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GREETINGS CITIZENS OF PLANET EARTH I HAVE A MESSAGE I AM THE OPPOSITE OF THE OPPOSITE I AM THE OPPOSITE OF OPPOSITE IS THE AM I ALWAYS AM A SENSE OF HUMOUR I HAVE A SENSE OF HUMOUR DIVINE LOVE
973-EHT-NAMUH-973
LIFE OUT THERE Michael White1998 SIGNALS FROM BEYOND 5 Page 99/100 Page 102 "So farthe most important find was a signal detected at the Ohio University 'Big Ear' radio telescope in August 1977. Known by SETI researchers and enthusiasts as the 'Wow' signal, after the monoyllabic exclamation written on the computer print-out by an astonished astronomer at the station, it lasted exactly thirty-seven seconds and appears to have come from the direction of Sagittarius. Although, most strikingly, the signal was a narrow-band signal precisely at the hydrogen frequency of 1420 MHz, it has not been detected even a second time, in Sagittarius or anywhere else. So, what of the future? Is the continuing search for intelligent life in the Universe a total waste of money, as its opponents insist, or are we perhaps on the threshold of a great discovery?
"LIFE OUT THERE"
"SIGNALS FROM BEYOND"
LIFE OUT THERE Michael White 1998 THE TRUTH OF AND SEARCH FOR EXTRA TERRESTRIAL LIFE SIGNALS FROM BEYOND Page 196 INDEPENDENCE DAY
LIFE OUT THERE Michael White1998 SIGNALS FROM BEYOND 5 Page 99/100 Page 102 "So farthe most important find was a signal detected at the Ohio University 'Big Ear' radio telescope in August 1977. Known by SETI researchers and enthusiasts as the 'Wow' signal, after the monoyllabic exclamation written on the computer print-out by an astonished astronomer at the station, it lasted exactly thirty-seven seconds and appears to have come from the direction of Sagittarius. Although, most strikingly, the signal was a narrow-band signal precisely at the hydrogen frequency of 1420 MHz, it has not been detected even a second time, in Sagittarius or anywhere else."
MAN AND THE STARS CONTACT AND COMMUNICATION WITH OTHER INTELLIGENCE Duncan Lunan 1974 THE MYSTERIOUS SIGNALS FROM OUTER SPACE Page 323 DID ANYONE FOLLOW IT UP 13 "Oh whistle and i'll come tae you my lad . . ." Page 835 IS ANYONE HERE NOW 14
"Arthur Clarke said we must learn to live with our/ Page 836 / selves, to meet others properly.14 Chris Boyce said here, in Chapter 8, that we should set our own house:" in order, in our relations with one another and with other life on Earth. Robert Burns said: "Oh wad some po'er the giftie gie us, to see oorsels as ithers see us. . . ." It's time we took some action on that basis; indeed, it always has been." "Oh wad some po'er the giftie gie us, to see oorsels as ithers see us. . . ."
DAILY MAIL Friday, August 15, 2008 Ephraim Hardcastle Page 19 "Oh, wad some power the gift to gie us/ To see oursels as others see us"
THE KNIGHTS TEMPLAR A. Bothwell-Gosse & THE KEY OF SOLOMON
S. Liddell Macgregor Mathers Edition 2006 THE CLASSIC TEXTS OF HISTORICAL ARCANA CHAPTER I CONCERNING THE DIVINE LOVE WHICH OUGHT TO PRECEDE THE ACQUISITION OF THIS KNOWLEDGE Page 141 (number omitted) "Solomon, the Son of David, King of Israel, hath said that the beginning of our Key is to fear God, to adore Him, to honor Him with contrition of heart, to invoke Him in all matters which we wish to undertake, and to operate with very great devotion, for thus God will lead us in the right way. When, therefore, thou shalt wish to acquire the knowledge of Magical Arts and Sciences, it is necessary to have prepared the order of hours and of days, and of the position of the Moon, without the operation of which thou canst effect nothing; but if thou observest them with diligence thou mayest easily and thoroughly arrive at the effect and end which thou desirest to attain. 1 Lansdowne manuscript omits the concluding part of this sentence.
INTRODUCTION Page 125 (number omitted) From Add. manuscript 10862, The Key of Solomon, translated into Latinfrom the Hebrew idiom. Treasure up, O my son Roboam! the wisdom of my words, seeing that I, Solomon, have received it from the Lord. Then answered Roboam, and said: How have I deserved to follow the example of my father Solomon in such things, who , hath been found worthy to receive the knowledge of all living things through (the teaching of) an Angel of God? And Solomon said: Hear, O my son, and receive my sayings, and learn the wonders of God. For, on a certain night, when I laid me down to sleep, I called upon that most holy Name of God, IAH, and prayed for the Ineffable Wisdom, and when I was beginning to close mine eyes, the Angel of the Lord, even Homadiel, appeared unto me, spake many things courteously unto me, and said: Listen, O Solomon! thy prayer before the Most High is not in vain, and since thou hast asked neither for long life, nor for much riches, nor for the souls of thine enemies, but hast asked for thyself wisdom to perform justice. Thus saith the Lord: According to thy word have I given unto / Page 126 thee a wise and understanding heart, so that before thee was none like unto thee, nor ever shall arise." I AH I AH 9999 I 9999 AH I AH I "And when I comprehended the speech which was made unto me, I understood that in me was the knowledge of all creatures, both things which are in the heavens and things which are beneath the heavens; and I saw that all the writings and wisdom of this present age were vain and futile, and that no man was perfect. And I composed a certain work wherein I rehearsed the secret of secrets, in which I have preserved them hidden, and I have also therein concealed all secrets whatsoever of magical arts of any masters; any secret or experiments, namely, of these sciences which is in any way worth being accomplished. Also I have written them in this Key, so that like as a key openeth a treasure-house, so this (Key) alone may open the knowledge and understanding of magical arts and sciences. Therefore, O my son! thou mayest see every experiment of mine or of others, and let everything be properly prepared for ment, that same I think concerning all things which are in the Universe, and which have been, and which shall be in future time. Therefore, O my son Roboam, I command thee by the blessing which thou expectest from thy father, that thou shall make an Ivory Casket, and therein place, keep, and hide this my Key; and when I shall have passed away unto my fathers, I entreat thee to place the same in my sepulchre beside me, lest at another time it might fall into the hands of the wicked. And as Solomon commanded, so was it done. And when, therefore (men) had waited for a long time, there came unto the Sepulchre certain Babylonian Philosophers; and when they had assembled they at once took counsel together that a certain number of men should renew the Sepulchre in his; (Solomon's) honor; and when the Sepulchre was dug out and repaired the Ivory Casket was discovered, and therein was the Key of Secrets, which they took with joyful mind. and when they had opened it none among them could understand it on ac / Page 127 / count of the obscurity of the words and their occult arrangement, and the hidden character of the sense and knowledge, for they were not worthy to possess this treasure. Then, therefore, arose one among them, more worthy (than the others), both in the sight of the gods, and by reason of his age, who was called lobe Grevis, I and said unto the others: Unless we shall come and ask the interpretation from the Lord, with tears and entreaties, we shall never arrive at the knowledge of it. Therefore, when each of them had retired to his bed, lobe indeed falling upon his face on the earth, began to weep, and striking his breast, said: What have I deserved (above others), seeing that so many men can neither understand nor interpret this knowledge, even though there were no secret thing in nature which the Lord hath hidden from me! Wherefore are these words so obscure? Wherefore am I so ignorant? And then on his bended knees, stretching his hands to heaven, he said: O God, the Creator of all, Thou Who knowest all things, Who gavest so great Wisdom unto Solomon the Son of David the King; grant unto me, I beseech Thee, O Holy Omnipotent and Ineffable Father, to receive the virtue of that wisdom, so that I may become worthy by Thine aid to attain unto the understanding of this Key of Secrets. And immediately there appeared unto me,2 the Angel of the Lord, saying: Do thou remember if the secrets of Solomon appear hidden and obscure unto thee, that the Lord hath wished it, so that such wisdom may not fall into the hands of wicked men; wherefore do thou promise unto me, that thou art not willing that so great wisdom should ever come to any living creature, and that which thou revealest unto any let them know that they must keep it unto themselves, otherwise the secrets are profaned and no effect can follow? Note. 1 I think this is correct, but the name is very indistinctly written in the manuscript, which is difficult to decipher. In another copy of the Clavicle it is written Iroe Grecis, but I think this is an error. Page 128 And Iohe answered: I promise unto thee that to none will I reveal (them), save to the honor of the Lord, and with much discipline, unto penitent, secret, and faithful (persons) Then answered the Angel: Go and read the Key, and its words which were obscure throughout shall be manifest unto thee. Then Iohe was glad, and laboring with a clear mind, understood that which the Angel of the Lord had said, and he saw that the Key of Solomon was changed, so that it appeared quite clear unto him plainly in all parts. And lobe understood that this Work might fall into the hands of the ignorant, and he said: I conjure him into whose hands this secret may come, by the Power of the Creator, and His Wisdom, that in all things he may, desire, intend and perform, that this Treasure may come unto no unworthy (person), nor may he manifest it unto any who is unwise, nor unto one who feareth not God. Because if he act otherwise, I pray God that he may never be worthy to attain unto the desired effect. Page 129 (number omitted) INTRODUCTION From Lansdowne manuscript 1203, The Veritable Clavicles of Solomon, translated from the Hebrew into the Latin language by the Rabbi Abognazar O my Son Roboam! seeing that of all Sciences there is none more useful than the knowledge of Celestial Movements, I have thought it my duty, being at the point of death, to leave thee an inheritance more precious than all the riches which I have enjoyed. And in order that thou mayest understand how I have arrived at this degree (of wisdom), it is necessary to tell thee that one day, when I was meditating upon the power of the Supreme Being, the Angel of the Great God appeared before me as I was saying, O how wonderful are the works of God! I suddenly beheld, at the end of a thickly-shaded vista of trees, a Light in the form of a blazing Star, which said unto me with a voice of thunder: Solomon, Solomon, be not dismayed; the Lord is willing to satisfy thy desire by giving thee knowledge of whatsoever thing is most pleasant unto thee. I order thee to ask of Him whatsoever thou desirest. Whereupon, recovering from my surprise, I answered unto the Angel, that according to the Will of the Lord, I only desired the Gift of Wisdom, and by the Grace of God I / Page130 / obtained in addition the enjoyment of all the Celestial treasures and the knowledge of all natural things. It is by this means, my Son, that I possess all the virtues and riches of which thou now seest me in the enjoyment, and in order that thou mayest be willing to be attentive to all which I am about to relate to thee, and that thou mayest retain with care all that I am about to tell thee, I assure thee that the Graces of the Great God will be familiar unto thee, and that the Celestial and Terrestrial Creatures will be obedient unto thee, and a science which only works by the strength and power of natural things, and by the pure Angels which govern them. Of which latter I will give thee the names in order, their exercises and particular employments to which they are destined, together with the days over which they particularly preside, in order that thou mayest arrive at the accomplishment of all, which thou wilt find in this my Testament. In all which I promise thee success, provided that all thy works only tend unto the honor of God, Who hath given me the power to rule, not only over Terrestrial but also over Celestial things, that is to say, over the Angels, of whom I am able to dispose according to my will, and to obtain from them very considerable services. Firstly. It is necessary for thee to understand that God, having made all things, in order that they may be submitted unto Him, hath wished to bring His works to perfection, by making one which participates of the Divine and of the Terrestrial, that is to say, Man; whose body is gross and terrestrial, while his soul is spiritual and celestial, unto whom He hath made subject the whole earth and its inhabitants, and hath given unto Him means by which He may render the Angels familiar, as I call those Celestial creatures who are destined: some to regulate the motion of the Stars, others to inhabit the Elements, others to aid and direct men, and others again to sing continually the praises of the Lord. Thou mayest then, by the use of their seals and characters, render them familiar unto thee, provided that thou abusest not this privilege by demanding from them things which are contrary to their nature; for accursed be he who will take the Name of God in vain, and who will employ for evil purposes the knowledge and good wherewith He hath enriched us. I command thee, my Son, to carefully engrave in thy memory all that I say unto thee, in order that it may never leave thee. Page131 If thou dost not intend to use for a good purpose the secrets which I here teach thee, I command thee rather to cast this Testament into the fire, than to abuse the power thou wilt have of constraining the Spirits, for I warn thee that the beneficent Angels, wearied and fatigued by thine illicit demands, would to thy sorrow execute the commands of God, as well as to that of all such who, with evil intent, would abuse those secrets which He hath given and revealed unto me. Think not, however, O my Son, that it would not be permitted thee to profit by the good fortune and happiness which the Divine Spirits can bring thee; on the contrary, it gives them great pleasure to render service to Man for whom many of these Spirits have great liking and affinity, God having destined them for the preservation and guidance of those Terrestrial things which are submitted to the power of Man. There are different kinds of Spirits, according to the things over which they preside; some of them govern the Empyrean Heaven, others the Primum Mobile, others the First and Second Crystalline, others the Starry Heaven; there are also Spirits of the Heaven of Saturn, which I call Saturnites; there are Jovial, Martial, Solar, Venerean, Mercurial, and Lunar Spirits; there are also (Spirits) in the Elements as well as in the Heavens, there are some in the Fiery Region, others in the Air, others in the Water, and others upon the Earth, which can all render service to that man who shall have the good fortune to understand their nature, and to know how to attract them. Furthermore, I wish to make thee understand that God hath destined to each one of us a Spirit, which watches over us and takes care of our preservation; these are called Genii, who are elementary like us, and who are more ready to render service to those whose temperament is conformed to the Element which these Genii inhabit; for example, shouldest thou be of a fiery temperament, that is to say sanguine, thy genius would be fiery and submitted to the Empire of Bael. Besides this, there are special times reserved for the invocation of these Spirits, in the days and hours when they have power and absolute empire. It is for this reason that thou wilt see in the following tables to what Planet and to what Angel each Day and Hour is submitted, together with the Colors which belong unto them, the Metals, Herbs, Plants, Aquatic, Aerial, and Terrestrial Animals, / Page 132 / and Incense, which are proper to each of them, as also in what quarter of the Universe they ask to be invoked. Neither are omitted, the Conjurations, Seals, Characters, and Divine Letters, which belong to them, by means of which we receive the power to sympathise with these Spirits."
THE KNIGHTS TEMPLAR A. Bothwell-Gosse & THE KEY OF SOLOMON S. Liddell Mac Gregor Mathers Edition 2006 THE CLASSIC TEXTS OF HISTORICAL ARCANA Page 213 THE KEY OF SOLOMON HERE FOLLOW THE HOLY PENTACLES, EXPRESSED IN THEIR PROPER FIGURES AND CHARACTERS, TOGETHER WITH THEIR ESPECIAL VIRTUES; FOR THE USE OF THE MASTER OF ART.
