resolved. Enjil's workings were just basic arithmetic, they grumbled, which even a nine year old could follow, they whispered to each other. It was laughable; it was ridiculous and all too simple. But the crowd cheered and cried out, "Master, Master," so many times, that the Elders /Page 22/ gave in. On the boy's shoulders they placed the purple sash of Master embroidered with winding circular motifs in gold thread, and then they held up Enjil's hand to the crowd who in turn roared, "Mas-Ter, Mas- Ter". The four syllable chant rocked the compound. When the dust cleared and the noise subsided and the courtyard was empty, the temple still hummed long into the night with stories of the new Master's cheek and sheer luck. So Enjil went on to be the real Master of the Academy, outshining everyone and everything. He proved many things, much of it beyond the best minds in that Academy of high learning. But he kept faithful, from what we know of his teachings, to the simple and straightfoward, and always the beautiful and intriguing. The Master saw patterns where others only saw calculations. Then disaster struck. In the wars that ravaged the country the Academy was set on fire and the intellectuals speared to death. Enjil and his papers and all the great library of learning in the Academy were lost forever. No one found the young mathematician's body. Soon the story went out confirming Enjil as a spirit child, one that visited Earth now and then to remind us of the greater glories that hid elsewhere. Others said it was the work of the devil, who flew in to collect the soul that he had claimed for himself long ago, when the little boy had lain dying from a fierce attack of smallpox. Whatever the truth of it the crooked smile and limping walk of the Master was no more, severely missed by those who loved him. Those who were there /Page 23/ on that day of the Examination told others. And the words and diagrams spread. The ideas travelled from community to community; changes and additions were made along the way. But the basic structure Enjil proposed is still there in the teaching. Modem ways have swept across the culture of this great land and hand calculators and computers have taken away the simple romance of numbers, but in remote parts of the highlands, in locked away villages, young mathematicians still look at Enjil's patterns and meditate for half an hour before doing any serious mental computation. What follows is a trace of the young Master's working, gleaned from private study and old village stories. With Enjil we move towards finding the magic of numbers and that special point, which though full of movement itself, remains unmoving and stationary; just as a fixed point does in the wind. Page73 Armed with the code we go on to look into the precious mirrors of arithmetic, the four infinite planes of adding, subtracting, dividing and multiplying, that manipulate all numbers. The sigma code lays down a trace of how numbers work in secret, we can peer into their basic patterns. But it is only when these patterns are seen as a whole that the beauty of the code is revealed and the astonishing truth of number nine at the heart of our number system. (And here we must thank zero for even allowing the sigma code to exist. For without zero the process of reduction would not work. Adding digits to pare down to a single digit is dependent on our unique placement value system of units, tens, hundreds, etc. Zero allows the code to be bound within the range 1-9)."
