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THE NUCLEAR FAMILY 1969 .....
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A MAZE IN ZAZAZA ENTER ZAZAZA ZAZAZAZAZAZAZAAZAZAZAZAZAZAZ ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ THE MAGICALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
WORK DAYS OF GOD Herbert W Morris D.D.circa 1883 Page 22
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"
"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE"
A HISTORY OF GOD Karen Armstrong The God of the Mystics Page 250 "(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."
THE ENGLISH LANGUAGE TRANSMUTED INTO NUMBER IS ONE OF THE MAIN CONDUITS THROUGH WHICH APPEAR CLEARER UNDERSTANDING OF THOSE REFRACTED PATTERNS APPARENTLY RANDOM DESCRIBING ENERGIES WHICH INTERMINGLED WITHIN THE GREATER HERE AND NOW OF REALITY ARE CONSIDERED THE LIVING EXPERIENCE REVELATORY OF THE CREATORS CONSCIOUS ETERNAL DIVINE THOUGHT
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 RISING IS THE LIGHT
THE SCULPTURE OF VIBRATIONS 1971
THE MAGICAL ALPHABET TALKING LETTERS TALKING NUMBERS TALKING LETTERS TALKING LANGUAGE TALKING IS THAT IS
BALANCING 1234 5 6789 BALANCING
Daily Mail, Tuesday, January 26, 2016 ANSWERS TO CORRESPONDENTS Compiled by Charles Legge Page 51 "Mind your language"
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"
THE FAR YONDER SCRIBE AND OFT TIMES SHADOWED SUBSTANCES WATCHED IN FINE AMAZE THE ZED ALIZ ZED IN SWIFT REPEAT SCATTER STAR DUST AMONGST THE LETTERS OF THEIR PROGRESS AT THE THROW OF THE NINTH RAM WHEN IN CONJUNCTION SET THE FAR YONDER SCRIBE MADE RECORD OF THEIR FALL
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Cycles and Patterns Page 165 Patterns "The essence of mathematics is to look for patterns. Our minds seem to be organised to search for relationships and sequences. We look for hidden orders. These intuitions seem to be more important than the facts themselves, for there is always the thrill at finding something, a pattern, it is a discovery - what was unknown is now revealed. Imagine looking up at the stars and finding the zodiac! Searching out patterns is a pure delight. Suddenly the counters fall into place and a connection is found, not necessarily a geometric one, but a relationship between numbers, pictures of the mind, that were not obvious before. There is that excitement of finding order in something that was otherwise hidden. And there is the knowledge that a huge unseen world lurks behind the facades we see of the numbers themselves."
THE USBORNE BOOK OF FACTS AND LISTS Lynn Bressler (no date) Page 82 10 most spoken languages The first alphabet Sounds strange The Rosetta Stone Did You KnowMany Chinese cannot understand each other. They have different ways of speaking (called dialects) in different Translating computers Worldwide language Page 83 Earliest writing Chinese writing has been found on pottery, and even on a tortoise shell, going back 6,000 years. Pictures made the basis for their writing, each picture showing an object or idea. Probably the earliest form of writing came from the Middle East, where Iraq and Iran are now. This region was then ruled by the Sumerians. The most words English has more words in it than any other language. There are about1 million in all, a third of which are technical terms. Most A scientific word describing a process in the human cell is 207,000 letters long. This makes this single word equal in length to a short novel or about 80 typed sheets of A4 paper. Many tongues International language The languages of India and Europe may originally come from just one source. Many words in different languages sound similar. For example, the word for King in Latin is Rex, in Indian, Raj, in Italian Re, in French Roi and in Spanish Rey. The original language has been named Indo-European. Basque, spoken in the French and Spanish Pyrenees, is an exception. It seems to have a different source which is still unknown. Number of alphabets
DAILY MAIL Monday, October 8, 2007 Harry Bingham Page 15 "YOU SAY POTATO, I SAY GHOUGHBTEIGHPTEAU !" "...Yes you CAN spell potato like that. It's one of the amazing quirks which make English the world's dominant language "ABOUT three years ago I started researching a book, This Little Britain, about the various ways in which
we Brits have a history . BUT perhaps that's to measure things the wrong way. If you look at Nobel Prizes by language, then English wins by a country mile 26 laureates vs 13 for France). More to the point, the Nobel Prize Committee is just that: a committee. Wouldn't it be better to let the world's reading public determine which literature it favours? Alas, there are no reliable global sales figures available. "YOU SAY POTATO, I SAY GHOUGHBTEIGHPTEAU !" "How about 'potato' as in
INDIA I AND I INDIA
Amazon.com Apple iBookstore Barnes & Noble Lord Kapila is a renowned sage and the author of the philosophical system known as Sankhya, which forms an important part of India's ancient philosophical heritage. Sankhya is a system of metaphysics that deals with the elemental principles of the universe; it is also a system of spiritual knowledge, with its own methodology, and culminates in full consciousness of the Supreme Absolute. Lord Kapila, however, is not an ordinary philosopher or sage but an incarnation of God. This book deals with his answers to his mother's enquiry about how to overcome ignorance and delusion and attain spiritual enlightenment.
LORD KAPILA 99-45-9 9-45-99 KAPILA LORD KAPILA 50-23-5 5-23-50 KAPILA DEVAHUTI 90-36-9 9-36-90 DEVAHUTI
Teachings of Lord Kapila | Krishna.com krishna.com/books/teachings-of-lord-kapila Lord Kapila's answers to his mother's inquiry about how to overcome ignorance and attain spiritual enlightenment. Lord Kapila is a renowned sage and the ... Teachings of Lord Kapila The Son of Devahuti Lord Kapila is a renowned sage and the author of the philosophical system known as Sankhya, which forms an important part of India's ancient philosophical heritage. Sankhya is a system of metaphysics that deals with the elemental principles of the universe; it is also a system of spiritual knowledge, with its own methodology, and culminates in full consciousness of the Supreme Absolute. Lord Kapila, however, is not an ordinary philosopher or sage but an incarnation of God. This book deals with his answers to his mother's enquiry about how to overcome ignorance and delusion and attain spiritual enlightenment. The underlying theme running throughout his answers and throughout Srila Prabhupada's commentaries on them is that one can achieve this goal by practicing bhakti-yoga, the process of linking one's heart to the Lord's heart through loving devotional service. This series, with original Sanskrit, translations, and purports, sheds light on such topics as the significance of the guru, the psychology of consciousness, the characteristics of a self-realized person, the science of meditation, the nature of transcendental knowledge, and the process of ultimate liberation.
THE GUINNESS ENCYCLOPEDIA John Foley 1993 ALPHABETOLOGY SIGNS AND SYMBOLS Page 22 The most commonly used numerical symbols throughout the modern World; the so-called Arabic numerals 1 2 3 4 5 6 7 8 9 derive ultimately from a system developed by the Hindus in India sometime between the 3rd Century B,C. and 6th Century A.D. The more rounded Western Arabic numerals were introduced into Spain by the Moors in the 10th Century. The first European to take serious note of the new numeration was the French scholar Gerbert of Aurilliac (Pope Sylvester II from 999 to 1003) who had studied the system in Spain The Hindus are also credited with the invention at some unknown date of the symbol for zero, which was first written as a small circle and later reduced to a large dot. The nine Indian figures are : 9 8 7 6 5 4 3 2 1 With these nine figures and with the sign O any number may be written. Leonardo of Pisa Liber abaci
1234 5 6789 ONE TWO THREE FOUR 5FIVE5 SIX SEVEN EIGHT NINE 1234 5 6789 9876 5 4321 NINE EIGHT SEVEN SIX 5FIVE5 FOUR THREE TEO ONE 9876 5 4321
THE LOST LANGUAGE OF SYMBOLISM Harold Bayley The Lost Language of Symbolism: An Inquiry into the Origin of Certain Letters, Words, Names, Fairy-Tales, Folklore, and Mythologies. 2 vol. 1912 Page 41 "Mysticism has universally taught that every man has within himself the germs or seeds of Divinity, and that by self-conquest these sparks of Heaven may be fanned into a flame, the flame into a fire, the fire into a star, and the star into a sun."
