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I THAT AM THAT I THAT AM THAT I THAT MAAT IS ISISISIS IS MAAT I AM AT MAAT ALWAYS AT MAAT AM I
CIRCLE = 5 O 5 = ELCRIC CIRCLE ET ELECTRIC ET CIRCLE ELECTRIC CIRCLE ELECTRIC CIRCLE ELECTRIC CIRCLE ET CIRCLE ELECTRIC CIRCLE ELECTRIC CIRCLE ELECTRIC CIRCLE ET ELECTRIC ET CIRCLE CIRCLE = 5 O 5 = ELCRIC ESOTERIC O SECRET I ESOTERIC ESOTERIC 6 SECRET 9 ESOTERIC ESOTERIC O SECRET I ESOTERIC
WOW O WOW WOW O WOW WOW O WOW
1 6 3 8 1836 8 3 6 1
IN OUR TIME Last broadcast on Thu, 18 Dec 2003, 21:30 on BBC Radio 4 "Melvyn Bragg and guests discuss the feat of astonishing intellectual engineering which provides us with millions of words in hundreds of languages. At the start of the twentieth century, in the depths of an ancient Egyptian turquoise mine on the Sinai peninsular, an archaeologist called Sir Flinders Petrie made an exciting discovery. Scratched onto rocks, pots and portable items, he found scribblings of a very unexpected but strangely familiar nature. He had expected to see the complex pictorial hieroglyphic script the Egyptian establishment had used for over 1000 years, but it seemed that at this very early period, 1700 BC, the mine workers and Semitic slaves had started using a new informal system of graffiti, one which was brilliantly simple, endlessly adaptable and perfectly portable: the Alphabet. This was probably the earliest example of an alphabetic script and it bears an uncanny resemblance to our own. Did the alphabet really spring into life almost fully formed? How did it manage to conquer three quarters of the globe? And despite its Cyrillic and Arabic variations and the myriad languages it has been used to write, why is there essentially only one alphabet anywhere in the world?"
THE FIFTH ELEMENT A Novel By Terry Bisson From The Screenplay By Luc Besson & Robert Mark Kamen Based On a Story By Luc Besson THE FIFTH ELEMENT A Film By Luc Besson Page 14 “the Fifth Element,” whispered the priest, his words as soft as a prayer. Page 133 Pop! Pop! Pop! Page 242 “He struck the match Okay! Finished!" Leeloo said. She was speaking English? Korben looked at her in amazement. "Finished what?" Learning languages." She switched off the computer. "You mean . . . English?" She nodded. "All nine hundred!" Korben was amazed. "You learned all nine hundred Earth languages in just five minutes?. "Yes! Now it's your turn. I learned your language; you have to learn mine."
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 'TheVirgin of the World' following shortly upon that previously quoted: Page 82 "We must note Stecchini's remarks about Delphi as follows :38
OSIRIS 89 8x9 72 8x9 89 OSIRIS
SIRIUSOSIRISISISISIRISISTERIS
I ME SOS SIGNALS SOS COMETH FORTH COMETH MAYDAY MAYDAY MAYDAY REVEAL O I O REVEAL THAT THAT THAT ISISIS WHAT IS THE NATURE OF THE LIFE FORM SOUNDING THE OM TONE SACRED NOTE OM THE ANSWER ANWERS IT IS THE E IN PLANET EARTH THAT IS THE LIFE FORM TRANSMTTING THE SOS MAYDAY SOS ALARM CALL ALARM SEE SAID THE SEER THE BLU E PLANET ITSELF SINGS ITS SONG WITHIN THE SENSE OF COMING DESTINY
Daily Mail Wednesday, November 14, 2012 Andrew Alexander "Archibishop has to prove that God still counts! "a blessing. . ." "By chance - or, as believers would say, by the mysterious workings of the Holy Spirit. . ." "God and Mammon" "Armageddon" "Crucifixion"
T.S. Eliot (1888–1965). Prufrock and Other Observations. 1917. The Love-Song of J. Alfred Prufrock
Let us go then, you and I, In the room the women come and go The yellow fog that rubs its back upon the window-panes And indeed there will be time In the room the women come and go And indeed there will be time For I have known them all already, known them all; And I have known the eyes already, known them all— And I have known the arms already, known them all— Shall I say, I have gone at dusk through narrow streets 70 I should have been a pair of ragged claws And the afternoon, the evening, sleeps so peacefully! And would it have been worth it, after all, And would it have been worth it, after all, No! I am not Prince Hamlet, nor was meant to be; I grow old . . . I grow old . . . 120 Shall I part my hair behind? Do I dare to eat a peach? I do not think they will sing to me. I have seen them riding seaward on the waves We have lingered in the chambers of the sea [1915] "I am Lazarus, come from the dead,
I AM LAZARUS COME FROM THE DEAD COME BACK TO TELL YOU ALL I SHALL TELL YOU ALL
Raising of the Lazarus
Chapter 11 2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) 3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. 4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. 5 Now Jesus loved Martha, and her sister, and Lazarus. 6 When he had heard therefore that he was sick, he abode two days still in the same place where he was. 7 Then after that saith he to his disciples, Let us go into Judaea again. 8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? 9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. 10 But if a man walk in the night, he stumbleth, because there is no light in him. 11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. 12 Then said his disciples, Lord, if he sleep, he shall do well. 13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. 14 Then said Jesus unto them plainly, Lazarus is dead. 15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. 16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him. 17 Then when Jesus came, he found that he had lain in the grave four days already. 18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: 19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother. 20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. 21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. 23 Jesus saith unto her, Thy brother shall rise again. 24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day. 25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: 26 And whosoever liveth and believeth in me shall never die. Believest thou this? 27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world. 28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. 29 As soon as she heard that, she arose quickly, and came unto him. 30 Now Jesus was not yet come into the town, but was in that place where Martha met him. 31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. 32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. 33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, 34 And said, Where have ye laid him? They said unto him, Lord, come and see. 35 Jesus wept. 36 Then said the Jews, Behold how he loved him! 37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? 38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. 39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. 40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? 41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. 42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me. 43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. 45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.
THE I NEITHER WORLD OF NETHER WORLD NEITHER ONE THING OR THE OTHER
HOLY BIBLE
HOLY BIBLE Scofield References A.D. 30. Page 1117
JESUS ANSWERED AND SAID UNTO HIM, VERILY, VERILY I SAY UNTO THEE EXCEPT A MAN BE BORN AGAIN HE CANNOT SEE THE KINGDOM OF GOD
IN SEARCH OF THE MIRACULOUS
Page 217 'A man may be born ,but in order to be born he must first die, and in order to die he must first awake.'
THE SELF CRUCIFIXION OF THE CRUCIFIXION OF THE SELF THAT THAT THAT DYING SELF IS IS SELF DYING SOUL SO U LIVE SOUL SO U LEARN SOUL SO U LOVE SOUL
THE DEATH THE RED DEATH THE BLOODY RED DEATH THAT MARKS THE MIRRORED IMAGE SHATTERING OF THE I OF THE EYE IN THE I OF THE TRUTH BEHOLDER REMEMBERED AND DISMEMBERED ALL IN ALL THE ONLY RIGHT WAY TO DIE TRUTH DECLARED I AM THAT I NO LONGER NO LONGER THAT I AM I DECLARED TRUTH
REAL REALITY REVEALED REALITY REAL REAL9513REAL REALITY9513927REALITY 95451354 REALITY9513927REALITY REAL9513REAL REAL99REAL REALITY9999REALITY REVEALED9999 REVEALED REAL REALITY REVEALED REALITY REAL
R I SPIRIT I TRIPS I TRIPS I SPIRIT I R GODS HOST THE HOLY GHOST HOLY THE HOST GODS IN FORM AND OUT OF FORM OUT OF FORM AND IN
The Astral Transition - 9:50amThis is exactly what happened to Osiris, when his brother Set (plus 72 conspirators), tricked Osiris into getting into a coffin, then threw it into the Nile ...
The Astral Transition - Clues From Egypt and Siberia Suggest a Shamanic Experience in 2012!
Ecdysone and the non-molecular body Dr. Charles Muses, who died last year (2000), suggests in his 1985 book The Lion Path , 1 that the Egyptians had developed a technology in which tones, lights and an as-yet unidentified plant are used, to “open a rusty valve”, or trigger the production of hormones similar to the ecdysone (ecdydsterone), produced by larval forms of insects, which allows the adult form to emerge. In this way, they would allow the gestation of a non-molecular body that would allow the survival of consciousness beyond physical death. Just as every chrysalis has embossed wings on it, so too, does every mummy case have folded wings on it. The process was started well before death, and completed during the 70-day embalming period, that was connected to the 70-day disappearance of Sirius. Muses, a mathematician, philosopher & computer scientist, was convinced that the synchronous perihelion (closest point of planetary orbit to the sun), of Pluto, with the periastron (closest approach of 2 stars to eachother), of Sirius B and Sirius A, which both occurred in 1994, and only happen together every 90,000 years, allowed a flow of resonant energies, and the possibility of an evolutionary jump for those prepared to follow the clues left by the Egyptians. He produced a series of cassettes designed to be used at astrologically pre-determined times, while meditating, in order to produce “ the higher human analogue of the lepidopteran metamorphic hormone, ecdysterone”. This would then “activate certain genes whose functions would otherwise remain inaccessible”. The transformative energies would start slowing in January 1999, and stop by May 2000, and Muses says that those unable to complete their development before then, would have to “re-incarnate on the life-bearing planets of other solar systems that are on a later (and non-Plutonic), Meta-Cycle”. Shamanic Egyptians In Wm. R. Fix’s 1979 book Star Maps, 2 the author shows the correspondence between shamanic flight and the initiation rituals of Egypt. In the 4,300-year old Pyramid Texts, on the walls of the Pyramid of Unas, it is stated repeatedly that “He is not dead, this Unas is not dead”. In fact, Fix makes it plain that the reason why no bodies have ever been found in any pyramids – even those which were sealed – is because the pyramids were designed for initiation - to facilitate a OOBE or out-of-body-experience, in which the pharaoh would be gone for about 3 days, first orbiting the planet, and then going to the circumpolar stars, to become a purified spirit, (no wonder we call it astral projection!). Upon his return, Unas was told, “Put on thy body” . A Lapland shaman's drum shows the Axis Mundi uniting the 3 worlds. Another drum painting shows the axis pointing to the circumpolar stars. Shamans too, traditionally fly to the polar stars, and the Axis Mundi, or World Tree, which represents the earth axis, (and connects with the underworld below, and heaven above), is shown on some of their drums, as the route taken to the polar stars. Shamans usually employ drumming, fasting and power plants to access the other planes, and typically experience dis-memberment, where they are torn to pieces, then put back together again, as a kind of re-birth. This is exactly what happened to Osiris, when his brother Set (plus 72 conspirators), tricked Osiris into getting into a coffin, then threw it into the Nile. The coffin became embedded in a tamarisk tree, and was eventually used as a pillar in a palace. Isis found the coffin, and hid it, but Set discovered it, and cut Osiris into 14 pieces. With the help of Thoth, Isis found all the pieces except one – the phallus - and re-assembled Osiris. With Thoth’s magic, and a wooden phallus, Isis conceived Horus. Then Osiris ascended. Mystery religions These shamanic themes formed the Osiris cult, then found their way into other Mystery religions, such as the Greek Mysteries of Dionysus at Eleusis, Attis in Asia Minor, Bachus in Italy, and Mithras in Persia. They all involved a voluntary death, a flight from the body, a descent into the underworld, an ascent to heaven, then a resurrection. They also had a sacrament, which, in later versions was wine, but in the Mysteries of Mithras, “developed from older rites which used consecrated bread and water mixed with the intoxicating juice of a psychedelic plant called Haoma.” 3 The various cultures all adapted one of their gods to take on the role of the resurrecting god-man, but, when a Jewish sect wanted their own Mystery religion, it was a bit more difficult, since they only had one god, so they based the Mysteries around the figure of the Jewish Messiah. Freke and Gandy, in their book The Jesus Mysteries,4 have pointed out 30 correspondences between the Dionysus/Osiris Mysteries and Christianity. I have also found Mithraism/Christianity correspondences in Pears Cyclopedia: Dionysus/Osiris Mysteries Mithraism & Christianity (Jesus Mysteries by Freke & Gandy) (Pears Cyclopaedia)
1. Virgin birth 1.Miraculous birth 2. Born in cave on 25th December 2. 25th December birth of founder 3. Crucifixion (or stuck to/in a tree) 3. Death & glorious resurrection 4. Birth prophesied by star 4. Belief in Heaven & hell 5. 3 shepherds visited the birth 5. Immortality of the soul 6. Baptism 6. Last Judgement 7. Water into wine 7. Sunday as Holy day 8. Miracles 8. Celebration of Easter 9. Transfiguration 9. Use of bell, Holy Water & candle 10. 12 disciples 11. Eating of bread & wine (=flesh and blood) to commune with the god) 12. Death redeems sins of world 13. Descends into Hell & resurrects after 3 days 14. Ascends to Heaven to appear as judge at the end of time 15. 3 women followers visit empty tomb. Etc. etc.
These were the outer mysteries; the Gnostics retained the inner mysteries.
Precession encoded Santillana and von Dechend, in their 1969 book, Hamlet’s Mill,5 have shown that there has been a knowledge of the Precession of the Equinoxes, for millennia, and that it has been encoded into mythology all over the world. This concerns the slow movement of the Earth axis in a circle, which takes about 26,000 years to complete. Plato called this the Great Year, of 25,920 years. The vernal (spring) equinox slowly moves through all 12 Zodiac constellations over the 25,920 years, until it comes back to its starting point. Actually, it is the background stars that are moving – the equinox stays in the same place. Each constellation takes 2,160 years to cross the equinoctial point, and it takes 72 years for each of the 360 degrees of the sky to rotate. The constellations also oscillate up and down over the precession. Robert Bauval and his co-authors 6 have shown that the Egyptians were measuring this movement from the First Time of Osiris, (Zep Tepi), which they put at 10,500 BC, when Orion was at its lowest point, to the Last Time of Osiris, which is coming up soon, (half a precessional cycle later), when Orion reaches its highest position. These precessional numbers – 72, 360, 2,160, 4,320 (2x 2,160), and 25,920, have been found encoded into Egyptian myths, such as the one where Ra, upon discovering his wife’s infidelity, said she was not to bear children on any of the 360 days of the year. Thoth intervened and played a game of draughts with the Moon, and won 1/72nd part of the Moon’s light, creating the extra 5 epagomenal days, on which were born Isis, Osiris, Set, Nephthys, and Horus the elder. (360/72=5). Encoded here is 72 x 360 = 25,920. Remember also the 72 conspirators of Set, who caused Osiris to become part of the tree! Every year, the Egyptians held a festival for Raising the Djed. The Djed was a pillar with 4 rings on it, which represented the backbone of Osiris, the tree he was entombed in, and the axis of the Earth. Barbara Hand Clow has pointed out, in her new book Catastrophobia, 7 that the relief showing the Raising of the Djed in the Temple at Abydos, shows the Djed at an initial angle of “20 to 25 degrees off vertical” – the same as the angle of tilt on Earth’s axis. When measuring the image with a protractor, it is actually within a degree of the 23.5 degree tilt angle. Clow says that around 9,500 BC, at the end of the ice-age, the catastrophe pinpointed by Allan & Delair in When the Earth Nearly Died, 8 when supernova fragments passed close to Earth, caused the start of the precession cycle, by knocking the axis away from vertical. Djed = Axis Mundi = Tree of Life = Tree of Knowledge
Raising the djed, and Osiris as the djed - surmounted by feathers in both cases. Mayan polar axis (also surmounted by feathers -7 Macaw) with snake around it
The Mystic Cross of The Great Hierophant; Arcanum 5 of the Tarot. "The perpendicular stem of the Cross means the channel through which flows the current, passing through the three lower worlds, symbolized by the horizontal arms of the Cross." See how this relates to the 3 worlds of the Shamans (see drum above), and the Kabbalistic Tree of Life *, though the Kabbalists had 4 worlds. The central column, or Middle Pillar also represented the human spine, with its kundalini serpent, just as the djed represented the spine of Osiris. Some Egyptian papyri show the world tree administering spiritual nourishment, thereby combining the concepts of the World Tree, Tree of Life, and Tree of Knowledge. This connection is also emphasised on Stela 25 from Izapa, Mexico, which shows “Hunahpu with Seven Macaw in his polar perch”. The polar axis is shown looking very similar to a Djed pillar, with Seven Macaw representing the Big Dipper (Plough/Great Bear) constellation. John Major Jenkins has shown in his book Maya Cosmogenesis 2012, 9 that the Maya were tracking precession, and that this is what is behind the Long Count calendar. The Crocodile Tree on the stela represents the Milky Way, and Hunahpu is shaking Seven Macaw off his perch, representing the precessional movement of the Big Dipper away from the celestial pole (and also signifying the change in preferred shamanic destination to Galactic Centre, via the Crocodile/Caiman Tree). Notice that there is a snake wrapped around the two trees! Tree of Knowlege is Amanita Muscaria - a 13th Century fresco in Plaincourault in France In Plaincourault, France, there is a mural showing the Tree of Knowledge , with the snake wrapped around it, and Eve talking to the snake. The Tree is a Fly Agaric mushroom! The Fly Agaric is, of course, a hallucinogenic mushroom, and John Allegro, who translated the Dead Sea Scrolls, went as far as to suggest that the early Christians used it as a sacrament. Bishop Jim Pike, (a friend of sci-fi author Philip k. Dick), found the argument so convincing, that he went to the desert near Qumran on the Dead Sea, in search of Fly Agarics – but unfortunately, he died of dehydration while in the desert. Gordon Wasson wrote a book called Soma, Divine Mushroom of Immortality, identifying the Fly Agaric with Soma, the sacrament of the Hindus, meaning “body”, (which gives us the word somatic). Andrija Puharich also wrote a book about Fly Agaric, called the Sacred Mushroom – Key to the Door of Eternity. A summary of all this can be found in James Arthur’s book, Mushrooms and Mankind. Taking the pee? Every year at Christmas, we re-enact our own Mystery play, which has somehow survived to remind us of all this. December 25th used to be Winter solstice. It is the birthday of the god-man Osiris/Dionysus/Mithras/Jesus, who, as Osiris, represents the polar axis, (Djed) and its 72 x 360-year precession cycle. We pretend that a wise old elf called Santa Claus flies through the sky, pulled by reindeer, (having frozen time, so he can visit everyone), and enters via the chimney. He leaves traditionally wrapped red and white gifts under a pine tree that we have brought indoors, and in socks hanging over the fireplace. Then he flies off to the North Pole! In Siberia, since time immemorial, around Winter Solstice shamans have gathered the red and white Fly Agaric mushrooms from under the very same pine trees we put in our living rooms, and distributed them from a sack. In Siberia, the entrances to homes are in the roof, and double as a smoke outlet, so they really are entering via the chimney! The mushrooms are left to dry out by hanging them over the hearth. The mushrooms have to be gathered quickly, because the reindeer love them. However, it is a fact that the psychoactive ingredient can be recycled several times, and unpleasant side effects such as vomiting, are thus avoided. It is also a fact that the reindeer love eating yellow snow! If a reindeer herder wants to gather his herd, he only has to urinate, and they all come running. That is why the reindeer all fly along in frozen time. Even the reindeer names reinforce the encoding (– see Solstice Studios for more info). The tree also represents the Axis Mundi, with the candles or lights and baubles representing stars, and the star on the top representing the Pole Star. It is usually a 5-pointed star, and therefore encodes 72, since a pentacle is formed by 5 x 72-degree angles. Santa lives at the North Pole, which encodes the OOBE destination, and Santa’s helpers, the elves, are either the fourth dimensional astral beings encountered, or even our higher dimensional selves - also represented by the angel/fairy on the tree. What crazy kind of world is this? Is Jack’s trip up the beanstalk to get the golden eggs another version? Is Humpty Dumpty an exploded planet? What does it all mean? As I said just now, Jenkins has shown that the Maya were tracking precession with the Long Count calendar, but rather than the Vernal Equinox, they were tracking the movement of stars (the Milky Way) against the Winter Solstice. He also showed that the Mayan 13-baktun cycle (5,125 years), ends on Winter Solstice 2012. What is more, the Maya used to take hallucinogens, including toad venom, and psilocybin mushrooms. Jenkins has also found some evidence they may have taken Amanita Muscaria (Fly Agaric),10 but they mainly used the psilocybin mushroom. This is the same mushroom that Terence & Dennis McKenna took, when they were “informed by an elf-troupe that the laws of physics would change in 2012”, and conceived the Timewave Zero concept – a hierarchy of waves governing all change in the universe, and terminating in 2012, encoded in the Chinese I Ching oracle. The psilocybin mushrooms contain DMT, which is also produced in the pineal gland, or third eye, and which is shaped LIKE A PINE-CONE. Some have suggested that the Egyptians too, took psilocybin mushrooms. They did take the blue water lily, which Paul Devereux says in The Long Trip – A Prehistory of Psychedelia,11 “was the form in which Isis restored the murdered Osiris, and was thus a symbol for him”. The lily has hypnotic effects. Devereux says the Egyptians also had access to opium (which gave Errol Flynn an out-of-body experience), and khat, which produces a dream-like state. Also, in the Americas, a different species of tobacco was taken, and in huge doses. A near-lethal dose can give an OOBE. We have heard recently of the “cocaine mummies” found in Egypt – well, they also contained large amounts of nicotine – another plant that should not have been in Egypt – very upsetting for Egyptologists! Devereux has shown that most of these power plants can cause OOBEs when taken in large enough doses, or in combination, (though very dangerous or unpleasant in some cases), and that they have been used for just such purposes for thousands of years. In another book – Shamanism and the Mystery Lines,12 Devereux makes a very strong case that these magical shamanic flights were associated with the alignments we know as Ley Lines, where ancient barrows, standing stones, stone circles, and even pre-reformation churches (built on sacred sites), are aligned in straight lines. Will the “Galactic Winter Solstice” in 2012 allow a mass out-of-body experience? Will celestial and terrestrial grids align? Will a passing celestial body re-align the Axis Mundi to its pre-fall state? Or maybe the falling geomagnetic field will lead to a magnetic reversal, and switch our polarity ( OOBE researcher Robert Monroe found that the body’s polarity reverses while out of body). Maybe the Sun’s sunspot mega-cycle will trigger it (largest EVER solar flare in April 2001- fortunately pointing away from Earth – plus 11-year sunspot cycle just shunted forward almost a year, shifting the next solar Max. to 2012). Or it may be triggered by magnetised bands of plasma which the solar system is passing through. Better get practising those OOBEs!: Click here for safe, non-toxic OOBE resources, and here for a new astral projection site with free online courses. More info at www.egodeath.com/amanita.htm *NB reversed positions of Star & Emperor UPDATE: This crop formation appeared on 15th July at east field, Alton Barnes, Wiltshire, UK. It connects many of the themes of this essay: It points directly to a Long Barrow called Adam's Grave, thus being identified as the apple tree of the Tree of Knowledge in the Garden of Eden, and showing a mushroom with gills in its reflection, thus suggesting that the tree of Knowledge could be a fly-agaric or other psychoactive mushroom, by which shamans "climbed" the tree. It also shows a heaven/overworld and an underworld, suggesting the Norse Yggdrasil, on which Odin hung himself for 3 days to attain knowledge. See http://www.cropcircleconnector.com/2002/eastfield2/eastfield2002b.html East Field, Wilts., UK 15/7/02 C. Photo: Steve Alexander Yggdrasil Notes 1. The Lion Path: You Can Take It With You by Muasios (Charles Muses) House of Horus 1985-90; 45911 Silver Avenue, Sardis, BC, V2R 1Y8, Canada. 2. Star Maps by Wm. R. Fix, Octopus Books, 1979; 59, Grosvenor St,., London W1 3. The Jesus Mysteries, by Timothy Freke & Peter Gandy, Thorsons, London, 1999; p. 61 4. Ibid. 5. Hamlet's Mill - An Essay Investigating the Origins of Human Knowledge and its Transmission Thrtough Myth, by Giorgio De Santillana and Hertha Von Dechend, David R. Godine, Publisher, Inc., Boston, Massachusetts, USA; 1977-92 6. The Orion Mystery by Robert Bauval & Adrian Gilbert, Mandarin Paperbacks, London, 1995; Keepers of Genesis, by Robert Bauval & Graham Hancock, Heinemann, London, 1996. 7. Catastrophobia, by Barbara Hand Clow, Bear & Co., Rochester, Vermont, USA; 2001 8. When The Earth Nearly Died - Compelling Evidence of a Catastrophic World Change 9,500 BC, by DS Allan & JB Delair; Gateway Books, Bath, UK, 1995 9. Maya Cosmogenesis 2012, by John Major Jenkins, Bear & Co, 1998 10. Ibid., p.193 11. The Long Trip - A Prehistory of Psychedelia, by Paul Devereux, Arkana (Penguin) 1997; p.88 12. Shamanism and the Mystery Lines, Llewellyn publications, 1999
TIMES LITERARY SUPPLEMENT January 17, 2008 Chrysalis Muriel Spark: introduced by Mick ImlahMuriel Spark (1918–2004) was one of the most admired and successful novelists in English in the second half of the twentieth century, author of The Prime of Miss Jean Brodie (1961), based on her own experience of school in Edinburgh, The Girls of Slender Means (1963) and others. But it was in poetry that she first made her name. From 1947–49 she was editor of the journal Poetry Review and her collection The Fanfarlo (1952) preceded her first published fiction. One of the poems in that book, "Chrysalis" was published in the TLS in June 1951
THIS IS THE SCENE OF THE SCENE UNSEEN THE UNSEEN SEEN OF THE SCENE UNSEEN THIS IS THE SCENE
THE SELF CRUCIFIXION OF THE CRUCIFIXION OF THE SELF THAT THAT THAT DYING SELF IS IS SELF DYING SOUL SO U LIVE SOUL SO U LEARN SOUL SO U LOVE SOUL
KNOW ME KNOW
http://www.youtube.com/watch?v=JoAPCwn7F-k Bring Me to Life (Thousand Foot Krutch song) From Wikipedia, the free encyclopedia "Bring Me to Life" is a song by the rock band Thousand Foot Krutch on their album Welcome to the Masquerade. It was released as a single on April 22, 2009.
How can you see into my eyes like open doors -CHORUS- (Wake me up) now that I know what I’m without -CHORUS- (Wake me up) Bring me to life frozen inside without your touch without your love darling only you are the life among the dead all this time I can't believe I couldn't see -CHORUS- (Wake me up) (Bring me to life)
THE GARDEN OF THE GOLDEN FLOWER Longfield Beatty 1996 Page 207 / 208 "And the next quotation is "relayed" from Budge (op. Cit., p. 521), having come from Papyrus No. 10188 (Brit. Mus.) There have been some omissions in order to reinforce as much as possible the particular aspect of it which is our immediate concern."
" THE LAMENT OF THE SISTERS " ( Isis and Nepthys over the dead Osiris)
"Hail, beautiful boy, come to thy house, draw nigh after "Hail Beautiful Youth, Pilot of Time, who groweth "The Lord! How much more wonderful is he than his "Come back to us in thy actual form; we will embrace "Come thou in peace, our Lord, we would see thee. "Great Mighty One among the Gods, the road that thou "The Babe, the Child at morn and at eve, except when "Come, thou Babe, growing young when setting, our "Come in peace, Great Babe of His Father, thou art "Whilst thou travellest thou art hymned by us, and "Hail Beautiful Boy, come to thy exalted house.; let thy "Babe! How lovely it is to see thee! Come, come to us, "O ye gods who are in Heaven.
BRAHMA "If the red slayer think he slays, R.W. Emerson
WHY SMASH ATOMS A. K. Solomon 1940 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"
THE TRUE AND INVISIBLE ROSICRUCIAN ORDER Paul Foster Case 1981 Page 108 " Concerning the Invisible, Magical Mountain and the Treasure therein Contained."
THE MAGIC MOUNTAIN Thomas Mann 1875-1955 Page 466 "Had not the normal, since time was, lived on the achievements of the abnormal? Men consciously and voluntarily descended into disease and madness, in search of knowledge which, acquired by fanaticism, would lead back to health; after the possession and use of it had ceased to be conditioned by that heroic and abnormal act of sacrifice. That was the true death on the cross, the true Atonement."
OM MANE PADME HUM
THE PROPHET Kahil Gibran Page 83/84/85/86 The veil that clouds your eyes shall be lifted by the hands that wove it, And the clay that fills your ears shall be pierced by those fingers that kneaded it. And you shall see And you shall hear. Yet you shall not deplore having known blindness, nor regret having been deaf For in that day you shall know the hidden purposes in all things, And you shall bless darkness as you would bless light. After saying these things he looked about him, and he saw the pilot of his ship standing by the helm and gazing now at the full sails and now at the distance. And he said: Patient, over patient, is the captain of my ship. The wind blows, and restless are the sails; Even the rudder begs direction; Yet quietly my captain awaits my silence. And these my mariners, who have heard the choir of the greater sea,they too have heard me patiently. Now they shall wait no longer. I am ready The stream has reached the sea, and once more THE GREAT MOTHER holds her son against her breast. Fare you well, people of Orphalese. This day has ended. It is closing upon us even as the water-lily upon its own tomorrow. What was given us here we shall keep, And if it suffices not, then again must we come together and together stretch our hands unto the giver. Forget not that I shall come back to you. . A little while, and my longing shall gather dust and foam for another body. A little while, a moment of rest upon the wind, and another woman shall bear me. Farewell to you and the youth I have spent with you. It was but yesterday we met in a dream. You have sung to me in my aloneness, and I of your longings have built a tower in the sky. But now our sleep has fled and our dream is over, and it is no longer dawn. The noontide is upon us and our half waking has turned to fuller day, and we must part. If in the twilight of memory we should meet once more, we shall speak again together and you shall sing to me a deeper song. and if our hands should meet in another dream we shall build another tower in the sky. So saying he made a signal to the seamen, and straightaway they weighed anchor and cast the ship loose from its moorings, and they moved eastward. And a cry came from the people as from a single heart, and it rose into the dusk and was carried out over the sea like a great trumpeting. Only Almitra was silent, gazing after the ship until it had vanished into the mist. And when all the people were dispersed she still stood alone upon the sea-wall, remembering in her heart his saying: A little while, a moment of rest upon the wind, and another woman shall bear me.'
