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THE NUCLEAR FAMILY 1969
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WISE WISDOM LOST AT SEA DROWNED IN A SEE OF KNOWLEDGE
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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 NUMBER WHEN IN CONJUNCTION SET THE FAR YONDER SCRIBE MADE RECORD OF THEIR FALL
TO BE OR NOT TO BE THAT IS THE QUESTION TO BE OR NOT TO BE IS THAT THE QUESTION
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
Signaling theory is useful for describing behavior when two parties (individuals or organizations) have access to different information. Typically, one party, the sender, must choose whether and how to communicate (or signal) that information, and the other party, the receiver, must choose how to interpret the signal. In contract theory, signalling (or signaling; see spelling differences) is the idea that one party (termed the agent) credibly conveys some information about itself to another party (the principal
LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER
Signalling - definition of signalling by The Free Dictionary Define signalling. signalling synonyms, signalling pronunciation, signalling translation, English dictionary definition of signalling.
LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER
LETTERS TRANSPOSED INTO NUMBER REARRANGED INTO NUMERICAL ORDER
JUST SIX NUMBERS Martin Rees 1999 OUR COSMIC HABITAT I PLANETS STARS AND LIFE Page 24
Page 24 /25 ' "A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' "
AS ABOVE SO BELOW THIS IS THE SEEN OF THE SCENE UNSEEN THE UNSEEN SCENE OF THE SCENE UNSEEN THIS IS THE SEEN AS BELOW SO ABOVE Martin Rees 1999 A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' "
ONE 1 ONE EIGHT 8 EIGHT THREE 3 THREE SIX 6 SIX
THE JOURNEYMAN 1977
THE JOURNEYWOMAN 1978
A MAZE IN ZAZAZA ENTER AZAZAZ AZAZAZAZAZAZAZZAZAZAZAZAZAZA ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ THE MAGICALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
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"
William Kingsland Page v "THE great question, What is Life? is one which may be asked and answered in many different ways; but each individual must assuredly answer it in some manner or other, for he is confronted with it in a most undeniable and practical form, simply because he is alive. Each one of us possesses life and consciousness, and we cannot avoid the problem: though we may fail to understand its real nature, and may even - with more or less success for a certain length of time - ignore it. In its lowest and most material aspect the problem is simply one of daily bread - or daily pleasure. Many, indeed, are unconscious of the problem in any other form. But man cannot live by bread alone: and sooner or later, in the evolution of every individual there must come a time when the great problem assumes other and higher aspects. In the history of man's endeavour to solve the problem of his own life, and the great Riddle of the Universe of which he is part, these higher aspects fall into three categories, known respectively as Science, Philosophy, and Religion. Each of these may be said to regard the problem from a different point of view, and each is commonly looked upon as more or less independent of the others. To show that this is not so in reality is one of the main objects of this present work. What is herein attempted, therefore, is somewhat in the nature of a synthesis of science, philosophy, and religion: not, however, as either of these is commonly understood in any mere formal or scholastic sense, but rather as representing three phases of human thought and experience which are fundamentally inseparable in the true life and development of every individual, and which can be thus understood without any special training in connection with either. It is therefore hoped that what is here presented will enable the reader to understand somewhat more of the nature of Man- / Page vi / and his relation to his environment and to the Universe as a Whole - than is commonly found either in science as such, or in any purely formal system of philosophy, metaphysics, or religion. We say somewhat more, because by no possibility can the solution of the problem of life and consciousness be placed before any man or woman in mere words or phrases. These are but algebraic symbols - and, at best, a broken and fragmentary symbology - of what little the mindcan grasp of Realities which lie beyond the mind -but not beyond experience - even as they lie beyond the forms of time and space in which alone the mind can express itself. But, though the problem cannot be thus solved, it may possibly be helpfully stated-with the unknown factors clearly indicated. To state a problem is often half-way towards a solution. The intuition may possibly fill in what the mind fails to formulate; and this will certainly be done whenever the soul has experienced - in its own inner nature, and proper manner - what the outer symbology endeavours to express. Science, in the modern acceptation of the term, has no dealings with either religion or metaphysics; the former being regarded as altogether outside of its possible investigations, the latter being commonly sneered at as mere intellectual web spinning. Yet it is quickly seen that every scientific concept necessarily begins and ends in a metaphysical region; and, indeed, the retort has been made that scientists are, after all, only unconscious metaphysicians. Moreover, it is readily granted that no depart-ment of human thought, knowledge, or experience can really be separate from the whole; and that if science, religion, and philosophy or metaphysics may be said to have their own particular sphere of activity, each more or less independent of the other: it must, at least be granted that nothing which is really true in either of these can be antagonistic to what is true in the others. We need in the first instances, however a clear conception of the nature of truth; and this will occupy our attention in our first chapter. We are desirous that the reader should understand that no claim is made for any theory or theories advanced in this work other than that they are more or less in the nature of a helpful / Page vii / formulation of existing knowledge, and reasonable deductions made therefrom. They are true just to the extent to which they are helpful in throwing some little light on the problems of life and the great Riddle of the Universe. We might even say of any mere theory, that its value lies not so much in its abstract truth as in its concrete helpfulness. It is certainly necessary that it should be true within the limits of existing knowledge, and as a statement of what things appear to be; but it must help us to further knowledge or practical achievement, otherwise it is but a barren and empty form Where we do not really know, we must be content with a working hypothesis; where we do not actually see, we must endeavour to form a mental image which shall help us to further discoveries. Such is the scientific method. Some would deny us even the possibility of knowing any-thing at all in certain directions. Mere Materialism goes beyond mere Agnosticism, and asserts positively that there is nothing to know, where Agnostics are content with asserting 'we do not know.' The materialistic position we shall have to repudiate absolutely. To the Agnostic we hope to offer a sound working hypothesis. To the Religionist - not the mere formal religionist who is already satisfied with a cut-and-dried system - we may perhaps hope that what is herein presented may prove to be something more than a mere working hypothesis: that it may even become a living truth, proved in his own experience. There are three things in the Universe the existence of which we know of beyond dispute. These three things are: Consciousness, Matter, and Motion. With regard to the first of these it has been asserted by some that it is the product of the other two, and this view of the matter is commonly termed Materialism. On the other hand, Idealism commonly regards matter as merely the objectified contents of Consciousness: thus making Con-sciousness the fundamental Reality, and matter more or less of an illusion when regarded as having an independent reality of its own. We shall endeavour to reconcile these extreme views, and show how they meet in a truly Scientific Idealism. Now with regard to Matter and Motion, it is a funda-mental axiom of the scientific conception of the phe-nomenal universe that these are eternal and indestructible. / Page viii / The indestructibility of matter (or substance) -the qualifica-tion is important-and the conservation of energy (or motion) are the corner-stones of modern science. They possess our minds with an insistency which refuses to be displaced. They are essentials of our intellectual apprehension of the nature of the Universe: and we shall endeavour to show that they are the negation of all materialism, and most positive factors in a truly Scientific Idealism. As regards Consciousness, the whole question is: can we really conceive of it as being the product of matter and motion; as being merely a particular phenomenon, like heat or electricity? If we cannot do this, then consciousness must be conceived of as something else other than matter and motion; and, equally with matter and motion, we must conceive of it as being eternal and indestructible. Science is commonly supposed to be ascertained or de-monstrable knowledge: and so it is-up to a certain point. But the man of science is continually questioning the unseen and unknown, seeking to penetrate with his imagination, with the eye of the mind, that region which lies beyond the reach of his physical senses. In order to create a mental image of forms of matter and modes of motion in the unseen world. That mental image is necessary, in the first place, based upon what is already familiar, and it serves as a working hypothesis for the discovery of new facts which, in their turn, may modify or even completely revolutionise the existing mental image. Let us take, for example, the working hypothesis formulated by Dalton at the commencement of last century concerning the atom of physical matter. The mental image embodied in that hypothesis was that of an ultimate minute particle of matter incapable of further subdivision. Each of our well-known chemical elements was considered to consist of a special kind of such atoms, each special atom possessing not merely its specific and distinctive chemical qualities, but also a definite weight, corresponding to the combining weights or proportions of the different elements. This was called the atomic weight of the element. All our great modern science of chemistry has been built up on this theory, which is true-so far as it goes. Up to a certain point the mental image of the atom, as a definite / Page ix / indivisible minute particle, is sufficient for all practical pur-poses of chemistry. But for some considerable time prior to the discovery of Radium, certain physical and chemical phenomena were known which made it extremely probable that the chemical atom was not the smallest particle of a substance-in fact, that it was an exceedingly complex thing, and therefore further divisible. With the discovery of Radium this view became a certainty; and therewith the old working hypothesis- though true within its own proper limits-has had to give way to a new one, and the scientist is forced to create a new mental image of the atom. This new mental image is a very wonderful and magnificent thing, opening out an infinite microscopic universe, an infinite interior conception of space comparable in every way to the infinity of macrocosmic space which we sense when we look outwards to the universe of Suns, and Planets, and Worlds, and Systems without end. A working hypothesis, then may be true within certain limits, and may even be presented as a dogmatic form of truth-so long as its limitations are recognised. Now it is precisely as a working hypothesis that we would present the present work to our readers; and if any state-ments made herein may appear to be of a dogmatic nature, it is to be hoped that it will be understood that they are so only as legitimate deductions from given premises, and not in any sense as final statements of Truth. Sooner or later in the evolution of the individual there comes a time when the mind and intellect revolts against the limitations of authority and convention. Nothing that is living can remain long in a fixed state; such a state, indeed being the equivalent of stagnation and death, not of life which is essentially movement and expansion. In proportion as systems of thought or religion become fixed and hardened, so surely do they die. Infallible systems of truth, religious or philosophical, are like infallible systems of breaking the bank at Monte Carlo: tested in the long run by human experience they are one and all found to be inadequate to achieve the result for which they profess to exist. That is not to say that they are not useful in their way, or that they may not give to many individuals a good run for their money - a considerable equivalent of excitement or emotion, and even a temporary / Page x / success; while they will certainly give what, after all, may be said to be the main thing in evolution, namely experience. Doubtless if all the factors which go to determine any and every spin of the roulette wheel or deal of the cards, or even a preponderating proportion of these were known: we might have an infallible system of breaking the bank. Likewise, if we knew all the factors which are concerned in the phenomenal universe we could explain any single phenomenon in all its relations and proportions - which is equivalent to saying that we could explain the universe from top to bottom, and should, therefore have an infallible system of Truth But nothing is more certain than that we do not know all the factors; and so, failing this, your infallible system is compelled to give a name to some one or more of the unknown quantities, and to assume that thereby its nature is adequately explained. This may be, and indeed commonly is, sufficient for an individual up to a certain point. There is no authoritative system too absurd or superstitious to lack some adherents. We are intellectual and spiritual children first, before we