THE LOST LANGUAGE OF SYMBOLISM Harold Bayley The Lost Language of Symbolism: An Inquiry into the Origin of Certain Letters, Words, Names, Fairy-Tales, Folklore, and Mythologies. 2 vol. 1912 INTRODUCTION "... Although etymologists are agreed that language is fossil poetry and that the creation of every word was originally a poem embodying a bold metaphor or a bright conception, it is quite unrealised how close and intimate a relation exists between symbolism and philology. But, as Renouf points out, " It is not improbable that the cat, in Egyptian Mau, became the symbol of the Sun-God or Day, because the word Mau also means light." 1 Renouf likewise notes that not only was RA the name of the Sun-God, but that it was also the usual Egyptian word for Sun. Similarly the Goose, one of the symbols of SEB, was called a Seb ; the Crocodile, one of the symbols of SEBEK, was called a Sebek; the Ibis, one of the symbols of TECHU, was called a Techu ; and the Jackal, one of the symbols of ANPU (ANUBIS), was called an Anpu. Page 11. Notes.1 On the Origin and Growth of Religion as Illustrated by the Religion 0/
THE LIGHT IS RISING NOW RISING IS THE LIGHT
LOOK AT THE FIVES LOOK AT THE FIVES LOOK AT THE FIVES THE FIVES THE FIVES LOOK AT TH5 FIV5S LOOK AT THE FIV5S LOOK AT TH5 FIV5S TH5 FIV5S TH5 FIV5S
123456789 ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE O55 T5O THR55 FOUR FIV5 SIX S5V55 5IGHT 5I55
10 11 12 13 14 15 16 17 18 TEN ELEVEN TWELVE THIRTEEN FOURTEEN FIFTEEN SIXTEEN SEVENTEEN EIGHTEEN T55 5L5V55 T55LV5 THIRT555 FOURT555 FIFT555 SIXT555 S5V55T555 5IGHT555
19 20 21 22V 23 24 25 26 27 NINETEEN TWENTY TWENTYONE TWENTYTWO TWENTYTHREE TWENTYFOUR TWENTYFIVE TWENTYSIX TWENTYSEVEN 5I55T555 T555TY T555TYO55 T555TYT5O T555TYTHR55 T555TYFOUR T555TYFIVE T555TYSIX T555TYS5V55
28 29 30 31 32 33 34 35 36 TWENTYEIGHT TWENTYNINE THIRTY THIRTYONE THIRTYTWO THIRTYTHREE THIRTYFOUR THIRTYFIVE THIRTYSIX T555TY5IGHT T555TY5I55 THIRTY THIRTYONE THIRTYTWO THIRTYTHREE THIRTYFOUR THIRTYFIV5 THIRTYSIX
37 38 39 40 41 42 43 44 45 THIRTYSEVEN THIRTYEIGHT THIRTYNINE FORTY FORTYONE FORTYTWO FORTYTHREE FORTY FOUR FOURTY FIVE THIRTYS5V55 THIRTY5IGHT THIRTY5I55 FORTY FORTYO55 FORTYT5O FORTYTHR55 FORTY FOUR FORTY FIV5
46 47 48 49 50 51 52 53 54 FORTYSIX FORTYSEVEN FORTYEIGHT FORTYNINE FIFTY FIFTYONE FIFTYTWO FIFTYTHREE FIFTYFOUR FORTYSIX FORTYS5VE5 FORTY5IGHT FORTY5I55 FIFTY FIFTYO55 FIFTYT5O FIFTYTHR55 FIFTYFOUR
55 56 57 58 59 60 61 62 63 FIFTYFIVE FIFTYSIX FIFTYSEVEN FIFTYEIGHT FIFTYNINE SIXTY SIXTYONE SIXTYTWO SIXTYTHREE FIFTYFIV5 FIFTYSIX FIFTYS5V55 FIFTY5IGHT FIFTY5I55 SIXTY SIXTYO55 SIXTYT5O SIXTYTHR55
64 65 66 67 68 69 70 71 72 SIXTYFOUR SIXTYFIVE SIXTYSIX SIXTYSEVEN SIXTYEIGHT SIXTYNINE SEVENTY SEVENTYONE SEVENTYTWO SIXTYFOUR SIXTYFIV5SIXTYSIX SIXTYS5V55 SIXTY5IGHT SIXTY5I55 S5V55TY S5V55TYO55 S5V55TYT5O
73 74 75 76 77 78 79 80 81 SEVENTYTHREE SEVENTYFOUR SEVENTYFIVE SEVENTYSIX SEVENTYSEVEN SEVENTYEIGHT SEVENTYNINE EIGHTY EIGHTYONE 5IGHTYO55 S5V55TYTHR55 S5V55TYFOUR S5V55TYFIV5 S5V55TYSIX S5V55TYS5V55 S5V55TY5IGHT S5V55TY5I55 5IGHTY
82 83 84 85 86 87 88 89 90 EIGHTYTWO EIGHTYTHREE EIGHTYFOUR EIGHTYFIVE EIGHTY SIX EIGHTY SEVEN EIGHTYNINE NINETY 5IGHTYT5O 5IGHTYTHR55 5IGHTYFOUR 5IGHTYFIV5 5IGHTY SIX 5IGHTY S5V55 5IGHTY5I55 5I55TY
90 91 92 93 94 95 96 97 98 99 NINETY NINETYONE NINETYTHREE NINETYFOUR NINETYFIVE NINETYSIX NINETYSEVEN NINETYEIGHT NINETYNINE 5I55TY 5I55TYO55 5I55TYTHR55 5I55TYFOUR 5I55TYFIV5 5I55TYSIX 5I55TYS5V55 5I55TY5IGHT 5I55TY5I55
SOME MYSTICAL ADVENTURES G, R, S. Mead 1910 XIII ON THE ART OF SYMBOLISM. Page 180 "The Mind of the Father hath sown symbols through the world." THE CHALDAEAN ORACLES. " MANY people talk vaguely about symbols and some are really interested in symbolism; but even of those who may happen to possess a little learning on the subject, how few are there who, if they turn and really face themselves and there is no audience to play to, can say they have got to the heart of the matter, or know how rightly to seize the proteus whose changing forms they are ever grasping at, and so force it to speak true words? Page 181 'Symbol' is no native name; it is a Greek importation (symbolon), and its root-meaning is said to be a sign, or token, by which one knows or infers a thing. The utterance of this word should awaken in us the idea of putting together (sym-ballein), with the notion (in the passive) of to correspond and to tally. But to put together is to compare, and so to compare one's own opinion with facts, and hence to conclude, infer, conjecture, interpret; and it is from this last meaning that, the wisdom of the word-books tells us, we get the meaning of symbol as a sign, or token, by which one knows or infers a thing. Page 189 If, for instance, he think of 'potter' and , clay,' he should try to imagine the substance of the mind being moulded from one to the other continuously backwards and forwards, and watch them grow within himself. When practising symbols we should never' objectivise' or project; we should rather' feel' them grow within, and then an occasional idea may flash through. Page 188. Notes. * The earliest redactor of the Naassene Document writes: "And the Chaldreans say that Soul is very difficult to discover and hard to understand; for it never remains of the same appearance, or form, or in the same state, so that one can describe it by a general type, or comprehend it by an essential quality." On this the Church Father Hippolytus comments, referring to the Naassenes, or Disciples of the Serpent of Wisdom: "These variegated metamorphoses they have laid down in the Gospel superscribed 'According to the Egyptians.''' (See Thricegreatest Hermes, i. 150.)
NAASSENE 51111555 NAASSENE
THE WHITE GODDESS Robert Graves 1948 Page 149 Chapter Nine GWIONS HERESY "The Essene initiates, according to Josephus, were sworn to keep secret the names of the powers who ruled their universe under God. Were these powers the letters of the Boibel-Loth which together, composed the life and death story of their demi-god Moses? 'David' may seem to belong to a later context than the others, but it is found as a royal title in a sixteenth century B.C inscription; and the Pentateuch was not composed until long /Page 150/ after King David's day Moreover, David for the Essenes was the name of the promised messiah."
Essenes - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Essenes The Essenes (in Modern but not in Ancient Hebrew: אִסִּיִים, Isiyim; Greek: Εσσήνοι, Εσσαίοι, or Οσσαίοι, Essḗnoi, Essaíoi, Ossaíoi) were a sect of Second ... Essenes From Wikipedia, the free encyclopedia Part of a series on Jews and Judaism Star of David Etymology· Religion[show] The Essenes (in Modern but not in Ancient Hebrew: אִסִּיִים, Isiyim; Greek: Εσσήνοι, Εσσαίοι, or Οσσαίοι, Essḗnoi, Essaíoi, Ossaíoi) were a sect of Second Temple Judaism that flourished from the 2nd century BCE to the 1st century CE which some scholars claim seceded from the Zadokite priests.[1] Being much fewer in number than the Pharisees and the Sadducees (the other two major sects at the time), the Essenes lived in various cities but congregated in communal life dedicated to asceticism, voluntary poverty, daily immersion, and abstinence from worldly pleasures, including (for some groups) celibacy. Many separate but related religious groups of that era shared similar mystic, eschatological, messianic, and ascetic beliefs. These groups are collectively referred to by various scholars as the "Essenes." Josephus records that Essenes existed in large numbers, and thousands lived throughout Roman Judæa. The Essenes have gained fame in modern times as a result of the discovery of an extensive group of religious documents known as the Dead Sea Scrolls, which are commonly believed to be Essenes' library—although there is no proof that the Essenes wrote them. These documents include preserved multiple copies of the Hebrew Bible untouched from as early as 300 BCE until their discovery in 1946. Some scholars, however, dispute the notion that the Essenes wrote the Dead Sea Scrolls.[2] Rachel Elior questions even the existence of the Essenes.[3][4][5] The first reference is by the Roman writer Pliny the Elder (died c. 79 CE) in his Natural History.[6] Pliny relates in a few lines that the Essenes do not marry, possess no money, and had existed for thousands of generations. Unlike Philo, who did not mention any particular geographical location of the Essenes other than the whole land of Israel, Pliny places them in Ein Gedi, next to the Dead Sea. A little later Josephus gave a detailed account of the Essenes in The Jewish War (c. 75 CE), with a shorter description in Antiquities of the Jews (c. 94 CE) and The Life of Flavius Josephus (c. 97 CE). Claiming first hand knowledge, he lists the Essenoi as one of the three sects of Jewish philosophy[7] alongside the Pharisees and the Sadducees. He relates the same information concerning piety, celibacy, the absence of personal property and of money, the belief in communality and commitment to a strict observance of Sabbath. He further adds that the Essenes ritually immersed in water every morning, ate together after prayer, devoted themselves to charity and benevolence, forbade the expression of anger, studied the books of the elders, preserved secrets, and were very mindful of the names of the angels kept in their sacred writings.
CATHOLIC ENCYCLOPEDIA: Essenes - New Advent www.newadvent.org › Catholic Encyclopedia › E One of three leading Jewish sects mentioned by Josephus as flourishing in the second century B.C., the others being the Pharisees and the Sadducees.
