|
||
|
|
|
|
||
|
||
|
A MAZE IN ZAZAZA ENTER AZAZAZ AZAZAZAZAZAZAZZAZAZAZAZAZAZA ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ THE MAGICALALPHABET ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321
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."
THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF THE ALPHABET IS GIVEN A NUMERICAL VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS REARRANGING THEM IN ENDLESS CONFIGURATIONS THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS
..
THE LIGHT IS RISING RISING IS THE LIGHT
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 NOW RISING IS THE LIGHT
MATHEMATICS A LANGUAGE OF LETTERS AND NUMBERS
The Upside Down of the Downside Up
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"
All about the planets in our Solar System. The nine planets that orbit the sun are (in order from the sun): Mercury,Venus, Earth, Mars, Jupiter, Saturn, ... www.enchantedlearning.com/subjects/astronomy/planets Our solar system consists of the sun, eight planets, moons, dwarf planets, an asteroid belt, comets, meteors, and others. The sun is the center of our solar system; the planets, their moons, the asteroids, comets, and other rocks and gas all orbit the sun.The nine planets that orbit the sun are (in order from the sun): Mercury,Venus, Earth, Mars, Jupiter, Saturn, Uranus, Neptune, and Pluto (a dwarf planet). A belt of asteroids (minor planets made of rock and metal) lies between Mars and Jupiter. These objects all orbit the sun in roughly circular orbits that lie in the same plane, the ecliptic (Pluto is an exception; it has an elliptical orbit tilted over 17° from the ecliptic)
A HISTORY OF GOD Karen Armstrong 1993 Page 280 "Jews should cultivate an apatheia like God's, remaining impervious to scorn and insults. But God could be addressed as Friend. No Throne Mystic would have dreamt of calling God 'Thou', as Eliezar did. This familiarity crept into the liturgy, depicting a God who was immanent and intimately present at the same time as he was transcendent: Everything is in Thee and Thou art in everything; Thou fillest everything and dost encompass it; when everything was created, "They qualified this immanence by showing that nobody could approach God himself but only God as he manifested himself to mankind in his 'glory' (kavod) or in 'the great radiance called Shekinah', The Pietists were not worried by the apparent inconsistency, They concentrated on practical matters rather than theological niceties, teaching their fellow-Jews methods of concentration (kawwanah) and gestures that would enhance their sense of God's presence. Silence was essential; a Pietist should close his eyes tightly, cover his head with a prayer shawl to avoid distraction, pull in his stomach and grind his teeth. They devised special ways of'drawing out prayer' which was found to encourage this sense of Presence. Instead of simply repeating the words of the liturgy, the Pietist should count the letters of each word, calculating their numerical value and getting beyond the literal meaning of the language. He must direct his attention upwards, to encourage his sense of a higher reality. Page 281 "Philosophy threatened to turn God into a remote abstraction but the God of the mystics was able to touch those fears and anxieties that lie deeper than the rational. Where the Throne Mystics had been content to gaze upon the glory of God from without, the Kabbalists attempted to penetrate the inner life of God and the human consciousness. Instead of speculating rationally about the nature of God and the metaphysical problems of his relationship with the world, thc Kabbalists turned to the imagination, 1. Kether Elyon: 'the Supreme Crown' 2. Hokmah: 'Wisdom'. 3. Binah: Intelligence'. 4. Hesed: 'Love' or 'Mercy'. 5. Din: 'Power' (usually manifested in stern judgement). 6. Rahmin: 'Compassion'; sometimes called 'Tifereth': Beauty'. 7. Netsah: 'Lasting Endurance'. 8. Hod: Majesty'. 9 Yesod: Foundation'. 10. Malkuth: 'Kingdom'; also called 'Shekinah'. Page 284 "The Zohar shows the mysterious emanation of the ten sefiroth as a process whereby the impersonal En Sof becomes a personality. In the three highest sefiroth - Kether, Hokhmah and Binah - when, as it were, En Sof has only just 'decided' to express himself, the divine reality is called 'he'. As 'he' descends through the middle sefiroth - Hesed, Din, Tifereth, Netsah, Hod and Yesod - 'he' becomes 'you'. Finally, when God becomes present in the world in the Shekinah, 'he' calls himself 'I'. It is at this point, where God has, as it were, become an individual and his self-expression is complete, that man can begin his mystical journey. Once the mystic has acquired an understanding of his own deepest self, he becomes aware of the Presence of God within him and can then ascend to the more impersonal higher spheres, transcending the limits of / Page 285 / personality and egotism. It is a return to the unimaginable Source of our being and the hidden world of uncreated reality. In this mystical perspective, our world of sense impression is simply the last and outermost shell of the divine reality."
ENS OF ENDS OF ENDS ENS OF ENDSOF ENS OF ENDS OF ENDS OF ENS OF ENS OF ENSOF ENS OF
COMPLETES HIS JOURNEY HIS JOURNEY COMPLETES
THE JESUS MYSTERIES Page 177 "THE GOSPELS ARE ACTUALLY ANONYMOUS WORKS, IN WHICH EVERYTHING,WITHOUT EXCEPTION, IS WRITTEN IN CAPITAL LETTERS, WITH NO HEADINGS, CHAPTER OR VERSE DIVISIONS, AND PRACTICALLY NO PUNCTUATION OR SPACES BETWEEN WORDS. THEY WERE NOT WRITTEN IN THE ARAMAIC OF THE JEWS BUT IN GREEK"
GODS GOSPELS GODS GOSPELS GODS THE GOD SPELLS GOD OF GOD ...... GOD OF GOD SPELLS GOD THE GODS GOSPELS GODS GOSPELS GODS
THE HOLY SINNER Thomas Mann 1951 Page 1 "The ringing of bells, the surging and swelling of bells supra urbem, above the whole city, in its airs overfilled with sound. Bells, bells, they swing and sway, they wag and weave through their whole arc on their beams, in their seats, hundred-voiced, in Babylonish con-fusion. Slow and swift, blaring and booming - there is neither measure nor harmony, they talk all at once and all together, they break in even on themselves; on clang the clappers and leave no time for the excited metal to din itself out, for like a pendulum they are already back at the other edge, droning into its own droning; so that when echo still resounds: 'In te Domine speravi,' it is uttering already 'Beati quorum tecta sunt peccata' into its own midst; not only so, but lesser bells tinkle clear from smaller shrines, as though the mass-boy might be touching the little bell of the Host. Ringing from the height and ringing from the depths; from the seven arch-holy places of pilgrimage and all the churches of the seven parishes on both sides of the twice-rounding Tiber. From the Aventine ringing; from the holy places of the Palatine and from St John of the Lateran; above the grave of him who bears the keys, in the Vatican Hill, from Santa Maria Maggiore, Santa Maria in Foro, in Domnica, in Cosmedin, and in Trastevere; frpm Ara-Coeli, St Paul's outside the Walls, St Peter in Chains, and from the basilica of the Most Holy Cross in Jerusalem. And from the chapels in the cemeteries, from the roofs of the basilicas and oratories in the narrow streets come the sounds as well. Who names their names and knows their titles? As when the wind, when the tempest rakes the strings of / Page 2 / the aeolian harp and rouses the whole world of sound, the far apart and the close at hand, in whirring, sweeping harmony; such, trans-lated in bronze, are the sounds that split the air, for here everything that is rings for the great feast and high procession. Who is ringing the bells? Not the bell-ringers. They have run into the streets like all the folk, to list the uncanny ringing. Convince yourselves: the bell-chambers are empty. Lax hang the ropes, and yet the bells rock and the clappers clang. Shall one say that nobody rings them? - No, only an ungrammatical head, without logic, would be capable of the utterance. 'The bells are ringing': that means they are rung, and let the bell-chambers be never so empty. - So who is ringing the bells of Rome? - It is the spirit of story-telling. - Then can he be everywhere, hic et ubique, for instance at once on the Tower of St George in Velabro and up in Santa Sabina, which preserves columns from the abominable Temple of Diana? At a hundred consecrate seats at once? - Of a certainty, that he can. He is as air, bodiless, ubiquitous, not subject to distinctions of here and there. He it is that says: 'All the bells were ringing'; and, in con-sequence, it is he who rings them. So spiritual is this spirit and so abstract that grammatically he can be talked of only in the third person and simply referred to as 'It is he'. And yet he can gather himself into a person, namely into the first person, and be incarnate in somebody who speaks in him and says: 'I am he. I am the spirit of story-telling, who, sitting in his time-place, namely in the library of the cloister of St Gall in Alemannenland, where once Notker the Stammerer sat, tells this story for entertainment and exceptional edification; in that I begin with its grace-abounding end and ring the bells of Rome: id est, report that on that day of processional entry they all together began to ring of themselves.' But also, in order that the second grammatical person should come into its own, the question runs: Who art thou then, who saying I sits at Notker's desk and embodies the spirit of narrative? - I am Clemens the Irishman, ordinis divi Benedicti, visiting here as Brother, accepted guest, and envoy from my Abbot Kilian of the cloister of Clonmacnoise, my house in Ireland, that I may foster the ancient relations which since the days of St Gall and St Columbanus obtain between my house and this strong citadel of Christ. I have on my / Page3 / journey visited a great many seats of pious learning and abodes of the Muses, such as Fulda, Reichenau, and Gandersheim, St Emeran in Regensburg, Lorsch, Echternach, and Corvey. But here, where the eye laves itself in evangeliaries and psalters with such priceless illumination in gold and in silver set on purple, with decoration in vermilion, green, and blue; where the Brothers under their choir- master intone more sweetly than ever elsewhere heard; where the bodily refection is excellent, not forgetting the cordial little wine which is poured out with it, and after table in the cloisters one can exercise so agreeably round the fountain; here I have made my station for a somewhat more spacious time, occupying one of the always ready guest-cells into which the highly estimable Abbot, Gozbert of his name, had thoughtfully put an Irish cross, whereon one sees figured a lamb in the coils of snakes, the arbor vitae, a dragon's head with the cross in his jaws, and the ecclesia catching the blood of Christ in a chalice, whilst the devil tries to snap up a bite and sup of it. The piece witnesses the early high standard of our Irish arts. I am deeply attached to my home, St Patric's nook-shotten isle, its meadows, heaths, and moors. Its airs blow damp and mild, and mild too is the air in our cloister of Clonmacnoise, given as it is to training disciplined by a measured asceticism. With our Abbot Killian I am of the well-tried view that the religion of Jesus and the practice of ancient studies must go hand in hand in combating rude ways; that it is the same ignorance which knows nothing of the one and of the other, and that where the first took root the other also flourished. In fact the height of culture reached by our brotherhood in my experience quite considerably surpassed that of the Roman clerus itself, which is often all too little touched by the wisdom of antiquity and among whose members at times a truly lamentable Latin is written - if also none so bad as among German monks, one of whom, to be sure an Augustinian, lately wrote to me: 'Habes tibi aliqua secreta dicere. Robustissimus in corpore sum et saepe propterea temptationibus Diaboli succumbo.' That is indeed scarcely tolerable, stylistically as well as also in other ways, and probably such peasantly rubbish could never flow from a Roman pen. Altogether it would be mistaken to believe l would speak ill of Rome and its supremacy, whose loyal adherent on the contrary I profess myself. It may be / Page 4 / that we Irish monks, who have always held to independent dealings and in many regions of the Continent have first preached Christianity, have also acquired extraordinary merit in that everywhere, in Burgundy and Friesland, Thuringia and AIemannia, we erected cloisters as bastions of the faith and of our mission. That does not mean that we have not since early times recognized the Bishop in the Lateran as head of the Christian Church and seen in him a being of almost divine nature, in that we consider at most only the site of the divine resurrection as holier than St Peter's. One may say without untruth that the churches of Jerusalem, Ephesus, and Antioch are older than the Roman, and if Peter, at whose unassailable name one does not gladly think of certain cockcrows, founded the bishopric of Rome (he did found it), the same is indisputably true of the community of Antioch. But these matters can only play the role of fugitive comments at the margin of truth: that, firstly, our Lord and Saviour (as it stands in Matthew and may be read there, though indeed only in him) summoned Peter to be his vicar here below, but the latter transferred the vicariate to the Roman bishop and conferred on him the precedence over all the episcopates of the world. We even read indeed in decretals and protocols of early time the very speech which the apostle himself held at the ordination of his first successor, Pope Linus, which I regard as a real trial of faith and a challenge to the spirit to manifest its power and show what all it succeeds in believing. In my so much more humble quality as incarnation of the spirit of story-telling, I have every interest that others like me shall regard the call to the sella gestatoria as the highest and most blessed of elections. And it is at once a sign of my devotion to Rome that I bear the name of Clemens. For natively I am named Morhold. But I have never liked the name, it strikes me as wild and heathenish, and with the cowl I put on that of the third successor of Peter, so that it is no longer the vulgar Morhold who moves in the girded tunic and scapular but a more refined Clemens, who has con- summated what St Paul to the Ephesians so happily called the 'putting on a new man'. Yes, it is no longer at all the body of flesh which went about in the doublet of that Morhold, but rather a spiritual one which the cingulum girds - accordingly, a body which / Page 5 / makes not quite worthy of sanction my earlier statement: id est, that I am the 'incarnate spirit of story-telling', namely that it is 'embodied' in me. I do not care for this word 'embodiment' so much, since (of course) it derives from the body and the fleshly shape, which together with the name of Morhold I have put off, and which in all ways is a domain of Satan, through him capable of abominations and subject to them, though one scarcely understands why it does not reject them. On the other hand, the body is the vehicle of the soul and God-given reason, without which these would be deprived of their basis; and so one must regard the body as a necessary evil. Such is the recognition fitting to it; one more enthusiastic we owe it not, in its urgent need and its repulsiveness. And how should one, in act to relate a tale, or to retell it (for it has already been told, even several times, if also inadequately), which abounds in bodily abomination and affords frightful evidence to what all the body gives itself, without fear or faltering - how should one be inclined to boast overmuch about being an embodiment? No; for the spirit of story-telling, having concentrated itself in my monkish person, called Clemens the Irishman, has preserved much of that abstraction which enables it to ring from all the titular basilicas of the city at once; two instances of the fact I will cite straightway. Firstly, then, it may escape the reader of this manuscript, and yet it is worthy of remark, that I have inscribed it with the name of the place where I sit, namely St Gall, at Notker's desk, but that I have not said in what times, in how-manyeth year and century after our Saviour's birth I sit here and cover the parchment with my small, fine scholarly, and decorative script. For there is no fixed term, and also the name of our Abbot here, Gozbert, does not furnish one. For it repeats itself all too oft in time, and, when one would cite it, turns quite readily into Fridolin or Hartmut. If one ask me, teasingly or maliciously, whether I myself indeed know where I am but not when, I answer pleasantly: there is truly nothing to know, for as a personification of the spirit of story-telling I rejoice in that abstraction, the second instance of which I now give. For now I begin to write and address myself to tell a tale at once frightful and highly edifying. But it is quite uncertain in what language I write, whether Latin, French, German, or Anglo-Saxon, / Page 6 / and indeed it is all the same; for say I write Thiudisch, such as the Germans speak who live in Helvetia, then tomorrow British stands on the paper and it is a Breton book that I have written. By no means do I assert that I possess all the tongues; but they run all together in my writing and become one - in other words, language. For the thing is so, that the spirit of narration is free to the point of abstraction, whose medium is language in and for itself, language itself, which sets itself as absolute and does not greatly care about idioms and national linguistic gods. That indeed would be poly-theistic and pagan. God is spirit, and above languages is language. One thing is certain: that I write prose and not little verses, for which on the whole I cherish no exaggerated regard. Rather in this respect I am in the tradition of the Emperor Carolus, who was not only a great lawgiver and judge of the nations but also the protector of grammar and an assiduous patron of correct and limpid prose. I hear said, indeed, that only metre and rhyme can result in a strict form, but I would like well to know why this hopping on three or four iambic feet, resulting to boot in all sorts of stumbling in dactyls and anapaests, with a little light-hearted assonance of the end words, is supposed to indicate the strict form, as against a shapely prose with its much finer and less obvious rhythmical laws. If I were to begin with: There was a prince by name Grimald, He had a stroke that laid him cold. He left behind twinn children fair - Aha, was that a sinful pair or something in that kind, would it be a stricter form than the grammatical and dignified prose in which I now present my tale of grace, that many who come after, French, Angles, and Germans, may dip into it to make their little rimes? So much by way of preface; I begin as follows:"
Thomas Mann 1875 - 1955 Page 660 "In the evening, on the stroke of ten, they gathered privily, and in whispers mustered the apparatus Hermine had provided, consisting of a medium-sized round table without a cloth, placed in the centre of the room, with a wine glass upside-down upon it, the foot in the air. "Round the edge of the table, at regular intervals, were placed twenty-six little bone counters, each with a letter of the alphabet written on it in pen and ink." "ROUND THE EDGE OF THE TABLE, AT REGULAR INTERVALS, WERE PLACED TWENTY-SIX LITTLE BONE COUNTERS. EACH WITH A LETTER OF THE ALPHABET WRITTEN ON IT IN PEN AND INK."