THE NEW VIEW OVER ATLANTIS John Michell 1983 Page 121 "THE PURPOSE FOR WHICH the great stone monuments of the ancient world were so carefully planned and sited can only be understood in terms of the scientific ideals of their builders, which were very different from the ideals of modern science. They were not based, as today, on respect for inventiveness and the notion of progress, but arose from the traditional world-view of the earth as a living creature in a living universe, whose health and prosperity was bound up with that of its inhabitants. Ancient science was based on number and measure, as is science today; but modern arithmetic, as it is now applied to the torture of school children, scarcely touches on the aspect of number which the ancients most particularly emphasized - its structure and symbolism. A common assertion in traditional creation myths is that the Maker of the World first laid down a pattern of number, from which all else proceeded. Number was thus regarded as the first archetype or paradigm of nature. This was found apparent from both reason and observation. In the first place, number itself outlasts all the phenomena which it numbers, and so presumably preceded them. Secondly, every natural form of growth and movement evidently conforms to certain cycles and patterns, which themselves relate to certain combinations of numerical types. With this in mind, the ancient philosophers were concerned above all to seek out the patterns in number which correspond to those in nature, and to set them up as models in the conduct of human affairs. The most highly regarded studies in the ancient world were those which were considered most particularly numerical and thus closest to the essence of things. These were arithmetic, music, astronomy, geometry and stereometry (the study of geometric solids and the structure of the universe). To modern ways of thought it seems strange that the very same code or canon of number was applied to all these subjects in common; but such was the case. And the same numerical canon was further applied to activities which are now considered / Page 122 / beyond the scope of number principles, such as statecraft. According to Plato in Laws, the Egyptian priests, who controlled education, ensured that all who sought advancement in life studied and worked according to the sacred canon of number and proportion. This, said Plato, had the effect of maintaining the level of culture for at least ten thousand years. It was the chief object of Pythagoras and his school to reconstitute and reinvigorate the ancient numerical code and the philosophy associated with it, and similar attempts have been made since, as at the time of the Renaissance. This study becomes all the more fascinating to modern scholars as it becomes evident from current research that the same numerical canon was once possessed by civilizations world-wide. The respect and veneration formerly given to numerical studies arose from the understanding that not only could the intervals of music, the ratios of geometry, astronomical periods and the cycles of time be measured by the same standards of number, but the numerical patterns to which they conformed were also somehow inherent in the structure of the human mind. Plato believed that human nature, like the nature of the entire universe, was essentially and from the beginning a creature of number. He also put forward in Timaeus a more evolutionary view, suggesting that 'the sight of day and night, of months and the revolving years, of equinox and sunset, has caused the invention of number. . . whence we have derived all philosophy'. However it may have come about, the numerical structuring of the mind was commonly recognized, and so therefore was the power of music. The intervals of music clearly express numerical ratios, and of all the arts music has the most direct effect on human emotions. This allows it to be used for better or worse to manipulate individuals and masses. The earliest legendary rulers, the Orphean bards, were said to legislate through music alone, and die priests of later times were most careful in upholding the traditional musical scales, whose intervals were those'of classical geometry, because these, by resonance, were inclined to'invoke corresponding harmonies in the human soul. Innovations in musical form were by the same token forbidden because of their disruptive tendencies. As Plato observed, changes in government are brought about by changes in music. In traditional cosmologies the universe was regarded as a vital organism whose every part is subtly related to every other. It was taken as the supreme manifest image of the number One, which is unique among integers as being indivisible and as containing and generating all other numbers.The individual was seen as a microcosm or lesser image of the universal monad, linked to the greater body through the / Page 123 / seasons and cycles common to both and through natural sympathy between their corresponding parts. By studying these correspondences the ancients developed a form -of science which would now be called magic, because it operated through certain natural principles which in the modern world are no longer openly recognized and are referred to as esoteric. Among them are the principles of dynamic equilibrium and fusion, by which opposite tendencies are reconciled, and the