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THE LIGHT IS RISING RISING IS THE LIGHT
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 1993 The God of the Mystics Page 250 "Perhaps the most famous of the early Jewish mystical texts is the fifth century Sefer Yezirah (The Book of Creation). There is no attempt to describe the creative process realistically; the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by combining the letters with the sacred numbers, rearranging them in endless configurations, the mystic weaned his mind away from the normal connotations of words."
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
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
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."
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"
A MAZE IN ZAZAZA ENTER AZAZAZ AZAZAZAZAZAZAZZAZAZAZAZAZAZA ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ THE MAGICALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
THE DEATH OF GODS IN ANCIENT EGYPT Jane B. Sellars 1992 Page 204 "The overwhelming awe that accompanies the realization, of the measurable orderliness of the universe strikes modern man as well. Admiral Weiland E. Byrd, alone In the Antarctic for five months of polar darkness, wrote these phrases of intense feeling: Here were the imponderable processes and forces of the cosmos, harmonious and soundless. Harmony, that was it! I could feel no doubt of oneness with the universe. The conviction came that the rhythm was too orderly. too harmonious, too perfect to be a product of blind chance - that, therefore there must be purpose in the whole and that man was part of that whole and not an accidental offshoot. It was a feeling that transcended reason; that went to the heart of man's despair and found it groundless. The universe was a cosmos, not a chaos; man was as rightfully a part of that cosmos as were the day and night.10 Returning to the account of the story of Osiris, son of Cronos god of' Measurable Time, Plutarch takes, pains to remind the reader of the original Egyptian year consisting of 360 days. Phrases are used that prompt simple mental. calculations and an attention to numbers, for example, the 360-day year is described as being '12 months of 30 days each'. Then we are told that, Osiris leaves on a long journey, during which Seth, his evil brother, plots with 72 companions to slay Osiris: He also secretly obtained the measure of Osiris and made ready a chest in which to entrap him. The, interesting thing about this part of the-account is that nowhere in the original texts of the Egyptians are we told that Seth, has 72 companions. We have already been encouraged to equate Osiris with the concept of measured time; his father being Cronos. It is also an observable fact that Cronos-Saturn has the longest sidereal period of the known planets at that time, an orbit. of 30 years. Saturn is absent from a specific constellation for that length of time. A simple mathematical fact has been revealed to any that are even remotely sensitive to numbers: if you multiply 72 by 30, the years of Saturn's absence (and the mention of Osiris's absence prompts one to recall this other), the resulting product is 2,160: the number of years required, for one 30° shift, or a shift: through one complete sign of the zodiac. This number multplied by the /Page205 / 12 signs also gives 25,920. (And Plutarch has reminded us of 12) If you multiply the unusual number 72 by 360, a number that Plutarch mentions several times, the product will be 25,920, again the number of years symbolizing the ultimate rebirth. This 'Eternal Return' is the return of, say, Taurus to the position of marking the vernal equinox by 'riding in the solar bark with. Re' after having relinquished this honoured position to Aries, and subsequently to the to other zodiacal constellations. Such a return after 25,920 years is indeed a revisit to a Golden Age, golden not only because of a remarkable symmetry In the heavens, but golden because it existed before the Egyptians experienced heaven's changeability. But now to inform the reader of a fact he or she may already know. Hipparaus did: not really have the exact figures: he was a trifle off in his observations and calculations. In his published work, On the Displacement of the Solstitial and Equinoctial Signs, he gave figures of 45" to 46" a year, while the truer precessional lag along the ecliptic is about 50 seconds. The exact measurement for the lag, based on the correct annual lag of 50'274" is 1° in 71.6 years, or 360° in 25,776 years, only 144 years less than the figure of 25,920. With Hipparchus's incorrect figures a 'Great Year' takes from 28,173.9 to 28,800 years, Incorrect by a difference of from 2,397.9 years to 3,024. Since Nicholas Copernicus (AD 1473-1543) has always been credited with giving the correct numbers (although Arabic astronomer Nasir al-Din Tusi,11 born AD 1201, is known to have fixed the Precession at 50°), we may correctly ask, and with justifiable astonishment 'Just whose information was Plutarch transmitting' AN IMPORTANT POSTSCRIPT Of course, using our own notational system, all the important numbers have digits that reduce to that amazing number 9 a number that has always delighted budding mathematician. Page 206 Somewhere along the way, according to Robert Graves, 9 became the number of lunar wisdom.12 This number is found often in the mythologies of the world. the Viking god Odin hung for nine days and nights on the World Tree in order to acquire the secret of the runes, those magic symbols out of which writing and numbers grew. Only a terrible sacrifice