|
||
|
|
|
|
||
|
||
|
A MAZE IN ZAZAZA ENTER ZAZAZA ZAZAZAZAZAZAZAAZAZAZAZAZAZAZ ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ THE MAGICALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
WORK DAYS OF GOD Herbert W Morris D.D.circa 1883 Page 22
LIGHT AND LIFE Lars Olof Bjorn 1976 Page 197 "By writing the 26 letters of the alphabet in a certain order one may put down almost any message (this book 'is written with the same letters' as the Encyclopaedia Britannica and Winnie the Pooh, only the order of the letters differs). In the same way Nature is able to convey with her language how a cell and a whole organism is to be constructed and how it is to function. Nature has succeeded better than we humans; for the genetic code there is only one universal language which is the same in a man, a bean plant and a bacterium." "BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE"
"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE"
A HISTORY OF GOD Karen Armstrong The God of the Mystics Page 250 "(The Book of Creation). There is no attempt to describe the creative process realistically; the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by combining the letters with the sacred numbers, rearranging them in endless configurations, the mystic weaned his mind away from the normal connotations of words."
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"
THE FAR YONDER SCRIBE AND OFT TIMES SHADOWED SUBSTANCES WATCHED IN FINE AMAZE THE ZED ALIZ ZED IN SWIFT REPEAT SCATTER STAR DUST AMONGST THE LETTERS OF THEIR PROGRESS
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Cycles and Patterns Page 165 Patterns "The essence of mathematics is to look for patterns. Our minds seem to be organised to search for relationships and sequences. We look for hidden orders. These intuitions seem to be more important than the facts themselves, for there is always the thrill at finding something, a pattern, it is a discovery - what was unknown is now revealed. Imagine looking up at the stars and finding the zodiac! Searching out patterns is a pure delight. Suddenly the counters fall into place and a connection is found, not necessarily a geometric one, but a relationship between numbers, pictures of the mind, that were not obvious before. There is that excitement of finding order in something that was otherwise hidden. And there is the knowledge that a huge unseen world lurks behind the facades we see of the numbers themselves."
THE NINETYNINE NAMES OF GOD GOD OF NAMES NINETYNINE
IN THE NAME OF GOD THE COMPASSIONATE THE MERCIFUL
THE HEART OF ISLAM Enduring Values for Humanity Seyyed Hossein Nasr 2002 ONE GOD, MANY PROPHETS The Unity of Truth
He begetteth not, nor is begotten, and none is like Him. Quran 112: v.1-41 GOD THE ONE Page 3 (number omitted) At the heart of Islam stands the reality of God, the One, the Absolute and the Infinite, the Infinitely Good and AllMerciful, the Onc Who is at once transcendent and immanent, greater than all we can conceive or imagine, yet, as the Quran, the sacred scripture of Islam, attests, closer to us than our jugular vein. The One God, known by His Arabic Name, Allah, is the central reality of Islam in all of its facets, and attestation to this oneness, which is called tawid, is the axis around which all that is Islamic revolves. Allah is beyond all duality and relationality, beyond the differences of gender and of all qualities that distinguish beings from each other in this world. Yet He is the source of all existence and all cosmic and human qualities as well as the End to Whom all things return. To testify to this oneness lies at the heart of the credo of Islam, and the formula that expresses the truth of this oneness, La ilaha illa 'Llah, "There is no god but God," is the first of two testifications (shahadahs) by which a person bears witness to being a Muslim; the second is Muammadun rasal Allah, "Muhammad is the messenger of God." The oneness of God is tor Muslims not only the heart of their religion, but that of every authentic religion. It is a reassertion of the revelation of God to the Hebrew prophets and to Christ, whom Muslims also consider to be their prophets, the revelation of the truth that "The Lord is one," the reconfirmation of that timeless truth that is also stated in the Catholic creed, Credo in unum Deum, "I / Page 4 / I believe in one God." As the Quran states, "We have never sent a messenger before thee except that We revealed to him, saying, 'There is no god but I, so worship Me'" The One God, or Allah, is neither male nor female. However, in the inner teachings of Islam His Essence is often referred to in feminine form and the Divinity is often mentioned as the Beloved, while the Face He has turned to the world as Creator and Sustainer is addressed in the masculine form. Both the male and the female are created by Him and the root of both femininity and masculinity are to be found in the Divine Nature, which transcends the duality between them. Furthermore, the Qualities of God, which are reflected throughout creation, are of a feminine as well as a masculine naturn, and the traditional Islamic understanding of the Divinity is not at all confined, as some think, to a purely patriarchal image. The Quran, which is the verbatim Word of God for Muslims, to be compared to Christ himself in Christianity, reveals not only the Supreme Name of God as Allah, but also mentions other "beautiful Names" of God, considered by traditional sources to be ninety-nine in number, Names revealing different aspects of the Divinity. The Quran states, "To God belong the most beautiful Names (alasma' al-husna). Call on Him thereby" (7:180). These Names are divided into those of Perfection (Kamal), Majesty (Jalal), and Beauty (Jamal) the first relating to the / Page 5 / essential oneness of God Himself beyond all polarization and the last two to the masculine and feminine dimensions of reality in divinis (in the Divine Order). The Names of Majesty include the Just, the Majestic, the Reckoner, the Giver of Death, the Victorious, and the All-Powerful, and those of Beauty, the All-Merciful, the Forgiver, the Gentle, the Generous, the Beautiful, and Love. For Muslims the whole universe consists of the reflection in various combinations of the Divine Names, and human life is lived amid the polarizations and tensions as well as harmony of the cosmic and human qualities derived from these Names. God at once judges us according to His Justice and forgives us according to His Mercy. He is far beyond our reach, yet resides at the center of the heart of the faithful. He punishes the wicked, but also loves His creatures and forgives them. The doctrine of God the One, as stated in the Quran, does not only emphasize utter transcendence, although there are powerful expressions of this truth such as Allahu akbar usually translated as "God is great," but meaning that God is greater than anything we can conceive of Him, which is also attested by the apophatic theology of both the Catholic and Orthodox churches as well as by traditional Judaism. The Quran also accentuates God's nearness to us, stating that He is closer to us than ourselves and that He is present everywhere, as when it states: "Whithersoever ye turn, there is the Face of God" (2:115). The traditional religious life of a Muslim is based on a rhythmic movement between the poles of transcendence and immanence, of rigor and compassion, of justice and fogiveness, of the fear of punishment and hope for mercy based on God's love for us. But the galaxy of Divine Names and the multiplicity of Divine Qualities reflected in the cosmos and within the being of men and women do not distract the Muslim for / Page 6 / one moment from the oneness of God, from that Sun before whose light all multiplicity perishes. Striving after the realization of that oneness, or tawhid, is the heart of Islamic life; and the measure of a successful religious life is the degree to which one is able to realize taw/;Jid) which means not only oneness, but also the integration of multiplicity into Unity. Moreover, since there is no official sacerdotal authority in Islam like the magisterium in Roman Catholic Christianity, the authenticity of one's faith in Islam has by and large been determined by the testification of tawhid while the degree of inward realization of this truth has remained a matter to be decided by God and not by external authorities. This has been the general norm in Islamic history, but there have also been exceptions, and there are historical instances when a particular group or political authority has taken it upon itself to determine the authenticity or lack thereof of the belief in tawhid of a particular person or school. But there has never been an Inquisition in Islam, and there has been greater latitude in the acceptance of ideas, especially mystical and esoteric ones, than in most periods of the history of Western Christianity before the penetration of modernism into Christian theology itself. Now, although Islam is based on the reality of God, the One, in His Absoluteness and Suchness, it also addresses humanity in its essential reality, in its suchness. Man, in the traditional sense of the term corresponding to insan in Arabic or homo in Greek and not solely the male, is seen in Islam not as a sinful being to whom the message of Heaven is sent to heal the wound of the original sin, but as a being who still carries his primordial nature (al-.fitrah) within himself, although he has forgotten that nature now buried deep under layers of negligence. As the Quran states: Page 7 "[God] created man in the best of stature (ahsan altaqwim)" (95:4) with an intelligence capable of knowing the One. The message of Islam is addressed to that primordial nature. It is a call for recollection, for the remembrance of a knowledge kneaded into the very substance of our being even bef)re our coming into this world. In a famous verse that defines the relationship between human beings and God, the Quran, in referring to the precosmic existence of man, states, "'Am I not your Lord?' They said: 'Yes, we bear witness'" (7: 172). The "they" refers to all the children of Adam, male and female, and the "yes" confirms the affirmation of God's Oneness by us in our pre-eternal ontological reality. Men and women still bear the echo of this "yes" deep down within their souls, and the call of Islam is precisely to this primordial nature, which uttered the "yes" even before the creation of the heavens and the earth. The call of Islam therefore concerns, above all, the remembrance of a knowledge deeply embedded in our being, the confirmation of a knowledge that saves, hence the soteriological function of knowledge in Islam. Islam addresses the human being not primarily as will, but as intelligence. If the great sin in Christianity is disobedience, which has warped the will, the great sin in Islam is forgetfulness and the resulting inability of the intelligence to function in the way that God created it as the means to know the One. That is why the greatest sin in Islam and the only one God does not forgive is shirk, or taking a partner unto God, which means denying the Oneness of God, or tawhid. This direct address from God, the One, to each human being in its primordial state requires total surrender to the Majesty of the Absolute, before whom ultimately nothing can in fact exist. In an ordinary sense it means the surrender / Page 8 / themelves to God, and in the highest sense it means the awareness of our nothingness before Him, for, as the Quran says, "All that dwells in the heavens and the earth perishes, yet there abideth the Face of thy Lord, Majestic, Splendid" (55:26-27). The very name of the religion, Islam, comes from this reality, for the Arabic word aL-islam means "surrender" as well as the peace that issues from our surrender to God. In fact, Islam is the only major religion, along with Buddhism (if we consider the name of the religion to come from Budd, the Divine Intellect, and not the Buddha), whose name is not related to a person or ethnic group, but to the central idea of the religion. Moreover, Islam considers all authentic religions to be based on this surrender, so that al-islam means not only the religion revealed through the Quran to the Prophet Muhammad, but all authentic religions as such. That is why in the Quran the prophet Abraham is also called muslim) that is, one who is in the state of al-islam. True surrender is not, however, only concerned with our will. It must involve our whole being. A shallow understanding of surrender can lead to either a passive attitude, in which one does not strive in life as one should according to the promulgations of the religion, or to mistaking one's own imperfect understanding of Islam for the truth and performing acts that are against God's teachings while claiming that one is acting in surrender to God. Islam states that a person must be the perfect servant ('abd) of God in the sense of following His commands. But since God has given us many faculties, including free will and intelligence, our surrender must be complete and total, not limited to only certain faculties. It must involve the whole of our being. Otherwise, hidden thoughts and emotions as well as false ideas can combine with a fallacious sense of external / Page 9 / surrender of one's will to God to produce acts in the namc of religion that can have calamitous consequences.
