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READ ME DREAMER DREAMER ME READ
A MAZE IN ZAZAZA ENTER AZAZAZ AZAZAZAZAZAZAZZAZAZAZAZAZAZA ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ THE MAGICALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
WORK DAYS OF GOD Herbert W Morris D.D.circa 1883 Page 22
LIGHT AND LIFE Lars Olof Bjorn 1976 Page 197 "By writing the 26 letters of the alphabet in a certain order one may put down almost any message (this book 'is written with the same letters' as the Encyclopaedia Britannica and Winnie the Pooh, only the order of the letters differs). In the same way Nature is able to convey with her language how a cell and a whole organism is to be constructed and how it is to function. Nature has succeeded better than we humans; for the genetic code there is only one universal language which is the same in a man, a bean plant and a bacterium." "BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE"
"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER ONE MAY PUT DOWN ALMOST ANY MESSAGE"
A HISTORY OF GOD Karen Armstrong 1993 The God of the Mystics Page 250 "Perhaps the most famous of the early Jewish mystical texts is the fifth century Sefer Yezirah (The Book of Creation). There is no attempt to describe the creative process realistically; the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by combining the letters with the sacred numbers, rearranging them in endless configurations, the mystic weaned his mind away from the normal connotations of words."
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
THE FAR YONDER SCRIBE AND OFT TIMES SHADOWED SUBSTANCES WATCHED IN FINE AMAZE THE ZED ALIZ ZED IN SWIFT REPEAT SCATTER STAR DUST AMONGST THE LETTERS OF THEIR PROGRESS
NUMBER 9 THE SEARCH FOR THE SIGMA CODE Cecil Balmond 1998 Cycles and Patterns Page 165 Patterns "The essence of mathematics is to look for patterns. Our minds seem to be organised to search for relationships and sequences. We look for hidden orders. These intuitions seem to be more important than the facts themselves, for there is always the thrill at finding something, a pattern, it is a discovery - what was unknown is now revealed. Imagine looking up at the stars and finding the zodiac! Searching out patterns is a pure delight. Suddenly the counters fall into place and a connection is found, not necessarily a geometric one, but a relationship between numbers, pictures of the mind, that were not obvious before. There is that excitement of finding order in something that was otherwise hidden. And there is the knowledge that a huge unseen world lurks behind the facades we see of the numbers themselves."
FINGERPRINTS OF THE GODS A QUEST FOR THE BEGINNING AND THE END Graham Hancock 1995 Chapter 32 Speaking to the Unborn Page 285 "It is understandable that a huge range of myths from all over the ancient world should describe geological catastrophes in graphic detail. Mankind survived the horror of the last Ice Age, and the most plausible source for our enduring traditions of flooding and freezing, massive volcanism and devastating earthquakes is in the tumultuous upheavals unleashed during the great meltdown of 15,000 to 8000 BC. The final retreat of the ice sheets, and the consequent 300-400 foot rise in global sea levels, took place only a few thousand years before the beginning of the historical period. It is therefore not surprising that all our early civilizations should have retained vivid memories of the vast cataclysms that had terrified their forefathers. A message in the bottle of time" 'Of all the other stupendous inventions,' Galileo once remarked, what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3 If the 'precessional message' identified by scholars like Santillana, von Dechend and Jane Sellers is indeed a deliberate attempt at communication by some lost civilization of antiquity, how come it wasn't just written down and left for us to find? Wouldn't that have been easier than encoding it in myths? Perhaps. "What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them" "WRITTEN IN THE ETERNAL LANGUAGE OF MATHEMATICS"
THE LIGHT IS RISING RISING IS THE LIGHT
THE DEATH OF GODS IN ANCIENT EGYPT Jane B. Sellars 1992 Page 204 "The overwhelming awe that accompanies the realization, of the measurable orderliness of the universe strikes modern man as well. Admiral Weiland E. Byrd, alone In the Antarctic for five months of polar darkness, wrote these phrases of intense feeling: Here were the imponderable processes and forces of the cosmos, harmonious and soundless. Harmony, that was it! I could feel no doubt of oneness with the universe. The conviction came that the rhythm was too orderly. too harmonious, too perfect to be a product of blind chance - that, therefore there must be purpose in the whole and that man was part of that whole and not an accidental offshoot. It was a feeling that transcended reason; that went to the heart of man's despair and found it groundless. The universe was a cosmos, not a chaos; man was as rightfully a part of that cosmos as were the day and night.10 Returning to the account of the story of Osiris, son of Cronos god of' Measurable Time, Plutarch takes, pains to remind the reader of the original Egyptian year consisting of 360 days. Phrases are used that prompt simple mental. calculations and an attention to numbers, for example, the 360-day year is described as being '12 months of 30 days each'. Then we are told that, Osiris leaves on a long journey, during which Seth, his evil brother, plots with 72 companions to slay Osiris: He also secretly obtained the measure of Osiris and made ready a chest in which to entrap him. The, interesting thing about this part of the-account is that nowhere in the original texts of the Egyptians are we told that Seth, has 72 companions. We have already been encouraged to equate Osiris with the concept of measured time; his father being Cronos. It is also an observable fact that Cronos-Saturn has the longest sidereal period of the known planets at that time, an orbit. of 30 years. Saturn is absent from a specific constellation for that length of time. A simple mathematical fact has been revealed to any that are even remotely sensitive to numbers: if you multiply 72 by 30, the years of Saturn's absence (and the mention of Osiris's absence prompts one to recall this other), the resulting product is 2,160: the number of years required, for one 30° shift, or a shift: through one complete sign of the zodiac. This number multplied by the /Page205 / 12 signs also gives 25,920. (And Plutarch has reminded us of 12) If you multiply the unusual number 72 by 360, a number that Plutarch mentions several times, the product will be 25,920, again the number of years symbolizing the ultimate rebirth. This 'Eternal Return' is the return of, say, Taurus to the position of marking the vernal equinox by 'riding in the solar bark with. Re' after having relinquished this honoured position to Aries, and subsequently to the to other zodiacal constellations. Such a return after 25,920 years is indeed a revisit to a Golden Age, golden not only because of a remarkable symmetry In the heavens, but golden because it existed before the Egyptians experienced heaven's changeability. But now to inform the reader of a fact he or she may already know. Hipparaus did: not really have the exact figures: he was a trifle off in his observations and calculations. In his published work, On the Displacement of the Solstitial and Equinoctial Signs, he gave figures of 45" to 46" a year, while the truer precessional lag along the ecliptic is about 50 seconds. The exact measurement for the lag, based on the correct annual lag of 50'274" is 1° in 71.6 years, or 360° in 25,776 years, only 144 years less than the figure of 25,920. With Hipparchus's incorrect figures a 'Great Year' takes from 28,173.9 to 28,800 years, Incorrect by a difference of from 2,397.9 years to 3,024. Since Nicholas Copernicus (AD 1473-1543) has always been credited with giving the correct numbers (although Arabic astronomer Nasir al-Din Tusi,11 born AD 1201, is known to have fixed the Precession at 50°), we may correctly ask, and with justifiable astonishment 'Just whose information was Plutarch transmitting' AN IMPORTANT POSTSCRIPT Of course, using our own notational system, all the important numbers have digits that reduce to that amazing number 9 a number that has always delighted budding mathematician. Page 206 Somewhere along the way, according to Robert Graves, 9 became the number of lunar wisdom.12 This number is found often in the mythologies of the world. the Viking god Odin hung for nine days and nights on the World Tree in order to acquire the secret of the runes, those magic symbols out of which writing and numbers grew. Only a terrible sacrifice