THE ORDER OF THE PENTACLES
Page 214 Editor's Note..,- The Hebrew letters within the square are the four great Names of God which are written with four etters:IHVH, Yod, He, Vau, He; ADNI, Adonai; IIAI, Yiai (this Name has the same Numerical value in Hebrew as the Name EL); and AHIH, Eheieh. The Hebrew versicle which surrounds it is from Psalm lxxii. 9: "The Ethiopians shall kneel before Him, His enemies shall lick the dust." Figure 12.- The Second Pentacle of Saturn.- This Pentacle is of great value against adversities; and of especial use in repressing the pride of the Spirits. Editor's Note.- This is the celebrated SATOR AREPO TENET OPERA, Page 278 (number omitted) CHAPTER XIII He who hath attained the rank or degree of Exorcist, which we are usually accustomed to call Magus or Master according to grade, whensoever he desireth to undertake any operation, for the nine days immediately preceding the commencement of the work, should put aside from him all uncleanness, and prepare himself in secret during these days, and prepare all the things necessary, and in the space of these days all these should be made, consecrated, and exorcised. THE EXHORTATION OF TIlE COMPANIONS. Fear ye not, my beloved Companions, seeing that we draw near unto the desired end; therefore, all things being rightly done and the Conjurations and Exorcisms diligently performed, ye shall behold Kings of Kings, and Emperors of Emperors, and other Kings, Princes, and Majesties with them, and a great crowd of followers, together with all sorts of musical instruments, yet nothing should either the Magus or his Disciples fear.
Page 298 (number omitted) . ANCIENT FRAGMENT OF THE KEY OF SOLOMON TRANSLATED FROM THE HEBREW BY ELIPHAZ LEVI and given in his Philosophie Occulte, Serie II., page 136. I will now give unto thee the Key of the Kingdom of the Spirits. This Key is the same as that of the Mysterious Numbers of Yetzirah.l The Spirits are governed by the natural and universal Hierachy of things Three command Three through the medium of Three. There are the Spirits of Above, those of Below, and those of the Center; then if thou invertest the Sacred Ladder, if thou descendest instead of ascending, thou wilt discover the CounterHierarchy of the Shells, or of the Dead Spirits. Know thou only that the Principalities of Heaven, the Virtues, and the Powers, are not Persons, but dignities. They are the Degrees of the Sacred Ladder upon which the Spirits ascend and descend. 1 The "Sepher Yetzirah," or "Book of Formation," one of the most ancient Books of the Qabalah. Page 299 Michael, Gabriel, Raphael, and the others, are not Names but Titles. The First of the Numbers is the Unity. The First of the Divine Conceptions called the Sephiroth is Kether or the Crown. The First Category of the Spirits is that of Chaioth HaQadesh or the Intelligences of the Divine Tetragram, whose Letters are symbolised by the Mysterious Animals in the Prophecy of Ezekiel. Their empire is that of unity and synthesis. They correspond to the Intelligence. They have for adversaries the Thamiel or Double-Headed Ones, the Demons of revolt and of anarchy, whose two Chiefs, ever at War with each other, are Satan and Moloch. The second Number is two; the second Sephira is Chokmah or Wisdom. The Spirits of Wisdom are the Auphanim, a Name which signifiet."t the Wheels, because all acts in Heaven like immense Wheels spangled with Stars. Their Empire is that of Harmony. They correspond to the Reason. They have for adversaries the Chaigidel, or the Shells which attach themselves to Material and Lying Appearances. Their Chief, or rather their Guide, for Evil Spirits obey no one, is Beelzebub, whose Name signifieth the God of Flies, because Flies haunt putrefying corpses. The third Number is three. The third Sephira is Binah or Understanding. The Spirits of Binah are Aralim, or the Strong. Their empire is the creation of ideas; they correspond to activity and energy of thought. They have for adversaries the Satariel, or concealers, the Demons of absurdity, of intellectual inertia, and of Mystery. The Chief of the Satariel is Lucifuge, called falsely and by antiphrase Lucifer (as the Eumenides, who are the Furies, are called in Greek the Gracious Ones). The fourth Number is four. The fourth Sephira is Gedulah or Chesed, Magnificence or Mercy. The Spirits of Gedulah are the Chaschmalim, or the Lucid Ones. Their empire is that of beneficence; they correspond to the imagination. Page 300 They have for adversaries the Gamchicoth or the Disturbers of Souls. The Chief or Guide of these Demons is Ashtaroth or Astarte, the impure Venus of the Syrians, whom they represent with the head of an ass or of a bull, and the breasts of a woman. The Spirits of Geburah are the Seraphim, or the Spirits burning with zeal. Their empire is that of the chastisement of crimes. They correspond to the faculty of comparing and of choosing. They have for adversaries the Golab or incendiaries, Genii of wrath and sedition, whose Chief is Asmodeus, whom they call also Samael the Black. The sixth Number is six. The sixth Sephira is Tiphereth the Supreme Beauty. The Spirits of Tiphereth are the Malachim, or the Kings. Their empire is that of the Universal Harmony. They correspond to the judgment. They have for adversaries the Tagaririm, or Disputers, whose Chief is Belphegor. The seventh Number is seven. The seventh Sephira is Netzach, or Victory. The Spirits of Netzach are the Elohim or the Gods, that is to say the representatives of God. Their empire is that of progress and of life; they correspond to the Sensorium or to sensibility. They have for adversaries the Harab-Serapel, or the Ravens of Death, whose Chief is Baal. The eighth Number is eight. The eighth Sephira is Hod or eternal order. The Spirits of Hod are the Beni-Elohim or Sons of the Gods. Their empire is that of order; they correspond to the inner sense. They have for adversaries the Samael or jugglers, whose Chief is Adramelech. The ninth Number is nine. The ninth Sephira is Yesod, or the fundamental principle. The Spirits of Yesod are the Cherubim or Angels, those powers which fecundate the earth, and which are represented in / Page 301/ Hebrew symbolism under the form of bulls. Their empire is that of fecundity. They correspond to true ideas. They have for adversaries the Gamaliel or obscene, whose Queen is Lilith, the Demon of debaucheries. The tenth Number is ten. The tenth Sephira is Malkuth, or the kingdom of Forms. The Spirits of Malkuth are the Ischim, or the virile ones; they are the souls of the Saints whose Chief is Moses. (Let us not forget that it is Solomon who speaks.-Eliphaz Levi.) They have for adversaries the wicked ones who obey Nahema, the Demon of Impurity The wicked are symbolized by the five accursed nations whom Joshua was to destroy. Joshua, or Jehoshua the Savior, is a symbol of the Messiach. His Name is composed of the Letters of the Divine Tetragram changed into the Pentagram by the addition of the Letter Schin. Each letter of this Pentagram represents a power of good attacked by the five accursed nations. For the real history of the people of God is the allegorical legend of Humanity. The five accursed nations are: The Anarchists are vanquished by the Yod, which is the Sceptre of the Father. The Violent are vanquished by the He, which is the Gentle ness of the Mother. The Cowards are vanquished by the Vau, which is the Sword of Michael, and Generation by travail and pain. The Voluptuous are vanquished by the second He, which is the painful bringing forth of the Mother. Lastly, the Aggressors are vanquished by the Schin, which is the Fire of the Lord and the equilibrating Law of Justice." Page 303 "Do thou, O my son Roboam, remember, that the fear of the Adonai is only the beginnings of Wisdom. The Princes of the Perverse Spirits are the False Gods whom they adore. Page 303 Do thou, O my son Roboam, remember, that the Fear of Adonai is only the beginning of Wisdom. 304 (HERE ENDETH THE FRAGMENT OF THE KEY OF SOLOMON) Page 172 ADDRESS TO THE ANGELS. I conjure and pray ye, O ye Angels of God, and ye Celestial Spirits, to come unto mine aid; come and behold the Signs of Page 173 CHAPTER VII Behold us again prepared to conjure ye by the Names and Symbols of God, wherewith we are fortified, and by the virtue of the Highest One. We command ye and potently ordain ye by the most strong and powerful Names of God, Who is worthy of all praise, admiration, honor, glory, veneration, and fear, that ye delay not longer, but that ye appear before us without any tumult or disturbance, but, on the contrary, with great respect and courtesy, in a beautiful and human form. CONJURATION By the Holy Names of God written in this Book, and by the other Holy and Ineffable Names which are written in the Book of Life, we conjure ye to come unto us promptly and without any delay, wherefore tarry not, but appear in a beautiful and agreeable form and figure, by these Holy Names: ADONAI, TZABAOTH, EL, ELOHI, ELOHIM, SHADDAI; and by EHEIEH, YOD HE VAU HE, which is the Great Name of God TETRAGRAMMATON written with Four Letters, ANAPHODrroN, and Ineffable; by the God of those VIrtues and Potencies, Who dweHeth in the Heavens, Who rideth upon the Kerubim, Who moveth upon the Wings of the Wind, He Whose Power is in Heaven and in Earth, Who spake and it was done, Who commanded and the whole Universe was created; and by the Holy Names and in the Holy Names, IAH, IAH, IAH, ADONAI TZABAOTH; and by an the Names of God, the Living, and the True, I reiterate the Conjuration, and I conjure ye afresh ye Evil and rebellious Spirits, abiding in the Abysses of Darkness. Therefore, by the Name of the Living God, Who hath formed the heavens above, and hath laid the foundations of the earth beneath, we command ye that, immediately and without any delay, ye come unto us from all places, valleys, mountains, hills, fields, seas, rivers, fountains, ponds, brooks, caverns, grottos, cities, towns, villages, markets, fairs, habitations, baths, courtyards, gardens, vineyards, plantations, reservoirs, cisterns, and from every corner of the terrestrial earth where ye may happen to be in your assemblies, so that ye may execute and accomplish our demands with all mildness and courtesy; by that Ineffable Name which Moses heard and invoked, which he received from God from the midst of the Burning Bush, we conjure ye to obey our commands, and to come unto us promptly with all gentleness of manner. 1The Mystic Alphabet known as the "Writing of Malachim" is formed from the positions of the Stars in the heavens, by drawing imaginary lines from one star to another so as to obtain the shapes of the characters of this Alphabet. 178 / yet heard from us, which are those of an Almighty God, and which will make ye tremble and quake with fear, both ye and your princes; by the which Names we conjure both you and them also, and we shall not desist from our work until the accomplishment of our will. But if perchance ye yet shall harden yourselves, and show yourselves self-opinionated, disobedient, rebellious, refractory, and contumacious, and if ye yet resist our powerful conjurations, we shall pronounce against you this warrant of arrest in the Name of God Almighty, and this definite sentence that ye shall fall into dangerous disease and leprosy; and that in sign of the Divine Vengeance ye shall all perish by a terrifying and horrible death, and that a fire shall consume and' devour you on every side, and utterly crush you; and that by the Power of God, a flame shall go forth from His Mouth which shall burn ye up and reduce ye unto nothing in Hell. Wherefore I delay ye not to come, for we shall not cease from these powerful conjurations until ye shall be obliged to appear against your will. Thus then, therefore, we anew conjure and exorcise ye by and in the Holy Name of ON, which is interpreted and called' By these then, and by other Most Holy Names which we pronounce against you from the bottom of our hearts, do we force and constrain ye, if ye be yet rebellious and disobedient. We conjure ye powerfully and strongly exorcise ye, that ye come unto us with joy and quickness, without fraud or deceit, in truth and not in error. Then the Exorcist, or Master of the Art, at the arrival of the King, whom he shall see crowned with a Diadem, should uncover the Holy Pentacles and Medals which he weareth upon his breast covered with a cloth of silk or of fine twined linen, and show them unto him, saying: Behold the Signs and Holy Names by and before whose power every knee should bow, of all that is in Heaven, upon Earth, or in Hell. Humble ye yourselves, therefore, under the Mighty hand of God. Then will the King bow the knee before thee, and will say, "What dost thou wish, and wherefore hast thou caused us to come hither from the Infernal Abodes?" Then shall the Exorcist, or Master of Magical Art, with an assured air and a grave and imperious voice, order and command him to be tranquil, to keep the rest of his attendants peaceable, and to impose silence upon them. Let him, also, renew his fumigations, and offer large quantities of Incense, which he should at once place upon the fire, in order to appease the Spirits as he. hath promised them. He should then cover the Pentacles, and he will see wonderful things, which it is impossible to relate, touching worldly matters and all sciences. This being finished, let the Master uncover the Pentacles, and demand all that he shall wish from the King of the Spirits, and if there are one or two Spirits only, it will be the same; and having obtained all his desire, he shall thus license them to depart:
SATOR AREPO TENET OPERA ROTAS (sometimes called the sator square) is a Latin palindrome, the words of which, when written in a square, ...
SATOR AREPO TENET OPERA ROTAS (sometimes called the sator square) is a Latin palindrome, the words of which, when written in a square, may be read top-to-bottom, bottom-to-top, left-to-right, and right-to-left, as illustrated here. It's an example of a word square. The usual translation is as follows:
Two possible translations of the phrase are 'The sower Arepo holds the wheels with effort' and 'The sower Arepo leads with his hand (work) the plough (wheels).' C. W. Ceram read the square boustrophedon (in alternating directions), with tenet repeated. This produces Sator opera tenet; tenet opera sator, translated: 'The Great Sower holds in his hand all works; all works the Great Sower holds in his hand.' (Ceram 1958, p. 30) The word arepo is enigmatic, appearing nowhere else in Latin literature. Most of those who have studied the sator square agree that it is a proper name, either an adaptation of a non-Latin word or a name invented specifically for this sentence. Jerome Carcopino thought that it came from a Celtic, specifically Gaulish, word for plough. David Daube argued that it represented a Hebrew or Aramaic rendition of the Greek Αλφα ω, or "Alpha-Omega" (cf. Revelation 1:8) by early Christians. J. Gwyn Griffiths contended that it came, via Alexandria, from the attested Egyptian name Ḥr-Ḥp, which he took to mean "the face of Apis". (For more on these arguments see Griffiths, 1971 passim.)
HERE USE MY STICK MYSTIC
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SCHRODINGERS CAT SCHRODINGERS
GOD IS EVERYTHING EVERYTHING IS GOD THEREFORE QUESTION I QUESTION THEREFORE ? U R GODS GODS RU
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WISDOM OF THE EAST by Hari Prasad Shastri 1948 Page 8 "There is no such word in Sanscrita as 'Creation' applied to the universe. The Sanscrita word for Creation is Shristi, which means 'projection' Creation means to bring something into being out /Page 9/ of nothing, to create, as a novelist creates a character. There was no Miranda, for example, until Shakespeare created her. Similarly the ancient Indians (this term is innacurately used as there was no India at that time). who were our ancestors long, long ago. used a word for creation that means 'projection'.