CREATION OF THE WORLD AND OF HUMAN BEINGS " Since the One God is Infinite and Absolute as well as the Infinitely Good, He could not but create. His infinitude implies that He contains within Himself all possibilities, including that of negating Himself, and this possibility had to be realized in the form of creation. Moreover, as St. Augustine also stated, it is in the nature of the good to give of itself, and the Infinitely-Good could not but radiate the reality that constitutes the world and, in fact, all the worlds." Page 10 But creation or radiation implies separation, and it is this ontological separation from the Source of all goodness that constitutes evil. One might say that evil is nothing but separation from the Good and privation, although it is real on its own level, in a sense as real as our own existential level on which we find it. And yet the good belongs to the pole of being and evil to that of non being. Throughout the history of Islam there have been numerous profound metaphysical and theological discussions concerning the question of evil, as there have been in other religions, especially Christianity. But in contrast to the modern West, in which many people have turned away trom God and religion because they could not understand how a God who is good could create a world in which there is evil, in the Islamic world this question of theodicy has hardly ever bothered the religious conscience of even the most intelligent people or turned them away from God. The emphasis of the Quran upon the reality of evil on the moral plane combined with the sapiential and theological explanations of this question have kept men and women confronted with this problem in the domain of faith. The strong emphasis in Islam on the Will of God has also played a role in resigning Muslims to the presence of evil in the world (which they must nevertheless combat to the extent possible), even when they cannot understand the causes involved. In any case, God has created the world, in which there is imperfection and evil, but the world itself is considered by the Quran to be good, a view corresponding to that found in the book of Genesis. And creation has a purpose, for, as the Quran says, "O Lord, Thou didst not create this [the world] in vain" (8:190). The deepest purpose of creation is explained by a famous Hadith qudsi (a sacred saying of the / Page 11 / Prophet not part of the Quran in which God speaks in the first person through the mouth of the Prophet): "I was a hidden treasure. I loved to be known. Therefore, I created the creation so that I would be known." The purpose of creation therefore is God's love fix the knowledge of Himself realized through His central agent on earth, humanity. For a human being to know God is to fulfill the purpose of creation. Moreover, God loved to be known. Hence, the love of God and by God permeates the whole universe, and many Islamic mystics of Sufis over the ages have spoken of that love to which Dante refers at the end of the Divine Comedy when he speaks of "the love that moves the sun and the stars." This sacred Hadith (Hadith qudsi) also speaks of God's being "a hidden treasure," which is a symbol of the truth that everything in the universe has its origin in the Divine Reality and is a manifestation of that Reality. everything in the total cosmos both visible and invisible is a theophany, or manifestation, of the Divine Names and Qualities and is drawn from the "treasury" of God. The Wisdom of God thus permeates the universe, and Muslims in fact see the cosmos as God's primordial revelation. everything in the universe, in reflecting God's Wisdom, also glorifies Him, fix, as the Quran says, "There is nothing but that it hymns His praise" (17:44). In fact, the very existence of beings is nothing but their invocation of God's Names, and the universe itself is nothing but the consequence of the breathing upon the archetypal realities of all beings in the Divine Intellect of the Breath of the Compassionate (nafas alRahman). It is through His Name al-Rahman, which means the Infinitely-Good and also Merciful, that the universe has come into being. It is significant to note that much of the Quran is devoted to the cosmos and the world / Page 12 / of nature, which play an integral rolc in the traditional life of Muslims. All Islamic rites are harmonized with natural phenomena, and in general Muslims view the world of creation as God's first revelation, before the Torah, the Gospels, the Quran, and other sacred scriptures were revealed. That is why in Islam, as in medieval Judaism and Christianity, the cosmos is seen as a book in which the "signs of God," the vestigia Dei of Christian authors, are to be read. The Islamic understanding of anthropogenesis, the creation of human beings, resembles those of Judaism and Christianity in many ways, but also differs on certain significant issues. In fact, there are also important differences between Judaism and Christianity when it comes to the question of original sin. As for Adam's original creation, the Quran speaks of God creating Adam from clay and breathing His Spirit into him, "And I breathed into him My Spirit" (15:29). The Quran continues: And when thy Lord said unto the angels: "Verily! I am about to place a vicegerent (khalifah) on earth," they said, "Wilt Thou place therein one who will bring corruption therein and will shed blood, while we, we hymn Thy praise and sanctity Thee?" He said: "Surely, I know that which ye know not." The angels were then asked by God to prostrate before Adam, and all did so except Iblis, that is, the Devil or Satan, who refused because of pride. God placed Adam and his / Page 13 / wife in paradise and permitted them to eat of the fruits there, except the fruit of the forbidden tree. But Satan "caused them to deflect therefrom," and the Fall ensued. But a revelation was sent to Adam. He repented and became the first prophet as well as the father of humanity. The Quranic account contains all the main features of the sacred anthropology of Islam and its view of the nature of men and women. First of all, God chose the human being as His vicegerent (khalifah) on earth, which means that He has given human beings power to dominate the earth, but on the condition that they remain obedient to God, that is, being God's servant, or 'abd Allah. There are numerous Quranic references to this truth. The two primary features of being human are servanthood and vicegerency: being passive toward Heaven in submission to God's Will, on the one hand, and being active as God's agent and doing His Will in the world, on the other. Moreover, Adam was taught all the names, which means that God has placed within human nature an intelligence that is central and the means by which he can know all things. It also means that human beings themselves are the theophany, or visible manifestation, of all of God's Names. There is in principle no limit to human intelligence in knowing the nature of things (the question of knowing the Divine Essence is a different matter) unless there is an obstacle that prevents it from functioning correctly. That is why Muslims believe that any normal and wholesome intelligence will be naturally led to the confirmation of Divine Oneness and are at a loss when rationalist skeptics from the West refuse to accept the One (most Muslims are unaware of the obstacles in the soul of such a skeptic that reduce the intelligence to analytical reason and prevent it from flmctioning in its fullness). Adam, the prototype of humanity, is superior to the angels by virtue of his knowledge of the names of all things / Page 14 / as by being the reflection of all the Divine Names and Qualities. As for Iblis, his rebellion comes from pride in considering his nature, which was made of fire, superior to that of Adam, who was made of clay. He refused to prostrate himself before Adam, because fire is a more noble clement than earth or clay. He could not see the effect of the Spirit that God had breathed into Adam. Satan was therefore the first to misuse analogy, to try to replace intelligence with ordinary logical reasoning. His fall was thus also connected to the domain of knowledge. The lack of total knowledge on his part created the sense of pride, which in Islam, as in Christianity, is the source of all other vices. The Quran mentions Adam's wife, but not her name. Hadith sources however confirm that her name was Hawwa', or Eve. In fact, the Islamic names for the first parents of humanity, Adam and Hawwa', are the same as in Judaism and Christianity. The Quran, however, does not mention how she was created. Some traditional commentators have repeated the biblical account of her creation from Adam's rib, while other authorities have mentioned that she was created from the same clay from which God created Adam. It is important to note for the Islamic understanding of womanhood and women's roles in both religious and social life that, in contrast to the biblical story, Eve did not tempt Adam to eat the forbidden fruit. Rather, they were tempted together by Iblis and therfore Eve was not the cause of Adam's expulsion from paradise. He was also responsible; they shared in performing the act that led to their fall, and therefore both men and women are faced equally with its consequences. As far as the forbidden fruit is concerned, again, the Quran does not mention it explicitly, but according to traditional commentaries it was not an apple, as believed by Christians and Jews, but wheat. Page 15 The creation of human beings complements the creation of the cosmos and adds to the created order a central being It might be said that from the Islamic point of view creation and revelation are inseparable, and that there are in fact three grand revelations: the cosmos, the human state, and religions-all three of which Islam sees as "books." There is, first of all, the cosmic book to be read and deciphered. Then there is the inner book of the soul, which we carry within ourselves. And finally there are sacred scriptures, which have been sent by God through His Mercy to guide humanity throughout the ages and which are the foundations of various religions and keys for reading the other two books, that of the cosmos and that of the soul.