would give away this secret, which conveyed upon its owner power and dominion over all, so Odin hung from his neck those long 9 days and nights over the 'bottomless abyss'. In the tree were 9 worlds, and another god was said to have been born of 9 mothers. Robert Graves, in his White Goddess, Is intrigued by the seemingly recurring quality of the number 72 in early myth and ritual. Graves tells his reader that 72 is always connected with the number 5, which reflects, among other things, the five Celtic dialects that he was investigating. Of course, 5 x 72= 360, 360 x 72= 25,920. Five is also the number of the planets known to the ancient world, that is, Saturn, Jupiter, Mars, Venus Mercury. Graves suggests a religious mystery bound up with two ancient Celtic 'Tree Alphabets' or cipher alphabets, which as genuine articles of Druidism were orally preserved and transmitted for centuries. He argues convincingly that the ancient poetry of Europe was ultimately based on what its composers believed to be magical principles, the rudiments of which formed a close religious secret for centuries. In time these were-garbled, discredited and forgotten. Among the many signs of the transmission of special numbers he points out that the aggregate number of letter strokes for the complete 22-letter Ogham alphabet that he is studying is 72 and that this number is the multiple of 9, 'the number of lunar wisdom'. . . . he then mentions something about 'the seventy day season during which Venus moves successively from. maximum eastern elongation 'to inferior conjunction and maximum western elongation'.13 Page 207 "...Feniusa Farsa, Graves equates this hero with Dionysus Farsa has 72 assistants who helped him master the 72 languages created at the confusion of Babel, the tower of which is said to be built of 9 different materials We are also reminded of the miraculous translation into Greek of the Five Books of Moses that was done by 72 scholars working for 72 days, Although the symbol for the Septuagint is LXX, legend, according to the fictional letter of Aristeas, records 72. The translation was done for Ptolemy Philadelphus (c.250 BC), by Hellenistic Jews, possibly from Alexandra.14 Graves did not know why this number was necessary, but he points out that he understands Frazer's Golden Bough to be a a book hinting that 'the secret involves the truth that the Christian dogma, and rituals, are the refinement of a great body of primitive beliefs, and that the only original element in Christianity- is the personality of Christ.15 Frances A. Yates, historian of Renaissance hermetisma tells, us the cabala had 72 angels through which the sephiroth (the powers of God) are believed to be approached, and further, she supplies the information that although the Cabala supplied a set of 48 conclusions purporting to confirm the Christian religion from the foundation of ancient wisdom, Pico Della Mirandola, a Renaissance magus, introduced instead 72, which were his 'own opinion' of the correct number. Yates writes, 'It is no accident there are seventy-two of Pico's Cabalist conclusions, for the conclusion shows that he knew something of the mystery of the Name of God with seventy-two letters.'16 In Hamlet's Mill de Santillarta adds the facts that 432,000 is the number of syllables in the Rig-Veda, which when multiplied by the soss (60) gives 25,920" (The reader is forgiven for a bit of laughter at this point) Thee Bible has not escaped his pursuit. A prominent Assyriologist of the last century insisted that the total of the years recounted Joseph Campbell discerns the secret in the date set for the coming of Patrick to Ireland. Myth-gives this date-as.- the interest- Whatever one may think-of some of these number coincidences, it becomes. difficult to escape the suspicion that many signs (number and otherwise) -indicate that early man observed the results.. of the movement of Precession . and that the-.transmission of this information was .considered of prime importance. 'With the awareness of the phenomenon, observers would certainly have tried for its measure, and such an endeavour would But one last word about mankind's romance with number coincidences.The antagonist in John Updike's novel, Roger's Version, is a computer hacker, who, convinced.,that scientific evidence of God's existence is accumulating, endeavours to prove it by feeding -all the available scientific information. into a comuter. In his search for God 'breaking, through', he has become fascinated by certain numbers that have continually been cropping up. He explains them excitedly as 'the terms of Creation': "...after a while I noticed that all over the sheet there seemed to hit these twenty-fours Jumping out at me. Two four; two,four.Planck time, for instance, divided by the radiation constant yields a figure near eight times ten again to the negative twenty-fourth, and the permittivity of free space, or electric constant, into the Bohr radiusekla almost exactly six times ten to the negative twenty-fourth. On positive side, the electromagnetic line-structure constant times Hubble radius - that is, the size of the universe as we now perceive it gives us something quite close to ten to the twenty-fourth, and the
strong-force constant times the charge on the proton produces two point four times ten to the negative eighteenth, for another I began to circle twenty-four wherever it appeared on the Printout here' - he held it up. his piece of striped and striped wallpaper, decorated / Page 209 /
with a number of scarlet circles - 'you can see it's more than random.'19 So much for any scorn directed to ancient man's fascination with number coincidences. That fascination is alive and well, Just a bit more incomprehensible"
THE ZED ALIZ ZED AGAIN IMAGES JUST THE RIGHT AMOUNT OF MAGI MAGIC
I THAT AM THAT I THAT AM THAT I THAT AM
MAAT IS ISISISIS IS MAAT I AM AT MAAT ALWAYS AT MAAT AM I
CIRCLE = 5 O 5 = ELCRIC CIRCLE ET ELECTRIC ET CIRCLE ELECTRIC CIRCLE ELECTRIC CIRCLE ELECTRIC CIRCLE ET CIRCLE ELECTRIC CIRCLE ELECTRIC CIRCLE ELECTRIC CIRCLE ET ELECTRIC ET CIRCLE CIRCLE = 5 O 5 = ELCRIC ESOTERIC O SECRET I ESOTERIC ESOTERIC 6 SECRET 9 ESOTERIC ESOTERIC O SECRET I ESOTERIC
POP WOW O WOW POP WOW O WOW POP WOW O WOW POP
HAMLET'S MILL AN ESSAY INVESTIGATING THE ORIGINS OF HUMAN KNOWLEDGE AND ITS TRANSMISSION THROUGH MYTH Giorgio De Santillana and Hertha Von Dechend 1969 Intoduction Page 1 (number omitted) " The unbreakable fetters which bound down the Great Wolf Fenrir had been cunningly forged by Loki from these: the footfall of a cat, the roots of a rock, the beard of a woman, the breath of a fish, the spittle of a bird. The Edda Toute vue des choses qui n'est pas estrange est fausse. VALERY
The figure of Hamlet as a favorable starting point came by chance. Many other avenues offered themselves, rich in strange symbols and beckoning with great images, but the choice went to Hamlet because he led the mind on a truly inductive quest through a familiar landscape-and one which has the merit of its literary setting. Here is a character deeply present to our awareness, in whom ambiguities and uncertainties, tormented self-questioning and dispassionate insight give a presentiment of the modern mind. His personal drama was that he had to be a hero, but still try to avoid the role Destiny assigned him. His lucid intellect remained above the conflict of motives-in other words, his was and is a truly con/ Page 2 / temporary consciousness. And yet this character whom the poet made one of us, the first unhappy intellectual, concealed a past as a legendary being, his features predetermined, preshaped by longstanding myth. There was a numinous aura around him, and many clues led up to him. But it was a surprise to find behind the mask an ancient and all-embracing cosmic power-the original master of the dreamed-of first age of the world. This essay will follow the figure farther and farther afield, from the Northland to Rome, from there to Finland, Iran, and India; he will appear again unmistakably in Polynesian legend. Many other Dominations and Powers will materialize to frame him within the proper order. Amlodhi was identified, in the crude and vivid imagery of the Norse, by the ownership of a fabled mill which, in his own time, ground out peace and plenty. Later, in decaying times, it ground out salt; and now finally, having landed at the bottom of the sea, it is grinding rock and sand, creating a vast whirlpool, the Maelstrom (i.e., the grinding stream, from the verb mala, "to grind"), which is supposed to be a way to the land of the dead. This imagery stands, as the evidence develops, for an astronomical process, the secular shifting of the sun through the signs of the zodiac which determines world-ages, each numbering thousands of years. Each age brings a