WISDOM OF THE EAST by Hari Prasad Shastri 1948 Page 8 "There is no such word in Sanscrita as 'Creation' applied to the universe. The Sanscrita word for Creation is Shristi, which means 'projection' Creation means to bring something into being out /Page 9/ of nothing, to create, as a novelist creates a character. There was no Miranda, for example, until Shakespeare created her. Similarly the ancient Indians (this term is innacurately used as there was no India at that time). who were our ancestors long, long ago. used a word for creation that means 'projection'.
Golden Ratio Pre History ... on the Periphery of the Temple of Osiris at Abydos”, KMT Winter 1997/8, .... The five-pointed star hieroglyph. This identification of the pentagram ... In their system, a star with five rays was the hieroglyphic sign for "seba" or “star”. ... The five- pointed star in its circum- circle could therefore also ... www.recoveredscience.com/const305goldenprehistory.htm
Numerals and constants Numerals A brief prehistory of the golden ratio Pentagrams before Pythagoras The oldest surviving written evidence for our species' knowledge of the unique "golden" section dates back to Byzantine times, about 888 CE or slightly later1, when the earliest extant copy of the mathematical textbook "The Elements" was written. The contents of this book, in turn, was attributed to the classical Greek mathematician Euclid who wrote around 300 BCE. He discussed this proportion as the "division in extreme and mean ratio". Before Euclid, the Athenian sculptor and architect Phidias (490 to 432 BCE) gets generally credited with having pioneered the use of this ratio in his design of the Parthenon temple for Athena, the Greek goddess of Wisdom, science, and art. Some scholars deny the presence of this ratio in that temple or any other building of its time, but it is to honor Phidias for its use that modern mathematicians often designate this ratio with the Greek letter f = phi. Phidias’ knowledge of this proportion, as well as the relevant chapters by Euclid, are said to be based on information from the Greek mathematician Pythagoras (about 580 to about 500 BCE)2. Some disciples of this semi- legendary philosopher and founder of a number- mystic sect reputedly used a pentagram as one of the symbols for his mathematical doctrine, and one of them is said to have displayed this phi- based geometrical figure on his door post as a secret sign of mutual recognition3. The sign and its meaning could remain secret despite that public display because only those initiated into the mysteries of Pythagoras' geometry were able to draw it correctly and to appreciate its deep significance as a symbol for and gateway to those mysteries. This is where the documented or reported trail of phi and the pentagram stops, at least in the current mainstream histories of science. Geometrically, the pentagram is an extension of the pentagon which is the same design without the star- arms. Both include in their proportions many instances of the golden ratio, and to draw either figure properly one must first construct that ratio, as illustrated on the "Golden Drawings" page, and as explained below. This construction requires analytical thinking. For instance, Sir Thomas Heath, the eminent translator of many Greek mathematical and astronomical texts, says about the pentagon in his "Summary of the Pythagorean Mathematical Discoveries": "... as [the construction of a regular pentagon] depends upon the construction of an isosceles triangle in which each of the base angles is the double of the vertical angle, and this again on the cutting of a line in extreme and mean ratio, we may fairly assume that this was the way in which the construction of the regular pentagon was actually evolved. It would follow that the solution of problems by analysis was already practiced by the Pythagoreans, notwithstanding that the discovery of the analytical method is attributed by Proclus to Plato. As the particular construction is practically given in Euclid IV:10,11, we may assume that the content of Euclid IV was also partly Pythagorean."4 The mathematical historian Roger Herz- Fischler concurs in his book “A Mathematical History of the Golden Number”:
Herz- Fischler says this postulated program of inscribing polygons into a circle was conceived in Greece. However, the Egyptians had long been scribing polygons around circles, and this requires the same mathematical approach and skills. Pharaonic stone masons made round columns by starting with polygon facets around the desired circle; then only did they cut away the excess material. According to Dieter Arnold, an Egyptologist who studied the ancient construction methods, this approach can be observed in the unfinished corner torus of Pylon IV at Karnak. This torus “... is not yet completely round but polygonal, thus preserving an intermediate step between the rectangular boss and the rounded torus”. Other columns were intentionally left polygonal, for instance, the two sixteen- sided limestone columns at the entrance of the small temple which Thutmose III built in Abydos. The same geometrical skills would also have been required for the half- and three- quarter- round engaged columns in king Djoser’s Saqqara buildings. Those columns are, moreover, both fluted and tapered, requiring precise guidelines in progressively adjusted sizes. Whatever method of analytical geometry the Egyptian column cutters may have used for drawing those many regular polygons, it seems that the pentagram expressed the essence of this science not only for the Pythagoreans but also for the temple designers of the Ramesside era, some 750 years before Pythagoras was born. Geometry was the special turf of Seshat, the divine mistress of temple plans. She presided over the so-called "House of Books", later also called the "House of Life", where the priests and sages maintained and transmitted traditions in all areas of knowledge, from medicine to magic and dream books, and above all the correct performance of rituals which included the design of all temples[8]. These proto- Universities or library archives appear in the titles of dignitaries from the Fourth Dynasty on. For instance, one of king Khufu’s sons was "Priest of Seshat presiding over the House of Books"[9]. Seshat’s most prominent task was the laying out of sacred buildings, together with the king. Her foundation ritual of "stretching the cord" is sculpted on many temple walls, and it was essential for assuring that the geometry of the building would correctly reflect the structure of heaven and earth which the temple was built to reproduce. As described in the chapter "Maat soulmate Seshat convicted for possessing pot and undeclared math", a beautiful and well preserved portrait of Seshat among the reliefs in the Luxor temple from around 1250 BCE shows a pentagram at the center of the hemp leaf in her emblem[10]. That pentagram is perched on its stem above her head as if this geometrical figure was already then a symbol for geometry, used there as an extra determinative for the most characteristic art taught by that goddess of geometry, writing, and general learning. The five-pointed star hieroglyph This identification of the pentagram with geometry may even go back much farther, all the way to the hieroglyph designer(s) of early Egypt. In their system, a star with five rays was the hieroglyphic sign for "seba" or “star”. Many carefully sculpted examples show these rays evenly spaced like those of a skinny pentagram although stars with six or eight rays would have been much easier to draw.
The ancient Egyptians attached great importance to similarities in sound or spelling of otherwise unrelated words. They believed such resemblances were a sign of deep connections between the objects or ideas such words represented, and this ancient principle gives us a glimpse at the associations they seem to have made with this penta- star. This same star, with a papyrus roll as determinative for abstract ideas, appeared also in the word "seba-eet" for “written teaching, instruction”, whereas the verb "seba" = "to teach, to learn" combined that star with a weapon- wielding arm. (This threatening arm referred presumably to the school master's rod since the word "seba-oo" for "education", based on the same root and with the same determinative, could also mean "punishment".) Whatever associations this punishing arm may have evoked in the pupils of the scribal schools, the teachings symbolized by the five- pointed star were also associated with doorways because the same "seba" signs as in the "teaching, learning" verb meant "gate" when their "armed- arm" determinative was replaced with that of a houseplan. The gates this pun on "learning" represented to the learners may have admitted these to the lucrative careers to which their learning opened the way, or to the wisdom which opened their minds. However, although such modern thoughts may also have played a role back then, the star in the word may have alluded above all to other gates which were even more important. Stars were thought to be the gates of heaven. Another word for them, "ankh-oo", included the "ankh" sign of life and a star plus the plural sign, and it had the same consonants as "ankh-oo" which was also a plural and meant "the living". Consistent with the ancient Egyptian habit of denying death, "the living" was an euphemism for the dead since the eternal afterlife of these was considered more real and more important than its brief prelude here while the future deceased still walked on earth. Dead pharaos became stars and circled the celestial north pole together with the other "Immortals", that is, the circumpolar stars which never disappear below the horizon. This may initially have been an exclusive privilege for royals, but as commoners gained access to the afterlife, stars came to represent also the souls of the dead in general. This connection between the star sign and the dead is expressed again unmistakably in the hieroglyph for the "duat" or "afterworld" which was the same five- pointed star but with a circle around it -- pi surrounding phi. As we saw earlier, a circle was the symbol of the sun and of its divine eternity. The "duat"- sign and its meaning implied therefore that geometry came from and belonged to that parallel but timeless and invisible realm where the gods dwelled, and the "justified" dead who went to join them. That netherworld realm was thus apparently also the world of the numbers and of the geometry from which it took its symbol.
This connection between numbers and stars and gods and the dead who became gods and/or stars makes sense in magical analog thinking because numbers and geometric objects are as timeless and as intangible as those spiritual beings, and as charged with mysterious powers. The Egyptians’ use of numbers in religious and magical contexts suggests that they perceived gods and numbers as related, just as the Mesopotamians did. Another habit of magical thinking is that a part can stand for or replace the whole. An important part of the ancient Egyptian afterworld were the gates to and within it through which the sun and the newly deceased had to pass on the way to their resurrection. Such gates appear already in the Pyramid Texts and in the Book of the Dead, and twelve serpent- guarded gates, one after each hour of this night voyage, became later such a defining feature for the netherworld that one of the popular guidebooks to it, first attested among the wall paintings in the tomb of king Horemheb (1319 to 1307 BCE), is now called "The Book of Gates" [12]. The five- pointed star in its circum- circle could therefore also designate the gates to that afterworld, matching the above presence of the star sign in the word for "gate". This usage of the symbol as an opening to the world beyond survived into Medieval and even Renaissance times when magicians typically drew a pentagram on the floor to summon spirits from that world and enclosed it in a circle to protect themselves and their audience from the dangers inherent in such contacts. Pythagoras as plagiarist These uses of the symbol for geometry indicate that the science it represented meant far more to its practitioners than a way to measure fields. They anticipate by more than two millennia the Pythagorean connection between this sign and that science, and they suggest therefore that Seshat, or her priests, had much earlier claims on the analytical method than any Greek. The prior art in the hieroglyph signs and on Narmer’s mace makes Pythagoras move over and abandon his bragging rights as that method’s alleged inventor. Indeed, many ancient authors tell us that Pythagoras picked up much of his knowledge from others. This purported discoverer of the golden ratio and of its pentagram symbol for the analytical method is notorious for having claimed as his own many discoveries that he had learned abroad. His almost contemporary, the four decades younger Greek philosopher Heraclitus who lived from about 540 to about 480 BCE and probably had access to some of the same sources as Pythagoras, accused him of systematic intellectual theft: "Pythagoras, son of Mnesarchos, has done more researching than all other people, and by reading together all these writings he pretended with punditry and artful lies that they were his own wisdom. (...) Pythagoras is the leader of the swindlers."[13] Similarly, though without the offensive terms or intent, all of Pythagoras’ ancient biographers stated that this reputed founder of Western science [14] owed much of his learning to the traditions of the Near East. For instance, the Neo- Platonic (and thus also Neo- Pythagorean) philosopher Iamblichus (about 250 to 325 CE) wrote relatively late but is said to have used early sources. According to his account, Pythagoras began his studies with the philosopher and mathematician Thales of Miletus (about 625 to 550 BCE) on the Aegean coast of Asia Minor and then continued them in the Levant : "... he sailed to Sidon, both because it was his native country, and because it was on his way to Egypt. In Phoenicia he conversed with the prophets who were the descendants of Moschus the physiologist (that is, Moses), and with many others, as well as with the local hierophants [priests who interpret religious rites and mysteries]. He was also initiated into all the mysteries of Byblos and Tyre, and in the sacred function performed in many parts of Syria. (...) After gaining all he could from the Phoenician mysteries, he found that they had originated from the sacred rites of Egypt, forming as it were an Egyptian colony. (...) Here in Egypt he frequented all the temples with the greatest diligence and most studious research, (...) acquiring all the wisdom each possessed. He thus passed twenty- two years in the sanctuaries of temples, studying astronomy and geometry, and being initiated in no casual or superficial manner in all the mysteries of the gods. At length, however, he was taken captive by the soldiers of Cambyses and carried off to Babylon. Here he was overjoyed to be associated with the Magi who instructed him in their venerable knowledge, and in the most perfect worship of the gods. Through their assistance, likewise, he studied and completed arithmetic, music, and all the other sciences. After twelve years, about the fifty- sixth year of his age, he returned to Samos." [15] Of course, Iamblichus may have embellished some of the details in his hagiography, such as the readiness of the local priests to initiate this stranger into all their secret teachings. We must also keep in mind that we have very little or no first- hand information about Pythagoras, and that his very existence can be questioned. He was a legend- encrusted figure, a miracle worker with a golden thigh who could be in two places at the same time. He was also a son of the god Apollo, and so exalted that a river once greeted him by name when he crossed it. Still, even if this fairy- tale Pythagoras may have never lived, the traditions from antiquity about his teachings are real, and it matters little if some other fellow (whom later writers only happened to call Pythagoras) may have spread the doctrine said to be his. The solid core of these traditions reflects that the greater part of the mathematical knowledge and discoveries known to the early Classical Greeks, and claimed by or ascribed to Pythagoras, actually came from the cradles of civilization in the Levant, the long- established trading partners and teachers of the then culturally just emerging Greeks. Pentagons in Solomon's Temple One of the groups most active in this transmission of ideas were the Phoenicians, acknowledged as such in several Greek myths like that of Cadmus bringing the alphabet to Thebes. In Iamblichus’ account, Pythagoras himself was of Phoenician descent and started his quest by traveling to that homeland of his. Several centuries before Pythagoras, at a time when Greek mathematics was barely at the stage of counting all the legs on a tripod, the Hebrew king Solomon hired Phoenician specialists to build his Temple, and he maintained close contacts with these gifted traders and craftsmen. The designer of his famous Temple in Jerusalem incorporated into that building many examples of the golden ratio, including the same phi- based construction from which the Pythagoreans would later derive their above recognition sign, and he used it in the same location as they would. The New English Bible translates in 1 Kings 6:21 that at the entrance to the Holy of Holies
If this translation is correct, then it implies that Solomon’s builders were also aware of this analysis- requiring construction, just like their Egyptian neighbors. Moreover, their use of of the pentagon for the cross- section of these door posts matches the way the above Pythagoreans would later affix the pentagram to the door posts to identify their dwellings to other members of their group. The only difference is that in the Temple, the pentagon was not oriented horizontally towards people but turned upwards to heaven since the door it marked was intended for God. The use of this recognition symbol in the door posts also matches how Jews from at least the Second Temple period on marked their door posts with mezuzahs to identify themselves to God for his protection[16], and it echoes how their ancestors in Egypt had smeared lamb’s blood on their door posts and lintels (Exodus 12:7) to identify themselves to God when he slew the Egyptians’ firstborn. All this evidence for pre-Greek knowledge of the golden ratio may be circumstantial, but it is cumulative and makes it appear much more likely than not that Pythagoras picked up the doctrine of the pentagram in Phoenicia or Egypt.