are spiritually full grown-men. It apparently takes ages untold to evolve the full-grown spiritual man; it being no less than this which lies at the root of the whole evolution of the Human race. And because the individual is a child first - not physically merely, or in any one particular life, but through long periods of the childhood of the Race - so the Race as a whole, and also the sub-race, the nation, the tribe or the community, must pass through that preliminary stage when authoritative guidance is a necessary part of training for the later stage when the man becomes a law unto himself. Sooner or later the child must grow into the man. Sooner or later the authority to which he has hitherto submitted-unconsciously at first, and with more or less willingness or revolt in the second stage - must be tested and approved by his own judgement, or altogether rejected and set aside. This is true - sooner or later - of every kind of authority, whether parental, communal, or in matters of reason, belief and con-science In the third stage, the man definitely takes his nature and destiny into his own hands. He commences to do what no / Page xi / one else can do for him: he commences to work out his own salvation. In doing this, the test which he brings to bear upon the authoritative systems which we have hitherto been offered to him as the solution of the problem of his own nature with which he is now face to face, is simply the test of his own experience. No other test really exists for any one. Not necessarily, however, not by any means merely the conscious experiences of his present physical life, but experiences and intuitions welling up from the deep un-fathomable subconscious parts of his own nature - the fruit of many lives, of many incarnations; the experiences not merely of a particular individual thread of consciousness linked by memory, but also of a larger consciousness on a higher Plane, embodying the experiences of individuals, and families and tribes, and races long since buried in the oblivion of the past so far as history is concerned: yet active, living potent, in every cell of our bodies, and assuredly present with us as faculty - and possibly also as memory in a higher self-causing the instinctive use and adaptation of our physical organs, and the intuitive acceptance or otherwise of certain matters which belong more especially to the inner subjective nature, to the mind, soul, reason, and conscience. The more we think, indeed, of the causes which have made each individual what he is to-day, the more we find that each individual has affiliations which link him with the whole past. Even physically there is a continuity of germ-plasm and proto-plasm which goes back to the very commencement of life on this globe. Where, then, did the present individual commence his experiences- those experiences which enable him to be what he is today What makes him an individual at all: something, namely, separate and distinct? The more we come to examine these and similar questions, the more we shall find that our artificial distinctions based upon the mere appearance of things, break down; and the individual must ultimately claim not merely his relationship to the Whole but his identity therewith. Thus the individual, in the search for the reality of his own life and consciousness, finds that reality ever appearing to evade him, because it always lies in something further, something greater, something yet to be attained. And in proportion as this is realised, he must necessarily revolt against any and / Page xii / every system which would limit him: either in the past, the present, or the future. Now it would appear that at the present period in the evolution of our…" "…Races, a very large number of indi-viduals-though perhaps not yet a preponderating proportion-have arrived at this third stage of intellectual and spiritual manhood which we have just sketched: the stage at which nothing can be accepted on mere authority The intellectual, and even the religious thought of to-day is largely marked by a revolt against authoritative systems and dogmas which one hundred years ago passed almost without question. This state of things is bound to overtake sooner or later every system as a system, simply because as such it is a materialised thing. Thought, life, consciousness, are subtle, fluid, progressive; matter form, dogma, are inert, cumbrous, restrictive. The life, growth, evolution of Humanity, can never long remain fixed or materialised in any particular form; it enters into and flows through all but will not be restrained or condemned of any. History and the records of the past are strewn with the dead carcases of authoritative systems which onece exercised undisputed sway; and our present systems wherever they endeavour to limit and restrict, can only meet with the same fate. History will doubtless continue to repeat itself, for the same Principle is ever working therein. But it is necessary to note here that along with the present revolt, deeply underlying it, indeed, as the cause of it, is the larger intuition of a Truth not embodied in the present dominant system: or rather, not expressed in the present authoritative form into which that system has been hardened by ecclesiastical authority. Avery large number of individuals at the present time have become more or less conscious of a spiritual truth as to their own nature which is the very antithesis of Materialism on the one hand, and of Supernaturalism on the other. The God within them has awakened; the 'crawling worm' theory of man's nature can no longer hold them in bondage; they are becoming conscious of their own inherent and inalienable divine nature. Intellectually it is seen that all science and all philosophy tend more and more to correlate and unify all phenomena and all nature, both subjective and objective; and the immediate deduction which we must make from the funda- / Page xiii / mental principle of the Unity of the Universe is, that our own nature, in all its relations and proportions, is one with that Self-Existent Reality which must necessarily lie at the Root of all things; that Principle-by whatever name It may be called-which is the universe. This truth is not merely expressing itself intellectually in our literature: it is being realised-made a living truth-with ever greater intensity in the inmost nature of those to whom we refer as having passed the spiritual-babe stage. In some cases it is even thus realised before it is apprehended with any intellectual clearness; and in the effort to formulate it into a more or less logical system it is sometimes grafted with more or less success, on to some older and more authorita-tive system. But, in so far as this is sought to be done, the deeper truth which is thus dimly apprehended is almost bound to stultify itself. You cannot hand a universal truth or principle upon any particular peg or ism. You cannot put new wine into old bottles. You cannot shut up in any individual form that which lives and moves in all. The realisation of the oneness of the individual self with the Universal Self, with the Life AND Consciousness which moves in ALL, is the keynote of the higher Truth which is now being realised in so many ways, in so many streams of thought all tending in the same direction and to the same result-a higher knowledge of the Self and its powers. This modern trend of thought has sometimes been re-ferred to as "The New Mysticism." We may give what name we like to the Universal Self, to that Ultimate Reality in and by which all things exist, and live, and move, and have their being: and we may try to hang this ultimate truth on some particular peg-perhaps it is only by doing this that some can realise it in any degree at all-but whatever be the name or form given to it, the principle which underlies any possible form in which it can be stated must always be one and the same. It is this principle, rather than any particular form, which we shall endeavour to elucidate. Many writers are writing about it to-day, some from one point of view, some from another. Those who read and understand are an ever-growing number. Moreover, we are learning more and more to realise in action our real powers: the hidden, deep, unsuspected powers of the inner man, the power of human / Page xiv / thought and will. And even as science has now discovered some of the hitherto unsuspected inner forces of the atom of physical matter, so also science itself is discovering that behind the conventional man-ay, even within our very bodies-lie potencies and powers deep and strong as the Infinite Itself. All the Cosmic Powers of the Universe are Man's did he but know how to utilise them. They are more than his, they are Himself. Whether a popular religion can ever be scientific and philosophical, may perhaps be questioned. Any attempt to bring down to a low level the highest achievements of human thought-not to speak of the transcendent insight of the seer or mystic-must inevitably be more or less of a failure. The history of all religions is a standing witness to this. Superstiti-on survives, or re-asserts itself, even on the very foundations laid by the highest teachers the world has ever known. Nevertheless, it is not wholly beyond hope that, in an enlightened age, Religion may be, nay must be, scientific in so far as nothing which is known as scientific fact shall be found antagonistic to it, and philosophical in so far as it shall be rational and logical instead of authoritative…"
Page305 "If a man die shall he live again?" Such is the supreme question which man has been asking in all ages, and still asks; has been asking and answering again and again; the question to which the whole of history discloses the ineradicable response in man's own heart and conscience - the decisive answer, YES. Yet many have doubted and questioned; and even despaired and denied. Many have demanded proof, and have not obtained it; others have not demanded proof, yet proof has been given them abundantly. Some are satisfied with a traditional faith or belief, with a reputed historical fact that "one rose from the dead" To others this is wholly inadequate, not merely as being un-provable tradition, but also on the very basis claimed for it as being a unique or supernatural occurrence, and as such, wholly valueless as an explanation of the natural law of all human life in its relation to the spiritual world. Our task here, however, is not to analyse historical evi-dence, nor even to consider the adequateness or otherwise of the many historical forms which the belief in man's immortality has assumed in various ages. In each age, in each race, in each individual, the question is asked and answered in its own special manner, according to the knowledge available. What we have now to do, therefore, is to answer the question in terms of the fundamental principles which,…" "…we have endeavoured to elucidate and establish on a sound scientific and philosophical basis; to answer the question in terms of universal principles applied to the individual or particular. If man lives again - or rather, if he never dies - he does so in virtue of, and in harmony with, cosmic law; in harmony with principles which our ever-increasing knowledge shows us / Page 306 / to be constant, continuous, uniform; and operative in the microcosm as well as in the macrocosm. If man be immortal, he must be so because of his own inalienable nature; and no historical event can in the slightest degree determine or effect his immortality. Historical events are not the cause of man's destiny; they are the fulfillment thereof. Our first and fundamental principle is that of the Unity of the Universe; the principle that the whole Universe-unseen as well as seen-is the expression, the activity, the Life of One Infinite BEING. Life and consciousness, therefore, are eternal and indestruct-able. The outward and visible symbol of the existence of this Eternal Noumenon is substance and motion. The inner witness is Life and Consciousness Itself, of which we all partake. But though Life itself cannot perish, yet perchance that which we know as the individual may do so-merged as it were, when the form disintegrates, in the Infinite Ocean of Life. If, indeed, the law of cycles be such that sooner or later the whole phenomenal universe must vanish, merged once more in the Absoluteness of Primordial Substance out of which it is differentiated ; if "all the hosts of heaven shall be dissolved, and the heavens shall be rolled together as a scroll; and their host shall fade away" then, indeed, must that which we now know as the individual self also vanish; merged in that One Self from which it is in reality never separated. For assuredly the individual self is only a time phenomenon; it is the One Self seen or known partially and incompletely. But though the ultimate consummation of the great cosmic process which we name evolution would appear to be a far distant event in the history of the individual man, and even of the history of the whole race-or still more so of the Solar System-yet none the less we must clearly realize that this great cosmic process only exists for or in the individual con-sciousness; it only exists in those limitations which constitute the individual. In reality there is no time process, but only an eternal Here and Now; so near to us that we might, as it were, stretch out our hand and grasp it, and make it our own-so near, and yet so far. And when the individual has grasped it, behold! he is / Page 307 / no longer an individual; for he has dropped the limitations which make him such; he has lost himself, for he now knows his true Self to be none other than the One Self. While, however, we need to keep in view continually this fundamental unitary principle; while we are compelled to postulate an Absolute Noumenon as the true basis of all life and consciousness, as well as of all phenomena; and while this principle must thus be the centre and focus of all science, of all philosophy, and of all religion: we must also formulate our knowledge in terms of our present limited or individual consciousness, and deal with the evolutionary process in relation thereto as if it were a concrete reality"
Wherever appropriate within Brother Kingsland wise words. The scribe offered always, the he as in she, of the she as in he, of being , being one and the same. Woe is man, said woman.