I ISISIS THE NINTH LETTER IN THE ENGLISH ALPHABET I AM 9 9 AM I
ALWAYS REMOVE THE I AND R SEE WHERE YOU ARE SEE WHERE YOU ARE
THE SPLENDOUR THAT WAS EGYPT Margaret A. Murray Appendix 4 The New Year of God Cornhill Magazine 1934 Page 231/233 "Three o'clock and a still starlight night in mid-September in Upper Egypt. At this hour the village is usually asleep, but to-night it is a stir for this is Nauruz Allah, the New Year of God, and the narrow streets are full of the soft sound of bare feet moving towards the Nile. The village lies on a strip of ground; one one side is the river, now swollen to its height, on the other are the floods of the inundation spread in a vast sheet of water to the edge of the desert. On a windy night the lapping of wavelets is audible on every hand; but to-night the air is calm and still, there is no sound but the muffled tread of unshod feet in the dust and the murmur of voices subdued in the silence of the night. In ancient times throughout the whole of Egypt the night of High Nile was a night of prayer and thanks giving to the great god , the Ruler of the river, Osiris himself. Now it is only in this Coptic village that the ancient rite is preserved, and here the festival is still one of prayer and thanksgiving. In the great cities the New Year is a time of feasting and processions, as blatant and uninteresting as a Lord Mayor's Show, with that additional note of piercing vulgarity peculiar to the East. In this village, far from all great cities, and-as a Coptic community-isolated from and therefore uninfluenced either by its Moslem neighbours or by foreigners, the festival is one of simplicity and piety. The people pray as of old to the Ruler of the river, no longer Osiris, but Christ; and as of old they pray for a blessing upon their children and their homes. There are four appointed places on the river bank to which the village women go daily to fill their water-jars and to water their animals. To these four places the villagers are now making their way, there to keep the New Year of God. The river gleams coldly pale and grey; Sirius blazing in the eastern sky casts a narrow path of light across the mile-wide waters. A faint glow low on the horizon shows where the moon will rise, a dying moon on the last day of the last quarter. The glow gradually spreads and brightens till the thin crescent, like a fine silver wire, rises above the distant palms. Even in that attenuated form the moonlight eclipses the stars and the glory of Sirius is dimmed. The water turns to the colour of tarnished silver, smooth and glassy; the palm-trees close at hand stand black against the sky, and the distant shore is faintly visible. The river runs silently and without a ripple in the windless calm; the palm fronds, so sensitive to the least movement of the air, hang motionless and still; all Nature seems to rest upon this holy night. The women enter the river and stand knee-deep in the running stream praying; they drink nine times, wash the face and hands, and dip themselves in the water. Here is a mother carrying a tiny wailing baby; she enters the river and gently pours the waternine times over the little head. The wailing ceases as the water cools the little hot face. Two anxious women hasten down the steep bank, a young boy between them; they hurriedly enter the water and the boy squats down in the river up to his neck, while the mother pours the water nine times with her hands over his face and shaven head. There is the sound of a little gasp at the first shock of coolness, and the mother laughs, a little tender laugh, and the grandmother says something under her breath, at which they all laugh softly together. After the ninth washing the boy stands up, then squats down again and is again washed nine times, and yet a third nine times; then the grandmother takes her turn and she also washes him nine times. Evidently he is very precious to the hearts of those two women, perhaps the mother's last surviving child. Another sturdy urchin refuses to sit down in the water, frightened perhaps, for a woman's voice speaks encouragingly, and presently a faint splashing and a little gurgle of childish laughter shows that he too is receiving the blessing of the Nauruz of God. A woman stands alone, her slim young figure in its wet clinging garments silhouetted against the steel-grey water. Solitary she stands, apart from the happy groups of parents and children; then, stooping , she drinks from her once, pauses and drinks again; and so drinksnine times with a short pause between every drink and a longer pause between every three. Except for the movement of her hand as she lifts the water to her lips, she stands absolutely still, her body tense with the earnestness of her prayer, the very atmosphere round her charged with the agony of her supplication. Throughout the whole world there is only one thing which causes a woman to pray with such intensity, and that one thing is children. " This may be a childless woman praying for a child, or it may be that, in this land where Nature is as careless and wasteful of infant life as of all else, this a mother praying for the last of her little brood, feeling assured that on this festival of mothers and children her prayers must perforce be heard. At last she straightens herself, beats the water nine times with the corner of her garment, goes softly up the bank, and disappears in the darkness. Little family parties come down to the river, a small child usually riding proudly on her father's shoulder. The men often affect to despise the festival as a woman's affair, but with memories in their hearts of their own mothers and their own childhood they sit quietly by the river and drink nine times. A few of the rougher young men fling themselves into the water and swim boisterously past, but public feeling is against them, for the atmosphere is one of peace and prayer enhanced by the calm and silence of the night. Page 232 and 233 Continued. For thousands of years on the night of High Nile the mothers of Egypt have stood in the great river to implore from the God of the Nile a blessing upon their children; formerly from a God who Himself has memories of childhood and a Mother. Now, as then, the stream bears on its broad surface the echo of countless prayers, the hopes and fears of human hearts; and in my memory remains a vision of the darkly flowing river, the soft murmur of prayer, the peace and calm of the New Year of God. Abu Nauruz hallal.
THE WORD "NINE" OCCURS x 9 AND "NINTH" x 1
Page 231/233 "Three o'clock and a still starlight night in mid-September in Upper Egypt. At this hour the village is usually asleep, but to-night it is a stir for this is Nauruz Allah, the New Year of God
Page 231/233 "Three o'clock and a still starlight night in mid-September in Upper Egypt. At this hour the village is usually asleep, but to-night it is a stir for this is Nauruz Allah, the New Year of God
The Complete Book Of FORTUNE 1988 Page 280 9 The Nonagon, the number 9, or the Ennead was known to many of the ancients as Perfection and Concord, and as being unbounded.The latter quality was attributed to it from certain peculiarities manifested by the figure 9 when treated mathematically If 9 is multiplied by itself, or any single figure, the two figures in the product when added together always equal 9. For example: 9 x 3 = 27 = 2+7 = 9; 9 x9 = 81 = 8+1 = 9; 9 x5 = 45 = 4+5 = 9; and so on. Similarly, if the numbers from 1 to 9 inclusive are added together, totalling 45, the result of adding 4 to 5 = 9; if 9, 18, 27, 36, 45, 54, 63, 72, 81 are added the sum is 405 or 4 +0 + 5 = 9. Again, if any row of figures is taken, their order reversed, and the smaller number subtracted from the larger, the sum of the numerals in the answer will always be 9. For example:- 74368215 51286347 23081868 and 2+3+0+8+1+8+6+8 = 36 = 8+6 = 9.
In ancient Rome the market days were called novendinae, for they were held every ninth day; we remember that Lars Porsena "By the nine gods he swore"; the Hydra, a monster of mythology, had nine heads; the Styx was supposed to encircle the infernal regions nine times; the fallen angels in "Paradise Lost" fell for nine days; the Jews held the belief that Jehovah came down to the earth nine times; initiation into many secret societies of the East consisted of nine degrees; and magicians of former times would draw a magic circle nine feet in diameter and therein raise departed spirits."
9+9 = 18 1+8 = 9 NINE + 9 = 15 1+5 = 6
DREAMER READ DEAR DREAMER
Bible Study - The Five Books of Moses > The Word of God: The ...Many scriptures show us that Moses was responsible for the first five books of the Bible. 'The Five Books of Moses' (washingtonpost.com)24 Oct 2004 ... In his superbly attentive translation of the five books of Moses (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), he has set himself a ... Judaism 101: TorahIn its most limited sense, "Torah" refers to the Five Books of Moses: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. But the word "torah" can also be ...
GODS AND SPACEMEN IN THE ANCIENT EAST W. Raymond Drake 1968 New evidence on the unexplained mysteries of civilization in the ancient East Page 124 "it is said that in the ancient Egyptian language OS-IRIDE meant 'mouth of the iris'168 or 'the voice of the light..."
OS-RIDE SO R I DE SO 9 9 9
OSIRIS SO IRIS ISIS IS ISIS IRIS SO OSIRIS
FINGERPRINTS OF THE GODS Graham Hancock 1995 Page 411(number omitted) "According to Heliopolitan theology, the nine original gods who appeared in Egypt in the First Time were Ra, Shu, Tefnut, Geb, Nut, Osiris, Isis, Nepthys and Set. The offspring of these deities included well-known figures such as Horus and Anubis. In addition, other companies of gods were recognized, notably at Memphis and Hermopolis, where there were important and very ancient cults dedicated to Ptah and to Thoth.1 These First Time deities were all in one sense or another gods of creation who had given shape to chaos through their divine will. Out of that chaos they formed and populated the sacred land of Egypt,2 wherein, for many thousands of years, they ruled among men as divine pharaohs.3
http://www.youtube.com/watch?v=w9aYrHzEW-w
LOOK AT THE SEVENS LOOK AT THE SEVENS THE SEVENS THE SEVENS THE SEVENS
EGYPT 57772 EGYPT EGYPT 777 EGYPT 5+2 =7 EGYPT EGYPT 57772 EGYPT EGYPT EGYPT 57772 EGYPT
YIN YANG YIN YANG YIN YANG 795-7157 YIN YANG YIN YANG 795 7157 YIN YANG YIN YANG YIN YANG
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: "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.'
KEEPER OF GENESIS A QUEST FOR THE HIDDEN LEGACY OF MANKIND Robert Bauval Graham Hancock 1996 Return to the Beginning Page 283 'I stand before the masters who witnessed the genesis, who were the authors of their own forms, who walked the dark, circuitous passages of their own becoming. . .
I stand before the masters who witnessed the transformation of the body of a man into the body in spirit, who were witnesses to resurrection when the corpse of Osiris entered the mountain and the soul of Osiris walked out shining. . . when he came forth from death, a shining thing, his face white with heat. . . I stand before the masters who know the histories of the dead, who decide which tales to hear again, who judge the books of lives as either fun or empty, who are themselves authors of truth. And they are Isis and Osiris, the divine intelligences. And when the story is written and the end is good and the soul of a man is perfected, with a shout they lift him into heaven. . .' Ancient Egyptian Book of the Dead (Norrnandi Ellis translation)
I ME I SAY ISIS SAY I I SAY OSIRIS SAY I I SAY CHRIST SAY I I SAY KRISHNA SAY I I SAY RISHI ISHI ISHI RISHI SAY I I SAY VISHNU SHIVA SHIVA VISHNU SAY I ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SON
WISDOM OF THE EAST by Hari Prasad Shastri 1948 Page 8 "There is no such word in Sanscrita as 'Creation' applied to the universe. The Sanscrita word for Creation is Shristi, which means 'projection' Creation means to bring something into being out /Page 9/ of nothing, to create, as a novelist creates a character. There was no Miranda, for example, until Shakespeare created her. Similarly the ancient Indians (this term is innacurately used as there was no India at that time). who were our ancestors long, long ago. used a word for creation that means 'projection'
SRI KRISHNA RISHI KRISHNA SRI KRSNA RISHI KRSNA SHRI KRISHNA RISHI KRISHNA SHRI
Middle Eastern Mythology S. H. Hooke 1963 Page 111/112 Hebrew Mythology "Next, and again out of the soil, Yahweh moulds animals and birds, to see if they may provide a help for the man, but since the man recognizes none of these as suitable for this purpose, Yahweh causes a magic sleep (the Hebrew /word tardemah indicates a supernatural sleep; compare Gen. 15:12) to overwhelm the man, and takes out a 'rib' (the Hebrew word also means 'side' and 'builds' it into a woman as his counterpoint, and in 3:20 gives her the name Hawwah, Eve, which means 'life'. The other apellation given to her in 2:3, Ishshah, is not a proper name but the usual Hebrew word for 'wife', the feminine of 'ish, man, or husband (cf. Hos. 2:16)"
The Astral Transition - 9:50amThis is exactly what happened to Osiris, when his brother Set (plus 72 conspirators), tricked Osiris into getting into a coffin, then threw it into the Nile ... www.diagnosis2012.co.uk/ast.htm
The Astral Transition - Clues From Egypt and Siberia Suggest a Shamanic Experience in 2012! Ecdysone and the non-molecular body Dr. Charles Muses, who died last year (2000), suggests in his 1985 book The Lion Path , 1 that the Egyptians had developed a technology in which tones, lights and an as-yet unidentified plant are used, to “open a rusty valve”, or trigger the production of hormones similar to the ecdysone (ecdydsterone), produced by larval forms of insects, which allows the adult form to emerge. In this way, they would allow the gestation of a non-molecular body that would allow the survival of consciousness beyond physical death. Just as every chrysalis has embossed wings on it, so too, does every mummy case have folded wings on it. The process was started well before death, and completed during the 70-day embalming period, that was connected to the 70-day disappearance of Sirius. Muses, a mathematician, philosopher & computer scientist, was convinced that the synchronous perihelion (closest point of planetary orbit to the sun), of Pluto, with the periastron (closest approach of 2 stars to each other), of Sirius B and Sirius A, which both occurred in 1994, and only happen together every 90,000 years, allowed a flow of resonant energies, and the possibility of an evolutionary jump for those prepared to follow the clues left by the Egyptians. He produced a series of cassettes designed to be used at astrologically pre-determined times, while meditating, in order to produce “ the higher human analogue of the lepidopteran metamorphic hormone, ecdysterone”. This would then “activate certain genes whose functions would otherwise remain inaccessible”. The transformative energies would start slowing in January 1999, and stop by May 2000, and Muses says that those unable to complete their development before then, would have to “re-incarnate on the life-bearing planets of other solar systems that are on a later (and non-Plutonic), Meta-Cycle”. Shamanic Egyptians In Wm. R. Fix’s 1979 book Star Maps, 2 the author shows the correspondence between shamanic flight and the initiation rituals of Egypt. In the 4,300-year old Pyramid Texts, on the walls of the Pyramid of Unas, it is stated repeatedly that “He is not dead, this Unas is not dead”. In fact, Fix makes it plain that the reason why no bodies have ever been found in any pyramids – even those which were sealed – is because the pyramids were designed for initiation - to facilitate a OOBE or out-of-body-experience, in which the pharaoh would be gone for about 3 days, first orbiting the planet, and then going to the circumpolar stars, to become a purified spirit, (no wonder we call it astral projection!). Upon his return, Unas was told, “Put on thy body”. A Lapland shaman's drum shows the Axis Mundi uniting the 3 worlds. Another drum painting shows the axis pointing to the circumpolar stars. Shamans too, traditionally fly to the polar stars, and the Axis Mundi, or World Tree, which represents the earth axis, (and connects with the underworld below, and heaven above), is shown on some of their drums, as the route taken to the polar stars. Shamans usually employ drumming, fasting and power plants to access the other planes, and typically experience dismemberment, where they are torn to pieces, then put back together again, as a kind of re-birth. This is exactly what happened to Osiris, when his brother Set (plus 72 conspirators), tricked Osiris into getting into a coffin, then threw it into the Nile. The coffin became embedded in a tamarisk tree, and was eventually used as a pillar in a palace. Isis found the coffin, and hid it, but Set discovered it, and cut Osiris into 14 pieces. With the help of Thoth, Isis found all the pieces except one – the phallus - and re-assembled Osiris. With Thoth’s magic, and a wooden phallus, Isis conceived Horus. Then Osiris ascended. Mystery religions These shamanic themes formed the Osiris cult, then found their way into other Mystery religions, such as the Greek Mysteries of Dionysus at Eleusis, Attis in Asia Minor, Bachus in Italy, and Mithras in Persia. They all involved a voluntary death, a flight from the body, a descent into the underworld, an ascent to heaven, then a resurrection. They also had a sacrament, which, in later versions was wine, but in the Mysteries of Mithras, “developed from older rites which used consecrated bread and water mixed with the intoxicating juice of a psychedelic plant called Haoma.” 3 The various cultures all adapted one of their gods to take on the role of the resurrecting god-man, but, when a Jewish sect wanted their own Mystery religion, it was a bit more difficult, since they only had one god, so they based the Mysteries around the figure of the Jewish Messiah. Freke and Gandy, in their book The Jesus Mysteries,4 have pointed out 30 correspondences between the Dionysus/Osiris Mysteries and Christianity. I have also found Mithraism/Christianity correspondences in Pears Cyclopedia: Dionysus/Osiris Mysteries Mithraism & Christianity (Jesus Mysteries by Freke & Gandy) (Pears Cyclopaedia)
1. Virgin birth 1.Miraculous birth 2. Born in cave on 25th December 2. 25th December birth of founder 3. Crucifixion (or stuck to/in a tree) 3. Death & glorious resurrection 4. Birth prophesied by star 4. Belief in Heaven & hell 5. 3 shepherds visited the birth 5. Immortality of the soul 6. Baptism 6. Last Judgement 7. Water into wine 7. Sunday as Holy day 8. Miracles 8. Celebration of Easter 9. Transfiguration 9. Use of bell, Holy Water & candle 10. 12 disciples 11. Eating of bread & wine (=flesh and blood) to commune with the god) 12. Death redeems sins of world 13. Descends into Hell & resurrects after 3 days 14. Ascends to Heaven to appear as judge at the end of time 15. 3 women followers visit empty tomb. Etc. etc.
These were the outer mysteries; the Gnostics retained the inner mysteries.
Precession encoded Santillana and von Dechend, in their 1969 book, Hamlet’s Mill,5 have shown that there has been a knowledge of the Precession of the Equinoxes, for millennia, and that it has been encoded into mythology all over the world. This concerns the slow movement of the Earth axis in a circle, which takes about 26,000 years to complete. Plato called this the Great Year, of 25,920 years. The vernal (spring) equinox slowly moves through all 12 Zodiac constellations over the 25,920 years, until it comes back to its starting point. Actually, it is the background stars that are moving – the equinox stays in the same place. Each constellation takes 2,160 years to cross the equinoctial point, and it takes 72 years for each of the 360 degrees of the sky to rotate. The constellations also oscillate up and down over the precession. Robert Bauval and his co-authors 6 have shown that the Egyptians were measuring this movement from the First Time of Osiris, (Zep Tepi), which they put at 10,500 BC, when Orion was at its lowest point, to the Last Time of Osiris, which is coming up soon, (half a precessional cycle later), when Orion reaches its highest position. These precessional numbers – 72, 360, 2,160, 4,320 (2x 2,160), and 25,920, have been found encoded into Egyptian myths, such as the one where Ra, upon discovering his wife’s infidelity, said she was not to bear children on any of the 360 days of the year. Thoth intervened and played a game of draughts with the Moon, and won 1/72nd part of the Moon’s light, creating the extra 5 epagomenal days, on which were born Isis, Osiris, Set, Nephthys, and Horus the elder. (360/72=5). Encoded here is 72 x 360 = 25,920. Remember also the 72 conspirators of Set, who caused Osiris to become part of the tree! Every year, the Egyptians held a festival for Raising the Djed. The Djed was a pillar with 4 rings on it, which represented the backbone of Osiris, the tree he was entombed in, and the axis of the Earth. Barbara Hand Clow has pointed out, in her new book Catastrophobia, 7 that the relief showing the Raising of the Djed in the Temple at Abydos, shows the Djed at an initial angle of “20 to 25 degrees off vertical” – the same as the angle of tilt on Earth’s axis. When measuring the image with a protractor, it is actually within a degree of the 23.5 degree tilt angle. Clow says that around 9,500 BC, at the end of the ice-age, the catastrophe pinpointed by Allan & Delair in When the Earth Nearly Died, 8 when supernova fragments passed close to Earth, caused the start of the precession cycle, by knocking the axis away from vertical. Djed = Axis Mundi = Tree of Life = Tree of Knowledge
Raising the djed, and Osiris as the djed - surmounted by feathers in both cases. Mayan polar axis (also surmounted by feathers -7 Macaw) with snake around it
The Mystic Cross of The Great Hierophant; Arcanum 5 of the Tarot. "The perpendicular stem of the Cross means the channel through which flows the current, passing through the three lower worlds, symbolized by the horizontal arms of the Cross." See how this relates to the 3 worlds of the Shamans (see drum above), and the Kabbalistic Tree of Life *, though the Kabbalists had 4 worlds. The central column, or Middle Pillar also represented the human spine, with its kundalini serpent, just as the djed represented the spine of Osiris. Some Egyptian papyri show the world tree administering spiritual nourishment, thereby combining the concepts of the World Tree, Tree of Life, and Tree of Knowledge. This connection is also emphasised on Stela 25 from Izapa, Mexico, which shows “Hunahpu with Seven Macaw in his polar perch”. The polar axis is shown looking very similar to a Djed pillar, with Seven Macaw representing the Big Dipper (Plough/Great Bear) constellation. John Major Jenkins has shown in his book Maya Cosmogenesis 2012, 9 that the Maya were tracking precession, and that this is what is behind the Long Count calendar. The Crocodile Tree on the stela represents the Milky Way, and Hunahpu is shaking Seven Macaw off his perch, representing the precessional movement of the Big Dipper away from the celestial pole (and also signifying the change in preferred shamanic destination to Galactic Centre, via the Crocodile/Caiman Tree). Notice that there is a snake wrapped around the two trees! Tree of Knowlege is Amanita Muscaria - a 13th Century fresco in Plaincourault in France In Plaincourault, France, there is a mural showing the Tree of Knowledge , with the snake wrapped around it, and Eve talking to the snake. The Tree is a Fly Agaric mushroom! The Fly Agaric is, of course, a hallucinogenic mushroom, and John Allegro, who translated the Dead Sea Scrolls, went as far as to suggest that the early Christians used it as a sacrament. Bishop Jim Pike, (a friend of sci-fi author Philip k. Dick), found the argument so convincing, that he went to the desert near Qumran on the Dead Sea, in search of Fly Agarics – but unfortunately, he died of dehydration while in the desert. Gordon Wasson wrote a book called Soma, Divine Mushroom of Immortality, identifying the Fly Agaric with Soma, the sacrament of the Hindus, meaning “body”, (which gives us the word somatic). Andrija Puharich also wrote a book about Fly Agaric, called the Sacred Mushroom – Key to the Door of Eternity. A summary of all this can be found in James Arthur’s book, Mushrooms and Mankind. Taking the pee? Every year at Christmas, we re-enact our own Mystery play, which has somehow survived to remind us of all this. December 25th used to be Winter solstice. It is the birthday of the god-man Osiris/Dionysus/Mithras/Jesus, who, as Osiris, represents the polar axis, (Djed) and its 72 x 360-year precession cycle. We pretend that a wise old elf called Santa Claus flies through the sky, pulled by reindeer, (having frozen time, so he can visit everyone), and enters via the chimney. He leaves traditionally wrapped red and white gifts under a pine tree that we have brought indoors, and in socks hanging over the fireplace. Then he flies off to the North Pole! In Siberia, since time immemorial, around Winter Solstice shamans have gathered the red and white Fly Agaric mushrooms from under the very same pine trees we put in our living rooms, and distributed them from a sack. In Siberia, the entrances to homes are in the roof, and double as a smoke outlet, so they really are entering via the chimney! The mushrooms are left to dry out by hanging them over the hearth. The mushrooms have to be gathered quickly, because the reindeer love them. However, it is a fact that the psychoactive ingredient can be recycled several times, and unpleasant side effects such as vomiting, are thus avoided. It is also a fact that the reindeer love eating yellow snow! If a reindeer herder wants to gather his herd, he only has to urinate, and they all come running. That is why the reindeer all fly along in frozen time. Even the reindeer names reinforce the encoding (– see Solstice Studios for more info). The tree also represents the Axis Mundi, with the candles or lights and baubles representing stars, and the star on the top representing the Pole Star. It is usually a 5-pointed star, and therefore encodes 72, since a pentacle is formed by 5 x 72-degree angles. Santa lives at the North Pole, which encodes the OOBE destination, and Santa’s helpers, the elves, are either the fourth dimensional astral beings encountered, or even our higher dimensional selves - also represented by the angel/fairy on the tree. What crazy kind of world is this? Is Jack’s trip up the beanstalk to get the golden eggs another version? Is Humpty Dumpty an exploded planet? What does it all mean? As I said just now, Jenkins has shown that the Maya were tracking precession with the Long Count calendar, but rather than the Vernal Equinox, they were tracking the movement of stars (the Milky Way) against the Winter Solstice. He also showed that the Mayan 13-baktun cycle (5,125 years), ends on Winter Solstice 2012. What is more, the Maya used to take hallucinogens, including toad venom, and psilocybin mushrooms. Jenkins has also found some evidence they may have taken Amanita Muscaria (Fly Agaric),10 but they mainly used the psilocybin mushroom. This is the same mushroom that Terence & Dennis McKenna took, when they were “informed by an elf-troupe that the laws of physics would change in 2012”, and conceived the Timewave Zero concept – a hierarchy of waves governing all change in the universe, and terminating in 2012, encoded in the Chinese I Ching oracle. The psilocybin mushrooms contain DMT, which is also produced in the pineal gland, or third eye, and which is shaped LIKE A PINE-CONE. Some have suggested that the Egyptians too, took psilocybin mushrooms. They did take the blue water lily, which Paul Devereux says in The Long Trip – A Prehistory of Psychedelia,11 “was the form in which Isis restored the murdered Osiris, and was thus a symbol for him”. The lily has hypnotic effects. Devereux says the Egyptians also had access to opium (which gave Errol Flynn an out-of-body experience), and khat, which produces a dream-like state. Also, in the Americas, a different species of tobacco was taken, and in huge doses. A near-lethal dose can give an OOBE. We have heard recently of the “cocaine mummies” found in Egypt – well, they also contained large amounts of nicotine – another plant that should not have been in Egypt – very upsetting for Egyptologists! Devereux has shown that most of these power plants can cause OOBEs when taken in large enough doses, or in combination, (though very dangerous or unpleasant in some cases), and that they have been used for just such purposes for thousands of years. In another book – Shamanism and the Mystery Lines,12 Devereux makes a very strong case that these magical shamanic flights were associated with the alignments we know as Ley Lines, where ancient barrows, standing stones, stone circles, and even pre-reformation churches (built on sacred sites), are aligned in straight lines. Will the “Galactic Winter Solstice” in 2012 allow a mass out-of-body experience? Will celestial and terrestrial grids align? Will a passing celestial body re-align the Axis Mundi to its pre-fall state? Or maybe the falling geomagnetic field will lead to a magnetic reversal, and switch our polarity ( OOBE researcher Robert Monroe found that the body’s polarity reverses while out of body). Maybe the Sun’s sunspot mega-cycle will trigger it (largest EVER solar flare in April 2001- fortunately pointing away from Earth – plus 11-year sunspot cycle just shunted forward almost a year, shifting the next solar Max. to 2012). Or it may be triggered by magnetised bands of plasma which the solar system is passing through. Better get practising those OOBEs!: Click here for safe, non-toxic OOBE resources, and here for a new astral projection site with free online courses. More info at www.egodeath.com/amanita.htm *NB reversed positions of Star & Emperor UPDATE: This crop formation appeared on 15th July at east field, Alton Barnes, Wiltshire, UK. It connects many of the themes of this essay: It points directly to a Long Barrow called Adam's Grave, thus being identified as the apple tree of the Tree of Knowledge in the Garden of Eden, and showing a mushroom with gills in its reflection, thus suggesting that the tree of Knowledge could be a fly-agaric or other psychoactive mushroom, by which shamans "climbed" the tree. It also shows a heaven/overworld and an underworld, suggesting the Norse Yggdrasil, on which Odin hung himself for 3 days to attain knowledge. See http://www.cropcircleconnector.com/2002/eastfield2/eastfield2002b.html
East Field, Wilts., UK 15/7/02 C. Photo: Steve Alexander Yggdrasil Notes 1. The Lion Path: You Can Take It With You by Muasios (Charles Muses) House of Horus 1985-90; 45911 Silver Avenue, Sardis, BC, V2R 1Y8, Canada. 2. Star Maps by Wm. R. Fix, Octopus Books, 1979; 59, Grosvenor St,., London W1 3. The Jesus Mysteries, by Timothy Freke & Peter Gandy, Thorsons, London, 1999; p. 61 4. Ibid. 5. Hamlet's Mill - An Essay Investigating the Origins of Human Knowledge and its Transmission Thrtough Myth, by Giorgio De Santillana and Hertha Von Dechend, David R. Godine, Publisher, Inc., Boston, Massachusetts, USA; 1977-92 6. The Orion Mystery by Robert Bauval & Adrian Gilbert, Mandarin Paperbacks, London, 1995; Keepers of Genesis, by Robert Bauval & Graham Hancock, Heinemann, London, 1996. 7. Catastrophobia, by Barbara Hand Clow, Bear & Co., Rochester, Vermont, USA; 2001 8. When The Earth Nearly Died - Compelling Evidence of a Catastrophic World Change 9,500 BC, by DS Allan & JB Delair; Gateway Books, Bath, UK, 1995 9. Maya Cosmogenesis 2012, by John Major Jenkins, Bear & Co, 1998 10. Ibid., p.193 11. The Long Trip - A Prehistory of Psychedelia, by Paul Devereux, Arkana (Penguin) 1997; p.88 12. Shamanism and the Mystery Lines, Llewellyn publications, 1999
72 x 14 = 1008 1+8 = 9 72 + 14 = 86 8 + 6 = 14 1+4 = 8
I
XIPE
TOTEC
I REMEMBER NOW THE BLOOD WEDDING THE SACRED BLOOD SACRIFICE
AND THE RAISING IN TRIUMPH OF MINE STILL BEATING ART
THE CALENDAR David Ewing Duncan 1 999 Page 26 "The Mayas multiplied the baktun 13 to get what they termed a Great Cycle" equal to 5,130 years.
FINGERPRINTS OF THE GODS
Graham Hancock 1995
THE SUN AND THE MOON AND THE WAY OF THE DEAD
CHAPTER 23
TEOTIHUANCAN
PYRAMID OF THE SUN
Page 190
Part III
July. On these two dates, and not by accident, the west face of the pyramid was oriented precisely to the position ofthe setting sun." A more curious but equally deliberate effect could be observed. on the equinoxes, 20 March and 22 September. Then the passage of the sun's rays from south to north resulted at noon in the progressive obliteration of a perfectly straight shadow that ran along one of the lower stages of the western facade, The whole process, from complete shadow to complete illumination, took exactly 66.6 seconds. It had done so without fail, year-in year-out, ever since the pyramid had been built and would continue to do so until the giant edifice crumbled into dust."
Temple of the Warriors Temple of Kukulkan
Chichen Itza
Page 104
.
I continued to climb the steps of the Temple of the Warriors. Weighing on my mind was the unforgettablefact that the ritual of human sacrifice had been routinely practised here in pre Colombian times. The empty plate that Chacmool held across his stomach had once served as a receptacle for freshly extracted hearts.