THE DEAD SEA SCROLLS J. M. Allegro 1956 CHAPTER NINE
Page 124 THE basic philosophical and re us conception of the Sect is contained in their doctrine of the Two Spirits. Briefly this implies that there are in the Univese two spirits, one of good and the other of evil, respectively symbolized. as Light and Darkness. Both are under the same supreme rule of God who will eventually give the victory to Good, but only after a prolonged cosmic battle. The war of the Spirits is reflected on earth in the tensions within every man for good and evil, as the. Manual says; And He assigned to Man two Spirits in which he should
until the time of His visitation, They are the
spirits of Truth and Perversity: Truth born out of the
spring of Light, Perversity from the well of Darkness. The
dominion of all the children of righteousness is in the Thus the whole cosmos is divided for the time being into two camps, and as Man is apportioned these two spirits so will he behave: Until now the Spirits of Truth and Perversity struggle within the heart of Man, behaving with wisdom and folly. And according as a man inherits truth and righteousness; so will he hate, Perversion, but in so far as his / Page 125 / heritage is rather from the side of perversion and wickedness, so shall he loathe the Truth. Another docunient tells us that his 'inheriting' of these Spirits depends on the stars at his birth, and even that the proportions within a man can be numerically reckoned. To enlighten the heart of Man and to make straight before him all the ways of true righteousness, to make his heart fearful for the judgements of God; a humble spirit, an even temper, a freely compassionate nature, an eternal goodness, and understanding and insight and mighty wisdom which believes in all God's works, and a confident trust in His many mercies, and a spirit of knowledge in every ordered work, and zeal for righteous judgements, and a determined holiness with steadfast mind; loyal feelings towards all the children of Truth, and a radiant purity which loathes every impure idol; a, humble bearing and a discretion regarding all the hidden things of Truth and secrets of Knowledge. The reward to those who show these qualities in their lives is healing and abundant peace, length of life and fruitful seed with everlasting blessings, and eternal joy in immortality, a crown of glory and a robe of majesty in eternal light. To be contrasted with this sublime state is the lot of those led by the Spirit of Perversion. Among the fruits of their Spirit are greed, injustice, wickedness, falsehood, pride, deceit, hasty temper, jealousy, lechery, blasphemy, spiritual obtuseness, and obstinacy, and vile cunning. No wonder that the best he can expect hi the 'Day of Visitation' is many stripes from the Angels of Destruction, in the everlasting Pit, thrtaigh the overwhelming God of Vengeance, in everlasting terror and perpetual disgrace, with the shame of extermination in the Fire of the dark regions. And all their times for all generations will be in grievous mourning and bitter misfortune, in the dark calamities until they are destroyed with no chance to escape. Page 126 Since the the Spirits are apportioned at birth, this apparent determinism may seem to override the bounds of justice. If a man by his stars, is given a balance of evil in his character it seems hardly fair to condemn him to such punishment for eternity. The argument will have a familiar ring in these days of popular psychology, but the Qumran Covenanter, at least had his answer, For all Men there was one way of salvation depending on his own will and the mercy of God. If he could but apply hirnself to the study of God's Word in humility and pious devotion, God would answer by granting him a restored cleanliness, a sense of perfection. For it is . . . through the submission of his soul to the statutes of God that his flesh may be cleansed ('flesh being here exactly the Pauline sarrx, the debased moral nature of Man) . . .will order his steps in the Perfect Way and in.all the paths of God not transgressing a single one of His words. Man must prepare himself by self-discipline, but the action of cleansing is entirely dependent on the will of God. Man has no claim. to justification merely on the grounds of his good works; it ii'an act of divine grace, as much in the eyes of the Covenanter as of Paul. As for me [says the psalmist at the, end of the Manual], my justification belongs to God, and in His hand is the perfection of my way . . . . and from the fountain of His righteousness (springs) my justification, a light in my heart. And again, If I totter, the covenant love of God is my eternal salvation, and if I stumble in the crookedness of my flesh, my justification depends on the righteousness of God, which is eternal. The word used here for 'justification' is mishpat, which also means 'judgement!'. Man's, justification is the pronounced verdict of God, a .legal 'clearing' which by no means implies sinlessness. Rather, Man's iniquity has been cleansed by the grace of God: he is restored into true sonship / Page 127 / and, in the words of another passage of the Manuel, 'estimated perfect' In all this, many of my Christian readers will have begun to feel the warmth of a familiar hearth. Here are the ideas of the New Covenant, the emphasis on justification by grace and a doctrine of perfection. We are indeed bordering very closely on to Christian soil and must accordingly begin to, weave our threads of Qumran theology into the fabric of the New Testament to understand fully the considerable significance of the new material for the history of the Church. Let us first return to the basic doctrine of the Two Spirits. The richest source of New Testament comparison is certainly in the writings of St John. In his first Epistle there is hardly a paragraph which does not contain some reference to the opposition of Light and Darkness, of Truth and Error (a legitimate translation of 'awon, 'perversion', at root, anything twisted). God is Light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth (a favourite. Qumran phrase) : but if we walk in the Light, as He is in the Light, we have fellowship one with another (i. 5-7). The spirits of this world must be tested and proved according to their response to the central fact of creation, the Messiahship of Jesus : Beloved, believe not every spirit, but prove the spirits, whether they are of God: because many false prophets are gone out into the world . . . Hereby know ye the Spirit of God: every spirit which confesseth that Jesus Christ is come in the flesh is of God: and every spirit which confesseth not Jesus is not of God (iv. 1-3). Perhaps most familiar is the Prologue of the Gospel: In him was life; and the life was the Light of men. And the Light shineth in the darkness; and the darkness apprehendeth it not ... There was the true Light, even the Light which lighteth every man coming into the world (i. 4-5, 9). Page 128 It is a fact that the Qumran library has profoundly affected the study of the Johannine writings and many long- held conceptions have had to be radically revised. No longer can John be regarded as the most Hellenistic of the Evangelists; his `gnosticism' and the whole framework of his thought is seen now to spring directly from a Jewish sectarianism rooted in Palestinian soil, and his material recognized as founded in the earliest layers of Gospel traditions. In 'the Light which lighteth every man' we have explicitly the idea of apportionment of the Spirit of Light to Man at birth, and perhaps the enigmatic phrase in iii. 34, for he giveth not the Spirit by measure has reference to the numerical division of Qumran. To John, the apportionment of the Spirit of Light to Jesus was such that he became Light itself: I am the Light of the world', and he records that the promise to those about him who would believe on him and his mission was that they should become 'sons of Light', the exact terminology used by the Sect to. describe themselves in the apocalyptic war with the 'sons of Darkness '. Jesus speaks of a 'second birth' when a Man would 'be born of the water and the Spirit', and we might recall the Qumran psalm which speaks of God purifying some of the sons of man to abolish the spirit of perversion from his flesh, and to cleanse him by His Holy Spirit from all wicked deeds, and sprinkle on him the Spirit of Truth as purifying water. Just as the Qumran sectarians waited for the final vindication of the Spirit of Light at the Time of Visitation, so to John, in a different perspective, the darkness is passing away, and the true Light already shineth (I. ii. 8). This opposition of Light and Darkness, Truth and Error, comes clearly enough from Iranian thought, but it did not develop into an absolute dualism at Qumran as it did there. Both good and bad spirits are subject to God, although ,/ Page 129 / naturally enough here, as in John, we are coming perilously near to a dualism in the personification of the Spirit of Evil in the Angel of Darkness, or Belial for Qumran, and Satan, the Devil, the Prince of this world', 'murderer from the beginning', for John. Demon possession is a necessary corollary of this doctrine, and of course occurs time and time again in the gospel stories, particularly in the healing miracles. Jesus used his authority as one abundantly `possessed' of the opposite Spirit, to cast out the powers of darkness in the mentally sick. Thus his enemies' assertion that he was the Devil himself was quite absurd: and if Satan casteth out Satan, he is divided against himself . . . But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you (Matt. xii. 26-8). If Jesus is demonstrating the power of the Spirit of Light in this way against the powers of Darkness, it can only mean that the cosmic battle is nearing its climax in the universe, and the `rule' or ' kingdom' of God is being wonderfully demonstrated in the world. God has at last come to the aid of a divided mankind, in the person of His Messiah, or Prince of Light, who enters the house of Satan, the strong man', and despoils it The moral issues of the world take on their true colours : no longer do the greys and half-whites plague man's decisions, but he is confronted with blacks and whites, and the choice is clear-cut : He that is not with me is against me (Matt. xii. 3o). To be kept contantly in mind when reading Qumran literature, as also the New Testament, is the sense of - impending doom which pervaded religious thought of this time, and which at intervals, has done so ever since. We have already seen that the Qumran sectarians went into the desert to prepare for the Day of Visitation, and from there they viewed the terrible events in their land and read them as the 'signs of the times '. Jesus, too, is aware of, a special tension in the world, coming to a climax as he faced his death, in which the Spirits of Darkness would make their /Page 130/ final bid for supremacy, but which would in its victory, usher in the new age.This time of trial would. be shared by all living in those days, for in every man the forces of evil would increase.their struggle against the powers of Light and Truth as the end drew near. It was a time of Temptation (peirasmos of the New Testament), and Jesus' hope for his followers was that they should be spared this terrible conflict within their hearts which he himself was undergoing as representative of mankind. 'Pray that ye enter not into temptation is the keynote of his last messages, and when the climax was-drawmg near, and the forces of Darkness drew themselves together for the supreme battle, he bade.his disciples keep awake in the
Garden: 'Watch and pray, that ye enter not into temptation.' His pattern of prayer again sounds this note of urgency, though over-repetition would seem to have blunted 'Lead us not into temptation but deliver us from evil' is the plea of a soul battling within itself as the powers of darkness begin to pit their strength against an awkened conscience. The Mysteries God, through the.mysteries of His understanding and his glorious wisdom
and His glorious wisdom, has ordained a set period for Thus speaks the Manual of Discipline; now listen to Paul in his letter to the Romans: according to the revelation of the rnysstery which hath been kept in silence through times eternal, but now is manifested (xvi. 25-26). Page 131 And again to the Corinthians: but we speak God's Wisdom in a Mystery, even the wisdom that hath been hidden, which God foredained before the worlds unto our glory: which none of the rulers of this world knoweth: for had they known it they would not have crucified the Lord of glory . . . But unto us God revealed it through the Spirit: for the Spirit. searcheth, all things, yea, the deep things of God (I. ii. 7.7-10). And speaking to the.Ephesianst So possession of the Holy Spirit was to Paul a means of unlocking these divine 'mysteries'. The !teacher of Righteousness of the Qumran. Community also had. access to these secrets, as we learn from the commentary on Habakkuk: to whom God made known all the secrets of the words of His servants; the prophets. The 'mystery ' theme, originally traceable to Persian thought and found to some extent even in orthodox Judaism, is very common in Qumran literature, and again there can be little:doubt that Paul was standing in a direct line of tradition with our Sectarians when he used the idea and, indeed, at times the exact terminology, of the Scrolls in this connexion. But, as in his doctrine of justification and
ESSENES
LIGHT 56-29-11-2-11-29-56 LIGHT ISIS 56-20-2-2-56 ISIS
THE SIRIUS MYSTERY Robert K.G.Temple 1976 Page 82 The Sacred Fifty "We must return to the treatise 'The Virgin of the World'. This treatise is quite explicit in saying that Isis and Osiris were sent to help the Earth by giving primitive mankind the arts of civilization: 'How was it, mother, then, that Earth received God's Efflux?' And Isis said: 'I may not tell the story of (this) birth; for it is not permitted to describe the origin of thy descent, O Horus (son) of mighty power, lest afterwards the way-of-birth of the immortal gods should be known unto men - except so far that God the Monarch, the universal Orderer and Architect, sent for a little while thy mighty sire Osiris, and the mightiest goddess Isis, that they might help the world, for all things needed them. "Page 73 A Fairy Tale 'I INVOKE THEE, LADY ISIS, WITH WHOM THE GOOD DAIMON DOTH UNITE, HE WHO IS LORD IN THE PERFECT BLACK.'