would give away this secret, which conveyed upon its owner power and dominion over all, so Odin hung from his neck those long 9 days and nights over the 'bottomless abyss'. In the tree were 9 worlds, and another god was said to have been born of 9 mothers. Robert Graves, in his White Goddess, Is intrigued by the seemingly recurring quality of the number 72 in early myth and ritual. Graves tells his reader that 72 is always connected with the number 5, which reflects, among other things, the five Celtic dialects that he was investigating. Of course, 5 x 72= 360, 360 x 72= 25,920. Five is also the number of the planets known to the ancient world, that is, Saturn, Jupiter, Mars, Venus Mercury. Graves suggests a religious mystery bound up with two ancient Celtic 'Tree Alphabets' or cipher alphabets, which as genuine articles of Druidism were orally preserved and transmitted for centuries. He argues convincingly that the ancient poetry of Europe was ultimately based on what its composers believed to be magical principles, the rudiments of which formed a close religious secret for centuries. In time these were-garbled, discredited and forgotten. Among the many signs of the transmission of special numbers he points out that the aggregate number of letter strokes for the complete 22-letter Ogham alphabet that he is studying is 72 and that this number is the multiple of 9, 'the number of lunar wisdom'. . . . he then mentions something about 'the seventy day season during which Venus moves successively from. maximum eastern elongation 'to inferior conjunction and maximum western elongation'.13 Page 207 "...Feniusa Farsa, Graves equates this hero with Dionysus Farsa has 72 assistants who helped him master the 72 languages created at the confusion of Babel, the tower of which is said to be built of 9 different materials We are also reminded of the miraculous translation into Greek of the Five Books of Moses that was done by 72 scholars working for 72 days, Although the symbol for the Septuagint is LXX, legend, according to the fictional letter of Aristeas, records 72. The translation was done for Ptolemy Philadelphus (c.250 BC), by Hellenistic Jews, possibly from Alexandra.14 Graves did not know why this number was necessary, but he points out that he understands Frazer's Golden Bough to be a a book hinting that 'the secret involves the truth that the Christian dogma, and rituals, are the refinement of a great body of primitive beliefs, and that the only original element in Christianity- is the personality of Christ.15 Frances A. Yates, historian of Renaissance hermetisma tells, us the cabala had 72 angels through which the sephiroth (the powers of God) are believed to be approached, and further, she supplies the information that although the Cabala supplied a set of 48 conclusions purporting to confirm the Christian religion from the foundation of ancient wisdom, Pico Della Mirandola, a Renaissance magus, introduced instead 72, which were his 'own opinion' of the correct number. Yates writes, 'It is no accident there are seventy-two of Pico's Cabalist conclusions, for the conclusion shows that he knew something of the mystery of the Name of God with seventy-two letters.'16 In Hamlet's Mill de Santillarta adds the facts that 432,000 is the number of syllables in the Rig-Veda, which when multiplied by the soss (60) gives 25,920" (The reader is forgiven for a bit of laughter at this point) Thee Bible has not escaped his pursuit. A prominent Assyriologist of the last century insisted that the total of the years recounted Joseph Campbell discerns the secret in the date set for the coming of Patrick to Ireland. Myth-gives this date-as.- the interest- Whatever one may think-of some of these number coincidences, it becomes. difficult to escape the suspicion that many signs (number and otherwise) -indicate that early man observed the results.. of the movement of Precession . and that the-.transmission of this information was .considered of prime importance. 'With the awareness of the phenomenon, observers would certainly have tried for its measure, and such an endeavour would But one last word about mankind's romance with number coincidences.The antagonist in John Updike's novel, Roger's Version, is a computer hacker, who, convinced.,that scientific evidence of God's existence is accumulating, endeavours to prove it by feeding -all the available scientific information. into a comuter. In his search for God 'breaking, through', he has become fascinated by certain numbers that have continually been cropping up. He explains them excitedly as 'the terms of Creation': "...after a while I noticed that all over the sheet there seemed to hit these twenty-fours Jumping out at me. Two four; two,four.Planck time, for instance, divided by the radiation constant yields a figure near eight times ten again to the negative twenty-fourth, and the permittivity of free space, or electric constant, into the Bohr radiusekla almost exactly six times ten to the negative twenty-fourth. On positive side, the electromagnetic line-structure constant times Hubble radius - that is, the size of the universe as we now perceive it gives us something quite close to ten to the twenty-fourth, and the
strong-force constant times the charge on the proton produces two point four times ten to the negative eighteenth, for another I began to circle twenty-four wherever it appeared on the Printout here' - he held it up. his piece of striped and striped wallpaper, decorated / Page 209 /
with a number of scarlet circles - 'you can see it's more than random.'19 So much for any scorn directed to ancient man's fascination with number coincidences. That fascination is alive and well, Just a bit more incomprehensible"