Page 105 'If the victim's heart was to be taken out,' reported one Spanish observer in the sixteenth century,they conducted him with great display .. '. and placed him on the sacrificial stone. Four of them took hold of his arms and legs, spreading them out. Then the executioner came, with a flint knife in his hand, and with great skin made an incision between the ribs on the left side, below the nipple; then he plunged in his hand and like a ' , ravenous tiger tore out the living heart; which he laid on the plate, . . 3
What kind of culture could have nourished and celebrated such demonic' behaviour? Here, in Chichenltza, amid ruins dating back more than 1200 years, a hybrid society had formed out of inter mingled Maya and Toltec elements. This society was by no means exceptional in its addiction to cruel and barbaric ceremonies. On the contrary, all the great indigenous civilizations' known to have flourished in Mexico had indulged in the ritualized slaughter of human beings.
SHAMANIC WISDOM IN THE PYRAMID TEXTS THE MYSTICAL TRADITION OF ANCIENT EGYPT Jeremy Nadler 2005 Page 235/236 8 THE ANTECHAMBER TEXTS UTTERANCE 247 THE AWAKENING OF THE INITIATE KING O Unas, O Unas, SEE! O Unas, O Unas, LOOK ! O Unas, O Unas, HEAR! O Unas, O Unas, BE THERE! O Unas, O Unas , raise yourself on your side. Do as I command; You who hates sleep, but who were made limp, ARISE "It is important to understand that in becoming an "awakened Osiris," the king is at the same time becoming a "reborn Horus"; To awaken from the "sleep" of Osiris is to be reborn in a spiritual sense as a Horus-child. Hence the awakening of the initiate king is at the same time his rebirth. Page 320 "As Horus - the god who has been through the Osirian death and dismemberment, flown up to the heavens, and experienced spiritual rebirth - the king unites in himself the Above and the Below, and brings into manifestation a new divine human axis, a channel for the energies of the spirit world to flow into the terrestrial world. He is "the one who went and came back," who makes the link between the worlds (utt. 260). And the consequences of his having made this link is that he becomes the mediator of the fertilizing powers that flow into the terrestrial sphere, into the land of Egypt, from the spirit world. He channels the vitalizing energies of the spirit world into the realm of the living. In so doing he establishes Maat, or cosmic harmony, on earth, one of the most important functions of kingship (utts. 317 and 319). The goal of the spiritual journey described in the Pyramid Texts is therefore not simply the king's enlightenment or absorption in the godhead: it is for him to seal the connection between worlds, to unite the realms of heaven and earth for the benefit of all Egypt and thereby to establish Maat - universl harmony and order - throughout the kingdom
HOLY BIBLE Scofield Reference THE REVELATION OF SAINT JOHN THE DIVINE C 13 V 18 The Beast out of the sea Page 1342 HERE IS WISDOM LET HIM THAT HATH UNDERSTANDING COUNT THE NUMBER OF THE BEAST FOR IT IS THE NUMBER OF A MAN AND HIS NUMBER IS SIX HUNDRED THREE SCORE AND SIX
In the Beginning Was The Word And The Word Was _________________
Thomas Wolfe 1900-1938
'Exoteric Of doctrines modes of speech, of disciples not admitted to esoteric teaching; commonplace, ordinary, popular;...'
The Making Of
Page711 "These were the moments when the "Seven Sleeper" not knowing what had happened was slowly stirring himself..." Page713 "And we are shrinking shadows by the way side shamed by the security of our shadowdom,"
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: "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 Astral Transition - 9:50am This is exactly what happened to Osiris, when his brother Set (plus 72 conspirators), tricked Osiris into getting into a coffin, then threw it into the Nile ... www.diagnosis2012.co.uk/ast.htm The Astral Transition - Clues From Egypt and Siberia Suggest a Shamanic Experience in 2012! Ecdysone and the non-molecular body Dr. Charles Muses, who died last year (2000), suggests in his 1985 book The Lion Path , 1 that the Egyptians had developed a technology in which tones, lights and an as-yet unidentified plant are used, to “open a rusty valve”, or trigger the production of hormones similar to the ecdysone (ecdydsterone), produced by larval forms of insects, which allows the adult form to emerge. In this way, they would allow the gestation of a non-molecular body that would allow the survival of consciousness beyond physical death. Just as every chrysalis has embossed wings on it, so too, does every mummy case have folded wings on it. The process was started well before death, and completed during the 70-day embalming period, that was connected to the 70-day disappearance of Sirius. Muses, a mathematician, philosopher & computer scientist, was convinced that the synchronous perihelion (closest point of planetary orbit to the sun), of Pluto, with the periastron (closest approach of 2 stars to eachother), of Sirius B and Sirius A, which both occurred in 1994, and only happen together every 90,000 years, allowed a flow of resonant energies, and the possibility of an evolutionary jump for those prepared to follow the clues left by the Egyptians. He produced a series of cassettes designed to be used at astrologically pre-determined times, while meditating, in order to produce “ the higher human analogue of the lepidopteran metamorphic hormone, ecdysterone”. This would then “activate certain genes whose functions would otherwise remain inaccessible”. The transformative energies would start slowing in January 1999, and stop by May 2000, and Muses says that those unable to complete their development before then, would have to “re-incarnate on the life-bearing planets of other solar systems that are on a later (and non-Plutonic), Meta-Cycle”. Shamanic Egyptians In Wm. R. Fix’s 1979 book Star Maps, 2 the author shows the correspondence between shamanic flight and the initiation rituals of Egypt. In the 4,300-year old Pyramid Texts, on the walls of the Pyramid of Unas, it is stated repeatedly that “He is not dead, this Unas is not dead”. In fact, Fix makes it plain that the reason why no bodies have ever been found in any pyramids – even those which were sealed – is because the pyramids were designed for initiation - to facilitate a OOBE or out-of-body-experience, in which the pharaoh would be gone for about 3 days, first orbiting the planet, and then going to the circumpolar stars, to become a purified spirit, (no wonder we call it astral projection!). Upon his return, Unas was told, “Put on thy body”. A Lapland shaman's drum shows the Axis Mundi uniting the 3 worlds. Another drum painting shows the axis pointing to the circumpolar stars. Shamans too, traditionally fly to the polar stars, and the Axis Mundi, or World Tree, which represents the earth axis, (and connects with the underworld below, and heaven above), is shown on some of their drums, as the route taken to the polar stars. Shamans usually employ drumming, fasting and power plants to access the other planes, and typically experience dis-memberment, where they are torn to pieces, then put back together again, as a kind of re-birth. This is exactly what happened to Osiris, when his brother Set (plus 72 conspirators), tricked Osiris into getting into a coffin, then threw it into the Nile. The coffin became embedded in a tamarisk tree, and was eventually used as a pillar in a palace. Isis found the coffin, and hid it, but Set discovered it, and cut Osiris into 14 pieces. With the help of Thoth, Isis found all the pieces except one – the phallus - and re-assembled Osiris. With Thoth’s magic, and a wooden phallus, Isis conceived Horus. Then Osiris ascended. Mystery religions These shamanic themes formed the Osiris cult, then found their way into other Mystery religions, such as the Greek Mysteries of Dionysus at Eleusis, Attis in Asia Minor, Bachus in Italy, and Mithras in Persia. They all involved a voluntary death, a flight from the body, a descent into the underworld, an ascent to heaven, then a resurrection. They also had a sacrament, which, in later versions was wine, but in the Mysteries of Mithras, “developed from older rites which used consecrated bread and water mixed with the intoxicating juice of a psychedelic plant called Haoma.” 3 The various cultures all adapted one of their gods to take on the role of the resurrecting god-man, but, when a Jewish sect wanted their own Mystery religion, it was a bit more difficult, since they only had one god, so they based the Mysteries around the figure of the Jewish Messiah. Freke and Gandy, in their book The Jesus Mysteries,4 have pointed out 30 correspondences between the Dionysus/Osiris Mysteries and Christianity. I have also found Mithraism/Christianity correspondences in Pears Cyclopedia: Dionysus/Osiris Mysteries Mithraism & Christianity (Jesus Mysteries by Freke & Gandy) (Pears Cyclopaedia) 1. Virgin birth 1.Miraculous birth 2. Born in cave on 25th December 2. 25th December birth of founder 3. Crucifixion (or stuck to/in a tree) 3. Death & glorious resurrection 4. Birth prophesied by star 4. Belief in Heaven & hell 5. 3 shepherds visited the birth 5. Immortality of the soul 6. Baptism 6. Last Judgement 7. Water into wine 7. Sunday as Holy day 8. Miracles 8. Celebration of Easter 9. Transfiguration 9. Use of bell, Holy Water & candle 10. 12 disciples 11. Eating of bread & wine (=flesh and blood) to commune with the god) 12. Death redeems sins of world 13. Descends into Hell & resurrects after 3 days 14. Ascends to Heaven to appear as judge at the end of time 15. 3 women followers visit empty tomb. Etc. etc. These were the outer mysteries; the Gnostics retained the inner mysteries. Precession encoded Santillana and von Dechend, in their 1969 book, Hamlet’s Mill,5 have shown that there has been a knowledge of the Precession of the Equinoxes, for millennia, and that it has been encoded into mythology all over the world. This concerns the slow movement of the Earth axis in a circle, which takes about 26,000 years to complete. Plato called this the Great Year, of 25,920 years. The vernal (spring) equinox slowly moves through all 12 Zodiac constellations over the 25,920 years, until it comes back to its starting point. Actually, it is the background stars that are moving – the equinox stays in the same place. Each constellation takes 2,160 years to cross the equinoctial point, and it takes 72 years for each of the 360 degrees of the sky to rotate. The constellations also oscillate up and down over the precession. Robert Bauval and his co-authors 6 have shown that the Egyptians were measuring this movement from the First Time of Osiris, (Zep Tepi), which they put at 10,500 BC, when Orion was at its lowest point, to the Last Time of Osiris, which is coming up soon, (half a precessional cycle later), when Orion reaches its highest position. These precessional numbers – 72, 360, 2,160, 4,320 (2x 2,160), and 25,920, have been found encoded into Egyptian myths, such as the one where Ra, upon discovering his wife’s infidelity, said she was not to bear children on any of the 360 days of the year. Thoth intervened and played a game of draughts with the Moon, and won 1/72nd part of the Moon’s light, creating the extra 5 epagomenal days, on which were born Isis, Osiris, Set, Nephthys, and Horus the elder. (360/72=5). Encoded here is 72 x 360 = 25,920. Remember also the 72 conspirators of Set, who caused Osiris to become part of the tree! Every year, the Egyptians held a festival for Raising the Djed. The Djed was a pillar with 4 rings on it, which represented the backbone of Osiris, the tree he was entombed in, and the axis of the Earth. Barbara Hand Clow has pointed out, in her new book Catastrophobia, 7 that the relief showing the Raising of the Djed in the Temple at Abydos, shows the Djed at an initial angle of “20 to 25 degrees off vertical” – the same as the angle of tilt on Earth’s axis. When measuring the image with a protractor, it is actually within a degree of the 23.5 degree tilt angle. Clow says that around 9,500 BC, at the end of the ice-age, the catastrophe pinpointed by Allan & Delair in When the Earth Nearly Died, 8 when supernova fragments passed close to Earth, caused the start of the precession cycle, by knocking the axis away from vertical. Djed = Axis Mundi = Tree of Life = Tree of Knowledge Raising the djed, and Osiris as the djed - surmounted by feathers in both cases. Mayan polar axis (also surmounted by feathers -7 Macaw) with snake around it The Mystic Cross of The Great Hierophant; Arcanum 5 of the Tarot. "The perpendicular stem of the Cross means the channel through which flows the current, passing through the three lower worlds, symbolized by the horizontal arms of the Cross." See how this relates to the 3 worlds of the Shamans (see drum above), and the Kabbalistic Tree of Life *, though the Kabbalists had 4 worlds. The central column, or Middle Pillar also represented the human spine, with its kundalini serpent, just as the djed represented the spine of Osiris. Some Egyptian papyri show the world tree administering spiritual nourishment, thereby combining the concepts of the World Tree, Tree of Life, and Tree of Knowledge. This connection is also emphasised on Stela 25 from Izapa, Mexico, which shows “Hunahpu with Seven Macaw in his polar perch”. The polar axis is shown looking very similar to a Djed pillar, with Seven Macaw representing the Big Dipper (Plough/Great Bear) constellation. John Major Jenkins has shown in his book Maya Cosmogenesis 2012, 9 that the Maya were tracking precession, and that this is what is behind the Long Count calendar. The Crocodile Tree on the stela represents the Milky Way, and Hunahpu is shaking Seven Macaw off his perch, representing the precessional movement of the Big Dipper away from the celestial pole (and also signifying the change in preferred shamanic destination to Galactic Centre, via the Crocodile/Caiman Tree). Notice that there is a snake wrapped around the two trees! Tree of Knowlege is Amanita Muscaria - a 13th Century fresco in Plaincourault in France In Plaincourault, France, there is a mural showing the Tree of Knowledge , with the snake wrapped around it, and Eve talking to the snake. The Tree is a Fly Agaric mushroom! The Fly Agaric is, of course, a hallucinogenic mushroom, and John Allegro, who translated the Dead Sea Scrolls, went as far as to suggest that the early Christians used it as a sacrament. Bishop Jim Pike, (a friend of sci-fi author Philip k. Dick), found the argument so convincing, that he went to the desert near Qumran on the Dead Sea, in search of Fly Agarics – but unfortunately, he died of dehydration while in the desert. Gordon Wasson wrote a book called Soma, Divine Mushroom of Immortality, identifying the Fly Agaric with Soma, the sacrament of the Hindus, meaning “body”, (which gives us the word somatic). Andrija Puharich also wrote a book about Fly Agaric, called the Sacred Mushroom – Key to the Door of Eternity. A summary of all this can be found in James Arthur’s book, Mushrooms and Mankind. Taking the pee? Every year at Christmas, we re-enact our own Mystery play, which has somehow survived to remind us of all this. December 25th used to be Winter solstice. It is the birthday of the god-man Osiris/Dionysus/Mithras/Jesus, who, as Osiris, represents the polar axis, (Djed) and its 72 x 360-year precession cycle. We pretend that a wise old elf called Santa Claus flies through the sky, pulled by reindeer, (having frozen time, so he can visit everyone), and enters via the chimney. He leaves traditionally wrapped red and white gifts under a pine tree that we have brought indoors, and in socks hanging over the fireplace. Then he flies off to the North Pole! In Siberia, since time immemorial, around Winter Solstice shamans have gathered the red and white Fly Agaric mushrooms from under the very same pine trees we put in our living rooms, and distributed them from a sack. In Siberia, the entrances to homes are in the roof, and double as a smoke outlet, so they really are entering via the chimney! The mushrooms are left to dry out by hanging them over the hearth. The mushrooms have to be gathered quickly, because the reindeer love them. However, it is a fact that the psychoactive ingredient can be recycled several times, and unpleasant side effects such as vomiting, are thus avoided. It is also a fact that the reindeer love eating yellow snow! If a reindeer herder wants to gather his herd, he only has to urinate, and they all come running. That is why the reindeer all fly along in frozen time. Even the reindeer names reinforce the encoding (– see Solstice Studios for more info). The tree also represents the Axis Mundi, with the candles or lights and baubles representing stars, and the star on the top representing the Pole Star. It is usually a 5-pointed star, and therefore encodes 72, since a pentacle is formed by 5 x 72-degree angles. Santa lives at the North Pole, which encodes the OOBE destination, and Santa’s helpers, the elves, are either the fourth dimensional astral beings encountered, or even our higher dimensional selves - also represented by the angel/fairy on the tree. What crazy kind of world is this? Is Jack’s trip up the beanstalk to get the golden eggs another version? Is Humpty Dumpty an exploded planet? What does it all mean? As I said just now, Jenkins has shown that the Maya were tracking precession with the Long Count calendar, but rather than the Vernal Equinox, they were tracking the movement of stars (the Milky Way) against the Winter Solstice. He also showed that the Mayan 13-baktun cycle (5,125 years), ends on Winter Solstice 2012. What is more, the Maya used to take hallucinogens, including toad venom, and psilocybin mushrooms. Jenkins has also found some evidence they may have taken Amanita Muscaria (Fly Agaric),10 but they mainly used the psilocybin mushroom. This is the same mushroom that Terence & Dennis McKenna took, when they were “informed by an elf-troupe that the laws of physics would change in 2012”, and conceived the Timewave Zero concept – a hierarchy of waves governing all change in the universe, and terminating in 2012, encoded in the Chinese I Ching oracle. The psilocybin mushrooms contain DMT, which is also produced in the pineal gland, or third eye, and which is shaped LIKE A PINE-CONE. Some have suggested that the Egyptians too, took psilocybin mushrooms. They did take the blue water lily, which Paul Devereux says in The Long Trip – A Prehistory of Psychedelia,11 “was the form in which Isis restored the murdered Osiris, and was thus a symbol for him”. The lily has hypnotic effects. Devereux says the Egyptians also had access to opium (which gave Errol Flynn an out-of-body experience), and khat, which produces a dream-like state. Also, in the Americas, a different species of tobacco was taken, and in huge doses. A near-lethal dose can give an OOBE. We have heard recently of the “cocaine mummies” found in Egypt – well, they also contained large amounts of nicotine – another plant that should not have been in Egypt – very upsetting for Egyptologists! Devereux has shown that most of these power plants can cause OOBEs when taken in large enough doses, or in combination, (though very dangerous or unpleasant in some cases), and that they have been used for just such purposes for thousands of years. In another book – Shamanism and the Mystery Lines,12 Devereux makes a very strong case that these magical shamanic flights were associated with the alignments we know as Ley Lines, where ancient barrows, standing stones, stone circles, and even pre-reformation churches (built on sacred sites), are aligned in straight lines. Will the “Galactic Winter Solstice” in 2012 allow a mass out-of-body experience? Will celestial and terrestrial grids align? Will a passing celestial body re-align the Axis Mundi to its pre-fall state? Or maybe the falling geomagnetic field will lead to a magnetic reversal, and switch our polarity ( OOBE researcher Robert Monroe found that the body’s polarity reverses while out of body). Maybe the Sun’s sunspot mega-cycle will trigger it (largest EVER solar flare in April 2001- fortunately pointing away from Earth – plus 11-year sunspot cycle just shunted forward almost a year, shifting the next solar Max. to 2012). Or it may be triggered by magnetised bands of plasma which the solar system is passing through. Better get practising those OOBEs!: Click here for safe, non-toxic OOBE resources, and here for a new astral projection site with free online courses. More info at www.egodeath.com/amanita.htm *NB reversed positions of Star & Emperor UPDATE: This crop formation appeared on 15th July at east field, Alton Barnes, Wiltshire, UK. It connects many of the themes of this essay: It points directly to a Long Barrow called Adam's Grave, thus being identified as the apple tree of the Tree of Knowledge in the Garden of Eden, and showing a mushroom with gills in its reflection, thus suggesting that the tree of Knowledge could be a fly-agaric or other psychoactive mushroom, by which shamans "climbed" the tree. It also shows a heaven/overworld and an underworld, suggesting the Norse Yggdrasil, on which Odin hung himself for 3 days to attain knowledge. See http://www.cropcircleconnector.com/2002/eastfield2/eastfield2002b.html East Field, Wilts., UK 15/7/02 C. Photo: Steve Alexander Yggdrasil Notes 1. The Lion Path: You Can Take It With You by Muasios (Charles Muses) House of Horus 1985-90; 45911 Silver Avenue, Sardis, BC, V2R 1Y8, Canada. 2. Star Maps by Wm. R. Fix, Octopus Books, 1979; 59, Grosvenor St,., London W1 3. The Jesus Mysteries, by Timothy Freke & Peter Gandy, Thorsons, London, 1999; p. 61 4. Ibid. 5. Hamlet's Mill - An Essay Investigating the Origins of Human Knowledge and its Transmission Thrtough Myth, by Giorgio De Santillana and Hertha Von Dechend, David R. Godine, Publisher, Inc., Boston, Massachusetts, USA; 1977-92 6. The Orion Mystery by Robert Bauval & Adrian Gilbert, Mandarin Paperbacks, London, 1995; Keepers of Genesis, by Robert Bauval & Graham Hancock, Heinemann, London, 1996. 7. Catastrophobia, by Barbara Hand Clow, Bear & Co., Rochester, Vermont, USA; 2001 8. When The Earth Nearly Died - Compelling Evidence of a Catastrophic World Change 9,500 BC, by DS Allan & JB Delair; Gateway Books, Bath, UK, 1995 9. Maya Cosmogenesis 2012, by John Major Jenkins, Bear & Co, 1998 10. Ibid., p.193 11. The Long Trip - A Prehistory of Psychedelia, by Paul Devereux, Arkana (Penguin) 1997; p.88 12. Shamanism and the Mystery Lines, Llewellyn publications, 1999
AN ANGEL WITHOUT AN ANGLE
Thomas Mann 1875-1955 Page 935 "Come nearer, my friend," he said, as the bee studded curtain closed behind them, "pray come close to me, dear Khabiru from the Retenu, fear not, nor startle in your step, come quite close to me! This is the mother of god, Tiy, who lives a million years. And I am Pharaoh. But think no more of that, lest it make you fearful. Pharaoh is God and Man, but sets as much store by the second as the first, yes he rejoices, sometimes his rejoicing amounts to defiance and scorn that he is a man like all men, seen from one side; he rejoices to snap his fingers at those sour faces who would have him bear himself uniformly as God." Page 968 "But we are speaking of two different things. My Majesty speaks of the fetters which the teaching puts upon the thoughts of God; yours refers to priestly statecraft, which divides teaching and knowledge. But Pharaoh would not be arrogant, and there is no greater arrogance than such a division. No, there is no arrogance in the world greater than that of dividing the children of our Father into initiate and uninitiate and teaching double words: all-knowingly for the masses, knowingly in the inner circle. No, we must speak what we know, and witness what we have seen. Pharaoh wants to do nothing but improve the teaching, even though it be made hard for him by the teaching. And still it has been said to me: 'Call me not Aton, for that is in need of improvement. Call me the Lord of the Aton!' But I, through keeping silent, forgot. See now what the Father does for his beloved son! He sends him a messenger and dream-interpreter, who shows him his dreams, dreams from below and dreams from above, dreams important for the realm and for heaven; that he should awake in him what he already knows, and interpret what was already said to him. Yes, how loveth the Father his child the King who came forth out of him, that he sends down a soothsayer to him, to whom from long ages has been handed down the teaching that it profits man to press on towards the last and highest! "
ISAIAH I AS I AH ISAIAH
Iah - Wikipedia, the free encyclopedia
Iah For other uses, see Iah (disambiguation). [edit] Usage in the Book of the Dead “ (col 1) Saith Osiris Ani: Hail, Only One, shining from Yah (..the Moon..)! (col 2) Hail, Only One, shining from Yah (..the Moon..)! Grant that this Osiris Ani may come forth among the multitudes which are round about thee; (col 3) let him be established as a dweller among the shining ones; and let the underworld be opened unto him. And behold Osiris, (col 4) Osiris Ani shall come forth by day to do his will upon earth among the living.
Yah (Lah), the Other Egyptian Moon God
Deities - Ancient Egypt Handbook of Egyptian mythology - Google Books Result
...The Ancient Egypt Site - Thot, God of Wisdom and Writing
Iah (disambiguation) - Wikipedia, the free encyclopedia
God of the Week – IAH « ~PAVEMENTS OF SILVER~ Origins: Appearances and Associations: Iah can also sometimes be seen bearing the damaged (lunar) eye of Horus. Due to his association with Thoth, he may also appear with the distinctive Ibis head of this god, wearing a simple crescent crown. Associations and Prominence: However, in the Old Kingdom, and up until the 18th Dynasty, Iah enjoyed a fair degree of visibility, appearing in the Pyramid Texts, as well as being involved in The Book of the Dead (more accurately, The Incantations of Arising by Day) which, unlike the Pyramid texts, was used by commoners as well as royalty. It appears that Iah was particularly popular with the 17th Dynasty royal line, as several prominent royals adopted his name into their own, including Ah-Hotep, and her son, Ahmose I (Amosis), founder of the 18th Dynasty, along with his wife, Ahmose-Nefertari. Some have also speculated that the name Kamose may also have had some root in Iah’s name. Interestingly, another association can be seen between Iah and the 26th dynasty, in the form of Ahmose II (Amasis), despite his eclipse, so to speak, by Khonsu. Also, statuettes and amulets of Iah continue to be found throught the New Kingdom and Late Periods, including a fine statuette now in the collection of the British Museum. There is no mention, however, of Iah ever having any significant temples or state endowments of his own. Titles: Dweller Among The Gods (?)
User:The Land/Weighing of the heart The Weighing of the Heart was a ritual of judgement from the Ancient Egyptian Book of the Dead. The Book of the Dead describes how, after death, a person would enter the Duat, or underworld, and deal with many challenges there. At some point in their journey through the Duat, the deceased would be led by the god Anubis into the 'Hall of the Two Ma'ats'. There he would recite the 'Negative Confession' in the presence of a number of divine judges, pleading his innocence of up to 42 sins. After this confession, the deceased's heart—representing their intellect and personality—would be weighed against the goddess Ma'at, representing truth and justice, and often represented by her symbol of a feather. If the scales balanced, this meant the deceased had led a good life. Anubis would take them to Osiris and they would find their place in the afterlife, becoming maa-kheru, meaning "vindicated" or "true of voice".[1] If the heart was out of balance with Ma'at, then another fearsome beast called Ammit, the Devourer, stood ready to eat it and put the dead person's afterlife to an early and unpleasant end.[2]
User:The Land/Weighing of the heart The Weighing of the Heart was a ritual of judgement from the Ancient Egyptian Book of the Dead. The Book of the Dead describes how, after death, a person would enter the Duat, or underworld, and deal with many challenges there. At some point in their journey through the Duat, the deceased would be led by the god Anubis into the 'Hall of the Two Ma'ats'. There he would recite the 'Negative Confession' in the presence of a number of divine judges, pleading his innocence of up to 42 sins. After this confession, the deceased's heart—representing their intellect and personality—would be weighed against the goddess Ma'at, representing truth and justice, and often represented by her symbol of a feather. If the scales balanced, this meant the deceased had led a good life. Anubis would take them to Osiris and they would find their place in the afterlife, becoming maa-kheru, meaning "vindicated" or "true of voice".[1] If the heart was out of balance with Ma'at, then another fearsome beast called Ammit, the Devourer, stood ready to eat it and put the dead person's afterlife to an early and unpleasant end.[2]
User:Templemaat
rwwgroupblog.com/.../ancient-egyptian-magic-maa-kheru-he-who-re...
Gale Encyclopedia of Occultism & Parapsychology:
THE OCCULT PHILOSOPHY IN THE ELIZABETHAN AGE YATES 1979 Frances A. Yates FRANCESCO GIORGI Page 37 "Giorgi's work was in the library of John Dee, the philosopher of the Elizabethan age, and was, as will be suggested later, a powerful influence underlying the Elizabethan Renaissance. The De harmonia mundi was also a strong influence in the French Renaissance. a French translation of Giorgi's immensely long work was published in 1578, with the title L'Harmonie du monde." "Giorgi's work is thus an extremely important channel for the transmission of Christian Cabala."
3+1+2+1+3+1 = CABALA = 1+3+1+2+1+3
From Wikipedia, the free encyclopedia This article is about the alphabet derived from the Aramaic alphabet. For the alphabet derived from the Paleo-Hebrew alphabet, see Samaritan script. For Hebrew diacritical marks, see Hebrew diacritics.
א ב ג ד ה ו ז ח ט י Features: Variants: Numerals: Ancillaries: Translit.: Computers: Hebrew alphabet Type Languages Time period Parent systems Egyptian hieroglyphs Proto-Sinaitic Phoenician alphabet Aramaic alphabet Hebrew alphabet Sister systems ISO 15924 Direction Unicode alias Unicode range Note: This page may contain IPA phonetic symbols. This article contains Hebrew text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Hebrew letters.
[show] Hebrew alphabet - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Hebrew_alphabet The Hebrew alphabet (Hebrew: אָלֶף־בֵּית עִבְרִי, Alephbet 'Ivri), known variously by scholars as the Jewish script, square script, block script, or more ... Paleo-Hebrew alphabet - History of the Hebrew alphabet·· The Hebrew alphabet (Hebrew: אָלֶף־בֵּית עִבְרִי[a], Alephbet 'Ivri), known variously by scholars as the Jewish script, square script, block script, or more historically, the Assyrian script, is used in the writing of the Hebrew language, as well as other Jewish languages, most notably Yiddish, Ladino, and Judeo-Arabic. There have been two script forms in use. The original old Hebrew script is known as the paleo-Hebrew script (which has been largely preserved, in an altered form, in the Samaritan script), while the present "square" form of the Hebrew alphabet is a stylized form of the Aramaic script. Various "styles" (in current terms, "fonts") of representation of the letters exist. There is also a cursive Hebrew script, which has also varied over time and place. Contents 9 Gershayim [edit] History Aleppo Codex: 10th century CE Hebrew Bible with Masoretic pointing. Text of Joshua 1:1 Hebrew script on the bustier of Jan van Scorel's Maria Magdalena, 1530.