MANY REVELATIONS, MANY PROPHETS In the Islamic perspective, the oneness of God has as its consequence not the uniqueness of prophecy, but its multiplicity, since God as the Infinite created a world in which / Page 16 / there is multiplicity and this includes, of course, the human order. For Islam, revelation and prophecy are both necessary and universal. Humanity, according to the Quran, was created trom a single soul, but then diversified into races and tribes, tor, as the Quran states, "He created you Religion (din), revelation (wahy), and prophecy (nubuwwah) have a clear meaning in the context of the Islamic worldview and therdore need to be carefully defined in the modern context, where all of these terms have become ambiguous in ordinary discourse. The closest word to the English term "religion" in Arabic is din, which is said by many to have been derived tram the root meaning "to obey, submit, and humble oneself before God." Al-din means religion in the vastest sense as the sacred norm into which the whole of life is to be molded. It is the total way of life grounded in teachings that have issued from God. Page 17 These teachings reach humanity through revelation. which means the direct conveying of a message from Heaven (revelation being understood apart from all the psychological entanglements it has acquired in much of modern Western religious thought). Revelation, moreover, must not be confused with inspiration (ilham) which is possible for all human beings. Islam sees revelation not as incarnation in the Hindu or Christian sense, but as the descent of the Word of God in the form of sacred scripture to a prophet. In fact, the Quran uses the term "Book" (kitab) not only for the Quran, but also fc)r all other sacred books and the totality of revelations. The Quran considers all revelations to be contained in that "archetypal book," or Umm al-kitab (literally, "the Mother Book"), and the sacred scriptures to be related in conveying the same basic message of the primordial religion of unity in different languages and contexts. As the Quran states, "We never sent a messenger save with the language of his people" (14:4). Even when the Quran states that "the religion with God is al-islam" (3: 19) or similar statements, al-islam refers to that universal surrender to the One and that primordial religion contained in the heart of all heavenly inspired religions, not just to Islam in its more particular sense. There is, moreover, a criterion of truth and falsehood as far as religions are concerned, and the Quran's confirmation of the universality of revelation does not mean that everything that has passed as religion yesterday or does so today is authentic. Throughout history there have been false prophets and religions, to which Christ also referred, as well as religions that have decayed or deviated from their original form. Islam sees itself as heir to this long chain of prophets going back to Adam and believes all of them, considered to be 124,000 according to tradition, to be also its own. It / Page 18 / does not believe, however, that it has inherited their teachings through temporal and historical transmission, for a prophet owes nothing to anyone and receives everything from Heaven, but it does believe that its message bears the finality of a seal. Islam sees itself as at once the primordial religion, a return to the original religion of oneness, and the final religion; the Quran itself calls the Prophet of Islam the "Seal of Prophets." And, in fact, fourteen hundred years of history have confirmed Islam's claim, for during all that time there has not been another plenary manifestation of the Truth like the ones that brought about the births of Buddhism and Christianity, not to speak of the earlier major religions. The two characteristics of primordiality and finality have bestowed upon Islam its trait of universality and the capability to absorb intellectually and culturally so much that came before it. It has also made spiritually alive the prophetic presences that preceded it, so that, for example, such figures as Abraham, Moses, and Christ play a much greater role in the spiritual universe of Islam than Abraham and Moses do in the Christian universe. While speaking of the finality of the Islamic revelation for this cycle of human history, which will last until the eschatological events at the end of historic time, something must be said, from the Islamic point of view, about the "order" and "economy" of revelation. Muslims believe that each revelation takes place through the Divine Will, but also on the basis of a spiritual economy and is not by any means ad hoc. Each revelation fulfills a major fimction in human history seen from the religious point of view. For example, around the sixth to fifth century B.C. which also marks the transition from mythological time to historic time, a qualitative change took place in the march of time, which for Islam, as for Hinduism, is not simply linear. This / Page19 / is the period when the myths of Homer and Hesiod recede as Greek history flowers and the stories of mythical Persian dynasties are left behind as the Persian Empire takes shape. From the human point of view, this qualitative change in the terrestrial life of humanity required new dispensations from Heaven, and from the metaphysical perspective, these new dispensations themselves marked the new chapter that was to begin in human history. This period, which philosophers such as Karl Jaspers have called the Axial Age, was witness to the appearance of Confucius and Lao-Tze in China and the new crystallization of the primal Chinese tradition into Confucianism and Taoism, and the appearance of Shintoism in Japan and the beginning of the terrestrial life of the solar emperors, who marked the beginning of historical Japanese civilization. This age was also witness to the life of the Buddha, whose teaching spread throughout India and Tibet and soon transforfmed the religious life of East and Southeast Asia. At nearly the same time, we see the rise of Zoroaster, who established Zoroastrianism in Persia and whose teachings greatly influenced later religious life in western Asia. Finally, around the same time we have the rise of Pythagoras and One would think that the cycle of revelation would have been terminated in the Axial Age. But the decadence of the / Page 20 / This latter situation, added to the inner weakness of Zoroastrianism in the Persian Empire and certain other religions elsewhere, created another vacuum to be filled, this time by a new Semitic religion-Islam. Islam, like Judaism, remained faithful to its Semitic origin, but, like Christianity, was not confined to a particular ethnic group. Islam thus came to reassert the full doctrine of Divine Oneness on a universal scale after the Axial Age and the appearance of Christianity, placing in a sense the last golden brick in that golden wall that is revelation. With it, the structure of the wall became complete, and, as far as Muslims are concerned, although small religious movements may take place here and there, there is to be no plenary revelation after Islam according to the Divine Providence and the spiritual economy of God's plans for present-day humanity. When asked how they know such a truth, Muslims point to the Quran itself and the f:act that no previous revelation had ever made such an explicit claim. Being the final religion of this cycle, Islam is not only closely related to its sister / Page 21 / monotheisms, Judaism and Christianity, but also possesses an inward link to the religions of the Axial Age as well as to Hinduism. It is this link that made it easier for Islam than for Christianity to incorporate so much of the wisdom Hinduism and of the religions of the Axial Age, from Buddhism and Pythagoreanism to Zoroastrianism and even later to Confucianism, within its sapiential perspective. Paradoxically, the insistence of Islam upon God as the One and the Absolute has had as its concomitant the acceptance of multiplicity of prophets and revelations, and no sacred scripture is more universalist in its understanding of religion than the Quran, whose perspective concerning the universality of revelation may be called "vertical triumphalism." In contrast, in Christianity, because of the emphasis on the Triune God, God the One is seen more in terms of the relationality of the three Hypostases, what onc might call "Divine Relativity"; the vision of the manifestation of the Divine then became confined to the unique Son and Incarnation, in whom the light of all previous prophets was absorbed. In Christianity the vision is that of the Triune God and a unique message of salvation and savior, hence extra ecclesiam nulla salus (no salvation outside the church), whereas in Islam there is the One God and many prophets. Here is to be found the major difference between how Muslims have viewed Jews and Christians over the centuries and how Christians have regarded Jews and Muslims as well as followers of other religions. For Muslims, the Quran completes the message of previous sacred texts without in any way denigrating their significance. In fact, the Torah and the Gospels are mentioned by name as sacred scriptures along with the Quran in the text of the Quran. Likewise, although the Prophet terminates the long chain of prophecy, the earlier prophets lose none / Page 22 / of their spiritual significance. Rather, they appear in the Islamic firmament as stars, while the Prophet is like the moon in that Islamic sky.
