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Evokation
  
 
Index
  

 

 

 

 

 

 

 

 

 

..

.....

 

 

 

 

 

 

 

 

 

 

A

MAZE

IN

ZAZAZA ENTERS AZAZAZ

AZAZAZAZAZAZAZZAZAZAZAZAZAZA

ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ

THE

MAGICALALPHABET

ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA

12345678910111213141516171819202122232425262625242322212019181716151413121110987654321

 

 

26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
9
-
-
-
-
5
6
-
-
-
1
-
-
-
-
6
-
8
+
=
43
4+3
=
7
-
7
-
7
-
-
-
-
-
-
-
-
8
9
-
-
-
-
14
15
-
-
-
19
-
-
-
-
24
-
26
+
=
115
1+1+5
=
7
-
7
-
7
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
-
-
1
2
3
4
-
-
7
8
9
-
2
3
4
5
-
7
-
+
=
83
8+3
=
11
1+1
2
-
2
-
1
2
3
4
5
6
7
-
-
10
11
12
13
-
-
16
17
18
-
20
21
22
23
-
25
-
+
=
236
2+3+6
=
11
1+1
2
-
2
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
+
=
351
3+5+1
=
9
-
9
-
9
-
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
+
=
126
1+2+6
=
9
-
9
-
9
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
+
=
1
occurs
x
3
=
3
-
3
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
+
=
2
occurs
x
3
=
6
-
6
-
-
-
3
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
3
-
-
-
-
-
+
=
3
occurs
x
3
=
9
-
9
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
-
-
+
=
4
occurs
x
3
=
12
1+2
3
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
-
-
-
+
=
5
occurs
x
3
=
15
1+5
6
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
-
-
+
=
6
occurs
x
3
=
18
1+8
9
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
-
+
=
7
occurs
x
3
=
21
2+1
3
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
+
=
8
occurs
x
3
=
24
2+4
6
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
+
=
9
occurs
x
2
=
18
1+8
9
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
45
-
-
26
-
126
-
54
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
4+5
-
-
2+6
-
1+2+6
-
5+4
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
9
-
-
8
-
9
-
9
-
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
-
-
-
-
-
-
-
-
-
-
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
9
-
-
8
-
9
-
9

 

 

A B C D E F G H I J K L M N O P Q R S T U V W X Y Z = 351 = Z Y X W V U T S R Q P O N M L K J I H G F E D C B A

A B C D E F G H I J K L M N O P Q R S T U V W X Y Z = 126 = Z Y X W V U T S R Q P O N M L K J I H G F E D C B A

A B C D E F G H I J K L M N O P Q R S T U V W X Y Z = 9 = Z Y X W V U T S R Q P O N M L K J I H G F E D C B A

 

ABCDEFGH I JKLMNOPQ R STUVWXYZ = 351 = ZYXWVUTS R QPONMLKJ I HGFEDCBA

ABCDEFGH I JKLMNOPQ R STUVWXYZ = 126 = ZYXWVUTS R QPONMLKJ I HGFEDCBA

ABCDEFGH I JKLMNOPQ R STUVWXYZ = 9 = ZYXWVUTS R QPONMLKJ I HGFEDCBA

 

BEYOND THE VEIL ANOTHER VEIL ANOTHER VEIL BEYOND

 

 

THE LIGHT IS RISING NOW RISING IS THE LIGHT

 

....

 

A
B
C
D
E
F
G
H
I
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
J
K
L
M
N
O
P
Q
R
10
11
12
13
14
15
16
17
18
1+0
1+1
1+2
1+3
1+4
1+5
1+6
1+7
1+8
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
S
T
U
V
W
X
Y
Z
I
19
20
21
22
23
24
25
26
9
1+9
2+0
2+1
2+2
2+3
2+4
2+5
2+6
ME
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
I
ME
I
ME
I
ME
I
ME
I
9
18
9
18
9
18
9
18
9
=
1+8
=
1+8
=
1+8
=
1+8
=
=
9
=
9
=
9
=
9
=
I
ME
I
ME
I
ME
I
ME
1
9
9
9
9
9
9
9
9
9
I
ME
I
ME
I
ME
I
ME
1

 

 

 

A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
-
-
-
-
-
-
-
-
-
1+0
1+1
1+2
1+3
1+4
1+5
1+6
1+7
1+8
1+9
2+0
2+1
2+2
2+3
2+4
2+5
2+6
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z

 

 

 

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
5
ADDED
18
18
9
-
-
-
-
-
-
6
-
-
9
T
=
2
-
2
TO
35
8
8
-
-
-
-
-
-
6
-
8
-
A
=
1
-
3
ALL
25
7
7
-
-
-
-
-
-
6
7
-
-
M
=
4
-
5
MINUS
76
22
4
-
-
-
-
4
-
6
-
-
-
N
=
5
-
4
NONE
48
21
3
-
-
-
3
-
-
6
-
-
-
S
=
1
-
6
SHARED
55
28
1
-
1
-
-
-
-
6
-
-
-
B
=
2
-
2
BY
27
9
9
-
-
-
-
-
-
6
-
-
9
E
=
5
-
10
EVERYTHING
133
61
7
-
-
-
-
-
-
6
7
-
-
M
=
4
-
10
MULTIPLIED
121
49
4
-
-
-
-
4
-
6
-
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
6
-
-
-
A
=
1
-
9
ABUNDANCE
65
29
2
-
-
2
-
-
-
6
-
-
-
-
-
35
-
58
First Total
995
266
59
-
1
2
3
8
5
6
14
8
18
-
-
3+5
-
5+8
Add to Reduce
9+9+5
2+6+6
5+9
-
-
-
-
-
-
-
1+4
-
1+8
-
-
8
-
13
Second Total
23
14
10
-
1
2
3
8
5
6
5
8
9
-
-
-
-
1+3
Reduce to Deduce
2+3
1+4
1+0
-
-
-
-
-
-
-
-
-
-
-
-
8
-
4
Essence of Number
5
5
5
-
1
2
3
8
5
6
5
8
9

 

 


Sri Chinmoy - Wikiquote
https://en.wikiquote.org/wiki/Sri_Chinmoy

Then will our world know the blessings of peace." A similar statement has also become attributed to Jimi Hendrix, though he could have been quoting or paraphrasing Chinmoy, or conceivably Gladstone: "When the power of love overcomes the love of power the world will know peace."
?Quotes · ?Meditations: Food For ... · ?Service-Boat And Love ... · ?World-Destruction ...

 

“When the power of love overcomes the love of power the world will ...
https://www.passiton.com/.../3571-when-the-power-of-love-overcomes-the-love-of
An inspirational quote by Jimi Hendrix about the value of Love: “When the power of love overcomes the love of power the world will know peace.”

 

Quote by Jimi Hendrix : “When the power of love overcomes the love ...
https://www.goodreads.com/.../2381-when-the-power-of-love-overcomes-the-love-of-...

Jimi Hendrix — 'When the power of love overcomes the love of power, the world will know peace.'

 

 

WHEN THE POWER OF LOVE

OVERCOMES THE LOVE OF POWER

THE WORLD WILL KNOW PEACE

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
W
=
5
-
4
WHEN
50
23
5
-
1
-
-
4
5
-
-
8
-
T
=
2
-
3
THE
33
15
6
-
1
-
-
4
-
6
-
8
-
P
=
7
-
5
POWER
77
32
5
-
1
-
-
4
5
-
-
8
-
O
=
6
-
2
OF
21
12
3
-
1
-
3
4
-
-
-
8
-
L
=
3
-
4
LOVE
54
18
9
-
1
-
-
4
-
-
-
8
9
O
=
6
-
9
OVERCOMES
115
43
7
-
1
-
-
4
-
-
7
8
-
T
=
2
-
3
THE
33
15
6
-
1
-
-
4
-
6
-
8
-
L
=
3
-
4
LOVE
54
18
9
-
1
-
-
4
-
-
-
8
9
O
=
6
-
2
OF
21
12
3
-
1
-
3
4
-
-
-
8
-
P
=
7
-
5
POWER
77
32
5
-
1
-
-
4
5
-
-
8
-
T
=
2
-
3
THE
33
15
6
-
1
-
-
4
-
6
-
8
-
W
=
5
-
5
WORLD
72
27
9
-
1
-
-
4
-
-
-
8
9
W
=
5
-
4
WILL
56
20
2
-
1
2
-
4
-
-
-
8
-
K
=
2
-
4
KNOW
63
18
9
-
1
-
-
4
-
-
-
8
9
P
=
7
-
5
PEACE
30
21
3
-
1
-
3
4
-
-
-
8
-
-
-
66
-
62
First Total
789
321
87
-
1
2
9
4
15
18
7
8
36
-
-
6+6
-
6+2
Add to Reduce
7+8+9
3+2+1
8+7
-
-
-
-
-
1+5
1+8
-
-
3+6
-
-
12
-
8
Second Total
24
6
15
-
1
2
9
4
6
9
7
8
9
-
-
1+2
-
-
Reduce to Deduce
2+4
-
1+5
-
-
-
-
-
-
-
-
-
-
-
-
3
-
8
Essence of Number
6
6
6
-
1
2
9
4
6
9
7
8
9

 

 

 

 

SANS MAMAN SANS AMOUR SANS EVERYTHING 1980

 

 

 

 

THE RA EXPEDITIONS
Thor Heyerdal 1970

Page 14

"The largest reed boats in Peru were depicted as two deckers. Quantities of water jars and other cargo were painted in on the lower deck, as well as rows of little people, and on the upper deck usually stood the earthly representative of the sun-god the priest king, larger than all his companions, surrounded by bird-headed men who were often hauling on ropes to help the reed boat through the water. The tomb paint-ings in Egypt also portrayed the sun-god's earthly represen-tative, the priest-king known as the pharaoh, like an imposing giant on his reed boat, surrounded by minature people, while / Page 15  / the same mythical men with bird heads towed the reed boat through the water.
     Reed boats and bird-headed men seemed to go together, for some inexplicable reason. For we had found them far out in the Pacific Ocean too, on Easter Island, where the sun-god's mask, the reed boats with sails, and the men with bird heads formed an inseperable trio amomg the wall-paintings and reliefs in the ancient ceremonial village of Orongo, with its solar observ-atory. Easter Island, Peru, Egypt. These strange parallels could hardly have been found further apart. Apparently they could hardly furnish better proof that men must have arrived inde-pendently at the same time in widely seperated places. Appar-ently. But what was even more strange was that the aboriginal people of Easter Island called the sun ra. Ra was the name for the sun on all the hundreds of Polynesian islands, so it could be no mere accident. Ra was also the name for the sun in ancient Egypt. No word was more important to the ancient Egyptian religion than Ra, the sun, the sun-god, ancestor of the phar-aohs. The one who sailed reed boats, with an entourage of bird headed men. Giant monolithic statues as high as houses had been erected in honour of the sun-god's earthly priest-kings on Easter Island, in Peru and in ancient Egypt. And in all three places, solid rock had been sliced up like cheese into blocks as big as railway trucks and fitted together in stepped pyramids designed on an astronomical basis according to the movements of the sun. All in honour of the common ancestor, the sun, Ra. Was there some connection, or was it just coincidence?"

 

 

THE COSMIC SERPENT

Jeremy Narby

1

999

Page 53

"In reading the literature on Amazonian shamanism, I had noticed that the personal experience of anthropologists with indige­nous hallucinogens was a gray zone. I knew the problem well for having skirted around it myself in my own writings. One of the categories in my reading notes was called "Anthropologists and Ayahuasca." I consulted the card corresponding to this category, which I had filled out over the course of my investigation, and noted that the first subjective description of an ayahuasca experi­ence by an anthropologist was published in 1968-whereas sev­eral botanists had written up similar experiences a hundred years previously. 10

The anthropologist in question was Michael Harner. He had devoted ten lines to his own experience in the middle of an aca­demic article: "For several hours after drinking the brew, I found myself, although awake, in a world literally beyond my wildest dreams. I met bird-headed people, as well as dragon-like creatures who explained that they were the true gods of this world. I enlisted the services of other spirit helpers in attempting to fly through the far reaches of the Galaxy. Transported into a trance where the supernatural seemed natural, I realized that anthropol­ogists, including myself, had profoundly underestimated the im­portance of the drug in affecting native ideology."11"

At first Michael Hamer pursued an enviable career, teaching in reputable universities and editing a book on shamanism for Oxford University Press. Later, however, he alienated a good portion of his colleagues by publishing a popular manual on a series of shamanic techniques based on visualization and the use of drums.

Page 54

Hamer explains that in the early 1960s, he went to the Peru­vian Amazon to study the culture of the Conibo Indians. After a year or so he had made little headway in understanding their reli­gious system when the Conibo told him that if he really wanted to leam, he had to drink ayahuasca. Hamer accepted not without fear, because the people had wamed him that the experience was terrifying. The following evening, under the strict supervision of his indigenous friends, he drank the equivalent of a third of a bot­tlee. After several minutes he found himself falling into a world of true hallucinations. After arriving in a celestial cavern where "a supernatural carnival of demons" was in full swing, he saw two strange boats floating through the air that combined to form "a huge dragon-headed prow, not unlike that of a Viking ship." On the deck, he could make out "large numbers of people with the heads of blue jays and the bodies of humans, not unlike the bird­headed gods of ancient Egyptian tomb paintings."

After multiple episodes, which would be too long to describe here, Hamer became convinced that he was dying. He tried call­ / Page 55 / ing out to his Conibo friends for an antidote without managing to pronounce a word. Then he saw that his visions emanated from "giant reptilian creatures" resting at the lowest depths of his brain. These creatures began projecting scenes in front of his eyes, while informiig him that this information was reserved for the dying and the dead: "First they showed me the planet Earth as it was eons ago, before there was any life on it. I saw an ocean, barren land, and a bright blue sky. Then black specks dropped from the sky by the hundreds and landed in front of me on the barren landscape. I could see the 'specks' were actually large, shiny, black creatures with stubby pterodactyl-like wings and huge whale-like bodies. . . . They explained to me in a kind of thought language that they were fleeing from something out in space. They had come to the planet Earth to escape their enemy. The creatures then showed me how they had created life on the planet in order to hide within the multitudinous forms and thus disguise their presence. Before me, the magnificence of plant and  animal creation and speciation-hundreds of millions of years of activity-took place on a scale and with a vividness impossible to describe. I learned that the dragon-like creatures were thus in­side all forms of life, including man."

 

-
-
-
-
-
AYAHUASCA
-
-
-
-
1
2
6
4
5
6
7
8
5
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
Y
=
7
-
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
H
=
8
-
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
U
=
3
-
1
U
21
3
3
-
-
-
3
4
-
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
S
=
1
-
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
C
=
3
-
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
A
=
1
-
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
-
-
26
-
9
AYAHUASCA
80
35
26
-
5
2
6
4
5
6
7
8
5
-
-
2+6
-
-
-
8+0
3+5
2+6
-
-
-
-
-
-
-
-
-
-
-
-
8
-
9
AYAHUASCA
8
8
8
-
5
2
6
4
5
6
7
8
5

 

AYAHUASCA

 

 

T
=
2
3
THE
33
15
6
M
=
4
5
MAGIC
33
24
6
O
=
6
2
OF
21
12
3
M
=
4
5
MAGIC
33
24
6
M
=
4
9
MUSHROOMS
141
42
6
-
-
20
24
Add to Reduce
261
117
27
-
-
2+0
2+4
Reduce to Deduce
2+6+1
1+1+7
2+7
-
-
2
6
Essence of Number
9
9
9

 

 

Four Quartets - Wikiquote
en.wikiquote.org/wiki/Four_Quartets

Towards the door we never opened. Into the rose-garden. Time present and time past. Are both perhaps present in time future. And time future contained in time ...

T. S. Eliot Poems

The Four Quartets

Burnt Norton I

Time present and time past
Are both perhaps present in time future
And time future contained in time past.
If all time is eternally present
All time is unredeemable.
What might have been is an abstraction
Remaining a perpetual possibility
Only in a world of speculation.
What might have been and what has been
Point to one end, which is always present.
Footfalls echo in the memory
Down the passage which we did not take
Towards the door we never opened
Into the rose-garden. My words echo
Thus, in your mind.

Four Quartets by T. S. Eliot is a work of four poems: Burnt Norton (1935), East Coker (1940), The Dry Salvages (1941), and Little Gidding (1942) which has been acclaimed by many as one of the greatest works of mystical poetry ever written, and one of the greatest poetic compositions of the twentieth century. It requires little to appreciate the beauty of the words and the mysteries it evokes, but a great deal of knowledge and reflection to adequately appreciate many of the mystical and historical allusions that it makes. These selections are but excerpts that indicate the worth of the whole.

TIME PRESENT AND TIME PAST ARE BOTH PERHAPS PRESENT IN TIME FUTURE

AND TIME FUTURE CONTAINED IN TIME PAST

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
T
=
2
-
4
TIME
47
20
2
-
-
2
-
-
-
-
-
-
-
P
=
7
-
7
PRESENT
97
34
7
-
-
-
-
-
-
-
7
-
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
T
=
2
-
4
TIME
47
20
2
-
-
2
-
-
-
-
-
-
-
P
=
7
-
4
PAST
56
11
2
-
-
2
-
-
-
-
-
-
-
A
=
1
-
3
ARE
24
15
6
-
-
-
-
-
-
6
-
-
-
B
=
2
-
4
BOTH
45
18
9
-
-
-
-
-
-
-
-
-
9
P
=
7
-
7
PERHAPS
83
38
2
-
-
2
-
-
-
-
-
-
-
P
=
7
-
7
PRESENT
97
34
7
-
-
-
-
-
-
-
7
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
T
=
2
-
4
TIME
47
20
2
-
-
2
-
-
-
-
-
-
-
F
=
6
-
6
FUTURE
91
28
1
-
1
-
-
-
-
-
-
-
-
A
=
1
-
3
AND
19
10
1
-
1
-
-
-
-
-
-
-
-
T
=
2
-
4
TIME
47
20
2
-
-
2
-
-
-
-
-
-
-
F
=
6
-
6
FUTURE
91
28
1
-
1
-
-
-
-
-
-
-
-
C
=
3
-
9
CONTAINED
85
40
4
-
-
-
-
4
-
-
-
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
T
=
2
-
4
TIME
47
20
2
-
-
2
-
-
-
-
-
-
-
P
=
7
-
4
PAST
56
11
2
-
-
2
-
-
-
-
-
-
-
-
-
83
-
87
First Total
1044
405
63
-
4
16
3
4
10
6
14
8
9
-
-
8+3
-
8+7
Add to Reduce
1+0+4+4
4+0+5
6+3
-
-
1+6
-
-
1+0
-
1+4
-
-
-
-
11
-
15
Second Total
9
18
9
-
4
7
3
4
1
6
5
8
9
-
-
1+1
-
1+5
Reduce to Deduce
-
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
6
Essence of Number
9
9
9
-
4
7
3
4
1
6
5
8
9

 

 

O

BLESSED

NAMUH

WHEN SHALL WE SEE THY LIKE AGAIN

 

 

 

 

THE WASTE LAND

and other poems 

T. S. Elliot 1940

Page 13

The Love Song of J. Alfred Prufrock

"I AM LAZARUS, COME FROM THE DEAD, COME BACK TO TELL YOU ALL I SHALL TELL YOU ALL"

 

 

THE COSMIC SERPENT

Jeremy Narby

1

999

Page 53

"For several hours after drinking the brew, I found myself, although awake, in a world literally beyond my wildest dreams. I met bird-headed people, as well as dragon-like creatures who explained that they were the true gods of this world."

Page 54

"After several minutes he found himself falling into a world of true hallucinations. After arriving in a celestial cavern where "a supernatural carnival of demons" was in full swing, he saw two strange boats floating through the air that combined to form "a huge dragon-headed prow, not unlike that of a Viking ship." On the deck, he could make out "large numbers of people with the heads of blue jays and the bodies of humans, not unlike the bird­headed gods of ancient Egyptian tomb paintings."

"After multiple episodes, which would be too long to describe here, Hamer became convinced that he was dying. He tried call­ / Page 55 / ing out to his Conibo friends for an antidote without managing to pronounce a word. Then he saw that his visions emanated from "giant reptilian creatures" resting at the lowest depths of his brain. These creatures began projecting scenes in front of his eyes, while informing him that this information was reserved for the dying and the dead:"

 

 

THE

NETERS NET THE INTERNET

DEOXY.ORG

"South American Ayahuasca Practice

This brew, commonly called yage, or yaje, in Colombia, ayahuasca (Inca 'vine of the dead'*) in Ecuador and Peru, and caapi in Brazil, is prepared from segments of a species of the vine Banisteriopsis, a genus belonging to the Malpighiaceae.-Michael Harner

*Inca "vine of the dead, vine of the souls," aya means in Quechua "spirit," "ancestor," "dead person," while huasca means "vine," "rope").