OF TIME AND STARS Arthur C. Clarke 1972 FOREWORD "'Into the Comet' and 'The Nine Billion Names of God' both involve computers and the troubles they may cause us. While writing this preface, I had occasion to call upon my own HP 9100A computer, Hal Junior, to answer an interesting question. Looking at my records, I find that I have now written just about one hundred short stories. This volume contains eighteen of them: therefore, how many possible 18-story collections will I be able to put together? The answer as I am sure will be instantly obvious to you - is 100 x 99. . . x 84 x 83 divided by 18 x 17 x 16 ... x .2 x 1. This is an impressive number - Hal Junior tells me that it is approximately 20,772,733,124,605,000,000. Page 15 The Nine Billion Names of God
Page16 'We have reason to believe,' continued the lama imperturbably, 'that all such names can be written with not more than nine letters in an alphabet we have devised.' Page 68 Into the Comet
ADVENT 862 ADVENT
By singing the Guru’s hymns, I, the minstrel spread the Lord’s glory. Nanak, by praising the True Name I have obtained the perfect Lord.” (Guru Nanak, Pauri ... www.sikhs.org/guru "The founder of the Sikh religion, Guru Nanak was born on April 15, 1469 in the Western Punjab village of Talwandi. He was born to a simple Hindu family. His father Mehta Kalian Das was an accountant in the employment of the local Muslim authorities. From an early age Guru Nanak made friends with both Hindu and Muslim children and was very inquisitive about the meaning of life. At the age of six he was sent to the village school teacher for schooling in reading and writing in Hindi and mathematics. He was then schooled in the study of Muslim literature and learned Persian and Arabic. He was an unusually gifted child who learned quickly and often question his teachers. At age 13 it was time for Guru Nanak to be invested with the sacred thread according to the traditional Hindu custom. At the ceremony which was attended by family and friends and to the disappointment of his family Guru Nanak refused to accept the sacred cotton thread from the Hindu priest. He sang the following poem; "Let mercy be the cotton, contentment the thread , Continence the knot and truth the twist. O priest! If you have such a thread , Do give it to me. It'll not wear out, nor get soiled, nor burnt, nor lost. Says Nanak, blessed are those who go about wearing such a thread " (Rag Asa)"
Guru Nanak was thefounder of the Sikh religion. ...Guru Nanak (1469-1539) was one of the greatest religious innovators of all time and the founder of the ... www.bbc.co.uk/religion/religions/sikhism/people/nanak. Guru Nanak Guru Nanak (1469-1539) was one of the greatest religious innovators of all time and the founder of the Sikh religion. Guru Nanak's birthday is celebrated by Sikhs on April 14th by the Nanakshahi calendar. (The date according to the lunar calendar changes anually but is usually in November.) Nanak's religious ideas draw on both Hindu and Islamic thought, but are far more than just a synthesis. Nanak was an original spiritual thinker and expressed his thoughts in extraordinary poetry that forms the basis of Sikh scripture. Little is known about the life of Nanak, but Sikh tradition has a much-loved set of stories or janam sakhis which relate various incidents from his life, and include many of his important teachings. Nanak was born about 40 miles from Lahore (now in Pakistan) in 1469. Sikh traditions teach that his birth and early years were markedwith many events that demonstrated that God had marked him out for something special and was keeping an eye on him. His family were Hindus, but Nanak soon showed an advanced interest in religion and studied Islam and Hinduism extensively. As a child he demonstrated great ability as a poet and philosopher. One famous story about Guru Nanak tells of his rebellion at the age of eleven. At this age Hindu boys of his caste would start to wear the sacred thread to distinguish them. Nanak refused, saying that people should be distinguished by the things that they did, and their individual qualities, rather than by a thread. Nanak continued to demonstrate a radical spiritual streak - arguing with local holy men and sages, both Hindu and Muslim, that external things like pilgrimages, penances, and poverty were of far less spiritual importance than internal changes to the individual's soul. He worked for a while as an accountant but while still quite young decided to devote himself to spiritual matters. He was inspired by a powerful spiritual experience that gave him a vision of the true nature of God, and confirmed his idea that the way to spiritual growth was through meditation and through living in a way that reflected the presence of the divine within each human being. In 1496, although married and having a family, Nanak set out on a set of spiritual journeys through India, Tibet and Arabia that lasted nearly 30 years. He studied and debated with the learned men he met along the way and as his ideas took shape he began to teach a new route to spiritual fulfilment and the good life. The last part of his life was spent at Kartarpur in the Punjab, where he was joined by many disciples attracted by his teachings. The most famous teachings attributed to Guru Nanak are that there is only one God, and that all human beings can have direct access to God with no need of rituals or priests. His most radical social teachings denounced the caste system and taught that everyone is equal, regardless of caste or gender.