THE QURAN The sacred scripture of Islam, known in Arabic by many names, of which the most famous is al-Qur'an, "the Recitation," is considered by all Muslims, no matter to which school they belong, as the verbatim revelation of God's Word made to descend into the heart, soul, and mind of the Prophet of Islam through the agency of the archangel of revelation, Gabriel, or Jibra'il in Arabic. Both the words and meaning of the text are considered to be sacred, as is everything else connected with it, such as the chanting of its verses or the calligraphy of its phrases. Muslims are born with verses of the Book, which Muslims call the Noble Quran, read into their ears, live throughout their lives hearing its verses and also repeating certain of its chapters during daily prayers, are married with the accompaniment of Quranic recitations, and die hearing it chanted beside them. To fully understand the significance of the Quran, a Westerner with a Christian background should realize that, although the Quran can in a sense be compared to the Old and New Testaments, a more profound comparison would be with Christ himself In Christianity both the spirit and body of Christ are sacred, and he is considered the Word of God. The Quran is likewise fcr Muslims the Word of God (kalimat Allah), and both its inner meaning, or spirit, and its body, or outer fcmn, the text in the Arabic language in which it was revealed, are sacred to Muslims. Arabic is the sacred language of Islam and Quranic Arabic plays a role in Islam analogous to the role of the body of Christ in Christianity. Moreover, as Christians consume bread and wine as symbols of the flesh and blood of Christ, Muslims pronounce, using the same organ of the body, that is, the mouth, the Word of God in the daily prayers. The rationalist and agnostic methods of higher criticism applied by certain Western scholars to the text of the Quran, which was not compiled over a long period of time like the Old and the New Testaments, is as painful and as much a blasphemy to Muslims as it would be to believing Christians if some Muslim archeologists claimed to have discovered some physical remain of Christ and were using DNA analysis to determine whether he was born miraculously or was the son of Joseph. Page 24 In any case, for Muslims themselves, Sunni and Shi 'ite alike, there is but a single text of the Quran consisting of 114 chapters of over 6,000 verses revealed to the Prophet of Islam in Mecca and Medina over the twenty-three years of his prophetic mission. As verses were received and then uttered by him, they would be memorized by companions, who were Arabs with prodigious memories. The verses were also written down by scribes. The order of the chapters of the Quran was also given by the Prophet through Divine command. During the caliphate of the third caliph, 'Uthman, some twenty years after the death of the Prophet, as many of those who had memorized the Quran were dying in various battles, the complete text of the Quran was copied in several manuscripts and sent to the four corners of the Islamic world. Later copies are based on this early definitive collection. It is said in Islam that God gives to each prophet a miracle corresponding to what was important in his time. Since magic was so significant in Egypt, God gave Moses the power to turn his staff into a serpent. Since medicine was such an important art at the time of Christ, God gave him the miracle of raising the dead to life. And since poetic eloquence was the most prized of all virtues for pre- Islamic Arabs, God revealed through the Prophet by far the most eloquent of all Arabic works. In fact, the greatest miracle of The Quran has many names, each revealing an aspect of its reality. It is al-Qur'an, or "recitation," which also means "gathering" or "concentration." It is al-Furqan, or "discernment," because it provides the criteria for discerning between truth and t:llsehood, goodness and evil, beauty and ugliness. It is Umm al-kitab, the archetypal book con taining the root of all knowledge, and it is al-Huda, the' guide tor the journey of men and women toward God. For Muslims, the Quran is the source of all knowledge both outward and inward, the foundation of the Law, the final guide tor ethical behavior, and a net with which the Divine Fisherman ensnares the human soul and brings it back to Unity. The Quran contains several grand themes. First of all, it deals with the nature of reality, with the Divine Reality and Its relation to the realm of relativity. Second, the Quran says much about the natural world, and in a sense the Islamic sector of the cosmos participates in the Quranic revelation. Then the Quran contains many pages on sacred history, but the episodes of this history are recounted more tor their significance as lessons tor the inner lite of the soul than as historical accounts of ages past. Sacred history in the Quran contains, above all, moral and spiritual lessons tor us here and now. The Quran also deals with laws for the individual and society and is the most important source of Islamic Law, or the Shariah. Furthermore, the Quran comes back again / Page 26 / and again to the question of ethics, of good and evil, of the significance of living a virtuous life. Finally, the Quran speaks, especially in its last chapters, in majestic language about eschatological events, about the end of this world, about the Day of Judgment, paradise, purgatory, and hell. The language of the Quran, especially in dealing with eschatological realities, is concrete and symbolic, not abstract, or descriptive in the ordinary sense, which would in any case be impossible when one is dealing with realities our earthly imaginations cannot grasp. This trait has caused many outsiders to criticize the Quran or its sensuous description of the delights of paradise as if they were simply a sublimation of earthly joys and pleasures. In reality every joy and delight here below, especially sexuality, which is sacred for Islam, is the reflection of a paradisal prototype, not vice versa. According to the Prophet and many of the earliest authorities such as 'Ali and Ja'far al-Sadiq, the Quran has many levels of meaning, of which the highest is known to God alone. In the same way that God is both the Outward (al-Zahir) and the Inward (al-Batin), His Book also has an outward and an inward dimension or, in fact, several levels of inner meaning. Throughout Islamic history, Quranic commentaries have been written from both points of view, the outward and the inward. The first is called tafsir and The chapters (surahs) and verses (ayahs) of the Quran are both the path and the guidepost in the Muslim's earthly journey. The root of everything Islamic, from metaphysics / Page 27 / and theology to law and ethics to the sciences and arts, is to be found in it. Every movement that has begun in Islamic history, whether religious, intellectual, social, or political, has sought legitimization in the Quran, and the permanent flow of the daily life of traditional Muslims unaffected by such movements has also been marked in the deepest sense by the presence of the Quran. Jurists have sought to interpret its legal verses and Sufis its inner meaning. Philosophers have drawn from its philosophical utterances and theologians have debated its assertions about the nature of
THE HEART OF ISLAM Enduring Values for Humanity Seyyed Hossein Nasr 2002 ONE GOD, MANY PROPHETS The Unity of Truth and the Multipliciry of Revelations Say: He, God, is One, God the Self-Sufficient Besought of all. He begetteth not, nor is begotten, and none is like Him. Quran 112: v.1-41 Page 16 "To every people [We have sent] a messenger" "We have appointed a Divine Law and a way. Had God willed, He could have made you one community. But that He may try you by that which He hath given you. So vie with one another in good works. Unto God ye will all return, and He will then inform you concerning that wherein ye differed" (5 :48). According to these and other verses, not only is the multiplicity of religions necessary, but it is also a reflection of the richness of the Divine Nature and is willed by God."
AND GOD FORMED HUMANKIND OF THE DUST OF THE UNIVERSE AND BREATHED INTO THEIR NOSTRILS THE BREATH OF LIFE AND HUMANS BECAME LIVING SOULS 973AZAZAZAZAZAZAZAZAZZAZAZAZAZAZAZAZAZA973 ISISISISISISISISISISISIS919919919919ISISISISISISISISISISISIS 999181818181818181818AZAZAZAZAZAZAZAZAZAZAZ818181818181818181999 122333444455555666666777777788888888999999999888888887777777666666555554444333221 999999999AUMMANIPADMEHUMAUMMANIPADMEHUMAUMMANIPADMEHUM999999999 PERFECT DIVINE LOVE PUREST LIVING LIGHT THAT LIGHT LIVING PUREST LOVE DIVINE PERFECT
....