World Era, a Twilight of the Gods. Great structures collapse; pillars topple which supported the great fabric; floods and cataclysms herald the shaping of a new world. Tradition will show that the measures of a new world had to be procured from the depths of the celestial ocean and tuned with the measures from above, dictated by the "Seven Sages," as they are often cryptically mentioned in India and elsewhere. They turn out to be the Seven Stars of Ursa, which are normative in all cosmological alignments on the starry sphere. These dominant stars of the Far North are peculiarly but systematically linked with those which are considered the operative powers of the cosmos, that is, the planets as they move in different placements and configurations along the zodiac. The ancient Pythagoreans, in their conventional language, called the two Bears the Hands of Rhea (the Lady of Turning Heaven), and called the planets the Hounds of Persephone, Queen of the Underworld. Far away to the south, the mysterious ship Argo with its Pilot star held the depths of the past; and the Galaxy was the Bridge out of Time. These notions appear to have been common doctrine in the age before history-all over the belt of high civilizations around our globe. They also seem to have been born of the great intellectual and technological revolution of the late Neolithic period. The intensity and richness, the coincidence of details, in this cumulative thought have led to the conclusion that it all had its origin in the Near East. It is evident that this indicates a diffusion of ideas to an extent hardly countenanced by current anthropology. But this science, although it has dug up a marvelous wealth of details, has been led by its modern evolutionary and psychological bent to forget about the main source of myth, which was astronomy -the Royal Science. This obliviousness is itself a recent turn of events-barely a century old. Today expert philologists tell us that Saturn and Jupiter are names of vague deities, subterranean or atmospheric, superimposed on the planets at a "late" period; they neatly sort out folk origins and "late" derivations, all unaware that planetary periods, sidereal and synodic, were known and rehearsed / Page 4 / in numerous ways by celebrations already traditional in archaic times. If a scholar has never known those periods even from elementary science, he is not in the best position to recognize them when they come up in his material. Ancient historians would have been aghast had they been told that obvious things were to become unnoticeable. Aristotle was proud to state it as known that the gods were originally stars, even if popular fantasy had later obscured this truth. Little as he believed in progress, he felt this much had been secured for the future. He could not guess that W. D. Ross, his modern editor, would condescendingly annotate: "This is historically untrue." Yet we know that Saturday and Sabbath had to do with Saturn, just as Wednesday and Mercredi had to do with Mercury. Such names are as old as time; as old, certainly, as the planetary heptagram of the Harranians. They go back far before Professor Ross' Greek philology. The inquiries of great and meticulous scholars such as Ideler, Lepsius, Chwolson, BoIl and, to go farther back, of Athanasius Kircher and Petavius, had they only been read carefully, and noted, would have taught several relevant lessons to the historians of culture, but interest shifted to other goals, as can be seen from current anthropology, which has built up its own idea of the "primitive" and what came after. One still reads in that most unscientific of records, the Bible, that God disposed all things by number, weight and measure; ancient Chinese texts say that "the calendar and the pitch pipes have such a close fit, that you could not slip a hair between them." People read it, and think nothing of it. Yet such hints might reveal a world of vast and firmly established complexity, infinitely different from ours. But the experts now are benighted by the current folk fantasy, which is the belief that they are beyond all this-critics without nonsense and extremely wise. In 1959 I wrote: But they are tantalizing fragments of a lost whole. They make one think of those "mist landscapes" of which Chinese painters are masters, which show here a rock, here a gable, there the tip of a tree, and leave the rest to imagination. Even when the code shall have yielded, when the techniques shall be known, we cannot expect to gauge the thought of those remote ancestors of ours, wrapped as it is in its symbols. Their words are no more heard again Through lapse of many ages. . . We think we have now broken part of that code. The thought behind these constructions of the high and far-off times is also lofty, even if its forms are strange. The theory about "how the world began" seems to involve the breaking asunder of a harmony, a kind of cosmogonic "original sin" whereby the circle of the ecliptic (with the zodiac) was tilted up at an angle with respect to the equator, and the cycles of change came into being. This is not to suggest that this archaic cosmology will show any great physical discoveries, although it required prodigious feats of concentration and computing. What it did was to mark out the unity of the universe, and of man's mind, reaching out to its farthest limits. Truly, man is doing the same today. Einstein said: "What is inconceivable about the universe, is that it should be at all conceivable." Man is not giving up. When he discovers remote galaxies by the million, and then those quasi-stellar radio sources billions of light-years away which confound his speculation, he is happy that he can reach out to those depths. But he pays a terrible price for his achievement. The science of astrophysics reaches out on a grander and grander scale without losing its footing. Man as man cannot do this. In the depths of space he loses himself and all notion of his significance. He is unable to fit himself into the concepts of today's astrophysics short of schizophrenia. Modern man is facing the nonconceivable. Archaic man, however, kept a firm grip on the conceivable by framing within his cosmos / Page 6 / an order of time and an eschatology that made sense to him and reserved a fate for his soul. Yet it was a prodigiously vast theory, with no concessions to merely human sentiments. It, too, dilated the mind beyond the bearable, although without destroying man's role in the cosmos. It was a ruthless metaphysics. Not a forgiving universe, not a world of mercy. That surely not. Inexorable as the stars in their courses, miserationis parcissimae, the Romans used to say. Yet it was a world somehow not unmindful of man, one in which there was an accepted place for everything, rightfully and not only statistically, where no sparrow could fall unnoted, and where even what was rejected through its own error would not go down to eternal perdition; for the order of Number and Time was a total order preserving all, of which all were members, gods and men and animals, trees and crystals and even absurd errant stars, all subject to law and measure. This is what Plato knew, who could still speak the language of archaic myth. He made myth consonant with his thought, as he built the first modern philosophy. We have trusted his clues as landmarks even on occasions when he professes to speak "not quite seriously." He gave us a first rule of thumb; he knew what he was talking about. Behind Plato there stands the imposing body of doctrine attributed to Pythagoras, some of its formulation uncouth, but rich with the prodigious content of early mathematics, pregnant with a science and a metaphysics that were to flower in Plato's time. From it come such words as "theorem," "theory," and "philosophy." This in its turn rests on what might be called a proto-Pythagorean phase, spread all over the East but with a focus in Susa. And then there was something else again, the stark numerical computing of BabyIon. From it all came that strange principle: "Things are numbers." Once having grasped a thread going back in time, then the test of later doctrines with their own historical developments lies in their congruence with tradition preserved intact even if half understood. For there are seeds which propagate themselves along the jetstream of time. Page 7 And universality is in itself a test when coupled with a firm design. When something found, say, in China turns up also in Babyionian astrological texts, then it must be assumed to be relevant, for it reveals a complex of uncommon images which nobody could claim had risen independently by spontaneous generation. Take the origin of music. Orpheus and his harrowing death may be a poetic creation born in more than one instance in diverse places. But