Page 307 continues "For us as individuals there does exist an evolutionary process; and between ourselves and the final consummation of that process lie ages of phenomenal existence, in which smaller cycles must run their course and disappear, merged in the larger ones to which they are more immediately related; whilst these latter must in turn be absorbed in something still more cosmic or universal. The physical Plane must be redissolved in the etheric; the etheric in the mental; the mental in the spiritual; till all that is an individual and pheno-menal is once more merged in the one Absolute, from which - as time phenomenon - it originally emanated, and to which it must therefor inevitably return. The larger cycle, then, to which the individual human being belongs, or is more immediately related, is that of Humanity as a whole; a cycle which we have already found it necessary to consider, even from an organic point of view, as constituting something unitary; a definitely directed evolution producing Man from some primordial form of Substance. But the outer phenomenon is only the hieroglyph or symbol of the inner Noumenon; and it is that Noumenon, the spiritual or Divine Man, which we must consider as the energising, vitalising principle at the root of the whole cyclic process which constitutes the evolution of Man; an evolution which, however must be an involution, a descent into matter, or phenomenon, before it becomes an evolution; and which, as such, must be operative on the higher Planes before it becomes materialised on the physical. We may postulate, therefore, one unitary Principle or / Page 308 / Noumenon of Life and Consciousness constituting Man, and standing in the same relation to the whole cycle of man's evolution, as the one Absolute Noumenon does to the whole Cosmic Process. Cosmically, this unitary Being or Logos will be the informing or energising Principle in the whole evolution of our earth. It is the vitalising principle within the cosmic germ-cell of matter or substance which - as we have already seen…" "…produces the race of Man through lower organic forms as inevitably as the in-dividual man emerges from the individual germ-cell It is necessary that we should clearly define and under-stand this distinction between Man and men; between the inner spiritual Principle which is One, and the outer mani-festation which is many, if we would understand much which is otherwise dark and mystical in many ancient scriptures and teachings. Thus in terms of Christian (esoteric) doctrine, this unitary Principle, or Logos, is the "Divine Son," the Cosmic Christ of St Paul, "who is the image of the invisible God, the first-born of all creation; for in him were all things created, in the heavens and upon the earth, things visible and things invisible . . . and in him all things consist" (hold together) Col. I 15). "All things were made by (through) him; and without him was not anything made that hath been made. In him was life; and the life was the light of men" (Johni. 3). In the same way therefore, that the One Universal Nou-menon appears to us to break up or individualise into an infinite variety of forms which go to make up the phenomenal Universe, while at the same time we are compelled to postulate that this is not so in reality, that the Noumenon always is and always must be ONE: so we must conceive that this Divine Being which is MAN, manifests itself phenomenally as an involutionary and evolutionary process; repeating or reflecting thereby the universal process, and being thus "the image of the invisible (incognisable) God"; the ever-concealed Absolute Noumenon. On the highest spiritual Plane, then that which 'down here' becomes men, is MAN the "Divine Son" and the relation of individual men, of ourselves, to this supreme Logos, will be precisely that which we should postulate in any scientific or philosophical concept of the relation of the particular to the universal. In consciousness there is an appearance of / Page 309 separation, of time and space phenomena; in reality there is no such separation; it is the One Life which operates in All. All great teachers, from the very earliest ages, have con-sistently taught this doctrine; have taught that man's true life is derived from, and one with, the larger Cosmic Life - whatever name may be given to that great cosmic fact. They have also taught that this true inner indestructible life can only be realised by the individual in proportion as he abandons all attachment, by hope, fear, or desire, to outer temporary or phenomenal forms. But we may now ask how - if all individual life and con-sciousness is in reality the One Life and Consciousness - we, and all other individual forms, have lost the realisation of this oneness; how in fact, consciousness, as such, can ever lose its essential and inherant oneness; how we apparently see infinite degrees of consciousness; and how we ourselves may even doubt whether our life and consciousness will survive the disintegration of the outward physical form?…" Consciousness, then, together with its correlative phe-nomenon, is how the One Noumenon is known; or knows Itself. In Itself and by Itself this One Noumenon is incog-nisable and unknowable. That is obvious, because a thing is known only by its opposite, or by relation and contrast; but in the Absolute there is neither opposite nor contrast. But in a certain sense, an infinite One necessitates an infinite many. To be infinitely known or cognised, the infinite Subject demands an infinite Object; or rather, an infinity of objects (phenomena). The Infinite must know Itself in an infinite variety of ways. In the second place, let us consider how we as conscious individuals do actually make use of our consciousness. A little reflection will show us that our consciousness is for the most part directed outwards; it is almost wholly / Page 310 / engaged with objective phenomena. Do we not, indeed, even take these phenomena to be reality, and live our life wholly therein; striving even to grasp and possess these fleeting shadows which we know must pass away? This fact, then which we find in the individual, may perhaps give us a clue to something similar operating in the universal; and - inadequate as any such concept must necessarily be - we shall at least have something not wholly inconsistent with our present knowledge and experience. Conceive, then, of the LIFE, the ceaseless activity of the One Noumenon, as being essentially of the nature of Self-realisation by means of a creative process, which consists fundamentally in the objectivisation, the outward presenta-tion as phenomenon, of the Infinite contents of the One Self. In this view we cannot conceive of this creation as an act whereby something which is not-self is brought into existence. We must rather conceive that the One Self cannot help, as it were, the eternal expression of Itself by a process whereby It sees and knows Itself as Phenomenon as well as Noumenon, as Object as well as Subject; a process, in short, which is the eternal realisation or expression of ITSELF. It is precisely this self-realisation which constitutes our own life; which constitutes all individual life. Between con-sciousness and phenomenon there must always be an exact parallelism, however much we may limit consciousness, or in whatever individual forms we may locate it. The outward the objective, the visible, is ever and always the expression the symbol and sign of an inner subjective invisible self. The outer phenomenal universe, then - infinite as the com-plement of an infinite subjective SELF - is not in reality the not-self. The One Self is in reality both Subject and Object, though the individual self is not; and the outer phenomenal aspect of this essential Unity can only be considered as a Not -Self by an arbitrary limitation or negation of the real nature of the self; a limitation, illusion, or nescience, charac-teristic of all individual forms of consciousness as we at present know them. Let us conceive, then, that the consciousness of the One Self, the Universal Consciousness of Primordial Substance, entering in, as it were, or associating Itself with those in-dividual forms which are the presentment of Itself to Itself: loses in those forms Its sense of Oneness or Unity; identifies / Page 311 / Itself for the time being wholly with the form; and regards all other forms as the Not Self. This entering in - which will correspond with the actual creation of the forms - will con-stitute the involutionary cosmic process, the formation or emanation of the phenomenal universe. The reverse or evolutionary process, is the gradual repudiation by the subject or self of the self-imposed limitation. Thus the great heresy, the great illusion, is the sense of seperatness; while, on the other hand, the great secret of life, the great religion, the elixir, the philosopher's stone, that which frees the individual from all illusion, from all bondage, that which "brings immortality to light," is the realisation of oneness with the Infinite Divine Life which lives, and moves, and is conscious in ALL. From our own individual nature we thus obtain some hint, some dim conception of the nature of the great Cosmic Process: on the fundamental assumption that the universal is reflected in the individual and particular. We may then conceive of the Cosmic Process - as a con-scious act on the part of the One Self- to be particularised as follows: (a) A presentation of the contents of the One Self as objective form or phenomenon; this objective form being the natural and inevitable accompaniment of every act - or rather of the ceaseless action - of the One Self; which eternal activity is known to us as motion.. (b) An entering into, or identification of the Self with particular objective forms or phenomena; an affirmation, "I am this, and this"; con-stituting the involutionary or limiting process. (c) A negation of the previous affirmation; a self-realisation that the Self is infinitely more than this, or this that the self is not limited or conditioned by any forms or phenomena, but is the cause of these forms, and can create or repudiate them at will. This negation or repudiation of form and limitation constitutes the evolutionary process, which is essentially an expansion of