Star. (seba). Appearance: The Egyptians had extended knowledge of the ... The stars were called the "Followers of Osiris and represented the souls in the underworld. The five-pointed star within a circle was the Egyptian symbol of the ... Appearance: The Egyptians had extended knowledge of the night sky and the stars above. The circumpolar stars (the set of stars that seemed to "orbit" the North Star through the course of the night and thus never dipped below the horizon) were called the "Imperishable Ones". Most of the brighter stars were named by the Egyptians and they named thirty-eight constellations. These constellations were used to divide the night sky into "decans" (from the Greek word for "Ten"). The decans were called "the thirty-six gods of heaven and each ruled for ten-days each year. The Egyptian symbol for the stars was a symbol five-pointed line drawing, resembling the sea stars (aka "starfish") that inhabited the Red Sea. In older examples, the drawing has rounder ends and the center is marked by two concentric rings. Egyptian star charts and decan tables often used dots or circles, as well as the hieroglyph. Meaning: The infinite and unchanging nature of the stars overhead influenced the development of the Egyptian calendar and their beliefs regarding the life after death. Every Egyptian temple was a complex model of the cosmos and thus many images of the stars, constellations and stellar deities grace temple ceilings. In instances where the night sky was charted on the ceiling, brighter stars were sometimes designated by circles - like the sun disks. In decorative uses, the sky hieroglyph and the body of the sky-goddess Nut was decorated with five-pointed stars. It was believed that the stars did not just inhabit this world, but in the Duat (land of the afterlife) as well. The Egyptians believed that the ba might ascend to the sky to live as a star in heaven. Many tombs also featured deep blue ceilings dotted with bright yellow stars in the exact image of the hieroglyph in hopes to make the ba feel at home in its new dwelling place. The stars were called the "Followers of Osiris and represented the souls in the underworld. The five-pointed star within a circle was the Egyptian symbol of the Duat.
"His watchmen are all blind: they are ignorant…" (v 10). This verse begins a new section of five verses continuing until chapter 57 v 2 (notwithstanding the ... www.azamra.org/Bible/Isaiah Avraham Ben Yaakov
ISAIAH CHAPTER 55 "Ho all who are thirsty, come to water…" (v 1). "After the war of Gog and Magog the nations will recognize that God rules over all and that there is none beside Him, and then they will come to Jerusalem to learn God's laws and teachings… Water is a metaphor for Torah and wisdom – for just as the world cannot survive without water, so the world cannot survive without wisdom, and just as a thirsty person craves for water, so the wise soul craves for Torah and wisdom… The Torah is also compared to wine and milk. Just as wine makes the heart rejoice, so do words of Torah. And just as milk keeps a baby alive and makes it grow, so words of Torah keep the soul alive and make it grow" (RaDaK ad loc.). "Why do you spend money for that which is not bread?" (v 2) – "Why should you pay your enemies money without receiving bread?" (Rashi ad loc.) "Why do you pay a high price to study alien systems of wisdom and philosophy that have no benefit?" (Metzudas David ad loc.) "Hear and your soul shall live" (v 3) – "Listen to Me and you will merit to stand in the resurrection in the days of Mashiach" (Metzudas David ad loc.). "And I will make an everlasting covenant with you, even the sure loving promises of David" (v 3) – "This is Mashiach, for he will be called by the name of David… He will be the teacher of the nations 'and he will judge between the nations and rebuke many peoples' (Is. 2:4)" (RaDaK ad loc.). "Seek HaShem while He may be found…" (v 6). Isaiah now addresses the people in exile, calling on them to repent. They should seek God "while He may be found" – i.e. "BEFORE the decree is finalized, while He is still telling you to seek Him out" (Rashi). "…while He is NEAR" – "seek Him in such a way that He will be near, i.e. when you seek Him WITH ALL YOUR HEART" (RaDaK). "Seek out the fear of HaShem while you are still alive" (Targum). "For My thoughts are not as Your thoughts…" (v 8) "My laws are not like the laws of flesh and blood. In your world, if a man admits to a crime he is judged guilty, but by My law, 'Whoever confesses and forsakes [his sins] shall be shown mercy' (Proverbs 28:13)" (Rashi on v 8). "If a man commits an offense against his fellow, he takes vengeance on him and will not forgive him, and even if he forgives him on the surface he nurses a grudge in his heart… But I am full of forgiveness. And when I forgive, I do so in truth, and no trace of the sin remains" (RaDaK on v 8). "For as the rain comes down… and does not return there but waters the earth…" (v 9) – "The rain and the snow do not return to the skies through evaporation without first watering the earth… Sometimes a person sends someone to do something but the agent comes back without accomplishing his mission. But 'My word… shall not return to Me empty'" (Metzudas David ad loc.). "For you shall go out with joy…" (v 12). The redemption will bring great joy. Moreover, joy – SIMCHAH – itself is the avenue that leads to redemption. "It is a great mitzvah to be joyful always" (Rabbi Nachman of Breslov). "Instead of the thorn, the cypress shall arise…" (v 13) – "In place of the wicked, the righteous will rise up" (Rashi ad loc.). The "thorn" and the "nettle" refer to Haman and Vashti, while the "cypress" and the "myrtle refer to Mordechai and Esther (Megillah 10b). CHAPTER 56 "Guard justice and practice charity, for My salvation is near to come…" (v 1). "Great is charity for it brings the redemption closer" (Bava Kama 10a). "Great is Teshuvah for it brings the redemption closer. Great is charity for it brings salvation closer" (Yoma 87a). "Happy is the man that does this… that keeps the Sabbath…" (v 2). "The Sabbath is mentioned specifically at this juncture because the prophet is addressing the people in exile, urging them to improve their ways in order to leave their exile, and the best of all pathways is the observance of the Sabbath, while the exile from the land came about because of the transgression of the Sabbath" (RaDaK on v 2). "Whoever observes the Sabbath according to its laws, even if he worshiped idols as in the days of Enosh, he will be forgiven… If Israel kept two Sabbaths according to the law, they would be redeemed immediately" (Shabbos 118b). "Let not the son of the stranger who has joined himself to HaShem say, HaShem will surely separate me from His people, nor let the eunuch say, Behold I am a dry tree" (v 3). The "son of the stranger" is a convert who does not have children after his conversion; he is similar to a "eunuch" who has no children… Such a convert may think that he will not be considered a member of HaShem's people either in this world or in the world to come, and likewise the childless may think that if he leaves no son after him it is as if he never came into the world and God takes no favor in him, since God created the world for the sake of procreation…" (RaDaK on v 3). But quite the contrary, God promises that those childless "that will observe My Sabbaths" (=the weekly Sabbaths and the Sabbatical years, RaDaK) will receive "in My House and within My walls (=the Temple in Jerusalem ) a place and a name (YAD VASHEM) better than sons and daughters" (v 5). [The name YAD VASHEM has been given to Israel 's Holocaust Museum in Jerusalem .] Likewise God promises the "children of the stranger" that "I shall bring them to My holy mountain and make them joyful in My House of Prayer…" (v 7). "Just as a person brings a guest into his home and receives him gladly, so God says, I shall command the priests to accept them gladly when they come to convert, and they will rejoice when they see themselves in the Temple courtyard year by year with the people of Israel" (RaDaK). "For My house shall be called the House of Prayer for all the nations (v 7) – "Not only for Israel alone but also for those of the nations who convert" (see Rashi and Metzudas David ad loc.). "HaShem God who gathers the outcasts of Israel says, Yet will I gather others to him, besides those of him that are already gathered" (v 8): "I shall gather in more converts to be added to all the ingathered people of Israel " (Metzudas David). "All you beasts of the field: come into the forest to devour all the beasts thereof" (v 9). "The beasts of the field do not have as much strength as the beasts of the forest. The 'beasts of the field' refers to the gentiles who will not harden their hearts but will convert. They shall 'devour' (win over?) those who harden their hearts and continue their rebellion" (Metzudas David ad loc.). "His watchmen are all blind: they are ignorant…" (v 10). This verse begins a new section of five verses continuing until chapter 57 v 2 (notwithstanding the conventional chapter break in printed Bibles, which violates the continuity of the Hebrew text). "After completing the previous prophecy of consolation, the prophet returns to rebuking the wicked people of his generation" (RaDaK on v 10). "The prophet began by saying, 'Seek out HaShem' (Is. 55:6) but the people do not listen. He therefore now says: See how the prophets are crying to them to repent for their own wellbeing, but their leaders are all like blind men who do not see what is developing. They are like a watcher appointed to see if the sword is approaching in order to warn the people, but he is blind and fails to see the sword coming, dumb and unable to warn the people – like a dog appointed to guard the house but he is dumb and does not bark. Likewise the leaders of Israel fail to warn the people to repent… Just as dogs never know satisfaction, these 'shepherds' do not know or understand what will happen at the end of days… 'Every one is out for his own gain': They rob the rest of the people over whom they are appointed" (Rashi on vv 10-11). Let us be the ones who hear the call of HaShem in order that our souls shall live!
THE VOYAGE OF THE DAWNTREADER
C. S. Lewis 1952
Page 155
CHAPTER FOURTEEN
THE BEGINNING OF THE END OF THE WORLD
Page 155 Then something seemed to be flying at them out of the very centre of the rising sun: but of course one couldn't look steadily in that direction to make sure.But presently the air became full of voices - voices which took up the same song that the Lady and her Father were singing, but in far wilder tones and in a language which no one knew. And soon after that the owners of these voices could be seen. They were birds, large and white, and they came by hundreds and thousands and alighted on everything; on the grass, and the pavement, on the table, on your shoulders, your hands, and your head, till it looked as if heavy snow had fallen. For, like snow, they not only made / Page 157 / everything white but blurred and blunted all shapes. But Lucy, looking out from between the wings of the birds that covered her, saw one bird fly to the Old Man with something in its beak that looked like a little fruit, unless it was a little live coal, which it might have been, for it was too bright to look at. And the bird laid it in the Old Man's mouth.
THE HOLY BIBLE Scofield References Isaiah Chapter 6 Page 718 3 "And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory." 6 Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: 7 And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. 8 Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
THE VOYAGE OF THE DAWNTREADER
C. S. Lewis 1952
Page 155
CHAPTER FOURTEEN
THE BEGINNING OF THE END OF THE WORLD
Page 155 Then something seemed to be flying at them out of the very centre of the rising sun: but of course one couldn't look steadily in that direction to make sure.But presently the air became full of voices - voices which took up the same song that the Lady and her Father were singing, but in far wilder tones and in a language which no one knew. And soon after that the owners of these voices could be seen. They were birds, large and white, and they came by hundreds and thousands and alighted on everything; on the grass, and the pavement, on the table, on your shoulders, your hands, and your head, till it looked as if heavy snow had fallen. For, like snow, they not only made / Page 157 / everything white but blurred and blunted all shapes. But Lucy, looking out from between the wings of the birds that covered her, saw one bird fly to the Old Man with something in its beak that looked like a little fruit, unless it was a little live coal, which it might have been, for it was too bright to look at. And the bird laid it in the Old Man's mouth.
Then the birds stopped their singing and appeared to be very busy about the table. When they rose from it again everything on the table that could be eaten or drunk had disappeared. These birds rose from their meal in their thousands and hundreds and carried away all the things that could not be eaten or drunk, such as bones, rinds, and shells, and took their flight back to the rising sun. But now, because they were not singing, the whir of their wings seemed to set the whole air a-tremble. And there was the table pecked clean and empty, and the three old Lords of Narnia still fast asleep. Now at last the Old Man turned to the travellers and bade them welcome. "Sir," said Caspian, "will you tell us how to undo the enchantment which holds these three Narnian Lords asleep. " "I will gladly tell you that, my son," said the Old Man. "To break this enchantment you must sail to the World's End, or as near as you can come to it, and you must come back having left at least one of your company behind." "And what must happen to that one?" asked Reepicheep. "He must go on into the utter east and never return into the world." "That is my heart's desire," said Reepicheep. "And are we near the World's End now, Sir?" asked Caspian. "Have you any knowledge of the seas and lands further east than this?" / Page 158 / "I saw them long ago," said the Old Man, "but it was from a great height. I cannot tell you such things as sailors need to know. " "Do you mean you were flying in the air?" Eustace blurted out. "I was a long way above the air, my son," replied the Old Man. "I am Ramandu. But I see that you stare at one another and have not heard this name. And no wonder, for the days when I was a star had ceased long before any of you knew this world, and all the constellations have changed. " "Golly," said Edmund under his breath. "He's a retired star. " . "Aren't you a star any longer?" asked Lucy. "I am a star at rest, my daughter," answered Ramandu. Page 159
"When I set for the last time, decrepit and old beyond all that you can reckon, I was carried to this island. I am not so old now as I was then. Every morning a bird brings me a fire-berry from the valleys in the Sun, and each fire-berry takes away a little of my age. And when 1 have become as young as the child that was born yesterday, then I shall take my rising again (for we are at earth's eastern rim) and once more tread the great dance."
"In our world," said Eustace, "a star is a huge ball of flaming gas. " "Even in your world, my son, that is not what a star is but only what it is made of. And in this world you have already met a star: for I think you have been with Coriakin. " "Is he a retired star, too?" said Lucy. "Well, not quite the same," said Ramandu. "It was not quite as a rest that he was set to govern the Duffers. You might call it a punishment. He might have shone for thousands of years more in the southern winter sky if all had gone well. " "What did he do, Sir?" asked Caspian. "My son," said Ramandu, "it is not for you, a son of Adam, to know what faults a star can commit. But come, we waste time in such talk. Are you yet resolved? Will you sail further east and come again, leaving one to return no more, and so break the enchantment? Or will you sail westward?" "Surely, Sire," said Reepicheep, "there is no question about that? It is very plainly part of our quest to rescue these three lords from enchantment" "I think the same, Reepicheep," replied Caspian. "And even if it were not so, it would break my heart not to go as near the World's End as the Dawn Treader will take us. But I am thinking of the crew. They signed on to seek the / Page 160 / seven lords, not to reach the rim of the Earth. If we sail east from here we sail to find the edge, the utter east. And no one knows how far it is. They're brave fellows, but I see signs that some of them are weary of the voyage and long to have our prow pointing to Narnia again. I don't think I should take them further without their knowledge and consent. And then there's the poor Lord Rhoop. He's a broken man. " "My son," said the star, "it would be no use, even though you wished it, to sail for the World's End with men unwilling or men deceived. That is not how great unenchantments are achieved. They must know where they go and why. But who is this broken man you speak of?" Caspian told Ramandu the story of Rhoop. "I can give him what he needs most," said Ramandu. "In this island there is sleep without stint or measure, and sleep in which no faintest footfall of a dream was ever heard. Let him sit beside these other three and drink oblivion till your return." "Oh, do let's do that, Caspian," said Lucy. "I'm sure it's just what he would love." At that moment they were interrupted by the sound of many feet and voices: Drinian and the rest of the ship's company were approaching. They halted in surprise when they saw Ramandu and his daughter; and then, because these were obviously great people, every man uncovered his head. Some sailors eyed the empty dishes and flagons on the table with regret. "My lord," said the King to Drinian, "pray send two men back to the Dawn Treader with a message to the Lord Rhoop. Tell him that the last of his old shipmates are here asleep - a sleep without dreams - and that he can share it." When this had been done, Caspian told the rest to sit down and laid the whole situation before them. When he / Page 161 / had finished there was a long silence and some whispering until presently the Master Bowman got to his feet, and said:
THOUGHT NEGATIVE BALANCING POSITIVE THOUGHT THOUGHT POSITIVE BALANCING NEGATIVE THOUGHT FIRST LAW GODS LAW FIRST
ceived in the unchangeable Truth above the mind, and that the Light in which purely intellectual truths are seen is God Himself.