when characters who do not play the lyre but blow pipes get themselves flayed alive for various absurd reasons, and their identical end is rehearsed on several continents, then we feel we have got hold of something, for such stories cannot be linked by internal sequence. And when the Pied Piper turns up both in the medieval German myth of Hamelin and in Mexico long before Columbus, and is linked in both places with certain attributes like the color red, it can hardly be a coincidence. Generally, there is little that finds its way into music by chance. Again, when one finds numbers like 108, or 9 x 13, reappearing under several multiples in the Vedas, in the temples of Angkor, in Babylon, in Heraclitus' dark utterances, and also in the Norse Valhalla, it is not accident. There is one way of checking signals thus scattered in early data, in lore, fables and sacred texts. What we have used for sources may seem strange and disparate, but the sifting was considered, and it had its reasons. Those reasons will be given later in the chapter on method. I might call it comparative morphology. The reservoir of myth and fable is great, but there are morphological "markers" for what is not mere storytelling of the kind that comes naturally. There is also wonderfully preserved archaic material in "secondary" primitives, like American Indians and West Africans. Then there are courtly stories and annals of dynasties which look like novels: the Feng Shen Yen I, the Japanese Nihongi, the Hawaiian Kumulipo. These are not merely fantasy-ridden fables. In hard and perilous ages, what information should a well-born man entrust to his eldest son? Lines of descent surely, but what else? The memory of an ancient nobility is the means of preserving the / Page 8 / arcana imperii, the arcana legis and the arcana mundi, just as it was in ancient Rome. This is the wisdom of a ruling class. The Polynesian chants taught in the severely restricted Whare-wananga were mostly astronomy. That is what a liberal education meant then. Sacred texts are another great source. In our age of print one is tempted to dismiss these as religious excursions into homiletics, but originally they represented a great concentration of attention on material which had been distilled for relevancy through a long period of time and which was considered worthy of being committed to memory generation after generation. The tradition of Celtic Druidism was delivered not only in songs, but also in tree-lore which was much like a code. And in the East, out of complicated games based on astronomy, there developed a kind of shorthand which became the alphabet. As we follow the clues-stars, numbers, colors, plants, forms, verse, music, structres-a huge framework of connections is revealed at many levels. One is inside an echoing manifold where everything responds and everything has a place and a time assigned to it. This is a true edifice, something like a mathematical matrix, a World-Image that fits the many levels, and all of it kept in order by strict measure. It is measure that provides the countercheck, for there is much that can be identified and redisposed from rules like the old Chinese saying about the pitch pipes and the calendar. When we speak of measures, it is always some form of Time that provides them, starting from two basic ones, the solar year and the octave, and going down from there in many periods and intervals, to actual weights and sizes. What modern man attempted in the merely conventional metric system has archaic precedents of great complexity. Down the centuries there comes an echo of Al-Biruni's wondering a thousand years ago, when that prince of scientists discovered that the Indians, by then miserable astronomers, calculated aspects and events by means of stars-and were not able to show him anyone star that he asked for. Stars had become items for them, as they were to become again for Leverrier and Adams, who never troubled to look at Neptune in their life although they had computed and discovered it in 1847. The Mayas and the Aztecs in their / Page 9 / unending calculations seem to have had similar attitudes. The connections were what counted. Ultimately so it was in the archaic universe, where all things were signs and signatures of each other, inscribed in the hologram, to be divined subtly. And Number dominated them all (appendix # I ). This ancient world moves a little closer if one recalls two great transitional figures who were simultaneously archaic and modern in their habits of thought. The first is Johannes Kepler, who was of the old order in his unremitting calculations and his passionate devotion to the dream of rediscovering the "Harmony of the Spheres." But he was a man of his own time, and also of ours, when this dream began to prefigure the polyphony that led up to Bach. In somewhat the same way, our strictly scientific world view has its counterpart in what John Hollander, the historian of music, has described as "The Untuning of the Sky." The second transitional figure is no less a man than Sir Isaac Newton, the very inceptor of the rigorously scientific view. There is no real paradox in mentioning Newton in this connection. John Maynard Keynes, who knew Newton as well as many of our time, said of him: Newton was not the first of the Age of Reason. He was the last of the magicians, the last of the Babylonians and Sumerians, the last great mind which looked out on the visible and intellectual world with the same eyes as those who began to build our intellectual world rather less than 10,000 years ago. . . Why do I call him a magician? Because he looked on the whole universe and all that is in it as a riddle, as a secret which could be read by applying pure thought to certain evidence, certain mystic clues which God had laid about the world to allow a sort of philosopher's treasure hunt to the esoteric brotherhood. He believed that these clues were to be found partly in the evidence of the heavens and in the constitution of elements (and that is what gives the false suggestion of his being an experimental natural philosopher), but also partly in certain papers and traditions handed down by the brethren in an unbroken chain back to the original cryptic revelation in Babylonia. He regarded the universe as a cryptogram set by the Almighty-just as he himself wrapt the discovery of the calculus in a cryptogram when he communicated with Leibniz. By pure thought, by concentration of mind, the riddle, he believed, would be revealed to the initiate.1 Page 10 Lord Keynes' appraisal, written ca. 1942, remains both unconventional and profound. He knew, we all know, that Newton failed. Newton was led astray by his dour sectarian preconceptions. But his undertaking was truly in the archaic spirit, as it begins to appear now after two centuries of scholarly search into many cultures of which he could have had no idea. To the few clues he found with rigorous method, a vast number have been added. Still, the wonder remains, the same that was expressed by his great predecessor Galileo: But of all other stupendous inventions, what sublimity of mind must have been his who conccived how to communicate his most secret thoughts to any othcr person, though very far distant either in time or place, speaking with those who are in the In dies, 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 arrangement of two dozcn little signs upon paper? Let this be the seal of all the admirable inventions of man. 'Way back in the 6th century A.D., Gregoire de Tours was writing: "The mind has lost its cutting edge, we hardly understand the Ancicnts." So much more today, despite our wallowing in mathematics for the million and in sophisticated technology. Page 2 Note *. The indulgence of specialists is asked for the form of certain transliterations throughout the text; for example, Amlodhi instead of Amlodi, Grotte instead of Grotti, etc. (Ed.) Page 9 Note 1 1 "Newton the Man," in The Royal Society. Newton Tercentenary Celebrations (1947), p. 29.
HAMLET'S MILL AN ESSAY INVESTIGATING THE ORIGINS OF HUMAN KNOWLEDGE AND ITS TRANSMISSION THROUGH MYTH Giorgio De Santillana and Hertha Von Dechend 1969 Page 162 "Finally, there is one remarkable and disturbing coincidence from the same direction. It is known that in the final battle of the gods, the massed legions on the side of "order" are the dead warriors, the "Einherier" who once fell in combat on earth and who have been transferred by the Valkyries to reside with Odin in Valhalla-a theme much rehearsed in heroic poetry. On the last day, they issue forth to battle in martial array. Says the Grimnismal (23): "Five hundred gates and forty more-are in the mighty building of Walhalla-eight hundred 'Einherier' come out of each one gate-on the time they go out on defence against the Wolf."