life and consciousness. The individual self in its evolutionary progress realises itself in ever larger and still larger relation and proportion; till ultimately it realises itself as verily the One Self If our fundamental conception as to the unity of Life and Conscious-ness is valid, it is clearly to be seen that the sense of individual-isation, of separateness from the other selves, is an illusion: no such separateness existing in reality, but only in appearance, / Page 312 / according as consciousness identifies itself more clearly with individual and limited forms. Such identification of ourselves with individual physical forms, more particularly with our physical bodies, is that which gives us our conventional and limited ideas of the nature of life and consciousness; and we commonly attribute to others an individual and separate I-ness such as we ourselves experience. But what, indeed, is this same I-ness, this sense of self, save the one inherent unique quality or attribute of con-sciousness Itself; of Being, which knows itself as One ? By no possibility can I think of myself as two, or as many; the I-ness must always be unitary; and what I thus think of myself, so does all life and consciousness everywhere, in every form. Are there, then, many selves; or shall we still adhere to our fundamental Monism? Further, by no possibility can I- or any other I ever think of itself otherwise than as existing at the centre of the universe. Is not this also the inherent and unique quality or attribute of Consciousness Itself; of that which knows itself not merely as One but as All ? For the SELF, as cause of All? verily is that centre; and in consciousness can never be otherwise. Only - that centre is everywhere, and the circumference nowhere. Where it cometh all things are, And it cometh everywhere
Consider also that Consciousness being One and Universal, that which now appears to us to be a separate unit or self, as associated with some phenomenal form, must ever retain its sense of I-ness or selfhood even when - by reason of the disintegration of the form - it becomes merged in some larger unit. However large, or however small in our present estima-tion may be that unit which at present we conventionally call 'I': it must always be 'myself,' even when it has expanded to include the whole Universe. We cannot con-ceive of the sense of self as being lost, though we can conceive of the sense of separation as disappearing; and herein is the saying true, that "he that loseth his life shall find it." For it is only by losing the present personal self, the personal attachment to forms and formulas, that we can find that larger Self which lives and moves in ALL. Page 313 "… In thus losing what we now falsely regard as an individual separate self, we must, therefore, realise that our true selfness will ever grow stronger and more real. There will be no further fear or question as to whether when 'we' die, when the phenomenal form perishes, 'we' shall continue to live Life is universal and omnipresent: inherent in the omni-present Primordial Substance. But even as any portion of this substance, considered as an object, may be conceived of as subdivided to infinity -yet must each portion, however small, retain all the attributes, the inalienable nature of Sub-stance as such - so also, considered in its subjective aspect as Life and Consciousness, the one self - in reality as inde-structible as Substance itself - by attachment to phenomenal forms, by limitations or modes of consciousness which we call time and space, may conceive itself as individual and conditioned - even to an infinite degree. On the other hand, it may - nay, it must - expand until "the universe grows I." Our working theory of life, based upon the foregoing considerations, and upon the fundamental principles disclosed by philosophy and science, will now be seen to be simply that of the individualised consciousness, self, or Ego, gradually freeing itself from the limitations of phenomenon, form, or matter-the objective pole of the dual aspect of the ONE, con-sidered as something separate, or existing as a reality by and in itself - and realising its own infinite nature as the cause and producer of phenomenon. The individual self, seen in all its relations and proportions, is really the One Self, which experiences, knows, suffers, rejoices - or, in one word - lives in ALL In exoteric religions, man fears and worships this Divine source of his being as a personal God, to whose presence he may perchance approach as he would to that of some earthly potentiate. But the Infinite can never be really thus approached. It must always remain at an infinite distance when conceived of in terms of time and space. "While we are approaching God, we never come to Him," says Eckhart the Mystic; and in all true Mysticism, in all esoteric religion, it is the oneness of the individual self with the Universal Self which is realised and taught. Thus man lays claim to his immortality, not as phenomenon, / Page 314 / but as Noumenon. Man the phenomenon is not immortal - that is the empirical fact of our everyday life. Man the Noumenon, the cause of man is immortal: because he is that Infinite Life which, as the eternal Root of ALL, is also the One Reality, the "thing in itself," though not any thing as a thing." The scribe, doing a Ramakrishna writ, the she as in he, of the he as in she. And left it to the imagination. "Of this One Reality it is impossible for us to conceive otherwise than that IT is eternal, imperishable, and unchangeable. But between individual man and the full realisation of his true divine nature there appears to lie a long evolutionary process. Man is the Pilgrim of the Universe. Why or how he set forth on this pilgrimage we do not know; we have only obscure allegories of a "fall," Yet since he is a "divine son" that pilgrimage is certainly the embodiment of a Divine Idea, which, as such, must in fact belong to the very nature of Divinity Itself. We may now, therefore, ask ourselves, in view of these fundamental principles, what may be the immediate destiny, the cycle of evolution, which lies immediately in front of ourselves? In physical science we find that we must fall back upon the etheric Plane for the inner energising principle and cause of all physical plane phenomena. The etheric Plane literally ensouls the physical; and it is to the energies and activities of that Plane that we must look in the first instance, not merely for the force which builds up physical matter, which unifies the corpuscles or electrons of the physical atom, but also for that unifying and co-ordinating principle which ensouls and makes a unitary economy of every organic form on the physical Plane
SCIENTIFIC IDEALISM Page 314 continues "As to the nature or action of this etheric unifying principle, considered as an individual soul (Haeckel's cell soul") in the lower organic forms and animal kingdom, we need not attempt to make any guess here. We know nothing scienti-fically about it; and when science has discovered the unifying principle, the positive electron, in the physical atom, it will be time enough to pass on to that of the compound molecule, and from that to the lowest forms oforganic life. That is the scientific method, though there is a Higher Science by which these things may certainly be known - may be known from above, or from within; by developing within one's self the power to know, instead of constructing mere physical apparatus with which to experiment. It would appear to be quite legitimate, however, on the basis of what we already know, to concrive of this informing or organising principle as being cosmic in its nature, rather than individual, in the lowest forms of life; becoming in-dividualised - that is to say, as associated with individual physical forms - only at a later stage of evolution. / Page 316 / objective world, The Ideal Realism, then, is the realisation of the true divine nature of the SELF. / Page 425 / and moons, and Planets, vast Solar Systems, and Universes innumerable are brought to manifestation
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.
Zed Aliz Zed took an oblique look, a squinting of the eye bringing a re focus.
Fingerprints of the Gods 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."
ASTRONOMY Page 63 6 + 3 = 9
GODS Page 161 Few people realise that the 7 days of the week - Sunday to Saturday - were originally named after an astronomical source. Ironically, they derive from the time of Ptolemy in /
Graham Hancock 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) " andsometimes by 2 to give 4320 , or 43,200 , or 432,000 , or 4,320,000 ,ad infinitum."
Graham Hancock 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) " andsometimes by 2 to give 4320 , or 43,200 , or 432,000 , or 4,320,000 ,ad infinitum."
ADVENT 22886 ADVENT AVATAR 3 AVATAR
BLESSED BE THE FRUIT OF THAT WOMBS FOETUS
I AM THE OPPOSITE OF THE OPPOSITE I AM THE OPPOSITE OF OPPOSITE IS THE AM I I ALWAYS AM
GREETINGS CHILD OF THE RAINBOW
THE HOURS OF HORUS THAT I OF THAT I OF THAT I THAT I AM SALUTES THE ALMIGHTY THAT IS THEE PEACE BE UNTO YOU GOODWILL UNTO ALL SENTIENT BEINGS
Diet of Worms Wikipedia https://en.wikipedia.org › wiki › Diet_of_Worms The Diet of Worms of 1521 (German: Reichstag zu Worms ['?a?çsta?k tsu? 'v??ms]) was an imperial diet (a formal deliberative assembly) of the Holy Roman Empire called by Emperor Charles V and conducted in the Imperial Free City of Worms. Martin Luther was summoned to the Diet in order to renounce or reaffirm his views in response to a Papal bull of Pope Leo X. In answer to questioning, he defended these views and refused to recant them. At the end of the Diet, the Emperor issued the Edict of Worms (Wormser Edikt), a decree which condemned Luther as "a notorious heretic" and banned citizens of the Empire from propagating his ideas. Although the Protestant Reformation is usually considered to have begun in 1517, the edict signals the first overt schism. The diet was conducted from 28 January to 25 May 1521 at the Heylshof Garden, with the Emperor presiding.[1] Other imperial diets took place at Worms in the years 829, 926, 1076, 1122, 1495, and 1545, but unless plainly qualified, the term "Diet of Worms" usually refers to the assembly of 1521.