THE ALPHABET OF BIBLICAL HEBREW biblescripture.net/Hebrew.html The Hebrew alphabet has evolved from Biblical, Phoenician, and Aramaic origins. ... a consonantal system with three-letter word roots to connote meaning; and ... THE ALPHABET OF BIBLICAL HEBREW This page is an introduction to the alphabet of Hebrew Scripture. Hebrew was the original language of the Israelites. Hebrew tradition, the Torah itself, as well as Jesus and the New Testament writers name Moses as the divinely inspired author of the Pentateuch (see Genesis and Genesis 3:15). It is believed that Moses lived in the latter part of the second millenium BC (1500-1200 BC). Archeology has yet to discover the precise time that Moses lived and led his people during the Exodus from Egypt, or the actual script utilized by Moses to write the Torah. Furthermore, no original manuscript by the author of any biblical book has yet been discovered! Phoenicia (now Lebanon) was a peaceful sea-faring nation expert in navigation and trade that developed their alphabet around 1400 BC in an effort to communicate with their diverse trading partners that encircled the Mediterranean Sea. It was the Phoenician alphabet that was widely received throughout the Mediterranean world, as it was only 22 letters based on sound, as opposed to the myriad of symbols in cuneiform and hieroglyphics prevalent at the time. The Hebrew alphabet known as Ketav Ivri or Paleo-Hebrew was nearly identical to the Phoenician alphabet that follows: Biblical Hebrew contains 22 letters, as noted in Psalm 119, all of which are consonants. The alphabet and language remained pure until the Babylonian exile in 587 BC, when, following the destruction of the Temple of Solomon, spoken Hebrew came under the influence of other languages, particularly Aramaic. Aramaic became the prevailing language, or "lingua franca" of the entire Middle East from about 700 BC to 700 AD. Because of the Dispersion of the people of Israel to Babylon and Egypt, knowledge of pre-exilic texts was dependent on oral tradition. This occasionally gave rise to an ambiguity of interpretation for a text written purely in consonants. The Hebrew language adopted the square script alphabet of Imperial Aramaic, known as Ketav Ashuri. Jesus and his Apostles spoke Aramaic. However, the Aramaic language was largely replaced by Arabic with the rise of Islam in the seventh century AD. Aramaic does persist in the liturgies of the Eastern Catholic Chaldean, Maronite, and Syriac Churches, and remains a spoken language among scattered villages throughout the Middle East, especially among the Assyrians and Chaldeans. Please note that the letter ו Note that the guttural letters א and ע Hebrew is written from right to left. There are no capital letters in Hebrew. Letters stand alone in printing or writing. Observe that five letters, Kaf, Mem, Nun, Peh, and Tsade, have a final form when the letter occurs at the end of a word. For example, Peh at the beginning or middle of the word has the form of פ, but at the end of a word appears as ף. Notice that in the pronunciation column, six letters (aleph, het, tet, ayin, tsade, and shin) do not convert directly into our alphabet, and have been given symbols for transliteration, which are sometimes employed in biblical or scholarly works. Please observe in the following chart the distinctions in the pronunciation and transliteration of the three forms of the letter shin: unpointed shin (as in original texts or modern unpointed contemporary script), shin with a dot over the right-hand corner, and shin with a dot over the left-hand corner. In addition, three letters, Bet ב, Kaf כ, and Peh פ, vary in pronunciation depending on the presence of a dot. The point or dot within a letter, as seen in the three letters Bet, Kaf, and Peh, is known as a dagesh. The functions of a dagesh include: (a) to signal the doubling effect of a consonant, as in the letter p in יוֹם כִּפּוּר, Yom Kippur, the Day of Atonement; or (b) to emphasize pronunciation, as the letter Bet with the dot is hard b, as in ball, whereas Bet without the dot is soft and becomes v, as in have. Note the pronunciations in the following chart: Numbers one through ten have two forms - masculine and feminine, depending on the noun to which they refer. Number one אֶחָד may mean one or first, as in Genesis 1:5, the First Day. Sometime during the Maccabean period (the second century BC), the letters of the alphabet began to represent numbers, such as the first ten letters of the Hebrew alphabet began to signify numbers one through ten, as seen in the presentation of the Ten Commandments: TIME OF MANUSCRIPT Two characteristics of ancient Hebrew were the pure use of consonants, and the use of an epicene personal pronoun (a personal pronoun that does not distinguish for male and female) - the same word is used for both "he" and "she." This use of an epicene personal pronoun The only pre-exilic Biblical passage that has been discovered to date is the Priestly Blessing from Numbers 6:24-26, which is found throughout the liturgies of Judaism and Christianity. Two silver amulets with the Priestly Blessing were uncovered in a burial chamber on the western slope of the Hinnom Valley in Jerusalem in 1979. This archeological find has been dated from about 600 BC, and is pre-exilic; the amulets are inscribed in the Paleo-Hebrew consonantal text. Of great importance, the Divine name YHWH was inscribed on the amulets! Beginning in the pre-Exilic period, the following three consonants, The oldest Biblical Hebrew manuscript in our possession came with the discovery of the Dead Sea Scrolls, a collection of writings from the Essenes, a monastic religious sect of Judaism that emerged near Qumran about 200 BC. In 1947 a Bedouin shepherd named Muhammed ed-Dhib accidentally discovered three scrolls in the caves of Qumran near the Dead Sea: a complete scroll of the Book of Isaiah; the Manual of Discipline, also called the Community Rule, and a Commentary on Habakkuk. Soon thereafter, four more scrolls were uncovered - the Hymn Scroll, another partial scroll of Isaiah, the Genesis Apocryphon, and the War Scroll, an eschatological text that deals with the final battle between the sons of light and the sons of darkness. Together these seven comprise the seven original Dead Sea Scrolls now preserved in Jerusalem. Thus began the greatest discovery of ancient manuscripts of the twentieth century - nearly 900 scrolls were uncovered in 11 caves in Qumran. The Dead Sea Scrolls included portions of each book of the Pentateuch written in the pre-exilic Hebrew alphabet known as Ketav Ivri or Paleo-Hebrew, as well as scrolls written in the post-exilic Ketav Ashuri or Aramaic Square script, and even some written in both forms of script. These recently discovered scrolls of the Essenes were written purely in consonants. During the ninth and tenth centuries AD, the Masoretes, Jewish scholars in Tiberias, Galilee, perfected a system of points or nikkud for vowel notation and added it to the received consonantal text. The vowel points were added to ensure proper interpretation and reading of Hebrew Scripture, and are known as the Masoretic or Tiberian vowel points. This point system was added without altering the spacing of the text. All of these considerations help biblical scholars to date a particular Hebrew text. For instance, the presence of "pointed text" allows biblical scholars to date manuscripts to at least the latter part of the first millennium AD. VOWELS Vowels in Masoretic Hebrew Scripture are a combination of the historically long vowels, Hey, Waw, and Yod, and the Masoretic or Tiberian Vowel Points. Vowels are long or short in quality and quantity. Hey ה, Waw ו, and Yod י became known as "matres lectiones," or "mothers of reading," as they assisted in reading Scripture. The individual letter used as a vowel was known as a mater. Waw served as a vowel and was pronounced as long o or u, whereas Yod as a vowel was pronounced as long e or i. Hey served as a final long a. The Masoretic vowel points in conjunction with the mater helped to clarify and preserve the proper pronunciation, so that, for example, waw with a dot over it וֹ was pronounced long o, and waw with a dot beside it וּ was pronounced long u. The vowel points for Hey and Yod occur underneath the prior letter. The Shewaְ sign, a colon under the letter, is written in the absence of a distinct vowel sound, and may be vocal or silent. Shewa under the first letter of a word or syllable, or following a long vowel, is vocal, and becomes a semi-vowel, and is pronounced as a half of a short e. Shewa under a letter that closes a syllable is silent. With the guttural letters aleph א, hey ה, het ח, and ayin ע, vocal shewa is combined with three vowel signs (Patah, Segol, and Qamets) to produce three hurried vowels known as the hateph vowels. The following chart summarizes the Masoretic vowel points. Notice in the following chart that the majority of vowel points appear under the letter, except for long o when it occurs over and to the left of the letter. With the Masoretic vowel points, the vowel follows the consonant in pronunciation, as, for example, לָ is pronounced la, לֻ is lu, and מִ is pronounced mi. As these are consonants that end with a vowel, these are examples of open syllables. Syllables are of two types in Hebrew: open and closed. A closed syllable is one that ends with a consonant, as בֵּנ is ben, the word for son; and סוּס is sūs, the word for horse. This multiple form of vowel notation accounts for much of the variation in word formation in the Masoretic text. For example, Joshua, the son of Nun, in Judges 2:7, is spelled two different ways in the same sentence! The mater Shureq וּ is utilized for the vowel u in the first spelling, while the short vowel point Qibbuts ֻ VOCABULARY The following list of vocabulary words includes the personal pronouns and a chart of 40 words in Masoretic pointed text, primarily from the Books of Genesis and Exodus. Hebrew is quite distinctive in that it has two words for the first person singular pronoun. The third person feminine singular pronoun was written as הִוא in the Pentateuch, and subsequently as הִיא. Hebrew words with the same root often have related meanings. For example, יָלַד means to give birth; יֶלֶד is boy; יַלְדָה means girl; יְלָדִים is children or boys; and יַלְדוּת means childhood or youth. Accent is primarily on the last syllable. Nouns in Hebrew are either masculine or feminine. Note the verbs: to create in the perfect tense representing completed action; to write in the imperfect tense of discourse; and to call in the waw-consecutive tense of narration. A careful study of the pronunciation of the Hebrew words should give one an appreciation for the phonetics of Hebrew letters and vowels. Note that Yeshua, the true name of Jesus, appears throughout the Old Testament, for it means the Lord saves! SCRIPTURE READING The following passage is Genesis 3:15 presented in Masoretic "pointed text." We have preserved the ancient epicene personal pronoun הוא in consonantal text, as one cannot know whether the pronoun in the original script referred to "woman" or "seed (offspring)." Remember Hebrew is written from right to left, so the English translation is best understood when read in similar fashion. The links at the end offer more passages in Hebrew for your study. References 1 Minto A. Genesis 1-11. Course Lectures and Texts, Franciscan University, Steubenville, Ohio, 2004. The Bible Best matches for jewish alphabet meaning Web definitions for pentateuch Search ResultsPentateuch - definition of Pentateuch by the Free Online ... -------------------------------------------------------------------------------- ThesaurusLegend: Synonyms Related Words Antonyms Pentateuch: Definition from Answers.com www.answers.com/topic/pentateuch - Pentateuch - Definition and More from the Free Merriam-Webster ... pentateuch Ads by Google What does Pentateuch mean? definition and meaning (Free English ... PENTATEUCH • PENTATEUCH (noun) 1. the first of three divisions of the Hebrew Scriptures comprising the first five books of the Hebrew Bible considered as a unit Familiarity information: PENTATEUCH used as a noun is very rare.ictionary entry details • PENTATEUCH (noun) Sense 1 Pentateuch [BACK TO TOP] Meaning: The first of three divisions of the Hebrew Scriptures comprising the first five books of the Hebrew Bible considered as a unit Classified under: Nouns denoting communicative processes and contents Synonyms: Laws; Pentateuch; Torah Instance hypernyms: religious text; religious writing; sacred text; sacred writing (writing that is venerated for the worship of a deity) Meronyms (parts of "Pentateuch"): Book of Genesis; Genesis (the first book of the Old Testament: tells of creation; Adam and Eve; the Fall of Man; Cain and Abel; Noah and the flood; God's covenant with Abraham; Abraham and Isaac; Jacob and Esau; Joseph and his brothers) Book of Exodus; Exodus (the second book of the Old Testament: tells of the departure of the Israelites out of slavery in Egypt led by Moses; God gave them the Ten Commandments and the rest of Mosaic law on Mount Sinai during the Exodus) Book of Leviticus; Leviticus (the third book of the Old Testament; contains Levitical law and ritual precedents) Book of Numbers; Numbers (the fourth book of the Old Testament; contains a record of the number of Israelites who followed Moses out of Egypt) Book of Deuteronomy; Deuteronomy (the fifth book of the Old Testament; contains a second statement of Mosaic law) Holonyms ("Pentateuch" is a part of...): Old Testament (the collection of books comprising the sacred scripture of the Hebrews and recording their history as the chosen people; the first half of the Christian Bible) Hebrew Scripture; Tanach; Tanakh (the Jewish scriptures which consist of three divisions--the Torah and the Prophets and the Writings) Pentateuch | Define Pentateuch at Dictionary.com Pen·ta·teuch /ˈpɛntəˌtuk, -ˌtyuk/ Show Spelled[pen-tuh-took, -tyook] Show IPA -------------------------------------------------------------------------------- Origin: —Related forms Explore the Visual Thesaurus »Related Words for : Pentateuch pentastyle Pentateuch - Definition of Pentateuch at YourDictionary.com Pen·ta·teuch noun \ˈpen-tə-ˌtük, -ˌtyük\ : the first five books of Jewish and Christian Scriptures Middle English Penteteuke, from Late Latin Pentateuchus, from Greek Pentateuchos, from penta- + teuchos tool, vessel, book, from teuchein to make — more at doughty Rhymes with PENTATEUCH Related phrases: tours pentateuch samaritan pentateuch ashburnham pentateuch making of the pentateuch torah/ chumash/ pentateuch pentateuch of the cosmogony Web definitions for pentateuch Definitions of pentateuch on the Web: •Torah: the first of three divisions of the Hebrew Scriptures comprising the first five books of the Hebrew Bible considered as a unit •The term "Torah" (Hebrew: תּוֹרָה, "teaching" or "instruction", sometimes translated as "law"), refers either to the Five Books of Moses (or Pentateuch) or to the entirety of Judaism's founding legal and ethical religious texts. ... •5 Books of Moses; comes from the Latin root word meaning "five". •[from Greek pente five + teuchos books] •The five books of Moses contained in the Torah scroll.
THAT GOD I AH I HA GOD
The Routledge dictionary of Egyptian gods and goddesses - Google Books Result
9uardians of the 9th 9ate: Jesus the Amen (Revelations 3:14) 9uardians of the 9th 9ate Thursday, September 18, 2008 Amen: A magic word that was interpreted as "let it be" in Hebrew, and used to evoke divine response to a prayer. Such words frequently began as names of deities. Perhaps this may have originally invoked the Egyptian god Amun, "the Hidden One"—the sun in the belly of the Mother before sunrise. Its hieroglyphic symbol meant pregnant belly." The purpose of this missive will prove beyond a shadow of a doubt that the Hebraic term Amen, defined in colloquial terms as “so be it” and “truly” is directly traceable and rooted in the culture of Ancient Kemet[1] (Egypt) deity of the same name. Let’s get started… Egyptian cultural aspects of Hebraic religiosity Simply put, how anyone can state that Amen of ancient Egypt and Nubia is not directly related to the Hebraic Amen is beyond belief! The Semitic god YHWH[2] יהוה aka Jehovah owes its origin to Ancient Khemetic roots and their worship of the crescent moon deity Yah/Iah[3] that was revered during the Kemetic reign of the Semitic Hyksos[4] 15th dynasty who were later exiled by Pharaohs Ahmose and Kamose of the 18th Kemetic dynasty, and who’s storyline is identical to the biblical description of the Exodus[5] of the biblical Hebrew. Practically all of their so-called Hebraic rituals, customs and aspects are traceable to Ancient Kemet, for example, the Khonsu[6] braid that Orthodox Jewish men wear. Religious western zealots however, will vehemently defend the originality of Amen as a original Semitic term for it is the ultimate and final nail in the coffin for the originality of their Semitic religion if indeed this most sacred root can be proven to have origins in this wonderfully magnificent and great land of Ta-Meri[7] and beyond. Defining the term Amen from within the Bible. Within the “Old Testament” and New Testament the term "Amen" is defined as a colloquialism to mean "truly" or "so be it", but in Revelations 3:14 this term is used as a “definitive article” that describes a deity of which in the case of Revelations 3:14 as a title for Jesus (Iesous). Using the definitive article directly traces the word Amen back to Ancient KMT and beyond where Amen was used as a noun and/or a descriptive pronoun (ex: Tut-Ankh-Amen). Using Amen as a title and/or attribute also is found in a plethora of other sections of both the Old and New Testament. These terms however have been missed transliterated into colloquialisms. Examples of attributes using the term Amen in the Old Testament Elohiym Amen Amen Yehovah Jeremiah 28:6 “Even the prophet Jeremiah said, Amen: the LORD [Amen Yehovah].do so: the LORD perform thy words which thou hast prophesied, to bring again the vessels of the LORD'S house, and all that is carried away captive, from Babylon into this place.” Amen and the Egyptian origin in Revelations 3:14 Revelations 3:14 “And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;” The 1st thing we need to look at is the mere fact that both the Egyptian and Semitic languages fall under the Afro-Asiatic language group, and both the Semitic (Arabic, Hebrew) and Egyptian cultures developed within the same region: the Eastern Horn of Africa. All of these cultures assimilated and interchanged cultural idioms. Your "Holy Bible" states in Hosea 13:4: "Yet I [am] the LORD thy God from the land of Egypt, and thou shalt know no god but me: for [there is] no saviour beside me." Which would indicate a strong affiliation of the Hebrew/Semitic manner of worship originating and developing from ancient Egypt, ergo, the integration of the term Amen (defined as "truly", or "so be it" by Hebrews), or in this case the definitive article "the Amen" (the faithful) as used in the New Testament and in the book of Revelation can be associated simply by Egyptian definition ("Faithful" or "hidden"), apropos "Jesus the Faithful" as defined by Christians. Additionally, this isn't the only Egyptian/Semitic similarly. There are a plethora of seemingly Semitic original terms (from a Western cultural perspective) in your so-called "Holy Bible" that are directly traceable and rooted in ancient Egypt, ex: Moses (Tut-Mosis), Christ (Karast), Jesus (Iah-Shu), Seth (Sutukh), so forth and so on. It high time we as progenitors of these religions stop with all the redundant western based zealotry and study these faiths from their root source. Ancient Kemet (Egypt), Kush (Nubia) and beyond. If you are going to reference the term “the Amen” (as you should) in the article page from the book of Revelations you should provide the etymology. There is none listed and given the proximity of both cultures and similarity of terms, the ancient Egypt connection should in the in least be implied.
Footnotes:
Yah, the Other Egyptian Moon God Many topics in ancient Egyptian religion can be fraught with complexities. Trying to understand the changing roles of gods such as Re, Osiris and Amun are difficult if not impossible with the limited text available to us today. However, there are none of these more difficult, or certainly more controversial than the Moon God, Yah. Moon It is interesting that the earliest references to the name Yah (Yaeh) refer to the moon as a satellite of the earth in its physical form. From this, the term becomes conceptualized as a lunar deity, pictorially anthropomorphic but whose manifestations, from hieroglyphic evidence, can include the crescent of the new moon, the ibis and the falcon, which is comparable to the other moon deities, Thoth and Khonsu. Of course, the complexity and controversy of Yah stem from the term's similarity to the early form of the name for the modern god of the Jews (Yahweh), Christians and Muslims, as well as the fact that their ancestors were so intermingled with those of the Egyptians. In fact, this distinctive attribute of this god makes research on his ancient Egyptian mythology all the more difficult. Little is really know of this god's cult, and there is no references to actual temples or locations where he may have been worshipped. However, among ancient references, we do seem to find in the Papyrus of Ani several references to the god, though here, his name has been translated as Lah: In Chapter 2: "A spell to come forth by day and live after dying. Words spoken by the Osiris Ani: And again, in Chapter 18: "[A spell to] cross over into the land of Amentet by day. Words spoken by the Osiris Ani: The high point in Yah's popularity can be found following the the Middle Kingdom when many people immigrated from the Levant and the Hyksos ruled Egypt. Hence, it is likely that contact with the regions of Palestine, Syria and Babylon were important in the development of this god in Egypt. George Hart, in his "A Dictionary of Egyptian Gods and Goddesses" believes that these foreigners in Egypt may have associated Yah with the Akkadian moon-god, Sin, who had an important temple at Harron in north Syria. Like Thoth, Sin was a god of Wisdom, but his other epithets included "Brother of the Earth", Father of the Sun, Father of Gods, as well as others. Later during the New Kingdom within the Theban royal family, and not so strangely, even though it was they who expunged these foreign rulers from Egypt, the name of the god Yah was incorporated into their names. The daughter of the 17th Dynasty king, Tao I, was Yah-hotep, meaning "Yah is content". The name of the next and last ruler of the 17th Dynasty, Kamose, may have also been derived from Yah. His name means ""the bull is born", and this might be the Egyptian equivalent of the epithet applied to Sin describing him as a "young bull...with strong horns (i.e. the tips of the crescent moon). Also another interpretation of the name of the founder of the 18th Dynasty, Ahmose, is Yahmose, which would mean "Yah is born". However, this was not the only name associated with Hyksos gods to be adopted by these Egyptians. In the tomb of Tuthmosis III of the 18th Dynasty, who is often called the Napoleon of Egypt, and who was perhaps responsible for Egypt's greatest expansion into the Levant, there is a scene where the king is accompanied by his mother and three queens, including Sit-Yah, the "daughter of the moon-god". However, after this period, the traces of Yah's moon cult in Egypt appear to be sporadic. At this point, and because this is a scholarly work, we need to point out several important elements surrounding the name of this ancient Egyptian god, beginning with the fact that most Egyptologists throughout the history of that discipline have had difficulty agreeing on the translation of names from ancient text. Of course, this is not unique to Egyptologists, but is a problem throughout ancient studies. Secondly, the references on Yah as an Egyptian moon god are slim. The best available documentation is that of George Hart, "A Dictionary of Egyptian Gods and Goddesses", but few other scholarly references make mention of this specific Egyptian deity. Now as an observation, the fact that this deity's name appears so similar to the early form of the Hebrew God, may mean little if anything. A powerful god of one region was often taken by another, including the Egyptians, and almost completely redefined. In any event, this god did not attain a very high regard within Egypt, and it is unlikely that he had any major effect on the religion of others in his Egyptian form. Rather, it was the Egyptians in this case who were influenced from without. References: Most of the information for this article was derived from "A Dictionary of Egyptian Gods and Goddesses by George Hart, published in 1986 by Routledge, ISBN 0-415-05909-7, though additional observations of this author were provided by numerous web sites. EgyptSearch Forums: Edfu Text and Papyrus of Hunefer
www.egyptsearch.com › EgyptSearch Forums › Egyptology 50 posts - 12 authors - 20 Jan 2005 Ani & Tutu at the Weighing of their Hearts
www.ancientsites.com/aw/Post/1202943 10 Jun 2010 – Next: Hunifer has his Heart Weighed & gets to meet Osiris ... This picture is a "vignette" or in-text illustration on a page from Ani's Book of the Dead. Ani was a temple scribe (described in this papyrus as "the ... members of the biggest, richest temple in Egypt, Ani and Tutu could afford a fine funeral, and with it, ... Book of the Dead knowledgewiki.org/article/Book_of_the_Dead?enk... This detail scene, from the Papyrus of Hunefer (ca. ... Offering formula · Funerals · Deities .... In the previous scene, Hunifer is led by Anubis to the judgement hall. ... Images, or vignettes to illustrate the text, were considered mandatory.
THE PYRAMID TEXT .htm 973-eht-namuh-973.com/.../THE%20PYRAMID%20TEXT%20.htm Thus in the text of Unas (line 240) it is said of the king to Tem, "0 Tem, this is thy son Osiris. .... but very considerable importance was attached by them to funeral prayers and ... 7. PAPYRUS. 116. 35. 8. 2. OF. 21. 12. 3. 7. HUNIFER. 81. 45. 9 ...
Full text of "Transactions of the Burnley Literary & Scientific Club" www.archive.org/stream/.../transactionsofbu20burn_djvu.txt The funeral rolls, on the papyrus, illustrated a develop- ment of the Egyptian ... Printers wanted to use part of the block, and so they cut the text, took out the letters ...... of the Dead," from the papyrus of Hunifer, an overseer of the Palace of Seti I., ...
AHAZ AHAZ = 1818 = AHAZ AH AZ = 18 18 = AH AZ A+H = 1+8 = 9 9 = 1+8 = A+H A+Z = 1+8 = 9 9 = 1+8 = A+Z A+H+A+Z = 1+8+1+8 = 18 = 1+8 = 9 9 = 1+8 = 18 = 1+8+1+8 = A+H+A+Z ADD TO REDUCE REDUCE TO DEDUCE ESSENCE OF NUMBER OF ESSENCE A+H+A+Z = 1+8+1+8 = 18 = 1+8 = 9 9 = 1+8 = 18 = 1+8+1+8 = A+H+A+Z AHAZ = 9 9 = AHAZ A+H+A+Z = 1+8+1+8 = 18 = 1+8 = 9 9 = 1+8 = 18 = 1+8+1+8 = A+H+A+Z AHAZ = 99 = AHAZ AHAZ = 99 = AHAZ AHAZ = 99 = AHAZ AHAZ = 99 = AHAZ AHAZ = 99 = AHAZ
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AHAZIAH AHAZIAH = 1818918 = 1818918 = AHAZIAH AH AZ I AH = 18 18 9 18 = 18 18 9 18 = AH AZ I AH A+H = 1+8 = 9 9 = 1+8 = A+H A+Z = 1+8 = 9 9 = 1+8 = A+Z I = 9 9 = I A+H = 1+8 = 9 9 = 1+8 = A+H A+H+A+Z+I+AH = 1+8+1+8+9+1+8 = 36 = 3+6 = 9 9 = 3+6 = 36 = 1+8+1+8+9+A+8 = A+H+A+Z+I+A+H ADD TO REDUCE REDUCE TO DEDUCE ESSENCE OF NUMBER OF ESSENCE A+H+A+Z+I+AH = 1+8+1+8+9+1+8 = 36 = 3+6 = 9 9 = 3+6 = 36 = 1+8+1+8+9+A+8 = A+H+A+Z+I+A+H AHAZIAH = 9 9 = AHAZIAH A+H+A+Z+I+AH = 1+8+1+8+9+1+8 = 36 = 3+6 = 9 9 = 3+6 = 36 = 1+8+1+8+9+A+8 = A+H+A+Z+I+A+H AHAZIAH = 9 9 = AHAZIAH AHAZIAH = 9 9 = AHAZIAH AHAZIAH = 9 9 = AHAZIAH = AHAZIAH = AHAZIAH
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THE CHRISTOS THE NATIVITY OF CHRISTMAS I AND I INDIA SHRISTI SANSKRIT HINDUISM DIWALI PUNJABI VAISAKHI HINDU HOLI BUDDHISM WESAK
THE CHINESE NEW YEAR
ISLAM EID ISLAM
MAGIC AND MYSTERY IN TIBET Alexandra David Neel 1931 Page 204 2 x 4 = 8 2 + 4 = 6 Chapter 8 Psychic Phenomena in Tibet - How Tibetans Explain Them'
"...The fascination exercised by Tibet as an abode of sages and magici-ans dates from a time long back. Even before the Buddha, Indians turned with devout awe to the Himalayas, and many were the extra-ordinary stories about the mysterious, cloud enshrouded northern country extending beyond their mighty snow peaks. The Chinese also seem to have been impressed by the strangeness of Tibetan wilds. Amongst others, the legend of her great mystic philosopher Laotze relates that, at the end of his long career, the master riding an ox started for the mysterious land, crossed its borders and never returned. The same thing is sometimes told about Boddhidharma and some of his chinese disciples, followers of the Buddhist sect of meditation ( Ts'an sect). / Page 205 "... I do not think it is exaggerated to say that its landscapes surpass, in all respects, those imagined by the fanciful architects of gods'and demons worlds. / Page 206 / travellers' tales, which inevitably grew and amplified as they were circulated, must have greatly contributed, together with the causes I have mentioned and other less apparent ones, to create around Tibet the glamorous atmosphere it now enjoys. / Page 207 / well as each of our bodily or mental actions, is the fruit of manifold combined causes. posed to impart strength and health, or to keep away accidents, evil spirits, robbers, bullets and so on. Beings deemed more powerful than the sorcerer are either besought to co-operate willingly with him or coerced and compelled to let their energy flow into the weapon. / Page 209 / It is said that when once the weapon has been animated in that way, it becomes dangerous for the ngagspa who, if he lacks the know-ledge and cleverness required to guard himself, may fall its victim. 2 x 9 = 18 1 + 8 = 9 "3. Without the help of any material object, the energy generated by the concentration of thoughts can be carried to more or less distant points. There this energy may manifest itself in various manners." / Page 210 / to reveal esoteric doctrines, as initiations were, among the Greeks and other peoples. They have a decidely psychic character. The theory about them is that 'energy' may be transmitted from the mas-ter - or from some more occult store of forces - to the disciples who is able to tap the psychic waves in transmission. continued / "Some magicians, it is said, gain great strength or prolong their lives by incorporating this stolen energy. / Note 8 see Chapter 3 9 In Sanskrit a Bodhisatva. A highly spiritually developed being nearing the perfection of a Buddha. Page 90 "... It follows that according to popular belief, a tulku is either the incarnation of a saintly or peculiarly learned departed personality, or the incarnation of a non-human entity." continued / purely mythical. Yet disconcerting incidents occur, phenomena are witnessed which it is impossible to deny.Explanations of them are to be found by the observer himself, if he refuses to accept those offered by Tibetans. But often these Tibetan explanations, on account of their vaguely scientific form, attract the inquirer and become them-selves a field of investigation." Page 214 "However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seem the most puzzling. Page 216 "...It shows that the belief in the passing of some subtle self from one body to another, and even in its roaming about disembodied, was current in India. / Note 18 Spelt grong hjug. may well be regarded as a fable, the creation of tulpas seems worthy of investigation.
The Death of Forever
Darryl Reanney (1991) Page 26 "A deeper understanding revealed the quixotic fact that a particle like an electron has only a certain mathematical probability of being found in any one spot.This probability has a ripple or wave-like form, but it is more like a 'crime wave'- a statistical distribution - than a physical undulation.
The Spirit Moves
"In 1714 the German mathematician Leibniz proposed the existence of nonspatial, indestructible, indivisible entities he called monads. He saw them as wholly psychic in nature - / Page 217 / made up entirely of the qualities of mind. They were dismissed at the time as hypothetical nonesense, but today they no longer look quite so ridiculous. For his dominant monad, the one in ultimate control, read collective consciousness or universal mind, and situate it somewhere beyond the bounds of space-time in superspace. On the next level of this cosmic hierarchy' in normal space-time comes the matter raising monad we call consciousness or mind. Put this in charge of unfolding physical systems with their infinite numbers of states, make it amenable to some form of democracy or consensus that governs lawful and orderly operation - and you have the makings of a workable system. / Page 218 / around with ideas like this; anyone can play that kind of academic game. But the wonderful thing about this is that it is strongly supported by much recent scientific theory." " There seem always to have been two ways of looking at the world. One is the everyday way in which objects and events, although they may be related causally and influence each other, are seen to be separate. And the other is a rather special way in which everything is considered to be part of a much greater pattern." Page 37 continued and at the other a mystic who experiences only a featureless flow. Both views are restricted and misleading, but there can be a meeting in the middle. When both physicists and mystics are asked for their description of how the world works,they give the same answers. It is almost impossible to distinguish between the two groups of quotations. All agree that are two viable metaphysical systems, and that the truth lies in a reconciliation between them. Insight is beginning to substantiate intuition. In traditional physics, the world is thought to be made up of points If you put a lens in front of an object, it will form an image of that object, and there will be a point-to-point correspondence between the two. This kind of relationship has encouraged us to assume that the whole of reality can be analyzed in terms of points, each with a separate existence. But certainty about this kind of concept has been shaken by quantum mechanics and by a new system of recording reality without the use of lenses. By the invention of the hologram.
At this point the Zed Aliz Zed requested and was granted the library versions of two holograms.
Fingerprints Of The Gods Page 490/1 4 x 90 is 360 Azin 3 + 6 is 9 and 3 x 6 is 18 and 1 + 8 is 9 So said Alizzed Thus writ the scribe
"...Acting on impulse, I climbed into the granite coffer and lay down, face upwards, my feet pointed towards the south and my head to the north."