CITY OF REVELATION John Michell 1972 Page 169 "The great alchemists, whose ultimate aspiration was to procure the birth of a divinity among men found it necessary first to invoke within themselves the spirit they wished to share with others. In the same tradition Plato wrote that the man who aquires the art of stereometry, the likening of unlike things which is function of the canon, sanctifies not only himself but also the city and the age in which he lives. The thought behind these various expressions was that the state of a society is determined by the individuals who comprise it; that the cosmic influences are manifest on earth through the medium of the human mind, and this is the instrument by which they may be controlled and held in balance. For the instument to be effective, it requires that the individual become aware of the current influences to which he is subject, and to this end the canon was devised; for by analogy with the dynamics of geometrical and numerological relationships, the world of phenomena is revealed as the product of archetyple forces, whose behaviour in any circumstances is predicatable once the nature is understood." "the art of stereometry, the likening of unlike things"
THE ART OF STEREOMETRY THE LIKENING OF UNLIKE THINGS
CITY OF REVELATION John Michell 1972 Page 77 CHAPTER SEVEN 3168, The Perimeter of the Temple "If the numbers of the sacred principles, mentioned by St John in connection with the New Jerusalem, are obtained from the Greek text by the cabalistic method of gematria, it is found that they correspond to the dimensions of the city, set out in Fig 16. (Figure omitted) For example, the perimeter of a hexagon contained within the circle representing the earth, 7920 feet in diameter, measures 2376 feet, and 2376 is the number of (Greek text omitted), the twelve apostles of the Lamb (Revelation 21.14). 2376 x 2 feet is equal to 1746 MY, and 1745 = (Greek text omitted), the twelve apostles. The names of the apostles are said to be in the twelve foundations of the wall of the city. The wall is the circle of diameter 7920 feet and 14,400 cubits in circumference, and the foundations are the twelve corners of the double hexagon inscribed within it, fonowing the customary pattern of an astrological chart. The position of the twelve apostles in the scheme is thus clearly defined. Page 78 The perimeter of the temple is 3168, Lord Jesus Christ, when the temple is measured by the foot, the most sacred unit of ancient metrology. In terms of the megalithic yard (2.72 feet), however, the perimeter measures 1164, because 3168 feet = 1164 MY. Yet this makes no difference to the symbolic interpretation by gematria, for 1164 is the number of another name of Christ, (Greek text omitted) Son of God. As a geodetic or earth-measuring number, 3168 also demonstrates the antiquity and sacred origin of British metrology, for 31,680 ft. = 6 miles. 31,680 furlongs = 3960 miles = radius of the earth. 31,680 miles = perimeter of square containing the terrestrial sphere. 31,680 miles = circumference of circle drawn on the combined diameters of the earth and moon (10,080 miles) Other cosmological correspondences of 3168 are given on page 109. The Stonehenge sarsen circle with circumference of 316.8 feet 3168 in Plato's city 5040 = 1 x 2 x 3 x 4 x 5 x 6 x 7 39,916,800 = 1 x 2 x 3 x 4 x 5x 6 x 7 x 8 x 9 x.10 x 11 5040, the radius of the circular city, is the product of the numbers1 - 7; 7920, the side of the square city, is the product of numbers 8 - 11. In each case the perimeter of the city is 31,680. In Plato's Republic is the famous, cryptic reference to the 'marriage number', which should be consulted by the guardians of the state in all matters relating to the seasonal union of male and female. There appear to be two numbers involved, adding up to a third, but the riddle is so obscure that no firm solution has been reached despite the vast literature on the subject. For various reasons the number 12,960,000 or 36002 is most commonly proposed, and this would seem appropriate, for 12,960 = 5040 + 7920. 12,960 therefore represents the union of square and circle, symbol of the sacred marriage, and the gematria is also appropriate, for 1296 = (Greek text omitted) Mary mother of Jesus. FIGURE 24 (Figure omitted) Plato's city divided into 5040 rings, Perimeter = 31,680, Areas: A + a = B + b = C + c = 31,680.
"Plato declares that there are certain numbers that link these with each other and with all phenomena capable of being measured. As an example of these numbers, the study of which Plato recommends as the most sanctifying of all pursuits, he gives 5040."
WISDOM OF THE EAST by Hari Prasad Shastri 1948 Page 8 "There is no such word in Sanscrita as 'Creation' applied to the universe. The Sanscrita word for Creation is Shristi, which means 'projection' Creation means to bring something into being out /Page 9/ of nothing, to create, as a novelist creates a character. There was no Miranda, for example, until Shakespeare created her. Similarly the ancient Indians (this term is innacurately used as there was no India at that time). who were our ancestors long, long ago. used a word for creation that means 'projection'
THE LOST LANGUAGE OF SYMBOLISM Harold Bayley 1912 Page 278 ""According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH, was Egyptian for Light-Light."
Page 278 "ONE-EYE, TWO-EYES, THREE-EYES" "According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH,
THE LOST LANGUAGE OF SYMBOLISM Harold Bayley 1912 Page 278 "According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH,was Egyptian for Light-Light."
Page 278 "According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH,was Egyptian for Light-Light."
HOLY BIBLE Scofield References Page 922 C 2 V 16 AND IT SHALL BE AT THAT DAY, SAITH THE LORD, THAT THOU SHALT CALL ME ISHI
THE LOST LANGUAGE OF SYMBOLISM Harold Bayley 1912 Page 278 "According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH,was Egyptian for Light-Light."
Page 278 "ONE-EYE, TWO-EYES, THREE-EYES" "According to the authors of The Perfect Way, the words IS and ISH originally meant Light, and the name ISIS, once ISH-ISH,
HALLELUJAH HURRAH FOR RAH FOR RAH HURRAH HALLELUJAH
YEA THOUGH I WALK THROUGH THE VALLEY OF THE SHADOW OF DEATH I WILL FEAR NO EVIL FOR THOU ART WITH ME
GOD ONE GOD AND ONE CHOSEN RACE THE HUMAN RACE
....