Luther's Speech at the Diet of Worms World History Encyclopedia https://www.worldhistory.org › article › luthers-speech... “Here I stand, I can do no other, so help me God. Amen.” | ...
Christian History Institute https://christianhistoryinstitute.org › blog › post › here... “Here I stand, I can do no other, so help me God. Amen.” | ...
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THE LIGHT IS RISING NOW RISING IS THE LIGHT
VISIONS P 42 BUT OF COURSE LIFE IS A BALANCE IS A BALANCE IS A BALANCE
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LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Page 32 5
THE BALANCING ONE TWO THREE FOUR FIVE NINE EIGHT SEVEN SIX
1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1
ALWAYS BALANCING IS THAT FIVE THAT FIVE IS BALANCING ALWAYS
ONE TWO THREE FOUR FIVE SIX SEVEN EIGHT NINE
ONE TWO THREE FOUR 5 V 5 SIX SEVEN EIGHT NINE
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z 1 2 3 4 5 6 7 8 9 1 2 3 4 5 6 7 8 9 1 2 3 4 5 6 7 8 A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
Equilibrium | Define Equilibrium at Dictionary.com a state in which opposing forces or influences are balanced. "the task is the maintenance of social equilibrium" synonyms: balance, symmetry, equipoise, parity, equality, evenness; More stability, steadiness; archaiccounterpoise, equipollence "the equilibrium of the economy" antonyms: imbalance •a state of physical balance. "I stumbled over a rock and recovered my equilibrium" •a calm state of mind."his intensity could unsettle his equilibrium"
BALANCING IS BALANCING
CIRCLE = 50 5+0 = 5 = 5+0 50 CIRCLE 1234 5 6789 ONE TWO THREE FOUR = 208 = 2+0+8 = 10 1+0 = 1 FIVE THE FULCRUM OF THE BALANCES THE SPIRIT LEVEL OF THE LEVEL SPIRIT 1234 5 6789 SO READ ME ONCE AND READ ME TWICE AND READ ME ONCE AGAIN ITS BEEN A LONG LONG TIME
GODS DIVINE THOUGHT DIVINE LOVE EVOLVE EVOLVE LOVE DO UNTO OTHERS AS YE WOULD HAVE OTHERS DO UNTO THEE AS YE SOW SO SHALL YE REAP THE LAW OF UNIVERSAL KARMAS THE PERFECT CREATIVE BALANING OF THE LAW THAT HOLY MAATIS
PROBLEMS - PROBLEMS
LETTERS RE ARRANGED NUMERICALLY
LETTERS RE ARRANGED NUMERICALLY
SOLVE PROBLEMS SOLVE
LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER
civilization
CIVILIZATION | English meaning - Cambridge Dictionary Cambridge University Press & Assessment
Civilization Wikipedia https://en.wikipedia.org › wiki › Civilization
LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER LOOK AT THE 9S LOOK AT THE 9S LOOK AT THE 9S THE 9S THE 9S 9 x 4 = 36
READ ME ONCE AND READ ME TWICE AND READ ME ONCE AGAIN ITS BEEN A LONG LONG TIME
The word “civilization” relates to the Latin word “civitas” or “city.” This is why the most basic definition of the word “civilization” is “a society made up of cities.” But early in the development of the term, anthropologists and others used “civilization” and “civilized society” to differentiate between societies they found culturally superior (which they were often a part of), and those they found culturally inferior (which they referred to as “savage” or “barbaric” cultures). The term “civilization” was often applied in an ethnocentric way, with “civilizations” being considered morally good and culturally advanced, and other societies being morally wrong and “backward.” This complicated history is what makes defining a civilization troublesome for scholars, and why today’s modern definition is still in flux. Still, most anthropologists agree on some criteria to define a society as a civilization. First, civilizations have some kind of urban settlements and are not nomadic. With support from the other people living in the settlement, labor is divided up into specific jobs (called the division of labor), so not everyone has to focus on growing their own food. From this specialization comes class structure and government, both aspects of a civilization. Another criterion for civilization is a surplus of food, which comes from having tools to aid in growing crops. Writing, trading, artwork and monuments, and development of science and technology are all aspects of civilizations. However, there are many societies that scholars consider civilizations that do not meet all of the criteria above. For example, the Incan Empire was a large civilization with a government and social hierarchy. It left behind a wealth of art, and had highly developed architecture—but no written language. This is why the concept of “civilization” is hard to define; however, it is still a helpful framework with which to view how humans come together and form a society. anthropologist civilization civilize
EVOLVE LOVE EVOLVE LOVE EVOLVE LOVE EVOLVE REVOLVE EVOLVE REVOLVE EVOLVE REVOLVE SOLVE LOVES SOLVE
IS GOD IS GOD IS GOD IS ALWAYS ISISIS ALWAYS IS GOD GOD IS THAT IS GOD ALL LIFE IS GOD IS GOD IS ALL LIFE ANIMATE IN ANIMATE IN AMINATE GOD IS EVERYTHING IS EVERYTHING IS GOD GOD IS IS UNIVERSAL MIND THAT MIND UNIVERSAL IS GOD THOU ART AN I ME GOD AN I ME GOD ART THOU I KNOW THAT THAT THAT I KNOW AMEN O NAMES OF GODS NAME GODS OF NAMES O AMEN
ANNOUNCEMENT Dictionary
ANNOUNCEMENTS Search All Announcements Funeral Notices
LOOK AT THE 5S LOOK AT THE 5S LOOK AT THE 5S THE 5S THE 5S LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 6 = 30 READ ME ONCE AND READ ME TWICE AND READ ME ONCE AGAIN ITS BEEN A LONG LONG TIME
LOOK AT THJE 5FIVES LOOK AT THE 5FIVES LOOK AT THE 5FIVES THE 5FIVES THE 5FIVES 5 x 6 = 30
READ ME ONCE AND READ ME TWICE AND READ ME ONCE AGAIN ITS BEEN A LONG LONG TIME
WAR RAW WAR THE SKILL THAT KIILLS
Minotaur, Greek Minotauros (“Minos's Bull”), in Greek mythology, a fabulous monster of Crete that had the body of a man and the head of a bull.15 May 2023 Minotaur | Definition, Story, Labyrinth, & Facts | Britannica Encyclopedia Britannica Minotaur, Greek Minotauros (“Minos's Bull”), in Greek mythology, a fabulous monster of Crete that had the body of a man and the head of a bull.15 May 2023Greek mythology, body of stories concerning the gods, heroes, and rituals of the ancient Greeks. That the myths contained a considerable element of fiction was recognized by the more critical Greeks, such as the philosopher Plato in the 5th–4th century BCE. In general, however, in the popular piety of the Greeks, the myths were viewed as true accounts. Greek mythology has subsequently had extensive influence on the arts and literature of Western civilization, which fell heir to much of Greek culture. Although people of all countries, eras, and stages of civilization have developed myths that explain the existence and workings ...(100 of 4054 words) Minotaur, Greek Minotauros (“Minos’s Bull”), in Greek mythology, a fabulous monster of Crete that had the body of a man and the head of a bull. It was the offspring of Pasiphae, the wife of Minos, and a snow-white bull sent to Minos by the god Poseidon for sacrifice. Minos, instead of sacrificing it, kept it alive; Poseidon as a punishment made Pasiphae fall in love with it. Her child by the bull was shut up in the Labyrinth created for Minos by Daedalus. Why is the symbol of Taurus a bull?
LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER
READ ME ONCE AND READ ME TWICE AND READ ME ONCE AGAIN ITS BEEN A LONG LONG TIME
Dictionary Anthropomorphism Wikipedia In religion and mythology, anthropomorphism is the perception of a divine being or beings in human form, or the recognition of human qualities in these beings. Anthropomorphism is the attribution of human traits, emotions, or intentions to non-human entities.[1] It is considered to be an innate tendency of human psychology.[2] Personification is the related attribution of human form and characteristics to abstract concepts such as nations, emotions, and natural forces, such as seasons and weather. Both have ancient roots as storytelling and artistic devices, and most cultures have traditional fables with anthropomorphized animals as characters. People have also routinely attributed human emotions and behavioral traits to wild as well as domesticated animals.[3] Etymology Examples in prehistory The 35,000 to 40,000 year-old Löwenmensch figurine Anthropomorphic "pebble" figures from the 7th millennium BC It is not possible to say what these prehistoric artworks represent. A more recent example is The Sorcerer, an enigmatic cave painting from the Trois-Frères Cave, Ariège, France: the figure's significance is unknown, but it is usually interpreted as some kind of great spirit or master of the animals. In either case there is an element of anthropomorphism. This anthropomorphic art has been linked by archaeologist Steven Mithen with the emergence of more systematic hunting practices in the Upper Palaeolithic.[7] He proposes that these are the product of a change in the architecture of the human mind, an increasing fluidity between the natural history and social intelligences[clarification needed], where anthropomorphism allowed hunters to identify empathetically with hunted animals and better predict their movements.[c] In religion and mythology Ancient mythologies frequently represented the divine as deities with human forms and qualities. They resemble human beings not only in appearance and personality; they exhibited many human behaviors that were used to explain natural phenomena, creation, and historical events. The deities fell in love, married, had children, fought battles, wielded weapons, and rode horses and chariots. They feasted on special foods, and sometimes required sacrifices of food, beverage, and sacred objects to be made by human beings. Some anthropomorphic deities represented specific human concepts, such as love, war, fertility, beauty, or the seasons. Anthropomorphic deities exhibited human qualities such as beauty, wisdom, and power, and sometimes human weaknesses such as greed, hatred, jealousy, and uncontrollable anger. Greek deities such as Zeus and Apollo often were depicted in human form exhibiting both commendable and despicable human traits. Anthropomorphism in this case is, more specifically, anthropotheism.[9] From the perspective of adherents to religions in which humans were created in the form of the divine, the phenomenon may be considered theomorphism, or the giving of divine qualities to humans. Anthropomorphism has cropped up as a Christian heresy, particularly prominently with the Audians in third century Syria, but also in fourth century Egypt and tenth century Italy.[10] This often was based on a literal interpretation of Genesis 1:27: "So God created humankind in his image, in the image of God he created them; male and female he created them".[11] Criticism But if cattle and horses and lions had hands Xenophanes said that "the greatest god" resembles man "neither in form nor in mind".[13] Both Judaism and Islam reject an anthropomorphic deity, believing that God is beyond human comprehension. Judaism's rejection of an anthropomorphic deity began with the prophets, who explicitly rejected any likeness of God to humans.[14] Their rejection grew further after the Islamic Golden Age in the tenth century, which Maimonides codified in the twelfth century, in his thirteen principles of Jewish faith.[e] In the Ismaili interpretation of Islam, assigning attributes to God as well as negating any attributes from God (via negativa) both qualify as anthropomorphism and are rejected, as God cannot be understood by either assigning attributes to Him or taking them away. The 10th-century Ismaili philosopher Abu Yaqub al-Sijistani suggested the method of double negation; for example: "God is not existent" followed by "God is not non-existent". This glorifies God from any understanding or human comprehension.[16] Hindus do not reject the concept of a deity in the abstract unmanifested, but note practical problems. Lord Krishna said in the Bhagavad Gita, Chapter 12, Verse 5, that it is much more difficult for people to focus on a deity as the unmanifested than one with form, using anthropomorphic icons (murtis), because people need to perceive with their senses.[17][18] In secular thought, one of the most notable criticisms began in 1600 with Francis Bacon, who argued against Aristotle's teleology, which declared that everything behaves as it does in order to achieve some end, in order to fulfill itself.[19] Bacon pointed out that achieving ends is a human activity and to attribute it to nature misconstrues it as humanlike.[19] Modern criticisms followed Bacon's ideas such as critiques of Baruch Spinoza and David Hume. The latter, for instance, embedded his arguments in his wider criticism of human religions and specifically demonstrated in what he cited as their "inconsistence" where, on one hand, the Deity is painted in the most sublime colors but, on the other, is degraded to nearly human levels by giving him human infirmities, passions, and prejudices.[20] In Faces in the Clouds, anthropologist Stewart Guthrie proposes that all religions are anthropomorphisms that originate in the brain's tendency to detect the presence or vestiges of other humans in natural phenomena.[21] Some scholars argue that anthropomorphism overestimates the similarity of humans and nonhumans and therefore could not yield accurate accounts.[22]
Fables From the Panchatantra: Rabbit fools Elephant by showing the reflection of the moon. And there is another charm about him, namely, that he puts animals in a pleasing light and makes them interesting to mankind. For after being brought up from childhood with these stories, and after being as it were nursed by them from babyhood, we acquire certain opinions of the several animals and think of some of them as royal animals, of others as silly, of others as witty, and others as innocent. — Apollonius of Tyana[23] Fairy tales Modern literature John Tenniel's depiction of this anthropomorphic rabbit was featured in the first chapter of Lewis Carroll's Alice's Adventures in Wonderland. From The Emperor's Rout (1831) In many of these stories the animals can be seen as representing facets of human personality and character.[27] As John Rowe Townsend remarks, discussing The Jungle Book in which the boy Mowgli must rely on his new friends the bear Baloo and the black panther Bagheera, "The world of the jungle is in fact both itself and our world as well".[27] A notable work aimed at an adult audience is George Orwell's Animal Farm, in which all the main characters are anthropomorphic animals. Non-animal examples include Rev.W Awdry's children's stories of Thomas the Tank Engine and other anthropomorphic locomotives. The fantasy genre developed from mythological, fairy tale, and Romance motifs[28] sometimes have anthropomorphic animals as characters. The best-selling examples of the genre are The Hobbit[29] (1937) and The Lord of the Rings[g] (1954–1955), both by J. R. R. Tolkien, books peopled with talking creatures such as ravens, spiders, and the dragon Smaug and a multitude of anthropomorphic goblins and elves. John D. Rateliff calls this the "Doctor Dolittle Theme" in his book The History of the Hobbit[31] and Tolkien saw this anthropomorphism as closely linked to the emergence of human language and myth: "...The first men to talk of 'trees and stars' saw things very differently. To them, the world was alive with mythological beings... To them the whole of creation was 'myth-woven and elf-patterned'."[32] Richard Adams developed a distinctive take on anthropomorphic writing in the 1970s: his debut novel, Watership Down (1972), featured rabbits that could talk—with their own distinctive language (Lapine) and mythology—and included a police-state warren, Efrafa. Despite this, Adams attempted to ensure his characters' behavior mirrored that of wild rabbits, engaging in fighting, copulating and defecating, drawing on Ronald Lockley's study The Private Life of the Rabbit as research. Adams returned to anthropomorphic storytelling in his later novels The Plague Dogs (1977) and Traveller (1988).[33][34] By the 21st century, the children's picture book market had expanded massively.[h] Perhaps a majority of picture books have some kind of anthropomorphism,[25][36] with popular examples being The Very Hungry Caterpillar (1969) by Eric Carle and The Gruffalo (1999) by Julia Donaldson. Anthropomorphism in literature and other media led to a sub-culture known as furry fandom, which promotes and creates stories and artwork involving anthropomorphic animals, and the examination and interpretation of humanity through anthropomorphism. This can often be shortened in searches as "anthro", used by some as an alternative term to "furry".[37] Anthropomorphic characters have also been a staple of the comic book genre. The most prominent one was Neil Gaiman's the Sandman which had a huge impact on how characters that are physical embodiments are written in the fantasy genre.[38][39] Other examples also include the mature Hellblazer (personified political and moral ideas),[40] Fables and its spin-off series Jack of Fables, which was unique for having anthropomorphic representation of literary techniques and genres.[41] Various Japanese manga and anime have used anthropomorphism as the basis of their story. Examples include Squid Girl (anthropomorphized squid), Hetalia: Axis Powers (personified countries), Upotte!! (personified guns), Arpeggio of Blue Steel and Kancolle (personified ships). In film In the Disney/Pixar franchises Cars and Planes, all the characters are anthropomorphic vehicles,[42] while in Toy Story, they are anthropomorphic toys. Other Pixar franchises like Monsters, Inc. features anthropomorphic monsters, and Finding Nemo features anthropomorphic marine life creatures (like fish, sharks, and whales). Discussing anthropomorphic animals from DreamWorks franchise Madagascar, Laurie[non sequitur] suggests that "social differences based on conflict and contradiction are naturalized and made less 'contestable' through the classificatory matrix of human and nonhuman relations[clarification needed]".[42] Other DreamWorks franchises like Shrek features fairy tale characters, and Blue Sky Studios of 20th Century Fox franchises like Ice Age features anthropomorphic extinct animals. All of the characters in Walt Disney Animation Studios' Zootopia (2016) are anthropomorphic animals, that is an entirely nonhuman civilization.[43] The live-action/computer-animated franchise Alvin and the Chipmunks by 20th Century Fox centers around anthropomorphic talkative and singing chipmunks. The female singing chipmunks called The Chipettes are also centered in some of the franchise's films. In television In the American animated TV series Family Guy, one of the show's main characters, Brian, is a dog. Brian shows many human characteristics – he walks upright, talks, smokes, and drinks Martinis – but also acts like a normal dog in other ways; for example he cannot resist chasing a ball and barks at the mailman, believing him to be a threat. In a similar case, BoJack Horseman, an American Netflix adult animated black comedy series, takes place in an alternate world where humans and anthropomorphic animals live side by side, and centers around the life of BoJack Horseman; a humanoid horse who was a one hit wonder on a popular 1990s sitcom Horsin' Around, living off the show's residuals in present time. Multiple main characters of the series are other animals who possess human body form and other human-like traits and identity as well; Mr. Peanutbutter, a humanoid dog lives a mostly human life—he speaks American English, walks upright, owns a house, drives a car, is in a romantic relationship with a human woman (in this series, as animals and humans are seen as equal, relationships like this are not seen as bestiality but seen as regular human sexuality), Diane, and has a successful career in television—however also exhibits dog traits—he sleeps in a human-size dog bed, gets arrested for having a drag race with the mailman and is once forced to wear a dog cone after he gets stitches in his arm. The PBS Kids animated series Let's Go Luna! centers on an anthropomorphic female Moon who speaks, sings, and dances. She comes down out of the sky to serve as a tutor of international culture to the three main characters: a boy frog and wombat and a girl butterfly, who are supposed to be preschool children traveling a world populated by anthropomorphic animals with a circus run by their parents. The French-Belgian animated series Mush-Mush & the Mushables takes place in a world inhabited by Mushables, which are anthropomrphic fungi, along with other critters such as beetles, snails, and frogs.