Daily Mail, Tuesday, February 3, 2009
Here is noted a difference between St Bernard Gregory) on the one hand, and St Augustine on the other, (and St n his neo-Platonism. :
Charles Bonnet syndrome (CBS) is a disease that causes patients to have complex visual hallucinations, first described by Charles Bonnet in 1769 [1]. ... en.wikipedia.org/wiki/Charles_Bonnet_syndrome Charles Bonnet syndrome From Wikipedia, the free encyclopedia
Charles Bonnet syndrome (CBS) is a disease that causes patients to have complex visual hallucinations, first described by Charles Bonnet in 1769 [1]. A typical profile of a person suffering with CBS has been compiled based upon recent research.[2].
Sufferers, who are mentally healthy people, have vivid, complex recurrent visual hallucinations (fictive visual percepts). One characteristic of these hallucinations is that they usually are "lilliput hallucinations" (hallucinations in which the characters or objects are smaller than normal). Sufferers understand that the hallucinations are not real and the hallucinations are only visual, that is, they do not occur in any other senses, eg: hearing, smell or taste[3][4]. The prevalence of Charles Bonnet Syndrome has been reported to be between 10% and 40%; a recent Australian study has found the prevalence to be 17.5% [2]. Two Asian studies, however, report a much lower prevalence [5].[6]. The high incidence of non-reporting of this disorder is the greatest hindrance to determining the exact prevalence; non-reporting is thought to be as a result of sufferers being afraid to discuss the symptoms out of fear that they will be labelled insane[4]. People suffering from CBS may experience a wide variety of hallucinations. Images of complex coloured patterns and images of people are most common, followed by animals, plants or trees and inanimate objects. The hallucinations also often fit into the person's surroundings[2]. [edit] CausesCBS predominantly affects people with visual impairments due to old age or damage to the eyes or optic pathways. In particular, central vision loss due to a condition such as macular degeneration combined with peripheral vision loss from glaucoma may predispose to CBS, although most people with such deficits do not develop the syndrome. The syndrome can also develop after bilateral optic nerve damage due to methyl alcohol poisoning [7]. Charles Bonnet syndrome has not been reported in children. [edit] PrognosisThere is no treatment of proven effectiveness for CBS. It usually disappears within a year or 18 months, but this can vary greatly from person to person. Some people experience CBS for anywhere from a few days up to many years, and these hallucinations can last only a few seconds or continue for most of the day. For those experiencing CBS, knowing that they are suffering from this syndrome and not a mental illness seems to be the best treatment so far, as it improves their ability to cope with the hallucinations. Most people with CBS meet their hallucinations with indifference, but they can still be disturbing because they may interfere with daily life. It seems that there are a few activities that can make the hallucinations stop although many people are not aware of these. Interrupting vision for a short time by closing the eyes or blinking is sometimes helpful[2]. [edit] TreatmentBecause there is no prescribed treatment, the physician will consider on a case by case basis whether to treat any depression or other problems that may be related to CBS. A recent case report suggests selective serotonin reuptake inhibitors may be helpful.[8]. [edit] History The disease is named after the Swiss naturalist Charles Bonnet, who described the condition in 1769. He first documented it in his 89-year-old grandfather, who was nearly blind from cataracts in both eyes but perceived men, women, birds, carriages, buildings, tapestries, and scaffolding patterns. [edit] Society and cultureThis syndrome is well portrayed in Vilayanur S. Ramachandran's book Phantoms in the Brain and in Vikram Chandra's book Sacred Games. All main characters in Six Feet Under have these types of hallucinations at least throughout the run of the show. [edit] See also [edit] References
http://www.dailymail.co.uk/health/article-1134415/Ghostly-faces-visions-little-people-The-eye-disorder-leaves-thousands-Britons-fearing-theyve-lost-senses.html
Ghostly faces and visions of 'little people': The eye disorder that leaves thousands of Britons fearing they've lost their senses
By Morag Preston Following his wife's death six years ago, David Stannard has become accustomed to spending quiet evenings alone at his home in Walton-on-Thames, Surrey. So it came as a surprise to the 73-year-old when he looked up from his television one evening to discover he was sharing his living room with two RAF pilots and a schoolboy. 'The pilots were standing next to the TV, watching it as if they were in the wings of a theatre,' he says. An estimated 100,000 people in Britain have Charles Bonnet Syndrome (CBS), which leads to hallucinations. These can include visions of miniature people 'The little boy was in a grey, Fifties-style school uniform. He just stood there in the hearth looking puzzled. He was 18 inches high at most.' Mr Stannard's guests never said a word and vanished after 15 minutes. That night, he says, the walls of his house, which had always been white, looked as though they had been redecorated in patterned wallpaper with a brickwork effect. The next morning he was caught off-guard again when he found a fair-haired girl standing on his sofa. She also appeared to be from the Fifties, but was life-size, wearing a short skirt and pink cardigan, with chubby knees, white ankle socks and ribbons in her hair. 'I watched her for a while,' he says. 'She didn't move much. Then she was gone.' It would be easy to dismiss Mr Stannard's story as the bizarre imaginings of an elderly mind. Fortunately, he knew he wasn't losing his mind; neither was his house haunted. A few weeks earlier he had been registered blind, though he was still able to watch television if he sat at a certain angle. He'd been warned that as his eyesight deteriorated, he might experience visual hallucinations in the form of Charles Bonnet Syndrome (CBS). 'I was lucky enough to know what it was,' he says, 'otherwise I would have thought I was going bonkers.' An estimated 100,000 people in the UK have CBS, but many won't realise it because the condition remains something of a mystery. Lord Dacre of Glanton jokingly referred to his 'phantasmagoria' The real number is probably higher because sufferers are often too ashamed to talk about what they have seen for fear of being considered crazy. The late historian Lord Dacre of Glanton, formerly Hugh Trevor-Roper, was unusual among CBS patients in that he talked openly about what he jokingly referred to as his 'phantasmagoria'. He would see horses and bicycles racing, and whole landscapes whizzing by as if he were on a train. On one occasion, he found himself trapped in an apparently endless tunnel. Hallucinations tend to have common themes: simple geometric patterns, disembodied faces with jumbled features, landscapes, groups of people, musical notes, vehicles and miniature figures in Victorian or Edwardian costume. They can be in black and white or colour, moving or still, but they are always silent. The condition was named after Charles Bonnet, an 18th-century Swiss natural philosopher whose grandfather had seen people, patterns and vehicles that were not really there. Bonnet was the first person to identify that you could have visual hallucinations and still be mentally sound. The condition can affect anybody at any age with diminishing eyesight. Even people with normal vision can develop it if they blindfold themselves for long enough. But most people who have CBS have it as a side-effect of age-related macular degeneration - the most common cause of blindness in the UK. It is thought that up to 60 per cent of patients with severe vision loss develop CBS. Crucially, CBS is caused by lack of visual stimulation rather than mental dysfunction. Usually, on opening our eyes, the nerve cells in the retina send a constant stream of impulses to the visual parts of the brain. If the retina is damaged, the stream of impulses reduces, but - rather than lie dormant - other parts of the brain become hyperactive. So when the brain isn't receiving as many pictures as it is used to, it builds its own artificial images instead from the areas we use every day to process faces, objects, landscapes and colours. What you hallucinate depends on which part of the brain these increases are located. But why only a proportion of patients with macular degeneration experience hallucinations is still unknown, or why younger patients with macular degeneration are less likely to have CBS than older ones. Dr Dominic ffytche, a senior lecturer at the Institute of Psychiatry, is a leading expert on CBS. He has been at the forefront of a campaign led by the Royal College of Ophthalmologists and The Macular Disease Society calling for eye doctors to warn patients with macular degeneration that they may develop CBS. It is thought that stimulating the fingertips, for example by feeling a dice with dimples, can help sufferers of CBS stop experiencing hallucinations He says: 'In our experience, forewarning and knowledge of the possibility of hallucinations helps patients cope when they occur. It allows them to realise this indicates a functional problem with their sight and not a problem with their mind.' In 2003, Sandra Jones, 54, a former TV producer, thought she was losing her mind when she started seeing faces looming towards her out of nowhere. Having visited various massacre sites, including Rwanda, as part of her job, she assumed it was a form of post-traumatic stress disorder. 'Part of me thought this was payback time,' she says. The faces would swirl off the pages of the book she was reading, or appear in front of her computer screen. It would happen three or four times a day, usually when she was feeling relaxed or trying to get to sleep. 'Some nights I couldn't lose them and I would only get an hour's sleep,' she says. 'Closing my eyes wouldn't help, so I'd get up and clean my house just to keep moving. I got the feeling that if I was tired, it would help me fall asleep, which would then free up my mind.' She didn't dare tell friends or anyone at work for fear of jeopardising her job, and found out about CBS only after researching her symptoms online. Earlier that year she had been diagnosed with Sorsby's fundus dystrophy, a rare genetic eye condition which causes early onset macular degeneration, but nobody had warned her that hallucinations might be a side-effect. If the retina is damaged, the stream of impulses reduces and other parts of the brain become hyperactive (file photo) 'The unpleasant feeling was of not being in control,' she says. 'Once they are identified, they are not a problem.' Hallucinations can last from only a few seconds to several hours. In a minority of unlucky cases, they are continuous throughout the day. Patients usually have several daily before they taper off to once a week, then once a month. For 60 per cent of patients, they will stop entirely after 18 months. There has not yet been a long-term study, but some patients report having them for at least three years. Part of Dr ffytche's research involves looking into ways patients can stop the hallucinations. 'There won't be a single recipe for everyone,' he says. 'But hallucinations tend to occur when you are in a state of drowsy wakefulness, so you want to rouse yourself.' As the condition is caused by a lack of stimulation in the visual part of the brain, one of the techniques he is investigating is stimulating the fingertips. This is based on the fact that studies of brain scans of sight-impaired people reading Braille show increased activity in that area. The theory is that even feeling a dice with dimples could bring visions to a halt. Other techniques include holding your breath; turning on a light if it is off, or vice-versa; standing up if you are sitting down; and moving your eyes. In extreme cases, medication is used. But the drugs can have side-effects such as tremors, drowsiness, sickness and diarrhoea. Dr Winfried Amoaku, chairman of the Scientific Committee of the Royal College of Ophthalmologists and a specialist in macular degeneration, says when they come to visit him, patients do two things: first, they request that nobody else is in the room before mentioning the hallucinations, then afterwards they breathe a sigh of relief. For Mary Orr, 84, from West Kilbride, the final straw was seeing the walls of her house covered in white fur. In desperation, she started to claw at them. 'It was then I thought: "I can't live like this," ' she says. After months assuming she had dementia, she was referred to a psychiatrist who recognised the signs of CBS straight away and told her to see an eye doctor. It explains why she still sees pink squares and snakes rising out of the pavement, but Mary is resolute that the worst is behind her. As she says: 'It's the fear of not knowing what's happening that you can't live with.' • The Macular Disease Society, www.maculardisease.org, 0845 241 2041; Royal National Institute for the Blind, www.rnib.org.uk, 0303 123 9999. Comments (11) Here's what readers have had to say so far. Why not add your thoughts below? Interesting. However, psychics do not "see" people with their eyes, but their minds, so this seems to tally with this blind syndrome. - Shirley, UK, 04/2/2009 09:56 I had to download information from the internet and take a printed copy to hospital where my mother [who had MD] was a patient.Staff assumed that she suffered from dementia ,and found it amusing! Mum was distressed and embarrassed to be treated as an object of fun! Neither medical or nursing staff were prepared to consider that the reported visions had a rational explanation - Marion, Mold Flintshire, 03/2/2009 19:10
I ME MIN MINE OF MIND GODS MIND OF MINE FROM FORM TRANSFORM TRANSFORM FORM FROM REAL REALITY REVEALED DIVINE THOUGHT DIVINE REVEALED REAL REALITY
Daily Mail, Tuesday, December 16, 2008 Out of perspective Frivolous: Rex Whistler (inset) and his mural in the restaurant at Tate Britain (Image omitted)
REX WHISTLER (1905-1944) studied art at the Royal Academy School in London, but was asked to leave because his approach was considered frivolous. His professor at the Slade School of Fine Art in London, where he continued his studies, later wrote to the academy principal, thanking aim for 'sending me your best pupil'. In the Thirties, the 6th Marquess of Anglesey commissioned Whistler to paint a mural in his dining room. Arcadian And Romantic View Of A Coastal Landscape was painted on a single canvas which Whistler commissioned on a French loom. Painted between 1936 and 1937, it is full of allegorical references to Whistler's growing love of the family and his unrequited desire for the Marquess's daughter Caroline. Several coded references to his love for her can be found in the picture, but a clear depiction is the diminutive self-portrait of Whistler standing below a balcony looking up at the ever-beautiful Caroline — a straightforward reference to Romeo And Juliet. There's plenty of humour in the detail, including the family's pet dog sitting with its back turned to a bowl of stew; the spoilt pup would eat only steak. Whistler also applied his genius for trompe l'oeil (literally 'to fool the eye'), notably where at one point a boat appears heading into harbour, whereas a few more feet down the dining room the same boat seems to be struggling out to sea. Sadly, Whistler was barely in his creative prime when he was killed, aged 39. A mortar bomb exploded while he was trying to free a trapped tank on the first day of action in Normandy.
ARTISTS throughout history have toyed with perspective to create optical illusions to trick and surprise their audience. Richard Goss, London SW2.
