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A MAZE IN ZAZAZA ENTER ZAZAZA ZAZAZAZAZAZAZAAZAZAZAZAZAZAZ ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ THE MAGIKALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
WORK DAYS OF GOD Herbert W Morris D.D.circa 1883 Page 22
LIGHT AND LIFE Lars Olof Bjorn 1976 Page 197 "By writing the 26 letters of the alphabet in a certain order one may put down almost any message (this book 'is written with the same letters' as the Encyclopaedia Britannica and Winnie the Pooh, only the order of the letters differs). In the same way Nature is able to convey with her language how a cell and a whole organism is to be constructed and how it is to function. Nature has succeeded better than we humans; for the genetic code there is only one universal language which is the same in a man, a bean plant and a bacterium." "BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE"
"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE"
A HISTORY OF GOD Karen Armstrong The God of the Mystics Page 250 "(The Book of Creation). There is no attempt to describe the creative process realistically; the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by combining the letters with the sacred numbers, rearranging them in endless configurations, the mystic weaned his mind away from the normal connotations of words."
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
FINGERPRINTS OF THE GODS A QUEST FOR THE BEGINNING AND THE END Graham Hancock 1995 Chapter 32 Speaking to the Unborn Page 285 "It is understandable that a huge range of myths from all over the ancient world should describe geological catastrophes in graphic detail. Mankind survived the horror of the last Ice Age, and the most plausible source for our enduring traditions of flooding and freezing, massive volcanism and devastating earthquakes is in the tumultuous upheavals unleashed during the great meltdown of 15,000 to 8000 BC. The final retreat of the ice sheets, and the consequent 300-400 foot rise in global sea levels, took place only a few thousand years before the beginning of the historical period. It is therefore not surprising that all our early civilizations should have retained vivid memories of the vast cataclysms that had terrified their forefathers. A message in the bottle of time" 'Of all the other stupendous inventions,' Galileo once remarked, what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3 If the 'precessional message' identified by scholars like Santillana, von Dechend and Jane Sellers is indeed a deliberate attempt at communication by some lost civilization of antiquity, how come it wasn't just written down and left for us to find? Wouldn't that have been easier than encoding it in myths? Perhaps. "What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them" "WRITTEN IN THE ETERNAL LANGUAGE OF MATHEMATICS"
ADVENT 555 ADVENT
IS RE THE SUN GOD RE THE SUN GOD IS FAY FAIRY FAY THANK YOU FOR RECEIVING THIS MESSAGE MAY 9, 2013
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The Virgin of the World: A Treatise on Initiations; or, Asclepios: Part IX The Virgin of the World, by Anna Kingsford and Edward Maitland, [1884], at sacred-texts.com www.sacred-texts.com/eso/vow/vow17.htm Divinity will quit the earth and return to heaven, forsaking Egypt, its ancient abode, and leaving the land ... Yes, the world is good, Asclepios, as I will inform thee. PART IX. AND since we are brought to speak of the relationship and of the resemblance between men and Gods, behold, O Asclepios, the power and capacity of man! Even as the Ruler and Father, or to give Him the loftiest name-- [God p. 70 [paragraph continues] God is the creator of the firmamental Gods, so is man the creator of the Gods who dwell in temples, pleased with human proximity, and not only themselves illumined, but illuminating. And this both profits man and strengthens the Gods. Dost thou marvel, Asclepios? Dost thou lack faith as do many? Asclepios: I am confounded, O Trismegistos; but yielding myself willingly to thy words, I judge man to be happy in that he has obtained such felicity. Hermes: Certes, he deserves admiration, being the greatest of all the Gods! For the race of the Gods is formed of the purest part of Nature, without admixture of other elements, and their visible signs are, as it were, only heads. 1 But the Gods which mankind makes, possess two natures-one divine, which is the first and by far the purest, the other belonging to humanity, which is the matter of which these Gods are composed, so that they have not only heads, but entire bodies, with all their limbs. Thus mankind, remembering its nature and its origin, persists in this matter, in the imitation of Deity, for even as the Father and Lord has made the eternal Gods after the similitude of Himself, so also has humanity made its Gods in its own image. [Asclepios: p. 71 Asclepios: Dost thou speak of the statues, Trismegistos? Hermes: Yes, of the statues, Asclepios. See how wanting thou art in faith! Of what else should I speak but of the statues, so full of life, of feeling, and of aspiration, which do so many wonderful things; the prophetic statues which predict the future by bestowing dreams and by all manner