Page 287
Page 287
"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. 1 000 000 000 'LETTERS'."
AND DNA AND DNA AND DNA AND DNA AND DNA AND DNA AND DNA AND DNA AND DNA
THE WORD 'AMEN IS THE VALUE 99 IN GREEK NUMERALS AND APPEARED IN THE BIBLE (OLD AND NEW TESTAMENTS) 99 TIMES
THE WORD 'AMEN IS THE VALUE 99 IN GREEK NUMERALS AND APPEARED IN THE BIBLE (OLD AND NEW TESTAMENTS) 99 TIMES
AMEN NAME MEAN 6 6 6 9 9 9 MEAN AMEN NAME
I AT THAT AM MAAT AM AT I AT AM MAAT THAT THAT THAT I THAT I THAT I THAT I THAT TIME EMIT THAT I O THAT I
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." THE MAN WHO LOVED ONLY NUMBERS Page 217 "Mathematicians in India in the sixth century had developed a place value system and introduced the concept of a zero to keep their symbols in their proper places. Thus a 1 with an 0 after it, or 10, is a very different number from a 1 alone. Erdos, who always joked that he was old and stupid, said the Indians were very clever, not just in their discovery of zero, but in their choice of similar- sounding Hindi words for stupid person (buddhu) and old person (buddha). In the seventh century, Hindu scholars introduced Islam to the Indian number scene, and the ideas of zero / Page 216 ( omitted) and place value spread rapidly throughout the Arabic world. Six centuries later, Fibonacci was so impressed with the ease of the Hindu-Arabic numerals that he wanted to make Pisan merchants aware of them. In 1202, he wrote Liber abaci (Book of the Abacus), which, despite the title had little to do with the Abacus and a lot to do with liberating computations from the yoke of Roman numerals. The book seems quaint from the vantage point of the twentieth century, because it explains what we take for granted.
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 O AS IN THOUGHT
THE LIGHT IS RISING NOW RISING IS THE LIGHT
International Women's Day - Interview with ... International Women's Day - Wikipedia, the free encyclopedia International Women's Day (IWD), originally called International Working Women's Day is marked on March 8 every year. Nowadays this is a major day of global ...
International Women's DayFrom Wikipedia, the free encyclopediaJump to: navigation, search Observed by Albania, Algeria, Argentina, Armenia, Australia, Azerbaijan, Bangladesh, Belarus, Belgium, Bhutan, Bosnia and Herzegovina, Brazil, Bulgaria, Burkina Faso, Cambodia, Cameroon, Canada, Chile, China, Colombia, Costa Rica, Croatia, Cuba, Cyprus, Ecuador, Estonia, Dominican Republic, Denmark, Finland, France, Georgia, Germany, Greece, Hungary, Iceland, India, Italy, Israel, Laos, Latvia, Lithuania, Kazakhstan, Kosovo, Kyrgyzstan, Macedonia, Malta, Mexico, Moldova, Mongolia, Montenegro, Nepal, Norway, Pakistan, Poland, Philippines, Portugal, Romania, Russia, Serbia, Seychelles, Slovakia, Slovenia, South Africa, Sweden, Spain, Syria, Sri Lanka, Taiwan, Tajikistan, Thailand, Turkey, Turkmenistan, Uganda, Ukraine, United States, Uruguay, Uzbekistan, Vietnam, Zambia Women and girls day Anti-sexist day International Women's Day (IWD), originally called International Working Women’s Day is marked on March 8 every year. 1] Nowadays this is a major day of global celebration of women. In different regions the focus of the celebrations ranges from general celebration of respect, appreciation and love towards women to a celebration for women's economic, political and social achievements. Started as a Socialist political event, the holiday blended in the culture of many countries, primarily Eastern Europe, Russia, and the former Soviet bloc. In many regions, the day lost its political flavour, and became simply an occasion for men to express their love for women in a way somewhat similar to a mixture of Mother's Day and St Valentine's Day. In other regions, however, the original political and human rights theme designated by the United Nations runs strong, and political and social awareness of the struggles of women worldwide are brought out and examined in a hopeful manner.
Geography - Monastery - Religious significance - Ascent
Biblical Mount Sinai - Wikipedia, the free encyclopedia
More results from en.wikipedia.org »►Mount Sinai
Mount Sinai (Arabic: طور سيناء, Ṭūr Sīnā') (Hebrew: הר סיני, Har Sinai), also known as Mount Horeb, Mount Musa, Gabal Musa (Egyptian Arabic accent), ... Mount Sinai View from the summit of Mount Sinai Contents [hide] [edit] Geology [edit] Monastery [edit] Religious significance Christian orthodoxies settled upon this mountain in the third century, Georgians moved to Sinai in the fifth century, although a Georgian colony was formed in the ninth century. Georgians erected their own temples in this area. The construction of one such temple was connected with the name of David The Builder, who contributed to the erecting of temples in Georgia and abroad as well. There were political, cultural and religious motives for locating the temple on Mount Sinai. Georgian monks living there were deeply connected with their motherland. The temple had its own plots[clarification needed] in Kartli. Some of the Georgian manuscripts of Sinai remain there, but others are kept in Tbilisi, St. Petersburg, Prague, New York, Paris and in private collections. The Song of Deborah, which textual scholars consider to be one of the oldest parts of the bible, suggests that Yahweh dwelt at Mount Seir, so many scholars favour a location in Nabatea (modern Arabia). Alternatively, the biblical descriptions of Sinai can be interpreted as describing a volcano, and so a small number of scholars have considered equating Sinai with locations in northwestern Saudi Arabia; there are no volcanoes in the Sinai Peninsula. Saint Catherine Area* -------------------------------------------------------------------------------- Saint Catherine's Monastery (Greek: Μονὴ τῆς Ἁγίας Αἰκατερίνης) lies on the Sinai Peninsula, at the mouth of an inaccessible gorge at the foot of Mount Sinai in Saint Katherine city in Egypt. The monastery is Greek Orthodox and is a UNESCO World Heritage Site. According to the UNESCO report (60100 ha / Ref: 954) and website hereunder, this monastery has been called the oldest working Christian monastery in the world – although the Monastery of Saint Anthony, situated across the Red Sea in the desert south of Cairo, also holds claim to that title. [edit] Ascent [edit] Summit View from the summit of Mount Sinai[edit] See also Mount Sinai travel guide from Wikitravel
Mount Horeb
Mount Horeb In other biblical passages, these events are described as having transpired at Mount Sinai, but though Sinai and Horeb are often considered to have been different names for the same place, there is a body of opinion that they may have been different locations.[1] The mountain is also called the Mountain of Yhwh.[2] Contents [hide] Other interpreters show the etymology of Sinai (Hebrew letters: Samech, Yud, Nun, Yud) as being related to the word for bush (Hebrew: סנה, Samech, Nun, Hey), hence Sinai being where Moses saw the Hasneh HaBoeir or the burning bush. In Matityahu Clark's book Etymological Dictionary of Biblical Hebrew, the root for Horev, i.e. - "Chorev", (Hebrew: חרב, Chet, Reish, Beit) is related to the Hebrew word for sword 'Cherev' (Hebrew: חרב) (again Chet, Reish, Beit) showing the meaning of Chorev being as "desolation as after a mighty battle", where the root for Sinai being Sineh (Samech, Nun, Hey) relating to both "bush" and the idea "to fend off an attack". The relationship between "fend off" and "bush" being that this bush has thorns to in fact "fend off" its enemies. Both of these words tend to paint a word picture of a very desolate place that defends itself by the very rough terrain and thorny bushes that surrounding it. [edit] Occurrences The name Horeb first occurs at Exodus 3:1, with the story of Moses and the Burning Bush. According to Exodus 3:5, the ground of the mountain was considered holy, and Moses was commanded by God to remove his shoes. Exodus 17:6 describes the incident when the Israelites were in the wilderness without water. Moses was upon the rock at Horeb, where he struck the rock (defying God's instruction Numbers 20:1-13) and obtained drinking water from the cracking rock. The only other use of the name in Exodus is at Exodus 33:6, where Horeb is the location where the Israelites stripped off their ornaments. In Deuteronomy, Horeb is mentioned several times in the account of the wanderings of the Israelites in the wilderness, Deuteronomy 1:2, 1:6, 1:19. The account of the delivery to Moses of the Ten Commandments, and references back to it, include mentions of Horeb at Deuteronomy 4:10, 4:15, 5:2,9:8, 18:16, 28:69. There are similar references back at Psalms 106:19 and Malachi 3:22. At 1 Kings 8:9 2 Chronicles 5:10 it is stated that the Ark of the Covenant contained only the tablets delivered to Moses at Horeb. At 1 Kings 19:8, Elijah visits Horeb the mount of God. There are no occurrences of Horeb under that name in the New Testament. At Galatians 4:24-25, in the Epistle of Saint Paul to the Galatians, Mount Sinai is mentioned: " ... One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar. Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children." [edit] Location [edit] References
THAT OTHER MAN
MARIO AND THE MAGICIANS Thomas Mann 1875 - 1955 Pages 286 -7 - 8 - 9 - 90 -91 18 THE TABLES OF THE LAW " Moses, leaning on his staff, traversed the desert, his wide-set eyes fixed on God's mountain, which was smoking like an oven and spewed forth many times. The mountain was of peculiar shape: it had fissures and veins which seemed to divide it into terraces and which looked like upward-leading paths, though they were not paths, but simply gradations of yellow walls. On the third day, after climbing several foothills, God's delegate arrived at the bare foot of the mountain. Then he began to ascend, his fist grasping the pilgrim's staff which he set before him. He climbed without path or track many an hour, step by step, higher, always higher, towards God's nearness. He climbed as far as a human being could, for by and by the sulphurous fumes which smelled of hot metals and which filled the air choked him, and he began to cough. He arrived at the topmost fissure and terrace right underneath the summit, where he could have a wide view of the bald and wild mountain ranges on both sides, and out over the desert as far as Kadesh. Closer by he could see the people in their enclosure, far below and small. Here the coughing Moses found a cave in the mountain wall, a cave with a projecting roof of rock which could protect him from the falling stones and the flowing broth. There he took up his abode and arranged himself to start, after a short breathing spell, the work which God had ordered from him. Under the difficult circumstances-.for the metal vapours lay heavily on his breast and made even the water taste of sulphur - this work held him fast up there not less than forty days and forty nights. But why so long? Idle question! The eternal had to be re-corded, the binding word had to be briefed, God's terse moral law had to be captured and graved into the stone of the mountain, so that Moses might bring it down to the vacillating mob, to the blood of his buried father, down into the encamp-ment where they were waiting. There it was to stand from generation to generation, unbreakable, graved also into their minds and into their flesh and blood, the quintessence of human decency. From his inner consciousness God directed him to hew two tablets from the rock and to write upon them his dictate, five words on the one and five words on the other, together ten words. It was no easy task to build the two tablets, to smooth them and to shape them into fit receptacles of eternal brevity. For a lone man, even if he had drunk the milk of a mason's daughter, even if he had broad wrists, it was a piece of work subject to many a mishap. Of the forty days it took a quarter. But the actual writing down was a problem the solution of which could well have prolonged the number of Moses's moun-tain days far over forty. For in what manner should he write? In the academy of - Thebes he had learned the decorative picture writing of Egypt with all its current amendments. He had also learned the stiffly formal arrow script of Euphrates, in which the kings of the world were wont to exchange their thoughts on fragments of clay. In Midian he had become acquainted with still a third magic method of capturing meaning. This one consisted of eyes, crosses, insets, circles; and variously formed serpentine lines. It was a method used in Sinai which had been copied with desert awkwardness from the Egyptians. Its marks, however, did not represent whole words or word pictures, but only their parts. They denoted syllables which were to be read together. None of these three methods of fastening thought satisfied him, for the simple reason that each of them was linked to a particular language and was indigenous to that language. Moses realized perfectly well that it would never under any conditions be possible for him to set upon the stone