I I ME I SAY SEE HEAR HEAR SEE SEE THAT SEA HEAR THAT SEA SEA THE SEE HERE HERE SEE THE SEA THAT HERE THAT HEAR THAT HERE THAT THAT I THAT SEES THAT I THAT SEES THAT I THAT THE EYES THAT SEE THE SEA THE EARS THAT HEAR THE SEA MIND CREATORS THAT MIND GODS MIND THAT CREATORS MIND ACTIONS IN ACTIONS IN ACTIONS GODS ACTIONS IN ACTIONS IN ACTIONS
21 Jan 2009 ... 3.2.1 Mathematics; 3.2.2 Artificial intelligence; 3.2.3 Anatomy ... In Islamic logic, analogical reasoning was used for the process of qiyas ... en.wikipedia.org/wiki/Analogy
Analogy is both the cognitive process of transferring information from a particular subject (the analogue or source) to another particular subject (the target), and a linguistic expression corresponding to such a process. In a narrower sense, analogy is an inference or an argument from one particular to another particular, as opposed to deduction, induction, and abduction, where at least one of the premises or the conclusion is general. The word analogy can also refer to the relation between the source and the target themselves, which is often, though not necessarily, a similarity, as in the biological notion of analogy. 
Analogy plays a significant role in problem solving, decision making, perception, memory, creativity, emotion, explanation and communication. It lies behind basic tasks such as the identification of places, objects and people, for example, in face perception and facial recognition systems. It has been argued that analogy is "the core of cognition" (Hofstadter in Gentner et al. 2001). Analogy has been studied and discussed since classical antiquity by philosophers, scientists and lawyers. The last few decades have shown a renewed interest in analogy, most notable in cognitive science.
With respect to the terms source and target there are two distinct traditions of usage:
In ancient Greek the word αναλογια (analogia) originally meant proportionality, in the mathematical sense, and it was indeed sometimes translated to Latin as proportio. From there analogy was understood as identity of relation between any two ordered pairs, whether of mathematical nature or not. Kant's Critique of Judgment held to this notion. Kant argued that there can be exactly the same relation between two completely different objects. The same notion of analogy was used in the US-based SAT tests, that included "analogy questions" in the form "A is to B as C is to what?" For example, "Hand is to palm as foot is to ____?" These questions were usually given in the Aristotelian format:
While most competent English speakers will immediately give the right answer to the analogy question (sole), it is quite more difficult to identify and describe the exact relation that holds both between hand and palm, and between foot and sole. This relation is not apparent in some lexical definitions of palm and sole, where the former is defined as the inner surface of the hand, and the latter as the underside of the foot. Analogy and abstraction are different cognitive processes, and analogy is often an easier one. Recently a computer algorithm has achieved human-level performance on multiple-choice analogy questions from the SAT test (Turney 2006). The algorithm measures the similarity of relations between pairs of words (e.g., the similarity between the pairs HAND:PALM and FOOT:SOLE) by statistical analysis of a large collection of text. It answers SAT questions by selecting the choice with the highest relational similarity. [edit] Shared abstractionGreek philosophers such as Plato and Aristotle actually used a wider notion of analogy. They saw analogy as a shared abstraction (Shelley 2003). Analogous objects did not share necessarily a relation, but also an idea, a pattern, a regularity, an attribute, an effect or a function. These authors also accepted that comparisons, metaphors and "images" (allegories) could be used as valid arguments, and sometimes they called them analogies. Analogies should also make those abstractions easier to understand and give confidence to the ones using them. The Middle Ages saw an increased use and theorization of analogy. Roman lawyers had already used analogical reasoning and the Greek word analogia. Medieval lawyers distinguished analogia legis and analogia iuris (see below). In Islamic logic, analogical reasoning was used for the process of qiyas. In Christian theology, analogical arguments were accepted in order to explain the attributes of God. Aquinas made a distinction between equivocal, univocal and analogical terms, the latter being those like healthy that have different but related meanings. Not only a person can be "healthy", but also the food that is good for health (see the contemporary distinction between polysemy and homonymy). Thomas Cajetan wrote an influential treatise on analogy. In all of these cases, the wide Platonic and Aristotelian notion of analogy was preserved. [edit] Special case of inductionOn the contrary, Bacon and later Mill argued that analogy be simply a special case of induction (see Shelley 2003). In their view analogy is an inductive inference from common known attributes to another probable common attribute, which is known only about the source of the analogy, in the following form:
This view does not accept analogy as an autonomous mode of thought or inference, reducing it to induction. However, autonomous analogical arguments are still useful in science, philosophy and the humanities (see below), which makes this reduction philosophically uninteresting. Moreover, induction tries to achieve general conclusions, while analogy looks for particular ones. [edit] Hidden deductionThe opposite move could also be tried, reducing analogy to deduction. It is argued that every analogical argument is partially superfluous and can be rendered as a deduction stating as a premise a (previously hidden) universal proposition which applied both to the source and the target. In this view, instead of an argument with the form:
We should have:
This would mean that premises referring the source and the analogical relation are themselves superfluous. However, it is not always possible to find a plausibly true universal premise to replace the analogical premises (see Juthe 2005). And analogy is not only an argument, but also a distinct cognitive process. [edit] Shared structure
According to this view, analogy depends on the mapping or alignment of the elements of source and target. The mapping takes place not only between objects, but also between relations of objects and between relations of relations. The whole mapping yields the assignment of a predicate or a relation to the target. Structure mapping theory has been applied and has found considerable confirmation in psychology. It has had reasonable success in computer science and artificial intelligence (see below). Some studies extended the approach to specific subjects, such as metaphor and similarity (see Gentner et al. 2001 and Gentner's publication page). Keith Holyoak and Paul Thagard (1997) developed their multiconstraint theory within structure mapping theory. They defend that the "coherence" of an analogy depends on structural consistency, semantic similarity and purpose. Structural consistency is maximal when the analogy is an isomorphism, although lower levels are admitted. Similarity demands that the mapping connects similar elements and relations of source and target, at any level of abstraction. It is maximal when there are identical relations and when connected elements have many identical attributes. An analogy achieves its purpose insofar as it helps solve the problem at hand. The multiconstraint theory faces some difficulties when there are multiple sources, but these can be overcome (Shelley 2003). Hummel and Holyoak (2005) recast the multiconstraint theory within a neural network architecture. A problem for the multiconstraint theory arises from its concept of similarity, which, in this respect, is not obviously different from analogy itself. Computer applications demand that there are some identical attributes or relations at some level of abstraction. Human analogy does not, or at least not apparently. [edit] High-level perceptionDouglas Hofstadter and his team (see Chalmers et al. 1991) challenged the shared structure theory and mostly its applications in computer science. They argue that there is no line between perception, including high-level perception, and analogical thought. In fact, analogy occurs not only after, but also before and at the same time as high-level perception. In high-level perception, humans make representations by selecting relevant information from low-level stimuli. Perception is necessary for analogy, but analogy is also necessary for high-level perception. Chalmers et al. conclude that analogy is high-level perception. Forbus et al. (1998) claim that this is only a metaphor. It has been argued (Morrison and Dietrich 1995) that Hofstadter's and Gentner's groups do not defend opposite views, but are instead dealing with different aspects of analogy. [edit] Applications and types of analogy [edit] In language [edit] Rhetoric
Analogues are often used in theoretical and applied sciences in the form of models or simulations which can be considered as strong analogies. Other much weaker analogies assist in understanding and describing functional behaviours of similar systems. For instance, an analogy commonly used in electronics textbooks compares electrical circuits to hydraulics. Another example is the analog ear based on electrical, electronic or mechanical devices. [edit] MathematicsSome types of analogies can have a precise mathematical formulation through the concept of isomorphism. In detail, this means that given two mathematical structures of the same type, an analogy between them can be thought of as a bijection between them which preserves some or all of the relevant structure. For example, Category theory takes the idea of mathematical analogy much further with the concept of functors. Given two categories C and D a functor F from C to D can be thought of as an analogy between C and D, because F has to map objects of C to objects of D and arrows of C to arrows of D in such a way that the compositional structure of the two categories is preserved. This is similar to the structure mapping theory of analogy of Dedre Gentner, in that it formalizes the idea of analogy as a function which satisfies certain conditions. [edit] Artificial intelligenceSee case-based reasoning. [edit] Anatomy
In anatomy, two anatomical structures are considered to be analogous when they serve similar functions but are not evolutionarily related, such as the legs of vertebrates and the legs of insects. Analogous structures are the result of convergent evolution and should be contrasted with homologous structures. [edit] EngineeringOften a physical prototype is built to model and represent some other physical object. For example, wind tunnels are used to test scale models of wings and aircraft, which act as an analog to full-size wings and aircraft. For example, the MONIAC (an analog computer) used the flow of water in its pipes as an analog to the flow of money in an economy. [edit] In normative matters [edit] MoralityAnalogical reasoning plays a very important part in morality. This may be in part because morality is supposed to be impartial and fair. If it is wrong to do something in a situation A, and situation B is analogous to A in all relevant features, then it is also wrong to perform that action in situation B. Moral particularism accepts analogical moral reasoning, rejecting both deduction and induction, since only the former can do without moral principles. [edit] LawIn law, analogy is used to resolve issues on which there is no previous authority. A distinction has to be made between analogous reasoning from written law and analogy to precedent case law. [edit] Analogies from codes and statutesIn civil law systems, where the preeminent source of law is legal codes and statutes, a lacuna (a gap) arises when a specific issue is not explicitly dealt with in written law. Judges will try to identify a provision whose purpose applies to the case at hand. That process can reach a high degree of sophistication, as judges sometimes not only look at a specific provision to fill lacunae (gaps), but at several provisions (from which an underlying purpose can be inferred) or at general principles of the law to identify the legislator's value judgement from which the analogy is drawn. Besides the not very frequent filling of lacunae, analogy is very commonly used between different provisions in order to achieve substantial coherence. Analogy from previous judicial decisions is also common, although these decisions are not binding authorities. [edit] Analogies from precedent case lawBy contrast, in common law systems, where precedent cases are the primary source of law, analogies to codes and statutes are rare (since those are not seen as a coherent system, but as incursions into the common law). Analogies are thus usually drawn from precedent cases: The judge finds that the facts of another case are similar to the one at hand to an extent that the analogous application of the rule established in the previous case is justified. [edit] See also
 Look up analogy in Wiktionary, the free dictionary.
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Fluorescence spectroscopy or fluorometry or spectrofluorimetry is a type of electromagnetic spectroscopy which analyzes fluorescence from a sample. ...en wikipedia.org/wiki/Fluorescence_spectroscopy Fluorescence is a process distinct from incandescence (ie emission of light due to high temperatures). Heating is generally detrimental to the process of ... www.berthold.com/ww/en/ Fluorescence is the most rapidly expanding microscopy technique in both the medical and biological sciences, a fact which has spurred the development of ... micro.magnet.fsu.edu/primer/ In fluorescence microscopy, the sample you want to study is itself the light source. The technique is used to study specimens, which can be made to ...nobelprize.org/educational_games/ physics/microscopes/fluorescence/index.html
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"
SHAMBHALA
1 Feb 2009 ... In Tibetan Buddhist tradition, Shambhala (also spelled Shambala or Shamballa; Tibetan: bde 'byung, pron. De-jung) is a mythical kingdom ... en.wikipedia.org/wiki/Shambhala Shambhala
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For other uses, see Shambhala (disambiguation).
In Tibetan Buddhist tradition, Shambhala (also spelled Shambala or Shamballa; Tibetan: bde 'byung, pron. De-jung) is a mythical kingdom hidden somewhere in Tibet. It is mentioned in various ancient texts, including the Kalachakra Tantra[2] and the ancient texts of the Zhang Zhung culture which predated Tibetan Buddhism in western Tibet. The Bön[3] scriptures speak of a closely related land called Olmolungring.
Shambhala (Tib. bde 'byung) is a Sanskrit term meaning swayam + bhala meaning self benefited or swayam + bala meaning self powered. Commonly it is understood to be a "place of peace/tranquility/happiness". Shakyamuni Buddha is said to have taught the Kalachakra tantra on request of King Suchandra of Shambhala; the teachings are also said to be preserved there. Shambhala is believed to be a society where all the inhabitants are enlightened, actually a Buddhist Pure Land, centered by a capital city called Kalapa. An alternative view associates Shambhala with the real empire of Sriwijaya where Buddhist master Atisha studied under Dharmakirti from whom he received the Kalachakra initiation. Another alternate interpretation postulates that Shambhala is an actual kingdom whose geographical location can be found in the precolonial Philippines.[4] Shambhala is ruled over by a line of Kings of Shambhala known as Kulika or Kalki Kings (Tib. Rigden), a monarch who upholds the integrity of the Kalachakra tantra. The Kalachakra prophesizes that when the world declines into war and greed, and all is lost, the 25th Kalki king will emerge from Shambhala with a huge army to vanquish "Dark Forces" and usher in a worldwide Golden Age. Using calculations from the Kalachakra Tantra, scholars such as Alex Berzin put this date at 2424 AD.[5] Rigdan Tagpa or Manjushrí Kírti is said to have been born in 159 BCE and ruled over a kingdom of 300,510 followers of the Mlechha (Yavana or "western") religion, some of whom worshiped the sun. He is said to have expelled all the heretics from his dominions but later, after hearing their petitions, allowed them to return. For their benefit, and the benefit of all living beings, he explained the Kalachakra teachings. In 59 BCE he abdicated his throne to his son, Puṇdaŕika, and died soon afterwards, entering the Sambhoga-káya of Buddhahood.[6] As with many concepts in the Kalachakra Tantra, the idea of Shambhala is said to have "outer", "inner", and "alternative" meanings. The outer meaning understands Shambhala to exist as a physical place, although only individuals with the appropriate karma can reach it and experience it as such. As the 14th Dalai Lama noted during the 1985 Kalachakra initiation in Bodhgaya, Shambhala is not an ordinary country:
There are various ideas about where this society is located, but it is often placed in central Asia, north or west of Tibet. Ancient Zhang Zhung texts identify Shambhala with the Sutlej Valley in Himachal Pradesh. Mongolians identify Shambala with certain valleys of southern Siberia. The inner and alternative meanings refer to more subtle understandings of what Shambhala represents in terms of one's own body and mind (inner), and the meditation practice (alternative). These two types of symbolic explanations are generally passed on orally from teacher to student. The first Kalachakra masters of the tradition disguised themselves with pseudonyms, so the Indian oral traditions recorded by the Tibetans contain a mass of contradictions with regard to chronology. [edit] Chögyam TrungpaAlthough Chögyam Trungpa, founder of Shambhala International, came out of the Tibetan Buddhist tradition, in his teachings Shambhala Vision has its own independent basis in human wisdom that does not belong to East or West or any one culture or religion [7]. The Shambhala kingdom is seen as an enlightened society that people of all faiths can aspire to and actually realize. The path to this is provocatively described as the practice of warriorship – meeting fear and transcending aggression – and of secular sacredness – joining the wisdom of the past and that of one's own culture in the present. Trungpa's Shambhala teachings have inspired numerous educational, artistic, and spiritual institutions, including Naropa University, Shambhala Training, Shambhala Sun, Miksang photography, The Shambhala School, Shambhala Institute, Shambhala Buddhism, Shambhala Prison Community, Peacemaker Institute, and many others. [edit] Western fascination
The Western fascination with Shambhala has often been based upon fragmented accounts of the Kalachakra tradition, or outright fabrications. Tibet was largely closed to outsiders until recently, and so what information was available about the tradition of Shambhala was haphazard at best[8]. The first information that reached western civilization about Shambhala came from the Portuguese Catholic missionary Estêvão Cacella, who had heard about Shambala (which they transcribed as "Xembala"), and thought it was another name for Cathay or China. In 1627 they headed to Tashilhunpo, the seat of the Panchen Lama and, discovering their mistake, returned to India.[9] The Hungarian scholar Sándor Kőrösi Csoma, writing in 1833, provided the first geographic account of "a fabulous country in the north...situated between 45' and 50' north latitude". During the 19th century, Theosophical Society founder HP Blavatsky alluded to the Shambhala myth, giving it currency for Western occult enthusiasts. Later esoteric writers further emphasized and elaborated on the concept of a hidden land inhabited by a hidden mystic brotherhood whose members labor for the good of humanity.[citation needed] The mystic Nicholas Roerich[10] and the Soviet agent Yakov Blumkin led two Tibetan expeditions to discover Shambhala, in 1926 and 1928.[11] Apparently inspired by Theosophical lore, Heinrich Himmler and Rudolf Hess sent German expeditions to Tibet in 1930, 1934-35, and 1938-39. [12]. The myths of Shambhala were part of the inspiration for the story of Shangri-La told in the popular novel Lost Horizon published in 1933, possibly influenced by the accounts of Nicholas Roerich published under the title Shambhala three years earlier.[11] The myth has been appropriated in a variety of modern comic books including The Shadow, Prometheus, 2000 AD, Gargoyles #6, and Warlord. The American rock band Three Dog Night recorded the song spelled 'Shambala' in 1973 track 5 on the album cyan. Partial lyrics include "Wash away my troubles, wash away my pain with the rain in Shambala." Written by Daniel Moore.