ADVENT 2189 ADVENT
JOSEPH AND HIS BROTHERS Thomas Mann 1875-1955 Page 935 "Come nearer, my friend," he said, as the bee studded curtain closed behind them, "pray come close to me, dear Khabiru from the Retenu, fear not, nor startle in your step, come quite close to me! This is the mother of god, Tiy, who lives a million years. And I am Pharaoh. But think no more of that, lest it make you fearful. Pharaoh is God and Man, but sets as much store by the second as the first, yes he rejoices, sometimes his rejoicing amounts to defiance and scorn that he is a man like all men, seen from one side; he rejoices to snap his fingers at those sour faces who would have him bear himself uniformly as God
SIMULATIONS OF GOD THE SCIENCE OF BELIEF John Lilly 1975 Page xi bottom line (30th) "I am only an extraterrestrial who has come to the / Page xii / planet Earth to inhabit a human body, Everytime I leave this body and go back to my own civilization, I am expanded beyond all human imaginings, When I must return I am squeezed down into the limited vehicle."
HOW GREAT THOU ART MY GOD HOW GREAT THOU ART
LAPIS PHILOSOPHORUM Philosopher's stone - Wikipedia The philosopher's stone, more properly philosophers' stone or stone of the philosophers (Latin: lapis philosophorum) is a legendary alchemical substance capable of turning base metals such as mercury into gold (chrysopoeia, from the Greek ???s?? khrusos, "gold", and p??e?? poiein, "to make") or silver. It is also called the elixir of life, useful for rejuvenation and for achieving immortality;[1] for many centuries, it was the most sought goal in alchemy. The philosophers' stone was the central symbol of the mystical terminology of alchemy, symbolizing perfection at its finest, enlightenment, and heavenly bliss. Efforts to discover the philosophers' stone were known as the Magnum Opus ("Great Work").[2] History?[edit] Antiquity?[edit] The earliest known written mention of the philosophers' stone is in the Cheirokmeta by Zosimos of Panopolis (c. 300 AD).[3] Alchemical writers assign a longer history. Elias Ashmole and the anonymous author of Gloria Mundi (1620) claim that its history goes back to Adam, who acquired the knowledge of the stone directly from God. This knowledge was said to be passed down through biblical patriarchs, giving them their longevity. The legend of the stone was also compared to the biblical history of the Temple of Solomon and the rejected cornerstone described in Psalm 118.[4] The theoretical roots outlining the stone's creation can be traced to Greek philosophy. Alchemists later used the classical elements, the concept of anima mundi, and Creation stories presented in texts like Plato's Timaeus as analogies for their process.[5] According to Plato, the four elements are derived from a common source or prima materia (first matter), associated with chaos. Prima materia is also the name alchemists assign to the starting ingredient for the creation of the philosophers' stone. The importance of this philosophical first matter persisted throughout the history of alchemy. In the seventeenth century, Thomas Vaughan writes, "the first matter of the stone is the very same with the first matter of all things".[6] Middle Ages?[edit] Early medieval alchemists built upon the work of Zosimos in the Byzantine Empire and the Arab empires. Byzantine and Arab alchemists were fascinated by the concept of metal transmutation and attempted to carry out the process.[7] The 8th-century Muslim alchemist Jabir ibn Hayyan (Latinized as Geber) analyzed each classical element in terms of the four basic qualities. Fire was both hot and dry, earth cold and dry, water cold and moist, and air hot and moist. He theorized that every metal was a combination of these four principles, two of them interior and two exterior. From this premise, it was reasoned that the transmutation of one metal into another could be affected by the rearrangement of its basic qualities. This change would be mediated by a substance, which came to be called xerion in Greek and al-iksir in Arabic (from which the word elixir is derived). It was often considered to exist as a dry red powder (also known as al-kibrit al-ahmar, red sulfur) made from a legendary stone—the philosophers' stone.[8][9] The elixir powder came to be regarded as a crucial component of transmutation by later Arab alchemists.[7] In the 11th century, there was a debate among Muslim world chemists on whether the transmutation of substances was possible. A leading opponent was the Persian polymath Avicenna (Ibn Sina), who discredited the theory of transmutation of substances, stating, "Those of the chemical craft know well that no change can be effected in the different species of substances, though they can produce the appearance of such change."[10] According to legend, the 13th-century scientist and philosopher Albertus Magnus is said to have discovered the philosophers' stone. Magnus does not confirm he discovered the stone in his writings, but he did record that he witnessed the creation of gold by "transmutation".[11] Renaissance to early modern period?[edit] The Squared Circle: an alchemical symbol (17th century) illustrating the interplay of the four elements of matter symbolising the philosophers' stone The English philosopher Sir Thomas Browne in his spiritual testament Religio Medici (1643) identified the religious aspect of the quest for the philosopher's Stone when declaring: The smattering I have of the Philosophers stone, (which is something more than the perfect exaltation of gold) hath taught me a great deale of Divinity. — (R.M.Part 1:38)[12] A mystical text published in the 17th century called the Mutus Liber appears to be a symbolic instruction manual for concocting a philosopher's stone. Called the "wordless book", it was a collection of 15 illustrations. In Buddhism and Hinduism?[edit] Main article: Cintamani The equivalent of the philosophers' stone in Buddhism and Hinduism is the Cintamani, also spelled as Chintamani.[13] It is also referred to[14] as Paras/Parasmani (Sanskrit: ???????, Hindi: ????) or Paris (Marathi: ????). In Mahayana Buddhism, Chintamani is held by the bodhisattvas, Avalokiteshvara and Ksitigarbha. It is also seen carried upon the back of the Lung ta (wind horse) which is depicted on Tibetan prayer flags. By reciting the Dharani of Chintamani, Buddhist tradition maintains that one attains the Wisdom of Buddhas, is able to understand the truth of the Buddhas, and turns afflictions into Bodhi. It is said to allow one to see the Holy Retinue of Amitabha and his assembly upon one's deathbed. In Tibetan Buddhist tradition the Chintamani is sometimes depicted as a luminous pearl and is in the possession of several of different forms of the Buddha.[15] Within Hinduism it is connected with the gods Vishnu and Ganesha. In Hindu tradition it is often depicted as a fabulous jewel in the possession of the Naga king or as on the forehead of the Makara.[citation needed] The Yoga Vasistha, originally written in the 10th century AD, contains a story about the philosophers' stone.[16] A great Hindu sage wrote about the spiritual accomplishment of Gnosis using the metaphor of the philosophers' stone. Saint Jnaneshwar (1275–1296) wrote a commentary with 17 references to the philosopher's stone that explicitly transmutes base metal into gold. The seventh century Siddhar Thirumoolar in his classic Tirumandhiram explains man's path to immortal divinity. In verse 2709 he declares that the name of God, Shiva is an alchemical vehicle that turns the body into immortal gold. Properties?[edit] The most commonly mentioned properties are the ability to transmute base metals into gold or silver, and the ability to heal all forms of illness and prolong the life of any person who consumes a small part of the philosopher's stone diluted in wine.[17] Other mentioned properties include: creation of perpetually burning lamps,[17] transmutation of common crystals into precious stones and diamonds,[17] reviving of dead plants,[17] creation of flexible or malleable glass,[18] or the creation of a clone or homunculus.[19] Names?