I SAY THREAD THAT THREAD THREAD READ DEATH DEATH READ THREAD THREAD R DEATH DEATH R THREAD THREAD READ DEAR DAERHT
THE NEW ELIZABETHAN REFERENCE DICTIONARY An up-to-date vocabulary of the living English language Circa 1900 FOURTH EDITION Page 1472 thread (thred) [A.-S. thraed, from thrawan, to THROW (cp. Dut. draad, G. draht, Icel. thrathr)], n. A slender cord consisting of two or more yarns doubled or twisted ; a single filament of cotton, silk, wool, etc., esp. Lisle thread ; anything resembling this ; a fine line of colour etc. ; a thin seam or vein ; the spiral on a screw ; (fig.) a continuous course (of life etc.). v.t. To pass a thread through the eye or aperture of ; to string (beads etc.) on a thread ; (fig.) to pick (one's way) or to go through an intricate or crowded place, etc. ; to streak (the hair) with grey etc. ; to cut a thread on (a screw). thread and thrum : Good and bad together, all alike. threadbare, a. Worn so that the thread is visible, having the nap worn off ; (fig.) worn, trite, hackneyed. threadbareness, n. thread-mark, n. A mark produced by coloured silk fibres in banknotes to prevent counterfeiting. thread-paper, n. Soft paper for wrapping up thread, thread-worm, n. A thread-like nematode worm, esp. one infesting the rectum of children. threader, n. threadlike, a. and adv. thready, a. threadiness, n.
THE NEW ELIZABETHAN REFERENCE DICTIONARY An up-to-date vocabulary of the living English language FOURTH EDITION Circa 1900 Page 1472 thread (thred) [A.-S. thraed, from thrawan, to THROW (cp. Dut. draad, G. draht, Icel. thrathr)], n. A slender cord consisting of two or more yarns doubled or twisted ; a single filament of cotton, silk, wool, etc., esp. Lisle thread ; anything resembling this ; a fine line of colour etc. ; a thin seam or vein ; the spiral on a screw ; (fig.) a continuous course (of life etc.). v.t. To pass a thread through the eye or aperture of ; to string (beads etc.) on a thread ; (fig.) to pick (one's way) or to go through an intricate or crowded place, etc. ; to streak (the hair) with grey etc. ; to cut a thread on (a screw). thread and thrum : Good and bad together, all alike. threadbare, a. Worn so that the thread is visible, having the nap worn off ; (fig.) worn, trite, hackneyed. threadbareness, n. thread-mark, n. A mark produced by coloured silk fibres in banknotes to prevent counterfeiting. thread-paper, n. Soft paper for wrapping up thread, thread-worm, n. A thread-like nematode worm, esp. one infesting the rectum of children. threader, n. threadlike, a. and adv. thready, a. threadiness, n.
lisle thread: lisle thread A strong tightly twisted cotton thread (usually made of long-staple cotton) - lisle. Derived forms: lisle threads. Type of: cotton. Nearest ... www.wordwebonline.com/en/LISLETHREAD
Definition - of Lisle from Dictionary.net Lisle thread, a hard twisted cotton thread, originally produced at Lisle. Source: Webster's Revised Unabridged Dictionary (1913) ... www.dictionary.net/lisle - 9k
CASSELL'S ENGLISH DICTIONARY 1974 Lisle thread (lil thred) [ town in France, now Lille], n, A fine, hard thread orig. made at Lille.
THREAD READ R READ THREAD DEATH R R DEATH DREADEST THOU DREADEST DEATH
I THAT AM ALWAYS I AM IN DEATH ALWAYS ALWAYS IN DEATH AM I
I THAT AM DIVINE THOUGHT THOUGHT DIVINE AM I ALWAYS LIFE AM I I AM LIFE ALWAYS LIFE IS DEATH DEATH IS LIFE THAT ISISISISISIS THAT THAT THAT THAT IS THAT CYCLE OF THAT CIRCLE OF THAT CYCLE ISISIS LIFE ISISIS DEATH ISISIS DEATH ISISIS LIFE
I THAT AM THAT AM THAT IMMORTAL AND TIMELESS TIMELESS AND IMMORTAL
I THAT AM THAT AM THAT THREAD OF LIGHT LIFE DEATH LIFE LIFE DEATH LIFE LIGHT OF THREAD THAT THAT THAT ISISIS ISISIS DIVINE CONSCIENCE CONSCIENCE DIVINE THAT ISISISISISIS THAT
I THAT AM THAT AM THAT I THREAD LIFE THREAD I DEATH DEATH I THREAD LIFE THREAD I
IS THIS THE OTHER SIDE OF THE OTHER SIDE KNOW IT IS OVER THERE
Johnny Cash Lyrics: That Old Wheel Lyrics (Chorus)That Old Wheel is gonna roll around once more When it does it will even up the score Don’t. www.hotlyrics.net/lyrics/J/Johnny_Cash/That_Old_Wheel.html
THAT OLD WHEEL (Pierce) Johnny Cash & Hank Williams (Chorus) That old wheel is gonna roll around once more When it does it will even up the score Don’t be weak: as they sew, they will reap Turn the other cheek and don’t give in That old wheel will roll around again When love is gone and the one you thought would stay Does you wrong, and you’re left alone to pay The price is high But somehow you’ll survive, don’t give in That old wheel will roll around again (Chorus) There’ll be times, hard to control And you’ll find you’ll hurt down in your soul There’ll be those who’ll be glad to see you down But don’t give in, that old wheel will roll around again (Chorus x 2) Roll around, around, again, again