Pablo's Warning: Ayahuasca is not something to play with. It may even kill, not because it is toxic in itself, but because the body may not be able to stand the spiritual realm, the vibrations from the spirit world. Pablo said he had several frightening experiences with ayahuasca. Three times he thought he was going to die.*One needs courage, a strong discipline, and to proceed by degrees. It is a long process that might take two or three years before one can venture into the higher realms. One needs a teacher that shows the correct procedures, and how to defend oneself against supernatural attack. But after some time, one needs to continue alone, because even one's teacher might become jealous of one's progress and could take away all one has learned.

 

 

From Ayahuasca Visions by Luna and Amaringo

"Ayahuasca is not something to play with. It may even kill, not because it is toxic in itself, but because the body may not be able to stand the spiritual realm, the vibrations from the spirit world. Pablo said he had several frightening experiences with ayahuasca. Three times he thought he was going to die.*One needs courage, a strong discipline, and to proceed by degrees. It is a long process that might take two or three years before one can venture into the higher realms."

"Frightening ayahuasca experiences are quite frequent. It is common that people take ayahuasca only once, and are afraid to take it again."

 

 

SUPER SCIENCE

Michael White

1

999

" The alchemists, Jung believed had been inadvertantly tap-ping into the collective unconscious. This led them to assume / Page 99 / they were following a spiritual path to enlightenment-when they were actuafly liberatiing their subconscious minds through the use of ritual. This is not far removed from other ritualistic events- those exploited by faith healers, the ecstasy experienced by ritualistic voodoo dancers, or charismatic Christian services. Jung said of alchemy: 'The alchemical stone symbolises some­thing that can never be lost or dissolved, something eternal that some alchemists 'Compared to the mystical experience of God within one's own soul.It tusually takes prolonged suffering to burn away all the superfluous psychic elements.concealing the stone. But some profound inner experience of the Self does occur to most people at least once in a lifetime. From the psychological standpoint, a genuinely religious atiitude consists of an effort to discover this unique. experience and;gradually to keep in tune wth it (it is,relevant that the stone is itself something permanent), so that the Self becomes an inner partner towards whom one's attention is continually turned.'5 To the alchemist, the most important factor in the practice was participation of the individual experimenter in .the process of transmutation. The genuine alchemist was convinced that the emotional and spiritual characteristics of the individual experimenter was involved intiimately wth the success or failure of the experiment. And, it is this concept, more than any other aspect of, alchemy, that distinguishes it from orthodox chemistry,- the scientific discipline that began to supersede it at the end of the seventeenth Century. The alchemist placed inordinate importance upon the spiritual element.of his work and for many sceptics it was this which.pushed the subject into the realms of magic and left it forever beyond the boundaries of 'science'."

 

 

SUPER SCIENCE

Michael White

1

999

Page

99

 'The alchemical stone symbolises some­thing that can never be lost or dissolved, something eternal that some alchemists 'Compared to the mystical experience of God within one's own soul. It usually takes prolonged suffering to burn away all the superfluous psychic elements.concealing the stone. But some profound inner experience of the Self does occur to most people at least once in a lifetime.'

 

 

CITY OF REVELATION

John Michell 1972

 Page 160

"All who study the cabalistic science and the geometry and numbers of creation are attacked by melancholy, some-times fatally, the suicide rate among cabalists being notoriously high. The Point is clearly made in Durer's Melancholia. The garden of paradise, symbol of the ultimate perfection of human consciousness, has many delightful inhabitants which are at the same time dange-rous beasts to whoever fails to recognise their nature and function; and of these the most treachorous is the mercurial old serpent of wisdom, that leads men on in the search of the treasure of which it is in itself the the venomous custodian."

"The garden of paradise"

 

PARADE EYES IN THE GARDEN OF NEED

 

 

-
REDEMPTIVE
-
-
-
1
R
18
9
9
2
E+D
9
9
9
2
E+M
18
9
9
2
P+T
36
9
9
1
I
9
9
9
2
V+E
27
9
9
10
REDEMPTIVE
117
54
54
1-0
-
1+1+7
5+4
5+4
1
REDEMPTIVE
9
9
9

 

 

-
HASHISH
-
-
-
2
HA
9
9
9
2
SH
27
9
9
1
I
9
9
9
2
SH
27
9
9
7
HASHISH
72
36
9
3
OIL
36
18
9
-
-
-
-
-
-
CANNABIS
-
-
-
3
CAN
18
9
9
5
NABIS
45
18
9
8
CANNABIS
63
27
9
6
SATIVA
72
18
9
5
PLANT
63
18
9

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1875-1955

MYNHEER PEEPERKORN

Page 576

"Pieter Peeperkornn lay grievously ill, the day after that evening of cards an4 champagne we have described - and no wonder. Nearly all the panicipants in those long-drawn-out, exhausting revels were the same. Hans Castorp was no exception, his head
ached to splitting; which did not prevent him from paying a visit to the bedside of his last night's host. He craved permission through the Malay, whom he met in the corridor; and it was readily granted.
He entered the Dutchman's double bedroom through the salon which separated it from Frau Chauchat's. It was larger and more luxuriously furnished than most of the Berghof rooms, with satin­upholstered arm-chairs and curly-legged tables. A thick, soft car­pet covered the floor, and the beds - they were not the usual hygienic dying-bed of the establishment, but very Stately indeed, of polished cherry-wood with brass mounting, and above them hung a little canopy without curtains, like one umbrella sheltering both.
Pieter Peeperkorn lay in one of the two; its red satin coverlet was strewn with papers, books, and letters, and he was reading the Telegraaf through his horn-rimmed pincenez with the high nose-piece. The coffee-machine stood on a chair at the bedside, and a half-empty bottle of the same simple effervescent red wine was on the night-table, among vials of medicine. Hans Castorp was
rather put off to see the Dutchman wearing not a white night-shirt, but a long-sleeved wooIlen vest, buttoned at the wrists and collarless, cut round in the neck, and clinging to the old man's powerful torso, his broad shoulders and breast. This undress threw into even greater relief the splendid humanity of his head on the pillow; in it he looked more remote than ever from the conventional and middle-class, suggesting on the one hand the homme du peuple, on the other a portrait-bust.
" By all means, young man," he said, taking off the horn spectacles by the nose-piece. "Come in. Don't mention it - on the contrary." Hans Castorp sat down by the bed, and concealed his surprise - for it was that rather than admiration which he felt, however sympathetically - under a burst of cordial and lively chatter, which Peeperkom seconded with magnificent disjecta membra and much play of gesture. He looked very "poorly," yellow and in evident distress; a good deal affected by the attack of fever he had had toward morning, and the subsequent ex / Page 577 / haustion - in part undoubtedly the result of his last night's bout.

" We were pretty - last night, you know - carried it pretty far," he said. "But you are - Good. With you there were no further - but my age, and the condition I am in - my child," he turned with mild yet quite perceptible severity to Frau Chau­chat, who just then entered the room from the salon, " very well, very well indeed. Very. But I repeat - ought to have been prevented." Something like an approach to his regal fit of rage rose in face and voice. The injustice, the unreason of the reproof were obvious to anybody who tried to imagine the storm that would have burst on the head of one seriously thinking to disturb him in his drink. But such are the moods of the great. Frau Chauchat moved to and fro in the room, after greeting Hans Castorp, who rose as she entered, without a handshake, but with a smile and nod, and a " Pray don't disturb yourself" - in his tete-a-tete, that was, with Mynheer. She busied herself about the room, summoned the Malay to take the coffee-machine, then withdrew awhile, and on her return, soft-footed, took part standing in the others' talk. Hans Castorp got an impression that she was there on guard. It was all very well for her to come back to the Berghof in company with a personality. But when the long-suffering lover took leave to evince regard for the personality, as man for man, then she betrayed uneasiness in pointed phrases like" Pray don't disturb yourself" and the like. They cost Hans Castorp a smile, which he bent his head to hide, though inwardly aglow. Peeperkorn poured him out a glass of wine from the bottle on the night-table. Under the circumstances the best thing, in the Dutchman's opinion, was to begin. where one had left off; and that innocent effervescent wine had the same effect as soda-water. They touched glasses. Hans Castorp, as he drank, looked at the freckled, sea-captain's hand, with its pointed nails, the woollen band buttoned round the wrist. It took up the glass, carried it to the thick, cracked lips; the throat, so like a statue's and yet rather like a day labourer's, worked up and down as it swallowed the wine. Peeperkorn indicated the medicine bottle on the table, a brown liquid, of which he took a spoonful from Frau Chauchat's hand. It was an antipyretic, chiefly quinine, he said. He made his guest try its characteristic bitter and pungent taste; and had much to say in praise of the wonder-working, germ­destroying properties of the drug, its tonic quality, its wholesome effect in regulating the temperature. It slowed down protein catab­olism, promoted assimilation, in short it was a boon to mankind, a wonderful cordial, tonic and stimulant - an intoxicant as well, for one could get quite tipsy on it, he said, making the last night's / Page 578 / suggestive gesture of fingers and head like a pagan priest at his ritual dance.
Yes, a wonderful substance, cinchona. It had not been three hundred years since European pharmacology made its acquaint­
ance; not a century since the alkaloid had been isolated which was its active principle; isolated and. to a certain extent, analysed, for it would be too much to say that chemistry knew all there was to know about it, or was in a position to reproduce it synthetically. Our phannacology need not be too arrogant over its science; for the state of its knowledge on the subject of quinine was a fair example of the rest. It had various facts about the opera­tion of this or that drug; but was very often embarrassed to know the causes of the effect produced If the young man were to survey the field of our toxicological knowledge, he would find that no one could tell him anything of the elementary properties conditioning the effects of the so-called poisons. For example, take the venom of. snakes: all that was known of these animal substances was that they belonged to the albuminoid group, and consisted of various pro­teids, none of which produced a violent effect, except in this cer­tain - and most uncertain - combination. Introduced into the blood-circulation, the effect was astonishing indeed, considering how far we were from being accustomed to think of albumen as a poison. The truth was, Peeperkorn said, and lifted his head from the pillow, elevated the arabesques on his brow, and gave point to his remarks by the little circle and the upright finger-tips - the truth was, in the world of matter, that all substances were the vehicle of both life and death, all of them were medicinal and all poisonous, in fact therapeutics and toxicology were one and the same, man could be cured by poison, and substances known to be the beater.; of life could kill at a thrust, in a single second of time.
He spoke very impresstvely, and with unwonted coherence, of drugs and poisons, and Hans Castorp listened and nodded; less concerned with the content of his speech - he seemed to have the subject much at heart - than with silently exploring this extraor­dinary personality, which in the end remained as inexplicable as the operation of the snake-poison he was discussing. In the world of matter, Peeperkom said, everything depended on dynamics, all else being entirely hypothetical. Quinine was one of the medicinal poisons; one of the strongest of these. Four grammes could make one deaf and giddy and short-winded; it acted like atropine on the visual organs, it was as intoxicating as alcohol; workers in quinine factories had inflamed eyes and swollen lips and suffered from af­fections of the skin. Peeperkom described the cinchona, the qui­ / Page 579 / nine-tree, in the primeval forests of the Cordilleras, three thousand metres above sea-level. Its bark, called Peruvian or Jesuits' bark, came late to Spain, long after the natives of South America knew its use. He spoke of the enormous quinine plantations owned by the Dutch government in Java, whence yearly many million pounds of the coils of reddish bark, like cinnamon, were shipped to Amsterdam and London. In faCt, said Peeperkorn, bark, the wood-fibre itself, from the epidermis to the cambium, contained, almost always, extraordinary dynamic virtue, for good or evil. The knowledge of drugs possessed by the coloured races was far superior to our own. In certain islands east of Dutch New Guinea, youths and maidens prepared a love charm from the bark of a tree - it was probably poisonous, like the manzanilla tree, or the antims toxicaria, the deadly upas-tree of Java, which could poison the air round with its steam and fatally stupefy man and beast. This bark they powdered and mixed with coconut shavings, rolled the mixture into a sheet and toasted it, then sprinkled a brew in the face of the reluctant one, who was straightway inflamed with love for the sprinkler. Sometimes it was the bark of the root that contained the principle, as was the case with a certain creeper growing in the Malay Archipelago, called strychnos tieute, from which the natives prepared the upas-radsha, by adding snake-venom. This drug caused immediate death when introduced into the circulation - as for instance by means of an arrow - but nobody could explain how it operated. All that seemed clear was that the upas had a dynamic relation with strychnine. . . . Peeperkorn, by this time, was sitting erect in his bed; now and then, with a hand that slightly trembled, conveying the wineglass to his cracked lips, to take great, thirsty draughts. 'He went on to speak of the" crows'-eye " tree of the Coromandel Coast, from the orange-yellow berries of which - the crows' eyes - was extracted the most powerful alkaloid of all, strychnine. His voice sank to a whisper, and the great folds of his brow rose high, as he described to Hans Castorp the ash-grey boughs, the strikingly glossy foliage and yellow-green blossoms; the picture of this tree conjured up in the mind's eye of the young man was luridly, almost hysterically garish - it made him shudder."

 

 

THE NATURE OF SHAMANISM

SUBSTANCE AND FUNCTIONS OF A RELIGIOUS METAPHOR

Michael Ripinsky Naxon

1993

Page 166

The Botanic Experience

". . . It is exceedingly strange, however-especially in view of the hallucinogenic properties of these substances, known to induce mystical states-that a specialist in Zoroastrian religion could claim so ethnocentrically and unfoundedly that mysticism has had no part in the Avesta. "Zoroastrianism, the one major religion that never developed mysticism of any kind. . . :'42 Can a religion, that had a likely role in affecting other mystical movements, such as Sufism, be non-transcen­dent; can any religion be so mundanely sterile?
In indication of the Vedic hymns celebrating Soma, the Chinese Emperor Wu composed an ode-a paean-to a mushroom, praising it as "the mysterious breath. . . this miracle:' This enigmatic fungus was the Ling-chih, an antler-like form of "nine-bifurcate lobes:' thriving in the inner quarters of the emperor's newly redone palace, who interpreted its presence as a divine omen of grace, for the mushroom was thought to augur good fortune and longevity. In fact, so taken was the emperor with his beloved mushroom-this miracle"-that his poetic composition was incorporated into a corpus of ritual odes, totaling nineteen altogether, to be vocally performed on important religious and state occasions. As a sign of good luck and felicitation, its design proliferated later among the decorative motifs on Chinese ceramics and textiles.
Ling-chih (Ganoderma lucidum) is a large, woody fungus, usually with a dark, twisted stem, ranging from mahogany to ebony in color. Its characteristic peculiarity is exhibited in the structural dimorphism, with the initial form of overlapping caps, shaped like oyster shells, transforming into a second morphological phase ensuing in a bifurcated, antler-like shape.According to a Chinese tradition of the first century RC., a raven carried this mushroom to resurrect a man who had been dead for three days. This familiar theme of resurrection from the sepulcher, involving the mystical number 3 (after three days), is to be found among many religious sects of that day. As for this sacred mushroom and its connection with the shamans, it is obvious that it played a role in the shamanistic flights of ecstasy.

The New World

The list of hallucinogenic plants in the New World is very extensive, and it is almost impossible to enumerate all the floristic varieties which exist in the northern and southern parts of the Western Hemisphere. It is very unlikely that there has been a true new discovery of unknown species added to the indigenous pharmacopeia since the time of the / Page 167 / Hispanic conquests of the Americas. There are, nevertheless, a number of important plants, which we know were used in ancient times by the aboriginal populations in connection with religious ceremonies involving ecstatic flights, as an inherent part of traditional shamanistic techniques. These drug ceremonials were initially known to us from the ''histories:' or codices, principally compiled for or by the Spanish friars, who had accompanied the armies in their pillage and conquests. Later on, archaeological and ethnohistorical fieldwork not only corroborated the ''histories:' but widened our perspectives by adding cultural and temporal depths to the local ethnopharmacological practices.
In the transitional phases occurring between the fifteenth and the sixteenth centuries, the European invaders stumbled upon.. a large assortment of psychotropic substances in use among the local Indian populations. These included different varieties of sacred mushrooms, peyote, datura, a type of potent tobacco known as picietl, and a certain kind of morning glory. The seeds of the latter were considered to contain divine essence by the central Mesoamerican peoples, including the Aztecs. The psychoactive chemical properties of the seeds are closely related to the powerful synthetic, ergot-derivative, LSD-25. Among the
invaluable sources containing precious information on the taxonomic and ethnobotanical knowledge, as well as those describing the medicinal properties of many sacred hallucinogens, we must specifically include the fascinating works of Fray Bernardino de SahagUn, known collectively today as the Florentine Codex, the equally informative writings of Fray Piego Duran, whose original manuscript ID the National Library in Madrid is labeled as the Codex Duran, the writings of the physician 'Francisco Hernandez, and the elucidatingly illustrated Aztec herbal from the middle of the sixteenth century, referred to as the Codex Badianus. ( During the early colonial period in the seventeenth century, Jacinto de la Serna and Ruiz de Alarcon compiled reports on the traditional p.aIlucinogens in use among the natives, which essentially listed the same categories of plants as have been mentioned above. Our store of knowledge was slightly enhanced in 1851, when Richard Spruce, the English ethnobotanist from Yorkshire, collected and assigned scientific nomenclature to the first specimens of Banisteriopsis caapi, which he had noted as the plant substance used for the preparation of the hallu inogenic potion among the Indians of tropical South America. However, was not until the prolific and endeavored researches of Richard E. Schultes of Harvard University, in the field of New World psychotropic biota, that our knowledge of the subject has truly become enriched, pening up our "doors of perception:' We owe him a great debt, directly
d indirectly, for practically all that we know today about these plants."