[edit] Numerous synonyms were used to make oblique reference to the stone, such as "white stone" (calculus albus, identified with the calculus candidus of Revelation 2:17 which was taken as a symbol of the glory of heaven[20]), vitriol (as expressed in the backronym Visita Interiora Terrae Rectificando Invenies Occultum Lapidem), also lapis noster, lapis occultus, in water at the box, and numerous oblique, mystical or mythological references such as Adam, Aer, Animal, Alkahest, Antidotus, Antimonium, Aqua benedicta, Aqua volans per aeram, Arcanum, Atramentum, Autumnus, Basilicus, Brutorum cor, Bufo, Capillus, Capistrum auri, Carbones, Cerberus, Chaos, Cinis cineris, Crocus, Dominus philosophorum, Divine quintessence, Draco elixir, Filius ignis, Fimus, Folium, Frater, Granum, Granum frumenti, Haematites, Hepar, Herba, Herbalis, Lac, Melancholia, Ovum philosophorum, Panacea salutifera, Pandora, Phoenix, Philosophic mercury, Pyrites, Radices arboris solares, Regina, Rex regum, Sal metallorum, Salvator terrenus, Talcum, Thesaurus, Ventus hermetis.[21] Many of the medieval allegories for a Christ were adopted for the lapis, and the Christ and the Stone were indeed taken as identical in a mystical sense. The name of "Stone" or lapis itself is informed by early Christian allegory, such as Priscillian (4th century), who stated, Unicornis est Deus, nobis petra Christus, nobis lapis angularis Jesus, nobis hominum homo Christus (One-horned is God, Christ the rock to us, Jesus the cornerstone to us, Christ the man of men to us.)[22] In some texts it is simply called 'stone', or our stone, or in the case of Thomas Norton's Ordinal, "oure delycious stone".[23] The stone was frequently praised and referred to in such terms. It needs to be noted that philosophorum does not mean "of the philosopher" or "the philosopher's" in the sense of a single philosopher. It means "of the philosophers" in the sense of a plurality of philosophers. Appearance?[edit] Philosopher's stone as pictured in Atalanta Fugiens Emblem 21 The first key of Basil Valentine, emblem associated with the 'Great Work' of obtaining the Philosopher's stone (Twelve Keys of Basil Valentine). Alchemical authors sometimes suggest that the stone's descriptors are metaphorical.[29] The appearance is expressed geometrically in Michael Maier's Atalanta Fugiens. "Make of a man and woman a circle; then a quadrangle; out of this a triangle; make again a circle, and you will have the Stone of the Wise. Thus is made the stone, which thou canst not discover, unless you, through diligence, learn to understand this geometrical teaching."[30] Rupescissa uses the imagery of the Christian passion, telling us it ascends "from the sepulcher of the Most Excellent King, shining and glorious, resuscitated from the dead and wearing a red diadem...".[31] Interpretations?[edit] The various names and attributes assigned to the philosophers' stone has led to long-standing speculation on its composition and source. Exoteric candidates have been found in metals, plants, rocks, chemical compounds, and bodily products such as hair, urine, and eggs. Justus von Liebig states that 'it was indispensable that every substance accessible... should be observed and examined'.[32] Alchemists once thought a key component in the creation of the stone was a mythical element named carmot.[33][34] Esoteric hermetic alchemists may reject work on exoteric substances, instead directing their search for the philosopher's stone inward.[35] Though esoteric and exoteric approaches are sometimes mixed, it is clear that some authors "are not concerned with material substances but are employing the language of exoteric alchemy for the sole purpose of expressing theological, philosophical, or mystical beliefs and aspirations".[36] New interpretations continue to be developed around spagyric, chemical, and esoteric schools of thought. The transmutation mediated by the stone has also been interpreted as a psychological process. Idries Shah devotes a chapter of his book The Sufis to providing a detailed analysis of the symbolic significance of alchemical work with the philosopher's stone. His analysis is based in part on a linguistic interpretation through Arabic equivalents of one of the terms for the stone (Azoth) as well as for sulfur, salt and mercury.[37] Creation?[edit] Main article: Magnum opus (alchemy) The philosophers' stone is created by the alchemical method known as The Magnum Opus or The Great Work. Often expressed as a series of color changes or chemical processes, the instructions for creating the philosopher's stone are varied. When expressed in colors, the work may pass through phases of nigredo, albedo, citrinitas, and rubedo. When expressed as a series of chemical processes it often includes seven or twelve stages concluding in multiplication, and projection.
THE LAPIS PHILOSOPHORUM
THE PHILOSOPHERS STONE
LETTUTRS TRANSPOSED INTO NUMBER REARRANGED INTO NUMERICAL ORDER .
THE PHIOSOPHERS STONE
LETTUTRS TRANSPOSED INTO NUMBER REARRANGED INTO NUMERICAL ORDER
I AM THE OPPOSITE OF THE OPPOSITE I AM THE OPPOSITE OF OPPOSITE IS THE AM I I ALWAYS AM
GOD WITH US 123456789 987654321 US WITH GOD
LETTERS TRANSPOSED INTO NUMBERS REARRANGED IN NUMERICAL ORDER
LETTERS TRANSPOSED INTO NUMBERS REARRANGED IN NUMERICAL ORDER
9 Letter Words - Word Finder What are some nine letter words? Of the almost 41,000 words by the length of nine letters KNOWLEDGE, OVERPOWER, COPYRIGHT ABHORRENT, ABILITIES, ACQUIRING ESSENTIAL CHOCOLATE ADVANTAGE How many 9 letter words are there? NINE NINE LETTERED WORDS KNOWLEDGE, OVERPOWER, COPYRIGHT ABHORRENT, ABILITIES, ACQUIRING ESSENTIAL CHOCOLATE ADVANTAGE
HOLY-BIBLE
LETTERS TRANSPOSED INTO NUMBERS REARRANGED IN NUMERICAL ORDER
0.999... - Wikipedia In mathematics, 0.999 denotes the repeating decimal consisting of infinitely many 9s after the ... For example, the 1846 textbook The University Arithmetic explains, ".999 +, continued to infinity = 1, ... and who had come to believe that nine digits are all one needs to do mathematics, including calculating the square root of 23.
5 Reasons Why You Are Seeing 999 – The Meaning of 999 ... 11 Nov 2016 — When you see 999 repeatedly, it's time to release the past, learn from old issues, forgive yourself and others, and start the process of healing to ...
Why 999^999-999^999 is NaN? - MATLAB ... - MathWorks 2 answers
First introduced in the London area on 30 June 1937, the UK's 999 number is the world's oldest emergency call telephone service. The system was introduced following a fire in a house in Wimpole Street on 10 November 1935, in which five women were killed.999 is an official emergency telephone number in a number of countries which allows the caller to contact emergency services for urgent assistance. Countries and territories using the number include Bahrain, Bangladesh, Botswana, Eswatini, Ghana, Guernsey, Hong Kong, Ireland, Isle of Man, Jersey, Kenya, Macau, Malaysia, Mauritius, Poland, Qatar, Sudan, Saudi Arabia, Singapore, Trinidad and Tobago, Seychelles, Uganda, United Arab Emirates, United Kingdom, and Zimbabwe.[1]
First introduced in the London area on 30 June 1937, the UK's 999 number is the world's oldest emergency call telephone service.
LETTERS TRANSPOSED INTO NUMBERS REARRANGED IN NUMERICAL ORDER
UFO Evidence : SETI : The Search for Extraterrestrial Intelligence There are many methods that SETI scientific teams use to search for .... tabloid nonsense instead of on far more evidence than has been provided for SETI. ... www.ufoevidence.org/topics/SETI.htm Project Phoenix is the world's most sensitive and comprehensive search for extraterrestrial intelligence. It is an effort to detect extraterrestrial civilizations by listening for radio signals that are either being deliberately beamed our way, or are inadvertently transmitted from another planet. Phoenix is the successor to the ambitious NASA SETI program that was cancelled by a budget-conscious Congress in 1993.
Message boards : Cafe SETI ... setiweb.ssl.berkeley.edu/forum_forum. Fun with Numbers
Posted 12 Jun 2007 1:43:07 UTC 666:
Posted 14 Jun 2007 2:45:31 UTC - 69
Straight from the dictionary:
Chiaroscuro Description Chiaroscuro, in art, is the use of strong contrasts between light and dark, usually bold contrasts affecting a whole composition. It is also a technical term used by artists and art historians for the use of contrasts of light to achieve a sense of volume in modelling three-dimensional objects and figures. Wikipedia
CITY OF REVELATION John Michell 1972 Chapter THIRTEEN Page 137 "666" has been the subject of more comment and speculation than any other cabalistic number, principally on account of the last verse inRevelation 13: 'Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred threescore and six.'