ordering principle of 'like attracts like' which underlies the phenomenon of coincidences. These until recently were left for the exclusive attention of mystics and metaphysicians, but the modern progress of the atomic physicists into areas where rationalism and solid matter desert them has confronted their advance guard with the complementary and reflexive nature of the universe, as recognized in ancient philosophy: It has also brought them to reconsider the traditional view of the world as essentially a structure of number, and to resume the old Pythagorean quest for the numerical patterns which best symbolize the dynamics of atomic, solar and galactic systems alike. In all ancient codes of art and science certain integers and series of numbers are found to recur, which also recur in the processes of arithmetic. An example of a canonical number is 5040, which has more factors for its size than any other, is the product of the first seven numbers multiplied together, and is divisible by every number up to ten (1 x 2 x 3 x 4 x 5 x 6 x 7 = 5040 = 7 x 8 x 9 x 10). Plato gave 5040 as the number of citizens and land holdings in the city of Magnesia in Laws, and in effect it represents the radius of that city. We also find 5040 ft. as the value of the shorter Greek mile (see table on p. 133)' Dr Ernest McClain, the Pythagorean musicologist, in the first of his two books listed here in the Bibliography (which should be in the library of every serious student of this subject), shows that 5040 is of necessity the top note of the octave in the musical scale which Plato conceals within the structure of his book. Yet Plato's numerical canon' was not his own invention, for a hundredth part of the number 5040, or 50.4 ft., is the measure of the mean diameter of the Stonehenge lintel ring, making its circumference 316.8 ft.or a hundredth part of 6 miles.Among other numbers ana number series prominent in the ancient canon are the powers and multiples of six (36, 216, 864, 1296 etc.) and of 12 (144, 1728,20736,248832 etc.), the multiples of 37 ( 111, 222 etc., including the famous 'number of the beast', 666) and also certain nodal numbers which stand in geometric ratios with the main canonical numbers anp lin.k the various systems of numeration. Many of these numbers, as McClain has shown, arise naturally from / Page 124 / expressing the notes of the traditional musical scales in terms of the smallest possible integers or whole numbers. Music in the ancient world was intimately related to measure, the lengths of strings and of wind instruments representing certain measuring units. These same units were used by architects, who also planned the proportions of their buildings by the ratios of canonical music. Why they should have insisted on this correspondence is not easy to understand. An aesthetic explanation was given by the Renaissance architect, Leon Battista Alberti, who wrote that 'the numbers by means of which the agreement of sounds affects our ears with delight, are the very same which please our eyes and our .minds'. In other words, proportions in architecture have the same pleasing effects as in music. Yet the matter is deeper than that. In the design of temples, to give human satisfaction was only one part of the architect's purpose. The chief object for which a temple was built was to attract the gods or forces in nature to which it was dedicated. This was done by use of the principle of sympathetic resonance or 'like attracts like'. Each temple was so framed as to include symbolic references to the appropriate deity. It was orientated according to the season and the heavenly body corresponding to that deity, whose characteristic numbers were also expresseq in the dimensions of the building. Certain patterns of number, each with corresponding musical and geometric types, represented certain aspects of universal energy. Thus, according to the theory of ritual magic, they were effective in invoking that energy. Examples of number patterns, traditionally used for magical in vocation, occur in those curious figures known as 'magic squares', as illustrated here, in which are encodified certain numbers of reputed magical potency. Among them are the numbers found prominent in the plans of ancient / temples."
CITY OF REVELATION John Michell 1972 CHAPTER SIXTEEN Page 165 Prophecy A comfortable conclusion for this last chapter would be to suggest that the prophetic spirit, now inevitably resurging to dethrone its rival, the intellectual law, will necessarily bring with it the New Jerusalem and the return of the gods, thus fulfilling the dreams of mystics in all ages since the destruction of the primeval kingdom. This issue may more especially be anticipated at the present time as the spring point enters Aquarius, and the earth becomes subject to the intensified flux of cosmic radiation for which such periods of transition are noted. There is moreover a sufficient number of remarkable portents in evidence to fill the almanacs of the most cautious astrologers. Were an ancient Egyptian prophet to be translated into this century, he would already have declared the end to be not only in sight, but almost within reach. The death of birds and fishes, together with sudden, devastating plagues of mutated insects and rodents, marked disturbances in the order of nature and human society, symptoms of unrest and confusion, all these