 

 

THE NATURE OF SHAMANISM

SUBSTANCE AND FUNCTIONS OF A RELIGIOUS METAPHOR

Michael Ripinsky Naxon

1993

Page 121

The Psychotropic Universe

Numerical Potencies


At this point, a few words should be mentioned about the function of mystical numbers. "Things are numbers:' stated a Babylonian principle, undoubtedly a precursor to Pythagorean philosophy, and numbers stand for order. The Bible speaks of God ordering things according to number, weight, and measure. The importance of observing the movements of the celestial bodies-thus, it follows, of astronomy-is obvious, and so is the connection between astronomy, mathematics, and related endeavors. The Pythagoreans ascribed sexual qualities to numerical values: odd numbers were masculine, phallic, because of a generative middle digit; even numbers had female characteristics, owing to "a certain receptive opening and a space within:' underscored by the fact that when even numbers were divided into two equal parts, there was no remainder left. In contrast, an odd number thus divided left an appendage behind to reckon with and, consequently, manifested its male characteristics and strength by not making it possible to become entirely annihilated.
The sixteenth-century German philosopher, Cornelius Agrippa, using Pythagorean doctrines, developed an intricate schema involving numbers, harmony, and the proportions in the human form. Numbers were thought to be not only metaphors for divine paradigms, but to contain"the actual essence of the cosmos. Hence, the magic of numbers. The numbers three, seven, and nine (9 being the number 3 multiplied by itself)36 appear to predominate in the cosmologica1 numerology of Eurasia, though others-12, 16, 17, 33, etc.-representing the different celestial levels, occur also in a widespread mode. The number six (also a multiple of 3), encountered more infrequently in the West,37 plays a vital role in the shamanistic cosmological concepts of many indigenous groups in South America, particularly Colombia, for whom it forms a topological schema reflecting the hexagonal character of universal order (see Rock Crystals and the Hexagonal Universe, below). On the other hand, the number five seems to carry analogous significance for the Huichol Indians in western Mexico.38 Nevertheless, a real correlation between the number of deities and that of the heavenly levels seems to be lacking, on the whole. Although in northern Eurasia we sometimes encounter nine heavens, with nine gods, and nine branches of the Cosmic Tree (9 = 3 x 3). The number three symbolizes, of course, the three cosmic worlds.
The Earth-Spirit of the Yurak-Samoyed has seven sons; the sjaadai (idols), associated with sacred trees, either have seven faces or seven lacerations on each face. The novice remains unconscious for seven days and nights, while the spirits dismember him and then reassemble him. Later on, he may wear a glove with seven fingers.39 The Ugrian shaman / Page 122 / has seven helping spirits, and the seven bells adorning his vestments signify the voices of the seven heavenly maidens.40 On the Yenisei river, a prospective Ostyak shaman aportions a cooked flying squirrel into eight sections, eating only seven, and discarding the eighth. He returns after seven days to receive the determining sign of his new profession41 In time, as a full shaman, he will select "magic" mushrooms with seven spots (Amanita spp.) for eating, to induce an ecstatic journey. Similarly, the Lapp shamans not only consume mushrooms with seven spots, but offer them, as well, to neophytes during their initiation.42
In some cosmologies, there exist Cosmic Trees with seven arms, identified with seven planetary heavens. The Evenks in Siberia count seven cosmic planes. The Altaic shaman ascends a tree or a post with seven or nine wedged notches (tapty), representing the seven or nine celestial levels, which he must overcome. A tree with nine notches is set up by a shaman to sanctify a blood offering made by a Yakut, and the officiating shaman must climb it while carrying the offerings intended for the supernatural being, Ai Toyon.43 The Jewish menorah44 is a seven-branched Tree of Light, equivalent to the Tree of Life with just as many boughs. The menorah on the emblem of the State of Israel has nine branches, after the festival of Hanukkah lights. Here, the symbol of a historico-political event, representing an ancient fight for feedom and independence, took precedent over ritual considerations alone.
It is quite possible that the apparent predominance of the numbers seven and nine is merely a function of a long cultural predisposition to observe natural phenomena, and then to select and focus on certain quantitative values in the belief that they are intrinsically imbued with mystical attributes. For instance, the recunence of number seven is based, in part, on the traditional measure of time, such as the lunar month, consisting of four phases that last seven days each, which, in turn, make up a seven-day week. There were alleged to be seven colors in the chro­matic spectrum, seven notes comprising the musical scale (and musical notes, to retam their substantial essence, must be played in an orderly sequence), seven bodies in the planetary system, made to correspond to seven metals, and even to the seven vowels of the Greek alphabet. Seven prominently features also in the Bible. In the Old Testament, there are, of course, the seven days of creation (actually six plus a day of rest!; Joshua marched his armies around the walls of Jericho for seven days, in the company of seven priests, carrying seven trumpets. In the New Thstament, St. John of Patmos inundates the Book of Revelations with the occurrences of the number seven; for example, the seven epistles addressed to the seven original Christian churches. Yet, irrespective of all epistemological and didactic considerations, the mystical associations of the number seven do enter, unquestionably, into play in shamanistic / Page 123 / cosmology, initiation, and ecstasy. Unfortunately, however, our under­standing of the significance of these values does not extend much beyond the descriptive delineations, failing to grasp the full esoteric and arcane meanings of the mystical powers behind them, as envisioned by those whose transforming experience carried them into the ecstatic dimension.


Rock Crystals and the Hexagonal Universe


Rock crystals are shamanistic, transformational, power objects and spirit helpers, valued most highly for their potency and regarded as vitally essential among peoples throughout the globe, ranging from the rain forests of South America45 to the arid regions of Australia. Their use goes back many millennia, and quartz crystals from cm:haeological sites in California date back 8,000 years. The prominent role and cosmological significance of crystals and gemstones can be also noticed in what we construe as non-shamanistic contexts. In fact, the celestial domains of all religious traditions abound in precious and semi-precious stones. In Ezekiel's.Otherworld-Eden, the garden of God-Every precious stone was thy covering. . . thou has walked up and down in the midst of the stones of fire!' Likewise, the Otherworld of the Buddhists is adorned with luminous, brilliant "stones of fire:' possessed of "preternatural signifi­cance!' "The material objects which most nearly resemble these sources of visionary illumination are gem stones:'46 which contain crystal planes. Yet, there are some, admittedly, who feel that it is neither the brilliance nor luminosity, but only crystal geometry that endows these objects with shamanistic attributes, at least among certain native peoples.47 However, it ought to be remembered that "Light, color and significance do not exist in isolation. They modify, or are manifested by, objects!' Be that as it may, Huxley would undoubtedly agree with the Desana shamans, who envision the structure of the universe in the hexagons of crystals. For, as he justifiably notes, "to acquire such a stone is to acquire something whose preciousness is guaranteed by the fact that it exists in the Other World!'48

 

 

THE NATURE OF SHAMANISM

SUBSTANCE AND FUNCTIONS OF A RELIGIOUS METAPHOR

Michael Ripinsky Naxon

1993

Page 166

"According to a Chinese tradition of the first century RC., a raven carried this mushroom to resurrect a man who had been dead for three days. This familiar theme of resurrection from the sepulcher, involving the mystical number 3 (after three days), is to be found among many religious sects of that day."

Page 121

Nevertheless, a real correlation between the number of deities and that of the heavenly levels seems to be lacking, on the whole. Although in northern Eurasia we sometimes encounter nine heavens, with nine gods, and nine branches of the Cosmic Tree (9 = 3 x 3). The number three symbolizes, of course, the three cosmic worlds.

 

 

THE NATURE OF SHAMANISM

SUBSTANCE AND FUNCTIONS OF A RELIGIOUS METAPHOR

Michael Ripinsky Naxon

1993

Page 234

"13. G. M. Vasilevich, "Early Concepts about the Universe among the Evenks (Materials)!' (In): Henry N. Michael (ed.), Studies in Siberian Shamanism; p. 68 [see note 5].
The Norse tradition that recounts Odin's offering himself in sacrifice to himself loses, thus, much of its strangeness. It is not much else than a variant of the transculturally encountered myth of transformation. In this particular account, the god Odin, by his own hand, hangs for nine days and nine nights (the recurrent significance of the number 9, or 3 x 3) from the World Tree (Yggdrasil), which represents the junction to the Otherworlds. .- During this transformational process, very much in shamanistic order, he acquires nine magical chants."

 

 

AYAHUASCA

EROWID EXPERIENCE VAULTS

http://www.erowid.org/experiences/exp.php?ID=17143

THE WATER OF LIFE AND DEATH

AN

EXPERIMENT WITH AYAHUASCA

Star Cat

August 30th 2002


"The week of labor day 2001 I had made preparations for me and one of my spiritual cohorts to engage the plant teachers associated with the South American brew we know as Ayahuasca.I had done what I determined to be the necessary degree of research along the subject by reading, intuiting, and having conversation with those who had ventured into those realms and lived to tell about it.From the start of the project I was acting on some inner guidance about how to prepare the brew that I can only describe as a knowing of how to go about things without knowing how I knew. Call it what you like.

My belief system accounts for knowledge outside the bounds of linear or logical linguistic based constructs. The brew consisted of: 25G Mimosa hostilis / 250G Banisteriopsis cappi / 50G Psychotria viridis / and 50G Chaliponga (Diplopterys cabrerana).

This brew was cooked over the course of 5 days and some extra whole cappi root was cooked separate and added to the reduction. The quantity of that I can only estimate as about 1 pound by weight.

The water was adjusted with the juice of about 16 limes. Something told me to do this. When the aroma of what I was cooking became apparent, I knew the smell....though I had not experienced it in this lifetime. This stock was cooked down to about 24 ounces.

For reasons I can only describe as insane I had no idea of the power of what I was dealing with and I set out from the beginning to make a brew that would not be ' weak.' As soon as I choked it down, I knew I had gone too far. I left went outdoors instantly knowing that nausea was soon to follow. At 15 minutes I began feeling onset but still managable. I will make point now that it is a mistake in brewing practice to leave heavy sediment in your brew.

At 20 minutes I forced myself to heave. I got back over to the steps by my friends home and found a water hose and rinsed my mouth.

At this point I starckly realized that the brew was too strong.
The landscapes that started to unfold were so vast they were incomprehensible. What was coming in was primal and living. There was something that rang strongly of the plant kingdom but I cannot describe it. Something like was saying ....' The Source.' I was seeing manifold dimensions that are the source of this realm and we are tied to them. Everything was vibrantly alive and there was a vastness that was terrifying.

Before the journey, I had invoked and asked for protection of some extradimensional beings I had thought were allies and friends. When I was by the steps taking water, a voice came in my head or rather a knowing that told me very clearly that the teachings I had been embracing were the most dangerous thing I had encountered and I should promptly burn them! It was at this point that I came into a state of fear that I have never known and hope not to revisit. I got back into the house and realized I had gone way too far and grossly underestimated the power and scope of what can be accessed with ' Yage.' Once inside I realized quickly my support system was shabby and the setting was bad.

I did have friends around, but none that could help me thru what I was getting into. A hard Reptilian Alien prescence that I had encountered before moved in fast. I got into a place where I could not control the nausea. For the duration I probably heaved 34 times.

After I engaged the reptilian agencies at one point I realized I had poisoned myself and I was dying. This was a physical knowing and not a delusion seemingly. My body was overcome with the drink.

I was using water to dilute the poison at every purge. I became dysphoric and was convinced that if I fell asleep I'd never see 3d earth again. The person who was supposed to be helping me thru this was faltering about this time. Part of me was saying you cannot surrender to your death. For roughly 4 hours I fought thought incursion from these Aliens, purged, submerged into some kind of battle realm and was able to surface and tell myself attitude is everything. At some point I began calling on Angels and I renounced my need to know the secrets of what I had opened up. Again direct information was given me by what I can only ascribe as the spirit of the Plant Teacher, and I said thusly...

The Teachings of _ are serving to further anchor the intruder races into the material plane....give them up!

Matters of Spirit are simple......

They will go to a place of their own making....

All the problems we have on the earth plane can be solved...

Your kind is not ready to know some of whats out there...

The horror I faced was like none I've ever seen. I would not wish it on anyone. This was an Astral Battle in the strictest sense. The fact that I'm still alive makes me the victor and I can assure you those buggers were pissed. They want total control over the human race, and they control thru the realms of thought. Somehow I kept pushing them further out to the edges of the plane of contact. I saw future versions of Terra that were completely free from the corruption that is commonplace today. People loved each other and the Earth and all was in harmony. I do not expect that others will have to deal with this sort of thing necessarily. It is my belief that some of us basically signed up for extreme duty because we had some latent talent to face it down. Woe be to any who think we are alone in this big game, or that these are the ravings of one deranged.
The bottom line is we can win this time if we can remember ourselves. Some of us came back from the future to change the course of this timeline. That I know. Matters of Spirit are simple. I hope this helps someone."

 

 

SPIRITUAL DEATH AND REBIRTH INTO LIGHT

AYAHUASCA

Catling

March 29 2004

"I was attending a conference in Brazil. The format was the same for each Ayahuasca session. We gathered in a large, airy room that is screened on all sides and built around a pole in the center. We would share our intentions for each of the sessions and each tie a knot in a length of wool, when we were all done L (one of the facilitators) would knot the ends, symbolizing our circle, and giving us an anchor to come back to. In the sharing the day after each session, we would each untie a knot as we shared whatever we wished to about our experiences. The room was darkened and we would all lie on our own mattresses while it hit. There was music on the way up, traditional chants, rain sounds, soothing music, and L walked around the room chanting and shaking a gourd rattle.

Session 2

Hive Mind, Telepathy with A (another one of the facilitators), my Tribe at home, HELP ME, Mind shattering visions of the universe with pleading for death, Why? What Are We?, Claude, Mom, rape, all the pain of the world, true death, rising as an angel, coming back as a bird of fire and light, my eternal soul, all the beauty of humanity, Kayleigh

Dosage: 120ml
Physical Effects: No vomiting, diarrhea, exhaustion. Aversion to food afterwards.

My intention:
I trust myself to the Ayahuasca completely, please teach me what you feel I should know, if there are other bits of me that should be healed, I am ready and willing, please teach me whatever you can.

I didn't throw up at all this time, although I did have the diarrhea.

As I began to go, I went to the bathroom and had a revelation about a friend, about why we clash so much, why I feel rejected by him at times. He really rejects 'female vapors' and is quite rude. I don't know if I can truly reach him, but the Ayahuasca showed me some new angles to the problem, very clearly. I was profoundly grateful and thanked it repeatedly.

I went back to the mattress and then full onset occurred. I believe it was soon after an hour at this point. I was aware of everyone in the room, I felt like we were all going together, a hive mind, our walls melted and the contents of our minds and souls poured together. I cried out to A several times in this state and felt him there, reassuring. I realized that I loved them all, that I'm in love with A, with Jonathan, Vesper, Jeremy... and I felt the presence of others not there, and I was very aware of my love for them, and I felt in all of us some common cause, a genuine desire to see the world become a better place. I cried out to a dear friend, C, at this point, summoned him and somehow felt myself held between him and I, felt them strong on either side of me, and C whispered 'you are strong enough for this, you can do this. I will stay with you as long as you need me to, but then you'll have to go on alone.' I realized for the first time how much I love him, and I gave myself over to the love entirely, yielded. I accepted the sub in my nature, I felt I's hands yanking my hair back and my body's response to being taken and I yielded to them, and in so doing yielded fully to the Ayahuasca and it flooded me.

I began to receive a montage of images, I saw myself thrown out of my apartment onto the street, no job, no more credit with the landlord, I saw that as much as he likes me the building manager would do it with no qualms. I saw the friends I have lost, I saw them all and thought clearly of their sad faces at my funeral after I die on the streets. I began to ask myself if Claude ever raped me and faced fully the fact that he wanted to. I was enraged and sickened to realize that a man I thought of as a father figure had thought of me as something to use for his pleasure, and I decided that if I ever see him again, I will kill him so that he can't walk the earth with that poison in him and maybe lose control and hurt someone precious someday.

I experienced the pain of all the victims of the world over the ages, the slave cut up by an overseer's whip, all the women raped, everyone killed, beaten, burned, savaged, men raped, animals and humans and the earth itself tortured. I saw flashes from the Invisibles, the twisted masters that would control everything.

I began to scream internally as the cosmos shattered my mind. I began to cry out loud, 'WHY? WHY? WHY? WHAT ARE WE?' The litany went on inside me as gorgeous, shimmering rainbow visuals unfolded and unfolded and I was trapped as myself, trapped with all of the universe unfolding inside of my fragile mind. I saw A and somehow sensed others and we were laughing and crying, yes it is a colossal joke, we have destroyed ourselves, the human race is destroying itself along with the planet and we'll turn to the stars next if we advance the technology far enough, we'll spread across the cosmos raping and pillaging as we go. Why do these chemicals open these doors in our minds? What is beyond life? Beyond death? Who is out there?

I begged for death, I saw Jesse slitting my throat and wished for it with all my might, wanting to be free of the horrors pouring through me. And... I saw beyond it all, saw something and wondered again, what are we? A laboratory experiment gone terribly wrong? A mistake? A cosmic joke? Why do we exist? Why did the monkeys evolve into our sick, fucked up, species? We are broken at our very core.

Why do we so easily turn to violence? Why is hate and anger so much easier to embrace than love?


WHY?


I died. Fully. Completely. Blackness. My life snuffed out at the hands of a million savages. I was choked and raped and cut and smothered to death. Blackness. An explosion of black and purple and then nothing.

And then..... peace. The most profound peace I have ever known. White light with rainbow hues within it embracing me, freeing me from my mortal shell. I felt wings grow from my shoulder blades and knew that the wings were a metaphor, a symbol, but that they were beautiful. And I knew that they can't stop me. That my body can die a thousand times, but my soul is radiant, immortal. The phoenix will rise again and again, and sing and now I was singing a song of joy and hope. A was there, holding me. I saw our great inventors, I saw the beauty of the way we can love each other, the beautiful creations.

I saw Kayleigh's story and remembered all of it and heard A say to me, 'If you want to live in this world forever, if you want the rainbow citadels of light and thought to become real on the earth, you have to bring this back with you and tell the tale, paint it, sing it, share it with as much of humanity as you can. Share it."

 

 

WAY OF THE PEACEFUL WARRIOR

Dan Millman 1980

Chapter 7

Page 199

"My instincts were wildly signalling danger, but Soc had already entered. Clicking my flashlight on, I left the moaning wind behind me and followed his faint light deeper into the cave. The flickering beam of my light showed pits and crevices whose bottoms I couldn't see.
"Soc, I don't like being buried this far back in the mountain." He glared at me. But to my relief he headed out toward the mouth of the cave. Not that it mattered; it was as dark outside as inside. We made camp, and Socrates took a pile of small logs out of his pack. "Thought we might need these," he said. The fire was soon crackling. Our bodies cast bizarre, twisted shadows, dancing wildly on the cave wall in front of us, as the flames consumed the logs.
Pointing to the shadows, Socrates said, "These shadows in the cave are an essential image of illusion and reality, of suffering and happiness. Here is an ancient story popularized by Plato:

There once was a people who lived their entire lives within a Cave of Illusions. After generations, they came to believe that their own shadows, cast upon the walls, were the substance of reality. Only the myths and religious tales spoke of a brighter possibility.
Obsessed with the shadow-play, the people became accustomed to and imprisoned by their dark reality.

I stared at the shadows and felt the heat of the fire upon my back as Socrates continued.
"Throughout history, Dan, there have been blessed exceptions to the prisoners of the Cave. There were those who became tired of the shadow play, who began to doubt it, who were no longer fulfilled by shadows no matter how high they leaped. They became seekers of light. A fortunate few found a guide who prepared them and who took them beyond all illusion into the sunlight. "
Captivated by his story, I watched the shadows dance against the granite walls in the yellow light. Soc continued:
"All the peoples of the world, Dan, are trapped within the Cave of their own minds. Only those few warriors who see the light, who cut free, surrendering everyming, can laugh into eternity. And so will you, my friend."

Page 45

"Don't be afraid," he repeated. "Comfort yourself with a saying of Confucius," he smiled. " 'Only the supremely wise and the ignorant do not alter.' " Saying that, he reached out and placed his hands gently but firmly on my temples.
Nothing happened for a moment-then suddenly, I felt a grow­ing pressure in the middle of my head. There was a loud buzzing, then a sound like waves rushing up on the beach. I heard bells ringing, and my head felt as if it was going to burst. That's when I saw the light, and my mind exploded with its brightness. Something in me was dying-I knew this for a certainty-and something else was being born! Then the light engulfed everything."