the dictate of ten words either in Babylonian or in Egyptian language, nor yet in the jargon of the Sinai Bedouins. The words on the stone could be only in the language of his father's blood, the very dialect which they spoke and which he himself employed in his teach- ings. It did not matter whether they would be able to read it or not. In fact, how could they be expected to read a language which no one could as yet write? There was no magic symbol at hand to represent and hold fast their speech. With all his soul Moses wished that there existed such a symbol, one which they could learn to read quickly, very quickly; one which children, such as they were, could learn in a few days. It followed, then, that somebody could think up and invent such a symbol in a few days, with the help of God's nearness. Yet, because it did not exist, somebody had to think up and invent this new. method of writing. What a pressing and precious task! He had not considered it in advance, had simply thought of 'writing' and had not taken into account that one could not write just like that! Fired by his fervent search for symbols his people could understand, his head glowed and smoked like an oven and like the summit of the mountain. It seemed to him as if rays emerged from his head, as if horns sprang from his forehead, so great was his wishing exertion. And then a simple, illuminating idea came to him. True, he could not invent signs for all the words used by his kin, nor for the syllables from which they formed their words. Even if the vocabulary of those down in the enclosure ,was paltry, yet would it have required too many marks for him to build in the span of his mountain days and also for the others to learn to read quickly. Therefore he thought of something else, and horns stood upon his forehead out of pride over the flash of God's inspiration. He gathered the sounds of the language, those formed by the lips, by the tongue, by the palate, and by the throat; he put to one side the few open sounds which occurred every so often within the words, which in fact were framed by the others into words. He found that there were not too many of these framing sonant sounds - hardly twenty. If one ascribed definite signs to them, signs which everybody could alike aspirate and respirate, mumble and rumble, gabble and babble, then one could combine these signs into words and word pictures, leaving out the open sounds which followed by themselves. Thus one could form any word one liked, any word which existed, not only in the language of his father's kin, but in all languages - yes, with these signs one could even write Egyptian or Babylonian. A flash from God. An idea with horns. An idea such as could be expected from the Invisible and the spiritual one, him to whom the world belonged, him who, though he had chosen those down below as his people, was yet the Lord of all the earth. It was an idea also which was eminently fitting to the next and most pressing purpose for which and out of which it was created: the text of the tables, the binding briefed text. This text was to be coined first and specifically for the tribe which Moses had led out of Egypt because God and he were inclined towards them. But just as with a handful of these signs all the words of all the languages of all the people could, if need be, be written, just as Jahwe was the God of all the world, so was what Moses meant to brief and write of such a nature that it could serve as fundamental precept, as the rock of human decency, to all the peoples of the earth. Moses with his fiery head now experimented with signs loosely related to the marks of the Sinai people as he remem- bered them. On the wall of the mountain he graved with his stylus the lisping, popping, and smacking, the hissing, and swishing, the humming and murmuring sounds. And when he had all the signs together and could distinguish them with a certain amount of assurance, lo! with them one could write the whole world, all that which occupied space and all that which occupied no space, all that was fashioned and all that was thought. In short, all. He wrote. That is to say, he jabbed, chiselled, and hacked at the brittle stone of the tablets, those tablets which he had hewn laboriously and whose creation went hand in hand with the creation of the letters. No wonder that it took him forty days! Joshua, his youth, came to see him several times. He brought him water and crusts, without precisely telling the people of his visits. The people thought that Moses lived up there in God's proximity and communed with him quite alone. And Joshua deemed it best to let them believe this. Therefore his visits were short and made by night. From the dawn of the light of day above Edom to its extinc-tion, Moses sat behind the desert and worked. One has to imagine him as he sat up there with bare shoulders, his breast covered with hair, with his powerful arms which he may have inherited from his ill-used father, with his eyes set far apart, with his flattened nose, with the divided now greying beard - chewing his crust, now and then coughing from the metal vapours of the mountain, hammering, scraping, and polishing his tablets in the sweat of his brow. He crouched before the tablets propped against the rocky wall, and painstakingly carved the crow's-feet, then traced them with his stylus, and finally graved the omnipotent runes deep into the flatness of the stone. On one tablet he wrote: Jahwe am thy God thou shalt have no other gods before me. Thou shalt not make unto thee any image. Thou shalt not take my name in vain. Remember my day, to keep it holy. Honour thy father and thy mother. And on the other tablet he wrote: Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not harm thy neighbour by false witness. Thou shalt not cast a covetous eye on the possessions of thy neighbour.
That is what he wrote, omitting the open sounds which formed themselves. And always it seemed to him as if rays like two horns stood out from the locks of his forehead. When Joshua came for the last time to the mountain, he remained a little longer, two whole days. For Moses was not finished with his work and they wanted to descend together. The youth admired whole-heartedly what his master had accomplished. He comforted him because a few letters were cracked and unrecognizable in spite of all the love and care which Moses had expended. Joshua assured him that this did no harm to the total impression. The last thing that Moses did while Joshua looked on was to paint the sunken letters with his blood so that they would stand out better. No other pigment was at hand. Therefore he cut his strong arm with his stylus and smeared the trickling blood into the letters so that they glowed rosily in the stone. When the writing had dried, Moses took one tablet under each arm, gave his pilgrim's staff, with which he had ascended, to the youth, and thus they wandered down from the seat of God towards the encampment of the people near the mountain in the desert."
MARIO THE MAGICIAN Thomas Mann 1875 - 1955 Pages 286 - 7-8-9 - 90 91 18 THE TABLES OF THE LAW Page 278 "And my day shall be the day of thy freedom, which thou shalt keep holy. Six days shalt thou be a tiller or a plough-maker or a potter or a coppersmith or a joiner. But on my day shalt thou put on clean garments and thou shalt be nothing, nothing but a human being who raises his eyes to the Invisible. Though wert an oppressed servant in. the land of Egypt. Think of that in your behaviour towards those who are strangers among you: for example, the children of Amalek, whom God gave into your hands. Do not oppress them. Look on them as ye look on yourself and give them equal rights, or I shall crash down upon you. For they too stand under the pro-tection of Jahwe. In short, do not make such a stupid, arrogant distinction between thyself and the others, so that thou thinkest that thou alone art real and thou alone countest while the others are only a semblance. Ye both have life in common, and it is only an accident that thou art not he. Therefore do not love thyself alone but love him in the same way, and do unto him as thou desirest that he do unto you. Be gracious with one another and kiss the tips of your fingers when ye pass each other and bow with civility and speak the greeting, 'Be hale and healthy'. For it is quite as important that he be healthy as that thou be healthy. And even if it is only formal civility that ye do thus and kiss your fingertips, the gesture does leave something in your heart of that which should be there of your neighbour. And they all said Amen."
THOMAS MANN MARIO AND THE MAGICIANS 1875 - 1955 Pages 286 7-8-9 - 90 91 18 THE TABLES OF THE LAW
"DO NOT OPPRESS THEM. LOOK ON THEM AS YE LOOK ON YOURSELF AND GIVE THEM EQUAL RIGHTS, OR I SHALL CRASH DOWN UPON YOU. FOR THEY TOO STAND UNDER THE PROTECTION OF JAHWE. IN SHORT, DO NOT MAKE SUCH A STUPID, ARROGANT DISTINCTION BETWEEN THYSELF AND THE OTHERS, SO THAT THOU THINKEST THAT THOU ALONE ART REAL AND THOU ALONE COUNTEST WHILE THE OTHERS ARE ONLY A SEMBLANCE. YE BOTH HAVE LIFE IN COMMON, AND IT IS ONLY AN ACCIDENT THAT THOU ART NOT HE. THEREFORE DO NOT LOVE THYSELF ALONE BUT LOVE HIM IN THE SAME WAY, AND DO UNTO HIM AS THOU DESIREST THAT HE DO UNTO YOU. BE GRACIOUS WITH ONE ANOTHER AND KISS THE TIPS OF YOUR FINGERS WHEN YE PASS EACH OTHER AND BOW WITH CIVILITY AND SPEAK THE GREETING, 'BE HALE AND HEALTHY'. FOR IT IS QUITE AS IMPORTANT THAT HE BE HEALTHY AS THAT THOU BE HEALTHY. AND EVEN IF IT IS ONLY FORMAL CIVILITY THAT YE DO THUS AND KISS YOUR FINGERTIPS, THE GESTURE DOES LEAVE SOMETHING IN YOUR HEART OF THAT WHICH SHOULD BE THERE OF YOUR NEIGHBOUR." TO THAT SAY YE AMEN AND THEY ALL SAID AMEN
THE HOLY BIBLE Scofield References EXODUS Page 100 Chapter 24 Verse 12 AND THE LORD SAID UNTO MOSES COME UP TO ME INTO THE MOUNT AND BE THERE AND I WILL GIVE THEE TABLES OF STONE AND A LAW AND COMMANDMENTS WHICH I HAVE WRITTEN THAT THOU MAYEST TEACHETH THEM
EXODUS Chapter 20 (Page 95-96)
AND GOD SPAKE ALL THESE WORDS SAYING
2 I AM THE LORD THY GOD WHICH HAVE BROUGHT THEE OUT OF THE LAND OF EGYPT OUT OF THE HOUSE OF BONDAGE
3 THOU SHALT HAVE NO OTHER GODS BEFORE ME
4 THOU SHALT NOT MAKE UNTO THEE ANY GRAVEN IMAGE OR ANY LIKENESS OF ANY THING THAT IS IN HEAVEN ABOVE OR THAT IS IN THE EARTH BENEATH OR THAT IS IN THE WATER UNDER THE EARTH
5 THOU SHALT NOT BOW DOWN THYSELF TO THEM NOR SERVE THEM FOR I THE LORD THY GOD AM A ZEALOUS GOD VISITING THE INIQUITY OF THE FATHERS UPON THE CHILDREN UNTO THE THIRD AND FOURTH GENERATION OF THEM THAT HATE ME
6 AND SHEWING MERCY UNTO THOUSANDS OF THEM THAT LOVE ME AND KEEP MY COMMANDMENTS
7 THOU SHALT NOT TAKE THE NAME OF THE LORD THY GOD IN VAIN FOR THE LORD WILL NOT HOLD HIM GUILTLESS THAT TAKETH HIS NAME IN VAIN
8 REMEMBER THE SABBATH DAY TO KEEP IT HOLY
9 SIX DAYS SHALT THOU LABOUR AND DO ALL THY WORK
10 BUT THE SEVENTH DAY IS THE SABBATH OF THE LORD THY GOD IN IT THOU SHALT NOT DO ANY WORK THOU NOR THY SON NOR THY DAUGHTER THY MANSERVANT NOR THY MAID SERVANT NOR THY CATTLE NOR THY STRANGER THAT IS WITHIN THY GATES
11 FOR IN SIX DAYS THE LORD MADE HEAVEN AND EARTH THE SEA AND ALL THAT IN THEM IS AND RESTED THE SEVENTH DAY WHEREFORE THE LORD BLESSED THE SABBATH DAY AND HALLOWED IT
12 HONOUR THY FATHER AND THY MOTHER THAT THY DAYS MAY BE LONG UPON THE LAND WHICH THE LORD THY GOD GIVETH THEE
13 THOU SHALT NOT KILL
14 THOU SHALT NOT COMMIT ADULTERY
15 THOU SHALT NOT STEAL
16 THOU SHALT NOT BEAR FALSE WITNESS AGAINST THY NEIGHBOUR
17 THOU SHALT NOT COVET THY NEIGHBOURS HOUSE THOU SHALT NOT COVET THY NEIGHBOURS WIFE NOR HIS MANSERVANT NOR HIS MAIDSERVANT NOR HIS OX NOR HIS ASS NOR ANY THING THAT IS THY NEIGHBOURS
18 AND ALL THE PEOPLE SAW THE THUNDERINGS AND THE LIGHTNINGS AND THE NOISE OF THE TRUMPET AND THE MOUNTAIN SMOKING AND WHEN THE PEOPLE SAW IT THEY REMOVED AND STOOD AFAR OFF
THE HOLY BIBLE Scofield References DEUTERONOMY Page229 Verse 1 THEREFORE THOU SHALT LOVE THE LORD THY GOD AND KEEP HIS CHARGE AND HIS STATUTES AND HIS JUDGEMENTS AND HIS COMMANDMENT ALWAY
IN THE NAME OF GOD THE COMPASSIONATE THE MERCIFUL THE LORD BLESS THEE AND KEEP THEE THE LORD MAKE HIS FACE TO SHINE UPON THEE AND BE GRACIOUS UNTO THEE THE LORD LIFT UP HIS COUNTENANCE UPON THEE AND GIVE THEE PEACE 973AZAZAZAZAZAZAZAZAZZAZAZAZAZAZAZAZAZA 973 ISISISISISISISISISISISIS 919919919919 ISISISISISISISISISISISIS 999181818181818181818 AZAZAZAZAZAZAZAZAZAZAZ818181818181818181999 122333444455555666666777777788888888999999999888888887777777666666555554444333221 999999999AUMMANIPADMEHUMAUMMANIPADMEHUMAUMMANIPADMEHUM999999999
BELOVED LOVE EVOLVE EVOLVE LOVE BELOVED BELOVED LOVE EVOLVE EVOLVE LOVE BELOVED
MARIO AND THE MAGICIANS THOMAS MANN 1875 - 1955 18 THE TABLES OF THE LAW page 289 WITH A HANDFUL OF THESE SIGNS ALL THE WORDS OF ALL THE LANGUAGES OF ALL THE PEOPLE COULD IF NEED BE WRITTEN
IMAGE THE LAST SUPPER 1977
HOLY BIBLE SAINT JOHN C21 V 15 - 17 15 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. 16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. 17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.”