Gifts of Unknown Things
Lyall Watson 1976 Page 38 continued " Drop two identical pebbles into the pond at different points and you will get two sets of similar waves that move towards each other. Where the waves meet, they will interfere. If the crest of one hits the crest of the other, they will work together and produce a reinforced wave of twice the normal height. If the crest of one coincides with the trough of the other, they will cancel each other out and produce an isolated patch of calm water. In fact, all possible combinations of the two occur, and the final result is a complex arrangement of ripples known as an interference pattern. / Page 39 / When the place is developed and fixed, it will look like a totally meaningless jumble of very fine light and dark lines, but these can be unraveled. Simply take the plate into a dark room and illuminate it with the same laser. When you do this you cancel out interference and what you get is the original pattern of light from the reflected source. Peering through the plate, you find yourself face to face. You get a very realistic view which is a great deal more than a two-dimensional por-trait. Hologram means "whole record," so what you get is more than face value. You get all the information that light can provide about that face, The plate becomes a window. If you move your head to the side, you see the face in profile. Stand up and you get a view of the hairstyle."
deoxy.wiki : Tulpa Tulpa —from the wikipedia: A tulpa is, in Tibetan mysticism, a being or object which is created through sheer willpower alone. In other words, it is a materialized thought that has taken physical form (a thoughtform). In the Western mystery tradition this is called an "egregore". The following is quoted from David-Neel's book: On the Creation of Tulpas However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling. As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others. However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process. Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker¹s control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother¹s womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter. Tibetan magicians also relate cases in which the tulpa is sent to fulfill a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose. Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity. Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type. I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents. The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat tulpa; now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me, and once a hand seemed to touch my shoulder. The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama. I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life. There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created. Alexandra David-Neel, Magic and Mystery in Tibet, University Books Inc., 1965
search resultsThoughtforms and phantasms
The creation of thoughtforms and phantasms However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling.... Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions which are said to occur during spiritualist seances. As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others. However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process. Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker's control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother's womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter. Tibetan magicians also relate cases in which the tulpa is sent to fulfil a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose.... Must we credit these strange accounts of rebellious "materializations", phantoms which have become real beings, or must we reject them all as mere fantastic tales and wild products of imagination? - Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity. Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type. I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents. The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat trapa, now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me and once a hand seemed to touch my shoulder. The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama. I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life. There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created.... In connection with these kinds of visualization or thought-form creation, I may relate a few phenomena which I have witnessed myself: 1. A young Tibetan who was in my service went to see his family. I had granted him three weeks' leave, after which he was to purchase a food supply, engage porters to carry the loads across the hills, and come back with the caravan. Most likely the fellow had a good time with his people. Two months elapsed and still he did not return. I thought he had definitely left me. Then I saw him one night in a dream. He arrived at my place clad in a somewhat unusual fashion, wearing a sun hat of foreign shape. He had never worn such a hat. The next morning, one of my servants came to me in haste. "Wangdu has come back" he told me. "I have just seen him down the hill". The coincidence was strange. I went out of my room to look at the traveler. The place where I stood dominated a valley. I distinctly saw Wang-du. He was dressed exactly as I had seen him in my dream. He was alone and walking slowly up the path that wound up the hill slope. I remarked that he had no luggage with him and the servant who was next me answered: "Wangdu has walked ahead, the load-carriers bust be following." We both continued to observe the man. He reached a small chörten, walked behind it and did not reappear. The base of this chörten was a cube built in stone, less than three feet high, and from its needle-shaped top to the ground, the small monument was no more than seven feet high. There was no cavity in it. Moreover, the chörten was completely isolated: there were neither houses, nor trees, nor undulations, nor anything that could provide a hiding in the vicinity. My servant and I believed that Wangdu was resting for a while under the shade of the chörten. But as the time went by without his reappearing, I inspected the ground round the monument with my field glasses, but discovered nobody. Very much puzzled I sent two of my servants to search for the boy. I followed their movements with the glasses but no trace was to be found of Wangdu nor of anybody else. That same day a little before dusk the young man appeared in the valley with his caravan. He wore the very same dress and the foreign sun hat which I had seen in my dream, and in the morning vision. Without giving him or the load-carriers time to speak with my servants and bear about the phenomenon, I immediately questioned them. From their answers I learned that all of them had spent the previous night in a place too far distant from my dwelling for anyone to reach the latter in the morning. It was also clearly stated that Wangdu had continually walked with the party. During the following weeks I was able to verify the accuracy of the men's declarations by inquiring about the time of the caravan's departure, at the few last stages where the porters were changed. It was proved that they had all spoken the truth and had left the last stage together with Wangdu, as they said. 2. A Tibetan painter, a fervent worshipper of the wrathful deities, who took a peculiar delight in drawing their terrible forms, came one afternoon to pay me a visit. I noticed behind him the somewhat nebulous shape of one of the fantastic beings which often appeared in his paintings. I made a startled gesture and the astonished artist took a few steps towards me, asking what was the matter. I noticed that the phantom did not follow him, and quickly thrusting my visitor aside, I walked to the apparition with one arm stretched in front of me. My hand reached the foggy form. I felt as if touching a soft object whose substance gave way under the slight push, and the vision vanished. The painter confessed in answer to my questions that he had been performing a dubthab rite during the last few weeks, calling on the deity whose form I had dimly perceived, and that very day he bad worked the whole morning on a painting of the same deity. In fact, the Tibetan's thoughts were entirely concentrated on the deity whose help he wished to secure for a rather mischievous undertaking. He himself had not seen the phantom. In these two cases, the Phenomenon was produced without the conscious co-operation of its author. Or, as a mystic lama remarked, Wangdu and the painter could hardly be termed the authors of the phenomena. They were but one cause - maybe the principal one - amongst the various causes which had brought them about. 3. The third strange occurrence I have to relate belongs to the category of phenomena which are voluntarily produced. The fact that the apparition appeared in the likeness of the lama who caused it, must not lead us to think that he projected a subtle double of himself. This is not the opinion of advanced adepts in Tibetan secret lore. According to them such phantoms are tulpas, magic formations generated by a powerful concentration of thoughts. As it has been repeatedly stated in the preceding chapters, any forms may be visualized through that process. At that time I was camping near Punag ritöd in Kham. One afternoon, I was with my cook in a hut which we used as a kitchen. The boy asked me for some provisions. I answered, 'Come with me to my tent, you can take what you need out of the boxes.' We walked out and when nearing my tent, we both saw the hermit lama seated on a folding chair next my camp table. This did not surprise us because the lama often came to talk with me. The cook only said 'Rimpoche is there, I must go and make tea for him at once, I will take the provisions later on.' I replied: 'All right. Make tea and bring it to us.' The man turned back and I continued to walk straight toward the lama, looking at him all the time while he remained seated motionless. When I was only a few steps from the tent, a flimsy veil of mist seemed to open before it, like a curtain that is slowly pulled aside. And suddenly I did not see the lama any more. He had vanished. A little later, the cook came, bringing tea. He was surprised to see me alone. As I did not like to frighten him I said: 'Rimpoche only wanted to give me a message. He had no time to stay to tea.' I related the vision to the lama, but he only laughed at me without answering my questions. Yet, upon another occasion he repeated the phenomenon. He utterly disappeared as I was speaking with him in the middle of a wide bare track of land, without tent or houses or any kind of shelter in the vicinity.
THE FULCANELLI PHENOMENON Kenneth Rayner Johnson 1980 Page 263 "It will be as well to recall here what Fulcanelli's reply was when Bergier asked him what the real nature of alchemy consisted in. He said: 'The secret of alchemy is that there exists a means of manipulating matter and energy so as to create what modern science calls a force-field' This force field acts upon the observer and puts him in a privileged position in relation to the universe. From this privileged position he has access to realities that space and time matter and energy, normally conceal from us. This is what we call the Great Work.' "
HOLY BIBLE Scofield References Page 1093 SAINT LUKE C 12 V 49-53 Christ a divider of menI am come to send fire on the earth; and what will I, if it be already kindled? 50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished! 51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: 52 For from henceforth there shall be five in one house divided, three against two, and two against three. 53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law. (Luke 12:49-53
Reflections on the Book of Revelation - The Esoteric Connection
Reflections on the Book of Revelation April 2007 The revelation of Jesus Christ, which God gave him to show to his servants what must soon take place; and he made it known by sending his angel to his servant John, who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the time is near. Rev 1:1-3 We can read and contemplate the bible in many ways. We should certainly take notice of the literal meaning of its stories. This becomes a most difficult task when we read the Revelation to John. The imagery is shocking, mystifying and bizarre, especially when we place it outside ourselves. It more closely resembles our dream life rather than our waking life. If we place this Revelation within us and use it to chart the development of our consciousness, it will speak to us quite differently. If we accept the idea that our consciousness evolves, that we haven’t always been able to think the way we do today, then we realise that we tread a path towards becoming increasingly conscious. What does it mean to be conscious? In essence it means that we know ourselves fully and completely. We become aware of every part of our consciousness thereby knowing why we think, feel and act the way we do. Naturally, as we become aware of ourselves this insight changes us. We understand ourselves and can be more forgiving of ourselves. As a consequence we are less harsh in our judgement of others. To be conscious therefore means to see clearly and to understand what makes us tick and what makes the world tick. Inherent in this is tremendous freedom. We might ask why we can’t see ourselves clearly already. Simply because we are not strong enough! We do not have sufficient control of our will to be able to know ourselves fully. Just think about how we react towards criticism or opposition to our ideas. It is through the mastery of our will that we can face ourselves with understanding. This path of mastery is revealed in the Revelation to John. If we compare St John’s Gospel with his Revelation, we can see that in his Gospel, St John carefully maps out the ways in which human beings connect up with the I AM. The I AM is that fourth member of our being which is the essential tool to become fully conscious. St John also shows us how we human beings receive the Christ impulse into our physical body as Jesus did. Then, through the crucifixion of the physical body, St John shows how we can be reborn – resurrected – into a different level of awareness. St John, through his Revelation, shows us in detail what happens to our consciousness as we awaken and integrate this Christ Impulse that has been slumbering deeply within most of us since the Mystery of Golgotha. He shows us how our consciousness is transformed by this Christ Impulse. Step by step, through the chapters, he shows us how we move from living our lives as if we were just a physical body to learning how to use our total being; body, soul and spirit. If we think that we are just a physical body then we see ourselves as a car without an engine or a driver. In fact, far too many people are like remote controlled cars and they don’t even know who has the remote! The Revelation of Jesus Christ to John (the beloved) is the revealing of these two principles within the human being. The Jesus principle, which is the I AM, and the Christ principle which makes human beings Gods. John specifically records this fact in his Gospel, The Jews answered him, "It is not for a good work that we stone you but for blasphemy; because you, being a man, make yourself God." Jesus answered them, "Is it not written in your law, 'I said, you are gods'? Jn 10:33-34 This Revelation could only be given to John, the beloved. Only in the presence of immense love that passed between Jesus the Christed One and his beloved disciple John could such a Revelation be unravelled. When two people love each other deeply, respectfully and without self-interest, this love cannot be contained within their beings. It flows out from them and changes, not just the immediate environment but also the cosmos; the universe in which dwell the angels and all manner of spiritual beings. Only when we are able to express and receive this depth of love, this intensity of love will we be fully able to understand the Revelation of Jesus Christ to John. March 2009 If any one has an ear, let him hear: If any one is to be taken captive, to captivity he goes; if any one slays with the sword, with the sword must he be slain. Here is a call for the endurance and faith of the saints. Rev 13:9-10 Our lives are going to become increasingly difficult in the years ahead, not so much because of the increased activity of the dragon and the beast, but because of the increased activity of Christ. Whenever Christ steps up his activity, in us as well as in the cosmos, the forces of resistance come to meet him. Christ will prevail; how quickly depends on us. Each human has the personal responsibility to awaken the Christ force within them. John reminds us that this can only be done through endurance and faith, through patience with self and others, and through the faith that knows what the future requires of us. John’s words here speak of karma, of the cause and consequence that underpins each moment of our lives. The Greek words do not say “is to be taken into”, they say, if any one is for captivity then he must experience captivity; not that we need to take this literally. Captivity is about restraint. If we want to restrain someone from acting in a certain way, or from feeling something, or from thinking certain thoughts, then at some later stage we will be unable to act or feel or think. If we kill others, perhaps by acting towards them as if they didn’t exist, or speaking about them in a deadly way, then we can expect to be ignored. There are so many moments in our lives each day where the consequences of our actions in this life or past lives are replayed. In these moments we have the opportunity to be patient because our faith tells us that the future depends on our passing the test. Whenever we respond to a situation with understanding we balance out the karmic moments in our lives. As Orland Bishop, founder of the Shade Tree Foundation, puts it, “How must I be in order for you to be free, how do I host the freedom of the other, the development of the other and the greater truth of the other?” Sergei Prokofieff, in his book, The Occult Significance of Forgiveness, writes about the epitome of patience, faith and freedom through the experiences of George Richie, an American Psychiatrist, who visited a Nazi concentration camp in 1945 after the liberation, and came across Wild Bill Cody. “But though Wild Bill worked 15 and 16 hours a day, he showed no signs of weariness. While the rest of us were dropping with fatigue, he seemed to gain strength. ‘We have time for this old fellow,’ he’d say. ‘He’s been waiting for us all day.’ His compassion for his fellow-prisoners glowed on his face ... For six years he had lived on the same starvation diet, slept in the same airless and disease-ridden barracks as everyone else, but without the least physical or mental deterioration.” George Richie discovered the secret of Bill Cody’s patience and faith, which explained why he seemed so free even though he had been imprisoned by the Nazis. It is a most powerful story about karma. The Nazis shot Bill’s wife, two daughters and three sons right before his eyes. They didn’t kill him because he spoke German and would be an asset in the concentration camps. George Richie recorded Bill’s conversation in this way: “He paused, perhaps seeing again his wife and five children. ‘I had to decide right then,’ he continued, ‘whether to let myself hate the soldiers who had done this. It was an easy decision, really. I was a lawyer. In my practice I had seen too often what hate could do to people’s minds and bodies. Hate had just killed the six people who mattered most to me in the world. I decided then that I would spend the rest of my life – whether it was a few days or many years – loving every person I came in contact with.’” George G. Ritchie, Elizabeth Sherill, Return from Tomorrow. While this is a story of great forgiveness, it is also a story of karma. In the Bible there are quite a few quotes similar to the Revelation text we are considering. They speak vividly about karma. In Genesis we find: “Whoever sheds the blood of man, by man shall his blood be shed; for God made man in his own image.” Gen 9:6 Matthew says, “Then Jesus said to him, “Put your sword back into its place; for all who take the sword will perish by the sword.” ” Mt 26:52 Note that in the Revelation text John hears the risen Christ say, “If any one has an ear, let him hear:” So what is there to hear in George Richie’s story about Bill Cody? One possibility is the likelihood that Bill Cody violently put people to death in a past life, either physically or mentally. What needs to be heard here is that if he hadn’t, he might never have been able to forgive the Nazis in that instant. He might never have been the example of compassion and freedom that undoubtedly upheld hundreds of people in the appalling conditions of the Nazi concentration camps. Indeed, at the very time that the risen Christ was manifesting himself, at least some people could see him through the presence of Bill Cody. We could ask ourselves whether we are committed to exemplifying the risen presence of Christ in our lives. For in this way others may catch a glimpse of him through our patience and faith, prompting them to seek their own personal experience of him. We have the opportunity to do this whenever we feel badly treated, disrespected, devalued, misunderstood, ignored and so forth. Unimaginable freedom awaits us if we have the ear to hear this story and put it into action in our lives.
SWORD OF SHAMBALLA: MYSTERY OF THE RETURN OF CHRIST by Barbara ...
IN THIS ADVENTUROUS SPIRITUAL MARRIAGE OF CONVENIENCE
LEAR IS REAL I9S LEAR
I ME LAUGH O WE DID LAUGH FAIR SPLIT OUR SIDES YOU WOULD HAVE NEEDED TO HAVE BEEN HERE TO UNDERSTAND
THE SPLENDOUR THAT WAS EGYPT Margaret A. Murray Appendix 4 The New Year of God Cornhill Magazine 1934 Page 231/233 "Three o'clock and a still starlight night in mid-September in Upper Egypt. At this hour the village is usually asleep, but to-night it is a stir for this is Nauruz Allah, the New Year of God, and the narrow streets are full of the soft sound of bare feet moving towards the Nile. The village lies on a strip of ground; one one side is the river, now swollen to its height, on the other are the floods of the inundation spread in a vast sheet of water to the edge of the desert. On a windy night the lapping of wavelets is audible on every hand; but to-night the air is calm and still, there is no sound but the muffled tread of unshod feet in the dust and the murmur of voices subdued in the silence of the night. In ancient times throughout the whole of Egypt the night of High Nile was a night of prayer and thanks giving to the great god , the Ruler of the river, Osiris himself. Now it is only in this Coptic village that the ancient rite is preserved, and here the festival is still one of prayer and thanksgiving. In the great cities the New Year is a time of feasting and processions, as blatant and uninteresting as a Lord Mayor's Show, with that additional note of piercing vulgarity peculiar to the East. In this village, far from all great cities, and-as a Coptic community-isolated from and therefore uninfluenced either by its Moslem neighbours or by foreigners, the festival is one of simplicity and piety. The people pray as of old to the Ruler of the river, no longer Osiris, but Christ; and as of old they pray for a blessing upon their children and their homes. There are four appointed places on the river bank to which the village women go daily to fill their water-jars and to water their animals. To these four places the villagers are now making their way, there to keep the New Year of God. The river gleams coldly pale and grey; Sirius blazing in the eastern sky casts a narrow path of light across the mile-wide waters. A faint glow low on the horizon shows where the moon will rise, a dying moon on the last day of the last quarter. The glow gradually spreads and brightens till the thin crescent, like a fine silver wire, rises above the distant palms. Even in that attenuated form the moonlight eclipses the stars and the glory of Sirius is dimmed. The water turns to the colour of tarnished silver, smooth and glassy; the palm-trees close at hand stand black against the sky, and the distant shore is faintly visible. The river runs silently and without a ripple in the windless calm; the palm fronds, so sensitive to the least movement of the air, hang motionless and still; all Nature seems to rest upon this holy night. The women enter the river and stand knee-deep in the running stream praying; they drink nine times, wash the face and hands, and dip themselves in the water. Here is a mother carrying a tiny wailing baby; she enters the river and gently pours the waternine times over the little head. The wailing ceases as the water cools the little hot face. Two anxious women hasten down the steep bank, a young boy between them; they hurriedly enter the water and the boy squats down in the river up to his neck, while the mother pours the waternine times with her hands over his face and shaven head. There is the sound of a little gasp at the first shock of coolness, and the mother laughs, a little tender laugh, and the grandmother says something under her breath, at which they all laugh softly together. After the ninth washing the boy stands up, then squats down again and is again washed nine times, and yet a third nine times; then the grandmother takes her turn and she also washes him nine times. Evidently he is very precious to the hearts of those two women, perhaps the mother's last surviving child. Another sturdy urchin refuses to sit down in the water, frightened perhaps, for a woman's voice speaks encouragingly, and presently a faint splashing and a little gurgle of childish laughter shows that he too is receiving the blessing of the Nauruz of God. A woman stands alone, her slim young figure in its wet clinging garments silhouetted against the steel-grey water. Solitary she stands, apart from the happy groups of parents and children; then, stooping , she drinks from her once, pauses and drinks again; and so drinksnine times with a short pause between every drink and a longer pause between every three. Except for the movement of her hand as she lifts the water to her lips, she stands absolutely still, her body tense with the earnestness of her prayer, the very atmosphere round her charged with the agony of her supplication. Throughout the whole world there is only one thing which causes a woman to pray with such intensity, and that one thing is children. " This may be a childless woman praying for a child, or it may be that, in this land where Nature is as careless and wasteful of infant life as of all else, this a mother praying for the last of her little brood, feeling assured that on this festival of mothers and children her prayers must perforce be heard. At last she straightens herself, beats the water nine times with the corner of her garment, goes softly up the bank, and disappears in the darkness. Little family parties come down to the river, a small child usually riding proudly on her father's shoulder. The men often affect to despise the festival as a woman's affair, but with memories in their hearts of their own mothers and their own childhood they sit quietly by the river and drink nine times. A few of the rougher young men fling themselves into the water and swim boisterously past, but public feeling is against them, for the atmosphere is one of peace and prayer enhanced by the calm and silence of the night. Page 232 and 233 Continued. For thousands of years on the night of High Nile the mothers of Egypt have stood in the great river to implore from the God of the Nile a blessing upon their children; formerly from a God who Himself has memories of childhood and a Mother. Now, as then, the stream bears on its broad surface the echo of countless prayers, the hopes and fears of human hearts; and in my memory remains a vision of the darkly flowing river, the soft murmur of prayer, the peace and calm of the New Year of God. Abu Nauruz hallal.
THE AGE OF FABLE Thomas Bullfinch 1994 Page 360 Myth of Osiris and Isis Osiris and Isis were at one time induced to descend to the earth to bestow gifts and blessings on its inhabitants. Isis showed them first the use of wheat and barley, and Osiris made the instruments of agri- culture and taught men the use of them, as well as how to harness the ox to the plough. He then gave men laws, the institution of marriage, a civil organiza- tion, and taught them how to worship the gods. After he had thus made the valley of the Nile a happy country, he assembled a host with which he went to bestow his blessings upon the rest of the world. He conquered the nations everywhere, but not with weapons, only with music and eloquence. His brother Typhon saw this, and filled with envy and malice sought during his absence to usurp his throne. But Isis, who held the reins of government, frustrated his plans. Still more embittered, he now resolved to kill his brother. This he did in the following manner: Having organized a conspiracy of seventy - two members, he went with them to the feast which was celebrated in honour of the king's return. He then caused a box or chest to be brought in, which had been made to fit exactly the size of Osiris, and declared,that he would give that chest of precious wood to whoso-ever could get into it. The rest tried in vain, but no sooner was Osiris in it than Typhon and his companions closed the lid and flung the chest into the Nile. When Isis heard of the cruel murder she wept and mourned, and then with her hair shorn, clothed in black and beating her breast, she sought diligently for the body of her husband. In this search she was materially assisted by Anubis, the son of Osiris and Nephthys. They sought in vain for some time; for Page361/ when the chest, carried by the waves to the shores of Byblos, had become entangled in the reeds that grew at the edge of the water, the divine power that dwelt in the body of Osiris imparted such strength to the shrub that it grew into a mighty tree, enclosing in its trunk the coffin of the god. This tree with its sacred deposit was shortly after felled, and erected as a column in the palace of the king of Phrenicia. But at length, by the aid of Anubis and the sacred birds, Isis ascer-tained these facts, and then went to the royal city. There she offered herself at the palace as a servant, and, being admitted, threw off her disguise and appeared as the goddess, surrounded with thunder and lightning. Striking the column with her wand, she caused it to split open and give up the sacred coffin. This she seized and returned with it, and concealed it .in the depth of a forest, but Typhon discovered it, and cutting the body into fourteen pieces scattered them hither and thither. After a tedious search Isis found thirteen pieces, the fishes of the Nile having eaten the other. This she replaced by an imitation of sycamore wood, and buried the body at Philoe, which became ever after the great burying-place of the nation, and the spot to which pilgrimages were made from all parts of the country. A temple of surpassing magnificence was also erected there in honour of the god, and at every place where one of his limbs had been found minor temples and tombs were built to commemorate the event. Osiris became after that the tutelar deity of the Egyptians. His soul was supposed always to inhabit the body of the bull Apis, and at his death to transfer itself to his successor.
72 x 14 = 1008 1 + 8 = 9 72 x 13 = 936 13 + 14 = 27
JOSEPH AND HIS BROTHERS Thomas Mann 1875 - 1955 Page 890 8 x 9 x 0 = 72 = 0 x 9 x 8 "In all there were two-and-seventy conspirators privy to the plot. It was a proper and a pregnant number, for there had been just sev-enty-two when red Set lured Usir into the chest. And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number. For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days; and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave. So where there is conspiracy anywhere in the world it is requisite and custom-ary for the number of conspirators to be seventy-two. And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse."
OSIRIS 89 8x9 72 8x9 89 OSIRIS
REMEMBERING OSIRIS Tom Hare Page185 /6 THREE, TWO, ONE, ZERO O noble ones in the presence of Lord Atum, When his million ka were there, protection for his retinue, And I am under the protection of the command of the Sole Lord,
"O noble ones in the presence of Lord Atum, Here am I, come before you," "O noble ones in the presence of Lord 1234, Here am 9, come before 7," Page185 /6 Chapter 4 THREE, TWO, ONE, ZERO O noble ones in the presence of Lord 1234, When his million ka were there, protection for his retinue, And 9 am under the protection of the command of the Sole Lord, OSIRIS
ENNEAD 55555 ENNEAD AN NEED AN ENNEAD ENNEAD 55555 ENNEAD
RE = 18+5 = 23 2+3 = 5 = 2+3 23 = 5+18 = RE RE = 9+5 = 14 1+4 = 5 = 1+4 14 = 5+9 = RE
ENNEAD 555514 ENNEAD ENNEAD 55555 ENNEAD ENNEAD 555514 ENNEAD
LOOK AT THE 5'S LOOK AT THE5'S LOOK AT THE 5'S THE5'S THE 5'S
TATENEN T+A+T 2+1+2 = 5 = 2+1+2 5+5+5+5 TATENEN TATENEN 55555 TATENEN
Tatenen - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Tatenen - TatenenFrom Wikipedia, the free encyclopediaJump to: navigation, search Tatenen represented the Earth and was born in the moment it rose from the watery chaos,[1] analogous to the primeval mound of the benben and mastaba and the later pyramids. He was seen as the source of "food and viands,divine offers, all good things",[4] as his realms were the deep regions beneath the earth "from which everything emerges", specifically including plants, vegetables, and minerals.[3] His father was the creator god Khnum, who made him on his potter's wheel of Nile mud at the moment of creation of Earth.[5] This fortuity granted him the titles of both "creator and mother who gave birth to all gods" and "father of all the gods".[1][6] He also personified Egypt (due to his associations with rebirth and the Nile) and was an aspect of the earth-god Geb, as a source of artistic inspiration,[7] as well as assisting the dead in their journey to the afterlife.[8] He is first attested in the Coffin Texts, where his name appears as Tanenu or Tanuu, 'the inert land', a name which characterizes him as a god of the primeval condition of the earth. Middle Kingdom texts provide the first examples of the form Tatenen.[3] With a staff Tatenen repelled the evil serpent Apep from the Primeval Mound. He also had a magical mace dedicated to the falcon, venerated as "The Great White of the Earth Creator".[9] In one interpretation, Tatenen brought the Djed-pillars of stability to the country,[9] although this is more commonly attributed to Ptah. [edit] Ptah-TatenenBoth Tatenen and Ptah were Memphite gods. Tatenen was the more ancient god, combined in the Old Kingdom with Ptah as Ptah-Tatenen, in their capacity as creator gods.[2] By the Nineteenth dynasty Ptah-Tatenen is his sole form, and he is worshiped as royal creator god. Ptah-Tatenen can be seen as father of the Ogdoad of Hermopolis, the eight gods who themselves embody the primeval elements from before creation.[3] [edit] PortrayalTatenen's ambiguous portrayal is a result of the ancient nature of the period he was worshipped in, as well as the subsequent confusion when he was merged with Ptah. He was always in human form, usually seated with a pharonic beard, wearing either an Atef-crown (as Ptah-Sokar) or, more commonly, a pair of ram's horns surmounted by a sun disk and two tall feathers.[3] As Tanenu or Tanuu, obviously a chthonic deity, he carried two snakes on his head.[3] He was both feminine and masculine, a consequence of his status as a primeval, creator deity.[1] Some depictions show Tatenen with a green complexion (face and arms), as he had connections to fertility and a chthonic association with plants.[2] [edit] References1.^ a b c d Tatenen. Retrieved 2009-10-21.