I THAT AM THAT CREATORS THOUGHT LOVE DIVINE DIVINE LOVE THOUGHT CREATORS THAT THOUGHT THROUGH LIGHT THROUGH LOVE LOVE LOVE THROUGH LIGHT THROUGH THOUGHT
EVOLVE LOVE LOVE EVOLVE REAL REALITY REVEALED REVEALED REALITY REAL
I THAT AM THAT AM THAT REAL LIFE ETERNAL LIFE LIFE ETERNAL LIFE REAL I HAVE COME KNOW ME ALWAYS ME KNOW COME HAVE I
ISHIS DISHOF FISHIS 9+9+9+1+4+9+9+6+6+6+9+9+9+1 ISHISDISHOFFISHIS
THE PATH OF PTAH IS DYING THE I DEATH DEATH I THE DYING DEATH THAT DEATH OF THE I ME EGO EGO ME I SELF SELL ELS FISH FISH ELS SELL SELF SELL 153 FISHIS RISHI RISHI FISHIS 153 SELL SELL SELL THEM TWELVE TIMES TIMES TWELVE THEM SELL SELL THEM
I THAT AM THAT AM THAT REAL LIFE ETERNAL LIFE LIFE ETERNAL LIFE REAL I HAVE COME KNOW ME ALWAYS ME KNOW COME HAVE I
ISHIS DISH OF FISHIS
I ME I SAY ISIS SAY I I SAY OSIRIS SAY I I SAY CHRIST SAY I I SAY KRISHNA SAY I I SAY RISHI ISHI ISHI RISHI SAY I I SAY VISHNU SHIVA SHIVA VISHNU SAY I ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SON
I SAY ISHI SAY I I SAY I SAY I I SAY S+H SAY I I SAY I SAY I I SAY ISHI SAY I I SAY 9 SAY I I SAY 9 SAY I I SAY 9 SAY I I SAY ISHI SAY I
"His watchmen are all blind: they are ignorant…" (v 10). This verse begins a new section of five verses continuing until chapter 57 v 2 (notwithstanding the ... www.azamra.org/Bible/Isaiah Avraham Ben Yaakov
ISAIAH CHAPTER 55 "Ho all who are thirsty, come to water…" (v 1). "After the war of Gog and Magog the nations will recognize that God rules over all and that there is none beside Him, and then they will come to Jerusalem to learn God's laws and teachings… Water is a metaphor for Torah and wisdom – for just as the world cannot survive without water, so the world cannot survive without wisdom, and just as a thirsty person craves for water, so the wise soul craves for Torah and wisdom… The Torah is also compared to wine and milk. Just as wine makes the heart rejoice, so do words of Torah. And just as milk keeps a baby alive and makes it grow, so words of Torah keep the soul alive and make it grow" (RaDaK ad loc.). "Why do you spend money for that which is not bread?" (v 2) – "Why should you pay your enemies money without receiving bread?" (Rashi ad loc.) "Why do you pay a high price to study alien systems of wisdom and philosophy that have no benefit?" (Metzudas David ad loc.) "Hear and your soul shall live" (v 3) – "Listen to Me and you will merit to stand in the resurrection in the days of Mashiach" (Metzudas David ad loc.). "And I will make an everlasting covenant with you, even the sure loving promises of David" (v 3) – "This is Mashiach, for he will be called by the name of David… He will be the teacher of the nations 'and he will judge between the nations and rebuke many peoples' (Is. 2:4)" (RaDaK ad loc.). "Seek HaShem while He may be found…" (v 6). Isaiah now addresses the people in exile, calling on them to repent. They should seek God "while He may be found" – i.e. "BEFORE the decree is finalized, while He is still telling you to seek Him out" (Rashi). "…while He is NEAR" – "seek Him in such a way that He will be near, i.e. when you seek Him WITH ALL YOUR HEART" (RaDaK). "Seek out the fear of HaShem while you are still alive" (Targum). "For My thoughts are not as Your thoughts…" (v 8) "My laws are not like the laws of flesh and blood. In your world, if a man admits to a crime he is judged guilty, but by My law, 'Whoever confesses and forsakes [his sins] shall be shown mercy' (Proverbs 28:13)" (Rashi on v 8). "If a man commits an offense against his fellow, he takes vengeance on him and will not forgive him, and even if he forgives him on the surface he nurses a grudge in his heart… But I am full of forgiveness. And when I forgive, I do so in truth, and no trace of the sin remains" (RaDaK on v 8). "For as the rain comes down… and does not return there but waters the earth…" (v 9) – "The rain and the snow do not return to the skies through evaporation without first watering the earth… Sometimes a person sends someone to do something but the agent comes back without accomplishing his mission. But 'My word… shall not return to Me empty'" (Metzudas David ad loc.). "For you shall go out with joy…" (v 12). The redemption will bring great joy. Moreover, joy – SIMCHAH – itself is the avenue that leads to redemption. "It is a great mitzvah to be joyful always" (Rabbi Nachman of Breslov). "Instead of the thorn, the cypress shall arise…" (v 13) – "In place of the wicked, the righteous will rise up" (Rashi ad loc.). The "thorn" and the "nettle" refer to Haman and Vashti, while the "cypress" and the "myrtle refer to Mordechai and Esther (Megillah 10b). CHAPTER 56 "Guard justice and practice charity, for My salvation is near to come…" (v 1). "Great is charity for it brings the redemption closer" (Bava Kama 10a). "Great is Teshuvah for it brings the redemption closer. Great is charity for it brings salvation closer" (Yoma 87a). "Happy is the man that does this… that keeps the Sabbath…" (v 2). "The Sabbath is mentioned specifically at this juncture because the prophet is addressing the people in exile, urging them to improve their ways in order to leave their exile, and the best of all pathways is the observance of the Sabbath, while the exile from the land came about because of the transgression of the Sabbath" (RaDaK on v 2). "Whoever observes the Sabbath according to its laws, even if he worshiped idols as in the days of Enosh, he will be forgiven… If Israel kept two Sabbaths according to the law, they would be redeemed immediately" (Shabbos 118b). "Let not the son of the stranger who has joined himself to HaShem say, HaShem will surely separate me from His people, nor let the eunuch say, Behold I am a dry tree" (v 3). The "son of the stranger" is a convert who does not have children after his conversion; he is similar to a "eunuch" who has no children… Such a convert may think that he will not be considered a member of HaShem's people either in this world or in the world to come, and likewise the childless may think that if he leaves no son after him it is as if he never came into the world and God takes no favor in him, since God created the world for the sake of procreation…" (RaDaK on v 3). But quite the contrary, God promises that those childless "that will observe My Sabbaths" (=the weekly Sabbaths and the Sabbatical years, RaDaK) will receive "in My House and within My walls (=the Temple in Jerusalem ) a place and a name (YAD VASHEM) better than sons and daughters" (v 5). [The name YAD VASHEM has been given to Israel 's Holocaust Museum in Jerusalem .] Likewise God promises the "children of the stranger" that "I shall bring them to My holy mountain and make them joyful in My House of Prayer…" (v 7). "Just as a person brings a guest into his home and receives him gladly, so God says, I shall command the priests to accept them gladly when they come to convert, and they will rejoice when they see themselves in the Temple courtyard year by year with the people of Israel" (RaDaK). "For My house shall be called the House of Prayer for all the nations (v 7) – "Not only for Israel alone but also for those of the nations who convert" (see Rashi and Metzudas David ad loc.). "HaShem God who gathers the outcasts of Israel says, Yet will I gather others to him, besides those of him that are already gathered" (v 8): "I shall gather in more converts to be added to all the ingathered people of Israel " (Metzudas David). "All you beasts of the field: come into the forest to devour all the beasts thereof" (v 9). "The beasts of the field do not have as much strength as the beasts of the forest. The 'beasts of the field' refers to the gentiles who will not harden their hearts but will convert. They shall 'devour' (win over?) those who harden their hearts and continue their rebellion" (Metzudas David ad loc.). "His watchmen are all blind: they are ignorant…" (v 10). This verse begins a new section of five verses continuing until chapter 57 v 2 (notwithstanding the conventional chapter break in printed Bibles, which violates the continuity of the Hebrew text). "After completing the previous prophecy of consolation, the prophet returns to rebuking the wicked people of his generation" (RaDaK on v 10). "The prophet began by saying, 'Seek out HaShem' (Is. 55:6) but the people do not listen. He therefore now says: See how the prophets are crying to them to repent for their own wellbeing, but their leaders are all like blind men who do not see what is developing. They are like a watcher appointed to see if the sword is approaching in order to warn the people, but he is blind and fails to see the sword coming, dumb and unable to warn the people – like a dog appointed to guard the house but he is dumb and does not bark. Likewise the leaders of Israel fail to warn the people to repent… Just as dogs never know satisfaction, these 'shepherds' do not know or understand what will happen at the end of days… 'Every one is out for his own gain': They rob the rest of the people over whom they are appointed" (Rashi on vv 10-11). Let us be the ones who hear the call of HaShem in order that our souls shall live!