are the classical portents of change in its most revolutionary aspect. From all over the world are heard reports of strange, inexplicable aerial phenomena which, as Jung pointed out, have always been associated with the end of an era. These events are taking place at a time which the astrologers' calendar shows as the start of a new month in the great year. `The sciences have developed in an order the reverse of what might have been expected. What was most remote from ourselves was first brought under the domain of law, and then, gradually what was nearer: first the heavens, next the earth, then animal and vegetable life, then the human body, and last of all (as yet very imperfectly) the human mind.' In direct contradiction to such opinions is the fact that the canon in its most ancient and perfect state formed a complete representation of the human mind which, as no one can doubt who is familiar with even the later and most decadent traditions of alchemy, was understood in the remotest past with a certainty of which we are now scarcely able to conceive. In fact human consciousness since the initial revelation appears to have suffered the decline which Russell himself at the end of the same chapter in Religion and Science describes as characteristic of the cosmos: `There is no law of cosmic progress, but only an oscillation upward and downward, with a slow trend downward on the balance owing to the diffusion of energy.' Whether this general tendency towards intermittent decline is absolute, or whether it merely occupies the intervals between widely separated seasons of sudden, intense creative activity, constituting progress on a grander scale, is a question to which no answer will ever be possible. The cycles of time, like the progression towards the macrocosmic and microcosmic in matter, are apparently infinite and, from the human point of view, beyond comprehension. But even though our perception of time is necessarily limited, modern ignorance in this respect is largely self induced, since the sacred histories, which refer back to the dawn of consciousness, have always been available and our knowledge of them has lately been extended by the researches of anthropologists. From these we know that men were once as animals, that for some reason the human species was enlightened and came into direct contact with the gods, from whom. they received the canon of cosmic law; that the split between heaven and earth, following on the gods' departure, has ever since widened into a chasm, within which the duality of forrcs rages in furious opposition, the secret of their reconciliation having been lost. `The balance of the primordial world is upset. What I have said is not intended as a criticism, for I am deeply convinced not only of the relentless logic but of the expediency of this development. The emphatic differentiation of opposites is synonymous with sharper discrimination, and that is the sine qua non for any broadening or heightening of consciousness.'
INTELLIGENT LIFE IN THE UNIVERSE Page 352 Chapter 24 Life in other solar systems "One eye gives two-dimensional resolution; a second eye, through binocular vision, gives three-dimensional resolution. Three eyes represent not nearly the same improvement over two that two represent over one. But if placed in the back of the head, for example, a third eye might serve some useful purpose. Some animals in the Mesozoic seem to have had three eyes, all in the front of the head, and some physiologists believe that the human pineal gland is a vestigial remnant of a third eye in the middle of the forehead. Representations of the Buddha sometimes show such a third eye."
TWO EYES YOU ARE TWO EYES YOU BE I SEE YOU ARE TWO WISE FOR ME
THE FINDING OF THE THIRD EYE Page 127 CHAPTER 13 'THE THIRD EYE'
THE CONCISE DICTIONARY OF QUOTATIONS 1964 Page75 Charles Dickens 1812-1870 27 'Yes, I have a pair of eyes,' replied Sam, 'and that's just it. If they wos a pair o' patent double million magnifyin' gas microscopes of hextra power, p'raps I might be able to see through a flight o' stairs and a deal door; but bein' only eyes, you see my wision's limited.' lb.
FINGERPRINTS OF THE GODS Page 490 Chapter 50 Not a Needle in a Haystack Library angels The missing piece of the puzzle "The novelist Arthur Koestler, who had a great interest in synchronicity coined the term 'library angel' to describe the unknown agency responsibile for the lucky breaks researchers sometimes get which lead to exactly the right information being placed in their hands at exactly the right moment2" At exactly the right moment, one of those lucky breaks came my way."
THE OMEN IN THE MOMENT
THE ANARCHIST'S KITCHEN 1977
HOLY BIBLE Scofield Reference REVELATION C22 V 13 I AM ALPHA AND OMEGA THE BEGINNING AND THE END THE FIRST AND THE LAST 16 I AM THE ROOT AND THE OFFSPRING OF DAVID AND THE BRIGHT AND MORNING STAR 17 AND THE SPIRIT AND THE BRIDE SAY COME AND LET THEM THAT HEARETH SAY COME AND LET THEM THAT IS ATHIRST COME AND WHOSOEVER WILL LET THEM TAKE THE WATERS OF LIFE FREELY
OF TIME AND STARS Arthur C. Clarke 1972 The Sentinel "I can never look now at the Milky Way without wondering from which of those banked clouds of stars the emissaries are coming. If you will pardon so commonplace a simile, we have set off the fire alarm and have nothing to do but wait. I do not think we will have to wait for long."