ANTHROPOMORPHISM
LETTERS RE ARRANGED NUMERICALLY
sun energy energy energy energy energy energy energy energy energy energy rrrraaaaaaaahhhhhhhhhhhhhhhh! OBJECTIVE REALITY poems and essays by lloyd c.daniel1985
SUN ENERGY ENERGY ENERGY ENERGY ENERGY ENERGY ENERGY ENERGY ENERGY ENERGY RRRRAAAAAAAAHHHHHHHHHHHHHHHH!
Everything Is Energy and Science Has Proved It – Here Is How ... 14 Sep 2018 - Many spiritual traditions have viewed everything in the universe as part of an interconnected web of energy. ... Basically, there was a widespread belief that everything is energy or at least that a consciousness flows through everything. ... Quantum physics proves that solid matter does not exist. “If quantum mechanics hasn’t profoundly shocked you, you haven’t understood it yet. Everything we call real is made of things that cannot be regarded as real.” – Niels Bohr
energy' related words: work vitality electricity [598 more] Words Related to energy According to the algorithm that drives this word similarity engine, the top 5 related words for "energy" are: kinetic energy, work, radiant energy, vitality, and electricity.
Energy is from energos, an ancient Greek word that means "active or working.
Energy is from energos, an ancient Greek word that means "active or working.
" The word "energy" was first used in the scientific sense of mechanical or electrical energy in the 1800s. ENERGY ENERGIES ENERGISE ENERGISES ENERGISED ENERGISING
ENERGYENERGIESENERGISEENERGISESENERGISEDENERGISING
LOOK AT THJE 5FIVES LOOK AT THE 5FIVES LOOK AT THE 5FIVES THE 5FIVES THE 5FIVES 5 x 23 = 115 TRANSPOSED LETTERS REARRANGED IN NUMERICAL ORDER
LOOK AT THE 5S LOOK AT THE 5S LOOK AT THE 5S THE 5S THE 5S LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 23 = 115
E typically takes first place regardless of which analysis method is used. What's The Most Common Letter Used In English? Thesaurus.com
SO READ ME ONCE AND READ ME TWICE AND READ ME ONCE AGAIN ITS BEEN A LONG LONG TIME
Everything Is Energy and Science Has Proved It – Here Is How ... 14 Sep 2018 - Many spiritual traditions have viewed everything in the universe as part of an interconnected web of energy. ... Basically, there was a widespread belief that everything is energy or at least that a consciousness flows through everything. ... Quantum physics proves that solid matter does ... “If quantum mechanics hasn’t profoundly shocked you, you haven’t understood it yet. Everything we call real is made of things that cannot be regarded as real.” – Niels Bohr
energy' related words: work vitality electricity [598 more] Words Related to energy According to the algorithm that drives this word similarity engine, the top 5 related words for "energy" are: kinetic energy, work, radiant energy, vitality, and electricity. Energy is from energos, an ancient Greek word that means "active or working. Energy is from energos, an ancient Greek word that means "active or working.
Energy is from energos, an ancient Greek word that means "active or working.
SO READ ME ONCE AND READ ME TWICE AND READ ME ONCE AGAIN ITS BEEN A LONG LONG TIME
BUDDHIST BIBLE Edited by Dwight Goddard 1938 APPENDIX Page 661 THE DIAMOND SUTRA "The Sanskrit title of this Sutra is Vajracchedika Sutra. It is Number 9 of the Great Prajna Paramita Sutra, the author of which is unknown. It was written in the First Century and has been translated into the Tibetan and Chinese a number of times. This translation was made from Kumarajiva's translation from the Sanskrit into Chinese (384-417 A.D.) by Bhikshu Wai-tao and Dwight Goddard in 1935. SCRIPTURES SELECTED FROM SANSKRIT SOURCES THE SURANGAMA SUTRA The name of this Sutra is usually translated, The Buddha's Great Crown Sutra, being an Elucidation of The Secret of the Lord Buddha's Supreme Attainment, and the Practice of all the Bodhisattvas. It was originally written in Sanskrit by an unknown writer during the First Century A.D. It was translated from the Sanskrit into Chinese by the Great Indian / Page 662 / Master Paramartha about 717 A.D. The English translation was made by Bhikshu Wai-tao and Dwight Goddard, during the years 1935-1937. The part presented here is only about one-third of the original text, the balance being omitted for various reasons. For instance, Chapter Three is omitted because it is obviously an "extension" by some lesser scribe. Chapters Five and Six are omitted because, while evidently being by the same author, the theme and treatment are quite different and independent.
QUANTUM ENTANGLEMENTS
LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 6 = 30 LOOK AT THJE 5FIVES LOOK AT THE 5FIVES LOOK AT THE 5FIVES THE 5FIVES THE 5FIVES the letter E
LETTERS RE ARRANGED NUMERICALLY
ENLIGHTENMENT
LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 6 = 30 LOOK AT THJE 5FIVES LOOK AT THE 5FIVES LOOK AT THE 5FIVES THE 5FIVES THE 5FIVES the letter E
LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER
BODY MAGIC AN ENCYCLOPAEDIA OF ESOTERIC MAN Benjamin Walker 1979 MEDITATION Page 236 An aid to mental development, and, according to its advocates, to
' spiritual advancement and enlightenment, involves a great deal of mental discipline. Some people have a natural aptitude for meditation, but most need to adopt guidelines and follow certain fixed procedures. Meditation is an ordered course in a particular direction aimed at a predetermined goal in a form of self-induced xenophrenia. Throughout the meditative process, even during all the apparently 'unconscious' or trance phases, there is /Page 237 /tinuity of conscious awareness. Meditation can confer genuine benefits, but is not without its pitfalls. The four chief stages in the meditative tradition are briefly outlined below. MEMORY The power of retaining, recalling and recognizing previous experience. In its most developed and significant meaning memory is a faculty of the higher intellect. Memory serves as a link with our own past and constitutes an all-important ingredient in the integrative process of our personalities and the recognition of ourselves as individuals. Memory alone forms the link in the continuous flux of perception, and is, according to David Hume (d. 1776), 'the source of personal identity'. Page 244 Experts contend that even prenatal events are recorded in the child's memory. The French psychical researcher, Col. Eugene Albert de Rochas (d. 1914), claimed that under hypnosis his subjects went right back through all the phases of their lives to infancy, birth and the foetal period. Indeed some people have claimed to remember their life as an embryo, and in a few instances have allegedly re-lived the sensations caused by sexual intercourse between parents during gestation. An even more fantastic claim was made by a woman who said that she had a consciousness of herself as a tiny speck at the very moment of her conception, that is, when sperm met ovum in her mother's womb. Finally, according to reincamationists, there is the age-regression that reaches back beyond prenatality to the memory of one's previous incarnation on earth. Books /Page 242,/ Benson, H. and Wallace, R. K., 'The Physiology of Meditation', American Journal of Physiology, 1971, pp. 221, 795.
SEEKING ENLIGHTENMENT
. SEEKING ENLIGHTENMENT
LOOK AT THE 5S LOOK AT THE 5S LOOK AT THE 5S THE 5S THE 5S LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 9 = 50
E typically takes first place regardless of which analysis method is used. What's The Most Common Letter Used In English? Thesaurus.com
LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 9 = 50 SO READ ME ONCE AND READ ME TWICE AND READ ME ONCE AGAIN ITS BEEN A LONG LONG TIME
THIRTEEN = 99 99 = THIRTEEN
THE R IN EVOLUTION REVOLUTION
WHOS THERE
WHOS THERE
ADVENT 733.htm (973-eht-namuh-973.com)
WHOS THERE
TRANSFORMATION THE BREAKTHROUGH Whitley Strieber 1988 Page 128 "Dr Gliedman had given me his essay "Quantum Entanglements: On Atomic Physics and the Nature of Reality," and I had been reading it..." "Page 129 "I returned to Dr. Gliedman's essay. I read the following sentence: "The mind is not the playwright of reality." At that moment there came a knocking on the side of the house. This was a substantial noise, very regular and sharp. The knocks were so exactly spaced that they sounded like they were being produced by a machine. Both cats were riveted with terror. They stared at the wall. The knocks went on, nine of them in three groups of three, followed by a tenth lighter double-knock that communicated an impresssion of finality. These knocks were coming from just below the line of the roof, at a spot approximately eighteen feet above the gravel driveway. Below the point of origin of the knocks were two open windows. Had anybody been out on the driveway with a ladder I would certainly have heard their movements on the gravel. In addition, to get a ladder to that point they would have activated the movement-sensitive lights. But it was dark beeyond the windows. It would be next to impossible to stand on the sharply angled roof that covers the living room of the cabin. While the angle of the roof above the upstairs bedroom is almost flat, this roof is extremely steep. What's more, I would cerrtainly have heard anybody crawling around on the roof. There would have been creaks and groans from the boards, and there is no question but that I would have noticed the sounds, given the profound silence of the country night. I am absolutely dead certain about the reality of the knocks. They were not made by the house settling. Nothing but an intentional act could have produced such loud, evenly spaced sounds. They were not a prank being played by neighbors. In the summer of 1986 I had not yet told my neighbors about the visitors. What's more, the prank explaanation was hopelessly impractical. To reach the place from which I heard the knocks..." Page 131 cannot be put down to disease. Such a thing is not a sympptom. My cats would not have reacted to something happenning in my mind. I am reporting a true event. It was the first definite, physical indication I had while in a state of commpletely normal consciousness that the visitors were part of this world. They were responding to my attempts to develop the relationship and accept my fear by making their physical reality more plain. The stunning event of August 27, 1986, strengthened my wavering resolve to keep the matter where it belongs, which is in question. It is an awfully serious business, and it cannot be removed from question except as we learn more facts. Should we decide to believe something about this that is not true, we will ruin it for ourselves. We will form yet another mythology around the visitors, as I suspect we have been doing throughout our history. The moment after the nine knocks I thought to go outtside. I also thought, You're not ready yet. You just go up to bed. The next morning I thought that was exactly what I had done. But there was something wrong. While the knocks were taking place I was unquestionably in a normal state of mind. As soon as I began to move from the chair, though, I feel that I may have entered another state. Unfortunately, I did not remember that something may have happened after the knocks until weeks later. On the morning after, my immediate thought was that I had failed miserably. The visitors had come, had knocked-and I'd just sat there, too scared even to open the door! I therefore don:t know whether I concocted the subseequent memories to make myself feel better, or if they were hidden by a more prosaic screen memory. One day I glanced at the clock on our videotape machine and suddenly remembered seeing it when it said 2:18 A.M. An instant later I recalled that I'd seen it reading that time as I went upstairs on the night of the nine knocks. But they Page 134 (omitted) TWELVE Fire of the Question "In the days after I heard the nine knocks I was shattered, overwhelmed. I remembered their eerie precision-three groups of three perfectly measured, exactly spaced sounds, each precisely as loud as the one previous. And then there had been a soft double-knock completely different in tone from the others. It had communicated a distinct sense of finality, and seemed by its lightness of tone not to be a part of the group. The nine knocks were a sort of communication. The tenth was punctuation..." Page 135 "The nine knocks made me struggle even harder to understand. And I did not understand. But I had a few ideas It was as if I had discovered an unknown world that has always been around us, that may be an even greater reality..."