THE RAINBOW COVENANT OF THE MAGIKALALPHABET WITH A HANDFUL OF THESE SIGNS ALL THE WORDS OF ALL THE LANGUAGES OF ALL THE PEOPLE COULD IF NEED BE BE WRITTEN
LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S
NEENER NEENER NEENER 555559 555559 555559 NEENER NEENER NEENER
Neener Neener - Ask.com Where did the children's taunt "neener neener neener" c...? Thanks for the question, Mark! It's a hard one: I don't know its origin but ... it is a ...
Topic: Neener Neener What is neener neener? Could this be the definition of "Neener, neener?
Search ResultsAnswers.com - What is a 'neener'Idioms and Slang question: What is a 'neener'? Meaning of 'Neener' Neener Neener is an expression that most Americans aged 40 or under are probably familiar ... Jim Carrey Screencaps on Fanpop | Page 203 Page 203 of Jim Carrey screencaps. ... Jim Carrey as Chip Douglas in 'The Cable Guy' · PHOTO · Me, Myself & Irene · FANART · Jim Carrey ... The Number 23 - Wikipedia, the free encyclopedia The Number 23 is a 2007 American psychological thriller film directed by Joel Schumacher. The film starred Jim Carrey, Virginia Madsen, Danny Huston and ... Directed by Joel Schumacher. Starring Jim Carrey, Virginia Madsen, Logan Lerman. Review: Jim Carrey has been sharp in a number of non-comedic roles, but this lurid, ... There is something to this 23 stuff, and a film about apophenia ...
THAT OLD WHEEL (Chorus) That old wheel is gonna roll around once more When love is gone and the one you thought would stay (Chorus) There’ll be times, hard to control (Chorus x 2) Roll around, around, again, again
THE BARK OF RE THE ARK OF RE B THE ARK OF R BE THE BARK OF RE
FINGERPRINTS OF THE GODS Graham Hancock 1995 Once and Future King Page 71 "There are curious parallels here to the story of Osiris, the ancient Egyptian high god of death and resurrection. The fullest account of the original myth defining this mysterious figure is given by Plutarch4"
JOSEPH AND HIS BROTHERS Thomas Mann 1934 Page 888 "To put it bluntly someone had been conspiring against the Pharaoh's life - " Page 889 "And yet the woman had been in her time a favourite concubine of the Pharaoh, and twelve or thirteen years before, when he still condescended to beget a child, she had born him a son," Page 890 "The ancient records dazed her small and scheming brain, so that she made up her mind to have Pharaoh stung by a serpent, to instigate a palace revolt and set on the throne of the two lands not Horus Amenhotep, the rightful heir, who was sickly anyhow, but the fruits of her own womb,..."
Page 890 (8x9x0=72) "In all there were two-and-seventy conspirators privy to the plot. It was a proper and a pregnant number, for their had been just seventy-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 or less than that number." "It was decided to put poison in Pharaoh's bread or his wine or in both; and to use the ensuing confusion for a palace coup." Page 891 "And then all at once the lid blew off." "The Isis of the women's house was straightway strangled by eunuchs, her little son was sent into outermost Nubia and a secret commision met to investigate the whole scheme and each particular guilt." "Meanwhile the persons thus exposed were labelled in one common epithet: "Abhorred of the two lands"; while cruel distortions were made of their personal ones, under which they disappeared into various custodies to await their fates in circumstances quite foreign to their usual habits"
JOSEPH AND HIS BROTHERS Thomas Mann 1934 Page 889 "...Tiy, the great Royal consort herself,..."
LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S MAN E PRINCE PENTEWERE LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S
EgyptSearch Forums: Mystery of the screaming mummy The Mystery of Unknown Man E Abstracts: The harem conspiracy. The mystery of Unknown Man E ... ElliotLin.tv Egypt Then and Now Digg - Mystery of the screaming mummy XXth Dynasty History of Egypt from the Earliest Time to the Persian Conquest - Google Books Result Unknown Egyptian E Egyptians: October 2007
DAILY MAIL WEEKEND MAGAZINE 8 November 2008 Mystery of the screaming mummy Kathryn Knight It was a blood-curdling discovery. The mummy of a young man with his hands and feed bound, his face contorted in an eternal scream of pain. But who was he and how did he die? On a scorching hot day at the end of June 1886, Gaston Maspero, head of the Egyptian Antiquities Service, was unwrapping the mummies of the 40 kings and queens found a few years earlier in an astonishing hidden cache near the Valley of the Kings. The 1881 discovery of the tombs, in the Deir El Bahri valley, 300 miles south of Cairo, had been astonishing and plentiful. Hidden from the world for centuries were some of the great Egyptian pharaohs - Rameses the Great, Seti I and Tuthmosis III. Yet this body, buried alongside them, was different, entombed inside a plain, undecorated coffin that offered no clues to the deceased's identity. It was an unexpected puzzle and, once the coffin was opened, Maspero found himself even more shocked. Unexpected: Alongside the remains of great Egyptian pharoahs lay the body of a young man, his face locked in an eternal blood-curdling scream, in a plain, undecorated coffin There, wrapped in a sheep or goatskin - a ritually unclean object for ancient Egyptians - lay the body of a young man, his face locked in an eternal blood-curdling scream. It was a spine-tingling sight, and one that posed even more troubling questions: here was a mummy, carefully preserved, yet caught in the moment of death in apparently excrutiating pain. He had been buried in exalted company, yet been left without an inscription, ensuring he would be consigned to eternal damnation, as the ancient Egyptians believed identity was the key to entering the afterlife. Moreover, his hands and feet had been so tightly bound that marks still remained on the bones. Who could he be, this screaming man, assigned the anonymous label 'Man E' in the absence of a proper name? An autopsy, performed by physicians in 1886 in the presence of Maspero, did little to shed any light on the subject. One of the physicians, Daniel Fouquet, believed the contracted shape of his stomach cavity showed he had been poisoned, writing in his report that 'the last convulsions of horrid agony can, after thousands of years, still be seen' - yet his science was unable to help him ascertain why. Even marrying these findings with historical documents only allowed experts to speculate. Some believed 'Man E' was the traitor son of Rameses III, who'd been involved in a coup to remove him from the throne, others that he was an Egyptian governor who had died abroad and been returned to his homeland for burial. Some believed the unconventional manner of his mummification showed that he was not Egyptian at all, but a member of a rival Hittite dynasty, who had died on Egyptian soil. All explanations were possible, yet Man E's true identity seemed destined to remain a mystery
LOOK AT THE 5S LOOK AT THE 5S LOOK AT THE 5S THE 5S THE 5S
Hidden from the world for centuries, buried beneath the vast desert sands, the magnificent Deir El Bahri temple (pictured) where Man E, the 'screaming mummy', was discovered As Dr Zahi Hawass, Secretary General of Egypt's Supreme Council of Antiquities, puts it, 'We'd never seen a mummy like this, suffering. It's not normal, and it tells us something happened, but we did not know exactly what.' Until now. Today, nearly 130 years after his body was first uncovered, a team of scientists has brought the wonders of modern forensic techniques to bear on the enigma. Using sophisticated-technology, including CT scanning, Xrays and facial reconstruction, to examine the mummy, they uncovered tantalising new clues that could reveal his identity, all under the watchful eye of Five's TV crew, who are making a series of documentaries hoping to unravel some of Egypt's great secrets. Their findings suggest that Man E is indeed Prince Pentewere, elder son of Rameses III, who, with his mother, Tiy, had evolved a plan to assassinate the pharaoh and ascend to the throne. Certainly, the theory has a number of supporters. Among them is Dr Susan Redford, an Egyptologist from Pennsylvania State University, who points out that an ancient papyrus scroll details a plot by Tiy to dethrone Rameses III in favour of their son, even though he was not the nominated heir. The plot was apparently supported by a number of high level courtiers, suggesting that they felt Pentewere had a legitimate claim, even though the accession was usually thought to be divinely ordained.
A wall painting of pharoah Rameses III. The pharoah faced plots by his elder son Prince Pentewere and wife Tiy to dethrone him. Some believe that Man E is Prince Pentewere 'The scroll tells us that the coup was very quickly discovered and the plotters brought to trial,' she explained. 'They were sentenced to death, but the papyrus also tells us that Pentewere was spared this fate. Perhaps because of his royal status he was allowed to commit suicide.' He would almost certainly have done so, she says, by drinking poison. Yet other findings from the 1886 postmortem seemed to dispute the body might be that of Pentewere. It suggested that Man E had been buried with his internal organs intact, which was extraordinarily unusual, even for a traitor, and a boost to theories that the body had been mummified elsewhere at the time - or had not even been Egyptian at all. Some academics believed that the body may have been that of a rival Hittite prince, basing their theory on a letter written by Tutankhamun's widow Ankhesenamun. The pharaoh died without leaving an heir and, in her letter, his wife had appealed to the then King of the Hittites that he allow her to marry one of his sons, who would become king and ensure her own continuing power. Man E, some academics believed, was just such a prince, one who had travelled to Egypt to meet with his new bride and befallen a cruel and murderous fate. Yet today's forensic findings seemed to dispute this theory: a modern 3D scan showed the mummy had been completely eviscerated, as was customary for important Egyptians. Studies: The mummy's remains undergo a 3D scan, which showed that the body was completely eviscerated, as his customary for important Egyptians Moreover, new analysis of the condition of his joints and teeth also appeared to overturn earlier theories as to the mummy's age at the time of death: Fouquet had believed him to be in his early 20s, too young for Pentewere. Now, it seemed, he could have been anywhere up to the age of 40, consistent again with Rameses' son. Equally revealing was a full facial reconstruction. Using modern forensic techniques, a 3D image of Man E's skull was created, revealing what would have been a strong and handsome face, with a prominent nose and long jaw - features which do not correlate with a Hittite background. Egyptians had a long lower face and an extended cranium from the forehead to the back of the head, as did Man E, suggesting he's a ancient Egyptian. There are, of course, still anomalies - the sheepskin covering, the unorthodox way the body was preserved without a name. The passing of the centuries has ensured that some of the Screaming Man's secrets are destined to remain unsolved, and as Dylan Bickerstaffe, an eminent Egyptologist, puts it, 'With some questions we found the answers to be more ordinary than we thought,' he says. 'But we've also answered others and found the answers to be much stranger.' It is certainly enough to convince Dr Hawass, who now believes that this most enduring of Egyptian mysteries has been solved. 'It seems to me this man has been sitting in the Cairo Museum waiting for someone to identify him,' he says. 'Now I really do believe that this unknown man is not unknown any more.' Secrets Of Egypt, Five Thursday, 8pm.
THE WHITE GODDESS Robert Graves 1948 Chapter 16 THE HOLY UNSPEAKABLE NAME OF GOD Page 275 "To judge from the Homeric legend of King Proteus, the earliest Pelasgian settlers in the Delta used Pharos, the lighthouse island off what afterwards became Alexandria, as their sacred oracular island. Proteus, the oracular Old Man of the Sea, who was King of Pharos and lived in a cave - where Menelaus consulted him - had the power of /Page 276/ changing his shape, like Merddin, Dionysus, Atabyrius, Llew Llaw, Periclymenus and all Sun-heroes of the same sort. Evidently Pharos was his Isle of Avalon. That Apuleius connects the sistrum of Osiris, used to frighten away the God Sea.with Pharos suggests that Proteus and Osiris were there regarded as the same person. Proteus, according to Virgil, had another sacred island, Carpathus, between Crete and Rhodes; but that was the Thessalian Proteus. Another Proteus, spelt Proetus, was an Arcadian. It would be a great mistake. to think of Pharos as a secluded sacred island inhabited only by the attendants of the oracle: when Menelaus came there with his ships he was entering the largest port in the Mediterranean.1 Gaston Jondet in his Les ports submerges de l' ancienne lie de Pharos (1916) has established the existence here even in pre-Hellenic times of a vast system of harbour-works, now submerged, exceeding in extent .the island itself. They consisted of an inner basin covering 150 acres and an outer-basin of about half that area, the massive sea-walls, jetties and quays being constructed of enormous stones, some of them weighing six tons. The work seems to have been carried out towards the end of the third millennium B.C. by Egyptian labour according to plans submitted to the local authorities by Cretan or Phoenician marine architects. The wide landing-quay at the entrance to the port consisted of rough blocks, some of them sixteen feet long, deeply grooved with a chequer-work of pentagons. Since pentagons are inconvenient figures for a chequer, compared with squares and hexagons, the number five must have had some important religious significance. Was Pharos the centre of a five-season calendar system? The island was oddly connected with the numbers five and seventy-two at the beginning of the Christian era: the Jews of Alexandria used to visit the island for an annual (five-day?) festival, the excuse for which was that the Five Books of Moses had been miraculously translated there into Greek by seventy-two doctors of the Law ('the Septuagint') who had worked for seventy-two days on them, each apart from the rest, and agreed exactly in their renderings at the conclusion of their task. There is something behind this myth. All similar festivals in the ancient world commemorated some ancient tribal treaty or act of confederacy. What the occasion here was remains obscure, unless the Pharaoh who married /Page 276/ Sarah, the goddess mother of the 'Abraham.' tribe that visited Egypt at the close of the third millennium, was the priest -king of Pharos. If so, the festival would be a record of the sacred marriage by which the ancestors of the Hebrews joined the' great confedracy of the Peoples of the sea whose strongest base was Pharos. Hebrews seem to have been in continuous residence in Lower Egypt for the next two millenia, and the meaning of the festival would have been forgotten by the time that the Pentateuch was translated into Greek. Page 276 "Was Pharos the centre of a five-season calendar system?"