HOLY BIBLE Scofield References Page 1342 C 13 V 18 HERE IS WISDOM. LET HIM THAT HATH UNDERSTANDING COUNT THE NUMBER OF THE BEAST: FOR IT IS THE NUMBER OF A MAN AND HIS NUMBER IS SIX HUNDRED THREE SCORE AND SIX
HOLY BIBLE Scofield References Page 1342 C 13 V 18 HERE IS WISDOM. LET HIM THAT HATH UNDERSTANDING COUNT THE NUMBER OF THE BEAST: FOR IT IS THE NUMBER OF A MAN AND HIS NUMBER IS SIX HUNDRED THREE SCORE AND SIX
A NEW BOOK OF REVELATION Compiled by Tuella 1995 LOVE LETTERS FROM THE THRONE Page30 "My children, I have long awaited these end times, as you refer to them, for this most precious planet. I have sorrowed much over the travesties of this planetary experience. Mother Earth has been shedding many tears over the many eons of time, time that she has made Herself available for this expression of creation. . The Holy 999 Part 6 1. I AM THE FATHER OF ALL CREATION. I AM THE BEGINNING AND THE END, THE ALPHA AND OMEGA OF ALL THAT IS AND EVER SHALL BE. I CONTINUE NOW IN OUR CONVERSATIONS FOR THE BENEFIT OF MY CHILDREN EVERYWHERE. Page 33 7. I ask My Light Workers to realize that neither the dark ones nor the Fallen ones need an identifying mark, because they cannot hide themselves nor their ways from the discerning Child of Light. It is indeed by their works that ye know them. Anti Christ? Father's Reply Part 7
1. I AM the Father Mother Creator, of All that is, to continue our conversations to be shared with My Children. Removal of the Fallen Ones Part 8 1. I AM THAT I AM speaks with thee, to continue our conversations to be given to MY children as they prepare themselves for the events of My schedule.
THE DAILY MAIL Jonathan Cainer Tuesday, December 6, 2005 Page 56 HI JONATHAN. Next year we will have the date 6-6-6 upon us. Can we expect the Antichrist to be born on this day? Or will the Devil show his hand in some other way? Dear Jim, It is hard to imagine that the Prince of Darkness has to sit around waiting for his number to come up before he can make a move. But then again, they do say 'the devil is in the detail' I predict 6.6.06 will pass quite safely for us all, though - even at 6 minutes and 6 seconds past 6
"WEAVES HER WEB WITH RAPID LIGHT"
DAILY MAIL Monday, June 5, 2006 Colin Wilson Page 15 666 "ACROSS the world, millions of women are due to give birth tomorrow. Apart from the usual understandable concerns about whether their baby will be born healthy, many will also be feeling nervous about the date itself. St John's Book of Revelation was intended to assure Christians that Jesus would return and triumph over the Antichrist. These events, he said, would happen in a precise sequence. THE EARTH has about ten near-misses a year, and the last one, in June 2002, passed us by a mere 75,000 miles.
If it had struck, it would have devastated 120,000 square miles - comparable to the asteroid that exploded over Siberia in 1908. St John predicts the Earth will then be blighted by wars, famine and pestilence caused by the opening of the Book of Seven Seals, an act representing God's final judgment on mankind. When God opens the Book of Seven Seals, the Four Horsemen of the Apocalypse would suddenly be released. While all this has been going on, the human race will have failed to observe the arrival of the Antichrist. No one will notice, for the simple reason that, far from seeming menacing, he will be charming and charismatic, and will be mmensely popular. In fact, he is the Devil in disguise, and his purpose is to turn us into his slaves. Like Adolf Hitler, he will be hailed as a saviour, and vast armies will march at his command. It is this world dictator who will initiate the battle of Armageddon. He is, says the Book of Revelation, the Beast, and his number is 666. Hence the symbolism of tomorrow's date - the first time it has occurred in its simplest form since before the Norman Conquest. In Hebrew, each of the 22 letters in its alphabet is associated with a number, and wotds can be interpreted according to their number code. Therefore, the letters of the unknown Beast's name will add up to 666. And, of course, June 6, 2006, would seem to be the obvious date for the birth of the Devil child. However, according to the story, just as the Beast is about to win the battle, the heavens will open, fire will devour his army, and he will be hurled back into the pit, where he belongs. But by then, most of us will have perished. And when is all this due to happen? The answer, you will be relieved to hear, is that the time is long past. John had been present when Jesus told his disciples: 'There are some standing here today who will not taste death until they see the Son of Man coming in his kingdom' (Matthew 16:28). Which meant, of course, within their lifetime - so in the first century AD. When John wrote the Book of Revelation, he was expecting the end of the world any day. After the year 100 came and went, Christian theologians quickly recalculated and said the end of the world would take place in the year 1000. And again, it did not happen. So who was the 'original' Beast 666? Almost certainly it was Nero, the emperor who tortured and killed so many Christians. The Hebrew letters of Caesar Nero add up to 666. According to one recent theory, St John had a more. important reason for choosing the number 666. In 1989, the scientist Maurice Cotterell fed into the giant computer at Cranfield University some long numbers he had found in the ancient religious calendar of the Maya of Mexico, and realised these early people understood the complex sun cycles that govern life on Earth. All life is carbon-based, and the carbon atom contains six electrons, six protons and six neutrons. He went on to discover that several other ancient religions, including those of Egypt, China and Peru, also knew about this science of the sun, in which 666 plays a central role. Cotterell found the same numbers, looking like the sixes on a digital clock, engraved in a maze pattern on the Ardagh Chalice, Ireland's foremost treasure, which was found by two men digging for potatoes. In his book The Celtic Chronicles, he explains why he believes the chalice is the Holy Grail, from which Christ drank at the Last Supper. He says it was brought to England in AD60 by Joseph of Arimathea, and was engraved with the number 666 and other symbols by King Arthur in the fifth century. It was taken to the monastery at Lindisfarne in the seventh century, and was hidden by the monks, to save it from Viking raiders. Somehow, it then made its way to Ireland. Cotterell's. decoding shows the chalice contains the same basic knowledge he uncovered during his research into the culture of the Mayans, China, Egypt and Peru. So though the Book of Revelation may seem to the modem mind to be a bewildering farrago of strange and violent images, Cotterell believes its central puzzle, 666, refers to the carbon atom, which St John intended to symbolise our material world. SINCE Jesus refers to himself in the Book of Revelation as 'the bright morning star' Venus, which symbolises light - our world of matter is symbolised by the number of the Devil, 666.
The makers of the new Omen movie hope to add an extra dimension to all this history of dread and foreboding. Indeed, they have been helped by the Dean of Guildford Cathedral, where the original 1976 movie was set. He has issued a scathing attack on the movie and said the cathedral suffered a fall in visitor numbers after a wedding - when Damien flew into a rage - was portrayed there. Mankind has always been haunted by the concept of the Apocalypse. But for any mother giving birth tomorrow and fearing the worst, I suggest she should help ward off potential evil by following the traditional custom of devouring a charcoal biscuit."
METRO Free Paper WAKEFIELD Monday May 8, 2006 Page 13 Our 01. 02. 03. 04. 05. O6 newborn "A COUPLE are celebrating atler their baby was born with a date and time combination that occurs just once every 100 years. Gemma Burns, 24, gave birth to Jake by Caesarean section at 1.02 am and three seconds on the fourth day of the fifth month of the sixth year. His combined time and date of birth reads 01.02.03.04.05.06. Ms Burns, of Kitts Green in Birmingham, said: 'The midwife came in all excited and said she'd realised the numbers as she was writing the cot card out.' Jake is the first baby for Ms Burns, a policewoman, and her partner of six years, Glen Robson, 25".
DAILY MAIL Tuesday, June 6, 2006 Jonathon Cainer A PASSAGE IN THE Book of Revelations suggest the number 666 is the mark of the devil. Many experts reckon It's.a coded reference to a Roman emperor. They also think the Original number was 616 and the middle digit was accidentally misread by a short-sighted scholar during a candlelit, manuscript-copying session. On 06.06.1906, nothing much happened, and nobody notorious was bom. June 6, 1806 passed without incident, too. So, unless you suffer from hexakosioihexekontahexaphobia (fear of the number 666) there's no need to worry about today's date, even.at six minutes and six seconds past six!
DAILY MAIL Tuesday, June 6, 2006 By Jaya Narain AS a slave to superstition, June Dumas has been dreading today for most of her life.
DICTIONARY OF SCIENCE Siegfried Mandel 1969 Page number (omitted) "Appendix 5. Symbols Atomic Numbers, and Atomic Weights of Elements (1947) Dysprosium . Symbol Dy . Atomic Number 66 . Atomic Weight of Elements 162.46 Einsteinium . Symbol Es . Atomic Weight 99 . Atomic Weight of Elements 253" Alphabetical sequence as presented in book
If 6 Was 9 , Jimi Hendrix , 1968 Vinyl Yeah, sing the song, Bro' If the sun refuse to shine, Now if 6 turned out to be 9, White collared conservative flashing down the street, Pointing their plastic finger at me.
THE HOLY BIBLE Scofield References Page 1145 C 21 V 11 SIMON PETER WENT UP, AND DREW THE NET TO LAND FULL OF GREAT FISHES, AN HUNDRED AND FIFTY AND THREE AND FOR ALL THERE WERE SO MANY, YET WAS NOT THE NET BROKEN.