1234 5 6789
THE FIVE BOOKS OF MOSES
FEAST OF PENTECOST 189 - 63 6+3 = 9 SPEAKING IN TONGUES 206 - 80 8+0 = 8
Pentecost - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Pentecost Pentecost (Ancient Greek: Πεντηκοστή [ἡμέρα], Pentēkostē [hēmera], "the fiftieth [day]") is the Greek name for the Feast of Weeks, a prominent feast in the ... Pentecost From Wikipedia, the free encyclopedia This article is about the Christian holiday. For the Jewish holiday, see Shavuot. For other uses, see Pentecost (disambiguation). Pentecost Icon-Pentecost.jpg Observed by Type Significance Celebrations Observances Prayer, Vigils, Fasting (pre-festival), Novenas, Retreats Date 2013 date May 19 (Western) 2014 date June 8 (Western) 2015 date May 24 (Western) Related to Pentecost (Ancient Greek: Πεντηκοστή [ἡμέρα], Pentēkostē [hēmera], "the fiftieth [day]") is the Greek name for the Feast of Weeks, a prominent feast in the calendar of ancient Israel celebrating the giving of the Law on Sinai. This feast is still celebrated in Judaism as Shavuot. Later, in the Christian liturgical year, it became a feast commemorating the descent of the Holy Spirit upon the Apostles and other followers of Jesus Christ (120 in all), as described in the Acts of the Apostles 2:1–31.[1] For this reason, Pentecost is sometimes described by some Christians today as the "Birthday of the Church". In the Eastern church, Pentecost can also refer to the whole fifty days between Easter and Pentecost, hence the book containing the liturgical texts for Paschaltide is called the Pentecostarion. The feast is also called White Sunday, or Whitsunday, especially in England, where the following Monday was traditionally a public holiday. Pentecost is celebrated seven weeks (50 days) after Easter Sunday, hence its name.[2] Pentecost falls on the tenth day after Ascension Thursday. The Pentecostal movement of Christianity derives its name from the New Testament event. Old Testament[edit] Main article: Shavuot Pentecost is the old Greek and Latin name for the Jewish harvest festival, or Festival of Weeks (Hebrew חג השבועות Hag haShavuot or Shevuot, literally "Festival of Weeks"), which can be found in the Hebrew Bible. Shavuot is called the Festival of Weeks (Hebrew: חג השבועות, chag ha-Shavuot, Exodus 34:22, Deuteronomy 16:10 ); Festival of Reaping (Hebrew: חג הקציר, chag ha-Katsir, Exodus 23:16 ), and Day of the First Fruits (Hebrew יום הביכורים, Yom ha-Bikkurim, Numbers 28:26 ). Extra-Biblical and Post-Biblical Jewish Texts[edit] The Talmud refers to Shavuot as Atzeret (Hebrew: עצרת, literally, "refraining" or "holding back"), referring to the prohibition against work on this holiday and to the conclusion of the holiday and season of Passover. Since Shavuot occurs 50 days after Passover, Hellenistic Jews gave it the name Pentecost.(πεντηκοστή, "fiftieth day").[citation needed] According to Jewish tradition, Pentecost commemorates God giving the Ten Commandments at Mount Sinai fifty days after the Exodus. The Talmud derives this from a calculation based on Biblical Texts.[3] There is a Jewish tradition that David was born and died on Pentecost.[citation needed] New Testament[edit] Liturgical year Western Advent Eastern Nativity Fast The biblical narrative of Pentecost is given in the second chapter of the Book of Acts. Present were about one hundred and twenty followers of Christ (Acts 1:15), including the Twelve Apostles (i.e. the Eleven faithful disciples and Matthias who was Judas' replacement) (Acts 1:13, 26), his mother Mary, various other women disciples and his brothers (Acts 1:14). Their reception of Baptism in the Holy Spirit in the Upper Room is recounted in Acts 2:1–6:[4] “ And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.[5] ” While those on whom the Spirit had descended were speaking in many languages, the Apostle Peter stood up with the eleven and proclaimed to the crowd that this event was the fulfillment of the prophecy ("I will pour out my spirit").[6] In Acts 2:17, it reads: "'And in the last days,' God says, 'I will pour out my spirit upon every sort of flesh, and your sons and your daughters will prophesy and your young men will see visions and your old men will dream dreams." He also mentions (2:15) that it was the third hour of the day (about 9:00 AM). Acts 2:41 then reports: "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls."[7] Peter stated that this event was the beginning of a continual outpouring that would be available to all believers from that point on, Jews and Gentiles alike.[8] Location of the first Pentecost[edit] The Cenacle on Mount Zion, claimed to be the location of the Last Supper and Pentecost. Bargil Pixner[9] claims the original Church of the Apostles is located under the current structure. Here the disciples and women wait and they gave themselves up to constant prayer: "And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren."[11] Then, in Acts 2:1–2, "And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.",[12] "They" refers to the aforementioned disciples, and it includes the women. The "place" referring to the same Upper Room where these persons had "continued with one accord in prayer and supplication".[13] Alternative interpretations suggest that "the house" mentioned was in fact the House of God, Herod's Temple. There were Judeans from all over the world in the Temple proper. These people saw and heard the people whom received the gift of spiritual birth of holy spirit. The location the Upper Room did not allow women. Therefore, The Temple proper among all the people present is the location of the out pouring of holy spirit. Acts Chapter 2. Book of Mormon[edit] According to John W. Welch, the trial of the Book of Mormon prophet Abinadi, happened on Pentecost.[14] “ At the time when a bounteous grain season would have been at hand, Abinadi cursed the crops: he prophesied that hail, dry winds, and insects would ruin their grain (Mosiah 12:6). While Israel's deliverance from bondage was traditionally being celebrated, Abinadi called upon Exodus terminology to proclaim that bondage and burdens would return to the wicked people in the city of Nephi: "They shall be brought into bondage; . . . and none shall deliver them" (Mosiah 11:21, 23), "and I will cause that they shall have burdens lashed upon their backs" (Mosiah 12:2, 5; compare Exodus 1:11).[15] ” As Welch said this as a religious scholar and not a leader of The Church of Jesus Christ of Latter-day Saints, this is speculation, and should not be considered doctrine. Date[edit] According to the current Jewish Calendar, the date of Pentecost is fifty days from Passover. In Jewish antiquity dates were disputed, as in the Dead Sea scrolls[16] or in the Mishnah.[17] In Christian tradition Pentecost is part of the Moveable Cycle of the ecclesiastical year. According to Christian tradition, Pentecost is always seven weeks after Easter Sunday; that is to say, 50 days after Easter (inclusive of Easter Day). In other words, it falls on the eighth Sunday, counting Easter Day. The date of Easter may be calculated using a procedure known as Computus. Since the date of Easter is calculated differently in the East and West (see Easter controversy), in most years the two traditions celebrate Pentecost on different days (though in some years the celebrations will coincide, as in 2010, 2011, and 2014). In the West, the earliest possible date is May 10 (as in 1818 and 2285), and the latest possible date June 13 (as in 1943 and 2038). In the East, this range of possible dates presently corresponds from May 23 to June 26 on the Gregorian calendar. Liturgical celebration[edit] Eastern churches[edit] In the Eastern Orthodox Church, Pentecost is one of the Orthodox Great Feasts and is considered to be the highest ranking Great Feast of the Lord, second in rank only to Easter/Resurrection Sunday/Passover. The service is celebrated with an All-night Vigil on the eve of the feast day, and the Divine Liturgy on the day of the feast itself. Orthodox churchess are often decorated with greenery and flowers on this feast day, and the celebration is intentionally similar to the Jewish holiday of Shavuot, which celebrates the giving of the Mosaic Law. The feast itself lasts three days. The first day is known as "Trinity Sunday"; the second day is known as "Spirit Monday" (or "Monday of the Holy Spirit"); and the third day, Tuesday, is called the "Third Day of the Trinity."[18] The Afterfeast of Pentecost lasts for one week, during which fasting is not permitted, even on Wednesday and Friday. In the Orthodox Tradition, the liturgical color used at Pentecost is green, and the clergy and faithful carry flowers and green branches in their hands during the services. An extraordinary service called the Kneeling Prayer, is observed on the night of Pentecost. This is a Vespers service to which are added three sets of long poetical prayers, the composition of Saint Basil the Great, during which everyone makes a full prostration, touching their foreheads to the floor (prostrations in church having been forbidden from the day of Pascha (Easter) up to this point). Uniquely, these prayers include a petition for all of those in hell, that they may be granted relief and even ultimate release from their confinement, if God deems this possible.