of other ways; which strike us with maladies, or heal our pains according to our deserts? Art thou not aware, O Asclepios, that Egypt is the image of heaven, or rather, that it is the projection below of the order of things above? If the truth must be told, this land is indeed the temple of the world. Nevertheless-since sages ought to foresee all things-there is one thing thou must know; a time will come when it will seem that the Egyptians have adored the Gods so piously in vain, and that all their holy invocations have been barren and unheeded. Divinity will quit the earth and return to heaven, forsaking Egypt, its ancient abode, and leaving the land widowed of religion and bereft of the presence of the Gods. Strangers will fill the earth, and not only will sacred things be neglected, but--more dreadful still--religion, piety, and the adoration of the Gods will be forbidden and punished by the laws. Then, this earth, hallowed by so many shrines and temples, will be filled with sepulchres and with the dead. O Egypt! Egypt! there will remain of thy religions only vague legends which posterity will refuse to believe; only [words p. 72 words graven upon stones will witness to thy devotion! The Scythian, the Indian, or some other neighbouring barbarian will possess Egypt! Divinity will return to heaven; humanity, thus abandoned, will wholly perish, and Egypt will be left deserted, forsaken of men and of Gods! To thee I cry, O most sacred River, to thee I announce the coming doom! waves of blood, polluting thy divine waters, shall overflow thy banks; the number of the dead shall surpass that of the living; and if, indeed, a few inhabitants of the land remain, Egyptians by speech, they will in manners be aliens! Thou weepest, O Asclepios! But yet sadder things than these will come to pass. Egypt will fall into apostacy, the worst of all evils. Egypt, once the holy land beloved of the Gods and full of devotion for their worship, will become the instrument of perversion, the school of impiety, the type of all violence. Then, filled with disgust for everything, man will no longer feel either admiration or love for the world. He will turn away from this beautiful work, the most perfect alike in the present, the past, and the future. Nor will the languor and weariness of souls permit anything to remain save disdain of the whole universe, this immutable work of God, this glorious and perfect edifice, this manifold synthesis of forms and images, wherein the will of the Lord, lavish of marvels, has united all things in a harmonious and single whole, worthy for ever of veneration, of praise and love! Then darkness will be preferred to light, and death will be deemed better than life, nor will any man lift his eyes to heaven. In those days the religious man will be thought mad; the impious man will be hailed as a sage; savage men [will p. 73 will be deemed valiant; the evil-hearted will be applauded as the best of men. The Soul, and all that belongs thereto--whether born mortal or able to attain eternal life--all those things which I have herein expounded to thee, will be but matters for ridicule, and will be esteemed foolishness. There will even be peril of death, believe me, for those who remain faithful to religion and intelligence. New rights will be instituted, new laws, nor will there be left one holy word, one sacred belief, religious and worthy of heaven and of celestial things. O lamentable separation between the Gods and men! Then there will remain only evil demons who will mingle themselves with the miserable human race, their hand will be upon it impelling to all kinds of wicked enterprise; to war, to rapine, to falsehood, to everything contrary to the nature of the soul. The earth will no longer be in equilibrium, the sea will no longer be navigable, in the heavens the regular course of the stars will be troubled. Every holy voice will be condemned to silence; the fruits of the earth will become corrupt, and she will be no more fertile; the very air will sink into lugubrious torpor. Such will be the old age of the world; irreligion and disorder, lawlessness, and the confusion of good men. When all these things shall be accomplished, O Asclepios, then the Lord and Father, the sovereign God who rules the wide world, beholding the evil ways and actions of men, will arrest these misfortunes by the exercise of His divine will and goodness. And, in order to put an end to error and to the general corruption, He will drown the world with a deluge or consume it by fire, or destroy it by wars and epidemics, and thereafter He will restore to it its primitive beauty; so that once more it shall appear worthy of admiration and worship, and [again p. 74 again a chorus of praise and of blessing shall celebrate Him Who has created and redeemed so beautiful a work. This re-birth of the world, this restoration of all good things, this holy and sacred re-habilitation of Nature will take place when the time shall come which is appointed by the divine and ever-eternal will of God, without beginning and always the same. Asclepios: Indeed, Trismegistos, the nature of God is Will reflected; that is, absolute goodness and wisdom. Hermes: O Asclepios, Will is the result of