I SAY HASHEM SAY I I SAY H+A SAY I I SAY S+H SAY I I SAY E+M SAY I I SAY HASHEM SAY I I SAY 9 SAY I I SAY 9 SAY I I SAY 9 SAY I I SAY HASHEM SAY I
THE HOLY BIBLE Scofield References Isaiah Chapter 56 Page 752 10 "His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. 11 Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter"
THE HOLY BIBLE King James Version. Scofield References Page 95 The Second Book of Moses, Called Exodus 20 The Ten Commandments 1 And God spake all these words, saying, 2 I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. 3 Thou shalt have no other gods before me. 4 Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: 5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; 6 and shewing mercy unto thousands of them that love me, and keep my commandments. 7 Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh his name in vain. 8 Remember the sabbath day, to keep it holy. 9 Six days shalt thou labour, and do all thy work: 10 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: 11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it. 12 Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee 13 Thou shalt not kill. 14 Thou shalt not commit adultery. 15 Thou shalt not steal. 16 Thou shalt not bear false witness against thy neighbour. 17 Thou shalt not covet; thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's. 18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. 19 And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die. 20 And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not. 21 And the people stood afar off, and Moses drew near unto the thick darkness where God was. 22 And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven. 23 Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold. 24 An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee. 25 And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. 26 Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.
A TEN
I THOUGHT IS DIVINE LAW AN ASS AN ASS DIVINE LAW IS THOUGHT I
ASS OF BALAAM
28 And the Lord opened the mouth of the ass, and she said unto Balaam, ... 30 And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ... www.sacred-texts.com/wmn/wb/wb31.htm
CHAPTER VII Numbers xxii. 21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab. 22 And God's anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. 23 And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. 24 But the angel of the LORD stood in a path of the vineyards, a wall being on this side, and a wall on that side. 25 And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again. 26 And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. 27 And when the ass saw the angel of the LORD, she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff. 28 And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? 29 And Balaam said unto the ass, Because thou hast mocked me; I would there were a sword in mine hand, for now would I kill thee. 30 And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. 31 Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. 32 And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? Behold, I went out to withstand thee, because thy way is perverse before me: 33 And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. 34 And Balaam, said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again.
THE chief point of interest in this parable of Balaam and his ass, is that the latter belonged to the female sex. This animal has been one of the most remarkable characters in literature. Her virtues have been quoted in the stately cathedral, in the courts of justice, in the editorial sanctum, in both tragedy and comedy on the stage, to point a moral and adorn a tale. Some of the fairest of Eve's daughters bear her baptismal name, and she has been immortalized in poetry and prose. Wordsworth sends her with his Peter Bell to enjoy the first flowers of early spring. To express her love of the beautiful "upon the pivot of her skull she turned round her long left ear" while stolid Peter makes no sign-- {p. 113} "A primrose by a river's brim The courage and persistence of the ass has made her as famous in war as in literature. She is a marked feature everywhere in military stations, alike in the camp and the field, and her bray always in the minor key, gives a touch of pathos to the music of the band! The ass accompanied Deborah and Barak when they went to fight their great battle, she has gone with pioneers in all their weary wanderings, and has taken an active part in the commerce of the world, bearing the heaviest burdens though poorly fed and sheltered. At one time this animal voted at three successive elections in the state of New York. The property qualification being $250, just the price of a jackass, Ben Franklin facetiously asked "if a man must own a jackass in order to vote, who does the voting, the man or the jackass?" It so happened once that the same animal passed into the hands of three different owners, constituting all the earthly possessions of each at that time and thus by proxy she was represented at the polls. Yet with this world-wide fame, this is the first time the sacred historian has so richly endowed and highly complimented any living thing of the supposed inferior sex. Far wiser than the master who rode her, with a far keener spiritual insight than he possessed, and so intensely earnest and impressible, that to meet the necessities of the occasion, she suddenly exercised the gift of speech. While Balaam was angry, violent, stubborn and unreasonable, the ass calmly manifested all the cardinal virtues. Obedient to the light that was in her, she was patient under abuse, and tried in her mute way to save the life of her tormentor from the sword of the angel. But when all ordinary warnings of danger proved unavailable, she burst into speech and opened the eyes of her stolid master. Scott, who considers this parable a literal fact, says