 

1
I
9
9
9
3
DIE
18
18
9
-
-
-
-
-
-
-
-
-
-
1
I
9
9
9
2
DE
9
9
9
1
I
9
9
9

 

 

HURRAH FOR RA FOR RAH HURRAH

 

 

LISTEN WITH ALL YOUR EYES SAID A MYSTERIOUS VOICE IN THE NIGHT

 

 

-
REDEMPTIVE
-
-
-
1
R
18
9
9
2
E+D
9
9
9
2
E+M
18
9
9
2
P+T
36
9
9
1
I
9
9
9
2
V+E
27
9
9
10
REDEMPTIVE
117
54
54
1+4
-
1+1+7
5+4
5+4
9
REDEMPTIVE
9
9
9

 

 

CAN YOU BELIEVE YOUR EYES

OVER 250 ILLUSIONS AND OTHER VISUAL ODDITIES

J. Richard Block and Harold E. Yuker 1989

Chapter

9

Page 99

"The next several chapters represent fairly traditional illusions. In most, what we see is inconsistent with reality. We have grouped these misperceptions into the categories of shape,, size, and length distortion. That is, we make judgements concerning these geometrical properties which are inconsistent with actuality, and although we are aware of our incorrect perceptions, it is difficult to make the necesssary mental corrections to perceive the real world with accuracy"

 

-
REAL WORLD
-
-
-
1
R
18
9
9
3
EAL
18
9
9
5
WORLD
72
27
9
9
REAL WORLD
108
45
27
-
-
1+0+8
4+5
2+7
9
REAL WORLD
9
9
9

 

 

-
ILLUMINED
-
-
-
1
I
9
9
9
3
LLU
45
9
9
3
MIN
36
18
9
2
ED
9
9
9
9
ILLUMINED-
99
45
36
-
-
9+9
4+5
3+6
9
ILLUMINED-
18
9
9
-
-
1+8
-
-
9
ILLUMINED
9
9
9

 

 

THE ELEMENTS OF THE GODDESS

Caitlin Matthews 1989

Page38

"This ennead of aspects is endlessly adaptable for it is made up of nine, the most adjustable and yet essentially unchanging number. However one chooses to add up multiples of nine, for example 54, 72, 108, they always add up to nine"

 

 

1
I
9
9
9
3
DIE
18
18
9
-
-
-
-
-
-
-
-
-
-
1
I
9
9
9
2
DE
9
9
9
1
I
9
9
9
-
-
-
-
-
-
-
-
-
-
1
I
9
9
9
2
ME
18
9
9
4
LOVE
54
18
9
6
DIVINE
63
36
9
7
THOUGHT
99
36
9
10
NAMES OF GOD
99
45
9

 

 

SHAMANIC WISDOM IN THE PYRAMID TEXTS

THE MYSTICAL TRADITION OF ANCIENT EGYPT

Jeremy Naydler 2005

The Sarcophagus Chamber Texts

Page 199

"Figure 7.11 shows a relief fragment from the pyramid temple of Unas depicting (in all probability) the king sitting in front of an offering table on which are arranged long slices of bread. In his left hand he holds the seshed cloth, which, as we have seen, was a symbol of the triumph of the human spirit over death.32"

 

 

THE SUN

Tuesday, December 27, 2005

FRONT PAGE

"IT WASN'T DEATH THAT WON THE DAY. . HUMANITY TRIUMPHED"

 

 

4
PTAH
-
-
-
-
P+T
36
9
9
-
A+H
9
9
9

4
PTAH
45
18
18
-
-
4+5
1+8
1+8

4
PTAH
9
9
9

 

FOLLOW

THE

PATH OF PTAH

 

 

7
ELEUSIS
-
-
-
-
E+L+E+U+S
62
17
8
-
I
9
9
9
-
S
19
 10
1
7
ELEUSIS
90
36
18
-
-
9+0
3+6
1+8
7
ELEUSIS
9
9
9

 

 

7
E
L
E
U
S
I
S
-
-
-
-
-
-
-
5
12
5
21
19
9
19
+
=
90
9+0
=
9
-
5
3
5
3
1
9
1
+
=
27
2+7
=
9
7
E
L
E
U
S
I
S
T
-
-
-
-
-
-
E
          
S
-
-
-
-
-
-
-
5
          
1
+
=
6
-
-
6
-
  
L
      
I
  
-
-
-
-
-
-
-
  
3
      
9
  
+
=
12
1+2
=
3
-
    
E
  
S
    
-
-
-
-
-
-
-
    
5
  
1
    
+
=
6
-
-
6
-
      
U
          
-
-
-
-
-
      
3
      
+
=
3
-
-
3
7
E
L
E
U
S
I
S
-
-
27
-
-
18
-
5
3
5
3
1
9
1
-
-
2+7
-
-
1+8
7
E
L
E
U
S
I
S
-
-
9
-
-
9

 

 

7
E
L
E
U
S
I
S
-
-
-
-
-
-
`-
5
12
5
21
19
9
19
+
=
90
9+0
=
9
-
5
3
5
3
1
9
1
+
=
27
2+7
=
9
7
E
L
E
U
S
I
S
T
-
-
-
-
-
-
      
U
      
T
-
-
-
-
-
-
      
3
      
+
=
3
-
=
3
-
    
E
-
S
    
T
-
-
-
-
-
-
    
5
-
1
    
+
=
6
-
=
6
-
  
L
      
I
  
T
-
-
-
-
-
-
  
3
      
9
  
+
=
12
1+2
=
3
-
E
          
S
T
-
-
-
-
-
-
5
          
1
+
=
6
-
=
6
7
E
L
E
U
S
I
S
-
-
27
-
-
18
--
5
3
5
3
1
9
1
-
-
2+7
-
-
1+8
7
E
L
E
U
S
I
S
-
-
9
-
-
9

 

 

3
THE
33
15
6
5
FIELD
36
27
9
2
OF
21
12
3
7
ELEUSIS
90
36
9
17
Add
180
90
-
1+7
Reduce
1+8+0
9+0
-
8
Deduce
9
9
9

 

 

-
DEMETER
-
-
-
2
DE
9
9
9
2
ME
18
9
9
2
TE
25
7
7
1
R
18
18
9
7
DEMETERF
70
43
34
-
-
7+0
4+3
3+4
7
DEMETERF
7
7
7

 

 

-
PERSEPHONE
-
-
-
2
PE
21
12
3
1
R
18
9
9
5
SEPHO
63
27
9
2
NE
19
10
1
10
PERSEPHONE
121
58
13
1+0
-
1+2+1
5+8
1+3
7
PERSEPHONE
4
13
4

 

 

-
PERSEPHONE
-
-
-
5
PERSE
63
27
9
5
PHONE
58
31
4
10
PERSEPHONE
121
58
13
1+0
-
1+2+1
5+8
1+3
1
PERSEPHONE
4
13
4

 

 

-
PERSEPHONE
-
-
-
5
PERS
58
31
4
5
E
5
5
5
5
PHONE
58
31
4
10
PERSEPHONE
121
58
13
1+0
-
1+2+1
5+8
1+3
1
PERSEPHONE
4
13
4
-
-
-
1+3
-
1
PERSEPHONE
4
4
4

 

PERSEUS ANSWERS THAT PHONE

 

7
PERSEUS
40
13
4
10
PERSEPHONE
121
58
13
7
DEMETER
4
13
4

 

 

SUPERNATURAL

Graham Hancock 2003

For my Father Donald M. Hancock, 7 December 1924 - 16 September 2003.

Ride in green pastures

Page

"Drugs and genuine religious experiences
It is Benny Shanon's controversial view that 'all the paradig­matic characteristics of the mystical experience are encountered
with ayahuasca . . .'75 He also asks if the 'meaning and value of religious and spiritual experience induced by the ingestion of psychoactive agents' are 'comparable to the experiences of mystics attained without external agents', and replies: 'My
empirical study of ayahuasca leads me to answer with a cate­gorical "yes".'76
It may at first seem absurd that anything like a genuine reli­gious experience could be induced by activities as simple and apparently as materialistic as eating, drinking or smoking certain species of plants. But we should feel less surprised when we remember that the plants in question contain chemicals inti­mately related to brain hormones and neurotransmitters such as dopamine and serotonin. Although the neurological details are difficult to grasp, the fact is that these chemicals and others like them are intrinsic to all the functions of our brains, while our brains in turn are involved in everything we experience ­even if we choose to define some of those experiences as real and some as non-real. Whether we like it or not, in other words, and whether or not we augment them or tinker with their balance in any way, it is beyond serious dispute that these chemicals already play a fundamental role in spontaneous (i.e., non-drug-induced) religious experiences. And since such spon­taneous experiences occasioned by brain chemistry are regarded as genuine, then there is no reason why the deliberate induc­tion of the same brain chemistry with hallucinogens should result in experiences that are any less genuine.
It was for this exact reason that Aldous Huxley, who had no doubt of their mystical and religious value, often referred to hallucinogens as 'gratuitous graces'.77 Those of us reared in / Page 629 / puritanical moral climates might feel that we cannot possibly deserve something so wonderful and enlightening as a religious experience without working and suffering for it, but this is not a logical position. Besides, no matter how powerful the hallu­cinogen we may consume, the truth is that we will not have a religious experience with it unless we have prepared ourselves properly and have indeed made ourselves in some way deserving.
Huston Smith, the renowned American scholar of religions, agrees that many drug experiences may be entirely lacking in religious features: 'They can be sensual as readily as spiritual, trivial as readily as transforming, capricious as readily as sacra­mental.'78 Nevertheless he reports recent research which demon­strates that under the right circumstances with properly prepared subjects, drugs can and do induce religious experiences that are indistinguishable from such experiences that occur spontaneously. . . The way the statistics are currently running, it looks as if from one-fourth to one­third of the general population will have religious experiences if they take certain drugs under naturalistic conditions. . . Among subjects who have strong religious proclivities, the proportion of those who have religious experiences jumps to three-fourths. If such subjects take the drugs in religious settings, the percentage soars to nine out of ten.79
I feel compelled to re-emphasise at this point that my full acceptance of the role that brain chemistry plays in consciousness does not mean that I think brain chemistry causes conscious­ness or that religious experiences - whether or nor induced by hallucinogens or other means - are necessarily 'made up' in the brain. I see no evidence for such reductionism. The alternative model that I have adopted throughout this book is of the brain as a biochemical and bioelectric receiver that may be 'retuned' / Page 630 / by a variety of techniques to allow attention to be paid to other levels of reality not normally accessible to our consciousness. Those 'retuning' techniques include the use of hallucinogenic drugs combined with the skilful manipulation of the 'set' and 'setting' of participants to generate maximum sensitivity and openness on their part. so inspired by the progress that David Lewis-Williams has made cracking the visionary code of Upper Palaeolithic cave art, more and more scholars are coming to suspect that the answers to some of the greatest mysteries of antiquity may lie in further research into the role of hallucinogens in triggering spiritual experiences. It seems that very often those experiences were sought in theatrically staged subterranean settings, selected, like the caves themselves, to maximise visionary 'retuning' of the brain. Specific suggestions have been made on the basis of large bodies of convincing evidence that the reli­gions of ancient Greece, ancient India, ancient Egypt, and the ancient Maya of Central America - to name but a few - were rooted and grounded in direct spiritual experiences that the devotees themselves attained through the use of psycho active plants. If this is so, then one would expect to find many strong shamanistic traces in all of these religions.
Perhaps not surprisingly, it turns out that we do, and that in a number of cases it is even possible to identify the specific hallucinogens that were used.

The end of life and its god-sent beginning

Barely half an hour's drive outside the modern city of Athens lies the ancient shrine of Eleusis, humbled and in ruins now but once the centre of the most famous 'mystery cult' of an­tiquity, dedicated to the myth of Demeter and Persephone. The myth tells the story of Demeter's journey to the underworld / Page 631 / to claim back from death the soul of her daughter Persephone - a shamanic mission that honours the forces of life, rebirth and regeneration. So vital were these forces held to be that once a year, in our month of September, thousands of pilgrims from all parts of Greece used to converge on Eleusis, where it was believed that the living Persephone had burst forth from the earth. The terminus of their journey was the great Telestrion, the darkened Hall of Initiation, with its forest of columns, focused around an inner enclosure known as the Anaktoron, from which, at the climax of the ceremonies, a figure appar­ently materialised 'in the midst of a great light'.81 The figure was often construed as that of Persephone 'returning from the dead with her new-born son conceived in the land of death'.82
It is hard work to discover anything else about the visions that the pilgrims saw at Eleusis. The shrine was astonishingly successful at guarding its mystery over a period that some authorities suggest may have been as long as 2,000 years of continuous functioning before it was finally closed by Christian diktat in the fourth century AD. 83 Hundreds of thousands passed through its gates down the ages, including some of the most famous names of Classical Greece, such as Plato, Aristotle and Sophocles, but almost everyone stayed very quiet about what they had seen - which, indeed, they were obliged to keep secret 'on pain of death or banishment'. 84 We have few specifics, therefore, but from many of the pilgrims there have survived more general reports telling us that the rituals at Eleusis and the visions seen there were transformatory and that afterwards they were never the same as before. Very commonly they claimed to have utterly lost their fear of death and to be prepared for life beyond it in the land of shadows. In the words of Sophocles after his initiation at Eleusis: 'Thrice happy are those of mortals, who having seen those rites depart for Hades; for to them alone is granted to have a true life there. For the rest, all there is / Page 632 / evil.'85 The poet Pindar likewise said that what he had seen validated the continuity of existence beyond the grave, and that he had learned great truths from his experience at Eleusis:86 'Happy is he who, having seen these rites, goes below the hollow earth; for he knows the end of life and he knows its god-sent beginning.'87
As archaeologist George Mylonas puts it, when we read these and many other similar statements by the great and nearly great of the ancient world:
We cannot help but believe that the Mysteries of Eleusis were not an empty, childish affair devised by shrewd priests to fool the peasant and the ignorant, but a philosophy of life that possessed substance and meaning and imparted a modicum of truth to the human soul. That belief is strengthened when we read in Cicero that Athens has given nothing to the world more excellent or divine than the Eleusinian Mysteries. Let us recall again that the rites of Eleusis were held for some two thou­sand years; that for two thousand years civilised humanity was sustained and ennobled by those rites. Then we shall be able to appreciate the meaning and importance of Eleusis . . .88
Mylonas was certain that the shrine succeeded so spectacularly for so long because it 'satisfied the most sincere yearnings and deepest longings of the human heart'89 - but neither he nor anyone else when he wrote these words in 1961 really had the faintest idea how it managed to pull off a trick like that. It's all very well to hint that it must have had something to do with 'a philosophy oflife', but a philos­ophy takes time to absorb, while it is clear that what all the pilgrims were struck and transformed by at Eleusis was a powerful and immediate experience that they went through during their night inside the Telestrion and that seems to / Page 633 / have included visions seen, sounds heard and supernatural beings encountered.
The oath of secrecy and the passage of thousands of years means that the pickings are thin in the relatively limited range of primary sources on Eleusis that have come down to us. Nevertheless, scattered here and there, some clues have survived that have helped researchers build up a clearer picture of what was really going on inside the Telestrion. Aristotle confIrms that it was 'an experience rather than something learned'.90 The pilgrim Sopater tells us that he saw a schema ti, 'a form or appearance of some kind hovering above the ground'. 91 Plato was perhaps a little more explicit when he spoke of phantasmata or ghostly apparitions, while Pausanias records that the initiation hall 'became filled with spirits'.92 Also relevant are the physical symptoms reported by many:
fear and trembling in the limbs, vertigo, nausea, and a cold sweat. Then there came the vision, a sight amidst an aura of brilliant light that suddenly flickered through the darkened chamber. Eyes had never before seen the like. . . The division between earth and sky melted into a pillar of light.93

Spot the hallucinogen

What are we to make of this distinctive constellation of symptoms combining spectacular visions with physical malaise? Carl
A.P. Ruck, Professor of Classical Studies at Boston University, . is in no doubt:
Clearly an hallucinatory reality was induced within the initiation hall and since at times as many as three thousand initi­ates, a number greater than the population of an ordinary ancient town, were afforded such a vision annually on schedule, / Page 634 / it would seem obvious that some psychotropic drug was involved.94
Together with the world-famous mycologist R. Gordon Wasson, and Albert Hoffman, the discoverer of LSD, Ruck was the third member of a team of eminent scholarly detec­tives who spent much of their spare time during the first half of the 197°S trying to solve the mystery of Eleusis. They drew attention to the well-documented fact that on entering the Telestrion every pilgrim was obliged to drink 'a special potion, the kykeon, that was an essential part of the Mystery'.95
Could the potion have been psychedelic? Fortunately its ingredients are recorded in a Homeric hymn to Demeter dating to the seventh century BC, so we ought to be able to find out. At first glance they don't look anything like hallu­cinogens, being listed rather innocently as barley (alphi), water, and mint (glechon).96 However, Gordon Wasson, the mycol­ogist on the research team, knew that barley and other wild and cultivated grasses often support a fungal parasite called ergot that does contain hallucinogenic alkaloids. Indeed, it was from precisely the same fungus that Albert Hoffman had first synthesised LSD in 1943. Hoffman tells the story as follows:
In July 1975 I was visiting my fIiend Gordon Wasson in his home in Danbury when he suddenly asked me this question: whether Early Man in ancient Greece could have hit on a method to isolate an hallucinogen from ergot which would have given him an experience comparable to LSD or psilocybin. I replied that this might well have been the case and I promised to send him, after further reflection, an exposition of our present knowledge on the subject.97

 

-
KYKEON
-
-
-
2
KY
36
9
9
4
KEON
45
18
9
6
KYKEON
81
27
18
-
-
8+1
 2+7
1+8
6
KYKEON
9
9
9

Page 635

It took Hoffman two years and much laboratory work to complete his task, since ergot-contaminated rye was known as a dreaded poison in the Middle Ages (see Chapter Eight) and he had to satisfy himself that it would have been possible for the priests of Eleusis to isolate the hallucinogenic alkaloids from the toxic and deadly ingredients. What he discovered is that ergonovine and lysergic acid amide, the two principal hallu­cinogens in ergot, are both water-soluble, whereas the poisonous alkaloids such as ergotamine and ergotoxin are not. Throughout Greece ergot is a parasite of barley, which we know was one of the ingredients of the kykeon, and in Hoffman's opinion it would have been relatively easy for the priests to extract the visionary alkaloids: 'The separation of the hallucinogenic agents by simple water solution from the non-soluble ergotamine and ergotoxin alkaloids was well with the range of possibilities open to Early Man in Greece.'98
Although the priests of Eleusis were dedicated in particular to the cultivation of wheat and barley in the name of Demeter, goddess of grains, Hoffman points out that an even easier method than washing contaminated barley was available to them. Paspalum distichum, a wild grass that grows throughout the Mediterranean basin, supports Claviceps paspali, a species of ergot
which contains only alkaloids that are hallucinogenic and which could even have been used directly in powdered form. . . In the course of time the hierophants could easily have discovered Claviceps paspali growing on the grass Paspalum distichum. Here they would be able to get their hallucinogen direct, straight and pure. But I mention this only as a possibility or a likelihood, and not because we need P. distichum to answer Wasson's ques­tion . . . The answer is yes. Early Man in ancient Greece could have arrived at an hallucinogen from ergot.99

Page 636

Any remaining doubt that the sacred potion of Eleusis was indeed a psychoactive brew was dispelled when the researchers came across evidence of a notorious scandal. . . uncovered in the classical age, when it was discovered that numerous aristocratic Athenians had begun celebrating the Mystery at home with groups of drunken guests at dinner parties. 100
The revellers included Alcibiades, the brilliant but unscrupu­lous politician and military commander who was convicted of
profaning the Eleusinian Mysteries in 415 BC and defected to Sparta rather than face the death penalty.1Ol As well as showing the seriousness with which such matters were treated by the Athenian authorities, the significance of this story lies in what it tells us about the true nature of the visionary experiences at the heart of the Mysteries. We now know that these experi­ences were not exclusive to the sacred precincts of Eleusis but could even be enjoyed at private dinner tables by the simple expedient of drinking the kykeon.lOl The conclusion that they were drug experiences is more or less inevitable, as is the obvious parallel with the modern recreational use of once sacred plant hallucinogens.
Last but not least, it is surely significant that Demeter herself,
the goddess of Eleusis, was sometimes known by the name of Erysibe, which means, literally, 'ergot',103 while we read three times in the Hymn to Demeter that her robes were 'purple dark', the colour of the fruiting bodies of ergot.104
For all these reasons, and many more, Professor Ruck concludes: 'I and my colleagues interpreted the Eleusinian mysteries as communal shamanic ceremonies involving the ingestion of drugS.'105

Page 636

The mystery of soma

As becomes apparent under modest magnification, 'fruiting bodies' of ergot are in fact clusters of tiny purple mushrooms.106 Another much larger species of mushroom, Amanita muscaria - the fly agaric - has been identified by the mycologist R. Gordon Wasson, together with lndologists Stella Kamrisch and Wendy O'Flaherty, as the most likely candidate for the myste­rious soma, the famous consciousness-altering drug of ancient India's Vedic scriptures. ID?
The Rigveda, the oldest of the four Vedas that stand at the root of modern Hinduism, is thought to date back more than 3,000 years and perhaps a great deal longer. It describes soma as a god, as a plant, and as a beverage extracted or pressed from that plant. 108 The Vedas run to millions of words, and tens of thousands of them are devoted to soma, but we need only cite a few lines here to convey the sense of its hallu­cinogenic attributes and its unmistakably shamanic undertones:

Like currents of wind, the drinks have lifted me up. Have I not drunk soma?
One of my wings is in heaven, the other trails below. Have I not drunk soma?
I am huge, huge! Flying to the clouds. Have I not drunk soma?109

In the navel of the earth [is situated soma], which is also the mainstay of the Sky.110"

 

5
MAGIC
33
24
6
9
MUSHROOMS
141
42
6
14
First Total
174
66
12
1+4
Add to Reduce
1+7+4
6+6
1+2
5
Second Total
12
12
3
-
Reduce to Deduce
1+2
1+2
-
5
Essence of Number
3
3
3

 

 

3
THE
33
15
6
5
MAGIC
33
24
6
9
MUSHROOMS
141
42
6
17
Add to Reduce
207
81
18
1+7
Reduce to Deduce
2+0+7
8+1
1+8
8
Essence of Number
9
9
9

 

 

T
=
2
3
THE
33
15
6
M
=
4
5
MAGIC
33
24
6
O
=
6
2
OF
21
12
3
M
=
4
5
MAGIC
33
24
6
M
=
4
9
MUSHROOMS
141
42
6
-
-
20
24
Add to Reduce
261
117
27
-
-
2+0
2+4
Reduce to Deduce
2+6+1
1+1+7
2+7
-
-
2
6
Essence of Number
9
9
9

 

 

 

 

THE NATURE OF SHAMANISM

SUBSTANCE AND FUNCTIONS OF A RELIGIOUS METAPHOR

Michael Ripinsky Naxon

1993

Page 49

"In most cases the skin membrane is ornamented with designs, among which the number nine appearing sometimes in various aspects has an obvious symbolic significance, possibly as a product of three, three's.