THE GARDEN OF THE GOLDEN FLOWER THE JOURNEY TO SPIRITUAL FULFILLMENT Longfield Beatty 1939 Page 203 "I think that is about as far as we dare go, though additional correspondences certainly present specious credentials. But we have all the essentials and can afford to ignore the rest, even including Anubis, the "Opener of the Way," whose nature completely eludes me. Actually we only require the human equation, No.4 on the Table; and so we can leave generalities in favour of the familiar territory of the Hero. The road is plain enough, indeed the composite Osiris / Horus bears nearly all the symbols of the Christ. As in the case of Hercules) / Page 204 / it is as well to use a tabulation, chiefly so as to preserve the sense of distinct attributes. The Symbols of Osiris / Horus. 2.. The birth of the Child is miraculous. According to Plutarch the event took place out of time. His version describes Nut as giving birth to Osiris (who is here the Hero-child) on a day made beyond the year. To make this day, light had been "won" from Ra by Silene (Moon). At the time of the birth a voice was heard proclaiming: "The Lord of all the earth is born." In a less abstract account the Child (now Horus) is conceived from the dead body of Osiris, which had been reintegrated by Isis and vivified by Thoth. 3. The Child (Horus) becomes a Warrior. He seizes the diadem from his Mother's head (overcoming the Mother. . . gaining power over matter). He is in constant battle with the enemy of his Divine Father, though destined to ultimate victory . 4. The Warrior-King (Osiris) is betrayed by Set, whose followers nail him down in a wonderful chest of wood which thus becomes his coffin. The chest is set adrift and is eventually washed ashore in a foreign land. There a tree grew round the chest, completely enclosing it. The tree, which was evidently of peculiar merit (Tree of Life) was taken to the palace of the queen of / Page 205 / the land, Atenais, who may be Istar . . . that Asiatic Mother whose most popular attribute was the annual slaughter of her lover. Indeed, it might well have been the womb (or palace) of the Destroyer which enclosed the Hero (incest), for the Destroyer is an aspect of Isis 1 in her capacity of Dual Mother. It is not surprising, therefore, that Isis found the magical tree and brought it back to Byblos in Egypt where it was at one time worshipped. It was there, presumably, that the Tree of Death became the Tree of Birth and Osiris rose from the dead to become co-equal with Ra. 5. The very important myth of the dismemberment of Osiris should be considered apart from the points just dealt with, since it represents a cosmic rather than a mystical allegory. As I see it, the scattering of the Father's members over the Earth is equivalent to the diffusion of conscious-ness, which has been recognised as the descent of Spirit into Matter. The time when the diffusion is greatest is clearly at the bottom of the descent (" fall "). Thereafter the ascent proceeds through Matter until the Triple Christ is born of a human mother; so that it might be said that the Mother reintegrated the Father so that from him she might bear the Son. The point is the most difficult one which we have yet had to consider, and I have not attempted to treat it fully, partly on that account, and partly because it is not essential to the argument. The implications of the myth in our own terms will / Page 206 / be found a few pages hence under the symbols of Midsummer (q.v.). 1 Nepthys. From the career of the Hero as it has just been outlined, it is obvious that the peak of the whole system is that of the resurrection, necessarily an abstract and therefore difficult concept. Perhaps for that reason there is a great deal of confusion in the rituals, though beneath trivialities and inconsistencies there is a certain amount of truth which cannot be hidden. After all, it is really of no consequence if whole mountains of falsehood are found in the course of the search for truth. All falsehood together cannot stand in the way of a very little truth. That the Mysteries of Osiris, which formed in their entirety a most elaborate drama, should have included much that is primitive and gross is only to be expected, as Budge himself says: ". . . There was not the smallest action on the part of any member of the men and women who acted the Osiris Drama, and not a sentence in the liturgy which did not refer to some historical happening of vital significance to the follower of Osiris. Many of these happenings dated from the dawn of the cult of Osiris, and the Egyptians of the Dynastic period, not knowing exactly what they were, followed tradition blindly. (Op. cit., 515.) With that qualification, I can confidently refer the reader to the standard sources, and for the sake of encouragement will give two quotations the like of which for sheer power in the terms of their faith are scarcely to be matched even in Christianity. . . . Yet, in a real sense, this is Christianity. The first citation is from the Papyrus of Nekht (Brit. Mus. 10471) and is taken from Shorter (op. cit., p. 65) Page 207 " ADORATION OF RA by the SCRIBE and Royal Commander NEKHT "He saith, Homage to thee who art brilliant'and mighty When thou hast dawned in the horizon of the sky there is praise of thee in the mouth of all people. Thou art become beautiful and young as a Disc in the hand of thy Mother. Dawn thou in every place, thy heart being enlarged forever! "The divinities of the Two Lands come to thee bowing down, they give praise at thy shining forth. Thou dawnest in the horizon of the sky, thou brightenest the Two Lands with Malachite. "Thou art the Divine Youth. the Heir of Eternity. who begat himself and brought himself forth, King of this land. ruler of the Tuat. Chief of the Districts of the Other World who came forth from the Water. who emerged from Nun. who reared himself and made splendid his children I "Living God. Lord of Love I All folk live when thou shinest. dawning as King of the Gods. 0 Lord of the Sky. Lord of the Earth. King of Truth. Lord of Eternity. Ruler of Everlasting. Sovereign of all the Gods. Living God who made Eternity. who created the sky and established himself therein! "The NINE are in jubilation at thy shining forth. the earth is in joy at beholding thy beams. the people come forth rejoicing to behold thy beauty every day." And the next quotation is "relayed" from Budge (op. cit.. p. 52.1). having come from Papyrus No. 10188 (Brit. Mus.). There have been some omissions in order to reinforce as much as possible the particular aspect of it which is our immediate concern. To this end also notes have been added to certain passages of particular importance"
AGAIN THE WORLD LISTENS TO THAT LOUD AMEN OF THE SISTERS
"THE LAMENT OF THE SISTERS ISIS and NEPTHYS over the dead OSIRIS "Beautiful Youth, come to thy exalted house at once: we see thee not. "Hail, beautiful boy, come to thy house, draw nigh after thy separation from us "Beautiful Youth, Pilot of Time, who groweth except at this hour. "Holy image of his Father, mysterious essence proceeding from Tem. "The Lord! How much more wonderful is he than his Father, the first-born son of the womb of his mother. "Come back to us in thy actual form; we will embrace thee. Depart not from us, thou Beautiful Face, dearly beloved one, the image of Tem, Master of Love. "Come thou in peace, our Lord, we would see thee. "Great Mighty One among the Gods, the road that thou travellest cannot be described. "The Babe, the Child at morn and at eve, except when thou encirclest the heavens and the earth with thy bodily form. "Come, thou Babe, growing young when setting, our Lord, we would see thee. "Come in peace, Great Babe of His Father, thou art established in thy house. "Whilst thou travellest thou art hymned by us, and life springeth up for us out of thy nothingness. O our Lord, come in peace, let us see thee. "Hail Beautiful Boy, come to thy exalted house.; let thy back be to thy house. The Gods are upon their thrones. Hail ! come in peace, King. "Babe! How lovely it is to see thee! Come, come to us, O Great One, glorify our love. "O ye gods who are in Heaven. O ye gods who are in the Tuat. O ye gods who are in the Abyss. O ye gods who are in the service of the Deep. We follow the Lord, the Lord, of Love!"
THE GARDEN OF THE GOLDEN FLOWER THE JOURNEY TO SPIRITUAL FULFILMENT Longfield Beatty 1939 Page 285 "Common language derives from a common source in which is the harmony of all contradictions and the mean- / Page 286 / ing of all symbols. We have tried to demonstrate some of the intellectual fruit of such symbols, chiefly in regard to the individual; but the highest flights of language are fitted for the cosmic rather than the mystic allegory. The sublimation which from Stone made Fire, from Water, Wine, from Behemoth, Christ the King, carries humanity out of the depths of mortality into a " new heaven and a new earth." "And he shewed me a river of water of life clear as crystal '.- proceeding out of the throne of God and of the Lamb. In the midst of the street of it and on either side of the river was there the Tree of Life. . . . And the leaves of the Tree were for the healing of nations." (Rev. xxii, 1-2.) But why do the nations require healing and what is the nature of their wound? "And I stood upon the sand of the sea and saw a beast rise up out of the sea, having upon his heads the name of blasphemy. . . . And power was given him over all kindreds, and tongues, and nations. For the individual there is a certain "dark night," and for humanity also. The night is hideous with tempest, earthquake, terrible beasts, and fire. But after these is heard a voice, there is found a treasure, and the Golden Flower blooms in the Purple Hall of the City of Jade. " Then the eyes of the blind shall be opened, In that day man recognises his Father at full stature: " I am the God Atum, I who alone was. I was yesterday and know to-morrow; the battle-ground of Gods was made when I spoke. . . .
THE SUPERGODS Maurice M Cotterell 1997 "So, the clues all point to a numerical matrix the conclusion of which culminates in 9 9 9 9 9. Taking 9 each of the Maya cycles and also 9 of the 260-day Maya years we arrive at the message of the Temple of Inscriptions: 1,366,560.
THE ELEMENTS OF THE GODDESS Caitlin Mathews WE ARE ENTERING THE TIME OF THE NINE-POINTED STAR THE STAR OF MAKING REAL UPON EARTH THE GOLDEN DREAM OF PEACE THAT LIVES WITHIN US BROOKE MEDICINE EAGLE Page 72 "THE WAY OF THE DELIVERER IS THAT OF BONDAGE-BREAKER WHATEVER IS TRAPPED DENIED FREEDOM OF MOVEMENT THE DELIVERER PERSONALLY SETS FREE HER METHOD OF LIBERATION IS TO GO TO THE ROOTS OF THE BLOCKAGE AND LITERALLY BLAST IT FREE IN THIS THE DELIVERER BEARS A STRONG RESEMBLANCE TO THE SHAPER OF ALL WHO IS WILLING TO BE BROKEN INTO PIECES THE SYMBOLIC IMAGE OF THIS TRANSFORMATION IS THAT OF THE BUTTERFLY EMERGING FROM THE CHRYSALIS FROM APPARENT DEATH AND DESTRUCTION ARISES A NEW FORM OF LIFE SO ARE WE BORNE OF THE DELIVERER RESHAPED AND TRANSFORMED TO LIVE MORE EFFECTIVELY WITHIN OUR CHOSEN FIELD OF OPERATION Page 38 THIS ENNEAD OF ASPECTS IS ENDLESSLY ADAPTABLE FOR IT IS MADE UP OF NINE THE MOST DJUSTABLE AND YET ESSENTIALLY UNCHANGING NUMBER HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE 54 72 108 THEY ALWAYS ADD UP TO NINE" "HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE 54 72 108 THEY ALWAYS ADD UP TO NINE"
ancienthistory.about.com/od/.../g/051710Atum-Re.htm
by N.S. Gill Atum-Re is an important Egyptian deity especially in Heliopolis. Definition: Atum-Re is a creator sun god especially associated with Heliopolis (the Greek name for the Egyptian On, Oon, or Iunu). He emerged from the primeval waters. His name Atum symbolizes fullness or completion [Tobin]. By spitting or masturbation, he produced a male and female pair of gods, Shu (air) and Tefnut (moisture) who produced the earth and the sky. The primoridal creator god Atum and the solar god Re were put together as early as the Pyramid Texts. When the Egyptian king dies, he sits on the throne of Atum-Re [Serrano].
For some, Atum-Re is very specifically, the setting sun. Re's opponent is Apophis, who is opposed to order. Each day the sun god must fight him to re-emerge and rise each morning.
Terms Related to Atum-Re Terms Related to Atum-Re Suggested Reading Related Articles
ATUM RE RE ATUM 1234 95 95 1234 ATUM RE RE ATUM
N.S. Gill Ancient / Classical History Atum-Re - Who Is Atum-Re http://ancienthistory.about.com/od/agodsandgoddesses/g/051710Atum-Re.htm Ennead of Heliopolis http://ancienthistory.about.com/od/egyptmyth1/g/051710EnneadofHeliopolis.htm Egyptian Myths of Creation http://ancienthistory.about.com/od/creationafterlife/tp/051710EgyptianCreationMyths.htm A Gods and Goddesses http://ancienthistory.about.com/od/agodsandgoddesses/ Ma'at - What Is Ma'at http://ancienthistory.about.com/od/mgodsandgoddesses/g/051810Maat.htm Egyptian Terms Glossary http://ancienthistory.about.com/od/egypt/a/egyptglossary.htm Sun Gods - List of Sun Gods From Ancient Religions http://ancienthistory.about.com/od/sungodsgoddesses/a/070809sungods.htm Egypt - Gods - Table of Egyptian Gods http://ancienthistory.about.com/od/egyptmyth/a/071809EgyptianGodsTable.htm Anansi - Who Is the God Anansi http://ancienthistory.about.com/od/agodsandgoddesses/g/020809Anansi.htm Previous Ancient / Classical History Articles http://ancienthistory.about.com/od/researchreference/a/101110-Previous-Articles.htm
55555 ENNEAD 55555 ENNEAD ENNE A+D D+A ENNE ENNEAD
Egyptian Gods phoenixandturtle.net/excerptmill/EGYPTB.HTM Egyptian sun god. Originally a manifestation of the sun god, later a deity separate from the sun gods Atum and Re. Aten was depicted as a winged sun disk or as ...
The Global Egyptian Museum | Atum www.globalegyptianmuseum.org/glossary.aspx?id=79 Nevertheless, the Pyramid Texts from the Old Kingdom already combine the two gods into Re-Atum. The Egyptian priests linked the various sun gods to different ...
Atum or Tem, Temu, Tum or Atem the Egyptian God www.mcaegypt.org/atum.html Atum was the essential part of the Egyptian cosmology. In fact, Atum was the god of earth and he became a close associate of the Sun god Re; interestingly, ...
ANCIENT EGYPT : Amun and the One, Great & Hidden www.maat.sofiatopia.org/amun.htm The "inner" aspect of the Egyptian Sun-cult was only for an elite. The Books of the Netherworld ..... Re and Atum are the same deity. Hornung (1982) showed that ...
The elements of egyptian wisdom naomi ozaniec 1994 Page 101 7 · THE RITES FOR THE DEAD - NETER XERT The mummies of ancient Egypt are living symbols of the transformative process of living and dying. The Egyptians recognized a level of complexity in the human being that eludes our generally materialistic and rational outlook. We might grudgingly concede a polarity between body and soul, attributing the former to earthly existence and the latter to a heavenly existence. However even t..his simple duality exhausts the metaphysical vocabulfu~y of a secularized society. By contrast the Egyptians held a complex metaphysical system. The divine and the human 'Nera reconciled in flesh. The tomb of Tutankhamun gives us a glimpse of a splendour and glory beyond our imagining. This boy-king was an insignificant ruler, a pharaoh in the making; who was buried in a tomb originally prepared for another. His death was / /Page 103 / untimely, his funeral was unexpected. We can only imagine what glories tomb robbers have taken for ever. Yet in the tomb of a minor pharaoh we find exquisite beauty and craftsmanship beyond compare. This single complete tomb has shown us more than we could ever have hoped for. Here Tutankhamun rested within successive shrines, surrounded by the beautiful artefacts from everyday life and the symbols and images which promised resurrection. The gold mask of the pharaoh is arguably the most beautiful artefact in the world. The many contents of this tomb, its magical items and personal effects, its royal regalia and ritual jewellery are not the trappings of morbidity but a celebration of life. There is no doubt that the Egyptians =-envisaged an after-life. In truth the physical life and the after-life were seen as a continuous thread unbroken at death. The tomb is a testament to the wholeness of life. It contains the familiar symbols of life in dazzling combination. In death the Eg-yptians show us beauty beyond compare. In death we see the total commitment to life. Nothing that had known life was dispensed ungraciously. Two tiny foetuses who never knew the fullness of life were placed in the tomb, each in a tiny mummy case. If the funeral rites of a society truly offer a ~efiected image what might future generations learn about the times in which we live? In the Treasury was a second gilded shrine standing on a sled. This was the canopic shrine which contained the internal organs of the king. This elaborate and beautiful sirrine with its protective goddesses has the inescapable air or a hallowed piece of work - even the individual organs were hallowed.
ENUMA ELISH - Babylonian Creation Myth - The continued story www.stenudd.com/myth/enumaelish/enumaelish- The word used for man is lullu, meaning a first, primitive man. The same word is used about the savage Enkidu in the Gilgamesh epic. Since Qingu is found ... I hereby name it Babylon, home of the great gods. The word used in the text is written phonetically, ba-ab-i-li, contrary to tradition, maybe to allow for the etymological explanation of the name as the ‘gate of the gods’. ENUMA ELISH "The word used for man is lullu" LULLU 33333 LULLU "The word used for man is lullu"
The Living Years Every generation blames the one before Oh crumpled bits of paper, filled with imperfect thought Chorus Say it loud (Say it loud), say it clear (oh say it clear) So we open up a quarrel (open up a quarrel) Chorus Say it, say it loud, say it clear (oooh) (Say it say it say it loud),
en.wikipedia.org/wiki/The_Living_Years_(song) "The Living Years" is the title of a song written by Mike Rutherford and B. A. Robertson, and recorded by Rutherford's English rock band Mike + The Mechanics http://www.youtube.com/watch?v=gUdiQWxps5E&feature=endscreen&NR=1
The Living Years Every generation blames the one before Oh crumpled bits of paper, filled with imperfect thought Chorus Say it loud (Say it loud), say it clear (oh say it clear) So we open up a quarrel (open up a quarrel) Chorus Say it, say it loud, say it clear (oooh) (Say it say it say it loud),
Sometimes the river flows but nothing breathes. You've go to search for the hero inside yourself, You've go to search for the hero inside yourself, Search inside yourself. (You've got to search) You've go to search for the hero inside yourself, You've go to search for the hero inside yourself, Search. Read more at http://www.songmeanings.net/songs/view/3530822107858630184/#5dzeQjyXvrE0k8ei.99
Uploaded by ellybijvoet on 12 Jan 2008 JENNIFER RUSH - THE POWER OF LOVE (with lyrics) The whispers in the morning I hold on to your body 'Cause I am your lady Lost is how I'm feeling Even though there may be times 'Cause I am your lady We're heading for something The sound of your heart beating 'Cause I am your lady We're heading for something We're heading for something
collins Gem Dictionary of THE BIBLE Page 379 Matthew, Gospel According to St. "Finally it has always to be remembered in reading Matthew, that this is written by a Christian Jew for Christian Jews, and that always in the Jewish mind there was the idea and the hope of 'The Day.' Those who read into Matthew the idea that the 'Day' has yet to come, should remember who wrote the Gospel and for whom
Matthew 24:36 "No one knows about that day or hour, not even the ... bible.cc/matthew/24-36.htm "But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. King James Bible (Cambridge Ed.) But of that day and ...
HOLY BIBLE SCOFIELD REFERENCES Matthew 24:36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.
FATHER SHE IS FAT HER HERE HER FAT IS SHE FATHER IS SHE FATHER PREGNANT IS SHE IS SHE WITH CHILD FATHER IS SHE FULL TO OVERFLOWING FATHER IS SHE THAT FATHER O FATHER IS SHE THAT O THAT SHE IS O IS SHE THAT WILL YOU SEND HER AWAY FATHER AWAY INTO NATURES ROAM FATHER WILL YOU SEND HER AWAY FATHER O DONT DO THAT FATHER DONT DO THAT O THAT DONT DO FATHER DONT DO THAT THE MOVING FINGER WRIT NATURE RED IN TOOTH AND CLAW THAT IS WHAT THE MOVING FINGER WRIT
SHE BIRTHS THE BRIMO THE BRIMO SHE BIRTHSI HAVE HERE BY AND BY HERE HAVE HERE BY AND BY HAVE THAT BY AND BY C ALL R ONE R ALL C THE FEATHER FINE QUIVER OF THE SCALES THAT DELIVER THAT THAT THAT IS THE LAW OF MAATIS AS IN GODS JUSTICE THAT VERDICTS I VOICE IN TRUTH SEE TREMBLES
The Four Quartets Burnt Norton T. S. Eliot I "Time present and time past
THE ART OF MEMORY FRANCIS A. YATES 1979 THE OCCULT PHILOSOPHY IN THE ELIZABETHAN AGE JOHN DEE AND THE FAERIE QUEENE Page 120 "Aristotle in his Ethics defines justice of proportion, an idea which suggests proportion as an ethical quality.As John Dee noted in his Preface to Euclid of 1570: 'Aristotle in his Ethikes ... was fayne to fly to the perfection and power of numbers for proportions / Page 121 / arithmeticall and geometricall.26" Page 222 EPILOGUE IF I SAY PERADVENTURE THE DARKNESS SHALL COVER ME: THEN SHALL MY NIGHT BE TURNED TO DAY. YEA THE DARKNESS IS NO DARKNESS WITH THEE, BUT THE NIGHT IS AS CLEAR AS THE DAY: THE DARKNESS AND LIGHT TO THEE ARE BOTH ALIKE.
THE DIVINE INVASION Phillip K. Dick 1981 Page 5 THE TIME YOU HAVE WAITED FOR HAS COME. THE WORK IS COMPLETE; THE FINAL WORLD IS HERE. HE HAS BEEN TRANSPLANTED AND IS ALIVE. - Mysterious voice in the night
http://en.wikipedia.org/wiki/Rishi RISHI ETYMOLOGY The word's etymology is unknown. It has an Avestan cognate ərəšiš (Yasna 31.5) "an ecstatic" (see also Yurodivy, Vates). Monier-Williams tentatively suggests derivation from drś "to see"(1) and he also compares Old Irish arsan, "a sage, a man old in wisdom". Manfred Mayrhofer in his Etymological Dictionary prefers a connection to either (omitted) "pour, flow" (PIE) *h1ers), or to ras "yell". In the Vedas, the word denotes a singer of sacred hymns, an inspired poet or sage, or any person who alone or with others invokes the deities in rhythmical speech or song of a sacred character. In particular, it refers to the authors of the hymns of the Rigveda, e.g. Kutsa, Atri, Rebha, Agastya,Kushika, Vasishtha, Vyashva. Later generations regarded the Rishis as patriarchal sages or saints, occupying the same position in India history as the heroes and patriarchs of other countries, constituting a peculiar class of beings in the early mythical system, as distinct from Asuras, Devas and mere mortal men. Seven Rishis (the Saptarshi) are often mentioned in the Brahmanas and later works as typical representatives of the character and spirit of the pre-historic or mythical period; in Shatapatha Brahmana 14.5.2.6, their names are Gautama, Bharadvaja, Vishvamitra, Jamadagni, Vasishtha, Kashyapa, and Atri. In Mahabharata 12, on the other hand, Marici, Atri, Angiras, Pulaha, Kratu, Pulastya and Vasishtha. In addition to the Saptarshi, there are other classifications of sages. In descending order of precedence, they are Brahmarshi, Maharshi, Rajarshi. In Vedic astronomy, the Saptarsh form the constellation of Ursa Major (e. g. RV 10.82.2; AV. 60.40.1. Metaphorically the Saptarsh may stand for the seven senses or the seven vital airs of the body. "Seven Rishis (the Saptarsh) are often mentioned in the Brahmanas" "In Vedic astronomy, the Saptarsh form the constellation of Ursa Major" "Saptarsh may stand for the seven senses or the seven vital airs of the body"
MAGIC AND MYSTERY IN TIBET Alexandra David Neel 1931 Page 204 Chapter 8 Psychic Phenomena in Tibet - How Tibetans Explain Them' ...The fascination exercised by Tibet as an abode of sages and magicians dates from a time long back. Even before the Buddha, Indians turned with devout awe to the Himalayas, and many were the extra-ordinary stories about the mysterious, cloud enshrouded northern country extending beyond their mighty snow peaks. The Chinese also seem to have been impressed by the strangeness of Tibetan wilds. Amongst others, the legend of her great mystic philosopher Laotze relates that, at the end of his long career, the master riding an ox started for the mysterious land, crossed its borders and never returned. The same thing is sometimes told about Boddhidharma and some of his chinese disciples, followers of the Buddhist sect of meditation ( Ts'an sect). / Page 205 "... I do not think it is exaggerated to say that its landscapes surpass, in all respects, those imagined by the fanciful architects of gods'and demons worlds. / Page 206 / travellers' tales, which inevitably grew and amplified as they were circulated, must have greatly contributed, together with the causes I have mentioned and other less apparent ones, to create around Tibet the glamorous atmosphere it now enjoys. / Page 207 / well as each of our bodily or mental actions, is the fruit of manifold combined causes. posed to impart strength and health, or to keep away accidents, evil spirits, robbers, bullets and so on. Beings deemed more powerful than the sorcerer are either besought to co-operate willingly with him or coerced and compelled to let their energy flow into the weapon. / Page 209 / It is said that when once the weapon has been animated in that way, it becomes dangerous for the ngagspa who, if he lacks the know-ledge and cleverness required to guard himself, may fall its victim. 2 x 9 = 18 1 + 8 = 9 "3. Without the help of any material object, the energy generated by the concentration of thoughts can be carried to more or less distant points. There this energy may manifest itself in various manners." / Page 210 / to reveal esoteric doctrines, as initiations were, among the Greeks and other peoples. They have a decidely psychic character. The theory about them is that 'energy' may be transmitted from the mas-ter - or from some more occult store of forces - to the disciples who is able to tap the psychic waves in transmission. continued / "Some magicians, it is said, gain great strength or prolong their lives by incorporating this stolen energy. / Note 8 see Chapter 3 9 In Sanskrit a Bodhisatva. A highly spiritually developed being nearing the perfection of a Buddha. Page 90 "... It follows that according to popular belief, a tulku is either the incarnation of a saintly or peculiarly learned departed personality, or the incarnation of a non-human entity." continued / purely mythical. Yet disconcerting incidents occur, phenomena are witnessed which it is impossible to deny.Explanations of them are to be found by the observer himself, if he refuses to accept those offered by Tibetans. But often these Tibetan explanations, on account of their vaguely scientific form, attract the inquirer and become them-selves a field of investigation." Page 214 "However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seem the most puzzling. Page 216 "...It shows that the belief in the passing of some subtle self from one body to another, and even in its roaming about disembodied, was current in India. / Note 18 Spelt grong hjug. may well be regarded as a fable, the creation of tulpas seems worthy of investigation. The Death of Forever
Darryl Reanney (1991) Page 26 "A deeper understanding revealed the quixotic fact that a particle like an electron has only a certain mathematical probability of being found in any one spot.This probability has a ripple or wave-like form, but it is more like a 'crime wave'- a statistical distribution - than a physical undulation. The Spirit Moves
"In 1714 the German mathematician Leibniz proposed the existence of nonspatial, indestructible, indivisible entities he called monads. He saw them as wholly psychic in nature - / Page 217 / made up entirely of the qualities of mind. They were dismissed at the time as hypothetical nonesense, but today they no longer look quite so ridiculous. For his dominant monad, the one in ultimate control, read collective consciousness or universal mind, and situate it somewhere beyond the bounds of space-time in superspace. On the next level of this cosmic hierarchy' in normal space-time comes the matter raising monad we call consciousness or mind. Put this in charge of unfolding physical systems with their infinite numbers of states, make it amenable to some form of democracy or consensus that governs lawful and orderly operation - and you have the makings of a workable system. / Page 218 / around with ideas like this; anyone can play that kind of academic game. But the wonderful thing about this is that it is strongly supported by much recent scientific theory." " There seem always to have been two ways of looking at the world. One is the everyday way in which objects and events, although they may be related causally and influence each other, are seen to be separate. And the other is a rather special way in which everything is considered to be part of a much greater pattern." Page 37 continued and at the other a mystic who experiences only a featureless flow. Both views are restricted and misleading, but there can be a meeting in the middle. When both physicists and mystics are asked for their description of how the world works,they give the same answers. It is almost impossible to distinguish between the two groups of quotations. All agree that are two viable metaphysical systems, and that the truth lies in a reconciliation between them. Insight is beginning to substantiate intuition. In traditional physics, the world is thought to be made up of points If you put a lens in front of an object, it will form an image of that object, and there will be a point-to-point correspondence between the two. This kind of relationship has encouraged us to assume that the whole of reality can be analyzed in terms of points, each with a separate existence. But certainty about this kind of concept has been shaken by quantum mechanics and by a new system of recording reality without the use of lenses. By the invention of the hologram.
Fingerprints Of The Gods
Page 490/1 4 x 90 is 360 Azin 3 + 6 is 9 and 3 x 6 is 18 and 1 + 8 is 9 So said Alizzed Thus writ the scribe
"...Acting on impulse, I climbed into the granite coffer and lay down, face upwards, my feet pointed towards the south and my head to the north."
Gifts of Unknown Things
Lyall Watson 1976 Page 38 continued " Drop two identical pebbles into the pond at different points and you will get two sets of similar waves that move towards each other. Where the waves meet, they will interfere. If the crest of one hits the crest of the other, they will work together and produce a reinforced wave of twice the normal height. If the crest of one coincides with the trough of the other, they will cancel each other out and produce an isolated patch of calm water. In fact, all possible combinations of the two occur, and the final result is a complex arrangement of ripples known as an interference pattern. / Page 39 / When the place is developed and fixed, it will look like a totally meaningless jumble of very fine light and dark lines, but these can be unraveled. Simply take the plate into a dark room and illuminate it with the same laser. When you do this you cancel out interference and what you get is the original pattern of light from the reflected source. Peering through the plate, you find yourself face to face. You get a very realistic view which is a great deal more than a two-dimensional por-trait. Hologram means "whole record," so what you get is more than face value. You get all the information that light can provide about that face, The plate becomes a window. If you move your head to the side, you see the face in profile. Stand up and you get a view of the hairstyle."