OF TIME AND STARS Arthur C. Clarke 1972 FOREWORD "'Into the Comet' and 'The Nine Billion Names of God' both involve computers and the troubles they may cause us. While writing this preface, I had occasion to call upon my own HP 9100A computer, Hal Junior, to answer an interesting question. Looking at my records, I find that I have now written just about one hundred short stories. This volume contains eighteen of them: therefore, how many possible 18-story collections will I be able to put together? The answer as I am sure will be instantly obvious to you - is 100 x 99. . . x 84 x 83 divided by 18 x 17 x 16 ... x .2 x 1. This is an impressive number - Hal Junior tells me that it is approximately 20,772,733,124,605,000,000. Page 15 The Nine Billion Names of God
Page16 'We have reason to believe,' continued the lama imperturbably, 'that all such names can be written with not more than nine letters in an alphabet we have devised.' Page 68 Into the Comet
NAMES OF GOD
THE HOLY NAME
973-eht-namuh-973.com Forum Index How do you think YHVH is pronounced? Search Nazheek A kabbalistic jew I know claims it is ya-hoe-way. I know to most Christians, at least, prayer is the only method of evokation but I am curious. The zh is pronounced like the si in vision. ANONYMOUS1999 AE I O U. AE I OWE U ? AE I OWE U. https://www.youtube.com/watch?v=mUYf2yu78Ts https://www.youtube.com/watch?v=OecY9I_oPv8 U EWO I EA. U EWO I EA. U O I EA. EUOAI. Redbeck A kabbalistic jew I know claims it is ya-hoe-way. I know to most Christians, at least, prayer is the only method of evokation but I am curious. Anyway, my response is that most Hebrew scholars prefer Yahweh (ancient pronunciation) or Yahveh (modern pronunciation) the Yah is phonetically 'Yar' (as in car) whe is 'way' (long a) and veh is 'vay' (long a, as in, invader), so: Yar-way or Yar-vay. Nazheek A kabbalistic jew I know claims it is ya-hoe-way. I know to most Christians, at least, prayer is the only method of evokation but I am curious. Anyway, my response is that most Hebrew scholars prefer Yahweh (ancient pronunciation) or Yahveh (modern pronunciation) the Yah is phonetically 'Yar' (as in car) whe is 'way' (long a) and veh is 'vay' (long a, as in, invader), so: Yar-way or Yar-vay. The mystics are a stubborn class, only one or two have told me their two cents on the subject. Yahowah Seems to stem from the Greek Jehovah and the Hebrew Yahweh as a combination, which rules it out. Perhaps what one mystic had told me, Yahawah? Decisions decisions The zh is pronounced like the si in vision. Redbeck Closest variations I can find to 'Yahawah' are as follows: YeHWaH ~ Jeremiah 3:25 ....and Yet in Genesis, as old as it gets. there are three variations alone: YHoWaH ~ Genesis 18:17 Also there is a further alternative in Psalms aside from the first option above: YHWiH ~ Psalms 68:21 And finally: YeHoWiH ~ 1 Kings 2:26 , Judges 16:28 None of these appear to have any linkage to magick though, a distinct lack of references to common usage and interchange. From what I can deduce, pronunciations for all of the above may be found in the Leningrad Codex, link below: http://www.tanach.us/Tanach.xml
'And Elohim Created Adam' by William Blake. Blake a highly influential and revered English mystic took Elohim in preference to any of the references above or Yahweh & Yahveh, as a name for God used frequently in the Hebrew Bible. Nazheek The zh is pronounced like the si in vision. Angel13 http://www.ccg.org/english/s/p024.html Angel13 hope YHVH YHWH I AM THAT I AM http://www.973-eht-namuh-973.com/Alchem ... YEH%20.htm packajos000 Red_Rose Nazheek Its not naz-heek.The zh is pronounced like the si in vision. Red_Rose
THE LITTLE DEATH = 149 = DEATH LITTLE THE THE LITTLE DEATH = 77 = DEATH LITTLE THE THE LITTLE DEATH = 14 = DEATH LITTLE THE THE LITTLE DEATH = 5 = DEATH LITTLE THE
SEX SEE X SEE SEX
V AGAIN VAGINA PENIS VAGINA PENIS VAGINA PENIS PENIS SPINE PINES AMEN THE NAME THE NAME AMEN
THE HOLY GRAIL A HOLY GIRL IS
OUT OF ZERO COMETH ONE
MAM CHILD DAD
I HAVE COME HAVE I I HAVE COME
HOLY BIBLE Scofield References C 1 V 16 THE ACTS OF THE APOSTLESPage 1148 (Part quoted) "MEN AND BRETHREN THIS SCRIPTURE MUST NEEDS HAVE BEEN FULFILLED WHICH THE HOLY GHOST BY THE MOUTH OF DAVID SPAKE"
I AM THAT I THAT AM I
I THAT NAME MEAN AMEN THAT NAME
I AM THAT I AM THAT I THAT I THAT AM I
HORIZON HOR ZION HORIZON HORUS HORIZON HOR ZION HORIZON
Names of God in Judaism - Wikepedia, the free encyclopedia "I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the ... Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will ...en.wikipedia.org/wiki/Names_of_God_in_Judaism Ehyeh-Asher-EhyehThe name Ehyeh (Hebrew: אֶהְיֶה) denotes God's potency in the immediate future, and is part of YHWH. The phrase "ehyeh-asher-ehyeh" (Exodus) 3:14) is interpreted by some authorities as "I will be because I will be", using the second part as a gloss and referring to God's promise, "Certainly I will be [ehyeh] with thee" (Exodus 3:12). Other authorities claim that the whole phrase forms one name. The Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a). The "I am that I am" of the Authorised Version is based on this view. "I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the sole response used in (Exodus 3:14) when Moses asked for God's name. It is one of the most famous verses in the Hebrew Bible. Hayah means "existed" or "was" in Hebrew; ehyeh is the first-person singular imperfect form. Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will be", I shall be what I shall be or I am that I am (King James Bible and others). The Tetragrammaton itself may derive from the same verbal root. HASHEM Jewish Law requires that secondary rules be placed around the primary law, to reduce the chance that the main law will be broken. As such, it is common Jewish practice to restrict the use of the word Adonai to prayer only. In conversation, many Jewish people will call God "Hashem", which is Hebrew for "the Name" (this appears in Leviticus24:11). Many Jews extend this prohibition to some of the other names listed below, and will add additional sounds to alter the pronunciation of a name when using it outside of a liturgical context, such as kel or elokim. While other names of God in Judaism are generally restricted to use in a Liturgicalcontext, Hashem is used in more casual circumstances. Hashem is used by Orthodox Jews so as to avoid saying Adonai outside of a ritual context. For example, when Orthodox Jews make audio recordingsof prayer services, they generally substitute Hashem for Adonai--for example, this pattern is used during all prayers in the movie Ushpizin.
SHEM HASHEM SHEM 1854 181854 1854 SHEM HASHEM SHEM
SH EM HA SH EM SH EM SH+EM HA+SH+EM SH+EM 18+54 81+81+54 18+54 9+9 9+9+9 9+9 9+9+9 9+9 9+9+9 9+9 18+54 81+81+54 18+54 SH+EM HA+SH+EM SH+EM SH EM HA SH EM SH EM
SHEM HASHEM SHEM 9 9 9 SHEM HASHEM SHEM
IS EL RA RA IS EL GOD IS REAL REALITY REVEALED REALITY REAL IS GOD
Names of God in Judaism - Wikepedia, the free encyclopedia "I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the ... Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will ...en.wikipedia.org/wiki/Names_of_God_in_Judaism
Ehyeh-Asher-Ehyeh
The name Ehyeh (Hebrew: אֶהְיֶה) denotes God's potency in the immediate future, and is part of YHWH. The phrase "ehyeh-asher-ehyeh" (Exodus) 3:14) is interpreted by some authorities as "I will be because I will be", using the second part as a gloss and referring to God's promise, "Certainly I will be [ehyeh] with thee" (Exodus 3:12). Other authorities claim that the whole phrase forms one name. The Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a). The "I am that I am" of the Authorised Version is based on this view. "I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the sole response used in (Exodus 3:14) when Moses asked for God's name. It is one of the most famous verses in the Hebrew Bible. Hayah means "existed" or "was" in Hebrew; ehyeh is the first-person singular imperfect form. Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will be", I shall be what I shall be or I am that I am (King James Bible and others). The Tetragrammaton itself may derive from the same verbal root. HASHEM Jewish Law requires that secondary rules be placed aroundthe primary law, to reduce the chance that the main law will be broken. As such, it is common Jewish practice to restrict the use of the word Adonai to prayer only. In conversation, many Jewish people will call God "Hashem", which is Hebrew for "the Name" (this appears in Leviticus24:11). Many Jews extend this prohibition to some of the other names listed below, and will add additional sounds to alter the pronunciation of a name when using it outside of a liturgical context, such as kel or elokim. While other names of God in Judaism are generally restricted to use in a Liturgicalcontext, Hashem is used in more casual circumstances. Hashem is used by Orthodox Jews so as to avoid saying Adonai outside of a ritual context. For example, when Orthodox Jews make audio recordingsof prayer services, they generally substitute Hashem for Adonai--for example, this pattern is used during all prayers in the movie Ushpizin.