Madame Blavatsky, who claimed to be in contact with a Great White Lodge of Himalayan Adepts, mentions Shambhala in several places without giving it especially great emphasis. (The Mahatmas, we are told, are also active around Shigatse and Luxor.) Blavatsky's Shambhala, like the headquarters of the Great White Lodge, is a physical location on our earth, albeit one which can only be penetrated by a worthy aspirant.[citation needed] Later esoteric writers like Alice Bailey (the Arcane School) and the Agni Yoga of Nicholas and Helena Roerich have also appropriated Shambhala in the service of their own philosophies. The Roerichs see its existence as both spiritual and physical.[citation needed] Alice A Bailey has Shamballa (her spelling) to be an extra-dimensional or spiritual reality on the etheric plane, a spiritual centre where the governing deity of Earth, Sanat Kumara, dwells as the highest avatar of the Planetary Logos of Earth, and is said to be an expression of the Will of God. [13] Shamballa is thus a word in her books that conveying the idea of a vast focal point of energies (both solar and extra-solar energetic life)which are assembled and brought together by the planetary Logos in order to create a manifestation adequate to His unfolding intention and planetary service. [14] As thus, Shamballa is a state of consciousness or a phase of sensitive awareness wherein there is acute and dynamic response to divine purpose; a response made possible by the synthesis of purpose and of spiritual relationship which exists between those who are associated with Sanat Kumara. [15] Sanat Kumara is the synthesising Unit - the Lord of the World Himself - of the 104 kumaras, and is thus himself the 105th Kumara. [16] In Bailey’s books, Shamballa is known to be the only place of complete ‘peace’ and is the ‘centre where the will of God is known’, which is working through The spiritual Hierarchy of liberated human beings, known as Masters, and their disciples in the world, which makes this Hierarchy not a centre of peace but a very vortex of loving activity, and a meeting place of energies coming from the centre of the divine will (Shamballa), and from humanity, which is called the centre of divine intelligence. [17] Peace, as the expression of the will of Shamballa, produces balance, equilibrium, synthesis and understanding, plus a spirit of invocation which is basically an action producing reaction. [18] Shamballa is the head centre, symbolically, of our planetary Life, focusing will, love and intelligence in one great and fundamental Intention and holding that focused point throughout the entire life cycle of a planet. This great Intention embodies current purpose and expresses itself through the medium of that Spiritual Plan which ‘the masters know and serve’. [19] Shamballa is thus the origin of the spiritual science and esoteric knowledge of life-cycles. According to Bailey, three great energies are focused in Shamballa, the seat of fire: 1. The Energy of Purification (innate in the manifested universe, which gradually and steadily adapts the substance aspect to the spiritual); 2. The Energy of Destruction (under cyclic law, this destructive energy comes into play and destroys the forms of life which prevent divine expression; or through the determinations of humanity itself which – under the Law of Karma – makes man the master of his own destiny); 3. The Energy of Organisation (The relation of spirit and matter produce ordered process which again, cyclically and under law, creates the manifested world as a field for soul development and as an area wherein divine purpose is wrought out through the medium of the plan, expressed through seven rays qualities or force lines in spiritual growth). [20] Much is said in the esoteric teachings of Bailey regarding Shamballa as spiritual force, but little is mentioned as regards to where Shamballa may be found as a locality on Earth, but she shares that the Gobi Desert holds a focal point of that etheric Shamballa in which Sanat Kumara dwells. Related "hidden land" speculations surrounding the underground kingdom of Agartha led some early twentieth-century occultists (especially those associated with Nazi or Neo-Nazi occultism, i.e. Nazi mysticism) to view Shambhala as a source of negative manipulation by an evil (or amoral) conspiracy. Nevertheless, the predominant theme is one of light and hope, as evidenced by James Redfield's and Chogyam Trungpa Rinpoche's respective books by that name.[citation needed]
[edit] References
[edit] Further reading
Retrieved from "http://en.wikipedia.org/wiki/Shambhala"
Daily Mail Monday February 23, 2009 ANSWERS TO CORRESPONDENTS Compiled by Charles Legge Page 57 ORION, the giant huntsman of Greek mythology whom Zeus placed among the stars as the constellation, has three stars of apparently similar brightness and colour (bluish-white) in his belt, given the Arabic names (from left to right) Alnitak, Alnilam and Mintaka. In fact, Alnitak is 800 light years away from us, Alnilam 1,300 light years and Mintaka 900 light years. They appear in a straight line only in our line of sight. It's believed the three stars, and several other equally hot and luminous stars in the constellation Orion, were formed together as a close cluster. The passage of time has seen them drift apart. Such luminous stars use up hydrogen at a prodigious rate so they're only a few million years old and have no more than a few million years to live before blowing themselves up in a supernova explosion. These timescales are short in astronomical terms. Our Sun, with its far lower luminosity and lower fuel consumption, has shone for five billion years and is expected to shine steadily for the same amount of time before it, too, dies, in a much more sedate fashion than a supernova explosion. The five billion years that our Sun has been around has meant that life has had time to develop on one of its planets — Earth. Norman Wallace, Sutton Coldfield, W Mids
ALNITAK (Zeta Orionis). With brilliant Betelgeuse and Rigel dominating great Orion, we pay little heed to the individual stars of the Hunter's belt except as a group, the trio the Arabs called the "string of pearls." All second magnitude, Johannes Bayer seems to have named the stars Delta, Epsilon, and Zeta from right to left. The name of the left hand star, Alnitak (Zeta Orionis), stands in for the whole string, and comes from a phrase that means "the belt of al jauza," "al jauza" the Arabs female "central one." Separate Alnitak from the belt and it becomes a most remarkable star in its own right, the brightest class O star in the sky, a hot blue supergiant. Tucked right next to it is a companion, a blue class B hydrogen-fusing star about three seconds of arc away, the pair orbiting each other with a period estimated to be thousands of years long. The region around Alnitak is remarkable as well, containing several dusty clouds of interstellar gas, including the famed "Horsehead Nebula" to the south. Alnitak approaches first magnitude even though at a distance of 800 light years. To the eye (ignoring the companion), it is 10,000 times more luminous than the Sun. However, its 31,000 Kelvin surface radiates mostly in the ultraviolet where the eye cannot see, and when that it taken into account, Alnitak's luminosity climbs to 100,000 times solar. A planet like the Earth would have to be 300 times farther from Alnitak than Earth is from the Sun (8 times Pluto's distance) for life like ours to survive. Such brilliance can only come from a star of great mass, Alnitak's estimated to be about 20 times solar (its dimmer companion's about 14 times solar). Like all O stars, Alnitak is a source of X-rays that seem to come from a wind that blows from its surface at nearly 2000 kilometers per second, the X- rays produced when blobs of gas in the wind crash violently into one another. Massive stars use their fuel quickly and do not live very long. Alnitak is probably only about 6 million years old (as opposed to the Sun's 4.5 billion year age) and it has already begun to die, hydrogen fusion having ceased in its core. The star will eventually become a red supergiant somewhat like Betelgeuse and almost certainly will explode as a supernova, leaving its companion orbiting a hot, madly spinning neutron star. (Thanks to Monica Shaw, who helped research this star.) Written by Jim Kaler. Return to STARS.
ALNILAM (Epsilon Orionis). Three brilliant stars mark the belt of Orion the Hunter, from right to left (west to east) Mintaka, Alnilam, and Alnitak. The names of all three refer to the whole set. The outer two are named after the "belt" of the Arabs "Central One (a mysterious feminine figure), while Alnilam comes from an Arabic word that aptly means "the String of Pearls," which the trio so well represents. The brightest of the Belt stars (which Bayer lettered in alphabetic order, again from right to left, Delta, Epsilon, and Zeta), and ranking fourth in the whole constellation, Alnilam shines at bright second magnitude (1.70). Though all three stars have similar colors, classes, and temperatures, Alnilam, a hot B (B0) bright supergiant, is notably the most luminous: it is brightest even though farthest away, half again farther than the other two (which lie at nearly the same distance, about 870 light years). From Alnilam's measured (though rather uncertain) distance of 1340 light years, it spectacularly radiates (after correction for its great amount of ultraviolet light) 375,000 solar luminosities from its 25,000 Kelvin surface, and is so hot that it illuminates its own (faint) nebulous cloud from the surrounding interstellar gases. Alnilam has served for many years as a "standard star" against which to compare others. Its brilliant blue and relatively simple spectrum also provides a fine background against which to study the gases of the intervening interstellar space. Like most supergiants, Alnilam is losing mass. A powerful wind blows from the star's surface at speeds up to 2000 kilometers per second, the flow rate two millionths of a solar mass per year (20 million times that from the Sun). Though seemingly single, which disallows direct measure of mass by means of a double-star orbit, the luminosity tells of an evolving star with a mass some 40 times solar. Currently only 4 or so million years old, its internal hydrogen fusion is shutting down, if it has not done so already. The star will shortly turn into a magnificent red supergiant far more luminous than nearby (on the sky) Betelgeuse, its only fate someday to explode. Written by Jim Kaler. Return to STARS.
MINTAKA (Delta Orionis). Orion is defined by his great belt, three bright second magnitude stars in a row that the ancient Arabs called "the string of ... www.astro.uiuc.edu/~kaler/sow/mintaka.html
MINTAKA (Delta Orionis). Orion is defined by his great belt, three bright second magnitude stars in a row that the ancient Arabs called "the string of pearls," which is the meaning of the name of the middle star, Alnilam. The two flanking stars, eastern Alnitak and western Mintaka, both come from Arabic phrases that mean "the belt of the Central One," the Central One the Arabic personification of our Orion, a woman lost to history. Though (at magnitude 2.21) Mintaka is the seventh brightest star in Orion, and the faintest of the three belt stars, it still received the Delta designation from Bayer, who lettered the belt stars in order from west to east before dropping down to Orion's lower half to continue the process. Of the sky's brightest stars, first through third magnitude, Mintaka is closest to the celestial equator, only a quarter of a degree to the south, the star rising and setting almost exactly east and west. The star is wonderfully complex. A small telescope shows a seventh magnitude companion separated by almost a minute of arc. At Mintaka's distance of 915 light years (very nearly the same as Alnitak at the eastern end of the belt), the faint companion orbits at least a quarter of a light year from the bright one. In between is a vastly dimmer 14th magnitude component. The bright star we call Mintaka (whose solo magnitude is 2.23) is ALSO double, and consists of a hot (30,000 Kelvin) class B, slightly evolved, giant star and a somewhat hotter class O star, each radiating near 90,000 times the solar luminosity (after correction for a bit of interstellar dust absorption), each having masses somewhat over 20 times the solar mass. This pair is too close to be separated directly. The duplicity is known through the star's spectrum (its rainbow of light), which detects two stars orbiting each other every 5.73 days, and also because the stars slightly eclipse each other, causing a dip of about 0.2 magnitudes. Mintaka is most famed. however, as a background against which the thin gas of interstellar space was first detected, when the German astronomer Johannes Hartmann in 1904 discovered absorptions in the star's spectrum that could not be produced by the orbiting pair. From this discovery, and others that followed, we now know that all of the Galaxy's interstellar space contains an enormously complex medium of gas and dust that is the birthplace of new stars. Mintaka will also, to some distant generation of astronomers, be famed in death, as each of its components is so massive that their only fate is to explode violently as supernovae. Written by Jim Kaler. Return to STARS.
HERA HERE HER RHEA RATHER RHEA RATHER RHEA HER HERE HERA ZEUS SEE US I ME YOU SEE ZEUS ME I ME ZEUS SEE YOU ME I US SEE ZEUS
the Alpha star of Orion we have to say “Alpha Orionis”, meaning “Alpha of Orion” – “Orionis” be-ing the genitive of Orion. Likewise, Eta of Carina is “Eta ... www.pretoria-astronomy.co.za/pdf/newsletters_august_2008 "If we want to talk about
the Alpha star of Orion we have to say “Alpha Orionis”, meaning “Alpha of Orion” – “Orionis” being
[as genitive] (O·ri·o·nis / ˌôrēˈōnis/ ) used with a preceding letter or numeral to ... Orion is outlined by the prominent stars Betelgeuse (Alpha Orionis. ... www.encyclopedia.com/doc/1O999-orion.html O·ri·on / əˈrīən/ 1. Greek Mythol. a giant and hunter who was changed into a constellation at his death. 2. Astron. a conspicuous constellation (the Hunter), said to represent a hunter holding a club and shield. It lies on the celestial equator and contains many bright stars, including Rigel, Betelgeuse, and a line of three that form Orion's belt. ∎ [as genitive] (O·ri·o·nis / ˌôrēˈōnis/ ) used with a preceding letter or numeral to designate a star in this constellation: the multiple star Theta Orionis.