FROM CATERPILLAR INTO BUTTERFLY THE WORLD OF NATURE J. P. Vanden Eeckhoudt 1960 90 THE "butterflies and moths whose life history we have studied are an insignificantly small sample of the hundred thousand or so species known throughout the world. They range in infinite variety from the great GEOMETER of Brazil, with its wing span of nearly thirteen inches, to tiny, clothes moths with a span of only about a tenth of an inch. We find the simplest shapes and patterns and the most fantastic; a riot of gaudy colours and the dowdiest of greys and browns. Fascinating as they are, the perfect insects are often equalled or even outdone in beauty and strangeness by the caterpillars, and sometimes by the chrysalises." Page 43 " Great numbers of butterflies appear when the weather is good; they flutter everywhere, plundering the flowers, sunning themselves on bushes, on tree-trunks, on the ground. But no Small Tortoise-shells are to be seen. Those that were out in the spring are dead, and the larvae from their eggs have not yet completed their transformation; they are still in the chrysalis state. Beneath their hardened skin a complete remodelling of their organs is in progress, and two weeks at least are necessary for its completion. Then one last moult will release the perfect insect. Page 22 "The growth of caterpillars is not a continuous process. Their skin does not stretch much, and rapidly becomes too tight for them as they grow. So the caterpillars periodically leave their skin, as people give up clothes which no longer fit them, and emerge in a new skin, which has all this time been forming underneath the old one, and which allows them scope for further growth. When this in turn becomes too tight, it is cast aside in favour of a third, and so on."
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 'The Lord is risen indeed.'-S. LUKE xxiv. 34 Page 136 S. 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.
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."
GOD ONE GOD AND ONE CHOSEN RACE THE HUMAN RACE
HOLY BIBLE Scofield References C 1 V 16 THE ACTS OF THE APOSTLESPage 1148 (Part quoted) "MEN AND BRETHREN THIS SCRIPTURE MUST NEEDS HAVE BEEN FULFILLED WHICH THE HOLY GHOST BY THE MOUTH OF DAVID SPAKE"
THE PROPHET Kahil Gibran Page 82/83/84/85/86 "If these be vague words, then seek not to clear them. Vague and nebulous is the beginning of all things, but not their end, And I would have you remember me as a beginning. Life, and all that lives, is conceived in the mist and not in the crystal. And who knows but a crystal is mist in decay This would I have you remember in remembering me: That which seems most feeble and bewildered in you is the strongest and most determined. Is it not your breath that has erected and hardened the structure of your bones? And is it not a dream which none of you remember having dreamt, that builded your city and fashioned all there is in it? Could you but see the tides of that breath you would cease to see all else, And if you could hear the whispering of the dream you would hear no other sound. The veil that clouds your eyes shall be lifted by the hands that wove it, And the clay that fills your ears shall be pierced by those fingers that kneaded it. And you shall see And you shall hear. Yet you shall not deplore having known blindness, nor regret having been deaf For in that day you shall know the hidden purposes in all things, And you shall bless darkness as you would bless light. After saying these things he looked about him, and he saw the pilot of his ship standing by the helm and gazing now at the full sails and now at the distance. And he said: Patient, over patient, is the captain of my ship. The wind blows, and restless are the sails; Even the rudder begs direction; Yet quietly my captain awaits my silence. And these my mariners, who have heard the choir of the greater sea, they too have heard me patiently. Now they shall wait no longer. I am ready The stream has reached the sea, and once more THE GREAT MOTHER holds her son against her breast. Fare you well, people of Orphalese. This day has ended. It is closing upon us even as the water-lily upon its own tomorrow. What was given us here we shall keep, And if it suffices not, then again must we come together and together stretch our hands unto the giver. 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. Farewell to you and the youth I have spent with you. It was but yesterday we met in a dream. You have sung to me in my aloneness, and I of your longings have built a tower in the sky. But now our sleep has fled and our dream is over, and it is no longer dawn. The noontide is upon us and our half waking has turned to fuller day, and we must part. If in the twilight of memory we should meet once more, we shall speak again together and you shall sing to me a deeper song. and if our hands should meet in another dream we shall build another tower in the sky. So saying he made a signal to the seamen, and straightaway they weighed anchor and cast the ship loose from its moorings, and they moved eastward. And a cry came from the people as from a single heart, and it rose into the dusk and was carried out over the sea like a great trumpeting. Only Almitra was silent, gazing after the ship until it had vanished into the mist. And when all the people were dispersed she still stood alone upon the sea-wall, remembering in her heart his saying: A little while, a moment of rest upon the wind, and another woman shall bear me.