IS EL RA RA IS EL GOD IS REAL REALITY REVEALED REALITY REAL IS GOD
Names of God in Judaism - Wikepedia, the free encyclopedia "I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the ... Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will ...en.wikipedia.org/wiki/Names_of_God_in_Judaism
Ehyeh-Asher-Ehyeh
The name Ehyeh (Hebrew: אֶהְיֶה) denotes God's potency in the immediate future, and is part of YHWH. The phrase "ehyeh-asher-ehyeh" (Exodus) 3:14) is interpreted by some authorities as "I will be because I will be", using the second part as a gloss and referring to God's promise, "Certainly I will be [ehyeh] with thee" (Exodus 3:12). Other authorities claim that the whole phrase forms one name. The Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a). The "I am that I am" of the Authorised Version is based on this view. "I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the sole response used in (Exodus 3:14) when Moses asked for God's name. It is one of the most famous verses in the Hebrew Bible. Hayah means "existed" or "was" in Hebrew; ehyeh is the first-person singular imperfect form. Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will be", I shall be what I shall be or I am that I am (King James Bible and others). The Tetragrammaton itself may derive from the same verbal root. HASHEM Jewish Law requires that secondary rules be placed aroundthe primary law, to reduce the chance that the main law will be broken. As such, it is common Jewish practice to restrict the use of the word Adonai to prayer only. In conversation, many Jewish people will call God "Hashem", which is Hebrew for "the Name" (this appears in Leviticus24:11). Many Jews extend this prohibition to some of the other names listed below, and will add additional sounds to alter the pronunciation of a name when using it outside of a liturgical context, such as kel or elokim. While other names of God in Judaism are generally restricted to use in a Liturgicalcontext, Hashem is used in more casual circumstances. Hashem is used by Orthodox Jews so as to avoid saying Adonai outside of a ritual context. For example, when Orthodox Jews make audio recordingsof prayer services, they generally substitute Hashem for Adonai--for example, this pattern is used during all prayers in the movie Ushpizin.
Names of God in Judaism - Wikipedia, the free encyclopedia
I Am that I Am - Wikipedia, the free encyclopedia 15 May 2009 ...I Am that I Am (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh [ʔehˈje ʔaˈʃer ʔehˈje] is a common English translation (King James Bible ... en.wikipedia.org/wiki/I_am_that_I_am - Cached - Similar
The Name of God
YHVH 7+8+4+8 27 2+7 9 YHVH = 9 9 = YHVH YHVH = 63 6+3 = 9 9 = 6+3 63 = YHVH
The Hebrew Name for God - YHVH
MySpace.com - Ehyeh Asher Ehyeh - 39 - Male - Mississippi - www ...
Kolel's Parasha Study
Ehyeh Asher Ehyeh1
Ehyeh Asher Ehyeh - Greece | Facebook Ehyeh Asher Ehyeh (Greece) is on Facebook. Facebook gives people the power to share and makes the world more open and connected.
[b-hebrew] Ehyeh Asher Ehyeh
EHYEH-ASHER-EHYEH
EHYEH-ASHER-EHYEH E+H+Y+E+H = 51 5+1 = 6 6 = 1+5 H+E+Y+H+E A+S+H+E+R = 51 5+1 = 6 6 = 1+5 R+E+H+S+A E+H+Y+E+H = 51 5+1 = 6 6 = 1+5 H+E+Y+H+E EHYEH-ASHER-EHYEH
EHYEH-ASHER-EHYEH E+H+Y+E+H - A+S+H+E+R - E+H+Y+E+H 5+8+7+5+8 1+1+8+5+9 5+8+7+5+8 E+H+Y+E+H - A+S+H+E+R - E+H+Y+E+H EHYEH-ASHER-EHYEH
EHYEH-ASHER-EHYEH E+H+Y+E+H - A+S+H+E+R - E+H+Y+E+H 51 + 51 + 51 153 51 + 51 + 51 E+H+Y+E+H - A+S+H+E+R - E+H+Y+E+H EHYEH-ASHER-EHYEH
EHYEH-ASHER-EHYEH E+H+Y+E+H - A+S+H+E+R - E+H+Y+E+H 6 + 6 + 6 18 6 + 6 + 6 E+H+Y+E+H - A+S+H+E+R - E+H+Y+E+H EHYEH-ASHER-EHYEH
EHYEHASHEREHYEH E+H+Y+E+H+A+S+H+E+R+E+H+Y+E+H 1 + 5 + 3 9 1 + 5+ 3 E+H+Y+E+H+A+S+H+E+R+E+H+Y+E+H EHYEHASHEREHYEH
Names of God in Judaism - Wikepedia, the free encyclopedia "I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the ... Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will ...en.wikipedia.org/wiki/Names_of_God_in_JudaismEhyeh-Asher-EhyehThe name Ehyeh (Hebrew: אֶהְיֶה) denotes God's potency in the immediate future, and is part of YHWH. The phrase "ehyeh-asher-ehyeh" (Exodus) 3:14) is interpreted by some authorities as "I will be because I will be", using the second part as a gloss and referring to God's promise, "Certainly I will be [ehyeh] with thee" (Exodus 3:12). Other authorities claim that the whole phrase forms one name. The Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a). The "I am that I am" of the Authorised Version is based on this view. "I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the sole response used in (Exodus 3:14) when Moses asked for God's name. It is one of the most famous verses in the Hebrew Bible. Hayah means "existed" or "was" in Hebrew; ehyeh is the first-person singular imperfect form. Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will be", I shall be what I shall be or I am that I am (King James Bible and others). The Tetragrammaton itself may derive from the same verbal root.