In the Mongol cosmogony the number nine together with the planet Venus and the constellation of the Great Bear, particularly the star Polaris occupies central positions."

 

VE-NUS 9 9 SUN-EV

 

 

THE NATURE OF SHAMANISM

SUBSTANCE AND FUNCTIONS OF A RELIGIOUS METAPHOR

Michael Ripinsky Naxon

1993

Page 234

"13. G. M. Vasilevich, "Early Concepts about the Universe among the Evenks (Materials)!' (In): Henry N. Michael (ed.), Studies in Siberian Shamanism; p. 68 [see note 5].
The Norse tradition that recounts Odin's offering himself in sacrifice to himself loses, thus, much of its strangeness. It is not much else than a variant of the transculturally encountered myth of transformation. In this particular account, the god Odin, by his own hand, hangs for nine days and nine nights (the recurrent significance of the number 9, or 3 x 3) from the World Tree (Yggdrasil), which represents the junction to the Otherworlds. .- During this transformational process, very much in shamanistic order, he acquires nine magical chants."

 

Extract revised for OED Online

ninety, a. and n. Draft Revision Jan 2006

     5. ninety-nine Brit. (also 99 ),

http://www.oed.com/bbcwords/ninety.html

 

I

9 ME 9 EM 9

I AM THAT I THAT AM I

9 AM THAT 9 THAT 9 AM 9

DIVINE LOVE IS 99 99 IS LOVE DIVINE

OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SON

ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN

ADDED TO ALL MINUS NONE SHARED BY EVERYTHING MULTIPLIED IN ABUNDANCE

 

 

6
SPHINX
90
36
9
8
THOTH
71
26
8
-
-
-
-
  
-
-
-
-
  
8
THOTHMES
-
-
  
4
THOT
63
18
9
1
H
8
8
8
2
ME
18
9
9
1
S
19
1
1
8
THOTHMES
108
36
27
-
-
1+9+8
3+6
2+7
8
THOTHMES
18
9
9
-
-
1+8
-
-
8
THOTHMES
9
9
9
-
-
-
-
-
-
-
-
-
-
8
OSIRIS
89
53
8
4
ISIS
56
38
2
3
SET
71
17
8
15
-
216
108
18
1+5
-
2+1+6
 1+0+8
1+8
6
-
9
9
9
-
-
-
-
-
-
-
-
-
-
6
HORUS
81
36
9
-
-
-
-
-
-
-
-
-
-
3
THE
33
15
6
6
GOLDEN
57
30
3
5
CHILD
36
27
9
14
-
126
72
18
1+4
-
1+2+6
7+2
1+8
5
-
9
-
9
-
-
-
-
-
-
-
-
-
-
6
SPHINX
90
36
9

 

 

1
I
9
7
7
2
AM
14
5
5
3
THE
33
15
6
6
BRIGHT
64
37
1
3
AND
19
10
1
7
MORNING
90
45
9
4
STAR
58
13
4
1
I
9
7
7
2
AM
14
5
5
3
THE
33
15
6
5
HORUS
81
27
9
9
-
424
190
64
-
-
4+2+4
1++9+0
6+4
9
-
10
10
10
-
-
1+0
1+0
1+0
5
ZERO
1
1
1

 

 

5
LOVER
72
27
9
2
OF
21
12
3
3
GOD
26
17
8
10
First Total
460
190
55
1+0
Add to Reduce
4+6+0
1+9+0
5+5
1
Second Total
10
10
10
-
Reduce to Deduce
1+0
1+0
1+0
1
Essence of Number
1
1
1

 

 

 

6
BEYOND
65
29
2
3
THE
33
15
6
4
VEIL
48
21
3
7
ANOTHER
81
36
9
4
VEIL
48
21
3
7
ANOTHER
81
36
9
4
VEIL
48
21
3
6
BEYOND
65
29
2
41
First Total
469
208
37
4+1
Add to Reduce
4+6+9
2+0+8
3+7
5
Second Total
19
10
10
-
Add to Reduce
1+9
1+0
1+0
5
Third Total
10
1
1
-
Reduce to Deduce
1+0
-
-
5
Essence of Number
1
1
1

 

 

Dream baby dream
Dream baby dream
Dream baby dream
Come on and dream baby dream
Come on and dream baby dream

We gotta keep the light burning
Come on, we gotta keep the light burning
Come on, we gotta keep the light burning
Come on, we gotta keep the light burning
Come on and dream baby dream

We gotta keep the fire burning
Come on, we gotta keep the fire burning
Come on, we gotta keep the fire burning
Come on and dream baby dream

Come open up your heart
Come on and open up your heart
Come on and open up your heart
Come on dream on, dream baby dream

Come on and open up your heart
Come on and open up your hearts
Come on and open up your hearts
Come on dream on, dream baby dream

Come on, we gotta keep on dreaming
Come on, we gotta keep on dreaming
Come on, we gotta keep on dreaming
Come on dream on, dream baby dream

Come on darling and dry your eyes
Come on baby and dry your eyes
Come on baby and dry your eyes
Come on dream on, dream baby dream

Yeah I just wanna see you smile
Now I just wanna see you smile
Yeah I just wanna see you smile
Come on dream on, dream baby dream

Come on and open up your hearts
Come on and open up your hearts
Come on and open up your hearts
Come on dream on, dream baby dream

Yeah I just wanna see you smile
And Iust wanna see you smile
Yeah I just wanna see you smile
Come on dream on, dream baby dream

Yeah I just wanna see you smile
Yeah I just wanna see you smile
Yeah I just wanna see you smile
Come on dream on, dream baby dream

Come on and open up your heart
Come on and open up your heart
Come on and open up your heart
Come on dream on, dream baby dream

Come on dream on, dream on baby
Come on dream on, dream on baby
Come on dream on, dream on baby
Come on dream on, dream baby dream

Ah ah ah ah
Ah ah ah ah

"Dream Baby Dream" written by Alan Vega and Martin Rev.

 

 

The Tempest's Epilogue

"You do look, my son, in a moved sort,
As if you were dismayed; be cheerful, sir.
Our revels now are ended. These our actors,
As I foretold you, were all spirits and
Are melted into air, into thin air;
And, like the baseless fabric of this vision,
The cloud-capped towers, the gorgeous palaces,
The solemn temples, the great globe itself,
Yea, all which it inherit, shall dissolve,
And, like this insubstantial pageant faded,
Leave not a rack behind. We are such stuff
As dreams are made on, and our little life
Is rounded with a sleep."

William Shakespeare 1564-1616

 

 

DAILY MIRROR

 Tuesday, November 4, 2003

Veena Minocha

Page 33

Jonathan Cainer 

Dear Reader this article "Doorway to Heaven" by Veena Minocha Astrologer of The Hindustan Times is submitted to your cyclopian minds eye

"DOORWAY TO HEAVEN"

THIS

IS

"make no mistake, the greatest shift of consciousness ever.

The period between November 8 and 23 is a very special time, when humanity will be assisted by all the Heavenly Beings of Light to catapult their consciousness into the fifth-dimensional level.

After the lunar eclipse on November 8, a rare galactic alignment will build powerful cosmic energies which will gather momentum until the solar eclipse on November 23rd

THE STAR OF DAVID

formation in the heavens will be the harbinger of unprecedented showers of frequencies of divine consciousness.

This will have the effect of opening upa multi-dimensional portal of divine consciousness into the heart and mind of the Mother-Father God Principle, the cosmic

I

AM ALL THAT IS

Every man, woman and child will be treated to a rare glimpse into the remembrance of their own divinity, and the oneness of all life.

The light of divine consciousness will be shining forcefully through the mental strata of the Earth, and a portal into the divine mind of God will open within the mental bodies of all humanity.

The new solar frequencies of the fifth dimension will thus become available to all those who choose it!

SOUL TO SOUL

These frequencies are aligned with the ascended master frequencies, and will hum in tune with the patterns of perfection in the Causal Body of God.

This is, make no mistake, the greatest shift of consciousness ever attempted by the Heavenly Beings of Light, for all humans to take advantage of. This gigantic shift of consciousness was essential to the divine plan of anchoring

THE

LIGHT OF GOD

to the planet, to transform the Earth, as well as humans, for if this was not done, it would be like trying to change the image of humanity in a mirror, without changing the human himself who causes the reflection. Outer-worldly situations only change if there is corresponding change in the minds and hearts of men.When every soul on the planet remembers the oneness of all life, and that if we harm one another, we are in actuality harming ourselves, then this profound truth will open up the mind-blowing concepts of the interconnectedness, and the ultimate inter-dependent-ness, of soul and soul.Can you imagine how people will interact once the profoundness of this truth pervades their consciousness?"

 

 

THE PHILOSOPHERS STONE
A QUEST FOR THE SECRETS OF ALCHEMY

Peter Marshall 2001

"The Philosopher's Stone is called the most ancient, secret or unknown, natural, incomprehensible, heavenly, blessed, sacred Stone of the Sages. It is described as being true, more certain than certainty itself, the arcanum of all arcana - the Divine virtue and efficacy, which is hidden from the foolish, the aim and end of all things under heaven, the wonderful epilogue or conclusion of all the labours of the Sages - the perfect essence of all the elements, the indestructible body which no element can injure, the quintessence; the double and living mercury which has in itself the heavenly spirit - the cure of all unsound and imperfect metals the everlasting light - the panacea for all diseases - the glorious Phoenix - the most precious of all treasures - the chief good of Nature." Anon., The Sophic Hydrolith (1678

 

 

I

THE

MESSAGE

unless integral to quoted work.

all arithmetical machinations, emphasis,

comment, insertions subterfuge and insinuations

are those of the Zed Aliz Zed as recorded by the far yonder scribe

 

 

STORM ON THE SUN

HOW THE SUN AFFECTS LIFE ON EARTH

Joseph Goodavage

1979

Page 5 (Chapter1)

THE STAR

"Eliminate the impossible. Whatever remains, however improbable must be true"

Sherlock Holmes

Page 13

"Teilhard, a geologist, paleontologist, and discoverer of Pekin Man, noted that "the probable life of a phylum of average dimensions is reckoned in tens of millions of years." Long before the discovery that the earliest known humanoid was almost five million years old- with extrapolations of human existence dating back more than ten million years-de Chardin wrote, "Man now sees that the seeds of his ultimate dissolution are at the heart of his being. The End of the Species is in the marrow of our bones!"

He qualified this seemingly dismal forecast, explain-ing that he meant "The end of a 'thinking species': not disintegration and death, but a new break-through and a re-birth, this time outside Time and Space, through the very excess of unification and coreflexion."

It is this kind of metamorphosis that Arthur C. Clarke and Stanley Kubrick tried to convey in the film, 2001: A Space Odyssey.

But Teilhard had an even greater evolutionary view. In Mon Univers, he foresaw the end of the world: ". . . forced together by the growth of a common power and the sense of a common travail, the men of the future will in some sort form a single consciousness and because, their initiation being completed, they will have measured the power of their associated minds, the immensity of the Universe and the narrowness of their prison, this consciousness will be truly adult, truly major."

If men are to become gods-with powers unimagin-able to the human brain in its present state-there must be evidence that other gods-possibly from a remote galaxy or dimension-have created us in their own image.

There is such evidence. Many diverse cultures have similar legends, myths, and religions featuring seven mighty archangelic figures, with the central Being re- sponsible for the creation of the Sun, Moon, and planets, the land, sea, animals-and man. Entities capa-able of such awesome power would have no difficulty controlling a relatively small star such as our Sun."

 

 

STORM ON THE SUN

HEADS FOR EARTH

David Derbyshire

Science Correspondent

THE DAILY TELEGRAPH

Thursday November 6, 2003

Page19

"THE solar storms that have buffeted Earth over the past two weeks showed no signs of abating yesterday after the most powerful flare ever recorded was unleashed.

The flare erupted on Tuesday night, overwhelming the array of satellites monitoring the Sun: and sending billions of tons of superheated gas and charged particles into the solar system.

Scientists say the explosion was so large that it went off their scale. Although not aimed directly at Earth, the: resulting magnetic storm is likely to give the planet a glancing blow.

The current spell of solar activity is unprecedented in recent history and has' involved some of the most spectacular events since regular monitoring of the Sun began in the 1980s.

Massive solar flares usually originate around clusters of sunspots. Over the last two weeks, nine major flares have erupted from the sunspot region 486, making it the most active ever recorded. . . "

 

THE LOST WORLDS OF 2001

Arthur C. Clarke

1972

Page179

"A long time ago," said Kaminski, "I came across a remark that I've never forgotten-though I can't remember who made it.

'Any sufficiently advanced technology is indistinguishable from magic.'

That's what we're up against here. Our lasers and mesotrons and nuclear reactors and neutrino telescopes would have seemed pure magic to the best scientists of the nineteenth century. But they could have understood how they worked-more or less-if we were around to explain the theory to them."

Page 189

The other is Clarke's Third* Law

"Any sufficiently advanced technology is indistinguishable from magic"

 

 

GODS OF THE DAWN

Peter Lemesurier

1997

"As Arthur C. Clarke's perceptive Third Law puts it:

"Any sufficiently advanced technology is indistinguishable from magic."

 

 

THE SECRET HISTORY

OF

ANCIENT EGYPT

Herbie Brennan 2000

"The British science fiction writer Arthur C. Clarke is said to have commented that

"any sufficiently high technology is indistinguishable from magic"

 

 

THE BIBLE CODE

Michael Drosnin 1997

THE SEALED BOOK

Page 70 (chapter four)

"The astronomer Carl Sagan once noted that if there was other intelligent life in the universe some of it would have certainly evolved far earlier than we did, and had thousands, or hundreds of thousands, or millions, or hundreds of millions of years to develop the advanced technology that we are only now beginning to develop.

'After billions of years of biological evolution - on their planet and ours - an alien civilization cannot be in technological lockstep with us,' wrote Sagan.

'There 'have been humans for more than twenty thousand centuries, but we've had radio only for about one century,' wrote Sagan. 'If alien civilizations are behind us, they're likely to be too far behind us to have radio. And if they're ahead of us, they're likely to be far ahead of us. Think of the technical advances on our world over just the last few centuries. What is for us technologically difficult or impossible, what might seem to us like magic, might for them be trivially easy.'

The author of 2001, Arthur C. Clarke - who envisioned a mysterious black monolith that reappears at successive stages of human evolution, each time we are ready to be taken to a higher level - made a similar observation:

'Any sufficiently advanced technology is indistinguishable from magic.'

Page 163Chapter notes,pages 69-75

"The astronomer Carl Sagan suggested that an advanced alien technology 'might seem to us like magic' in Pale Blue Dot (Random House, 1994), p. 352

The author of 2001, Arthur C. Clarke, made a similar observation:

'Any sufficiently advanced technology is indistinguishable from magic'

(Profiles of the Future, Holt, Rinehart, and Winston, 1984).

Paul Davies' imagined 'alien artifact' is described in his book Are We Alone? (Basic Books, 1995), p. 42. Stanley Kubrick, in his famous movie version of Clarke's 2001, showed a mysterious black monolith that seemed to reappear at successive stages of human evolution, each time we were ready to be taken to a higher level. When I told him about the Bible code, Kubrick's immediate reaction was, 'It's like the monolith in 2001.' "

 

 

FIRST CONTACT

THE SEARCH FOR EXTRA TERRESTRIAL INTELLIGENCE

Edited By

Beb Bova and Byron Preiss

1990

SEIZING THE MOMENT

A

UNIQUE MOMENT IN HUMAN HISTORY

Michael Michaud

ANTHROPOCENTRISM GOOD-BYE

Page311

The most profound message from the aliens may never be spoken: We are not alone or unique. Contact would tell us that life and intelligence have evolved elsewhere in the Universe, and that they may be common by-products of cosmic evolution. Contact would tend to confirm the theory that life evolves chemically from inanimate matter, through universal processes,implying that there are other alien civilizations in addition to the one we had detected. We might see ourselves as just one example of biocosmic processes, one facet of the Universe becoming aware of itself. We would undergo a revolution in the way that we conceive our own position in the Universe; any remaining pretense of centrality or a special role, any belief that we are a chosen species would be dashed for- ever, completing the process begun by Copernicus four centuries ago.

The revelation that we are not the most technologically advanced intelligent species could lead to a humbling deflation of our sense of self-importance. We might reclassify ourselves to a lower level of ability and worth. This leveling of our pretensions, this anti-hubris, could be intensified if we were confronted with alien technology beyond our understanding.

(Arthur C. Clarke has observed that any sufficiently advanced tech-nology would be indistinguishable from magic.)

"ANY SUFFICIENTLY ADVANCED TECHNOLOGY IS INDISTINGUABLE FROM MAGIC"

 

MAGIC INTO IMAGE SEE

 

 

JOSEPH AND HIS BROTHERS

THOMAS MANN

1875 - 1955

MINERVA

1997

Page 968

"But we are speaking of two different things. My Majesty speaks of the fetters which the teaching puts upon the thoughts of God; yours refers to priestly statecraft, which divides teaching and knowledge. But Pharaoh would not be arrogant, and there is no greater arrogance than such a division. No, there is no arrogance in the world greater than that of dividing the children of our Father into initiate and uninitiate and teaching double words: all-knowingly for the masses, knowingly in the inner circle. No, we must speak what we know, and witness what we have seen. Pharaoh wants to do nothing but improve the teaching, even though it be made hard for him by the teaching."

Page 890 8 x 9 = 72

"In all there were two-and-seventy conspirators privy to the plot. It was a proper and a pregnant number, for there had been just sev-enty-two when red Set lured Usir into the chest. And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number. For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days; and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave. So where there is conspiracy anywhere in the world it is requisite and custom-ary for the number of conspirators to be seventy-two. And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse."

 

 

FINGERPRINTS OF THE GODS

G Hancock 1995

Page 286

A MESSAGE IN THE BOTTLE OF TIME

"Of all the other stupendous inventions,' Galileo once remarked,

what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3"

Page 287 "What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them - and the city of Teotihuacan may be the calling-card of a lost civilization written in the eternal language of mathematics."

 

WHAT ONE WOULD LOOK FOR THEREFORE WOULD BE A UNIVERSAL LANGUAGE

THE KIND OF LANGUAGE COMPREHENSIBLE TO ANY TECHNOLOGICALLY ADVANCED SOCIETY IN ANY EPOCH

SUCH LANGUAGES ARE FEW AND FAR BETWEEN BUT MATHEMATICS IS ONE OF THEM

 

 

THE KINGDOM OF GOD IS WITHIN YOU

UNLESS A HUMAN BE BORN AGAIN THEY CANNOT ENTER THE KINGDOM OF EVEN

DIVINE LOVE EVOLVE EVOLVE LOVE DIVINE

 

 

THE TIBETAN BOOK OF THE DEAD

Or

The After Death Experience on the Bardo Plane,

according to Lama Kazi Dawa-Samdup's English Rendering

Compiled and edited Edited by W. Y. Evans-Wentz 1960

Facing Preface To The Paperback Edition

'Thou shalt understand that it is a science most profitable, and passing all other sciences, for to learn to die. For a man to know that he shall die, that is common to all men; as much as there is no man that may ever live or he hath hope or trust thereof; but thou shalt find full few that have this calling to learn to die. . . . I shall give thee the mystery of this doctrine; the which shall profit thee greatly to the beginning of ghostly health, and to a stable fundament of all virtues. '- OrologiumSapientiae.

'Against his will he dieth that hath not learned to die. Learn to die and thou shalt learn to live, for there shall none learn to live that hath not learned to die.'-Toure of all Toures: and Teacheth a Man for to Die.

The Book of the Craft of Dying (Comper's Edition).