reflection, and to will is itself an act of willing. For He Who is the fulness of all things and Who possesses all that He will, wills nothing by caprice. But everything He wills is good, and He has all that He wills; all that is good He thinks and wills. Such is God, and the World is the image of His righteousness. Asclepios: Is the world then good, O Trismegistos? Hermes: Yes, the world is good, Asclepios, as I will inform thee. Even as God accords to all beings and to all orders in the world benefits of divers kinds, such as thought, soul, and life, so likewise the world itself divides and distributes good things among mortals, changing seasons, the fruits of the earth, birth, increase, maturity, [and p. 75 and other similar gifts. And thus God is above the summit of heaven, yet everywhere present and beholding all things. For beyond the heavens is a sphere without stars, transcending all corporeal things. Between heaven and earth he reigns who is the dispenser of life, and whom we call Zeus (Jupiter). Over the earth and the sea he reigns who nourishes all mortal creatures, the plants and fruit-bearing trees, and whose name is Zeus Sarapis (Jupiter Plutonius). And those to whom it shall be given to dominate the earth shall be sent forth and established at the extremity of Egypt, in a city built towards the west, whither, by sea and by land, shall flow all the race of mortals. Asclepios: But where are they now, Trismegistos? Hermes: They are established in a great city, upon the mountain of Lybia. Enough of this. 1 -------------------------------------------------------------------------------- Footnotes 70:1 Hermes speaks of the Stars, and of the Astral Powers, not of the Divine Intelligences. The whole of this discourse has a hidden and profound meaning, relating to the human organism, and to the elemental genii, which through man are individualised. A.K. 75:1 By "Egypt" is denoted not only the country of that name, but the physical system generally of the world, and especially--as in the Hebrew Scriptures--the human body. ASCLEPIOS
ASCLEPIUS
Asclepius - Wikipedia, the free encyclopedia
Asclepius This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (March 2012) Asclepius Statue of Asklepios NAMA 263 (DerHexer).JPG God of medicine, healing, rejuvenation and physicians Consort Parents Children Asclepius (pron.: /æs'kli?pi?s/; Greek: ?s???p??? Asklepiós [askl??piós]; Latin Aesculapius) is the god of medicine and healing in ancient Greek religion. Asclepius represents the healing aspect of the medical arts; his daughters are Hygieia ("Hygiene", the goddess/personification of health, cleanliness, and sanitation), Iaso (the goddess of recuperation from illness), Aceso (the goddess of the healing process), Aglæa/Ægle (the goddess of beauty, splendor, glory, magnificence, and adornment), and Panacea (the goddess of universal remedy). He was associated with the Roman/Etruscan god Vediovis. He was one of Apollo's sons, sharing with Apollo the epithet Paean ("the Healer").[2] The rod of Asclepius, a snake-entwined staff, remains a symbol of medicine today. Contents 3 Sacred places and practices The etymology of the name is unknown. In his revised version of Frisk's Griechisches etymologisches Wörterbuch (Greek etymological dictionary), R.S.P. Beekes gives this summary of the different attempts: Zeus killed Asclepius with a thunderbolt because he raised Hippolytus from the dead and accepted gold for it.[14] Other stories say that Asclepius was killed because after bringing people back from the dead, Hades thought that no more dead spirits would come to the underworld, so he asked his brother Zeus to remove him. This angered Apollo who in turn murdered the Cyclopes who had made the thunderbolts for Zeus.[15] For this act, Zeus suspended Apollo from the night sky[16] and commanded Apollo to serve Admetus, King of Thessaly for a year. Once the year had passed, Zeus brought Apollo back to Mount Olympus and revived the Cyclopes that made his thunderbolts.[13][17] After Asclepius' death, Zeus placed his body among the stars as the constellation Ophiuchus ("the Serpent Holder").[18] Some sources also stated that Asclepius was later resurrected as a god by Zeus to prevent any further feuds with Apollo. [edit] Sacred places and practices Greek deities Primordial deities Majestic Zeus-like facial features of Asclepius head (Melos) The most famous temple of Asclepius was at Epidaurus in north-eastern Peloponnese. Another famous healing temple (or asclepieion) was located on the island of Kos, where Hippocrates, the legendary "father of medicine", may have begun his career. Other asclepieia were situated in Trikala, Gortys (in Arcadia), and Pergamum in Asia. In honor of Asclepius, a particular type of non-venomous snake was often used in healing rituals, and these snakes — the Aesculapian Snakes — slithered around freely on the floor in dormitories where the sick and injured slept. These snakes were introduced at the founding of each new temple of Asclepius throughout the classical world. From about 300 BC onwards, the cult of Asclepius grew very popular and pilgrims flocked to his healing temples (Asclepieia) to be cured of their ills. Ritual purification would be followed by offerings or sacrifices to the god (according to means), and the supplicant would then spend the night in the holiest part of the sanctuary - the abaton (or adyton). Any dreams or visions would be reported to a priest who would prescribe the appropriate therapy by a process of interpretation.