deoxy.wiki : Tulpa Tulpa —from the wikipedia: A tulpa is, in Tibetan mysticism, a being or object which is created through sheer willpower alone. In other words, it is a materialized thought that has taken physical form (a thoughtform). In the Western mystery tradition this is called an "egregore". The following is quoted from David-Neel's book: On the Creation of Tulpas However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling. As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others. However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process. Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker¹s control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother¹s womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter. Tibetan magicians also relate cases in which the tulpa is sent to fulfill a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose. Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity. Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type. I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents. The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat tulpa; now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me, and once a hand seemed to touch my shoulder. The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama. I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life. There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created. Alexandra David-Neel, Magic and Mystery in Tibet, University Books Inc., 1965
search resultsThoughtforms and phantasms
The creation of thoughtforms and phantasms However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling.... Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions which are said to occur during spiritualist seances. As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others. However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process. Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker's control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother's womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter. Tibetan magicians also relate cases in which the tulpa is sent to fulfil a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose.... Must we credit these strange accounts of rebellious "materializations", phantoms which have become real beings, or must we reject them all as mere fantastic tales and wild products of imagination? - Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity. Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type. I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents. The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat trapa, now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me and once a hand seemed to touch my shoulder. The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama. I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life. There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created.... In connection with these kinds of visualization or thought-form creation, I may relate a few phenomena which I have witnessed myself: 1. A young Tibetan who was in my service went to see his family. I had granted him three weeks' leave, after which he was to purchase a food supply, engage porters to carry the loads across the hills, and come back with the caravan. Most likely the fellow had a good time with his people. Two months elapsed and still he did not return. I thought he had definitely left me. Then I saw him one night in a dream. He arrived at my place clad in a somewhat unusual fashion, wearing a sun hat of foreign shape. He had never worn such a hat. The next morning, one of my servants came to me in haste. "Wangdu has come back" he told me. "I have just seen him down the hill". The coincidence was strange. I went out of my room to look at the traveler. The place where I stood dominated a valley. I distinctly saw Wang-du. He was dressed exactly as I had seen him in my dream. He was alone and walking slowly up the path that wound up the hill slope. I remarked that he had no luggage with him and the servant who was next me answered: "Wangdu has walked ahead, the load-carriers bust be following." We both continued to observe the man. He reached a small chörten, walked behind it and did not reappear. The base of this chörten was a cube built in stone, less than three feet high, and from its needle-shaped top to the ground, the small monument was no more than seven feet high. There was no cavity in it. Moreover, the chörten was completely isolated: there were neither houses, nor trees, nor undulations, nor anything that could provide a hiding in the vicinity. My servant and I believed that Wangdu was resting for a while under the shade of the chörten. But as the time went by without his reappearing, I inspected the ground round the monument with my field glasses, but discovered nobody. Very much puzzled I sent two of my servants to search for the boy. I followed their movements with the glasses but no trace was to be found of Wangdu nor of anybody else. That same day a little before dusk the young man appeared in the valley with his caravan. He wore the very same dress and the foreign sun hat which I had seen in my dream, and in the morning vision. Without giving him or the load-carriers time to speak with my servants and bear about the phenomenon, I immediately questioned them. From their answers I learned that all of them had spent the previous night in a place too far distant from my dwelling for anyone to reach the latter in the morning. It was also clearly stated that Wangdu had continually walked with the party. During the following weeks I was able to verify the accuracy of the men's declarations by inquiring about the time of the caravan's departure, at the few last stages where the porters were changed. It was proved that they had all spoken the truth and had left the last stage together with Wangdu, as they said. 2. A Tibetan painter, a fervent worshipper of the wrathful deities, who took a peculiar delight in drawing their terrible forms, came one afternoon to pay me a visit. I noticed behind him the somewhat nebulous shape of one of the fantastic beings which often appeared in his paintings. I made a startled gesture and the astonished artist took a few steps towards me, asking what was the matter. I noticed that the phantom did not follow him, and quickly thrusting my visitor aside, I walked to the apparition with one arm stretched in front of me. My hand reached the foggy form. I felt as if touching a soft object whose substance gave way under the slight push, and the vision vanished. The painter confessed in answer to my questions that he had been performing a dubthab rite during the last few weeks, calling on the deity whose form I had dimly perceived, and that very day he bad worked the whole morning on a painting of the same deity. In fact, the Tibetan's thoughts were entirely concentrated on the deity whose help he wished to secure for a rather mischievous undertaking. He himself had not seen the phantom. In these two cases, the Phenomenon was produced without the conscious co-operation of its author. Or, as a mystic lama remarked, Wangdu and the painter could hardly be termed the authors of the phenomena. They were but one cause - maybe the principal one - amongst the various causes which had brought them about. 3. The third strange occurrence I have to relate belongs to the category of phenomena which are voluntarily produced. The fact that the apparition appeared in the likeness of the lama who caused it, must not lead us to think that he projected a subtle double of himself. This is not the opinion of advanced adepts in Tibetan secret lore. According to them such phantoms are tulpas, magic formations generated by a powerful concentration of thoughts. As it has been repeatedly stated in the preceding chapters, any forms may be visualized through that process. At that time I was camping near Punag ritöd in Kham. One afternoon, I was with my cook in a hut which we used as a kitchen. The boy asked me for some provisions. I answered, 'Come with me to my tent, you can take what you need out of the boxes.' We walked out and when nearing my tent, we both saw the hermit lama seated on a folding chair next my camp table. This did not surprise us because the lama often came to talk with me. The cook only said 'Rimpoche is there, I must go and make tea for him at once, I will take the provisions later on.' I replied: 'All right. Make tea and bring it to us.' The man turned back and I continued to walk straight toward the lama, looking at him all the time while he remained seated motionless. When I was only a few steps from the tent, a flimsy veil of mist seemed to open before it, like a curtain that is slowly pulled aside. And suddenly I did not see the lama any more. He had vanished. A little later, the cook came, bringing tea. He was surprised to see me alone. As I did not like to frighten him I said: 'Rimpoche only wanted to give me a message. He had no time to stay to tea.' I related the vision to the lama, but he only laughed at me without answering my questions. Yet, upon another occasion he repeated the phenomenon. He utterly disappeared as I was speaking with him in the middle of a wide bare track of land, without tent or houses or any kind of shelter in the vicinity
MYSTERIES OF TIME AND SPACE Brad Steiger 1974 THREE TRICKSTERS PASSPORT TO PARANOIA 15 Page 213 ENDGAME Whenever I review those days of the men in black, I am led to think of the mythological figure common to an cultures and known generically to ethnologists as the Trickster. The Trickster plays pranks upon mankind, but often at the same time he is instructing. them or transforming aspects of the world for the benefit of his human charges. Most cultures view the Trickster as a primordial being who came into existence soon after the creation of the world. A number of Amerindian tribes referred to their Trickster figure as "Old Man," because they saw him as someone who was ageless, as old as time. The Trickster is usually viewed as a supernatural being with the ability to change his shape at will. Although basically wily, he may behave in a very stupid, childish manner at times, and may often end up as the one who is tricked. The Trickster lies, cheats, and steals without compunction. He seems often to be the very essence of amoral animalism. -The Trickster figure is often credited with ,bringing death and pain into the world; yet, in some recitations, his own son was the first to die as a result, Because of his introduction of death to the world and because of his animalistic and amoral attributes, the Trickster is sometimes identified with the Devil or as a personification of evil. Carl Jung saw the Trickster as a mythological shadow figure who provides the. reverse image of the saint, the angel. The animalistic Trickster serves as the impish, dark opposite of the bright conscious mind and establishes a balance without which psychic wholeness may not be achieved. Sounds like the poltergeist or MIB, certainly. Page 214 And yet, most cultures- do not cast the Trickster in th;'role of the Evil One. He is often seen as a once high god cast down from the heights of pure divinity. 'He is usually .portrayed as the entity who brought fire to mankind (in the Prometheus legend he pays for this vital gift to Homo sapiens, with his own external pain), In an article on the Trickster figure in Man, Myth and Magic, Douglas Hill writes that the many roles of the 'Trickster blend and fuse. "Trickster is comic relief; he is psychic catharsis on a deep and vital level; he is.a hero whose, own evolution perhaps mirrors that of mankind toward a higher consciousness and social maturity. And, embodyingall these 'essentials, he is deathless-no ethnological museum piece but alive and flourishing today as in the primeval past." It is the positive aspect 'of the Trickster-or poltergeist, UFOnaut, MIB - that we must concentrate on if we are to play the Reality Game out selves. And we can Start playing it immediately! Fire existed" certainly, before Prometheus brought it to mankind. It was simply the knowledge of fire that he offered us. Similarly, I believe the powers of telekinesis, teleportation, and whatever already exist within us. It is merely the knowledge, or awareness of these powers that the Tricksters are trying to impart. This may seem a pretty wild-eyed statement ... unti! the next chapter, wherein we will meet a number of reliable men and women who found they were playing the Reality Game without any previous instruction. Page 215 16 THE RULES OF PHYSICS ARE THERE TO BE BROKEN "Fay. . ." Page 136 "Fay. . ." Page 139 "Fay. . ." "Fay. . ." Page 154 "My friend.Fay. . ."
We're leaving together I guess there is no one to blame Oh, We're heading for Venus (Venus) The final countdown. The final countdown (final countdown). Oh...oh The final countdown. Oh...oh It's the final countdown. The final countdown. The final countdown. (final countdown) It's the final countdown
Songwriters: TEMPEST, JOEY http://www.youtube.com/watch?v=7_IKcMl_a9A
Harappa - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Harappa Harappa is an archaeological site in Punjab, northeast Pakistan, about 35 km (22 mi) west of Sahiwal. The site takes its name from a modern village located ... History - Culture and economy - Archaeology - Suggested Earliest writing Harappa From Wikipedia, the free encyclopedia Jump to: navigation, search For the historical civilization known as the Harappa, see Indus Valley Civilisation. Harappa
Harappa
Coordinates: 30°38'N 72°52'E Country Province District Tehsil
Time zone Harappa (Urdu/Punjabi: ????, pronounced [????ppa?]) is an archaeological site in Punjab, northeast Pakistan, about 35 km (22 mi) west of Sahiwal. The site takes its name from a modern village located near the former course of the Ravi River. The current village of Harappa is 6 km (4 mi) from the ancient site. Although modern Harappa has a train station left from the British times, it is today just a small (pop. 15,000) crossroads town.
Contents [edit] History
Location of Harappa in the Indus Valley and extent of Indus Valley Civilization (green).
Coach driver 2000 B.C.E. Harappa, Indus Valley Civilization
Remains from the final phase of the Harappa occupation: A large well and bathing platforms
Miniature Votive Images or Toy Models from Harappa, ca. 2500. Hand-modeled terra-cotta figurines with polychromy.
Harappa. Fragment of Large Deep Vessel, circa 2500 B.C.E. Red pottery with red and black slip-painted decoration, 4 15/16 x 6 1/8 in. (12.5 x 15.5 cm). Brooklyn Museum The earliest radiocarbon dating mentioned on the web is 2725+-185 BCE (uncalibrated) or 3338, 3213, 3203 BCE calibrated, giving a midpoint of 3251 BCE. Kenoyer, Jonathan Mark (1991) Urban process in the Indus Tradition: A preliminary report. In Harappa Excavations, 1986-1990: A multidisciplinary approach to Second Millennium urbanism, edited by Richard H. Meadow: 29-59. Monographs in World Archaeology No.3. Prehistory Press, Madison Wisconsin.
153 FISH 153 CAST YOUR NET ON THE RIGHT SIDE ON THE RIGHT SIDE CAST YOUR NET.
JESU 531 JESU JESU MALE IS IS MALE JESU JERU SALEM IS IS JERU SALEM JERUS MALE JERUSALEM 159311354 JERUSALEM
ZEUS EUS ZEUS ZEUS 531 ZEUS PERSEUS 531 PERSEUS ORPHEUS 531 ORPHEUS MORPHEUS 531 MORPHEUS THESEUS EUS 531 EUS THESEUS THESEUS EUS IS IS EUS THESEUS PROMETHEUS EUS 531 EUS PROMETHEUS
Name Report For First Name THESEUS THESEUS - First Name THESEUS and rhyming word and other ... www.rhymingnames.com/firstname_8705_theseus.htm NAMES BOTH FIRST AND LAST LETTERS RHYMING WITH THESEUS: First Names which starts with 'the' and ends with 'eus': First Names which starts with 'th' ...
THESEUS
Rhymes with THESEUS - Names & Words First Names Rhyming THESEUS
FIRST NAMES WHICH INCLUDES THESEUS AS A WHOLE:
NAMES RHYMING WITH THESEUS (According to last letters): Rhyming Names According to Last 6 Letters (heseus) - Names That Ends with heseus: Rhyming Names According to Last 5 Letters (eseus) - Names That Ends with eseus: Rhyming Names According to Last 4 Letters (seus) - Names That Ends with seus: NAMES RHYMING WITH THESEUS (According to first letters): Rhyming Names According to First 6 Letters (theseu) - Names That Begins with theseu: Rhyming Names According to First 5 Letters (these) - Names That Begins with these: Rhyming Names According to First 4 Letters (thes) - Names That Begins with thes: Rhyming Names According to First 3 Letters (the) - Names That Begins with the: NAMES BOTH FIRST AND LAST LETTERS RHYMING WITH THESEUS: First Names which starts with 'the' and ends with 'eus': First Names which starts with 'th' and ends with 'us': First Names which starts with 't' and ends with 's': English Words Rhyming THESEUS ENGLISH WORDS WHICH INCLUDES THESEUS AS A WHOLE: ENGLISH WORDS RHYMING WITH THESEUS (According to last letters):
Rhyming Words According to Last 6 Letters (heseus) - English Words That Ends with heseus:
Rhyming Words According to Last 5 Letters (eseus) - English Words That Ends with eseus:
Rhyming Words According to Last 4 Letters (seus) - English Words That Ends with seus:
perseus noun (n.) A Grecian legendary hero, son of Jupiter and Danae, who slew the Gorgon Medusa.
noun (n.) A consellation of the northern hemisphere, near Taurus and Cassiopea. It contains a star cluster visible to the naked eye as a nebula. -------------------------------------------------------------------------------- Rhyming Words According to Last 3 Letters (eus) - English Words That Ends with eus:
aculeus noun (n.) A prickle growing on the bark, as in some brambles and roses.
noun (n.) A sting. --------------------------------------------------------------------------------
alveus noun (n.) The channel of a river. --------------------------------------------------------------------------------
anconeus noun (n.) A muscle of the elbow and forearm. --------------------------------------------------------------------------------
archeus noun (n.) The vital principle or force which (according to the Paracelsians) presides over the growth and continuation of living beings; the anima mundi or plastic power of the old philosophers. --------------------------------------------------------------------------------
caduceus noun (n.) The official staff or wand of Hermes or Mercury, the messenger of the gods. It was originally said to be a herald's staff of olive wood, but was afterwards fabled to have two serpents coiled about it, and two wings at the top. --------------------------------------------------------------------------------
cepheus noun (n.) A northern constellation near the pole. Its head, which is in the Milky Way, is marked by a triangle formed by three stars of the fourth magnitude. See Cassiopeia. --------------------------------------------------------------------------------
cereus noun (n.) A genus of plants of the Cactus family. They are natives of America, from California to Chili. --------------------------------------------------------------------------------
choreus noun (n.) Alt. of Choree --------------------------------------------------------------------------------
clypeus noun (n.) The frontal plate of the head of an insect. --------------------------------------------------------------------------------
coccosteus noun (n.) An extinct genus of Devonian ganoid fishes, having the broad plates about the head studded with berrylike tubercles. --------------------------------------------------------------------------------
coleus noun (n.) A plant of several species of the Mint family, cultivated for its bright-colored or variegated leaves. --------------------------------------------------------------------------------
corypheus noun (n.) The conductor, chief, or leader of the dramatic chorus; hence, the chief or leader of a party or interest. --------------------------------------------------------------------------------
glutaeus noun (n.) The great muscle of the buttock in man and most mammals, and the corresponding muscle in many lower animals. --------------------------------------------------------------------------------
gluteus noun (n.) Same as Glut/us. --------------------------------------------------------------------------------
ileus noun (n.) A morbid condition due to intestinal obstruction. It is characterized by complete constipation, with griping pains in the abdomen, which is greatly distended, and in the later stages by vomiting of fecal matter. Called also ileac, / iliac, passion. --------------------------------------------------------------------------------
malleus noun (n.) The outermost of the three small auditory bones, ossicles; the hammer. It is attached to the tympanic membrane by a long process, the handle or manubrium. See Illust. of Far.
noun (n.) One of the hard lateral pieces of the mastax of Rotifera. See Mastax.
noun (n.) A genus of bivalve shells; the hammer shell. --------------------------------------------------------------------------------
morpheus noun (n.) The god of dreams. --------------------------------------------------------------------------------
nucleus noun (n.) A kernel; hence, a central mass or point about which matter is gathered, or to which accretion is made; the central or material portion; -- used both literally and figuratively.
noun (n.) The body or the head of a comet.
noun (n.) An incipient ovule of soft cellular tissue.
noun (n.) A whole seed, as contained within the seed coats.
noun (n.) A body, usually spheroidal, in a cell or a protozoan, distinguished from the surrounding protoplasm by a difference in refrangibility and in behavior towards chemical reagents. It is more or less protoplasmic, and consists of a clear fluid (achromatin) through which extends a network of fibers (chromatin) in which may be suspended a second rounded body, the nucleolus (see Nucleoplasm). See Cell division, under Division.
noun (n.) The tip, or earliest part, of a univalve or bivalve shell.
noun (n.) The central part around which additional growths are added, as of an operculum.
noun (n.) A visceral mass, containing the stomach and other organs, in Tunicata and some mollusks. --------------------------------------------------------------------------------
orpheus noun (n.) The famous mythic Thracian poet, son of the Muse Calliope, and husband of Eurydice. He is reputed to have had power to entrance beasts and inanimate objects by the music of his lyre. --------------------------------------------------------------------------------
paranucleus noun (n.) Some as Nucleolus. --------------------------------------------------------------------------------
pileus noun (n.) A kind of skull cap of felt.
noun (n.) The expanded upper portion of many of the fungi. See Mushroom.
noun (n.) The top of the head of a bird, from the bill to the nape. --------------------------------------------------------------------------------
pluteus noun (n.) The free-swimming larva of sea urchins and ophiurans, having several long stiff processes inclosing calcareous rods. --------------------------------------------------------------------------------
prometheus noun (n.) The son of Iapetus (one of the Titans) and Clymene, fabled by the poets to have surpassed all mankind in knowledge, and to have formed men of clay to whom he gave life by means of fire stolen from heaven. Jupiter, being angry at this, sent Mercury to bind Prometheus to Mount Caucasus, where a vulture preyed upon his liver. --------------------------------------------------------------------------------
pronucleus noun (n.) One of the two bodies or nuclei (called male and female pronuclei) which unite to form the first segmentation nucleus of an impregnated ovum. --------------------------------------------------------------------------------
proteus noun (n.) A sea god in the service of Neptune who assumed different shapes at will. Hence, one who easily changes his appearance or principles.
noun (n.) A genus of aquatic eel-shaped amphibians found in caves in Austria. They have permanent external gills as well as lungs. The eyes are small and the legs are weak.
noun (n.) A changeable protozoan; an amoeba. --------------------------------------------------------------------------------
reflueus adjective (a.) Refluent. --------------------------------------------------------------------------------
scarabaeus noun (n.) Same as Scarab.
noun (n.) A conventionalized representation of a beetle, with its legs held closely at its sides, carved in natural or made in baked clay, and commonly having an inscription on the flat underside. --------------------------------------------------------------------------------
trinucleus noun (n.) A genus of Lower Silurian trilobites in which the glabella and cheeks form three rounded elevations on the head. --------------------------------------------------------------------------------
uraeus noun (n.) A serpent, or serpent's head and neck, represented on the front of the headdresses of divinities and sovereigns as an emblem of supreme power. --------------------------------------------------------------------------------
zeus noun (n.) The chief deity of the Greeks, and ruler of the upper world (cf. Hades). He was identified with Jupiter.
Daily Mail 6th February 2012 "Eric Carle’s 1969 tale about a caterpillar that becomes a butterfly is the most read children’s book in Britain, a study revealed yesterday."
THE DIVINE INVASION Phillip K Dick 1981 The time you have waited for has come. The work is complete; the final world is here. He has been transplanted and is alive. - Mysterious voice in the night
Queens Of The Stone Age - No One Knows lyricvs We get some rules to follow We get these pills to swallow Oh, what you do to me And I realize youre mine I journey through the desert I drift along the ocean Pleasently caving in And I realize youre mine Heaven smiles above me A gift that you give to me Uploaded by Skatermandudeguy on Jul 4, 2008 I noticed I couldn't find this song with lyrics so..... here you go.
THAT THAT THAT ISISISISIS THAT THAT THAT
ISTHAT THAT THAT IS OSIRIS SO IRIS IRIS SO OSIRIS OSIRIS SO 9991 IS 9991 IS SO OSIRIS OSIRIS SO IRIS IRIS SO OSIRIS IS THAT THAT THAT IS
THAT THAT THAT OSIRIS SO IR IS IR IS SO OSIRIS OSIRIS SO 99 IS IS 99 SO OSIRIS THAT THAT THAT
HURRAH FOR RAH FOR RAH HURRAH HORUS OF HOURS IS ARRIVEDIS HOURS OF HORUS THE LIGHT IS NOW STRUCK NOW STRUCK IS THE LIGHT AMEN GODS NAME I MEAN I MEAN I NAME GODS AMEN
I C 3 C I MAGI THE MAGIC C MAGIC THE MAGI IS MAGIC 41793 MAGIC IS MAGIC 393 MAGIC IS MAGIC 41793 MAGIC IS MAGI THE MAGIC C MAGIC THE MAGI
I C 5 C I IS REAL 9 LEAR IS N 5 N LEAR N 5 REAL 5 N LEARN
HERES A LAUGH HA HA HA HERES ANOTHER HERES A WITCHS LAUGH EH EH EH WHICH WHICH R YOU
EVIL IS IS EVIL LIVES HUMAN LIVES R U ONE ?
THAT THAT THAT IS IS THAT THAT THAT SWORD OF WORDS GODS AND GODDESSES GO DO GOOD O GOOD DO GO GODDESSES AND GOD LOVE EVOLVE LOVE GODS LOVE EVOLVE LOVE
WHAT IS GOOD IS WHAT 5 IS GOOD IS 5 IS CREATORS BALANCING CREATORS IS 1 2 3 4 5 6 7 8 9 9 8 7 6 5 4 3 2 1 IS CREATORS BALANCING CREATORS IS
I THAT AM THAT I THAT IS ME THAT I THAT UC I CU THAT I THAT I THAT ME THAT I THAT I ME A ME U C ME A ME C U THAT U C I ME I ME I C U THAT THAT O THAT
GODS IS GODS LAW OF MAAT IS IS MAAT OF LAW REAL REALITY REVEALED REALITY REAL GODS PERFECT BALANCING PERFECT GODS BALANCING ALWAYS BALANCING
LIVING IS THAT LAW KAMAS LAW OF CAUSE AND EFFECT BOUMD TO THE WHEEL ART THOU ART BOUNDTO THE WHEEL THAT HOLY TEMPERING OF YE IMMORTAL GODS AND GODDESSES OF RENEWAL SO NAMED IS HUMAN LIFE HUMAN IS NAMED SO AMEN THAT NAME I ME UNTO AND INTO FORM INTO AND UNTO SO CALLED IS HUMAN LIFE HUMAN IS CALLED SO IS NOT A TO Z NOT Z TO A IS IS CIRCLAR IS GODS O GODS IS CIRCULAR IS THAT FROM WHICH OUGHT IS ISSUED IS THAT TO WHICH U SHALL RETURN FULFILL THINE OBLIGATION TO THE IMMUTABLE CREATORS LAW OF KARMA THAT IS THY JOURNEY THEN WILL YOU KNOW ME AND I YOU FOR WE ARE ONE PERFECT CREATORS ALWAYS CREATORS PERFECT THOU ART UNIVERSAL MIND UNIVERSAL ART THOU DISMEMBER TO REMEMBER MIND GODS MIND REMEMBER TO DISMEMBER
I ME THAT I THAT ME THAT I THAT ME THAT ISISISISISISIS THAT
MINDS CREATIVE INTELLIGENCE THAT THAT THAT ISISIS MIND OF MIN MADE MANIFEST WITHIN THE LIVING PHANTASMAGORIA OF MAYA IS THAT THAT THAT IS THAT ILLNESS THAT BORN OF REALITIES LIVING ILLUSION DREAM TIME OF MAYA RAINBOW CONSORT OF LORD YAMA
GOD IS IS GOD DIVINE THOUGHT DIVINE ISISISIS THAT IS THAT IS THAT ISISISIS LIFE IS IS LIFE
THE PATH OF PTAH
I ME THAT HEART OF HEARTS I BELIEVE HELP THOU MINE UNBELIEF O NAMUH YOU ARE GOING ON A JOURNEY A VERY SPECIAL JOURNEY DO HAVE A PLEASANT JOURNEY DO
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
words and music by eden ahbez Nature Boy Nat King Cole There was a boy And then one day "the greatest thing you’ll ever learn
LOVE EVOLVE LOVE LOVE EVOLVE LO VE EV OL VE LO VE LO VE EV OL VE 36 45 54 63 45 36 45 36 45 54 63 45 LO VE EV OL VE LO VE LO VE EV OL VE LOVE EVOLVE LOVE LOVE EVOLVE
LOVE EVOLVE LOVE LOVE EVOLVE LO VE EV OL VE LO VE LO VE EV OL VE 9 9 9 9 9 9 9 9 9 9 9 9 LO VE EV OL VE LO VE LO VE EV OL VE LOVE EVOLVE LOVE LOVE EVOLVE
I SAY YOU CAN UNDERSTAND IT THAT IT UNDERSTAND CAN YOU UNDERSTAND IT UNDERSTAND WHAT ? GODS DIVINE EVERLASTINGNESSGODSEVERLASTINGNESS DIVINE GODS
THE SPLENDOUR THAT WAS EGYPT Margaret A. Murray 1951 Page 164
KILLS THE DIVINE? CULL THE DIVINE I DONT THINK SO HAVE ANOTHER THINK COMING!
A DOUBLE CROSS CRUCIFIXION CROSS ACROSS THAT CROSS O THAT CROSS ACROSS THOUGHT DIVINE CONSCIENCE 9 9 CONSCIENCE DIVINE THOUGHT BEAUTIFUL DREAMER COME UNTO ME UNTO ME COME DREAMER BEAUTIFUL I HAD BEEN DYING TO KNOW ALL MY LIFE DYING TO KNOW ALL MY LIFE I HAD ASTRIDE THE WIDE OF THE GREAT DIVIDE THE WIDE OF THE GREAT DIVIDE ASTRIDE NOUGHTS O SOUGHT O THOUGHT O OUGHTS O OUGHTS O THOUGHT O SOUGHT O NOUGHTS
I ME THAT EGO THAT SELFLESS DEATH IS THAT IS IS THAT IS DEATH SELFLESS
THE AGE OF FABLE Thomas Bullfinch 1994 Page 360 Myth of Osiris and Isis Osiris and Isis were at one time induced to descend to the earth to bestow gifts and blessings on its inhabitants. Isis showed them first the use of wheat and barley, and Osiris made the instruments of agri- culture and taught men the use of them, as well as how to harness the ox to the plough. He then gave men laws, the institution of marriage, a civil organiza- tion, and taught them how to worship the gods. After he had thus made the valley of the Nile a happy country, he assembled a host with which he went to bestow his blessings upon the rest of the world. He conquered the nations everywhere, but not with weapons, only with music and eloquence. His brother Typhon saw this, and filled with envy and malice sought during his absence to usurp his throne. But Isis, who held the reins of government, frustrated his plans. Still more embittered, he now resolved to kill his brother. This he did in the following manner: Having organized a conspiracy of seventy - two members, he went with them to the feast which was celebrated in honour of the king's return. He then caused a box or chest to be brought in, which had been made to fit exactly the size of Osiris, and declared,that he would give that chest of precious wood to whoso-ever could get into it. The rest tried in vain, but no sooner was Osiris in it than Typhon and his companions closed the lid and flung the chest into the Nile. When Isis heard of the cruel murder she wept and mourned, and then with her hair shorn, clothed in black and beating her breast, she sought diligently for the body of her husband. In this search she was materially assisted by Anubis, the son of Osiris and Nephthys. They sought in vain for some time; for Page361/ when the chest, carried by the waves to the shores of Byblos, had become entangled in the reeds that grew at the edge of the water, the divine power that dwelt in the body of Osiris imparted such strength to the shrub that it grew into a mighty tree, enclosing in its trunk the coffin of the god. This tree with its sacred deposit was shortly after felled, and erected as a column in the palace of the king of Phrenicia. But at length, by the aid of Anubis and the sacred birds, Isis ascer-tained these facts, and then went to the royal city. There she offered herself at the palace as a servant, and, being admitted, threw off her disguise and appeared as the goddess, surrounded with thunder and lightning. Striking the column with her wand, she caused it to split open and give up the sacred coffin. This she seized and returned with it, and concealed it .in the depth of a forest, but Typhon discovered it, and cutting the body into fourteen pieces scattered them hither and thither. After a tedious search Isis found thirteen pieces, the fishes of the Nile having eaten the other. This she replaced by an imitation of sycamore wood, and buried the body at Philoe, which became ever after the great burying-place of the nation, and the spot to which pilgrimages were made from all parts of the country. A temple of surpassing magnificence was also erected there in honour of the god, and at every place where one of his limbs had been found minor temples and tombs were built to commemorate the event. Osiris became after that the tutelar deity of the Egyptians. His soul was supposed always to inhabit the body of the bull Apis, and at his death to transfer itself to his successor.
72 x 14 = 1008 1 + 8 = 9 72 x 13 = 936 13 + 14 = 27
SYCAMORE 99 36 9 9 36 99 SYCAMORE
JOSEPH AND HIS BROTHERS Thomas Mann 1875 - 1955 Page 890 8 x 9 x 0 = 72 = 0 x 9 x 8 "In all there were two-and-seventy conspirators privy to the plot. It was a proper and a pregnant number, for there had been just sev-enty-two when red Set lured Usir into the chest. And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number. For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days; and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave. So where there is conspiracy anywhere in the world it is requisite and custom-ary for the number of conspirators to be seventy-two. And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse."
REMEMBERING OSIRIS Tom Hare Page185 /6 THREE, TWO, ONE, ZERO O noble ones in the presence of Lord Atum, When his million ka were there, protection for his retinue, And I am under the protection of the command of the Sole Lord,
"O noble ones in the presence of Lord Atum, Here am I, come before you," "O noble ones in the presence of Lord 1234, Here am 9, come before 7," Page185 /6 Chapter 4 THREE, TWO, ONE, ZERO O noble ones in the presence of Lord 1234, When his million ka were there, protection for his retinue, And 9 am under the protection of the command of the Sole Lord,
RE = 18+5 = 23 2+3 = 5 = 2+3 23 = 5+18 = RE RE = 9+5 = 14 1+4 = 5 = 1+4 14 = 5+9 = RE
ENNEAD 555514 ENNEAD ENNEAD 55555 ENNEAD ENNEAD 555514 ENNEAD
LOOK AT THE 5'S LOOK AT THE5'S LOOK AT THE 5'S THE5'S THE 5'S
TATENEN T+A+T 2+1+2 = 5 = 2+1+2 5+5+5+5 TATENEN TATENEN 55555 TATENEN
Tatenen - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Tatenen - TatenenFrom Wikipedia, the free encyclopediaJump to: navigation, search Tatenen represented the Earth and was born in the moment it rose from the watery chaos,[1] analogous to the primeval mound of the benben and mastaba and the later pyramids. He was seen as the source of "food and viands,divine offers, all good things",[4] as his realms were the deep regions beneath the earth "from which everything emerges", specifically including plants, vegetables, and minerals.[3] His father was the creator god Khnum, who made him on his potter's wheel of Nile mud at the moment of creation of Earth.[5] This fortuity granted him the titles of both "creator and mother who gave birth to all gods" and "father of all the gods".[1][6] He also personified Egypt (due to his associations with rebirth and the Nile) and was an aspect of the earth-god Geb, as a source of artistic inspiration,[7] as well as assisting the dead in their journey to the afterlife.[8] He is first attested in the Coffin Texts, where his name appears as Tanenu or Tanuu, 'the inert land', a name which characterizes him as a god of the primeval condition of the earth. Middle Kingdom texts provide the first examples of the form Tatenen.[3] With a staff Tatenen repelled the evil serpent Apep from the Primeval Mound. He also had a magical mace dedicated to the falcon, venerated as "The Great White of the Earth Creator".[9] In one interpretation, Tatenen brought the Djed-pillars of stability to the country,[9] although this is more commonly attributed to Ptah. [edit] Ptah-TatenenBoth Tatenen and Ptah were Memphite gods. Tatenen was the more ancient god, combined in the Old Kingdom with Ptah as Ptah-Tatenen, in their capacity as creator gods.[2] By the Nineteenth dynasty Ptah-Tatenen is his sole form, and he is worshiped as royal creator god. Ptah-Tatenen can be seen as father of the Ogdoad of Hermopolis, the eight gods who themselves embody the primeval elements from before creation.[3] [edit] PortrayalTatenen's ambiguous portrayal is a result of the ancient nature of the period he was worshipped in, as well as the subsequent confusion when he was merged with Ptah. He was always in human form, usually seated with a pharonic beard, wearing either an Atef-crown (as Ptah-Sokar) or, more commonly, a pair of ram's horns surmounted by a sun disk and two tall feathers.[3] As Tanenu or Tanuu, obviously a chthonic deity, he carried two snakes on his head.[3] He was both feminine and masculine, a consequence of his status as a primeval, creator deity.[1] Some depictions show Tatenen with a green complexion (face and arms), as he had connections to fertility and a chthonic association with plants.[2] [edit] References1.^ a b c d Tatenen. Retrieved 2009-10-21.