[19] All of the remaining days of the ecclesiastical year, until the preparation for the next Great Lent are named for the day after Pentecost on which they occur (for example, the 13th Tuesday After Pentecost). The Second Monday after Pentecost is the beginning of the Apostles' Fast (which continues until the Feast of Saints Peter and Paul on June 29). Theologically, Orthodox do not consider Pentecost to be the "birthday" of the Church; they see the Church as having existed before the creation of the world (cf. The Shepherd of Hermas)[20] The Orthodox icon of the feast depicts the Twelve Apostles seated in a semicircle (sometimes the Theotokos (Virgin Mary) is shown sitting in the center of them). At the top of the icon, the Holy Spirit, in the form of tongues of fire, is descending upon them. At the bottom is an allegorical figure, called Kosmos, which symbolizes the world. Although Kosmos is crowned with earthly glory he sits in the darkness caused by the ignorance of God. He is holding a towel on which have been placed 12 scrolls, representing the teaching of the Twelve Apostles. In the ancient Coptic Orthodox Church of Alexandria, Pentecost is one of the seven Major "Lord's Feasts". It is celebrated at the time of ninth hour (3:00pm) on the Sunday of Pentecost by a special three-segment prayer known as the "Office of Genuflection (Kneeling Prayer)". This feast is followed with the "Apostles Fast" which has a fixed end date on the fifth of the Coptic month of Epip [which currently falls on July 12, which is equivalent to June 29, due to the current 13-day Julian-Gregorian calendar offset]. The fifth of Epip is the commemoration of the Martyrdom of St. Peter and Paul. Western churches[edit] A Protestant church altar, decorated for Pentecost with red burning candles and red banners and altar cloth depicting the movement of the Holy Spirit A Protestant church altar and font, decorated for Pentecost with red flowering plants and green birch branches A Protestant church altar and font, decorated for Pentecost with red flowering plants and green birch branches They may depict symbols of the Holy Spirit, such as the dove or flames, symbols of the church such as Noah's Ark and the Pomegranate, or especially within Protestant churches of Reformed and Evangelical traditions, words rather than images naming for example, the gifts and Fruits of the Spirit. Red flowers at the altar/preaching area, and red flowering plants such as geraniums around the church are also typical decorations for Pentecost masses/services. These symbolize the renewal of life, the coming of the warmth of summer, and the growth of the church at and from the first Pentecost.[23] These flowers often play an important role in the ancestral rites, and other rites, of the particular congregation. For example, in both Protestant & Catholic churches, the plants brought in to decorate for the holiday may be each "sponsored" by individuals in memory of a particular loved one, or in honor of a living person on a significant occasion, such as their Confirmation day. These dedications are then printed in bulletins distributed at the service.[23] In the German speaking lands, in Central Europe, and wherever the people of these nations have wandered, green branches are also traditionally used to decorate churches for Pentecost. Birch is the tree most typically associated with this practice in Europe, but other species are employed in different climates. The singing of Pentecost hymns is also central to the celebration in the Western tradition. Hymns such as Martin Luther's "Komm, Heiliger Geist, Herre Gott" (Come, Holy Spirit, God & Lord),[24][25] Charles Wesley's "Spirit of Faith Come Down"[26][27] & "Come Holy Ghost Our Hearts Inspire"[28] or Hildegard von Bingen's "O Holy Spirit Root of Life"[29][30] are popular. Some traditional hymns of Pentecost make reference not only to themes relating to the Holy Spirit or the church, but to folk customs connected to the holiday as well, such as the decorating with green branches.[31] Consider "Oh that I had a Thousand Voices" ("O daß ich tausend Zungen hätte")[32][33] by German, Johann Mentzer Verse 2: "Ye forest leaves so green and tender, that dance for joy in summer air…" or "O Day Full of Grace" ("Den signede Dag")[34][35] by Dane, N. F. S. Grundtvig verse 3: "Yea were every tree endowed with speech and every leaflet singing…". In the Roman Catholic Church, Veni Sancte Spiritus is the sequence hymn for the Day of Pentecost. This has been translated into many languages and is sung in many denominations today. See also Veni Creator Spiritus.[36][37] Trumpeters or brass ensembles are often specially contracted to accompany singing and provide special music at Pentecost services, recalling the Sound of the mighty wind.[21] While this practice is common among a wide spectrum of Western denominations (Eastern Churches do not employ instrumental accompaniment in their worship) it is particularly typical, and distinctive to the heritage of the Moravian Church.[38] Holy Ghost holes Saints Vitus and Katharina Church in Rehling St. Blaise Church in Dillingen an der Donau Saints Peter and Paul Church in Söll Another custom is reading the appointed Scripture lessons in multiple foreign languages recounting the speaking in tongues recorded in Acts 2:4-12.[39] In the Middle Ages, cathedrals and great churches throughout Western Europe were fitted with a peculiar architectural feature known as a Holy Ghost hole; a small circular opening in the roof that symbolized the entrance of Holy Spirit into the midst of the assembled worshippers. At Pentecost, these Holy Ghost holes would be decorated with flowers, and sometimes a dove figure lowered through into the church while the story of the Pentecost was read. Holy Ghost holes can still be seen today in European churches such as Canterbury Cathedral.[citation needed] Similarly, a large two dimensional dove figure would be, and in some places still are, cut out of wood, painted and decorated with flowers, to be lowered over the people, particularly during the singing of the sequence hymn, or Veni Creator Spiritus. In other places, particularly Sicily and the Italian peninsula, rose petals were and are thrown from the galleries over the congregation calling to mind the tongues of fire. In modern times, this practice has been revived, and interestingly adapted as well, to include the strewing of origami doves from above, or suspending them – sometimes by the hundreds – from the ceiling.[40] In some cases, red fans, or red handkerchiefs are distributed to the assembled worshippers to be waved during the procession, etc. Other congregations have incorporated the use of red balloons, signifying the "Church's Birthday" into their festivities. These may be carried by worshippers, used to decorate the sanctuary, or released all at once. Fasting, baptisms, and confirmations[edit] For some Protestants, the nine days between Ascension Day, and Pentecost are set aside as a time of fasting, and world-wide prayer in honor of the disciples' time of prayer and unity awaiting the Holy Spirit. Similarly among Roman Catholics, special Pentecost Novenas are held. The Pentecost Novena is considered the first Novena, all other Novenas offered in preparation of various festivals and Saints days deriving their practice from those original nine days of prayer observed by the disciples of Christ. While the Eve of Pentecost was traditionally a day of fasting for Catholics, today's canon law no longer requires it. Both Catholics and Protestants may hold spiritual retreats, prayer vigils and litanies in the days leading up to Pentecost. In some cases vigils on the Eve of Pentecost may last all night. Pentecost is also one of the occasions specially appointed for the Lutheran Litany to be sung.[41]
A stained glass window at St. Matthew's German Evangelical Lutheran Church in Charleston, South Carolina which depicts the flame of fire upon the heads of the disciples Holy Communion is likewise often a feature of the Protestant observance of Pentecost as well. It is one of the relatively few Sundays some Reformed denominations may offer the communion meal, and is one of the days of the year specially appointed among Moravians for the celebration of their Love Feasts. Ordinations are celebrated across a wide array of Western denominations at Pentecost, or near to it. In some denominations, for example the Lutheran Church, even if an ordination or consecration of a deaconess is not celebrated on Pentecost, the liturgical color will invariably be red, and the theme of the service will be the Holy Spirit. Above all, Pentecost is a day for the Confirmation celebrations of young people. Flowers, the wearing of white robes, or white dresses recalling Baptism, rites such as the laying on of hands, and vibrant singing play prominent roles on these joyous occasions, the blossoming of Spring forming an equal analogy with the blossoming of youth. The typical image of Pentecost in the West is that of the Virgin Mary seated centrally and prominently among the disciples, with flames resting on the crowns of their heads. Occasionally parting clouds suggesting the action of the "mighty wind",[21] rays of light, and/or the Dove, are also depicted. Of course, the Western iconographic style is less static and stylized than that of the East, and other very different representations have been produced, and in some cases have achieved great fame, such as the Pentecosts by Titian, Giotto and el Greco. Paul already in the 1st century notes the importance of this festival to the early Christian communities. (See: Acts 20:16 & 1 Corinthians 16:8) Since the lifetime of some who may have been eyewitnesses, annual celebrations of the descent of the Holy Spirit have been observed. Before the Second Vatican Council Pentecost Monday as well was a Holy Day of Obligation during which the Catholic Church addressed the newly baptized and confirmed. Since that time however Pentecost Monday is no longer solemnized. Nevertheless Pentecost remains an official church festival in many Protestant churches, such as the (Lutheran) Church of Sweden, the Evangelical Lutheran Church of Finland, and others. In the Byzantine Catholic Rite Pentecost Monday is no longer a Holy Day of Obligation, but rather a simple holy day. In the Roman Catholic Church, as at Easter, the liturgical rank of Monday and Tuesday of Pentecost week is a Double of the First Class[43] and across many Western denominations, Pentecost is celebrated with an octave culminating on Trinity Sunday. Medieval western illustration of the Pentecost from the Hortus deliciarum of Herrad of Landsberg (12th century) A typical Western image of the Pentecost. Duccio di Buoninsegna (1308) Tempera on wood. A typical Western image of the Pentecost. Duccio di Buoninsegna (1308). In some Evangelical and Pentecostal churches, where there is less emphasis on the liturgical year, Pentecost may still be one of the greatest celebrations in the year, such as in Germany or Romania. In other cases, Pentecost may be ignored as a holy day in these churches. In many evangelical churches in the United States, the secular holiday, Mother's Day, may be more celebrated than the ancient and biblical feast of Pentecost.[44] Some evangelicals and Pentecostals are observing the liturgical calendar and observe Pentecost as a day to teach the Gifts of the Holy Spirit.[clarification needed] Across denominational lines Pentecost has been an opportunity for Christians to honor the role of the Holy Spirit in their lives, and celebrate the birth of the church in an ecumenical context.