PHAROS = 5 = PHAROS PENTATEUCH = 5 = PENTATEUCH
THE SIRIUS MYSTERY Robert K.G.Temple 1976 Page 82 The Sacred Fifty "We must return to the treatise 'The Virgin of the World'. This treatise is quite explicit in saying that Isis and Osiris were sent to help the Earth by giving primitive mankind the arts of civilization: 'How was it, mother, then, that Earth received God's Efflux?' And Isis said: 'I may not tell the story of (this) birth; for it is not permitted to describe the origin of thy descent, O Horus (son) of mighty power, lest afterwards the way-of-birth of the immortal gods should be known unto men - except so far that God the Monarch, the universal Orderer and Architect, sent for a little while thy mighty sire Osiris, and the mightiest goddess Isis, that they might help the world, for all things needed them. "Page 73 A Fairy Tale 'I INVOKE THEE, LADY ISIS, WITH WHOM THE GOOD DAIMON DOTH UNITE, HE WHO IS LORD IN THE PERFECT BLACK.'
THE SIRIUS MYSTERY Robert K.G.Temple 1976 Page 74 "Mead quotes an Egyptian magic papyrus, this being an uncontested Egyptian document which he compares to a passage in the Trismegistic literature: 'I invoke thee, Lady Isis, with whom the Good Daimon doth unite, He who is Lord in the perfect black. '37 Page 77 "Bearing these books in mind (and I am sure they are there waiting underground like a time bomb for us), it is interesting to read this passage in 'The Virgin of the World' following shortly upon that previously quoted: Page 82 "We must note Stecchini's remarks about Delphi as follows :38
BLACK B LACK OF LIGHT B BLACK
TWILIGHT TWO IN ONE LIGHT ONE IN TWO TWILIGHT
IN THE BEGINNING WAS THE WORD AND THE WORD WAS WITH GOD AND THE WORD WAS GOD THE SAME WAS IN THE BEGINNING WITH GOD ALL THINGS WERE MADE BY GOD AND WITHOUT GOD WAS NOT ANYTHING MADE THAT WAS MADE IN GOD WAS LIFE AND THE LIFE WAS THE LIGHT OF HUMANKIND AND THE LIGHT SHINETH IN THE DARKNESS AND THE DARKNESS COMPREHENDED IT NOT
I AM ALPHA AND OMEGA THE BEGINNING AND THE END THE FIRST AND THE LAST I AM THE ROOT AND THE OFFSPRING OF DAVID AND THE BRIGHT AND MORNING STAR AND THE SPIRIT AND THE BRIDE SAY COME AND LET THEM THAT HEARETH SAY COME AND LET THEM THAT IS ATHIRST COME AND WHOSOEVER WILL LET THEM TAKE THE WATER OF LIFE FREELY
THE CHRISTOS THE CHRIST
CHRISTOS SEE HERE IS THE CHRISTOS
OSIRIS
THE HERMETICA THE LOST WISDOM OF THE PHARAOHS Timothy Freke & Peter Gandy To the Memory of Giordano Bruno 1548 - 1600 Mundus Nihil Pulcherrimum The World is a Beautiful Nothing Page 23 "Although we have used the familiar term 'God' in the explanatory notes which accompany each chapter, we have avoided this term in the text itself. Instead we have used 'Atum - one of the ancient Egyptian names for the Supreme One God."
Page 45 The Being of Atum "Atum is Primal Mind." Page 45 The Being of Atum Give me your whole awareness, and concentrate your thoughts, for Knowledge of Atum's Being requires deep insight, which comes only as a gift of grace. It is like a plunging torrent of water whose swiftness outstrips any man who strives to follow it, leaving behind not only the hearer, but even the teacher himself. To conceive of Atum is difficult. To define him is impossible. The imperfect and impermanent cannot easily apprehend the eternally perfected. Atum is whole and conconstant. In himself he is motionless, yet he is self-moving. He is immaculate, incorruptible and ever-lasting. He is the Supreme Absolute Reality. He is filled with ideas which are imperceptible to the senses, and with all-embracing Knowledge. Atum is Primal Mind. Page 46 He is too great to be called by the name 'Atum'. He is hidden, yet obvious everywhere. His Being is known through thought alone, yet we see his form before our eyes. He is bodiless, yet embodied in everything. There is nothing which he is not. He has no name, because all names are his name. He is the unity in all things, so we must know him by all names and call everything 'Atum'. He is the root and source of all. Everything has a source, except this source itself, which springs from nothing. Atum is complete like the number one, which remains itself whether multiplied or divided, and yet generates all numbers. Atum is the Whole which contains everything. He is One, not two. He is All, not many. The All is not many separate things, but the Oneness that subsumes the parts. The All and the One are identical. You think that things are many when you view them as separate, but when you see they all hang on the One, /Page 47/ and flow from the One, you will realise they are unitedlinked together, and connected by a chain of Being from the highest to the lowest, all subject to the will of Atum. The Cosmos is one as the sun is one, the moon is one and the Earth is one. Do you think there are many Gods? That's absurd - God is one. Atum alone is the Creator of all that is immortal, and all that is mutable. If that seems incredible, just consider yourself. You see, speak, hear, touch, taste, walk, think and breathe. It is not a different you who does these various things, but one being who does them all. To understand how Atum makes all things, consider a farmer sowing seeds;
here wheat - there barley, Just as the same man plants all these seeds, so Atum sows immortality in heaven and change on Earth. Throughout the Cosmos he disseminates Life and movementthe two great elements that comprise Atum and his creation, and so everything that is. Page 48 Atum is called 'Father' because he begets all things, and, from his example, the wise hold begetting children the most sacred pursuit of human life. Atum works with Nature, within the laws of Necessity, causing extinction and renewal, constantly creating creation to display his wisdom. Yet, the things that the eye can see are mere phantoms and illusions. Only those things invisible to the eye are real. Above all are the ideas of Beauty and Goodness. Just as the eye cannot see the Being of Atum, so it cannot see these great ideas. They are attributes of Atum alone, and are inseparable from him. They are so perfectly without blemish that Atum himself is in love with them. There is nothing which Atum lacks, so nothing that he desires. There is nothing that Atum can lose, so nothing can cause him grief. Atum is everything. Atum makes everything, and everything is a part of Atum. Atum, therefore, makes himself. This is Atum's glory - he is all-creative, and this creating is his very Being. It is impossible for him ever to stop creatingfor Atum can never cease to be. Page 49 Atum is everywhere. Mind cannot be enclosed, because everything exists within Mind. Nothing is so quick and powerful. Just look at your own experience. Imagine yourself in any foreign land, and quick as your intention you will be there! Think of the ocean - and there you are. You have not moved as things move, but you have travelled, nevertheless. Fly up into the heavens - you won't need wings! Nothing can obstruct you - not the burning heat of the sun, or the swirling planets. Pass on to the limits of creation. Do you want to break out beyond the boundaries of the Cosmos? For your mind, even that is possible. Can you sense what power you possess? If you can do all this, then what about your Creator? Try and understand that Atum is Mind. This is how he contains the Cosmos. All things are thoughts which the Creator thinks."
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"
Daily Mail, Tuesday, May 22nd, 2012 Page 20 "Google is obsessed with openess, so why is its 'Zeitgeist' conference being held in private? By Claire Ellcott, Hannah Roberts and Nick McDermott FOR a company that describes transparency as one of its 'core values', it was something of a private party. Google's annual conference began yesterday amid tight security, with members of the media and public barred unless specifically invited. Civil liberty campaaigners warned that Google - which has been accused of invading the privacy of its customers by harvesting details about their online activity - was using its 'dominance to influence decision-makers behind closed doors' at the Zeitgeist event. "Zeitgeist" "Zeitgeist" "Zeitgeist" "Zeitgeist"
Daily Mail, Tuesday, May 22nd, 2012 Page 30 Sun transformed into a ring of fire "THIS is how millions in Asia and the western US saw the Sun yesterday during a rare 'ring of fire eclipse'. The annular eclipse, in which the Moon passes in front of the Sun, leaving only a golden ring around its edge, was visible in China, Taiwan and Japan early yesterday. It then moved across the Pacific to states in the US, such as California Nevada and New Mexico. . ."
SUN TRANSFORMED INTO A RING OF FIRE
WHY SMASH ATOMS A. K. Solomon 1940 VAN DE GRAAFF GENERATOR Page 77 "Once the fairy tale hero has penetrated the ring of fire round the magic mountain he is free to woo the heroine in her castle on the mountain top."
2061 ODYSSEY THREE Arthur C.Clarke Page 13 (number 0mitted) "THE MAGIC MOUNTAIN"
THE MAGIC MOUNTAIN Thomas Mann 1924 Page 706 "THE THUNDERBOLT"
THE LOST WORLDS OF 2001 Arthur C.Clarke 1972 "Sorry to interrupt the festivities, but we have a problem."
Zarathustra theme to his TV audience, aboard Apollo 13 Command Module Odyssey)
APOLLO THIRTEEN APOLLO
THUS SPAKE ZARATHUSTRA
THE TUTANKHAMUN PROPHECIES Maurice Cotterell 1
999 Page 195 "Anderson's Constitutions of the Freemasons (1723) comments: "being in all 183,600."
THE JUPITER EFFECT John Gribbin and Stephen Plagemann 1977 Page 122 "Seventeen 'major historical earthquakes' are referred to in the report all of which occurred since 1836"
THE BIOLOGY OF DEATH Lyall Watson 1974 Page 49
The Abbe Sieyes author of the pamphlet What is the third estate? intrigued with Napoleon Bonaparte and became a Consul of the French Republic. www.age-of-the-sage.org/historical/biography/abbe_sieyes.html Qu'est-ce que le tiers état? ( What is the third estate? ). The Abbé Sieyès "... it was in Paris that he spent his last days in 1836."
JUST SIX NUMBERS Martin Rees 1 OUR COSMIC HABITAT PLANETS STARS AND LIFE Page 24 A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence'
Daily Mail Thursday, April 30, 2009 Page 69 "......... WOW........."
Daily Mirror Friday, March 6, 2009 Page 19 "......... WOW........."
OF TIME AND STARS Arthur C. Clarke 1972 The Sentinel "I can never look now at the Milky Way without wondering from which of those banked clouds of stars the emissaries are coming. If you will pardon so commonplace a simile, we have set off the fire alarm and have nothing to do but wait. I do not think we will have to wait for long."
Daily Mirror Friday, March 6, 2009 By Martin Fricker Front Page "IS THIS IT? THIS IS IT!"
HARMONIC 288 Bruce Cathie 1977 THE MEASURE OF LIGHT Page 95 "The search for this particular value was a lengthy one and the clue that led me finally to a possible solution was a study of the construction of the Grand Gallery. The height of the Gallery was the first indication that it was not just an elaborate access passage. Previous measurements made by scientific investigators pointed to some interesting possibilities." Page 95 "The value that I calculated for length was extremely close to that of the one published in Davidson and Aldersmith's book, their value being 1836 inches," Page 95/97 "A search of my physics books revealed that 1836 was the closest approximation the scientists have calculated to the mass / ratio of the positive hydrogen ion, i.e. the proton, to the electron."