WHOS THERE
Noumenon Wikipedia n philosophy, a noumenon (/'nu?m?n?n/, /'na?-/; from Ancient Greek ?o??µe???; plural noumena) is knowledge[1] posited as an object that exists independently of human sense.[2] The term noumenon is generally used in contrast with, or in relation to, the term phenomenon, which refers to any object of the senses. Immanuel Kant first developed the notion of the noumenon as part of his transcendental idealism, suggesting that while we know the noumenal world to exist because human sensibility is merely receptive, it is not itself sensible and must therefore remain otherwise unknowable to us.[3] In Kantian philosophy, the noumenon is often associated with the unknowable "thing-in-itself" (German: Ding an sich). However, the nature of the relationship between the two is not made explicit in Kant's work, and remains a subject of debate among Kant scholars as a result. Etymology Historical predecessors Kantian noumena Overview By Kant's account, when one employs a concept to describe or categorize noumena (the objects of inquiry, investigation or analysis of the workings of the world), one is also employing a way of describing or categorizing phenomena (the observable manifestations of those objects of inquiry, investigation or analysis). Kant posited methods by which human understanding makes sense of and thus intuits phenomena that appear to the mind: the concepts of the transcendental aesthetic, as well as that of the transcendental analytic, transcendental logic and transcendental deduction.[9][10][11] Taken together, Kant's "categories of understanding" are the principles of the human mind which necessarily are brought to bear in attempting to understand the world in which we exist (that is, to understand, or attempt to understand, "things in themselves"). In each instance the word "transcendental" refers to the process that the human mind must exercise to understand or grasp the form of, and order among, phenomena. Kant asserts that to "transcend" a direct observation or experience is to use reason and classifications to strive to correlate with the phenomena that are observed.[citation needed] Humans can make sense out of phenomena in these various ways, but in doing so can never know the "things-in-themselves", the actual objects and dynamics of the natural world in their noumenal dimension - this being the negative, correlate to phenomena and that which escapes the limits of human understanding. By Kant's Critique, our minds may attempt to correlate in useful ways, perhaps even closely accurate ways, with the structure and order of the various aspects of the universe, but cannot know these "things-in-themselves" (noumena) directly. Rather, we must infer the extent to which the human rational faculties can reach the object of "things-in-themselves" by our observations of the manifestations of those things that can be perceived via the physical senses, that is, of phenomena, and by ordering these perceptions in the mind help infer the validity of our perceptions to the rational categories used to understand them in a rational system. This rational system (transcendental analytic), being the categories of the understanding as free from empirical contingency.[12][13] According to Kant, objects of which we are cognizant via the physical senses are merely representations of unknown somethings—what Kant refers to as the transcendental object—as interpreted through the a priori or categories of the understanding. These unknown somethings are manifested within the noumenon—although we can never know how or why as our perceptions of these unknown somethings via our physical senses are bound by the limitations of the categories of the understanding and we are therefore never able to fully know the "thing-in-itself".[14] Noumenon and the thing-in-itself ...though we cannot know these objects as things in themselves, we must yet be in a position at least to think them as things in themselves; otherwise we should be landed in the absurd conclusion that there can be appearance without anything that appears.[20] He is much more doubtful about noumena: But in that case a noumenon is not for our understanding a special [kind of] object, namely, an intelligible object; the [sort of] understanding to which it might belong is itself a problem. For we cannot in the least represent to ourselves the possibility of an understanding which should know its object, not discursively through categories, but intuitively in a non-sensible intuition.[21] A crucial difference between the noumenon and the thing-in-itself is that to call something a noumenon is to claim a kind of knowledge, whereas Kant insisted that the thing-in-itself is unknowable. Interpreters have debated whether the latter claim makes sense: it seems to imply that we know at least one thing about the thing-in-itself (i.e., that it is unknowable). But Stephen Palmquist explains that this is part of Kant's definition of the term, to the extent that anyone who claims to have found a way of making the thing-in-itself knowable must be adopting a non-Kantian position.[22] Positive and negative noumena If by 'noumenon' we mean a thing so far as it is not an object of our sensible intuition, and so abstract from our mode of intuiting it, this is a noumenon in the negative sense of the term.[25] But if we understand by it an object of a non-sensible intuition, we thereby presuppose a special mode of intuition, namely, the intellectual, which is not that which we possess, and of which we cannot comprehend even the possibility. This would be 'noumenon' in the positive sense of the term.[25] The positive noumena, if they existed, would be immaterial entities that can only be apprehended by a special, non-sensory faculty: "intellectual intuition" (nicht sinnliche Anschauung).[25] Kant doubts that we have such a faculty, because for him intellectual intuition would mean that thinking of an entity, and its being represented, would be the same. He argues that humans have no way to apprehend positive noumena: Since, however, such a type of intuition, intellectual intuition, forms no part whatsoever of our faculty of knowledge, it follows that the employment of the categories can never extend further than to the objects of experience. Doubtless, indeed, there are intelligible entities corresponding to the sensible entities; there may also be intelligible entities to which our sensible faculty of intuition has no relation whatsoever; but our concepts of understanding, being mere forms of thought for our sensible intuition, could not in the least apply to them. That, therefore, which we entitle 'noumenon' must be understood as being such only in a negative sense.[26] The noumenon as a limiting concept Further, the concept of a noumenon is necessary, to prevent sensible intuition from being extended to things in themselves, and thus to limit the objective validity of sensible knowledge.[28] What our understanding acquires through this concept of a noumenon, is a negative extension; that is to say, understanding is not limited through sensibility; on the contrary, it itself limits sensibility by applying the term noumena to things in themselves (things not regarded as appearances). But in so doing it at the same time sets limits to itself, recognising that it cannot know these noumena through any of the categories, and that it must therefore think them only under the title of an unknown something.[29] Furthermore, for Kant, the existence of a noumenal world limits reason to what he perceives to be its proper bounds, making many questions of traditional metaphysics, such as the existence of God, the soul, and free will unanswerable by reason. Kant derives this from his definition of knowledge as "the determination of given representations to an object".[30] As there are no appearances of these entities in the phenomenal, Kant is able to make the claim that they cannot be known to a mind that works upon "such knowledge that has to do only with appearances".[31] These questions are ultimately the "proper object of faith, but not of reason".[32] The dual-object and dual-aspect interpretations Criticisms of Kant's noumenon Schopenhauer's critique The difference between abstract and intuitive cognition, which Kant entirely overlooks, was the very one that ancient philosophers indicated as fa???µe?a [phainomena] and ????µe?a [nooumena]; the opposition and incommensurability between these terms proved very productive in the philosophemes of the Eleatics, in Plato's doctrine of Ideas, in the dialectic of the Megarics, and later in the scholastics, in the conflict between nominalism and realism. This latter conflict was the late development of a seed already present in the opposed tendencies of Plato and Aristotle. But Kant, who completely and irresponsibly neglected the issue for which the terms fa???µ??a and ????µe?a were already in use, then took possession of the terms as if they were stray and ownerless, and used them as designations of things in themselves and their appearances.[35] The noumenon's original meaning of "that which is thought" is not compatible with the "thing-in-itself," the latter being Kant's term for things as they exist apart from their existence as images in the mind of an observer.[citation needed] In a footnote to this passage, Schopenhauer provides the following passage from the Outlines of Pyrrhonism (Bk. I, ch. 13) of Sextus Empiricus to demonstrate the original distinction between phenomenon and noumenon according to ancient philosophers: ????µe?a fa???µ????? ??tet??? ??a?a???a? ('Anaxagoras opposed what is thought to what appears.')
THE ETERNAL NOUMENON PHENOMENON
EHT NAMUH 1973
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