[45][46] Classical compositions for Pentecost[edit] The Lutheran church of the Baroque observed three days of Pentecost. Some composers wrote sacred cantatas to be performed in the church services of these days. Johann Sebastian Bach composed several cantatas for days of Pentecost, including Erschallet, ihr Lieder, erklinget, ihr Saiten! BWV 172 in 1714 and Also hat Gott die Welt geliebt, BWV 68 in 1725. Gottfried Heinrich Stölzel wrote cantatas such as Werdet voll Geistes (Get full of spirit) in 1737.[47] Mozart composed an antiphon Veni Sancte Spiritus in 1768. A Western depiction of the Pentecost, painted by Jean II Restout, 1732. Customs and traditions[edit] In Italy it was customary to scatter rose petals from the ceiling of the churches to recall the miracle of the fiery tongues; hence in Sicily and elsewhere in Italy Whitsunday is called Pasqua rosatum. The Italian name Pasqua rossa comes from the red colours of the vestments used on Whitsunday. In France it was customary to blow trumpets during Divine service, to recall the sound of the mighty wind which accompanied the Descent of the Holy Spirit. In the north west of England, church and chapel parades called Whit Walks take place at Whitsun (sometimes on Whit Friday, the Friday after Whitsun).[48] Typically, the parades contain brass bands and choirs; girls attending are dressed in white. Traditionally, Whit Fairs (sometimes called Whitsun Ales)[49] took place. Other customs such as morris dancing[50] and cheese rolling[51] are also associated with Whitsun. In Finland there is a saying known virtually by everyone which translates as "if one has no sweetheart until Pentecost, he/she will not have it during the whole summer." Public holiday[edit] Since Pentecost itself is on a Sunday, it is automatically a public holiday in Christian countries. Pentecost Monday is a public holiday in many European countries including Austria, Belgium, Cyprus, Estonia, France, Germany, Greece, Hungary, Iceland, Luxembourg, the Netherlands, Norway, Portugal, Romania (since 2008), (most parts of) Switzerland, Ukraine and also in the African nations Senegal, Benin and Togo. In Sweden it was also a public holiday, but Pentecost Monday (Annandag Pingst) was replaced by Swedish National Day on June 6, by a government decision on December 15, 2004. In Italy and Malta, it is no longer a public holiday. It was a public holiday in Ireland until 1973, when it was replaced by Early Summer Holiday on the first Monday in June. In the United Kingdom the day is known as Whit Monday, and was a bank holiday until 1967 when it was replaced by the Spring Bank Holiday on the last Monday in May. Literary allusions[edit] According to legend, King Arthur always gathered all his knights at the round table for a feast and a quest on Pentecost: So ever the king had a custom that at the feast of Pentecost in especial, afore other feasts in the year, he would not go that day to meat until he had heard or seen of a great marvel. [52] German poet Johann Wolfgang von Goethe declared Pentecost "das liebliche Fest" – the lovely Feast, in a selection by the same name in his Reineke Fuchs. Further, Goethe records an old peasant proverb relating to Pentecost in his "Sankt-Rochus-Fest zu Bingen"[54] – Ripe strawberries at Pentecost mean a good wine crop. Alexandre Dumas, père mentions of Pentecost in Twenty Years After (French: Vingt ans après), the sequel to The Three Musketeers. A meal is planned for the holiday, to which La Ramée, second in command of the prison, is invited, and by which contrivance, the Duke is able to escape. He speaks sarcastically of the festival to his jailor, foreshadowing his escape : "Now, what has Pentecost to do with me? Do you fear, say, that the Holy Ghost may come down in the form of fiery tongues and open the gates of my prison?"[55] William Shakespeare mentions Pentecost in a line from Romeo and Juliet Act 1, Scene V. At the ball at his home, Capulet speaks in refuting an overestimate of the time elapsed since he last danced: "What, man? 'Tis not so much, 'tis not so much! 'Tis since the nuptial of Lucentio, Come Pentecost as quickly as it will, Some five-and-twenty years, and then we mask'd."[56] Note here the allusion to the tradition of mumming, Morris dancing and wedding celebrations at Pentecost.
PENTAGRAM 5 PENTAGRAM
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 the five 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 five-pointed star, geometrically a regular concave decagon
FIVE POINTED STAR From Wikipedia, the free encyclopedia A five-pointed star A five-pointed star (☆) is a common ideogram used throughout the world. If the colinear edges are joined together a pentagram is produced. The five-pointed star, geometrically a regular concave decagon, used in flags originates from European or Western heraldry, and the golden five-pointed star has associations with military power and war. It has also become a symbol of fame or "stardom" in Western culture.
Pentagram From Wikipedia, the free encyclopedia Geometry The pentagram can be constructed by connecting alternate vertices of a pentagon; see details of the construction. It can also be constructed as a stellation of a pentagon, by extending the edges of a pentagon until the lines intersect. Golden ratio[edit]
what are the meanings behind a five point star? Can it be good ... 27 Sep 2007 - Best Answer: The five-pointed star, or pentagram is one of the most potent, powerful, and persistent symbols in human history. It has been ... The earliest pentagrams were rough diagrams found scratched into stone age caves. While they are believed to have some spiritual significance, the meaning of the star-shape to early humans is a mystery. In the civilizations that followed, it held various meanings, usually astronomical and religious. Pentagrams served to mark directions in Sumerian texts, and represented the five visible planets. Later, it was the sign of the planet Venus and the goddess . According to the Greek mathematician and philosopher Pythagoras, five was the number of man, because of the fivefold division of the body, and the ancient Greek division of the soul. According to Pythagoras, the five points of the pentagram each represent one of the five elements that make up man: fire, water, air, earth, and psyche. (energy, fluid, breath, matter, and mind; liquid, gas, solid, plasma and aethyr) The Pythagoreans held the pentacle sacred to Hygeia, the Goddess of healing, whose name (HGIEiA) was an anagram in Greek for the elements water, earth, spirit, fire, and air. This particular symbolism has persisted for centuries, and has greatly influenced theologies of diverse traditions. Early Christians wore it as an emblem, possibly to represent the wounds of Christ, or possibly due to connections between early Christians and the Pythagorean mysteries.* Later, the pentacle was important to many doctrines of esoteric Medieval and Renaissance belief systems- alchemy, kabbalah, and Ceremonial magick. In the Jewish kabbalistic tradition, which borrows many Pythagorean ideas, the pentagram represents the five upper sephiroth on the Tree of Life- five numbers, being indivisible by any but themselves, which represent pure archetypal forces: justice, mercy, wisdom, understanding, and transcendent splendor. Christian Kabbalists of the renaissance were especially enamored of the pentagram, which they viewed as a mystical proof of the divinity of Christ - to them, it symbolized Christ as the Holy Spirit manifest in the flesh. (There is a secret biblical connection, as well, in the name of the Christian holiday of Pentecost- the day the Holy Spirit descended on the apostles of Jesus is one of many geometrical 'proofs' in the New Testament disguised as stories). There are many connections between the pentagram and Christianity. Before the cross, it was a preferred emblem to adorn the jewelry and amulets of early Christians (followed by an 'x' or a phoenix). The pentagram was associated with the five wounds of Christ, and because it could be drawn in one continuous movement of the pen, the Alpha and the Omega as one. It was also an expression of a secret Gnostic heresy, found hidden here and there throughout Christian history- a symbol of Isis/Venus as the secret goddess, the female principle. The most notable instance of this symbolism is in the Arthurian Grail romances, which are Gnostic and kabbalistic teachings disguised as tales of knightly quests. Currently, the most common religious uses of the pentagram are by Wiccan and Neopagan groups. In most Wiccan and Neopagan traditions, its symbolic meaning is derived from Ceremonial magick and nineteenth century occultism- the four elements ruled by the spirit- although as these theologies mature, they have added to its meaning. In many of these traditions, it can also symbolize the unity of mankind with the earth or with the realm of the spirit, the human body, and more. A "point down" pentacle is nothing new- nor is it necessarily Satanic when it appears as such. Historical depictions of the pentagram were as likely to be points down as point up- a distinction between one or the other was rarely made by the ancients. Even today, one must not assume a point down pentagram is Satanic, as it is just likely to be Masonic, or Wiccan. In Wicca, pointed down is simply a symbol of the Wiccan horned God, and is still today an emblem of the Second Degree initiation in Gardnerian Wicca. Source(s):
In Greek as well as Roman mythology, Hygieia (also Hygiea or Hygeia; Ancient Greek: Ὑγιεία or Ὑγεία, Latin: Hygēa or Hygīa), was the daughter of the god of ... In Greek as well as Roman mythology, Hygieia (also Hygiea or Hygeia; Ancient Greek: Ὑγιεία or Ὑγεία, Latin: Hygēa or Hygīa), was the daughter of the god of medicine, Asclepius, and Epione. She was the goddess/personification of health (Greek: ὑγίεια - hugieia[1]), cleanliness and hygiene. Hygieia and her five sisters each performed a facet of Apollo's art: Hygieia ("Hygiene" the goddess/personification of health, cleanliness, and sanitation), Panacea (the goddess of Universal remedy), Iaso (the goddess of recuperation from illness), Aceso (the goddess of the healing process), and Aglæa/Ægle (the goddess of beauty, splendor, glory, magnificence, and adornment). Hygieia also played an important part in her father's cult. While her father was more directly associated with healing, she was associated with the prevention of sickness and the continuation of good health. Her name is the source of the word "hygiene". She was imported by the Romans as the goddess Valetudo, the goddess of personal health, but in time she started to be increasingly identified with the ancient Italian goddess of social welfare, Salus.