JUST SIX NUMBERS Martin Rees 1 OUR COSMIC HABITAT I PLANETS STARS AND LIFE Page 24 "A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' " Page 24 / 25 "A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence'"
A COAT OF MANY COLOURS Herbert Read 1945 Page 57 "The aim of the superrealists as Max Ernst has recently declared, is not merely to gain access to the unconscious and to paint its contents in a descriptive or realistic way: nor is it even to take various elements from the unconscious and with them construct a separate world of fancy; it is then their aim to break down the barriers both physical and psychical, between the conscious and the unconscious, between the inner and the outer world, and to create a superreality in which real and unreal, meditation and non, conscious and unconscious, meet and mingle and dominate the whole of life. In Bosch's case, a quite similar intention was inspired by medieval theology, and a very literal belief in the reality of the Life Beyond. To a man of his intense powers of visualization, the present life and life to come, Paradise and Hell and the World, were equally real and interpenetrating; they combined, that to say, to form a superreality that was the only reality with which an artist could be concerned"
DAILY MAIL, TUESDAY, MAY 22ND, 2012 Page 60 ANSWERS TO CORRESPONDENTS COMPILED BY CHARLES LEGGE! QUESTION WHAT DOES THE ART WORLD MEAN BY 'CRITICAL PARANOIA!'? VIEW OF A GENIUS: SWANS REFLECTING ELEPHANTS BY SALVADOR DALI (INSET) DALI'S SURREAL DEAL CRITICAL PARANOIA OR THE PARANOIC-CRITICAL METHOD WAS A CONCEPT INVENTED BY SPANISH SURREALIST SALVADOR DALI AS A WAY OF PERCEIVING REALITY. DALI DEFINED IT AS 'IRRATIONAL KNOWLEDGE' BASED ON A DELIRIUM OF INTERPRETATION', AND IT DESCRIBES THE ABILITY OF THE ARTIST OR VIEWER TO PERCEIVE MULTIPLE IMAGES WITHIN THE SAME CONFIGURATION, ACCORDING TO DALI, BY SIMULATING PARANOIA ONE CAN SYSEMATICALLY UNDERMINE ONE'S RATIONAL VIEW OF THE WORLD BY CONTINUALLY SUBJECTING IT TO ASSOCIATIVE TRANSFORMATIONS: 'FOR INSTANCE, ONE CAN SEE, OR PERSUADE OTHERS TO SEE ALL SORTS OF SHAPES IN A CLOUD: A HORSE, A HUMAN BODY, A DRAGON, A FACE, A PALACE AND SO ON,' HE SAID. THE FRENCH SURREALIST MICHEL JEAN WROTE: 'ANY PROSPECT OR OBJECT OF THE PHYSICAL WORLD CAN BE TREATED IN THIS MANNER, FROM WHICH THE PROPOSED CONCLUSION IS THAT IT IS IMPOSSIBLE TO CONCEDE ANY VALUE WHATSOEVER TO IMMEDIATE REALITY, SINCE IT MAY REPRESENT OR MEAN ANYTHING AT ALL.' THE POINT IS TO PERSUADE ONESELF OF THE AUTHENTICITY OF THESE TRANSFORMATIONS IN SUCH A WAY THAT THE 'REAL' WORLD FROM WHICH THEY ARRIVE LOSES ITS VALIDITY. DALI'S METHOD LEADS TO A WORLD SEEN IN CONTINUOUS FLUX, AS IN HIS PAINTINGS WHERE OBJECTS DISSOLVE FROM ONE STATE INTO ANOTHER, SOLID OBJECTS BECOME TRANSPARENT AND INSUBSTANTIAL THINGS TAKE FORM. DALI BELIEVED THAT ALTHOUGH SUPERFICIALLY HIS WORK MIGHT SEEM ABSURD, IT COULD BE UNDERSTOOD ON A SUBCONSCIOUS LEVEL. HE USED HIS PARANOID-CRITICAL METHOD THROUGHOUT HIS CAREER, IT CAN BE SEEN IN MANY WORKS, INCLUDING THE PERSISTANCE OF MEMORY, SWANS REFLECTING ELEPHANTS, THE BURNING GIRAFFE AND DREAM CAUSED BY THE FLIGHT OF A BEE AROUND A POMEGRANITE A SECOND BEFORE AWAKENING. Kay Apley, York.
THE DIE IS NOW CAST NOW CAST IS THE DIE
The FULCANELLI Phenomenon Kenneth Rayner Johnson 1980 The Praxis Page 190 Theoretical physics has become more and more occult, cheerfully breaking every previously sacrosanct law of nature and leaning towards such supernatural concepts as holes in space, negative mass and time flowing backwards ... The greatest physicists ... have been groping towards a synthesis of physics and parapsychology. - Arthur Koestler: The Roots of Coincidence, (Hutchinson, 1972.)
GREETINGS FRATERNAL GREETINGS O NAMUH 9 7 3 ISISIS 3 7 9 I AM THAT I THAT I THAT AM I ISISISTHATITHATITHATISISIS BELOVED LOVE EVOLVE EVOLVE LOVE BELOVED LOVE EVOLVE EVOLVE LOVE BELOVED
NINE EL EVEN EL EVEN NINE NINE ELEVEN ELEVEN NINE
►Osama bin Laden - Wikipedia, the free encyclopedia Osama bin Laden was born in Riyadh, Saudi Arabia, the son of Mohammed bin Awad bin Laden, ..... See also: Reactions to the death of Osama bin Laden ... FBI Ten Most Wanted Fugitives - The World's 10 Most Wanted - Islamic terrorism
Bin Laden was on the American Federal Bureau of Investigation's lists of Ten Most Wanted Fugitives and Most Wanted Terrorists for his involvement in the 1998 US embassy bombings.[4][5][6] From 2001 to 2011, bin Laden and his organization had been major targets of the War on Terror. On May 2, 2011, bin Laden was killed in Abbottabad, Pakistan in an operation conducted by United States Navy SEALs and the Central Intelligence Agency (CIA).[2][7]
MAY 2ND 2011 DEATH OF OSAMA BIN LADEN
The Takbīr or Tekbir (تَكْبِير) is the Arabic name for the phrase Allāhu Akbar (الله أكبر). Usually translated "God is [the] Greatest," or "God is Great", it is a common Islamic Arabic expression, used as both an informal expression of faith and as a formal declaration. The form Allāhu is the nominative of Allah "[the one] God". The form akbar is the elative of the adjective kabīr "great", from the root k-b-r. As used in the takbir it is usually translated as "greatest", but some authors prefer "greater".[1] The term takbīr itself is the stem II verbal noun (tafʿīlun) of the triliteral root k-b-r "great".
ALLAHU AKBAR GOD IS GREAT
CREATORS C REACTORS CREATORS 3 REACTORS CREATORS SEE REACTORS
Middle Eastern Mythology S. H. Hooke 1963 Middle Eastern Mythology Recent Sumerian studies 5 have shown that the conception or a divine garden and of a state when sickness and death did not exist and wild animals did not prey on one another is to be found in Sumerian mythology. The description of this earthly Paradise is contained in the Sumerian poem which Dr Kramer has called the Epic of Emmerkar: The land Dilmun is a pure place, the land Dilmun is a clean place The land Dilmun is a clean place, the land Dilmun is a bright place In Dilmun the raven uttered no cry, The kite uttered not the cry of the kite, The lion killed not, The wolf snatched not the lamb, Unknown was the kid-killing dog, Unknown was the grain-devouring boar ... The sick·eyed says not '1 am sick-eyed', The sick-headed says not '1 am sick-headed', Its (Dilmun's) old woman says not 'I am an old woman', Its old man says not 'I am an old man', Unbathed is the maid, no sparkling water is poured in the city, Who crosses the river (of death?) utters no ... The 'wailing priests walk not about him, The singer utters no wail, By the side of the city he utters no lament. Later, in the Semitic editing of the Sumerian myths, Dilmun became the dwelling of the immortals, where Utnapishtim and his wife were allowed to live after the Flood (p. 49). It was apparently located at the mouth of the Persian Gulf. According to the Sumerian myth the only thing which Dilmun lacked was fresh water; the god Enki (or Ea) ordered Utu, the sun-god, to 'bring up fresh water from the earth to water the garden. Here we may have the source of the / Page 115 / mysterious 'ed of which the Yahwist speaks as coming up from the ground to water the garden. In the myth of Enki and Ninhursag it is related that the mother-goddess Ninhursag caused eight plants to grow in the garden of the gods. Enki desired to eat these plants and sent his messenger Isimud to fetch them. Enki ate them one by one, and Ninhursag in her rage pronounced the curse of death upon Enki. As the result of the curse eight of Enki's bodily organs were attacked by disease and he was at the point of death. The great gods were in dismay and Enlil was powerless to help. Ninhursag was induced to return and deal with the situation. She created eight goddesses of healing who proceeded to heal each of the diseased parts of Enki's body. One of these parts was the god's rib, and the goddess who was created to deal with the rib was named Ninti, which means 'the lady of the rib'. But the Sumerian word ti has the double meaning of 'life' as well as ' rib', so that Ninti could also mean 'the lady of life'. We have seen that in the Hebrew myth the woman who was fashioned from Adam's rib was named by him Hawwah, meaning 'Life'. Hence one of the most curious features of the Hebrew myth of Paradise clearly has its origin in this somewhat crude Sumerian myth. Other elements in the Yahwist's form of the Paradise myth have striking parallels in various Akkadian myths. The importance of the possession of knowledge, which is always magical knowledge, is a recurring theme. We have seen that the myth of Adapa and the Gilgamesh Epic are both concerned with the search for immortality and the problem of death and the existence of disease. These and other examples which we have cited will serve to illustrate the point that the Akkadian myths were concerned with the themes which appear in the Yahwist's Paradise story.
AMEN From Wikipedia, the free encyclopedia This article is about the Hebrew word; for other meanings see Amen (disambiguation).The word Amen (Tiberian Hebrew (Sign omitted) Amen "So be it truly", Standard Hebrew (Sign omitted) Amen, Arabic (Sign omitted) Amin, Ge'ez' Amen) is a declaration of affirmation found in the Hebrew Bible, the New Testament, and in the Qur'an. It has always been in use within Judaism and Islam. It has been generally adopted in Christian worship as a concluding formula for prayers and hymns. In Islam, it is the standard ending to suras. Common English translations of the word amen include: "Verily", "Truly", "So be it", and "Let it be".
BIBLE USEAGE Three distinct Biblical usages may be noted 1. Initial Amen, referring back to words of another speaker, e.g. 1 Kings 1: 36; Revelation 22;20 2. Detached Amen, the complementary sentence being suppressed, e.g. Neh. v.13; Revelation v. 14 (of Corinthians xiv. 16) 3. Final Amen, with no change of speaker, as in the subscription to the first three divisions of the psalter and in the frequent doxologies of the New testament Epistles The word 'amen' is the value 99 in Greek numerals and appears in the Bible (Old and New testament) 99 times.
THE WHITE GODDESS Robert Graves 1948 Page 9 "Who cleft the Devil's foot?"
THE WHITE GODDESS Robert Graves 1948 Page 9 "Who cleft the Devil's foot?" Page 383 Chapter Twenty-Two THE TRIPLE MUSE Why do poets invoke the Muse? Milton in the opening lines of Paradise Lost briefly summarizes the Classical tradition, and states his intention, as a Christian, of transcending it: Sing, heav'nly Muse, that on the secret top Of Oreb, or of Sinai, didst inspire That shepherd, who first taught the chosen seed In the heginning how the Heav'ns and Earth Rose out of Chaos: Or ifSion hill Delight thee more, and S iloa's brook that flow' d Fast hy the oracle of God: I thence Invoke thy aid to my advent'rous song That with no middle flight intends to soar Ahove th' Aonian mount, while it pursues Things unattempted yet in prose or rhime. The Aonian Mount is Mount Helicon in Boeotia, a mountain a few miles to the east of Parnassus, and known in Classical times as 'the seat of the Muses'. The adjective 'Aonian' is a reminiscence of a memorable line from Virgil's Georgics: Aonio rediens deducam vertice Musas which is spoken by Apollo, the God of poetry, who by Virgil's time was also recognized as the Sun-god. The line means 'On my return I shall lead the Muses down from the top of Mount Helicon'. Apollo is referring to the transplanting of the worship of the Muses from Ascra, a town on a ridge of Helicon, to Delphi, on Mount Parnassus, a place which had become sacred to himself.,," Page 390 "About the eighth century B.C. the Muse triad became enlarged under Thraco-Macedonian influence to three triads, or an ennead. Here the nine /Page 391/ orgiastic priestesses of the Island of Sein in West Brittany, and the nine damsels in the Preiddeu Annwm whose breaths warmed Cerridwen's cauldron, will be recalled. A ninefold Muse was more expressive of the universality of the Goddess's rule than a threefold one; but the Apollo priesthood who ruled Greek Classical literature soon used the change as a means of weakening her power by a process of departmentalization • Hesiod writes of the Nine Daughters of Zeus, who under Apollo's patronage were given the following functions and names: Epic poetry, Calliope. History, Clio. Lyric poetry, Euterpe. Tragedy, Melpomene. Choral dancing, Terpsichore. Erotic poetry and mime, Erato, Sacred Poetry, Polyhymnia. Astronomy, Urania. Comedy, Thaleia. Calliope (,beautiful face') was a name of the original Muse, in her full moon aspect; so were Erato 'the beloved one'; and Urania 'the heavenly one'. The first mention of E~to in Greek myth is as the Oak-queen to whom Areas was married; he gave his name to Arcadia and was the son of Callisto the She-bear and father of Atheneatis. The other names apparently refer to the several functions of the Muses. It will be observed that though the Muses of Helicon still had erotic tendencies, their chief function, that of healing and cursing by incantation, had been taken away from them under Olympianism. It had passed to Apollo himself and a surrogate, his physician son Aesculapius • Apollo, though the God of Poetry and the leader of the Muses, did not yet, however, claim to inspire poems: the inspiration was still held to come to the poet from the Muse or Muses. He had originally been a mere Demon whom his Muse mother had inspired with poetic frenzy; now he required that, as the Ninefold Muse, she should inspire individual poets in his honour-though not to the point of ecstasy. These poets, if they proved to be his faithful and industrious servants, he rewarded with a garland of laurel-in Greek, daphne. The connexion of poetry With laurel is not merely that laurel is an evergreen and thus an emblem of immortality: it is. also an intoxicant. The female celebrants of the Triple Goddess at Tempe /Page 392/ had, chewed laurel leaves to induce a poetic and erotic frenzy, as the Bacchanals chewed ivy-daphne may be a shortened form of daphoine, 'the bloody one', a title of the Goddess-and when Apollo took over the Delphic oracle the Pythian priestess who continued in charge learned to chew laurel for oracular inspiration. The laurel had become sacred to Apollo-his legendary pursuit of the nymph Daphne records his capture of the Goddess's shrine at Tempe near Mount Olympus-but he was now the God of Reason with the motto 'nothing in excess', and his male initiates wore the laurel without chewing at it; Empedocles, as Pythagoras's semi-divine successor, held laurel-chewing in as great horror as bean-eating. Poetry as a magical practice was already in decline. The Romans conquered Greece and brought Apollo with them to Italy. They were a military nation, ashamed of their own rude poetic tradition, but some of them began to take up Greek poetry seriously as part of their education in political rhetoric, an art which they found neces sary for consolidating their military conquests. They studied under the Greek sophists and understood from them that major poetry was a more musical and more philosophical form of rhetoric than could be achieved by prose and that minor poetry was the most elegant of social accomplish ments. True poets will agree that poetry is spiritual illumination delivered by a poet to his equals, not an ingenious technique of swaying a popular audience or of enlivening a sottish dinner-party, and will think of Catullus as one of the very few poets who transcended the Graeco- Roman poetic tradition. The reason perhaps was that he was of Celtic birth: at any rate, he had a fearlessness, originality and emotional sensitivity entirely lacking in the general run of Latin poets. He alone showed a sincere love of women; the others were content to celebrate either comrade-loyalty or playful homosexuality. His contemporary, Virgil, is to be read for qualities that are not poetic in the sense that they invoke the presence of the Muse. The musical and rhetorical skill, the fine-sounding periphrases, and the rolling periods, are admired by classicists, but the Aeneid is designed to dazzle and overpower, and true poets do not find it consistent with their integrity to follow Virgil's example. They honour Catullus more, because he never seems to be calling upon them, as posterity, to applaud a demonstration of immortal genius; rather, he appeals to them as a contemporary: 'Is this not so?' For Horace as the elegant verse-writer they may feel affection, and admire his intention of avoiding extremes of feeling and the natural Roman temptation to be vulgar. But for all his wit, affability and skilful gleemanship they can hardly reckon him a poet, any more than they can reckon, say, Calverley or Austin Dobson. To summarize the history of the Greek Muses: The Triple Muse, or the Three Muses, or the Ninefold Muse, or Cerridwen, or whatever else one may care to call her, is originally the /Page 393/ Great Goddess in her poetic or incantatory character. She has a son who is also her lover and her victim, the Star-son, or Demon of the Waxing Year. He alternates in her favour with his tanist Python, the Serpent of Wisdom, the Demon of the Waning year, his darker self Next, she is courted by the Thunder-god (a rebellious Star-son infected by Eastern patriarchalism) and has twins by him, a male and a female-in Welsh poetry called Merddin and Olwen. She remains the Goddess of Incantation, but forfeits part of her sovereignty to the Thunder-god, particularly law-making and the witnessing of oaths. Next, she divides the power of poetic enchantment between her twins, whose symbols are the morning star and the evening star, the female twin being herself in decline, the male a revival of the Star-son. Next, she becomes enlarged in number, though reduced in power, to a bevy of nine little departmental goddesses of inspiration, under the tutelage of the former male twin. Finally, the male twin, Apollo, proclaims himself the Eternal Sun, and the Nine Muses become his ladies-in-waiting. He delegates their functions to male gods who ;re himselfin multiplication. (The legendary origin of Japanese poetry is in an encounter between the Moon-goddess and the Sun-god as they walked around the pillar of the world in opposite directions. The Moon-goddess spoke first, saying in verse: What joy beyond compare To see a man so fair! The Sun-god was angry that she had spoken out of turn in this unseemly fashion; he told her to return and come to meet him again. On this occasion he spoke first: To see a maid so fair What joy beyond compare! This was the first verse ever composed. In other words, the Sun-god took over the control of poetry from the Muse, and pretended that he had originated it-a lie that did Japanese poets no good at all.) With that, poetry becomes academic and decays until the Muse chooses to reassert her power in what are called Romantic Revivals. In mediaeval poetry the Virgin Mary was plainly identified with the Muse by being put in charge of the Cauldron of Cerridwen, D. W. Nash notes in his edition of the Taliesin poems: The Christian bards of the thirteenth and fourteenth centuries repeatedly refer to the Virgin Mary herself as the cauldron or source of inspiration-to which they were led..."