'\Vhatever is here, that is there; what is there, the same is here. He who seeth here as different, meeteth death after death.
'By mind alone this is to be realized, and [then] there is no difference here. From death to death he goeth, who seeth as if there is dificrence here.'-Katha Upanishad, iv. 10-11 (Swami Sharvanallda's Translation)"

Facing Preface to the Second Edition

BONDAGE TO REBIRTH

"As a man's desire is, so is his destiny. For as his desire is, so is his will; and as his will is, so is his deed; and as his deed is, so is his reward, whether good or bad.
' A man acteth according to the desires to which he clingeth. After death he goeth to the next world bearing in his mind the subtle impressions of his deeds; and, after reaping there the harvest of his deeds, he returneth again to this world of action. Thus he who hath desire continueth subject to rebirth.' "

Brihadaranyaka Upanishad

FREEDOM FROM REBIRTH

'He who lacketh discrimination, whose mind is unsteady and whose heart is impure, never reacheth the goal, but is born again and again. But he who hath discrimination, whose mind is steady and whose heart is pure, reacheth the goal, and having reached it is born no more.'

Katha U panishad.
(Swami Prabhavananda's and Frederick Manchester's Translations).

Page xi

SRI KRISHNA'S REMEMBERING

'Many lives Arjuna, you and I have lived.

I remember them all but thou dost not.'

Bhagavad Gita, iv, 5., iv, 5.

Page xx

"......... Denison........."

 

 

INCARNATION

THE DEAD RETURN

Daniel Easterman 1998

Page 99

"........David........."

Page 3

"The old man's name was Dennison"

 

 

ARISING AT THE COMING FORTH BY DAY

 

 

CLOSER TO THE LIGHT

Melvin L. Morse and Paul Perry

1990

Page 78

SPIRIT IN MEDICINE

CONJURED DEATHS AND ANCIENT RULERS

"Deep in an underground chamber a solemn group of men is seeking guidance from death. They are dressed in white robes and chanting softly around a casket that is sealed with wax. One of their members is steadfastly counting to himself, carefully marking the time. After about eight minutes, the casket is opened, and the man who nearly suffocated inside is revived by the rush of fresh air. He tells the men around him what he saw. As he passed out from lack of oxygen, he saw a light that became brighter and larger as he sped toward it through a tunnel. From that light came a radiant person in white who delivered a message of eternal life.
The priest who is attending this ceremony is pleased with the results. "No man escapes death," he says. "And every living soul is destined to resurrection. You go into the tomb alive that you will learn of the light."
The man who "died" but is now reborn is happy. He is now a member of one of the strangest societies in history, a group of civic leaders who induced nearly fatal suffocation to create a near-death experience.
Sound like a cult from some place in northern California? ex-hippies looking for a new high, perhaps? Not at all. This
was the cult of Osiris, a small society of men who were the priests and pharaohs of ancient Egypt, one of the greatest civilizations in human history. This account of how they / Page 79 / inspired near death is an actual description of their rites from Egyptologists who have translated their hieroglyphics.
One of the most important Egyptian rituals involved the reenactment by their god-king of the myth of Osiris, the god who brought agriculture and civilization to the ancient Egyp-tians. He was the first king of Egypt who civilized his subjects and then traveled abroad to instruct others in the fine art of civilization. His enemies plotted against him. Upon his re-turn to Egypt, he was captured and sealed in a chest. His eventual resurrection was seen as proof of life eternal.
Each new king was supposed to be a direct reincarnation of Osiris. An important part of the ceremony was to reenact his entombment. These rituals took place in the depths of the Great Pyramid and were a prerequisite for becoming a god-king. It is my guess that many slaves perished while the Egyptians experimented, to find exactly how long a person could be sealed in an airtight container and survive.
Nonetheless, these near-death experiences were more im-portant to the Egyptians than the lives of a few slaves. After all, this was the age of the bicameral mind, a period in which men believed that their thoughts came to them from the gods and were not internally generated. For the Egyptians, thoughts and dreams were gods speaking to them.
Prior to the evolution of individual consciousness, people were what Princeton psychiatrist Julian Jaynes calls "bi-cameral." By this, he means that they did not understand that their own thoughts and actions were generated from within themselves, but rather that they thought external gods created these thoughts and actions. For example, a fully conscious human thinks: I am hungry and I will make myself a sandwich. The bicameral man thought: The gods have created a pain in my belly and cause me to find food to satisfy them. The Iliad is an excellent example of bicameral thinking: It is one god who makes Achilles promise not to go into / Page 80 / battle, another who urges him to go, and another screams through his throat (at his enemies). In fact, the gods take the place of consciousness. The beginnings of action are not in conscious plans, reasons, and motives; they are-to the bi-cameral man-the actions and speeches of gods.
This bicameral thinking has long vanished from human beings, ever since the evolution of language and writing. Once men could write down their thoughts, and read what other people have written, they came to understand that each human being has an individual consciousness, and that gods do not direct our every action.
However; ancient Egypt was a prime example of a bi-cameral society. Jaynes states that Egyptian civilization was controlled and directed by the bicameral voice of their first god-king" Osiris. It was essential to their civilization that each new king consider himself to be the vehicle of the halluci-nated voice of the dead king whose admonitions still con-trolled society. What better way to generate this absolute continuity of the god-king than to have each new king undergo a near-death experience. Just as children that I in-terviewed often perceived the light that they saw as the light of Jesus, these king-initiates would perceive that same light - as the spirit of Osiris.
A near-death experience by a bicameral man would have extraordinary significance, more so even than it has to mod-ern man. For one thing, it would be absolute proof of eternal life. Since they felt that the gods inspired their every thought, a near-death experience would be like having a god open the doors of perception to a mortal.
An NDE gave Egyptian rulers a sense of all-knowing. Before they were sealed into the casket, they only acted like kings. Afterward, they felt as if they had deeper knowledge of the world around them.
I also believe that an NDE as part of a king's job description / Page 81 / may account for the unusual peace and prosperity that Egypt enjoyed for the nearly two thousand years that the pharaohs reigned. As happens with those who experience NDEs today, these kings were transformed by the humbling and exalting experience of near death. They developed a reverence for the love that people share with one another. They became kind and caring and interested in the universe and the world around them.
These were people who supported extensive research in astronomy. With their "primitive" tools, they were able to obtain a vast knowledge of the stars, even finding dark stars that we have been able to confirm only with powerful telescopes.
The ancient Egyptians were advanced in medicine and the use of foods and antibiotics to prevent epidemics among pyr-amid workers. They knew of special diets of red onions, bread, and garlic that stimulated the immune system, a diet that was only recently endorsed by the National Science Foun-dation. They even had a fair amount of knowledge about surgery.
Archaeologists have deciphered the exact experience of these mystery rituals, and virtually all agree that its purpose was to generate an understanding of eternal life. Their un-derstanding of the death process has been handed down through the ages in a document known as The Egyptian Book of the Dead. This book is simply a detailed description of a near-death experience. It starts with a judgment scene and goes on to reveal many gods and various voices, continues on a long boat trip through a dark tunnel, and ends with union with a bright light.
The Egyptian Book of the Dead is quite similar to The Tibetan Book of the Dead, a manual for dying that was passed by word of mouth in Tibetan culture until about fifteen hundred years ago, when it was recorded by Europeans.

Page 82

The Tibetan Book of the Dead gives the dying person con-trol over his own death and rebirth; The Tibetans, who be-lieved in reincarnation, felt that the dying person could influence his own destiny. The Tibetans called. this book Bardo Thodol, or "Liberation by Hearing on the After-Death Plane." It was meant to be read after death to help the de-ceased find the right path.

Part of what the priest is supposed to read goes like this: "Thy own intellect, which is now voidness. . . thine own consciousness, not formed into anything, in reality void. . .will first experience the Radiance of the Fundamental Clear Light of Pure Reality.
"The union of your own consciousness and the Clear Light is the state of Perfect Enlightment. This is the Great Body of Clear Light. .  the source of life and light."
How similar the Tibetan beliefs to the Egyptians and other ancient people too, from Europe to Africa.
The Aztec Song of the Dead represents a work that served to enlighten the Aztecs about the world beyond. This was a society, that practiced ritual and slow death as part of their basic religion.
Their Song of the Dead tells the story of Quetzalcoatl, their god and legendary king who discovered the arts, science, and agriculture and who represented the forces of civilization, good and light. He is described by his people as "igniting the creations of man's hands and the imagination of his heart."

"Their Song of the Dead reads like a poetic version of a near-death experience. It practically scores off the top of the scale of the Near-Death Experience Validity Scale developed by researcher Kenneth Ring. The Song reads like this:
"Then the time came for Quetzalcoatl to die, when he felt the darkness twist in him like a river."
He then had a life review, in which he remembers all of  his good works and is able to settle his affairs. He then "saw / Page 83 / my face/(like looking into a) cracked mirror." He hears flutes and the voices of friends and then passes through a shining city and over hills of many colors.. He comes to the edge of a great sea, where he again sees his own face, during which time "the beauty of his face returned to him."
There is a bonfire on the beach in which he throws himself, and . . .

It ended with his heart transformed into a star.
It ended with the morning star with dawn and evening. '
It ended with his journey to Death's kingdom with seven days of darkness.
With his body changed to light.
A star that burns forever in that sky.

All of these cultures believed they left their bodies and embarked on a spiritual voyage, a journey that had the same traits as that of Katie, who nearly drowned in that swimming pool in Idaho."

 

 

THE LIGHT IS RISING RISING IS THE LIGHT

 

 

Reports of Mark Twain's Quote About His Own Death Are Greatly ...
mentalfloss.com/.../reports-mark-twains-quote-about-mark-twains-death-are-greatly-e...

You've probably heard that Twain once said, “The reports of my death are greatly exaggerated,”


Mark Twain - Wikiquote
https://en.wikiquote.org/wiki/Mark_Twain

"Chapters from My Autobiography", The North American Review, 21 September 1906, p. 160. ... Misquote: The reports of my death are greatly exaggerated.

 

The reports of my death are greatly exaggerated | Define The reports ...
https://www.dictionary.com/browse/the-reports-of-my-death-are-greatly-exaggerated

 

Mark Twain
The reports of my death are greatly exaggerated.

The text of a cable sent by Mark Twain from London to the press in the United States after his obituary had been mistakenly published.

 

 

THE REPORTS OF MY DEATH ARE GREATLY EXAGGERATED

 

T
=
2
-
3
THE
33
15
6
R
=
9
-
7
REPORTS
111
39
3
O
=
6
-
2
OF
21
12
3
M
=
4
-
2
MY
38
11
2
D
=
4
-
5
DEATH
38
20
2
A
=
1
-
3
ARE
24
15
6
G
=
7
-
7
GREATLY
88
34
7
E
=
5
-
11
EXAGGERATED
97
52
7
-
-
38
-
40
First Total
450
198
36
-
-
3+8
-
4+0
Add to Reduce
4+5+0
1+9+8
3+6
-
-
11
-
4
Second Total
9
18
9
-
-
1+1
-
-
Reduce to Deduce
-
1+8
-
-
-
2
-
4
Essence of Number
9
9
9

 

 

9
FORTY FIVE
126
54
9
9
FIFTY FOUR
126
54
9
18
-
252
108
18
1+8
-
2+5+2
1+0+8
1+8
9
-
9
9
9

 

 

THE STARGATE CONSPIRACY

Lynn Picknett & Clive Prince

Epilogue

The Real Stargate

Page 340 Number omitted

"The Star gate Conspiracy became, for us, a profoundly unsettling detective story, a 'case' that, whether we like it or not, involves all of us as the end times machine swings into action. But inevitably, having exposed the intricate layers of human agenda behind the mysteries of Egypt and Mars, we ourselves may appear to be res­olutely sceptical on all matters spiritual or mystical. This is not so. Fortunately, as our investigation proceeded, certain lines of research opened up a completely new angle on many of the most intractable mysteries discussed in this book, enabling us to offer an elegant, exciting - and unashamedly otherworldly - solution to those problems.

Originally we had intended to concentrate much more on the Heliopolitan religion, and had spent many months researching the Pyramid Texts and other material, but because we soon dis­covered the existence of the conspiracy, our early research was very largely put aside. However, when we began to delve into the work of Andrija Pulharich on shamanism, it reminded us of cer­tain elements repeated throughout the Pyramid Texts, and gradually a revolutionary posssibility began to take shape in our minds / Page 341/ minds. We noted that Puharich himself linked the shamanic experience, the use of psychoactive substances and the Heliopolitan religion, although he failed to develop the idea in print (no matter how far he may have taken it privately). And we were also fascinated by the implications of the fact that the CIA have spent so much time and resources on experimenting with shamanic techniques and mind-altering drugs.

The Pyramid Texts suggested to us that the afterlife journey of the king could also describe the astral flight characteristic of shamanism. Excitingly, the latest anthropological research into the phenomenon of shamanism could well provide the key to understanding the mystery of the extraordinarily advanced knowl­edge of the ancient Egyptians and the secrets of the Heliopolitan religion.

The breakthrough

Shamans are what used to be called medicine men and women, natural-born psychics who are nevertheless highly trained to interpret dreams, heal the sick and guide people through knowl­edge that comes to them during their ecstatic trances. They are found in what are generally taken to be 'primitive' tribal societies, from Siberia to the Amazonian rain forest. These adepts take shamanic 'flights' out of the body into the realms normally inac­cessible to mankind and return with" specific information of great practical use.

In 1995 a remarkable book was published in Switzerland enti­tled Le serpent cosmique, l'ADN et les origines du savior (The Cosmic Serpent, DNA and the Origins of Knowledge) by Swiss anthropologist Jeremy Narby. (It was first published in English in 1998.) It presents the results of Narby's personal study of Amazonian shamans, and reveals the remarkable scope of the information shamans glean during the ecstatic trances they induce by taking natural hallucinogenic substances, primarily one called ayahuasca. From this research, Narby developed a / Page342 / theory about the origins;of that knowledge that - we believe - has enormous significance for an investigation of the mysteries of ancient Egypt.

In the mid-t980s Narby was studying for his doctorate among the indigenous people of the Peruvian Amazon, working on an enviromental project. Like many before him he soon became fascinated by the astounding botanical knowledge of these so called 'primilitive' people, specifically their medicinal use of certain rare plants. He was impressed by the range of plant­derived mediciines used by the tribal shamans - ayahuasqueros ­ and by their effectiveness, especially after they cured a long - standing back problem which European doctors had proved completely incapable of treating. The more he learned, the  more intrigued he became about the ways in which the Amazonian natives, had developed or acquired this knowledge. The odds against them coming up with even one of these recipes by chance or even by experimentation are simply overwhelming. There are some 80,000 species of plants in the Amazonian rain forest, so to discover an effective remedy using a mixture of just two of them would theoretically require the testing of every possible combi­nation - about 3,700,000,000  It does not end there: many of their medicines involve several plants, and even then such a cal­culation does not allow for experimentation with the often extremely complex procedures necessary to extract the active ingrediants and produce a potent mixture

One good example of this mysterious medicinal knowledge is ayahuasca itself, a combination of just two plants. The first come from the leaves of a shrub and contains a hormone naturally sectreted in the human brain, dimethyltryptamine a powerful hal-ucinogen only discovered by Western science in 1979. If taken orally, though, it is broken down by an enzyme in the stomach and becomes totally ineffective, so the second component of ayahuasca, extracted from a creeper, contains several substances that protect the dimethyltryptamine from that specific enzyme;

In effect, ayahuasca is a designer drug, made to order. It is as if the exact requirements of the mixture were specified in / Page 343 / advance, then the correct ingredients chosen to meet the require­ments. But how? How could anyone, even sophisticated Westem botanists, have found the perfect ingredients without spending decades - perhaps even centuries - on trial and error? How can the 'primitive' Amazonian natives have known the properties of these two plants? After all, the odds against them coming up with this combination by accident are truly astronomical. As Narby writes

So here are people without electron microscopes who choose, among some 80,000 Amazonian plant species, the leaves of a bush containing a hallucinogenic brain hormone, which they combine with a vine containing substances that­inactivate an enzyme of the digestive tract, which would. otherwise block the hallucinogenic effect. And they do this to modify their consciousness.

It is as if they' knew about the molecular properties of plants and the art of combining them, and when one asks them how they know these things, they say their knowledge comes directly from hallucinogenic plants.1

Another example given by Narby is that of curare.2 This pow­erful nerve poison is another 'made-to-order' drug, whose ingredients this time come from several different plants and fit a very precise set of requirements. As Narby points out, the natives needed a substance that, when smeared on the tips of blowpipe darts, would not only kill the animal but also ensure that it would fall to the ground.. Tree monkeys, for example, if shot with an unpoisoned arrow, often tighten their grip on the branches with a reflex action and so die out of reach of the hunter. The meat itself would, of course, have to be free from poison and safe to eat. It seemed like a very tall order, but curare fits all these require­ments: it is a muscle relaxant (killing by arresting the respiratory muscles); it is only effective when injected into the bloodstream­hence its delivery by blowpipe; and it has no effect when taken orally.

Page 344

The invention of curare is a truly astounding thing. The most common type requires a complex method of preparation in which several plants are boiled for three days, during which lethal fumes are produced. And the final result needs a specific piece of technology - the blowpipe - to deliver it. How was all this dis­covered in the first place?

The problem becomes even more baffling when it is realised that forty different types of curare are used across the Amazon rain forest, all with the same properties but each using slightly different ingredients as the same plants do not grow in every region. Therefore, in effect, curare was invented forty times. The Western world only learned of it in the 1940s, when it first began to be used as a muscle relaxant during surgery.

The Amazonians themselves do not claim to have invented­curare, but that it was given to them by the spirits, through their shamans.

These are just two examples from a vast range of vegetable mixtures used by the peoples of the Amazon, the full extent of which has not yet been catalogued by modern botanists. Realising that it was nonsense to suggest that these complex recipes could have been achieved by experimentation, Narby began to ask local people and shamans how they had acquired this knowledge. They told him that the properties of plants and the recipes for combining them are given directly to the shaman by very powerful spirit entities while he is in ecstatic trance under the influence of hallucinogens such as ayahuasca. (Of course this raises a fascinating chicken-and-egg type of problem. If the shamans discovered the secret properties of ayahuasca only by ingesting it, how did they know about them in the first place ?)

This realisation led Narby on to his own personal quest to research this neglected aspect of shamanism, which included taking ayahuasca himself. Many anthropologists before Narby had recorded the claim that the shaman obtains knowledge by the ingestion of hallucinogens, but none had ever taken this seriously enough to follow it up. He found that this was a shared feature of Page 345 / shamanism across,  the world and that the tribes ascribe the ori­gins and the techniques of their culture to knowledge gleaned by their shamans while in ecstatic trance, during which they encounter guiding entities who teach them.

Narby himself, on his first experience with ayahuasca, encoun­tered 'a pair of giganticsnakes that lectured him on his insignificance as a human being and the limits of his knowledge, which turned out to be an important personal turning point. He began to question his Western preconceptions and approached his subsequent studies in a more open-minded and less scientif­ically arroganfway. His own book is itself an example of the way in which the shamanic experience can impart new knowledge. Narby writes that the serpents induced thoughts in his mind that he was incapable of having himself.3

The properties and methods of combining plants to achieve specific results are not the only things communicated through the trance state by spiritual entities in this way. The Amazonian tribes ascribe their knowledge of specific techniques, such as the art of weaving, and their mastery of woodworking, to the same source. What the shamans receive while in trance is useful knowledge that often, in the case of healing, actually saves lives.

Aside from the question of the reality of such entities, the very idea of obtaining practical tips and actual information by such a method is, to our culture, absurd. Tliere are, surely, only two ways of obtaining knowledge: it is either worked out in logical steps by experiment or trial-and-error; or it is taught by someone who, or some other culture which, has already worked it out.

This, in a nutshell, forms the problem of the origins of the knowledge of the ancient Egyptians, such as how they built the 'impossible' Great Pyramid. Techniques appeared to come out of nowhere, without any apparent process of logical or historical development. Since no archaeological evidence of stage-by-stage technological development has been found, it can be assumed that the process never occurred. This may seem crazy, but where are all the failed pyramids 'predating those of the Old Kingdom? The only alternative seems to be that the ancient Egyptians / Page 346 / learned their techniques whole and fully formed from somebody else - a lost civilisation, or visiting extraterrestrials perhaps.

What if there is a third way of obtaining useful and unique information: the way of the shaman, where knowledge is somehow obtained directly from its source?

The extraordinary botanical knowledge of the Amazonian peo­ples forms, in fact, an exact parallel to the building expertise of the ancient Egyptians. Not only should it lie beyond the skills of their time and place, but it also stands far in advance of today's scientific knowledge.