Atlantis - Wikipedia, the free encyclopedia
Atlantis (Ancient Greek: Ἀτλαντὶς νῆσος, "island of Atlas") is a fictional island mentioned within an allegory on the hubris of nations in Plato's works Timaeus ...
Atlantis (Ancient Greek: Ἀτλαντὶς νῆσος, "island of Atlas") is a fictional island mentioned within an allegory on the hubris of nations in Plato's works Timaeus and Critias, where it represents the antagonist naval power that besieges "Ancient Athens", the pseudo-historic embodiment of Plato's ideal state (see The Republic). In the story, Athens was able to repel the Atlantean attack, unlike any other nation of the (western) known world,[1] supposedly giving testament to the superiority of Plato's concept of a state.[2][3] At the end of the story, Atlantis eventually falls out of favor with the gods and famously submerges into the Atlantic Ocean.
Despite its minor importance in Plato's work, the Atlantis story has had a considerable impact on literature. The allegorical aspect of Atlantis was taken up in utopian works of several Renaissance writers, such as Bacon's New Atlantis and More's Utopia.[4] On the other hand, 19th-century amateur scholars misinterpreted Plato's account as historical tradition, most notably in Donnelly's Atlantis: The Antediluvian World. Plato's vague indications of the time of the events—more than 9,000 years before his day[5]—and the alleged location of Atlantis—"beyond the Pillars of Hercules"—has led to much pseudoscientific speculation.[6] As a consequence, Atlantis has become a byword for any and all supposed advanced prehistoric lost civilizations and continues to inspire contemporary fiction, from comic books to films.
While present-day philologists and historians accept the story's fictional character,[7] there is still debate on what served as its inspiration. The fact that Plato borrowed some of his allegories and metaphors—most notably the story of Gyges[8]—from older traditions has caused a number of scholars to investigate possible inspiration of Atlantis from Egyptian records of the Thera eruption, the Sea Peoples invasion, or the Trojan War.[9][10][11][12] Others have rejected this chain of tradition as implausible and insist that Plato designed the story from scratch,[13][14][15] drawing loose inspiration from contemporary events like the failed Athenian invasion of Sicily in 415–413 BC or the destruction of Helike in 373 BC.[16]
Plato's account[edit]
Further information: Timaeus (dialogue) and Critias (dialogue)
A 15th-century Latin translation of Plato's Timaeus
One version of events tells that Plato did not hear the original myth of Atlantis, but that it was instead told to Solon 300 years prior, and that he heard it from Egyptian priests who read it from existing texts. Plato heard it from Critias who is related to Solon, who said it was a story passed down for 3 generations prior to reaching him (according to RA Freund 2012).[17] E Voegelin on the contrary, states that Plato entirely created the myth to aid the transmission of meaning in Timaeus, and that the story with regards to Solon has no basis in historical fact.[18]
Plato's dialogues Timaeus and Critias, written in 360 BC, contain the earliest references to Atlantis. For unknown reasons, Plato never completed Critias. Plato introduced Atlantis in Timaeus:
For it is related in our records how once upon a time your State stayed the course of a mighty host, which, starting from a distant point in the Atlantic ocean, was insolently advancing to attack the whole of Europe, and Asia to boot. For the ocean there was at that time navigable; for in front of the mouth which you Greeks call, as you say, 'the pillars of Heracles,' there lay an island which was larger than Libya and Asia together; and it was possible for the travelers of that time to cross from it to the other islands, and from the islands to the whole of the continent over against them which encompasses that veritable ocean. For all that we have here, lying within the mouth of which we speak, is evidently a haven having a narrow entrance; but that yonder is a real ocean, and the land surrounding it may most rightly be called, in the fullest and truest sense, a continent. Now in this island of Atlantis there existed a confederation of kings, of great and marvelous power, which held sway over all the island, and over many other islands also and parts of the continent.[19]
The four people appearing in those two dialogues are the politicians Critias and Hermocrates as well as the philosophers Socrates and Timaeus of Locri, although only Critias speaks of Atlantis. In his works Plato makes extensive use of the Socratic method in order to discuss contrary positions within the context of a supposition.
The Timaeus begins with an introduction, followed by an account of the creations and structure of the universe and ancient civilizations. In the introduction, Socrates muses about the perfect society, described in Plato's Republic (c. 380 BC), and wonders if he and his guests might recollect a story which exemplifies such a society. Critias mentions an allegedly historical tale that would make the perfect example, and follows by describing Atlantis as is recorded in the Critias. In his account, ancient Athens seems to represent the "perfect society" and Atlantis its opponent, representing the very antithesis of the "perfect" traits described in the Republic.
Critias[edit]
According to Critias, the Hellenic gods of old divided the land so that each god might have their own lot; Poseidon was appropriately, and to his liking, bequeathed the island of Atlantis. The island was larger than Ancient Libya and Asia Minor combined,[20][21] but it afterwards was sunk by an earthquake and became an impassable mud shoal, inhibiting travel to any part of the ocean. The Egyptians, Plato asserted, described Atlantis as an island comprising mostly mountains in the northern portions and along the shore, and encompassing a great plain of an oblong shape in the south "extending in one direction three thousand stadia [about 555 km; 345 mi], but across the center inland it was two thousand stadia [about 370 km; 230 mi]." Fifty stadia [9 km; 6 mi] from the coast was a mountain that was low on all sides ... broke it off all round about[22] ... the central island itself was five stades in diameter [about 0.92 km; 0.57 mi].[23]
In Plato's myth, Poseidon fell in love with Cleito, the daughter of Evenor and Leucippe, who bore him five pairs of male twins. The eldest of these, Atlas, was made rightful king of the entire island and the ocean (called the Atlantic Ocean in his honor), and was given the mountain of his birth and the surrounding area as his fiefdom. Atlas's twin Gadeirus, or Eumelus in Greek, was given the extremity of the island towards the pillars of Hercules.[24] The other four pairs of twins—Ampheres and Evaemon, Mneseus and Autochthon, Elasippus and Mestor, and Azaes and Diaprepes—were also given "rule over many men, and a large territory."
Poseidon carved the mountain where his love dwelt into a palace and enclosed it with three circular moats of increasing width, varying from one to three stadia and separated by rings of land proportional in size. The Atlanteans then built bridges northward from the mountain, making a route to the rest of the island. They dug a great canal to the sea, and alongside the bridges carved tunnels into the rings of rock so that ships could pass into the city around the mountain; they carved docks from the rock walls of the moats. Every passage to the city was guarded by gates and towers, and a wall surrounded each of the city's rings. The walls were constructed of red, white and black rock quarried from the moats, and were covered with brass, tin and the precious metal orichalcum, respectively.[25]
According to Critias, 9,000 years before his lifetime a war took place between those outside the Pillars of Hercules at the Strait of Gibraltar and those who dwelt within them. The Atlanteans had conquered the parts of Libya within the Pillars of Hercules as far as Egypt and the European continent as far as Tyrrhenia, and subjected its people to slavery. The Athenians led an alliance of resistors against the Atlantean empire, and as the alliance disintegrated, prevailed alone against the empire, liberating the occupied lands.