I THAT AM IN SPIRIT INSPIRE INSPIRATION INSPIRE SPIRIT THAT ART THOU ART THAT RESPIRATION INSPIRATION RESPIRATION
THE WHITE GODDESS Robert Graves 1948 Page 488 Chapter Twenty-Seven POSTSCRIPT 1960 People often ask me how I came to write The White Goddess. Here is the story. Though a poet by calling, I make my livelihood by prosebiographies, novels, translations from various languages, and so forth. My home has been in Majorca since 1929, Temporarily exiled because of the Spanish Civil War, I wandered around Europe and the United States; and the Second World War caught me in England, where I stayed until it ended and I could return to Majorca. In 1944, at the Devonshire village of Galmpton, I was working against time on a historical novel about the Argonauts, when a sudden over-whelming obsession interrupted me. It took the form of an unsolicited enlightenment on a subject which had meant little enough to me. I stopped marking across my big Admiralty chart of the Black Sea the course taken (the mythographers said) by the Argo from the Bosphorus to Baku and back. Instead, I began speculating on a mysterious 'Battle of the Trees', fought in pre-historic Britain, and my mind ran at such a furious rate all night, as well as all the next day, that it was difficult for my pen to keep pace with it. Three weeks later, I had written a seventy thousand-word book, called The Roebuck in the Thicket. I am no mystic: I avoid participation in witchcraft, spiritualism, yoga, fortune-telling, automatic writing, and the like. I live a simple, normal, rustic life with my family and a wide circle of sane and intelligent friends. I belong to no religious cult, no secret society, no philosophical sect; I belong to no secret society, no philosophical sect; nor do I trust my historical intuition any further than it can be factually checked. While engaged on my Argonaut book, I found the White Goddess of Pelion growing daily more important to the narrative. Now, I had in my work-room several small West African brass objects-bought from a London dealer-gold-dust weights, mostly in the shape of animals, among them a humpback playing a flute. I also had a small brass-box, with a lid, intended (so the dealer told me) to contain gold dust. I kept the humpback seated on the box. In fact, he is still seated there; but I knew nothing about him, or about the design on the box-lid, until ten years //Page 489/ had gone by. Then I learned that the humpback was a herald in the service of the Queen-mother of some Akan State; and that every Akan Queen mother (there are a few reigning even today) claims to be an incarnation of the Triple Moon-goddess Ngame. The design on the box-lid, a spiral, connected by a single stroke to the rectangular frame enclosing it-the frame having nine teeth on either side-means: 'None greater in the universe than the Triple Goddess Ngame!' These gold weights and the box were made before the British seizure of the Gold Coast, by craftsmen subservient to the Goddess, and regarded as highly magical. Very well: put it down to coincidence. Deny any connexion between the hump-backed herald on the box (proclaiming the sovereignty of the Akan Triple Moon-goddess, and set in a ring of brass animals representing Akan clan totems) and myself, who suddenly became' obsessed by the European White Goddess, wrote about her clan totems in the Argonaut context, and now had thrust upon me ancient secrets of her cult in Wales, Ireland and elsewhere. I was altogether unaware that the box celebrated the Goddess Ngame, that the Helladic Greeks, including the primitive Athenians, were racially linked with Ngame's people-Libyan Berbers, known as the Garamantians, who moved south from the Sahara to the Niger in the eleventh century A.D., and there intermarried with negroes. Or that Ngame herself was a Moon-goddess, and that the White Goddess of Greece and Western Europe shared her attributes. I knew only that Herodotus recognized the Libyan Neith as Athene. On returning to Majorca soon after the War, I worked again at The Roebuck in the Thicket, now called The White Goddess, and wrote more particularly about the Sacred King as the Moon-goddess's divine victim; holding that every Muse-poet must, in a sense, die for the Goddess whom he adores, just as the King died. Old Georg Schwarz, a German-Jewish collector, had bequeathed me five or six more Akan gold-weights, among them a mummy-like figurine with one large eye. It has since been identified by experts on West African art as the Akan King's okrafo priest. I had suggested in my book that, in early Mediterranean society, the King fell a sacrifice at the end of his term. But later (to judge from Greek and Latin myths) he won executive power as the Queen's chief minister and the privilege of sacrificing a surrogate. The same governmental change, I have since learned, took place after the matriarchal Akan arrived at the Gold Coast. In Bono, Asante, and other near-by states, the King's surrogate victim was called the 'okrafo priest'. Kjers-meier, the famous Danish (expert on African art, who has handled ten thousand of these gold-weights, tells me that he never saw another like mine. Dismiss it as a coincidence, if you please, that the okrafo figurine lay beside the herald on the gold box, while I wrote about the Goddess's victims. Page 490 After The White Goddess had been published, a Barcelona antiquary read my Claudius novels and invited me to choose myself a stone for a seal-ring from a collection of Roman gems recently bought. Among them was a stranger, a banded carnelian seal of the Argonaut period, engraved with a royal stag galloping towards a thicket, and a crescent moon on its flank! Dismiss that as a coincidence, too, if you please. Chains of more-than-coincidence occur so often in my life that, if I am forbidden to call them supernatural hauntings, let me call them a habit. Not that I like the word 'supernatural'; I find these happenings natural enough, though superlatively unscientific. In scientific terms, no god at all can be proved to exist, but only beliefs in gods, and the effects of such beliefs on worshippers. The concept of a creative goddess was banned by Christian theologians almost two thousand years ago, and by Jewish theologians long before that. Most scientists, for social convenience, are God-worshippers; though I cannot make out why a belief in a Father-god's authorship of the universe, and its laws, seems any less unscientific than a belief in a Mother-goddess's inspiration of this artificial system. Granted the first metaphor, the second follows logically-if these are no better than metaphors. . . True poetic practice implies a mind so miraculously attuned and illuminated that it can form words, by a chain of more-than-coincidences, into a living entity-a poem that goes about on its own (for centuries after the author's, death, perhaps) affecting readers with its stored magic. Since the source of poetry's creative power is not scientific intelligence, but inspiration-however this may be explained by scientists-one may surely attribute inspiration to the Lunar Muse, the oldest and most convenient European term for this source? By ancient tradition, the White Goddess becomes one with her human representative-a priestess, a prophetess, a queen-mother. No Muse-poet grows conscious of the Muse except by experience of a woman in whom the Goddess is to some degree resident; just as no Apollonian poet can perform his proper function unless he lives under a monarchy or a quasi-monarchy. A Muse-poet . falls in love, absolutely, and his true love is for him the embodiment of the Muse. As a rule, the power of absolutely falling in love soon vanishes; and, as .a rule, because the woman feels embarrassed by the spell she exercises over her poet-lover and repudiates it; he, in disillusion, turns to Apollo who, at least, can provide him with a livelihood and intelligent entertainment, and reneges before his middle 'twenties. But the real, perpetually obsessed Muse - poet distinguishes between the Goddess as manifest in the supreme power, glory, wisdom and love of woman, and the individual woman whom the Goddess may make her instrument for a month, a year, seven years, or even more. The Goddess abides; and /Page 491/ perhaps he will again have knowledge of her through his experience of her as another woman. Being in love does not, and should not, blind the poet to the cruel side of woman's nature - and many Muse - poems attestation of this by men whose love is no longer returned: 'As ye came from the holy land Of Walsinghame, Met you not with my true love By the way as ye came ?'
'How should I know your true love, That have met many a one As I came from the holy land, That have come, that have gone?'
She is neither white nor brown, But as the heavens fair; There is none hath. her divine form In the earth, in the air:
'Such a one did I meet, good sir, Such an angelic face, Who like a nymph, like a queen, did appear In her gait, in her grace:
'She hath left me here alone, All alone, as unknown, Who sometimes did me lead with herself, And me loved as her own:
What's the cause that she leaves you alone And a new way doth. take, That sometime did you love as her own, And her joy did you make ?'
'1 have loved her all my youth, But now am old, as you see: Love likes not the falling fruit, Nor the withered tree:
It will be noticed that the poet who made this pilgrimage to Mary the Egyptian, at Walsinghame, the mediaeval patron saint of lovers, has /Page 492/ adored one woman all his life, and is now old. Why is she not old, too? Because he is describing the Goddess, rather than the individual woman. Or take Wyatt's: They flee from me who sometime did me seek With naked foot stalking within my chamber. . . He writes: 'They flee from me', rather than 'She flees from me': namely, the women who were in turn illumined for Wyatt by the lunar ray that commanded his love -such as Anne Boleyn, later Henry VIII's unfortunate queen. A prophet like Moses, or John the Baptist, or Mohammed, speaks in the name of a male deity, saying: 'Thus saith the Lord!' I am no prophet of the White Goddess, and would never presume to say: 'Thus saith the Goddess!' A simple loving declaration: 'None greater in the universe than the Triple Goddess!' has been made implicitly or explicitly by all true Muse-poets since poetry began.
THE WHITE GODDESS Robert Graves 1948 Page 441 Chapter Twenty - Four THE SINGLE POETIC THEME The acacia is still a sacred tree in Arabia Deserta and anyone who even breaks off a twig is expected to die within the year. The common Classical icon of the Muse whispering in a poet's ear refers to tree-top inspiration: the Muse is the dryad (oak-fairy), or milia (ash-fairy), or melia (quince fairy), or caryatid (nut-fairy), or hamadryad (wood-fairy in general), or heliconian (fairy of Mount Helicon, which took its name as much from helics, the willow-tree sacred to poets, as from the stream which spiralled round it). Nowadays poets seldom use these artificial aids to inspiration; though the sound of wind in the willows or. in a plantation of forest-trees still exercises a strangely potent influence on their minds; and 'inspiration is therefore applied-to any means whatsoever by which the poetic trance is induced. But a good many of the charlatans or weaklings resort to automatic writing and spiritism. The ancient Hebrew distinction between legitimate and illegitimate prophecy-'prophecy' meaning inspired poetry, in which future events are not necessarily, hut usually, foretold has much to recommend it. If a prophet went into a trance and was afterwards unconscious of what he had been babbling, that was illegitimate; but if he remained in possession of his critical faculties throughout the trance and afterwards, that was legitimate. His powers were heightened by the 'spirit of prophecy', so that his words crystallized immense experience into a single poetic jewel; but he was, by the grace of God, the sturdy author and regulator of this achievement. The spiritistic medium, on thy other hand, whose soul momentarily absented itself so that demonic principalities and powers might occupy his body and speak pipingly through his mouth was no prophet and was 'cut off from the congregation' -if it was found that he had deliberately induced the trance. The ban was presumably extended to automatic writing.