RANKING STARS IN A CONSTELLATION Or, for constellations not ending in "-us," add "-is" (e.g., Orion becomes Orionis). For your convenience, the genitive case is indicated at the top of the ... homepage.mac.com/kvmagruder/bcp/aster/constellations/alpha.htm He who brings out the starry host one by one, and calls them each by name. Because of his great power and mighty strength, not one of them is missing." Isaiah 40:25 Stars within a given constellation are usually ranked according to relative brightness by the Greek alphabet. The brightest star is alpha, the second-brightest beta, the third-brightest gamma, and so forth. There are some exceptions, when an especially common constellation (such as Ursa Major or Crux) is numbered according to its linear sequence, like a dot-to-dot diagram. Star names have two parts; the first is the Greek letter indicating its brightness. The second part of a star name indicates its constellation. To obtain this constellation part of the star name, the letter of the Greek alphabet which indicates a star's brightness is conjoined with the Latin genitive case of the name of the constellation. For example, the brightest star of the constellation Centaurus is "alpha-Centauri," which happens to be the star nearest to our own Sun (though it is actually a multiple star system). "Centauri" is the Latin genitive case of "Centaurus." In general, the genitive case is obtained by changing the suffix "-us" to "-i," (e.g., Taurus becomes Tauri). Or, for constellations not ending in "-us," add "-is" (e.g., Orion becomes Orionis).
As to why it's Orionis rather than Orion, etc.—these are just the genitive (possessive) cases of the Latin names/words for the constellations. ... www.astro.cornell.edu/research/projects/CAS/faq.html Cornell Astronomical Society 7) What do these names like "Delta Orionis" mean? Why is it "Orionis" and not "Orion?"Some stars have their own proper names, like Rigel (in Orion), Vega (in Lyra), or Polaris (in Ursa Minor). These are either prominent, bright stars, or they occupy particular places in the constellations. (For example, two fun star names are Zubenelgenubi and Zubeneschamali, Arabic names meaning "The Southern Claw" and "The Northern Claw," respectively; the stars are in Libra, the Balance. Libra used to be part of Scorpius, the Scorpion; these stars were its two claws.) Most stars, however, don't have special names. For those such stars visible to the eye, we use a system developed by Johann Bayer in the 17th century. He ranked stars in constellations in order from brightest to dimmest, using letters of the Greek alphabet: Alpha is the brightest star of a constellation, Beta the second brightest, etc. When the Greek alphabet has been exhausted, numbers are used. This latter system was devised by the 17th century British astronomer John Flamsteed, who assigned numbers even to stars that Bayer had given letter designations; most people only use the Flamsteed numbers for stars that do not have proper names or Greek letters. As to why it's Orionis rather than Orion, etc.—these are just the genitive (possessive) cases of the Latin names/words for the constellations. Thus, "Delta Orionis" is "4th brightest star of the constellation Orion." While you need to learn Latin for the details (and it's very useful to know Latin, so you should consider it!), for nearly all the constellations the rules are: 1) if the name ends in "a" (Lyra, Andromeda,...), the genitive will end in "ae" (Lyrae, Andromedae,...); 2) if the name ends in "us" or "um" (Cygnus, Cepheus, Scutum,...), the genitive will end in "i" (Cygni, Cephei, Scuti,...); 3) anything else (Orion, Virgo,...) is likely a "3rd declension noun," which indicates a sort of kitchen-sink situation re whether/how the base portion of the noun changes—simple answer is, memorize the genitive versions.
ALNITAK ALNILAM MINTAKA ALNI TAK ALNI LAM MIN TAKA 1+3+5+9 2+1+2 1+3+5+9 3+1+4 4+9+5 2+1+2+1 ALNI TAK ALNI LAM MIN TAKA ALNITAK ALNILAM MINTAKA
Edfu (also spelt Idfu or in modern French as Edfou and known in antiquity as Behdet) is an Egyptian city, located on the west bank of the Nile River between ... en.wikipedia.org/wiki/Edfu
Edfu : Temple of Horus, Edfu , Egypt The Temple of Horus in Edfu (also known as the Temple of Edfu ) is considered the best-preserved cult temple in Egypt. This partly because it was built later .www.sacred-destinations.com/egypt/edfu.htm
Egypt: Edfu Temple, A Feature Tour Egypt Story Edfu was the capital of the second nome of Upper Egypt, an important ... The Temple at Edfu was in fact the first new temple commissioned by the Ptolemies
www.touregypt.net/featurestories/Edfu .htm Egypt: Edfu Temple, A Feature Tour Egypt Story Edfu was the capital of the second nome of Upper Egypt, an important ... The Temple atEdfu
Edfu was the capital of the second nome of Upper Egypt, an important ... The Temple at Edfu was in fact the first new temple commissioned by the Ptolemies. ...www.touregypt.net/featurestories/edfu.htm
EDFU By Marie Parsons The town of Edfu is located on the west back of the Nile River, some sixty miles south of Luxor, with Aswan further south. Its ancient name was Wetjeset-Hrw, or "The Place Where Horus is Extolled."
The modern Arabic name of Edfu is derived from the ancient Egyptian name Djeba, or Etbo in Coptic. Djeba meant "Retribution Town", since the enemies of the god were brought to justice therein. The site of ancient Djeba was the traditional location of the mythological battle between the gods of Horus and Set, and its sandstone Ptolemaic temple, dedicated to Horus, is the most complete and best preserved of all the temples of Egypt. It was built on the site of a New Kingdom temple, which was oriented east to west, the Ptolemaic structure follows instead a north-south axis. In Graeco-Roman times Edfu was called Apollinopolis Magna, the Egyptian god Horus by then being identified with the Greek god Apollo. Edfu was the capital of the second nome of Upper Egypt, an important regional center from the Old Kingdom, partly due to the large area of fertile land belonging to the town, partly to the fact that Edfu was situated near the frontier between Egypt and Nubia, though not as close as was Philae. Edfu was probably a starting point for desert routes leading to the Kharga Oasis in the west, and to the mines of the Eastern Desert and the Red Sea coast in the east. Although there is no incontrovertible evidence of Early Dynastic occupation at Edfu, a number of oval graves, completely plundered, have been found. Edfu had an attractive geographic location, elevated within the floodplain in Upper Egypt, so logically it would have attracted settlers at that time. Confirming this, pottery dated from the Old Kingdom has been found within the town enclosure, perhaps as early as the Third Dynasty. There is a tradition that Imhotep, the vizier and architect who designed the Step Pyramid of Djoser at Saqqara, designed the first stone temple at Edfu. Little is known of this temple today, and none of its remains have been found, but it was dedicated to Horus, Hathor of Dendera, and their son, Herumatawy, or Harsomtus in Greek. No larger remains dating earlier than the 5th Dynasty have been found at Edfu. Its most ancient cemetery comprised the mastabas of the Old Kingdom as well as later tombs, and covers the area southwest of the precinct of the great temple of Horus. Before the beginning of the New Kingdom, the necropolis was transferred to Hager Edfu, to the west, and then in the Late period to the south at Nag’ el-Hassaya. The entire area was called Behedet. The god Horus was herein worshipped as Horus Behedet. One of these mastabas belonged to a man named Isi, who was the "great chief of the Nome of Edfu" in the 6th Dynasty. Isi lived during the reign of King Djedkare Isesi of the Fifth and into the reign of Pepi I of the Sixth Dynasties. He was an administrator, judge, chief of the royal archives and a "Great One among the Tens of the South. Isi later became a living god and was so worshipped during the Middle Kingdom. As the Sixth Dynasty and the Old Kingdom drew to a close, local regional governors and administrative nobles took on a larger power in their areas, away from the royal central authority.
During the Tenth Dynasty, in the First Intermediate Period, Thebans from the south fought with the Herakleopolitan rulers of the north. A man named Ankhtify, the governor of the third nome of Upper Egypt and a follower of the Herakleopolitan kings, held among other titles that of "Great Chief of the nomes of Edfu and Hierakonpolis." He became governor of Edfu after he had defeated his predecessor in that regard, one Khuy, who had been loyal to the Thebans. And in his autobiography writes that there was famine throughout Upper Egypt. But he refused to see anyone die of hunger in his province, and "brought life to the provinces of Hierakonpolis and Edfu, Elephantine, and Ombos!"
Later on, Ramesses II and Shabaka, among other New Kingdom monarchs, built at Edfu. But its most famous (for us today at least) monumental structure, its great Temple to the god Horus, was built during the Ptolemaic period. The Temple at Edfu was in fact the first new temple commissioned by the Ptolemies. The Ptolemies were great builders in Egypt, these descendants of one of Macedonian Alexander’s generals. They left as their architectural legacy the great Temple of Isis at Philae, the temple of Hathor at Dendera, the Temple of Horus at Edfu, and others.
At Edfu, Horus was worshipped as the falcon Horus of Behdet. The Temple was called Mesen, The Place of the Harpoon, the Mansion of Ra, Nedjem-Ankh, Pleasant to Live In, the Window of the Falcon, the Shrine of Horus, and Wetjeset, the Place of Extolling the God.
The main building was the great Temple of Horus Behedti. It was begun on August 23, 237 BCE, by Ptolemy III. In 206 BCE, work was halted by an insurrection, during which two chiefs from the Theban area declared themselves independent of Ptolemaic rule (history repeating itself, perhaps). The temple was formally dedicated in 142 BCE by Ptolemy VIII Euergetes II and his wife Cleopatra II. Closer to the eastern tower of the temple pylon, the remains of another pylon have been unearthed dating to the Ramesside period. This may have formed part of one of the predecessors of the extant temple. The temple precinct consisted of the temple itself, within its own enclosure wall, and other subsidiary temples, small chapels, workshops, storehouses, and dwellings. Most of these, including the sacred lake and slaughterhouse, have now either been destroyed or lay under the houses of the present town. South of the temple are the ruins of the mammisi, or birth-house, a temple in which the birth of the god Harsomntus was celebrated. The scanty architectural remains to the east probably belong to the temple of the sacred falcon.
The twin towers of the great entrance pylon of the temple were planned as perfect mirror images of each other, both in their construction and in the rather curiously rendered scenes carved on their surfaces. Two statues of Horus as a falcon flank the entrance gate, and behind the pylon, at the base of the walls on either side of the entrance are scenes depicting the Feast of the Beautiful Meeting, in which Horus was united with Hathor of Dendera.
The outer hypostyle hall contains twelve columns inside and are the highest of the whole temple. In the eastern part the library was installed in a small chamber and two catalogs inscribed on the walls list the titles of every book held therein. Some of these scroll-books included "The book for performing the ritual for the protection of the city, of the houses, of the White Crown, of the year," the roll book of temple guards, and Information about the regular appearance of the sun and moon and the periodical return of the other stars.
The small chamber in the western part of the facade was dedicated to the consecration of the priest who performed the religious rites on behalf of the king. The main entrance of the pronaos opens to a large court, surrounded on three sides by a covered colonnade of thirty-two columns. To the south, the court is limited by the mighty pylon, the towers of which are more than 130 feet high.
The most sacred part of the temple, and its nucleus, is the granite shrine, or naos, which sheltered the main statue. The sanctuary was surrounded by seventeen chambers and store rooms, and eight-pillared hall, two smaller halls, and two staircases leading to the roof. A chapel at the very rear of the sanctuary contained the god’s barque. Eight chapels open off the corridor that leads around the sanctuary, each probably dedicated to the major deities such as Isis, Osiris, Min, Khonsu, Ra etc.
In front of the sanctuary was an antechamber, and east thereof was small sacrificial court giving access to the wabt, or pure place, where the statues were anointed and dressed, where they received crowns and amulets, before leaving the interior and accessing the roof. To the west of the antechamber is a small room dedicated to the god Min. The next main chamber toward the exit is the wall of the offering tables, and on each side therein is an approach to one of the two staircases leading to the temple roof. Next follows the inner hypostyle hall, the roof of which is supported by twelve columns with rich floral capitals. The adjoining side chambers to the east served as access to the inner passage round the temple, and as a treasury for precious metals and stones. Adjacent chambers to the west are the "labs" for making sacred oils and ointments, with instructions on the walls for making the same, and the Nile chamber where the sacred water was poured into a basin after it had been brought from the nilometer, situated outside the girdle-wall.
A large hypostyle hall with eighteen columns was added at the southern end of the temple, and a forecourt and pylon gateway were added south of that. Doors were hung on the pylon gateway in 57 BCE, marking the final completion. Today, Edfu is the best preserved temple in Egypt.
From the Pylon gateway to the North Enclosure wall, the temple is just over 150 feet long and covers an area of about 8400 feet. While the temple is intact, the auxiliary buildings- kitchens, storehouses, slaughterhouses, administrative offices, even the sacred lake, the grove of falcons, and the quay-all lie buried under the modern town.
So much is known about the construction of the temple and its sections come from sets of inscriptions within the temple itself. These are called the Building Texts and were placed on the exterior walls of the Sanctuary and the Enclosures Walls.
A lengthy inscription on the outer face of the girdle-wall, about 300 meters in length, gives details on the names and functions of the different halls and chambers of the temple, an account of the entire building and the history of its construction. Reliefs on the pylon, enclosure, and interior walls, also tell the stories of the ritual journey and Reunion of Hathor of Dendera with Horus, depict representations of the 42 administrative nomes of Egypt, of the traditional "Smiting of Enemies" pose common throughout Egypt’s history, the Conflict between Horus and Set, The Triumph of Horus, the Procession of the Divine Falcon, and various ritual offering-scenes, also traditional in the religious practices of ancient Egypt.
When Auguste Mariette first began the clearance of Edfu Temple in 1860 CE, the temple had become a village filled with stables and storehouses, the roof of the Sanctuary area covered in mud-brick houses, and the inner chambers filled with rubbish almost to the ceiling.
Fortunately, much conservation work has been done, and tourists and scholars can visit Edfu’s great temple as well as the other great temples such as Karnak. But, when you visit, whisper to whatever Divinity or force in which you may believe, that we safeguard our historical heritage with much care and appreciation. One day, our great buildings will be the legacy left to descendants uncounted. Would we not want them to receive a true picture of ourselves?
Sources:
The Complete Temples of Ancient Egypt by Richard Wilkinson
Early Dynastic Egypt by Toby Wilkinson
A History of Ancient Egypt by Nicolas Grimal
Who’s Who in Ancient Egypt by Michael Rice
The House of Horus at Edfu by Barbara Watterson
Encyclopedia of Archaeology of Ancient Egypt ed. By Katharine Bard
Marie Parsons is an ardent student of Egyptian archaeology, ancient history and its religion. To learn about the earliest civilization is to learn about ourselves........."
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