But at a later time there occurred portentous earthquakes and floods, and one grievous day and night befell them, when the whole body of your warriors was swallowed up by the earth, and the island of Atlantis in like manner was swallowed up by the sea and vanished; wherefore also the ocean at that spot has now become impassable and unsearchable, being blocked up by the shoal mud which the island created as it settled down.[26]
The logographer Hellanicus of Lesbos wrote an earlier work titled Atlantis, of which only a few fragments survive. Hellanicus' work appears to have been a genealogical one concerning the daughters of Atlas[9] (Ἀτλαντὶς in Greek means "of Atlas"), but some authors have suggested a possible connection with Plato's island. John V. Luce notes that when he writes about the genealogy of Atlantis's kings, Plato writes in the same style as Hellanicus and suggests a similarity between a fragment of Hellanicus's work and an account in the Critias.[9] Rodney Castleden suggests Plato may have borrowed his title from Hellanicus, and that Hellanicus may have based his work on an earlier work on Atlantis.[27]
Castleden has pointed out that Plato wrote of Atlantis in 359 BC, when he returned to Athens from Sicily. He notes a number of parallels between the physical organisation and fortifications of Syracuse and Plato's description of Atlantis.[28] Gunnar Rudberg was the first who elaborated the idea that Plato's attempt to realize his political ideas in the city of Syracuse could have heavily inspired the Atlantis account.[29]
THERA TERAH HEART EARTH
DAILY MAIL Tuesday, April 10 2007 Page 42 Jonathan writes: Why am I travelling to Tibet to investigate a prophecy from Mexico? It has something to do with ancient cultures, complicated cosmologies and poignant predictions. On my way, I passed through Delhi, where there is a temple dedicated to Saturn. Word has not yet reached them there about the newly-discovered hexagonat Saturn's north pole. I have, however, been dwelling on this. The Star of David is hexagonal. Could Saturn have a message about the future of Israel?
I EYE EYES E YES IS IS YES E PARADISE PARADE EYES IN THE GARDEN OF EDEN PARADE EYES IN THE GARDEN OF NEED THE KINGDOM OF HEAVEN IS WITHIN YOU THE KINGDOM OF EVEN IS WITHIN YOU
W IS E IS THAT IS E IS W 5 IS 5 IS THAT IS 5 IS 5 W IS E IS THAT IS E IS W THE BALANCING W IS DOM IS THAT IS MOD IS W 5 IS 5 IS THAT IS 5 IS 5 W IS DOM IS THAT IS MOD IS W
ANGELS WITHOUT ANGLES
AMEN THE NAME
[Intro] Amen, amen. Amen, amen, amen. Sing it over. Amen, amen. Amen, amen, amen [Verse 1] See the little baby. Wrapped in a manger. On Christmas morning ‘Amen, Amen’ (‘See the baby’) The well-known “Amen, Amen” is a song with African American roots. Though most hymnals designate it as an African American spiritual, its history is more complex. The style and structure favor a mid-twentieth-century gospel swing rather than that of an African American spiritual. “Amen” began appearing in hymnals in the 1970s. What does Amen mean? The basic meaning of the Semitic root from which it is derived is “firm,” “fixed,” or “sure,” and the related Hebrew verb also means “to be reliable” and “to be trusted.” The Greek Old Testament usually translates amen as “so be it”; in the English Bible it has frequently been rendered as “verily,” or “truly.”21 Jan 2024 Amen. Amen. Amen, amen, amen. See the little baby., wrapped ina manger Singing in the temple, talking with the elders Down at the Jordan, John was baptizing See Him at the seaside, talking with the fishermen Marching in Jerusalem! Over palm branches See Him in the garden, praying to His Father. Led by Pilate, then they crucified Him Hallelujah!
AMEN THE NAME
ANGEL AND ANGLE AND ANGLE AND ANGEL
THE ENGLISH ANGEL Peter Burton & Harland Walshaw 2000 Page 5 Angles & Angels The Venerable Bede tells the story of the slave boys from Northumbria in the Forum at Rome. St Gregory, struck by their fair hair and blue eyes, asks their nationality. When told that they are Angles, he replies, with one of those rare puns that work in two languages, 'Non Angli, sed angeli.' Not Angles, but angels.
"NON ANGLI, SED ANGELI" NOT ANGLES BUT ANGELS
DAILY MAIL Saturday, April 7. 2007 Page 5 "7/7/07 - the date to wed" "SEVEN has long been rgarded as a lucky number and perhaps that's why so many couples are planning to wed on July 7 this year - or 7/7/07 " ".......7/7/07......."
DAILY MAIL Tuesday, April 10, 2007 Richard Bott Rugby League Page 68 ".......Seven goals from seven attempts......."
Names of God in Judaism - Wikepedia, the free encyclopedia "I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the ... Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will ...en.wikipedia.org/wiki/Names_of_God_in_JudaismEhyeh-Asher-EhyehThe name Ehyeh (Hebrew: אֶהְיֶה) denotes God's potency in the immediate future, and is part of YHWH. The phrase "ehyeh-asher-ehyeh" (Exodus) 3:14) is interpreted by some authorities as "I will be because I will be", using the second part as a gloss and referring to God's promise, "Certainly I will be [ehyeh] with thee" (Exodus 3:12). Other authorities claim that the whole phrase forms one name. The Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a). The "I am that I am" of the Authorised Version is based on this view. "I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the sole response used in (Exodus 3:14) when Moses asked for God's name. It is one of the most famous verses in the Hebrew Bible. Hayah means "existed" or "was" in Hebrew; ehyeh is the first-person singular imperfect form. Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will be", I shall be what I shall be or I am that I am (King James Bible and others). The Tetragrammaton itself may derive from the same verbal root. HASHEM Jewish Law requires that secondary rules be placed around the primary law, to reduce the chance that the main law will be broken. As such, it is common Jewish practice to restrict the use of the word Adonai to prayer only. In conversation, many Jewish people will call God "Hashem", which is Hebrew for "the Name" (this appears in Leviticus 24:11). Many Jews extend this prohibition to some of the other names listed below, and will add additional sounds to alter the pronunciation of a name when using it outside of a liturgical context, such as kel or elokim. While other names of God in Judaism are generally restricted to use in a Liturgicalcontext, Hashem is used in more casual circumstances. Hashem is used by Orthodox Jews so as to avoid saying Adonai outside of a ritual context. For example, when Orthodox Jews make audio recordingsof prayer services, they generally substitute Hashem for Adonai--for example, this pattern is used during all prayers in the movie Ushpizin.
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Cycles and Patterns Page 165 Patterns "The essence of mathematics is to look for patterns. Our minds seem to be organised to search for relationships and sequences. We look for hidden orders. These intuitions seem to be more important than the facts themselves, for there is always the thrill at finding something, a pattern, it is a discovery - what was unknown is now revealed. Imagine looking up at the stars and finding the zodiac! Searching out patterns is a pure delight. Suddenly the counters fall into place and a connection is found, not necessarily a geometric one, but a relationship between numbers, pictures of the mind, that were not obvious before. There is that excitement of finding order in something that was otherwise hidden. And there is the knowledge that a huge unseen world lurks behind the facades we see of the numbers themselves."
The Four Corners of the Earth Odd and Prime THREE is special - we are 'three times lucky'. Most important categories come in threes, like Mother, Father and Child, or the Trinity of the Christians: Father, Son and Holy Ghost. The atom is classified in three main parts as Proton, Neutron and Electron, and all matter is either solid, liquid or gas. Three is also the mark of the eternal triangle, the first definition of a two dimensional area according to books on geometry. Page 44 Archetypes But nine covers Hell and the dark side in thrice threefold ways as well. At last appear
3 x 3 x 3 = 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.
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."
Jupiter Mahdi №5 (@mahdi_jupiter) | Twitter
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."
IN SEARCH OF THE MIRACULOUS Fragments of an Unknown TeachingP.D.Oupensky 1878-1947 Page 217 'A man may be born, but in order to be born he must first die, and in order to die he must first awake.'
HOLY BIBLE Scofield References John Chapter 3 Verse3 Page 1117 ""Jesus answered and said unto him, verily,verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God""
JESUS ANSWERED AND SAID UNTO HIM, VERILY VERILY I SAY UNTO THEE, EXCEPT A MAN BE BORN AGAIN, HE CANNOT SEE THE KINGDOM OF GOD
Psalm 23 King James Version (KJV) 23 The Lord is my shepherd; I shall not want. 2 He maketh me to lie down in green pastures: he leadeth me beside the still waters. 3 He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. 4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. 5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. 6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.
Book of Common Prayer (1549): OURE father, whiche arte in heaven, hallowed by thy name. Thy kyngdom come. Thy wyll be done in earth as it is in heaven. Geve us this daye oure dayly bread. And forgeve us oure trespasses, as we forgeve them that trespasse agaynst us. And leade us not into temptacion. But deliver us from evell. Amen.
OUR FATHER WHO ART IN HEAVEN HALLOWED BE THY NAME THY KINGDOM COME THY WILL BE DONE ON EARTH AS IT IS IN HEAVEN. GIVE US THIS DAY OUR DAILY BREAD AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT TRESPASS AGAINST US. AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL FOR THINE IS THE KINGDOM THE POWER AND THE GLORY FOR EVER AND EVER AMEN.
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 A. D. 30. Page 1117
HOLY BIBLE Scofield References St. Mark. A. D. 33 3 x 3 = 9 Page 1068 Chapter 15
And would it have been worth it, after all,
HOLY BIBLE Scofield References John 20:15 Page 1143 “Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.”
"WOMAN WHY WEEPEST THOU WHOM SEEKEST THOU"
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"…"
Stephen Hawking Page 103 "The square root of 9 is 3. So we know that the third side"
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!”
HOLY BIBLE Scofield References Chapter 9 Verse 2 The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.
King James Bible Unto Us a Child is Born (Matthew 4:12-17; Mark 1:14-15; Luke 4:14-15) 1 Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. 2 The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. 3 Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil. 4 For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. 5 For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire. 6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace. 7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
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https://www.churchofengland.org/prayer.../texts/.../lordsprayercreed.aspxOur Father, who art in heaven,
THE LORDS PRAYER Our Father, who art in heaven,
THE LIGHT IS RISING NOW RISING IS THE LIGHT.
THE LORDS PRAYER Our Father, who art in heaven,
NUMBERS RE-ARRANGED IN NUMERICAL ORDER
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