Originally suggested by Robert Forsayeth. Harry's Bar around the beginning of December 2010. Unaware of authors identity. Tell me where all past years are, The following Day he produced a printout of Donnes poem. The article suggesting that Donne was misogynist. Towards the end of January 2011, the subject cropped up again. This time in O Donaghues I told Robert I had misplaced the article. Next day he gave me another copy of the same article. That day the Shaman woman from across the river,and another friend, came to see me in the Costa Coffee shop. Later that evening both joined me in OD's.Where my magic friend gave me a Valentine days card, on which were written the following words taken from a book she had just read called "The Falling Star" She had no knowledge of this quote previously. So Bob as he is popularly called and his wife Karen. Myself and the Hurrah for Rah girl and our friend the other fairy sprite. Well we talked of serendipity and magical coincidence. As always I never stop working. Later that night still in OD's, turning to The White Goddess by Robert Graves I turned up page 9. It contained the following quote. Or who cleft the Devil's foot I had never seen this before.
Originally suggested by Robert Forsayeth. Harry's Bar around the beginning of December 2010. Unaware of authors identity. Tell me where all past years are, The following Day produced he produced a printout of Donnes poem. The article suggesting that Donne was misogynist. Towards the end of January 2011, the subject cropped up again. This time in O Donaghues. The next day Robert gave me another copy of the same article. Without acting on this information, but intending to at some stage. The hand outs were carried up to the 14th of February when I removed them from the holdall That day the Shaman woman from across the river came to see me in OD's. Where I was sat with the said Bob and his wife Karen. The shaman gave me a Valentine days card on which were written the following words taken from a book she had just read called "The Falling Star"
The Oxford Book of English Verse: 1250–1900. John Donne. 1573–1631. 196. ... Or who cleft the Devil's foot; Go and catch a falling star,
Story submitted by Tracey Hawkridge From the book "Edmund Dulac's Fairy Book", by Edmund Dulac.The Buried Moon - An English Fairy Tale In my old Granny's days, long, long - oh, so long ago, Carland was just a collection of bogs. Pools of black water lay in the hollows, and little green rivulets scurried away here and there like long lizards trying to escape from their tails, while every tuft that you trod upon would squirt up at you like anything. Oh! it was a nice place to be in on a dark night, I give you my word.
Now, I 've heard my Granny say that a long time before her day the Moon got trapped and buried in the bog. I'll tell you the tale as she used to tell it to me.
On some nights the beautiful Moon rose up in the sky and shone brighter and brighter, and the people blessed her because by her wonderful light they could find their way home at night through the treacherous bogs. But on other nights she did not come, and then it was so dark that the traveller could not find his way; and, besides, the Evil Things that feared the light - toads and creepy, crawly things, to say nothing of Bogles and Little Bad People - came out in the darkness to do all the harm they could, for they hated the people and were always trying to lead them astray. Many a poor man going home in the dark had been enticed by these malevolent things into quicksands and mud pools. When the Moon was away and the night was black, these vile creatures had their will.
When the Moon learned about this, she was very grieved, for she is a sweet, kind body, who spends nights without sleep, so as to show a light for people going home. She was troubled about it all, and said to herself, 'I'll just go down and see how matters stand.'
So, when the dark end of the month came round, she stepped down out of the sky, wrapped from head to foot in her black travelling cloak with the hood drawn over her bright golden hair. For a moment she stood at the edge of the marshes, looking this way and that. Everywhere, as far as she could see, was the dismal bog, with pools of black water, and gnarled, fantastic-looking snags sticking up here and there amid the dank growth of weeds and grasses. There was no light save the feeble glimmer of the stars reflected in the gloomy pools; but, upon the grass where she stood, a bright ring of moonlight shone from her feet beneath her cloak.
She saw this and drew her garments closer about her. It was cold, and she was trembling. She feared that vast expanse of bog and its evil creatures, but she was determined to face the matter out and see exactly how the thing stood.
Guided by the light that streamed from her feet, she advanced into the bog. As the summer wind stirs one tussock after another, so she stepped onward between the slimy ponds and deadly quagmires. Now she reached a jet-black pool, and all too late she saw the stars shining in its depths. Her foot tripped and all she could do was to snatch at an overhanging branch of a snag as she fell forward. To this she clung, but, fast as she gripped it, faster still some tendrils from the bough whipped round her wrists like manacles and held her there a prisoner. She struggled and wrenched and tugged with all her might and main, but the tendrils only tightened and cut into her wrists like steel bands.
As she stood there shivering in the dark and wondering how to free herself, she heard far away in the bog a voice calling through the night. It was a wailing cry, dying away in despair. She listened and listened, and the repeated cry came nearer; then she heard footsteps - halting, stumbling and slipping. At last, by the dim light of the stars, she saw a haggard, despairing face with fearful eyes; and then she knew it was a poor man who had lost his way and was floundering on to his death. Now he caught sight of a gleam of light from the captive Moon, and made his uncertain way towards it, thinking it meant help. As he came nearer and nearer the pool, the Moon saw that her light was luring him to his death, and she felt so very sorry for him, and so angry with herself that she struggled fiercely at the cords that held her. It was all in vain, but, in her frantic struggles, the hood of her cloak fell back from her dazzling golden hair, and immediately the whole place was flooded with light, which fell on muddy pools and quicks and quags, glinting on the twisted roots and making the whole place as clear as day.
The Buried Moon In her frantic struggles the hood of her cloak fell back from her dazzling golden hair, and immediately the whole place was flooded with light.
How glad the wayfarer was to see the light! How pleased he was to see all the Evil Things of the dark scurrying back into their holes! He could now find his way, and he made for the edge of the treacherous marsh with such haste that he had not time to wonder at the strange thing that had happened. He did not know that the blessed light that showed him his path to safety shone from the radiant hair of the Moon, bound fast to a snag and half buried in the bog. And the Moon herself was so glad he was safe, that she forgot her own danger and need. But, as she watched him making good his escape from the terrible dangers of the marshes, she was overcome by a great longing to follow him. This made her tug and strain again like a demented creature, until she sank exhausted, but not free, in the mud at the foot of the snag. As she did so, her head fell forward on her breast, and the hood of her cloak again covered her shining hair.
At that moment, just as suddenly as the light had shone out before, the darkness came down with a swish, and all the vile things that loved it came out of their hiding-places with a kind of whispering screech which grew louder and louder as they swarmed abroad on the marshes. Now they gathered round the poor Moon, snarling and scratching at her and screaming hateful mockeries at her. At last they had her in their power - their old foe whose light they could not endure; the Bright One whose smile of light sent them scurrying away into their crevices and defeated their foul designs."
EUCHARIST EUA CHRIST EUA EUCHARIST
Search ResultsEucharist - Wikipedia, the free encyclopediaThe Eucharist, also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a sacrament or ... Eucharist in the Catholic Church EucharistFrom Wikipedia, the free encyclopediaJump to: navigation, search Real Presence Theologies contrasted Important theologians The Eucharist, also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a sacrament or ordinance that Christians celebrate in accordance with the instruction that, according to the New Testament, Jesus gave at his Last Supper to do in his memory what he did when he gave his disciples bread, saying, "This is my body", and wine, saying, "This is my blood".[1][2] There are different interpretations of the significance of the Eucharist, but "there is more of a consensus among Christians about the meaning of the Eucharist than would appear from the confessional debates over the sacramental presence, the effects of the Eucharist, and the proper auspices under which it may be celebrated."[1] The phrase "the Eucharist" may refer not only to the rite but also to the consecrated bread (leavened or unleavened) and wine or, unfermented grape juice (in some Protestant denominations) or water (in Mormonism), used in the rite,[3] and, in this sense, communicants may speak of "receiving the Eucharist", as well as "celebrating the Eucharist".
EUCHARIST EUA CHRIST EUA EUCHARIST
Behold, I tell you a mystery; we shall not all sleep, but we shall all be changed in a moment, in the twinkling of an eye, at the last trumpet.
QUO VADIS Quo vadis - Wikipedia, the free encyclopedia Quo vadis? is a Latin phrase meaning "Where are you going?" or "Whither goest thou?". The modern usage of the phrase refers to a legend in Christian ...
en.wikipedia.org/wiki/Quo_vadis Quo vadis? is a Latin phrase meaning "Where are you going?" or "Whither goest thou?". The modern usage of the phrase refers to a legend in Christian tradition, related in the apocryphal Acts of Peter (Vercelli Acts XXXV), in which Saint Peter meets Jesus as Peter is fleeing from likely crucifixion in Rome. Peter asks Jesus the question; Jesus' answer, "I am going to Rome to be crucified again" (Eo Romam iterum crucifigi), prompts Peter to gain the courage to continue his ministry and eventually become a martyr. The phrase also occurs a few times in the Vulgate translation of the Bible, notably including the occurrence in John 13:36 in which Peter also asks the question of Jesus, after the latter announces he is going to where his followers cannot come.
Quo Vadis. I fled by night and in the grey of dawn met on the lonely way a man I knew but could not name. He said “Good morning”, I the same .. rtnl.org.uk/now_and_then/html/242.html
Quo Vadis
Quo vadis is a Latin phrase meaning "Where are you going?" It is used as a proverbial phrase from the Bible (John 13:36, 16:5). ... en.wikipedia.org/wiki/Quo_Vadis -
THE WHITE GODDESS Robert Graves 1948 Page 337 Chapter Eighteen THE BULL FOOTED GOD "Isis is an onomatopoeic Asiatic word, Ish-ish, meaning 'she who weeps', because the Moon was held to scatter dew and because Isis, the pre-Christian original of the Mater Dolrosa, mourned for Osiris when Set killed him."
THE WHITE GODDESS Robert Graves 1948 Page 149 Chapter Nine GWIONS HERESY "The Essene initiates, according to Josephus, were sworn to keep secret the names of the powers who ruled their universe under God. Were these powers the letters of the Boibel-Loth which together, composed the life and death story of their demi-god Moses? 'David' may seem to belong to a later context than the others, but it is found as a royal title in a sixteenth century B.C inscription; and the Pentateuch was not composed until long /Page 150/ after King David's day Moreover, David for the Essenes was the name of the promised messiah."
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"
CHEIRO'S BOOK OF NUMBERS Circa 1926 Page106 The question has been asked again and again, Is there some means of knowing when the moment has come to take the tide at the flood?
THE QUESTION HAS BEEN ASKED AGAIN AND AGAIN IS THERE SOME MEANS OF KNOWING WHEN THE MOMENT HAS COME TO TAKE THE TIDE AT THE FLOOD
KEEPER OF GENESIS A QUEST FOR THE HIDDEN LEGACY OF MANKIND Robert Bauval Graham Hancock 1996 Page 254 "...Is there in any sense an interstellar Rosetta Stone? We believe there is a common language that all technical civilizations, no matter how different, must have. That common language is science and mathematics. The laws of Nature are the same everywhere:..."
THE LURE AND ROMANCE OF ALCHEMY. A history of the secret link between magic and science 1990 Page# 31 / 32 note 1 Julius Ruska ,Tabula Smaragdini 1926 "THE EMERALD TABLE OF HERMES: " "True it is, without falsehood certain most true.That which is
Freiheit - Keeping The Dream Alive lyrics. From the Original Motion Picture ... In my fantasy I remember their faces The hopes we had were much too high ... www.lyricsmode.com/lyrics/f/freiheit/keeping_the_dream_alive.html
Mmm mmm mmm mmm mmm mmm mmm mmm mmm.
I SAY IS THIS THE OTHER SIDE OF THE GREAT DIVIDE ? NO ITS OVER THERE I HAVE JUST BEEN OVER THERE AND THEY SAID ITS OVER HERE
Did Spacemen Colonise the Earth? Robin Collyns 1974 Page 206 "FINIS"
THE MAGIC MOUNTAIN Thomas Mann 1924 THE THUNDERBOLT Page 715 "There is our friend, there is Hans Castorp! We recognize him at a distance, by the little beard he assumed 'while sitting at the " bad" Russian table. Like all the others, he is wet through and glowing. He is running, his feet heavy with mould, the bayonet swinging in his, hand. Look! He treads on the hand of a fallen comrade; with his hobnailed boot he treads the hand deep into the slimy, branch-strewn ground. But it is he. What, singing? As one sings, unaware, staring stark ahead, yes, thus. he spends his hurrying breath, to sing half soundlessly: "And loving words I've carven He stumbles, No, he has flung himself down, a hell-hound is coming howling, a huge explosive shell, a disgusting sugar-loaf from the infernal regions. He lies with his face in the cool mire, legs. sprawled out, feet twisted, heels turned down. The product of a perverted science, laden with death, slopes earthward thirty paces in front of him and buries its nose in the ground; explodes inside there, with hideous expense of power, and raises up a fountain high as a house, of mud, fire, iron, molten metal, scattered fragments of humanity. Where it fell, two youths had lain, friends who in their need flung themselves down together - now they are scattered, commingled and gone. "Its waving branches whiispered and thus, in the tumult, in the rain, in the dusk, vanishes out of our sight. FINIS OPERIS
|
 |
||
|
|
||
|
|
|
|
|
|
||
.gif)