Questions and answers

Shamanism is considered to be a phenomenon of primitive soci­eties, those who still live at-roughly the level of the Stone Age while surrounded by the extreme sophistication of the modern world. It was outgrown by the 'advanced' cultures thousands of years ago. However, can we imagine that shamanic rituals could be practised as a culture moved from primitive to advanced, perhaps at an even more sophisticated level than is found in today's Amazonian rain forest? If such a phenomenon could be con­ceived, what would be the limits of the knowledge obtained through the shamans' curious art?

Several writers have recently noted clear signs of shamanistic influence at work in ancient Egypt. Andrew Collins, for example, has written of the shamanistic nature of the 'Elder Culture' that he believes was responsible for the great achievements of Egypt, but he has also surmised that they developed the advanced tech­niques that enabled them to build the pyramids and carve the Great Sphinx.4 Could the priesthood of Heliopolis have been in essence a college of shamans, free to apply their closely guarded techniques for purposes of pure research? Could the shamanic hypothesis explain how the pyramid builders knew how to quarry, transport, shape and position immense blocks of stone, among many other baffling examples of their knowledge?

Page 347

This would also account for an aspect of the ancient Egyptians' knowledge that has not been properly explored - its curiously selective nature. While they are justly famed for their mysterious expertise in pyramid building, there are certain areas that - per­haps bizarrely - appear to have been unknown arts to them. We have noted that, despite "the use of colossal granite and lime­stone blocks and the extraordinary skill used in shaping them, the walls of the Valley Temple at Giza Have been built in an oddly primitive way. And one sophisticated architectural feature com­pletely missing in ancient Egypt was the arch. Perhaps this is because the development of the arch requires a conceptual leap, and its construction requires a theoretical knowledge of weight distribution: Maybe this is also the reason why the Egyptians do not seem to have mastered the art of bridge-building.

Recently French Egyptologist Jean Kerisel has argued per­suasively that cracks in the granite slabs forming the ceiling of the King's Chamber were not, as previously-thought, the result of an earthquake, but happened while the Great Pyramid was actu­ally under construction.5 This, he suggests, was because the builders did not understand the consequences of working with two materials limestove and granite - of different composition, which would compress at different rates under the enormous weight of stonepressingdown on them. (If Kerisel is correct, this would also cast doubt on the theory that the cavities above the' King's Chamber were intended as stress-relieving chambers for the building.)

We have observed the Amazonian shaman's receive spe­cific answers to specific questions, such as the herbal recipe for the cure for a specific illness, but rarely more or less than is needed. The same appears to be true of the Egyptians, who appear to have had information only about, for example, ways of moving huge blocks of stone. Because bridges and arches needed new concepts of building, they never asked the right questions in order to be told how to build them.

Could this be how the Dogon have such otherwise inexplicable knowledge of the Sirius system? If the Amazonian shamans can / Page 348 / They talk of a ladder - or a vine, a rope, a spiral staircase, a twisted rope ladder - that connects heaven and earth and which they use to gain access to the world of spirits. They consider these spirits have come from the sky and to have created life on earth. 7

This imagery is found in the ancient Egyptian Pyramid Texts. For example, in Utterance 478 - which speaks of Isis as the person­ification of the ladder - it says:

As for any spirit or any god who will help me when I ascend to the sky on the ladder of the god; my bones are assembled for me, my limbs are gathered together for me, and I leap up to the sky in the presence of the god of the Lord of the ladder.8"

And another utterance says:

A ladder is knotted together by Re before Osiris, a ladder is knotted together by Horns before his father Osiris when he goes to his spirit, one of them being on this side and one of them being on that, while I am between them.9

Ascension to the Milky Way is a central theme of the Pyramid Texts; in Colombia the ayahuasca vine is known as the 'ladder to the Milky Way'.10

Recognising the concept of shamanism in the Pyramid Texts radically changes our understanding of the ancient Egyptians and their religion - and perhaps even the whole nature of human potential. Could it be that the central 'ascension of the king' is not the description of his afterlife journey as is always believed, but the shamanic flight to the 'otherworld' - the realm of guiding spirits - that is undertaken in life? The two are not mutually exclusive, for the shamans know that the realm they enter when entranced is the portal to the eternal world of light where the spirits of the dead are taken, so the Pyramid Texts / Page 350 / can be read as a description of both the shamanic and afterlife journeys. Traditionally, the journeying shaman is believed to have actually died, to be resurrected when his soul returns.

Although shamans are very special people, born with a natural psychic gift, they are nevertheless required to undergo fearsome initiations by ordeal, the horrors of which impinge on both the physical and spiritual levels. A classic feature of the shamanic initiation is a hellish out-of-the-body experience in which they appear to be torn limb from limb, after which they are magically reassembled. As Stanislav Grof writes:

"The career of many shamans start by the powerful experi­ences of unusual states of consciousness with the sense of going into the underworld, being attacked, dismembered, and then being put back together, and ascending to the supernal realm.11

This is strikingly reminiscent of the story of Osiris, with whom the king in the Pyramid Texts is identified, who is cut into pieces by the evil god Set, but magically reassembled by his lover Isis in order to father the hawk god Horus, who is in turn regarded as the reincarnation of Osiris as well as his son. As we have seen in the extract from Utterance 478, Isis is identified with the legendary ladder, up which the reassembled king climbs to heaven ­ clearly, a classic shamanic image.

The role of Isis is particularly interesting because it portrays the feminine principle as being essential to the shamanic journey. In fact, the whole concept of female initiates has been sadly neg­lected, but perhaps for unexpected reasons. At a London conference in October 1996 called The Incident, Jeremy Narby was questioned on why all the shamans he had mentioned in his talk were men. He replied that specially selected women often sit with the ayahuasqueros as, fuelled with the drug, they embark on their out-of-the-body adventures. The women actually accompany them and share in their experience, and afterwards, when !hey have returned to normal consciousness, help them to / Page 351 / remember what took place in those other realms. But the impor­tant point is that the women do all this without taking ayahuasca.

Page 351 continues

Clearly, the female companions of the shamans have no need of chemical aids for their spiritual flights. Why is not known, pos­sibly because women's roles have traditionally been of less interest to anthropologists.

The mathematician, cyberneticist and mythologist Charles Muses has written extensively on shamanism. (As with most of his non-New Age / mystical writings under the pseudonym of 'Musaios', these are particularly incisive and persuasive.) He has noted the nature of its essential significance:

The point of shamanism is really not ecstasy, 'archaic' or otherwise, or even 'healing', but rather the development of communication with a community of higher than human beings and a modus operandi for attaining an eventual transmutation to more exalted states and paths.12

Muses goes on to make the explicit parallel between this, the underlying objective of shamanism, and the religion of ancient Egypt. He equates the Duat - the afterlife realm to which the king travels - of the Pyramid Texts, not with a mythical otherworld but with the Tibetan Bardo, where spirits live between incarnations and which certain special people can visit during life.13

The Pyramid Texts also speak of the 'deceased' being trans­formed into a 'body of light' (aker), which again may imply more than a straightforward afterlife existence. Charles Muses says: ,'The acquisition of a higher body by an individual-meant also, by that very token, the possibility of communicating with beings already so endowed.'14 In other words, anyone with a higher body can communicate with anyone else who exists in the light., Shamans, during their trips to the invisible realm, can make con­tact with all the higher beings who live there.

In our opinion, Jeremy Narby's ground-breaking work on shamanism has important implications for some of the recent / Page 352 /  theories concerning the origins of Egyptian wisdom, particularly those of the 'ancient astronaut' school. Proponents of such hypotheses, such as Alan F. Alford, tend to treat the myths and religious writings, such as the Pyramid Texts, in an excessively literal way. When the ancients tell us of meetings with part­animal, part-man entities, who descend to Earth or to whom the priest ascends, and who impart specific information, such researchers assume these to be garbled stories of actual meetings with exotic beings from outer space, making gods of astronauts.

Shamans living in the Amazonian rain forest today regularly describe identical experiences - sometimes under the watchful gaze of anthropologists - without the least suggestion of a descending spaceship or visitors from a lost continent.

But who are the entities from whom shamans have always received their invaluable knowledge?

It is possible that we will never be able to answer that question fully. Even shamans know that some mysteries and secrets are never meant to be understood. But once again, the work of Jeremy Narby may provide certain exciting clues about what it is that shamans - from ancient Heliopolis to today - tap into when they enter their exalted states of consciousness.

Narby noted that the visions of shamans across the world shared certain key images, the most fundamental being that of twin serpents that live inside every creature. The penny finally dropped for him when he read about Michael Harner's experience in 1961. He saw winged, dragonlike creatures who explained to him that they 'had created life on the planet in order to hide within the multitudinous forms. . . I learned that the dragon-like creatures were thus inside all forms of life, including man' .15

Harner himself wrote that 'one could say they were almost like DNA', but added that he had no Idea where the vision came from - certainly not from his own mind, as at that time he knew nothing about DNA. Whatever the origin of the words, this was to be a major inspiration: Narby realised that the image of 'ser­pents' living inside every living thing is, in fact, an excellent description of the strands of  DNA.

ANDDNAANDDNAANDDNAANDDNAANDDNAANDDNA

Page 353

Shamans ascribe the source of their remarkable knowledge to these twin serpents, like the two Narby himself encountered. Could it be that the 'primitive' belief that all living things are ani­mated by the same single principle, described in this ubiquitous serpentine imagery, is actually correct and that what it has always described is DNA? Narby cites numerous examples, from ancient myths and the shamanistic lore of 'primitive' cultures from Peru to Australia, to support his superb connection between the ser- pents and DNA.

The shamans insist that the 'serpents' possess consciousness and that they enter into real dialogue with them.The shamans are, in reality, somehow communicating with DNA, the implication is that it must be intelligent: the DNA of the ayahuasca plants, for example, must 'know' its own properties, but will only impart them to the shaman in answer to specific questions. This means that the DNA has to understand the question and be able to communicate with the shaman's own DNA. Can the DNA of one individual living creature really communicate with that of another?

Narby"s theory still has a long way to go. For example, it is hard to see how intelligent DNA can explain the knowledge the shamans receive about specific techniques, such as weaving or mixing curare. The important achievement is that he has shown that shamans derive usable information by mental contact with some nonhuman source. And they do appear to be in touch with the 'gods', or at least some strange beings who exist in another dimension and share their undoubted powers with them.

Another very significant aspect of Narby's research is his iden­tification of a common feature throughout the shamanistic cultures (and ancient myths):. divine twins as the bringers of wisdom, 'the theme of double beings of celestial origin and cre­ators of life' .16 He points out, for example, quoting from Claude Levi-Strauss, that the Aztec word coatl, as in the name Quetzalcoatl, mean both 'snake' and 'twin' (Quetzalcoatl can be interpreted as either 'feathered serpent' or 'magnificent twin'.) Narby believes that the 'twin serpents' so often encountered during shamanic flights and which he himself experienced  / Page 354 / represent the two strands of the double helix of DNA," 

Page 354 (Continues)

"This reminds us of the two sets of twins in the Heliopolitan religion (Isis and Osiris, Nepthys and Set) as well as the Nommo of the Dogon, as described in Robert Temple's The Sirius Mystery, who are also made up of sets of twins and descend to earth to civilise mankind.18 Again, Narby's shamanic theory provides an elegant ­and, in our view, much more plausible- alternative to the ubiq­uitous 'ancient astronaut' explanation for these myths.

Perhaps DNA has other secrets to impart. The genetic code in the human genome is made up of just 3 per cent of its total DNA - the function of the rest is unknown, and is officially termed 'junk DNA'. Narby suggests that a better term would be 'mystery DNA'.19 How many 'miracles' and how much potential does the other 97 per cent encompass?

'Spirits from the sky'

Narby's ideas about DNA and shamanism throw a completely new light on hitherto intractable historical mysteries. Were the outline drawings of animals and birds on the sands of Nazca in Peru meant to be guides to and celebrations of the shaman's flight? Did the Dogon discover the secrets of Sirius simply by asking their shamans' spirit guides? Were the massive stone blocks that make up the giant pyramids of Egypt manoeuvred into place according to the advice of the 'gods' visited by their priests in trance?

Significantly the flight of the shaman also enables him to visit far distant places and later describe what he saw and heard there ­ in other words, remote viewing. This aspect of shamanism partic­ularly intrigued anthropologist Kenneth Kensinger, who tested it among the ayahuasqueros of the Amazon and found that they were able to 'bring back' accurate information about distant places, as well as tell him about the death of a relative before he heard about it himself.20 (Andrija Puharich also studied the remote-viewing potential of shamans, as described in Chapter 6.)  / Page 355 / We asked Jeremy Narby if he agreed with us that his ideas could account for the extraordinary knowledge implicit in the building of the pyramids. He pointed out that the Aztecs, Incas and Maya had constructed comparable temples, and that 'the double serpent, or Quetzalcoatl, or Viracocha, or whatever figure you take depending on the culture, teaches about curing, healing and plants, but also about astronomy, building techniques, tech­nology - arts and crafts in general. '21

Page 355

"Narby was cautious about stepping outside his field of spe­cialism. But was there really an ancient Egyptian equivalent of ayahuasca - and if so, what was it? Synchronistically, the Channel 4 television series, Sacred Weeds, went far in answering this question. This four-part series, first shown in August 1998, featured the use of natural hallucinogens in sacred practices such as shamanism. The final programme attempted to redis­cover what some believed to be an ancient Egyptian ritual drug, the blue waterlily.

Although now very rare, this plant was commonly used both recreationally and ritually by the ancient Egyptians. It is fre­quently depicted in wall paintings and papyri, and even fobms the design of the pillars of the great temple at Karnak. Egyptologists believed it to have been merely decorative, but the programme set out to determine if it had a psychoactive effect, which may well have been exploited in ancient Egypt. Interestingly, the lily was specifically associated with Ra-Atum. Seeing the way the plant flowers, shooting a long stem out of the water which then bursts into an open flower, it is easy to see the symbolic association with Atum's bursting forth from the primeval waters.

As tested on two volunteers, an extract from the blue lily proved to have the suspected narcotic effect. Towards the end of the programme historian Michael Carmichael, an American living in Oxford who is a specialist in the shamanic use of psychoactive plants, discussed the possibility that, in higher doses, it could be used to induce shamanic experiences.

We contacted Carmichael, who worked with R. Gordon Wasson, one of the pioneers of research into the shamanic use of / Page 356 / drugs (see Chapter 5). He told us that there is abundant evi­dence for the use - of psychoactive drugs in ancient.Egypt, saying, 'there are so many that I don't know where to begiin'.22 Several are mentioned in the Ebers Papyrus (c.1500 BCE, the oldest known medical text in the world). They are known to have included opium (imported from Crete),- mandrake and cannabis. The psy­choactive substances used by ancient cultures, includingeEgypt, have been studied by several researchers. Little if anything of: this has found its way into the Egyptological literature Because of its characteristic extreme conservatism.23

 

 

Sir Gawain and the Green Knight
From Wikipedia, the free encyclopedia

Sir Gawain first page 670x990.jpg
First page of only surviving manuscript, circa 14th century.

Author
Anonymous

Country
Kingdom of England

Language
Middle English

Genre
Poem, chivalric romance, Arthurian and alliterative verse.

Publication date
14th century

e Kny?t) is a late 14th-century Middle English chivalric romance. It is one of the best known Arthurian stories, with its plot combining two types of folklore motifs, the beheading game and the exchange of winnings. Written in stanzas of alliterative verse, each of which ends in a rhyming bob and wheel,[1] it draws on Welsh, Irish, and English stories, as well as the French chivalric tradition. It is an important example of a chivalric romance, which typically involves a hero who goes on a quest which tests his prowess, and it remains popular to this day in modern English renderings from J. R. R. Tolkien, Simon Armitage, and others, as well as through film and stage adaptations.

It describes how Sir Gawain, a knight of King Arthur's Round Table, accepts a challenge from a mysterious "Green Knight" who challenges any knight to strike him with his axe if he will take a return blow in a year and a day. Gawain accepts and beheads him with his blow, at which the Green Knight stands up, picks up his head and reminds Gawain of the appointed time. In his struggles to keep his bargain, Gawain demonstrates chivalry and loyalty until his honour is called into question by a test involving Lady Bertilak, the lady of the Green Knight's castle.

The poem survives in a single manuscript, the Cotton Nero A.x., which also includes three religious narrative poems: Pearl, Purity and Patience. All are thought to have been written by the same unknown author, dubbed the "Pearl Poet" or "Gawain Poet", since all four are written in a North West Midland dialect of Middle English.[2][3]

SYNOPSIS

In Camelot on New Year's Day, King Arthur's court is exchanging gifts and waiting for the feasting to start when the king asks first to see or hear of an exciting adventure. A gigantic figure, entirely green in appearance and riding a green horse, rides unexpectedly into the hall. He wears no armour but bears an axe in one hand and a holly bough in the other. Refusing to fight anyone there on the grounds that they are all too weak to take him on, he insists he has come for a friendly "Christmas game": someone is to strike him once with his axe on condition that the Green Knight may return the blow in a year and a day.[4] The splendid axe will belong to whoever takes him on. Arthur himself is prepared to accept the challenge when it appears no other knight will dare, but Sir Gawain, youngest of Arthur's knights and his nephew, begs for the honour instead. The giant bends and bares his neck before him and Gawain neatly beheads him in one stroke. However, the Green Knight neither falls nor falters, but instead reaches out, picks up his severed head and remounts, holding up his bleeding head to Queen Guinevere while its writhing lips remind Gawain that the two must meet again at the Green Chapel. He then rides away. Gawain and Arthur admire the axe, hang it up as a trophy and encourage Guinevere to treat the whole matter lightly.

As the date approaches, Sir Gawain sets off to find the Green Chapel and keep his side of the bargain. Many adventures and battles are alluded to (but not described) until Gawain comes across a splendid castle where he meets Bertilak de Hautdesert, the lord of the castle, and his beautiful wife, who are pleased to have such a renowned guest. Also present is an old and ugly lady, unnamed but treated with great honour by all. Gawain tells them of his New Year's appointment at the Green Chapel and that he only has a few days remaining. Bertilak laughs, explains that the start of the path that will take him to the Green Chapel is less than two miles away and proposes that Gawain rest at the castle till then. Relieved and grateful, Gawain agrees.

Before going hunting the next day Bertilak proposes a bargain: he will give Gawain whatever he catches on the condition that Gawain give him whatever he might gain during the day. Gawain accepts. After Bertilak leaves, Lady Bertilak visits Gawain's bedroom and behaves seductively, but despite her best efforts he yields nothing but a single kiss in his unwillingness to offend her. When Bertilak returns and gives Gawain the deer he has killed, his guest gives a kiss to Bertilak without divulging its source. The next day the lady comes again, Gawain again courteously foils her advances, and later that day there is a similar exchange of a hunted boar for two kisses. She comes once more on the third morning, this time offering Gawain a gold ring as a keepsake. He gently but steadfastly refuses but she pleads that he at least take her belt, a girdle of green and gold silk which, the lady assures him, is charmed and will keep him from all physical harm. Tempted, as he may otherwise die the next day, Gawain accepts it, and they exchange three kisses. That evening, Bertilak returns with a fox, which he exchanges with Gawain for the three kisses – but Gawain says nothing of the girdle.

The next day, Gawain binds the belt twice around his waist. He finds the Green Knight sharpening an axe and, as promised, Gawain bends his bared neck to receive his blow. At the first swing Gawain flinches slightly and the Green Knight belittles him for it. Ashamed of himself, Gawain doesn’t flinch with the second swing; but again the Green Knight withholds the full force of his blow. The knight explains he was testing Gawain's nerve. Angrily Gawain tells him to deliver his blow and so the knight does, causing only a slight wound on Gawain's neck. The game is over. Gawain seizes his sword, helmet and shield, but the Green Knight, laughing, reveals himself to be the lord of the castle, Bertilak de Hautdesert, transformed by magic. He explains that the entire adventure was a trick of the 'elderly lady' Gawain saw at the castle, who is actually the sorceress Morgan le Fay, Arthur's sister, who intended to test Arthur's knights and frighten Guinevere to death.[5] Gawain is ashamed to have behaved deceitfully but the Green Knight laughs and professes him the most blameless knight in all the land. The two part on cordial terms. Gawain returns to Camelot wearing the girdle as a token of his failure to keep his promise. The Knights of the Round Table absolve him of blame and decide that henceforth that they will wear a green sash in recognition of Gawain's adventure and as a reminder to be always honest.