[19] Some healing temples also used sacred dogs to lick the wounds of sick petitioners.[20] The original Hippocratic Oath began with the invocation "I swear by Apollo the Physician and by Asclepius and by Hygieia and Panacea and by all the gods ..."[20] Some later religious movements claimed links to Asclepius. In the 2nd century AD the controversial miracle-worker Alexander claimed that his god Glycon, a snake with a "head of linen"[21] was an incarnation of Asclepius. The Greek language rhetorician and satirist Lucian produced the work Alexander the False Prophet to denounce the swindler for future generations. He described Alexander as having a character "made up of lying, trickery, perjury, and malice; [it was] facile, audacious, venturesome, diligent in the execution of its schemes, plausible, convincing, masking as good, and wearing an appearance absolutely opposite to its purpose."[21] Justin Martyr, a philosophical defender of Christianity who wrote around 160 AD claimed that the myth of Asclepius foreshadowed rather than served as a source for claims of Jesus's healing powers.[22] In Rome, the College of Aesculapius and Hygia was an association (collegium) that served as a burial society and dining club that also participated in Imperial cult. The botanical genus Asclepias (commonly known as milkweed) is named after him and includes the medicinal plant A. tuberosa or "Pleurisy root". Asclepius was depicted on the reverse of the Greek 10,000 drachmas banknote of 1995-2001.[23] [edit] Popular culture [edit] Notes 1.^ Statue of Asclepios of the Este type. Pentelic marble, Roman period copy of ca. 160 AD after a 4th-century BC original. From the temple of Asclepios at Epidaurus (National Archaeological Museum, Athens, inv. 263). [edit] References Greek mythology (deities)
Caduceus - The Mystica www.themystica.com/mystica/articles/~alchemy/caduceus.html The caduceus, Greek karukeion, is the staff and symbol of the Greek god Hermes, ... one of the most ancient Indo-European images, found in various rites in both ... and to come back to this world whenever he pleased; he as well could return ... Back to Home Page or Contents Page or Alchemy or Index Caduceus -------------------------------------------------------------------------------- The caduceus, Greek karukeion, is the staff and symbol of the Greek god Hermes, messenger of the gods, and later these attributes were transferred to Roman god Mercury. The symbol consists of either, by legend, a magic wand or herald's staff entwined by two serpents whose heads are facing each other. In alchemical symbolism the caduceus is associated with prime matter; the two serpents threaded in opposite directions around the magic wand represent the primal Chaos, in that the serpents are thought to be fighting. Eventually their withering around the caduceus brings about equilibrium of opposing factors, qualities, or tendencies. This is why sometimes the caduceus is called the symbol of peace; besides being the messenger of the gods Hermes also guided humans through their changes of being. There are other interpretations of caduceus symbolism which relate to alchemy. One is that the caduceus is comprised of two serpents coupling on an erected phallus, fertility symbol; one of the most ancient Indo-European images, found in various rites in both ancient and modern India, which became emblem of Hermes, which was passed onto Mercury. Particularly, the caduceus is the sceptre of Hermes, the god of alchemy. In myth, it was presented by Apollo in exchange for the lyre that Hermes invented, and comprised a wand of solid gold enwreathed by two serpents. To the alchemist these represent the two opposing principles which have to be reconciled, be they sulfur and mercury, fixed and volatile, wet and dry or hot and cold. This is brought about by the unifying the gold rod of the caduceus, which is seen as expressing the basic dualism which is the well-spring of alchemical thought and must be sucked back into the oneness, single unity, of the Philosopher's Stone. There also is further mythological significance related to the caduceus. This goes be to the ancient worship of Hermes by his agrarian cult and the magical powers that he controlled. Again, the two serpents re-echo the chthonian character this god originally possessed that enabled him to enter Hades to dispatch his victims there and to come back to this world whenever he pleased; he as well could return the light of day to some imprisoned there. In the Pausanias records there is evidence of worship of a black Hermes and a white Hermes, the dual aspects of this god, a sky-god and chthonic god, a life-giving god who also awards death. The two-serpents, again, represent this ambiguity which is also characteristic of human life. Finally, the symbolism of the caduceus has inspired an ethical-biological philosophy based on the myth describing the caduceus as an attribute of Asclepius (Aesculapius) who was the first physician and future god of medicine. The entire life-cycle of medicine is condensed in this myth of Asclepios and comprised within the caduceus, for true cure and true resurrection apply to the soul. The serpents entwined around the staff-symbolizing the Tree of Life-to show the egotism tamed and brought under control, their venom transformed to healing, the corruption of the life force brought back to its proper channel. Health "is the right proportions, harmonization of desire (the serpents' symmetrical coils) control the emotional stimuli, the need for spiritualization and sublimation [which] not only rule the health of the soul [but] determine the health of the body as well." Such an explanation of this kind definitely classifies the caduceus as a symbol of psychosomatic balance. Caduceus is also the symbol of the medical profession. A.G.H. --------------------------------------------------------------------------------
ZEUS SEE US SEE ZEUS HERA HEAR HEAR HERA
Zeus - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Zeus Zeus (Ancient Greek: Ζεύς, Zeús; Modern Greek: Δίας, Días) is the "Father of Gods and men 3] who rules the Olympians of Mount Olympus as a father rules the ... Zeus
Zeus Jupiter Smyrna Louvre Ma13.jpg God of the sky, lightning, thunder, law, order, justice Abode Consort Parents Siblings Children Roman equivalent Zeus (Ancient Greek: Ζεύς, Zeús; Modern Greek: Δίας, Días) is the "Father of Gods and men" (πατὴρ ἀνδρῶν τε θεῶν τε, patḕr andrōn te theōn te)[3] who rules the Olympians of Mount Olympus as a father rules the family according to the ancient Greek religion, and modern Hellenic Polytheistic Reconstructionism. He is the god of sky and thunder in Greek mythology. His Roman counterpart is Jupiter, Hindu counterpart is Indra and Etruscan counterpart is Tinia. Zeus is the child of Cronus and Rhea, and the youngest of his siblings. In most traditions he is married to Hera, although, at the oracle of Dodona, his consort is Dione: according to the Iliad, he is the father of Aphrodite by Dione.[2] He is known for his erotic escapades. These resulted in many godly and heroic offspring, including Athena, Apollo and Artemis, Hermes, Persephone (by Demeter), Dionysus, Perseus, Heracles, Helen of Troy, Minos, and the Muses (by Mnemosyne); by Hera, he is usually said to have fathered Ares, Hebe and Hephaestus.[4] As Walter Burkert points out in his book, Greek Religion, "Even the gods who are not his natural children address him as Father, and all the gods rise in his presence."[5] For the Greeks, he was the King of the Gods, who oversaw the universe. As Pausanias observed, "That Zeus is king in heaven is a saying common to all men".[6] In Hesiod's Theogony Zeus assigns the various gods their roles. In the Homeric Hymns he is referred to as the chieftain of the gods. His symbols are the thunderbolt, eagle, bull, and oak. In addition to his Indo-European inheritance, the classical "cloud-gatherer" also derives certain iconographic traits from the cultures of the Ancient Near East, such as the scepter. Zeus is frequently depicted by Greek artists in one of two poses: standing, striding forward, with a thunderbolt leveled in his raised right hand, or seated in majesty.
SEE US SEE ZEUS Z USE Z ZEUS HEAR US HEAR HERA HEAR HERA ZEUS Z USE Z ZEUS
HERA HEAR HERA RHEA HERA HERA RHEA HEAR RHEA HEAR HERA HEAR HERA
ZEUS 8531 ZEUS HERA 8591 HERA
HERA A HER A HERA RHEA A HER A RHEA HARE AH RE AH HARE
RE IS IS RE IS 95 IS RE IS IS RE 1234 5 6789 9876 5 4321 RE IS IS RE IS 95 IS RE IS IS RE
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THE GREEK ODYSSEY GREEK HOMER HOME R HOME ROME HOMER ROME MORE ROME MORE
Ulysses - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Ulysses Ulysses is derived from Ulixes, the Latin name for Odysseus, a character in ancient Greek literature. For more on the name Ulysses, see Ulysses (given name). Ulysses
Ozymandias by Percy Bysshe Shelley 1818
Ozymandias- Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Ozymandias "Ozymandias" (pron.: /ˌɒziˈmændiəs/, also pronounced with four syllables in order to fit the poem's meter) is a sonnet by Percy Bysshe Shelley, published in ... The central theme of "Ozymandias" is the inevitable decline of all leaders, and of the empires they build, however mighty in their own time.[4] The 'Younger Memnon' statue of Ramesses II in the British Museum thought to have inspired the poem
The Social Contract - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/The_Social_Contract Man is born free, and everywhere he is in chains The Social Contract
Of The Social Contract, Or Principles of Political Right Social contract rousseau page.jpg Author(s) Original title Country Language Publication date Of The Social Contract, Or Principles of Political Right (Du contrat social ou Principes du droit politique) (1762) by Jean-Jacques Rousseau, is the book in which Rousseau theorized about the best way in which to set up a political community in the face of the problems of commercial society which he had already identified in his Discourse on Inequality (1754). Man is born free, and everywhere he is in chains.[1]
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