THE HOLY BIBLE Scofield References Page 1342 REVELATION C13 v 18 "Here is wisdom, Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six."
CITY OF REVELATION John Michell 1973 Page 137 C THIRTEEN The Number 666 666 has been the subject of more comment and speculation than any other cabalistic number, principally on account of the last verse of Revelation 13: 'Here is wisdom, let him that hath understanding count the number of the beast; for it is the number of a man; and his number is six hundred threescore and six.'
153 x 12 = 1836 = 12 x 153
CITY OF REVELATION John Michell 1973 Page 95 C NINE The Literary Canon; 153 Fishes in the Net Simon Peter went up and drew the net to land full of great fishes, one hundred and fifty and three' (John 21.11)
GODS OF THE DAWN THE MESSAGE OF THE PYRAMIDS AND THE TRUE STARGATE MYSTERY Peter Lemesurier 1997 Page 42 "This marks the entrance to a low horizontal passageway that lies atop the building's 50thth course of masonary and so lies exactly 153 courses below the present (and apparently designed) summit platform Page 118 "With the entry into the Grand Gallery, all kinds of extraordinary things now start to happen." Overhead, the roof height has suddenly leapt upwards by 286.1 P", while the 1836 P"-long roof (code equivalent: 153 x 12 16 THE GATE OF HEAVEN Page 173 WITH THE FINAL CLOSING OF THE ANTECHAMBER, the portcullises are down. There is no turning back. From now on humanity's path lies unremittingly forward: Page174 In short, the great Space Odyssey will have begun - and it will be undertaken in the company of the Elohim themselves. We shall be looking at the detailed implications in due course. 153 x 12 = 1836
JUST SIX NUMBERS Martin Rees 1 999 Page 24 "A proton is 1,836 times heavier than an electron, and the number 1836 would have the same connotations to any intelligence' "
THE FUTURE OF THE MIND Page 294
THE SIRIUS MYSTERY Robert K.G.Temple 1976 Page 82 The Sacred Fifty "We must return to the treatise 'The Virgin of the World'. This treatise is quite explicit in saying that Isis and Osiris were sent to help the Earth by giving primitive mankind the arts of civilization: 'How was it, mother, then, that Earth received God's Efflux?' And Isis said: 'I may not tell the story of (this) birth; for it is not permitted to describe the origin of thy descent, O Horus (son) of mighty power, lest afterwards the way-of-birth of the immortal gods should be known unto men - except so far that God the Monarch, the universal Orderer and Architect, sent for a little while thy mighty sire Osiris, and the mightiest goddess Isis, that they might help the world, for all things needed them. "Page 73 A Fairy Tale 'I INVOKE THEE, LADY ISIS, WITH WHOM THE GOOD DAIMON DOTH UNITE, HE WHO IS LORD IN THE PERFECT BLACK.'
FOR THE HIDDEN LEGACY OF MANKIND Robert Bauval Graham Hancock 1996 Return to the Beginning Page 283 'I stand before the masters who witnessed the genesis, who were the authors of their own forms, who walked the dark, circuitous passages of their own becoming. . .
I stand before the masters who witnessed the transformation of the body of a man into the body in spirit, who were witnesses to resurrection when the corpse of Osiris entered the mountain and the soul of Osiris walked out shining. . . when he came forth from death, a shining thing, his face white with heat. . . I stand before the masters who know the histories of the dead, who decide which tales to hear again, who judge the books of lives as either full or empty, who are themselves authors of truth. And they are Isis and Osiris, the divine intelligences. And when the story is written and the end is good and the soul of a man is perfected, with a shout they lift him into heaven. . .' Ancient Egyptian Book of the Dead (Norrnandi Ellis translation) "WEAVES HER WEB WITH RAPID LIGHT"
CIRCLE = 5 = CIRCLE
THE SUN Tuesday, May 9, 2006 Richard White Front Page Headlines "...MY GOD!"
....
THE SUN Tuesday, June 6, 2006 Julie Moult Front Page Headlines "THERE IS A GOD"
....
THE LIGHT IS RISING NOW RISING IS THE LIGHT
DOES GOD PLAY DICE THE NEW MATHEMATICS OF CHAOS Ian Stewart 1989 Page 1 PROLOGUE CLOCKWORK OR CHAOS? "YOU BELIEVE IN A GOD WHO PLAYS DICE, AND I IN COMPLETE LAW AND ORDER." Albert Einstein, Letter to Max Born
AGAINST THE ODDS THE ODDS AGAINST
AGAINST THE GODS Peter L. Bernstein 1996 Page 330 ""The goal of wresting society from the mercy of the laws of chance continues to elude us. Why? For Leibniz, the difficulty in generalizing from samples of information arises from nature's complexity, not from its waywardness. He believed that there is too much going on for us to figure it all out by studying a set of finite experiments, but, like most of his contemporaries, he was convinced that there was an underlying order to the whole process, ordained by the Almighty. The missing part to which he alluded with "only for the most part" was not random but an invisible element of the whole structure.
GOD'S DICE Martin Amis 1987 Page 4 "...'Name?' And number..."
THE WASTE LAND and other poems T. S. Elliot 1940 Page 13 The Love Song of J. Alfred Prufrock "I AM LAZARUS, COME FROM THE DEAD, COME BACK TO TELL YOU ALL I SHALL TELL YOU ALL"
THE SIRIUS MYSTERY Robert K.G.Temple 1976 Page 82 The Sacred Fifry "We must return to the treatise 'The Virgin of the World'. This treatise is quite explicit in saying that Isis and Osiris were sent to help the Earth by giving primitive mankind the arts of civilization: They are also described as teaching men how to care for the dead in a
specifically Egyptian way, which inclines one to wonder how a Greek could conceivably have written this unless during the Ptolemaic period: "Tis they who taught men how to wrap up those who ceased to live, as they should be.' Page 83 "Tis they who, knowing the destructibility of (mortal) frames, devised the grade of prophets, in all things perfected, in order that no prophet who stretched forth his hands unto the Gods, should be in ignorance of anything, that magic and philosophy should feed the soul, and medicine preserve the body when it suffered pain.
"WEAVES HER WEB WITH RAPID LIGHT" "Page 73 A Fairy Tale 'I INVOKE THEE, LADY ISIS, WITH WHOM THE GOOD DAIMON DOTH UNITE, HE WHO IS LORD IN THE PERFECT BLACK."
'I INVOKE THEE, LADY ISIS, WITH WHOM THE GOOD DAIMON DOTH UNITE, HE WHO IS LORD IN THE PERFECT BLACK."
THE SIRIUS MYSTERY Robert K.G.Temple 1976 Page 74 "Mead quotes an Egyptian magic papyrus, this being an uncontested Egyptian document which he compares to a passage in the Trismegistic literature: 'I invoke thee, Lady Isis, with whom the Good Daimon doth unite, He who is Lord in the perfect black. '37 Page 77 "Bearing these books in mind (and I am sure they are there waiting underground like a time bomb for us), it is interesting to read this passage in 'The Virgin of the World' following shortly upon that previously quoted: Page 78 "According to the treatise, after these moderate things we shall 'in our daring' even learn the greatest secret. . . we shall discover 'Night'. And the meaning of the 'Dark Rite' will become clear. And as this rite and this mystery concern Isis and the star Sirius and by the context of this prophecy clearly concerns the heavens, can we be accused of sensationalism in making the suggestion that nothing would shake up the human race more than having the discovery of intelligent life elsewhere in the universe proven for the first time? And what if the dark companion of Sirius really does hold the answer to this mystery? What if the nearest centre of civilization really is based at the Sirius system and keeps a watchful eye on us from time to time? What if this is proven by our detecting on our radio telescopes actual traces of local radio communica.. tions echoing down those nine light years of space in the vast spreading ripple of disintegrating signals that any culture remotely near to us in development would be bound to dribble forth into the surrounding universe? What if this happens ? It will be like the sky falling in, won't it? Page 81 "An Egyptian papyrus says the companion of Isis is 'Lord in the perfect black'. This
sounds like the invisible Sirius B. Isis's companion Osiris 'is a dark god'.
'I INVOKE THEE, LADY ISIS, WITH WHOM THE GOOD DAIMON DOTH UNITE, HE WHO IS LORD IN THE PERFECT BLACK."
|
 |
||
|
|
||
|
|
|
|
|
|
||