 

 

G
=
7
-
6
GAWAIN
55
28
1
A
=
1
-
3
AND
19
10
1
T
=
2
-
3
THE
33
15
6
G
=
7
-
5
GREEN
49
31
4
N
=
5
-
6
KNIGHT
69
33
6
-
-
22
-
23
First Total
225
117
18
-
-
2+2
-
2+3
Add to Reduce
2+2+5
1+0+8
1+8
-
-
4
-
5
Second Total
9
9
9
-
-
-
-
-
Reduce to Deduce
-
-
-
-
-
4
-
5
Essence of Number
9
9
9

 

 

ymbolism: The Pentangle in Sir Gawain and the Green Knight
https://www.shmoop.com › ... › Symbolism: The Pentangle

The narrator of Sir Gawain is very clear about what the pentangle (five-pointed star) on Gawain's shield represents:
Symbolism, Imagery, Allegory
The narrator of Sir Gawain is very clear about what the pentangle (five-pointed star) on Gawain’s shield represents:

As an emblem of fidelity, and justly so;
[...]
Therefore it suits this knight and his shining arms,
For always faithful in five ways, and five times in each case,
Gawain was reputed as virtuous,
(625-626; 631-633)

These five ways in which Gawain is virtuous are in the dexterity of his five fingers, the perfection of his five senses, his devotion to the five wounds of Christ, his reflection on the five joys of Mary in Christ and, finally, five virtues: generosity, fellowship, chastity, courtesy, and charity. Wow, that’s a lot of virtue.

The pentangle is an appropriate representation of these five areas of virtue because each of the five sides of the pentangle transitions seamlessly into the next. This aspect of its geometry might represent the way in which the virtues are interrelated, each area feeding into and supporting the other.

 


Symbolism of the Pentangle in Sir Gawain and the Green Knight ...
https://owlcation.com › Humanities › Literature

22 Feb 2018 - Sir Gawain and the Green Knight places a large emphasis on the number five. The Pentangle (pent = five) represents five groups of five, giving us a total of 25 aspects or characteristics that make up the concept of chivalric Truth.

 

https://www.lcps.org/cms/lib4/.../The%20Shield%20of%20Sir%20Gawain.pdf
Religiously, the pentacle's five points have been known to represent the five wounds of Christ, symbolize the Star of Bethlehem, the five virtues of knighthood: “generosity, courtesy, chastity, chivalry and piety” (“Sir Gawain and the Green Knight,” Line 663).

 

The ideals of Christian morality and knightly chivalry are brought together in Gawain's symbolic shield. The pentangle represents the five virtues of knights: friendship, generosity, chastity, courtesy, and piety. ... On his quest for the Green Chapel, Gawain travels from Camelot into the wilderness.

The Five Virtues of Chivalry exemplified by the Pentangle in Sir ...
https://freebooksummary.com/the-five-virtues-of-chivalry-exemplified-by-the-pentan...

This analytical essay nowadayss information about the five virtuousnesss of gallantry that are exemplified by the Pentangle in Sir Gawain and the Green Knight

Symbolism of the Pentangle in Sir Gawain and the Green Knight ...
https://owlcation.com › Humanities › Literature

22 Feb 2018 - Sir Gawain and the Green Knight places a large emphasis on the number five. The Pentangle (pent = five) represents five groups of five, giving us a total of 25 aspects or characteristics that make up the concept of chivalric Truth.

 

https://www.lcps.org/cms/lib4/.../The%20Shield%20of%20Sir%20Gawain.pdf
Religiously, the pentacle's five points have been known to represent the five wounds of Christ, symbolize the Star of Bethlehem, the five virtues of knighthood: “generosity, courtesy, chastity, chivalry and piety” (“Sir Gawain and the Green Knight,” Line 663).

 

Sir Gawain and the Green Knight-MUSEUM PAGE

csis.pace.edu/grendel/projs4a/gawain.htm

Gawain grabs the Green Knight's ax firmly and chops off his head. ...

strengthened by the five joys that the Virgin Mary had in Jesus (The Annunciation, Nativity, ...

 

"Sir Gawain and the Green Knight"? - eNotes.com
https://www.enotes.com › Homework Help › Sir Gawain and the Green Knight

The point in Sir Gawain and the Green Knight at which the number five is most clearly seen

symbolized is when Gawain is given his shield that is painted with a ...

 

Sir Gawain and the Green Knight: Notes - UCA | Faculty
https://faculty.uca.edu/jona/second/ggknotes.htm

7 Sep 2005 - Sir Gawain's 5 × 5 Virtues. His Search for the Green Knight; His Arrival and Welcome at the Castle; His Meeting with the Inhabitants and His ...

 

Sir Gawain's Shield and the Quest for Perfection Essay | Bartleby
https://www.bartleby.com › Writing

Sir Gawain's Shield and the Quest for Perfection Essay. 1134 Words 5 Pages. Sir Gawain and the Green Knight is a religious allegory full of Christian symbolism ...

 

 

R
=
9
-
7
REALITY
90
36
9
T
=
2
-
3
THE
33
15
6
R
=
9
-
4
REAL
36
18
9
I
=
9
-
8
ILLUSION
111
39
3
-
-
29
-
22
First Total
270
108
18
-
-
2+9
-
2+2
Add to Reduce
2+7+0
1+0+8
1+8
-
-
11
-
4
Second Total
9
9
9
-
-
1+1
-
-
Reduce to Deduce
-
-
-
-
-
2
-
4
Essence of Number
9
9
9

 

 

UNCONDITIONAL LIFE

MASTERING THE FORCES THAT SHAPE PERSONAL REALITY

Deepak Chopra 1991

A Mirage of Miracles

Page 89

"The Mask of Maya"

"...denoting the ability of gods to change form, to make worlds, to assume masks and disguises."

"Maya also means magic a show of illusions"

"Maya also denotes the delusion of thinking that you are seeing reality when in fact you are only seeing a layer of trick effects superimposed upon the real reality

True to its deceptive nature, Maya is full of paradoxes. First of all it is everywhere, even though it doesnt exist. It is / Page 90 / often compared with a desert mirage, yet unlike a mirage Maya does not merely float "out there" The Mysterious One is nowhere if not in each person. Finally Maya is not so omnipotent that we cannot control it - and that is the key point Maya is fearfull or diverting all powerful or completely impotent depending on your perspective."

"The fearfull illusion becomes a wonderful show if only you can manipulate it."

 

 

1
-
R
=
9
6
RE ATUM
78
24
6
-
1
2
-
S
=
1
3
SHU
48
12
3
-
2
3
-
T
=
2
6
TEFNUT
86
23
5
-
3
4
-
G
=
7
3
GEB
14
14
5
-
4
5
-
N
=
5
3
NUT
55
10
1
-
5
6
-
O
=
6
6
OSIRIS
89
35
8
-
6
7
-
I
=
9
4
ISIS
56
20
2
-
7
8
-
S
=
1
3
SET
44
8
8
-
8
9
-
N
=
5
8
NEPHTHYS
115
43
7
-
9
45
-
-
-
45
42
First Total
585
189
45
-
45
4+5
-
-
-
4+5
4+2
Add to Reduce
5+8+5
1+8+9
4+5
-
4+5
9
-
-
-
9
6
Second Total
18
18
9
-
9
-
-
-
-
-
-
Reduce to Deduce
1+8
1+8
-
-
-
9
-
-
-
9
6
Essence of Number
9
9
9
-
9

 

THE

LIVING GODS ENERGIES GODS LIVING

DIVINE THOUGHT THOUGHT DIVINE

THE

CREATORS

R LIGHT PERFECT CREATORS I ME I ME I CREATORS PERFECT LIGHT R

 

 

 

 

FIRST CONTACT 1980

 

 

 

Daily Mail. Tuesday. March 31, 2015

Page 68

The point of pentangles

ANSWERS TO CORRESPONDENTS

QUESTION
Which culture first used the pentangle and how did it become associated with the occult?

THE pentangle is usually represented as the pentagram, a five-pointed, linear star within a circle, worn or drawn with the point facing up.

It served to mark directions in Sumerian texts, dating from about 30BC, and is found in most early cultures. The ancient Greeks established its symbolic status.

Greek mathematician and philosopher Pythagoras believed five was the number of perfection, because of the fivefold division of the body (head, arms and legs outstretched) mirroring the division of the soul into fire, water, air, earth and psyche. The Pythagoreans held the pentacle sacred to Hygeia, the goddess of healing.

Early Christians wore the pentagram to represent the five wounds of Christ and to symbolise the five senses.

In the 14th-century English poem Sir Gawain And The Green Knight, the symbol decorates the shield of the hero, Gawain. The anonymous poet credits the symbol's origin to King Solomon, and explains that each of the five interconnected points represents a virtue tied to a group of five: Gawain is keen in his five senses, dextrous in his five fingers, faithful to the salvation provided through the Five Wounds of Christ, takes courage from the five joys that Mary had of Jesus and exemplifies the five virtues of knighthood.

Renaissance-era ritual magicians, Henry Cornelius Agrippa von Nettesheim (14861535) and Giordano Bruno (1548-1600), used the pentagram to represent the perfection of the human body. To Bruno, five was the `number of the soul' because the human form is bound by five outer points. He warned magicians and sorcerers could perform spells by using the pentagram as it was a window to the soul.

As Bruno and other Renaissance philosophers and magicians were executed under the Inquisition, perhaps the symbol came to be associated with evil forces.

By the mid-19th century, a further distinction had developed among occultists regarding the pentagram's orientation. With a single point upwards it depicted a spirit presiding over the four elements of matter and was essentially 'good'.

Occultists and satanists now claimed that the inverted pentagram was evil, the sign of the Devil even. Influential French occultist Eliphas Levi (1810-75) stated: 'A reversed pentagram, with two points projecting upwards, is a symbol of evil and attracts sinister forces because it overturns the proper order of things and demonstrates the triumph of matter over spirit. 'It is the goat of lust attacking the heavens with its horns, a sign execrated by initiates.'

Symbolic: Anton LaVey, of the Church of Satan, with an inverted pentangle (image omitted)

Brian Cummings, Hay-on-Wye, Powys.

 

 

THE NEW VIEW OVER ATLANTIS

John Michell 1983

Page 150

"A series of clues to the composition of the final pyramidion at the very apex of the Pyramid begins with an observation in A.E. Berriman's Historical Metrology on the antiquity of the British or Imperial inch. There are a number of old Egyptian weights in the British Museum, and others from Greece and Babylon, whose standard of reference has proved to be the cubic inch of gold. Were it not for the common but inappropriate use of metric units in publishing details of antique weights, that feature would be more generally recognized. Five is the number chiefly associated with the pyramid form; which has five faces and five corners,

PYRAMID = 86 = PYRAMID

PYRAMID = 41 = PYRAMID

PYRAMID = 5 = PYRAMID

Five is the number chiefly associated with the pyramid form; which has five faces and five corners,

 

 

-
-
-
-
-
PYRAMID
-
-
-
-
-
-
-
1
P+Y
41
14
5
-
-
-
-
1
R
18
9
9
-
-
-
-
1
A+M
14
5
5
-
-
-
-
1
I
9
9
9
-
-
-
-
1
D
D
4
4
P
=
7
-
7
PYRAMID
86
41
32
-
-
-
-
-
-
8+6
4+1
3+2
P
=
7
-
7
PYRAMID
14
5
5
-
-
-
-
-
-
1+4
-
-
P
=
7
-
7
PYRAMID
5
5
5

 

Y RAM MARY MARY Y RAM

 

-
-
-
-
-
PYRAMID
-
-
-
-
-
-
-
1
P
16
7
7
-
-
-
-
1
Y
25
7
7
-
-
-
-
1
R
18
9
9
-
-
-
-
1
A
1
1
1
-
-
-
-
1
M
13
4
4
-
-
-
-
1
I
9
9
9
-
-
-
-
1
D
4
4
4
P
=
7
-
7
PYRAMID
86
41
41
-
-
-
-
-
-
8+6
4+1
4+1
P
=
7
-
7
PYRAMID
14
5
5
-
-
-
-
-
-
1+4
-
-
P
=
7
-
7
PYRAMID
5
5
5

 

 

-
-
-
-
-
PYRE
-
-
-
-
-
-
-
2
P+Y
41
14
5
-
-
-
-
1
R
18
9
9
-
-
-
-
1
E
5
5
5
P
=
7
-
4-
PYRE
-
-
-
-
-
-
-
-
AMID
-
-
-
-
-
-
-
2
A+M
14
5
5
-
-
-
-
1
I
9
9
9
-
-
-
-
1
D
4
4
4
A
=
1
-
-
AMID
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
8
-
91
46
37
-
-
-
-
-
-
8+6
4+6
3+7
-
-
8
-
8
-
10
10
10
-
-
-
-
-
-
1+0
1+0
1+0
-
-
8
-
8
-
1
1
1

 

PYRE AMIDST THE STONE

 

P
=
7
-
7
PYRAMID
86
41
5
P
=
7
-
7
PHARAOH
67
40
4
-
-
14
-
14
Add to Reduce
153
81
9
-
-
1+4
-
1+4
Reduce to Deduce
1+5+3
8+1
1+8
-
-
5
-
5
Essence of Number
9
9
9

 

 

T
=
2
-
3
THE
33
15
6
G
=
7
-
5
GREAT
51
24
6
P
=
7
-
7
PYRAMID
86
41
5
O
=
6
-
2
OF
21
12
3
G
=
7
-
4
GIZA
43
25
7
-
-
29
-
21
First Total
234
117
27
-
-
2+9
-
2+1
Add to Reduce
2+3+4
1+1+7
2+7
-
-
11
-
3
Second Total
9
9
9
-
-
1+1
-
-
Reduce to Deduce
-
-
-
-
-
2
-
3
Essence of Number
9
9
9

 

 

4
ISIS
56
20
2
6
OSIRIS
89
35
8
5
ORION
71
35
8

 

 

-
-
-
-
-
OSIRIS
-
-
-
I
=
9
-
1
I
9
9
9
R
=
9
-
1
R
18
9
9
I
=
9
-
1
I
9
9
9
S
=
1
-
3
SOS
53
26
8
-
-
28
-
6
OSIRIS
89
53
35
-
-
2+8
-
-
-
8+9
5+3
3+5
-
-
10
-
6
OSIRIS
17
8
8
-
-
1+0
-
-
-
1+7
-
-
-
-
1
-
6
OSIRIS
8
8
8

 

 

-
-
-
-
-
OSIRIS
-
-
-
S
=
1
-
3
SO
34
16
7
I
=
9
-
1
I
9
9
9
R
=
9
-
1
R
18
9
9
I
=
9
-
1
IS
28
10
1
-
-
28
Q
6
OSIRIS
89
53
35
-
-
2+8
-
-
-
8+9
5+3
3+5
-
-
10
-
6
OSIRIS
17
8
8
-
-
1+0
-
-
-
1+7
-
-
-
-
1
-
6
OSIRIS
8
8
8

 

 

 

-
EGYPT
-
-
-
-
-
-
1
E
5
5
5
--
-
5
1
G
7
7
7
-
7
-
1
Y
25
7
7
-
7
-
1
P
16
7
7
-
7
-
1
T
20
2
2
--
-
2
5
EGYPT
73
28
28
-
21
7
-
-
7+3
2+8
2+8
-
2+1
-
5
EGYPT
10
10
10
--
3
7
-
-
1+0
1+0
1+0
-
-
-
5
EGYPT
1
7
7
--
3
7

 

 

P
=
7
-
9
PENTATEUCH
113
41
5

 

 

-
PENTATEUCH
-
-
-
1
P
16
7
7
1
E
5
5
5
1
N
14
5
5
3
T+A+T
41
5
5
1
E
5
5
5
3
U+C+H
32
5
5
9
PENTATEUCH
113
41
41
-
-
1+1+3
4+1
4+1
9
PENTATEUCH
5
5
5

 

 

15
ANTHROPOMORPHIC
189
90
9

 

 

15
ANTHROPOMORPHIC
189
90
9
-
ANTHROPOMO
135
54
9
-
R
18
9
9
-
PHIC
36
27
9
15
ANTHROPOMORPHIC
189
90
27
1+5
-
1+8+9
9+0
2+7
6
-
18
9
9
-
1+8
9
ANTHROPOMORPHIC
9
9
9

 

 

-
-
-
-
-
ANTHROPOMORPHIC
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
1
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
N
=
5
2
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
T
=
2
3
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
H
=
8
4
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
R
=
9
5
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
O
=
6
6
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
P
=
7
7
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
O
=
6
8
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
M
=
4
9
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
O
=
6
10
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
R
=
9
11
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
P
=
7
12
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
H
=
8
13
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
I
=
9
14
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
C
=
3
15
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
-
-
90
-
15
ANTHROPOMORPHIC
189
90
90
-
1
2
3
4
5
18
14
16
27
-
-
9+0
-
1+5
-
1+8+9
9+0
9+0
-
-
-
-
-
-
1+8
1+4
1+6
2+7
-
-
9
-
6
ANTHROPOMORPHIC
18
9
9
-
1
2
3
4
5
9
5
7
9
-
-
-
-
-
-
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
6
ANTHROPOMORPHIC
9
9
9
-
1
2
3
4
5
9
5
7
9

 

 

-
-
-
-
-
ANTHROPOMORPHIC
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
1
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
T
=
2
3
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
C
=
3
15
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
M
=
4
9
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
N
=
5
2
1
N
14
5
5
-
-
-
-
-
5
-
-
-
-
O
=
6
8
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
O
=
6
10
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
O
=
6
6
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
P
=
7
7
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
P
=
7
12
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
H
=
8
13
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
H
=
8
4
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
R
=
9
5
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
R
=
9
11
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
I
=
9
14
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
-
-
90
-
15
ANTHROPOMORPHIC
189
90
90
-
1
2
3
4
5
18
14
16
27
-
-
9+0
-
1+5
-
1+8+9
9+0
9+0
-
-
-
-
-
-
1+8
1+4
1+6
2+7
-
-
9
-
6
ANTHROPOMORPHIC
18
9
9
-
1
2
3
4
5
9
5
7
9
-
-
-
-
-
-
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
6
ANTHROPOMORPHIC
9
9
9
-
1
2
3
4
5
9
5
7
9

 

 

15
ANTHROPOMORPHIC
189
90
9
14
METEMPSYCHOSIS
189
90
9

 

 

-
-
-
-
-
METEMPSYCHOSIS
-
-
-
-
1
2
3
4
5
6
7
8
9
M
=
4
1
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
E
=
5
2
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
T
=
2
3
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
E
=
5
4
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
M
=
4
5
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
P
=
7
6
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
S
=
1
7
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
Y
=
7
8
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
C
=
3
9
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
H
=
8
10
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
O
=
6
11
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
S
=
1
12
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
I
=
9
13
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
S
=
1
14
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
-
-
63
-
14
METEMPSYCHOSIS
189
90
63
-
3
2
3
8
10
6
14
8
9
-
-
6+3
-
1+4
-
1+8+9
9+0
6+3
-
-
-
-
-
1+0
-
1+4
-
-
-
-
9
-
5
METEMPSYCHOSIS
18
9
9
-
3
2
3
8
1
6
5
8
9
-
-
-
-
-
-
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
5
METEMPSYCHOSIS
9
9
9
-
3
2
3
8
1
6
5
8
9

 

 

-
-
-
-
-
METEMPSYCHOSIS
-
-
-
-
1
2
3
4
5
6
7
8
9
S
=
1
14
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
S
=
1
12
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
S
=
1
7
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
T
=
2
3
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
C
=
3
9
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
M
=
4
1
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
M
=
4
5
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
E
=
5
2
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
E
=
5
4
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
O
=
6
11
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
Y
=
7
8
1
Y
25
7
7
-
-
-
-
-
-
-
7
-
-
P
=
7
6
1
P
16
7
7
-
-
-
-
-
-
-
7
-
-
H
=
8
10
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
I
=
9
13
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
-
-
63
-
14
METEMPSYCHOSIS
189
90
63
-
3
2
3
8
10
6
14
8
9
-
-
6+3
-
1+4
-
1+8+9
9+0
6+3
-
-
-
-
-
1+0
-
1+4
-
-
-
-
9
-
5
METEMPSYCHOSIS
18
9
9
-
3
2
3
8
1
6
5
8
9
-
-
-
-
-
-
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
5
METEMPSYCHOSIS
9
9
9
-
3
2
3
8
1
6
5
8
9

 

 

I AM THE DANCE AND THE DANCE GOES ON

 

 

 

THE SCULPTURE OF VIBRATIONS 1971
 
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