YHWH THE BOOK OF KNOWLEDGE: THE KEYS OF ENOCH J.J. Hurtak 1973 Page 578/9 I AM THAT I AM Heb. " EHYEH ASHER EHYEH." 1The highest statement that a mortal can use in this world. It expresses the "covenant" between the human self and the Christed Overself, and a knowing of one's true identity, ones destiny and the keys to the higher thresholds. 2A/ holy mantra/salutation working with the holy Brotherhoods and Hierarchy of YHWH
Moses said to God, "When I come to the Israelites and say to them 'The God of your fathers has sent me to you,' and they ask me 'What is his name?' what shall I say to them?" And God said to Moses, "Ehyeh-Asher-Ehyeh." He continued, "Ehyeh sent me to you.'" And God said further to Moses, "Thus shall you speak to the Israelites: The Lord, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you:
Alphabetics Commentary on "Immanuel" - God with us Immanuel Introduction The word Immanuel/Emmanuel means, "God with us." It conveys the idea of God come down in the flesh, mingling alongside mankind, subject to their brutality, while extending his love in bringing their redemption. Looking at the words before and after Immanuel/Emmanuel in Hebrew, Greek and English sheds interesting light on the word as it applies both to the first Messianic advent among the Jews as well as the second Messianic advent among the Gentiles. KEY: Words Around "Immanuel" in Zodhiates' NT Greek Lexicon 1690 embrimaomai To be enraged, indignant, to express indignation against someone; to murmur against, blame. [The Jews were ticked off at Jesus.] 1691 eme The emphatic form of me (3165), I, me, myself. [e.g. God himself -- exclamation point!] 1692 emeo To spit out, vomit. [How the Jews and Gentiles receive their Messiah.] 1693 emmainomai To be mad or furious with or against any person or thing. > 1694 Emmanouel Proper noun transliterated from the Hebrew Immanu'el (6005, OT), God with us. 1695 Emmaous Emmaus. [Resurrected Christ walking in the midst and talking with two disciples who did not recognize him.] 1696 Emmeno To remain, persever in. [(1) to dwell with--Immanuel; (2) Fits the idea of Emmaus, when the disciples said to Jesus, "Abide with me, 'tis eventide."] 1697 Emmor from Hebr. Chamor, An ass. [play on words, depicting how man views those who do the work of God, including God himself, in their midst] 1698 Emoi I, me, mine, my. [God himself.] 1699 Emoi I, mine, my own. [God himself.] 1700 Emou Of me, mine, my. [God himself.] 1701 empaigmos Derision, scoffing, mocking. [e.g. Is how the Jews received Christ, their very God come to dwell in their midst in the flesh.] 1702 empaizo To deride, mock, scoff at. Empaizo is used in the Synoptic Gospels of the mockery of Christ . . . . The word is used prophetically by the Lord of His impending sufferings and of the insults actually inflicted upon Him by the men who were taking Him from Gethsemane; by Herod and his soldiers; by the soliers of the governor; by the chief priests, scribes, and elders. 1703 empaiktes A mocker, scoffer, spoken of impostors, false prophets. [Jesus accused of being a false Messiah, sent to deceive the people.] 1704 emperipateo To walk about in a place, e.g., the earth. Used metaphorically, meaning to walk or live among a people, be habitually conversant with. [Immanuel--God with us.] 1705 empiplemi and empiplao To fill, to fill in or up, to make full. In the NT spoken . . . of food, to fill with food, satisfy, satiate, to fill in regard to one's desire with good. Metaphorically in the pss., to be filled with any person or thing, meaning to enjoy the society or communion of someone. [Immanuel--God with us.] 1706 empipto To fall in. Followed by eis (1519), into, with acc. of place, to fall into. Of persons, to fallin with or among, to meet with. Metaphorically, to fallinto any state or condition, to come into. [The condescension of God: Immanuel--God with us.] 1707 empleko To braid in, interweave, entangle, implicate. [God in our midst, subject to the same rigors and circumstances as are we, hence able to intercede on our behalf.]
Words Around "Immanuel" in OT Hebrew Lexicon The words alphabetically surrounding the Hebrew word for "Immanuel" in the Old Testament Lexicon (Gesenius) further elaborate on the idea of Immanuel: God with us. What is particularly amazing about this series of words is that they contain all of the major elements of Jacob 5:72, which is a key scripture pointing to not just an Immanuel advent of Jesus Christ among the Jews anciently, but of an Immanuel advent among the Gentile husbandmen of the vineyard in these last days. Jacob 5:72 reads: "And it came to pass that the servants did go and labor with their mights; and the Lord of the vineyard labored also with them . . . " It is important to note that in the sequence of Zenos allegory (Jacob 5), this is right toward the end, when the final thrust is made to salvage a corrupt vineyard. The first are gathered last, the last, first. The branches bringing forth the most bitter fruit are removed, as good branches are grafted in. This is not talking about Jesus coming among the Jews anciently, but rather is referring to these last days. It is our day to which the scripture is referring when it says, "the Lord of the vineyard labored also with them." Immanuel. God with us. "And thus will I bring them together again, that they shall bring forth the natural fruit, and they shall be one" (Jacob 5:68.) With this verse and its context in mind now, consider the following series of words in the Old Testament Lexicon, surrounding the word for Immanuel. Again, my comments are in [small brackets]. 5994 deep, figuratively hidden, not to be searched out. [Preface to Jacob 5 reads: ". . . how is it possible that these, after having rejected the sure foundation, can ever build upon it, that it may become the head of their corner? Behold, my beloved brethren, I will unfold this mystery unto you . . ." (4:17,18.)] 5995 a sheaf (a bundle of corn[grain]) [(1) similar to vineyard symbolism; (2) sheaf as metaphor for gathering/dividing wheat & tares; (3) corn as code for Messiah] 5996 "servant of the Almighty" [servant, greatest of all] 5997 (1) fellowhip, i.e. my fellow, companion [the Lord of the vineyard labors along side them]; (2) a neighbour [in our midst] 5998 To labour [by our side, in our midst] 5999, 6000 (1) heavy, wearisome labour; (2) the produce of labour; (3) weariness, trouble, vexation; Isa. 53:11. 6004 (1) to gather together, to collect, to join together. [the mission of Immanuel.] (2) to shut, to close, hence to hide, to conceal; to be hidden. [veiled in the flesh.] > 6005 Immanuel 6006 to take up, to lift, e.g. a stone [(1) after rejecting it, the stone becomes the head stone of their corner (Jacob 4:17); (2) "he (the Stone) shall be exalted and extolled, and be very high" (Isa. 52:13)] 6007 "whom Jehovah carries in his bosom" [(1) "in the shadow of his hand hath he hid me" (Isa. 49:2); (2) For ye are lawful heirs, according to the flesh, and have been hid from the world with Christ in God" (D&C 86:9.)] 6008 "eternal people" [people of God: Israel, Gentiles; first shall be last, last shall be first (Jacob 5)] 6009 To be deep, to be unsearchable. ["I will unfold this mystery unto you" (Jacob 4:18)] Words Around "Immanuel" in the English Dictionary (Web. '71) Again, my comments are in [small brackets]. imbrue To soak or drench in a fluid, as in blood. [e.g. Jesus Christ crucified by his own people, that all might have access to his grace.] imbrute To degrade to the state of a brute. [God condescends to be born into the flesh, which is subject to corruption, in order to show that we, like him, can overcome the brute flesh.] imbue To soak, steep, or tinge deeply; fig. to inspire, impress, or impregnate (the mind); to cause to become impressed or penetrated. [(1) by coming in the flesh, God is able to understand our struggles; (2) realizing God has done this for us has a strong power to deeply impress our souls on many counts] imitate To follow as a model, pattern, or example, to copy or endeavour to copy in acts, manners, or otherwise. ["What manner of men ought ye to be? even as I am."] immaculate Spotless, pure; unstained, undefiled; without blemish [contrast "sterling: exceptional purity," e.g. sterling silver = 92.5% silver; 7.5% tin; e.g. the approximate "A" grade cut-off point: 92.5%] immanent Remaining in or within [i.e. in our midst: God with us]; hence, not passing out of the subject; inherent and indwelling [e.g. Holy Ghost: God with us]; internal or subjective. > Immanuel God with us: an appellation of the Saviour immaterial Not consisting of matter; incorporeal; spiritual [opposite of Immanuel: God in the flesh]; Words Around "Emmanuel" in the English Dictionary
"The word Immanuel/Emmanuel means, "God with us." It conveys the idea of God come down in the flesh, mingling alongside mankind, subject to their brutality, while extending his love in bringing their redemption."
GOD WITH US AND US WITH GOD
HALLELUJAH
Moses said to God, "When I come to the Israelites and say to them 'The God of your fathers has sent me to you,' and they ask me 'What is his name?' what shall I say to them?" And God said to Moses, "Ehyeh-Asher-Ehyeh." He continued, "Ehyeh sent me to you.'" And God said further to Moses, "Thus shall you speak to the Israelites: The Lord, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you:
IN SEARCH OF SCHRODINGER'S CAT John Gribbin 1984 "QUANTUM PHYSICS AND REALITY"
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