in his commentaries, "The faculty of speech in man is the gift of God and we cannot comprehend how we ourselves articulate. We need not therefore be surprised that the Lord made use of the mouth {p. 114} of the ass to rebuke the madness of His prophet, and to shame him by the reproof and example of a brute. Satan spoke to Eve by a subtle male serpent, but the Lord chose to speak to Balaam by a she ass, for He does not use enticing words of man's wisdom, but works by instruments and means that men despise." Seeing that the Lord has endowed "the daughters of men" also with the gift of speech, and they may have messages from Him to deliver to "the sons of God," it would be wise for the prophets of our day to admit them into their Conferences, Synods and General Assemblies, and give them opportunities for speech. The appeal of the meek, long suffering ass, to her master, to remember her faithfulness and companionship from his youth up, is quite pathetic and reminds one of woman's appeals and petitions to her law-givers for the last half century. In the same language she might say to her oppressors, to fathers, husbands, brothers and sons, have we not served you with faithfulness; companions from your youth up; watched you through all your infant years; and carried you triumphantly through every danger? When at the midnight hour or the cock crowing, your first born lifted up his voice and wept, lo! we were there, with water for his parched lips; a cool place for his aching head; or patiently for hours to pace with him the chamber floor. In youth and manhood what have we not done to add to your comfort and happiness; ever rejoicing in your triumphs and sympathizing in your defeats? This waiting and watching for half a century to recover our civil and political rights and yet no redress, makes the struggle seem like a painful dream in which one strives to fly from some impending danger and yet stands still. Balaam, unlike our masters, confessed that he had sinned, but it is evident from his conduct that he felt no special contrition for disobedience to the commands of his Creator, nor for his cruelty to the creature. So merely to save his life he sulkily retraced his steps with a determination still to consider Barak's propositions. {p. 115} Whether he took the same ass on the next journey does not appear. It must have been peculiarly humiliating to that proud man, who boasted of his eyes being open and seeing the vision of the Almighty, to be reproved and silenced by the mouth of a brute. As the Lord appeared first to the ass and spake by her, he had but little reason to boast that his eyes were opened by the Lord. The keen spiritual insight and the ready power of speech with which the female sex has been specially endowed, are often referred to with ridicule and reproach by stolid, envious observers of the less impressible sex.
ASS OF BALAAM
AS S THE PATH OF PTAH I THAT AM AM THAT
28 And the Lord opened the mouth of the ass, and she said unto Balaam, ... 30 And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ... www.sacred-texts.com/wmn/wb/wb31.htm
CHAPTER VII Numbers xxii. 21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab. 22 And God's anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. 23 And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. 24 But the angel of the LORD stood in a path of the vineyards, a wall being on this side, and a wall on that side. 25 And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again. 26 And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. 27 And when the ass saw the angel of the LORD, she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff. 28 And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? 29 And Balaam said unto the ass, Because thou hast mocked me; I would there were a sword in mine hand, for now would I kill thee. 30 And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. 31 Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. 32 And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? Behold, I went out to withstand thee, because thy way is perverse before me: 33 And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. 34 And Balaam, said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again.
CHAPTER VII Numbers xxii. 21 ass 22 ass 23 ass ass ass 24 25 ass 26 27 ass ass 28 ass 29 ass 30 ass ass 31 32 ass 33 ass
CHAPTER VII Numbers xxii. 21 ass = 1 1 1 = 1+1+1 = 3 22 ass = 1 1 1 = 1+1+1 = 3 23 ass ass ass = 1 1 1 = 1+1+1 = 3 = 1 1 1 = 1+1+1 = 3 = 1 1 1 = 1+1+1 = 3 = 3+3+3 = 9 25 ass = 1 1 1 = 1+1+1 = 3 27 ass ass = 1 1 1 = 1+1+1 = 3 = 1 1 1 = 1+1+1 = 3 = 3+3 = 6 28 ass = 1 1 1 = 1+1+1 = 3 29 ass = 1 1 1 = 1+1+1 = 3 30 ass ass = 1 1 1 = 1+1+1 = 3 = 1 1 1 = 1+1+1 = 3 = 3+3 = 6 32 ass = 1 1 1 = 1+1+1 = 3 33 ass = 1 1 1 = 1+1+1 = 3
Verses 21/22/23/25/27/28/29/30/32/+331 occurrs x 42 = 42 4+2 = 6
VERSES 21+22+23+25+27+28+29+30+32+33 = 270 =2+7+0 = 9 21+22+23+24+25+26+27+28+29+30+31+32+33 = 351= 3+5+1 = 9
CHAPTER VII Numbers xxii. 21 22 23 24 25 26 27 28 And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? 29 30 31 32 And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? Behold, I went out to withstand thee, because thy way is perverse before me: 33 And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive.
CHAPTER VII Numbers xxii. 28 And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? 32 And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? Behold, I went out to withstand thee, because thy way is perverse before me: 33 And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive.
VERSES 28+32+33 = 93 9+3 = 12 = 1+2 = 3
CHAPTER VII Numbers xxii. 28 thou hast smitten me these three times? 32 hast thou smitten thine ass these three times 33 me these three times
ASS OF BALAAM
AS S IS
ISHISDISHOFFISHIS 9+9+9+1+4+9+9+6+6+6+9+9+9+1 ISHISDISHOFFISHIS
I INCA SON OF THE SUN
I AM THE DANCE AND THE DANCE GOES ON
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