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.
WAY OF THE PEACEFUL WARRIOR A BOOK THAT CHANGES LIVES Dan Millman 1980 Page 44 "...do you recall that I told you we must work on changing your mind before you can see the warrior's way? / Page 45 / "Yes, but I really don't think. . ."
THE WASTE LAND and other poems T. S. Elliot 1940 Page 13 The Love Song of J. Alfred Prufrock "I AM LAZARUS, COME FROM THE DEAD, COME BACK TO TELL YOU ALL I SHALL TELL YOU ALL"
THE LURE AND ROMANCE OF ALCHEMY. A history of the secret link between magic and science 1990 Page# 31 / 32 note 1 Julius Ruska ,Tabula Smaragdini 1926 "THE EMERALD TABLE OF HERMES: " "True it is, without falsehood certain most true.That which is
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
Mmm mmm mmm mmm mmm mmm mmm mmm mmm.
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
I SAY IS THIS THE OTHER SIDE OF THE GREAT DIVIDE ? NO ITS OVER THERE I HAVE JUST BEEN OVER THERE AND THEY SAID ITS OVER HERE
Did Spacemen Colonise the Earth? Robin Collyns 1974 Page 206 "FINIS"
THE MAGIC MOUNTAIN Thomas Mann 1924 THE THUNDERBOLT Page 715 "There is our friend, there is Hans Castorp! We recognize him at a distance, by the little beard he assumed 'while sitting at the " bad" Russian table. Like all the others, he is wet through and glowing. He is running, his feet heavy with mould, the bayonet swinging in his, hand. Look! He treads on the hand of a fallen comrade; with his hobnailed boot he treads the hand deep into the slimy, branch-strewn ground. But it is he. What, singing? As one sings, unaware, staring stark ahead, yes, thus. he spends his hurrying breath, to sing half soundlessly: "And loving words I've carven He stumbles, No, he has flung himself down, a hell-hound is coming howling, a huge explosive shell, a disgusting sugar-loaf from the infernal regions. He lies with his face in the cool mire, legs. sprawled out, feet twisted, heels turned down. The product of a perverted science, laden with death, slopes earthward thirty paces in front of him and buries its nose in the ground; explodes inside there, with hideous expense of power, and raises up a fountain high as a house, of mud, fire, iron, molten metal, scattered fragments of humanity. Where it fell, two youths had lain, friends who in their need flung themselves down together - now they are scattered, commingled and gone. "Its waving branches whiispered and thus, in the tumult, in the rain, in the dusk, vanishes out of our sight. FINIS OPERIS
SOTHIS SIRIUS SOTHIS
PREHISTORIC GERM WARFARE Page 79
BUT NEVER DID I THINK THAT I SHOULD BE THE FIRST TO GREET YOU HERE ON EARTH'.
THE SIRIUS MYSTERY Page 55
..., JUST SIX NUMBERS Martin Rees 1 OUR COSMIC HABITAT PLANETS STARS AND LIFE Page 24 A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence'
" the number 1,836 would have the same connotations"
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