THE GARDEN OF THE GOLDEN FLOWER THE JOURNEY TO SPIRITUAL FULFILLMENT Longfield Beatty 1939 Page 203 "I think that is about as far as we dare go, though additional correspondences certainly present specious credentials. But we have all the essentials and can afford to ignore the rest, even including Anubis, the "Opener of the Way," whose nature completely eludes me. Actually we only require the human equation, No.4 on the Table; and so we can leave generalities in favour of the familiar territory of the Hero. The road is plain enough, indeed the composite Osiris / Horus bears nearly all the symbols of the Christ. As in the case of Hercules) / Page 204 / it is as well to use a tabulation, chiefly so as to preserve the sense of distinct attributes. The Symbols of Osiris / Horus. 2.. The birth of the Child is miraculous. According to Plutarch the event took place out of time. His version describes Nut as giving birth to Osiris (who is here the Hero-child) on a day made beyond the year. To make this day, light had been "won" from Ra by Silene (Moon). At the time of the birth a voice was heard proclaiming: "The Lord of all the earth is born." In a less abstract account the Child (now Horus) is conceived from the dead body of Osiris, which had been reintegrated by Isis and vivified by Thoth. 3. The Child (Horus) becomes a Warrior. He seizes the diadem from his Mother's head (overcoming the Mother. . . gaining power over matter). He is in constant battle with the enemy of his Divine Father, though destined to ultimate victory . 4. The Warrior-King (Osiris) is betrayed by Set, whose followers nail him down in a wonderful chest of wood which thus becomes his coffin. The chest is set adrift and is eventually washed ashore in a foreign land. There a tree grew round the chest, completely enclosing it. The tree, which was evidently of peculiar merit (Tree of Life) was taken to the palace of the queen of / Page 205 / the land, Atenais, who may be Istar . . . that Asiatic Mother whose most popular attribute was the annual slaughter of her lover. Indeed, it might well have been the womb (or palace) of the Destroyer which enclosed the Hero (incest), for the Destroyer is an aspect of Isis 1 in her capacity of Dual Mother. It is not surprising, therefore, that Isis found the magical tree and brought it back to Byblos in Egypt where it was at one time worshipped. It was there, presumably, that the Tree of Death became the Tree of Birth and Osiris rose from the dead to become co-equal with Ra. 5. The very important myth of the dismemberment of Osiris should be considered apart from the points just dealt with, since it represents a cosmic rather than a mystical allegory. As I see it, the scattering of the Father's members over the Earth is equivalent to the diffusion of conscious-ness, which has been recognised as the descent of Spirit into Matter. The time when the diffusion is greatest is clearly at the bottom of the descent (" fall "). Thereafter the ascent proceeds through Matter until the Triple Christ is born of a human mother; so that it might be said that the Mother reintegrated the Father so that from him she might bear the Son. The point is the most difficult one which we have yet had to consider, and I have not attempted to treat it fully, partly on that account, and partly because it is not essential to the argument. The implications of the myth in our own terms will / Page 206 / be found a few pages hence under the symbols of Midsummer (q.v.). 1 Nepthys. From the career of the Hero as it has just been outlined, it is obvious that the peak of the whole system is that of the resurrection, necessarily an abstract and therefore difficult concept. Perhaps for that reason there is a great deal of confusion in the rituals, though beneath trivialities and inconsistencies there is a certain amount of truth which cannot be hidden. After all, it is really of no consequence if whole mountains of falsehood are found in the course of the search for truth. All falsehood together cannot stand in the way of a very little truth. That the Mysteries of Osiris, which formed in their entirety a most elaborate drama, should have included much that is primitive and gross is only to be expected, as Budge himself says: ". . . There was not the smallest action on the part of any member of the men and women who acted the Osiris Drama, and not a sentence in the liturgy which did not refer to some historical happening of vital significance to the follower of Osiris. Many of these happenings dated from the dawn of the cult of Osiris, and the Egyptians of the Dynastic period, not knowing exactly what they were, followed tradition blindly. (Op. cit., 515.) With that qualification, I can confidently refer the reader to the standard sources, and for the sake of encouragement will give two quotations the like of which for sheer power in the terms of their faith are scarcely to be matched even in Christianity. . . . Yet, in a real sense, this is Christianity. The first citation is from the Papyrus of Nekht (Brit. Mus. 10471) and is taken from Shorter (op. cit., p. 65) Page 207 " ADORATION OF RA by the SCRIBE and Royal Commander NEKHT "He saith, Homage to thee who art brilliant'and mighty When thou hast dawned in the horizon of the sky there is praise of thee in the mouth of all people. Thou art become beautiful and young as a Disc in the hand of thy Mother. Dawn thou in every place, thy heart being enlarged forever! "The divinities of the Two Lands come to thee bowing down, they give praise at thy shining forth. Thou dawnest in the horizon of the sky, thou brightenest the Two Lands with Malachite. "Thou art the Divine Youth. the Heir of Eternity. who begat himself and brought himself forth, King of this land. ruler of the Tuat. Chief of the Districts of the Other World who came forth from the Water. who emerged from Nun. who reared himself and made splendid his children I "Living God. Lord of Love I All folk live when thou shinest. dawning as King of the Gods. 0 Lord of the Sky. Lord of the Earth. King of Truth. Lord of Eternity. Ruler of Everlasting. Sovereign of all the Gods. Living God who made Eternity. who created the sky and established himself therein! "The NINE are in jubilation at thy shining forth. the earth is in joy at beholding thy beams. the people come forth rejoicing to behold thy beauty every day." And the next quotation is "relayed" from Budge (op. cit.. p. 52.1). having come from Papyrus No. 10188 (Brit. Mus.). There have been some omissions in order to reinforce as much as possible the particular aspect of it which is our immediate concern. To this end also notes have been added to certain passages of particular importance"
AGAIN THE WORLD LISTENS TO THAT LOUD AMEN OF THE SISTERS
THE LAMENT OF THE SISTERS ISIS and NEPTHYS over the dead OSIRIS "Beautiful Youth, come to thy exalted house at once: we see thee not. "Hail, beautiful boy, come to thy house, draw nigh after thy separation from us "Beautiful Youth, Pilot of Time, who groweth except at this hour. "Holy image of his Father, mysterious essence proceeding from Tem. "The Lord! How much more wonderful is he than his Father, the first-born son of the womb of his mother. "Come back to us in thy actual form; we will embrace thee. Depart not from us, thou Beautiful Face, dearly beloved one, the image of Tem, Master of Love. "Come thou in peace, our Lord, we would see thee. "Great Mighty One among the Gods, the road that thou travellest cannot be described. "The Babe, the Child at morn and at eve, except when thou encirclest the heavens and the earth with thy bodily form. "Come, thou Babe, growing young when setting, our Lord, we would see thee. "Come in peace, Great Babe of His Father, thou art established in thy house. "Whilst thou travellest thou art hymned by us, and life springeth up for us out of thy nothingness. O our Lord, come in peace, let us see thee. "Hail Beautiful Boy, come to thy exalted house.; let thy back be to thy house. The Gods are upon their thrones. Hail ! come in peace, King. "Babe! How lovely it is to see thee! Come, come to us, O Great One, glorify our love. "O ye gods who are in Heaven. O ye gods who are in the Tuat. O ye gods who are in the Abyss. O ye gods who are in the service of the Deep. We follow the Lord, the Lord, of Love!"
THE GARDEN OF THE GOLDEN FLOWER THE JOURNEY TO SPIRITUAL FULFILMENT Longfield Beatty 1939 Page 285 "Common language derives from a common source in which is the harmony of all contradictions and the mean- / Page 286 / ing of all symbols. We have tried to demonstrate some of the intellectual fruit of such symbols, chiefly in regard to the individual; but the highest flights of language are fitted for the cosmic rather than the mystic allegory. The sublimation which from Stone made Fire, from Water, Wine, from Behemoth, Christ the King, carries humanity out of the depths of mortality into a " new heaven and a new earth." "And he shewed me a river of water of life clear as crystal '.- proceeding out of the throne of God and of the Lamb. In the midst of the street of it and on either side of the river was there the Tree of Life. . . . And the leaves of the Tree were for the healing of nations." (Rev. xxii, 1-2.) But why do the nations require healing and what is the nature of their wound? "And I stood upon the sand of the sea and saw a beast rise up out of the sea, having upon his heads the name of blasphemy. . . . And power was given him over all kindreds, and tongues, and nations. For the individual there is a certain "dark night," and for humanity also. The night is hideous with tempest, earthquake, terrible beasts, and fire. But after these is heard a voice, there is found a treasure, and the Golden Flower blooms in the Purple Hall of the City of Jade. " Then the eyes of the blind shall be opened, In that day man recognises his Father at full stature: " I am the God Atum, I who alone was. I was yesterday and know to-morrow; the battle-ground of Gods was made when I spoke. . . .
THE LIFE OF JESUS An assessment through modern historical evidence Marcello Craveri 1966 Page 411 After the Resurrection The dogma of the Resurrection marks the beginning of real Christianity: not the revelation preached by Jesus, which, in essence, was nothing but the enlargement and perfection of the traditional Jewish religion, but rather the cult of the person of Jesus; drawing ever closer to the cults of soteriological deities of, the type worshiped in the Greco-Oriental mysteries: a god who is incarnated, who suffers for humanity's sake, and who returns to Olympus.113 The Resurrection story itself, therefore, has been enriched littIe by little with new features that represent a further developinent of this process of adaptation. Such, for instance, is the tradition that Jesus was resurrected on the third day after his burial. Precisely the same interval is claimed for the ritual cycle in the cults of Orpheus, Osiris, Attis, etc. Such too is the belief that Jesus descended into hell in order to carry salvation to the saints and patriarchs of the Old Testament, just as pagan religion imagined?, that Dionysus had gone down into the lower world to bring back; his mother, Semele; that Orpheus had taken the same journey to rescue his lost Eurydice; that Theseus and Pirithous had don as much to return Persephone to the living. The first account of the descent of Jesus into hell did appear until the fourth century, when a precise doctrine formulated on the Trinity (using the Nicene symbol). 'How was inactivity of the Divine Logos to be explained during the which his body remained intact in the grave and before ascended to the Father's glory? The doctrine of an extra-terrestrial kingdom, which was also affirmed at this period, appropriate pretext for filling the gap.114 To give the legend greater credibility, the. Church published an apocryphal attributed to Simon Peter, which purported-to guarantee veracity of the story. 115 The choice of Sunday as the day of Resurrection, on the other hand, came from an adaptation of the cult of the sun-god, which when Christianity began to spread, was virtually the religion of the Roman Empire. The deity, whose highest title KUPlOC; (Kurios), or Dominus, had a special day dedicated as "the Lord's day" (dies dominica), which the Christians assimilated as the day of their god. They immediately perceived and accepted the analogy between the gloriously resurrected Christ and the rising sun, and its attributes are frequently /Page412/ transferred to Christ in the writings ofthe early Christians, Even when the author of the Gospel of Mark undertook to depict the Resurrection of Jesus with the detail that the tomb was found opened, he synchronised this discovery with the dawn of the third day after the fatal. Friday : that is, with the sunrise on Sunday.116 The survival of the day's Italian name, domenica, is as indicative of its origin in the solar cult as are its names in English (Sunday) and in German (Sonntag). Ascension of Jesus into heaven at the instant of his Resurrection also has its parallels in the beliefs of other, religions, those of Uranian origin. It is logical that when a god is identified.with heaven, his acquisition of divinity should become a rite of ascension. In the Middle Ages, this concept was materialized in the image of a ladder that rose out of sight into the infinity of the heavenly vault.117 The Church teaches (this time in contrast with Paul) -that Jesus ascended into.heaven in his physical body, It is useless even.to attempt discusionof the impossibility of such a phenomenon. The theologians reply by fallingback on the supernatural and miraculous essenceof the matter. In any case, it is a ridiculous miracle in the light of the Copernican discoveries that have demonstrated there is no sky above an earth. that stands in the center of the universe, but that the earth hangs in infinite space among innumerable other heavenly bodies and that any geographical delimitation of the sky itself is impossible. Obviously, the Ascension of Jesus into heaven can be accepted only as a myth: morally it represents his severance fromthe human condition and hence symbolizes the purification of the soul that is released from corporeal materiality; theologically it represents the of reunion of Jesus the Savior with God in order to intercede for his believers.118 The second Adam The doctrine of Jesus, as an expiatory victim which Paul introduced even though it attached itself (in a way that satisfied even the JewishChristians) to the Biblical tradition, endowed the redeeming mission of Jesus with a universal character far superior to the ethnic-social quality given to it by the Apostles.Paul's, argument, to the extent that it is possible to reconstruct it from his Epistles, is this: God, as the first chapters of Genesis relate, Adam and Eve immortal.and blessed, but when they ate of /Page 413/ the fruit of the tree of knowlege of good and evil them and all their descendants of the gift.of immortality. As by one man [Adam] sin entered into the world, and death by sin,"A Paul wrote, "and so death passed upon all men, for that all have sinned."119 Later it was to be debated whether the final proposition of this passage, which in Greek reads: (Greek text omitted) should not rather be interpreted (as it' fact the Vulgate translates it) to mean "in quo omnes peccaverunt.; " imputing the responsibility for the fault (original sin) to Adam alone, who despoiled mankind of divine benevolence. This modification in interpretation, however, does not alter Paul's thought of the condemnation to death and sin that has burdened humanity since Adam. It should hardly be necessary to point out how impossible it is for modern man to look on death as a punishment for his own sins, or, worse, for those committed by his ancestors,120 since he knows very well that death is a physiological phenomenon common to all living things, including those of the vegetable kingdom unrelated to guilt. But his aspiration to a state of perfect bliss and innocence (paradise on earth) and his recognition of his 0 limitations are parts of man's eternal anxiety" caught as he .i between his reality as a finite being and his indomitable tendency toward the absolute. 121 Here, then, is the new solution which - Paul says122 - has always: eluded everyone and which he at last has been able to grasp and to reveal to the world: after an interval of forbearance, during which he allowed man's sins to accumulate, God selected Jesus as the "propitiator" (Greek text omitted) through whom he could. finally give proof of his own justice and his own mercy, forgiving mankind and restoring to it the lost gifts of immortality and bliss.l23 The similarity of the two events (condemnation and salvation alike through the work of one man) is such that Jesus can be called the second Adam: as the first plunged humanity into sin and' death, so the second has ransomed it. It does then become clear. that if the loss of immortality was the punishment inflicted by God on sinful man through Adam, the restitution of that immortality will be the reward of men reconciled with God through the virtue of Jesus - only of these, of course; for those who persist' in wickedness there will be "indignation and wrath."124 In fact, Paul tells us the chronological sequence of this marvelous event: /Page 114/ first ("the first fruit") is Jesus; then, with the Parousia, it will be the turn of all the Christians, and immediately afterward the world will end in the destruction of the wicked. Then every hostile force, including death,125 will be wiped out, our earthly bodies will be dissolved, and we shall "be clothed upon with our house which is from heaven"'126 - in other words, we shall be resurrected in spiritual bodies, incorruptible and eternal.127 To define his concept of man's "reconciliation" with God, Paul employs the terminology also used by the mysteriological cults: Paul employs the trminology (Greek text omitted) (lutron), which in the Greek of the time meant the ransom that had to be paid to "redeem" a prisoner or a slave.128 and (Greek text omitted) (apolutrosisis), "release by means of ransom. "This latter word was translated into Latin as redemptio (whence the English "redemption"), which, etymologically, is the same as "purchase." In analogy to what was taught by the mystery cults, for Paul, too, the death of Jesus the Savior was' 'the ransom price" paid for the faithful. . The identification of Jesus with God (which, as has been observed, was a development accomplished in the fourth century) was to make only slight alterations in Paul's doctrine of "vicarious sacrifice." In the Middle Ages, Anselm of Canterbury was to formulate the doctrine of "satisfaction," which the Church approved. Anselm declared in his Cur Deus homo? that man owes God total obedience. Thus transgressors (and all men since Adam are transgressors) deprive God of a part of what is due to him. To avoid the inevitable punishment of their faults, they should "satisfy"(satisfacerer: restore the losses that they have imposed on God. But how is this to be done? Since all the good that can be done is owed to God, nothing is gained by undoing a wrong once committed. Only a perfect being (and hence personally exempted from the penalty of falling under divine wrath), who agrees to be punished for the sins of other men, can satisfy God. This perfect being - given the fact that man is sinful 'by nature - can be no other than God himself. Therefore, he has agreed to be incarnated, to offer himself, to suffer, and to die for others. Thus we enter the truly staggering vicious circle of a god who punishes himself in order to be able to forgive the men and women who have offended him! Page 408 "Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen."99
THE SPLENDOUR THAT WAS EGYPT Margaret A. Murray 1963 Revised Edition Page 162 (images omitted) "Pyramids were built in groups (pl xlvii.) The group of nine pyramids at Gizeh is the most celebrated, partly because they have always been easily accessible to visitors to Egypt and partly because being a group they appear important."
Eucharist - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Eucharist The Eucharist also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ... Eucharist Jump to: navigation, search For Eucharistic liturgies, see Christian liturgy. Part of the series on also known as Theology Important theologians The Eucharist ( /ˈjuːkərɪst/), also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ordinance. It is re-enacted in accordance with Jesus' instruction at the Last Supper as recorded in several books of the New Testament, that his followers do in remembrance of Him as when he gave his disciples bread, saying, "This is my body", and gave them wine, saying, "This is my blood".[2][3]
EUCHARIST CHRIST EUCHARIST
E U A 531 = 9 = 531 EUA A U E 135 = 9 = 135 AUE U A E 315 = 9 = 315 U A E A E U 153 = 9 = 153 AEU
CHRIST U A CHRIST E CHRIST A U YOU R A CHRIST A CHRIST R U EACH R A CHRIST A CHRIST R U EUCHARIST CHRIST EUCHARIST
The Prophet Kahil Gibran 1923 Page 85 " Forget not that I shall come back to you A little while, and my longing shall gather dust and foam for another body A little while, a moment of rest upon the wind,
THE SUPERGODS Maurice M Cotterell 1997 "So, the clues all point to a numerical matrix the conclusion of which culminates in 9 9 9 9 9. Taking 9 each of the Maya cycles and also 9 of the 260-day Maya years we arrive at the message of the Temple of Inscriptions: 1,366,560.
THE ELEMENTS OF THE GODDESS Caitlin Mathews WE ARE ENTERING THE TIME OF THE NINE-POINTED STAR THE STAR OF MAKING REAL UPON EARTH THE GOLDEN DREAM OF PEACE THAT LIVES WITHIN US BROOKE MEDICINE EAGLE Page 72 "THE WAY OF THE DELIVERER IS THAT OF BONDAGE-BREAKER WHATEVER IS TRAPPED DENIED FREEDOM OF MOVEMENT THE DELIVERER PERSONALLY SETS FREE HER METHOD OF LIBERATION IS TO GO TO THE ROOTS OF THE BLOCKAGE AND LITERALLY BLAST IT FREE IN THIS THE DELIVERER BEARS A STRONG RESEMBLANCE TO THE SHAPER OF ALL WHO IS WILLING TO BE BROKEN INTO PIECES THE SYMBOLIC IMAGE OF THIS TRANSFORMATION IS THAT OF THE BUTTERFLY EMERGING FROM THE CHRYSALIS FROM APPARENT DEATH AND DESTRUCTION ARISES A NEW FORM OF LIFE SO ARE WE BORNE OF THE DELIVERER RESHAPED AND TRANSFORMED TO LIVE MORE EFFECTIVELY WITHIN OUR CHOSEN FIELD OF OPERATION Page 38 THIS ENNEAD OF ASPECTS IS ENDLESSLY ADAPTABLE FOR IT IS MADE UP OF NINE THE MOST ADJUSTABLE AND YET ESSENTIALLY UNCHANGING NUMBER HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE 54 72 108 THEY ALWAYS ADD UP TO NINE" "HOWEVER ONE CHOOSES TO ADD UP MULTIPLES OF NINE FOR EXAMPLE 54 72 108 THEY ALWAYS ADD UP TO NINE"
Sirius - Wikipedia, the free encyclopedia Read now Observation data Semimajor axis (a) Contents [edit] Observational history Sirius, known in ancient Egypt as Sopdet (Greek: S???? = Sothis), is recorded in the earliest astronomical records. During the era of the Middle Kingdom, Egyptians based their calendar on the heliacal rising of Sirius, namely the day it becomes visible just before sunrise after moving far enough away from the glare of the Sun. This occurred just before the annual flooding of the Nile and the summer solstice,[22] after a 70-day absence from the skies.[23] The hieroglyph for Sothis features a star and a triangle. Sothis was identified with the great goddess Isis, who formed a part of a triad with her husband Osiris and their son Horus, while the 70-day period symbolised the passing of Isis and Osiris through the duat (Egyptian underworld).[23] A simulated image of Sirius A and B using Celestia The image of Sirius A and Sirius B taken by the Hubble Space Telescope. The white dwarf can be seen to the lower left.[63] The diffraction spikes and concentric rings are instrumental effects.
A Chandra X-ray Observatory image of the Sirius star system, where the spike-like pattern is due to the support structure for the transmission grating. The bright source is Sirius B. Credit: NASA/SAO/CXC. An artist's impression of Sirius A and Sirius B. Sirius A is the larger of the two stars. The orbit of Sirius B around A as seen from Earth (slanted ellipse) and as seen face-on (wide horizontal ellipse). Sirius rises late in the dark, liquid sky Yoonir, symbol of the Universe in Serer religion.[118][119] Star portal Look up dog days in Wiktionary, the free dictionary. Wikimedia Commons has media related to: Sirius [show] [show] This page was last modified on 14 September 2012 at 10:49. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. See Terms of use for details.
Daily Mail Monday February 23, 2009 ANSWERS TO CORRESPONDENTS Compiled by Charles Legge Page 57 ORION, the giant huntsman of Greek mythology whom Zeus placed among the stars as the constellation, has three stars of apparently similar brightness and colour (bluish-white) in his belt, given the Arabic names (from left to right) Alnitak, Alnilam and Mintaka. In fact, Alnitak is 800 light years away from us, Alnilam 1,300 light years and Mintaka 900 light years. They appear in a straight line only in our line of sight. It's believed the three stars, and several other equally hot and luminous stars in the constellation Orion, were formed together as a close cluster. The passage of time has seen them drift apart. Such luminous stars use up hydrogen at a prodigious rate so they're only a few million years old and have no more than a few million years to live before blowing themselves up in a supernova explosion. These timescales are short in astronomical terms. Our Sun, with its far lower luminosity and lower fuel consumption, has shone for five billion years and is expected to shine steadily for the same amount of time before it, too, dies, in a much more sedate fashion than a supernova explosion. The five billion years that our Sun has been around has meant that life has had time to develop on one of its planets — Earth. Norman Wallace, Sutton Coldfield, W Mids.
ENTERS THE NETERS
NETERS 81 ENTERS ENTERS 27 NETERS NETERS 9 ENTERS
The elements of egyptian wisdom naomi ozaniec 1994 Page 101 7 · THE RITES FOR THE DEAD - NETER XERT The mummies of ancient Egypt are living symbols of the transformative process of living and dying. Everyone is familiar with the egyptian mummy. The word is derived from the Persian word 'moumia' meaning bitumen. A degree of desiccation naturally occurred in the hot dry sands. This simple observation was refined from the earliest primitive burials through time into the high skill of the embalmer's art. From ordinary and uninspiring beginnings, circular pits and preserved bodies, came the magnificant rockcut tombs and the lavish cult of the dead. The Egyptians recognized a level of complexity in the human being that eludes our generally materialistic and rational outlook. We might grudgingly concede a polarity between body and soul, attributing the former to earthly existence and the latter to a heavenly existence. However even this simple duality exhausts the metaphysical vocabulary of a secularized society. By contrast the Egyptians held a complex metaphysical system. The divine and the human were reconciled in flesh. The tomb of Tutankhamun gives us a glimpse of a splendour and glory beyond our imagining. This boy-king was an insignificant ruler, a pharaoh in the making; who was buried in a tomb originally prepared for another. His death was / /Page 103 / untimely, his funeral was unexpected. We can only imagine what glories tomb robbers have taken for ever. Yet in the tomb of a minor pharaoh we find exquisite beauty and craftsmanship beyond compare. This single complete tomb has shown us more than we could ever have hoped for. Here Tutankhamun rested within successive shrines, surrounded by the beautiful artefacts from everyday life and the symbols and images which promised resurrection. The gold mask of the pharaoh is arguably the most beautiful artefact in the world. The many contents of this tomb, its magical items and personal effects, its royal regalia and ritual jewellery are not the trappings of morbidity but a celebration of life. There is no doubt that the Egyptians -envisaged an after-life. In truth the physical life and the after-life were seen as a continuous thread unbroken at death. The tomb is a testament to the wholeness of life. It contains the familiar symbols of life in dazzling combination. In death the Egyptians show us beauty beyond compare. In death we see the total commitment to life. Nothing that had known life was dispensed ungraciously. Two tiny foetuses who never knew the fullness of life were placed in the tomb, each in a tiny mummy case. If the funeral rites of a society truly offer a reflected image what might future generations learn about the times in which we live? In the Treasury was a second gilded shrine standing on a sled. This was the canopic shrine which contained the internal organs of the king. This elaborate and beautiful sirrine with its protective goddesses has the inescapable air or a hallowed piece of work - even the individual organs were hallowed.
TUTANKHAMUN 144 TUTANKHAMUN TUTANKHAMUN 36 TUTANKHAMUN TUTANKHAMUN 9TUTANKHAMUN
Osarseph - Wikipedia, the free encyclopedia /'o?z?r?s?f/) or Osarsiph ( play /'o?z?r?s?f/) is a legendary figure of Ancient Egypt who has been equated with Moses. His story was recounted by the ... Osarseph From Wikipedia, the free encyclopedia Osarseph ( /'o?z?r?s?f/) or Osarsiph ( /'o?z?r?s?f/) is a legendary figure of Ancient Egypt who has been equated with Moses. His story was recounted by the Ptolemaic Egyptian historian Manetho in his Aigyptiaca (first half of the 3rd century BC); Manetho's work is lost, but the 1st century AD Jewish historian Josephus quotes extensively from it. Story Categories: Ancient Egyptian priests
Myths of the World: The Tale of Osarsiph The Tale of Osarsiph Adapted from William Whiston's 1737 translation of Flavius Josephus's Against Apion. The story of Osarsiph is an excerpt of an account written by the Egyptian historian Manetho. Manetho equates Osarsiph with Moses, the great law-giver of Jewish history, a claim which Josephus vehemently denies.
There once lived a king of Egypt whose name was Amenophis. This king desired to become a spectator of the gods, as had Orus, a previous king, also desired before him. He communicated that desire to his namesake Amenophis, who was the son of Papis, and one who seemed to possess wisdom and the knowledge of future events. Amenophis told the king that he might see the gods if he cleared the whole country of lepers and other impure people. The king was pleased with this advice, and gathered all those who had bodily defects out of Egypt. These people numbered eighty thousand, and he sent them to the quarries on the east side of the Nile, to put them to work and separate them from the rest of the Egyptians. Some of the learned priests were afflicted with leprosy, and Amenophis, the wise man and prophet, was afraid that the gods would be angry at the violence done to these priests. He foresaw that certain people would come to the assistance of the captives, and would conquer Egypt, ruling for thirteen years. He feared to tell the king, so he wrote down his prophecy, then slew himself. After the captives had labored in the quarries for a long time, the people requested the king set aside for their habitation and protection the city of Avaris, which was then left desolate from the Hyksos, a request which he granted. When these men had taken possession of the city, the found the place fit for a revolt. They appointed one of the priests of Heliopolis, use name was Osarsiph, to be their ruler, and they took oaths that they would be obedient to him in all things. Osarsiph made a law that they should not worship the Egyptian gods, nor abstain from eating any of their sacred animals. He ordered them to rebuild the walls about their city, and make themselves ready for a war with Amenophis. Osarsiph and the other leprous priests sent ambassadors to the shepherds in Jerusalem, informing them of his own affairs and the state of those with him. He desired that they would come to his assistance in their war against Egypt, and promised to bring them back to their ancient city Avaris. He promised to provide for the multitude of their people and protect and fight for them as occasion should require, subduing the country to their rule. The shepherds were pleased with his message and came with two hundred thousand men to Avaris. Amenophis was informed of the invasion, and assembled the multitude of the Egyptians. He called for the sacred animals to brought to him, and charged the priests to hide the images of their gods with the utmost care. He also sent his son Sethos, who was also named Ramesses after Amenophis's father Rhampses, being but five years old, to a friend of his. He then brought an army of three hundred thousand of the most warlike Egyptians against the enemy, but did not engage. The army returned back and came to Memphis, where Amenophis took Apis and the other sacred animals and marched into Ethiopia. The king of Ethiopia was under an obligation to Amenophis, and took care of the multitude that was with him, supplying all that was necessary for the food of the men. He allotted cities and villages for the Egyptian exiles and sent and army of Ethiopians to guard the borders of Egypt. After thirteen years, Amenophis returned from Ethiopia with a great army, and his son Ahampses also brought a great army. They joined battle with the shepherds and polluted people, slaying a great many of them, and pursued them to the bounds of Syria.
Have Canadian archaeologists unearthed one of the Exodus mysteries ... www.abovetopsecret.com/forum/thread104328/pg1 2 posts - 2 authors - 12 Oct 2004
Heliopolis og Egypt VI. Exodus - katapi BIBLE RESOURCE PAGES
Nectanebo I From Wikipedia, the free encyclopedia Nectanabo I Stela of Nectanebo I Pharaoh of Egypt Reign
380–362 BC, 30th Dynasty Nectanebo I - Wikipedia, the free encyclopedia en.wikipedia.org/wiki/Nectanebo_I Nectanabo (or more properly Nekhtnebef) was a pharaoh of the Thirtieth dynasty of Egypt. In 380 BC, Nectanebo deposed and killed Nefaarud II, starting the last... -------------------------------------------------------------------------------- Nectanabo (or more properly Nekhtnebef) was a pharaoh of the Thirtieth dynasty of Egypt. Sphinx of Nectanebo I at the entrance of the Luxor temple
en.wikipedia.org/wiki/Nectanebo_II Nectanebo II (Manetho's transcription of Egyptian Nakhthorheb (Nḫht-Ḥr-Ḥbyt, "Strong is Horus of Hebit"), ruled in 360—342 BC) was the third and last pharaoh ... Nectanebo II From Wikipedia, the free encyclopedia Nectanebo II Nakhthorheb Head of Nectanebo II, Museum of Fine Arts of Lyon Pharaoh of Egypt Reign Predecessor Successor Royal titulary[show] -------------------------------------------------------------------------------- Father Nectanebo II (Manetho's transcription of Egyptian Nakhthorheb[1][a] (Nḫht-Ḥr-Ḥbyt, "Strong is Horus of Hebit"[2]), ruled in 360—342 BC[b]) was the third and last pharaoh of the Thirtieth dynasty, as well as the last native ruler of Ancient Egypt.[3] Under Nectanebo II, Egypt prospered. During his reign, the Egyptian artists delivered a specific style that left a distinctive mark on the relief sculpture of the Ptolemaic era.[4] Like his indirect predecessor Nectanebo I, Nectanebo II showed enthusiasm for nearly every Egyptian cult and more than a hundred Egyptian sites bear evidence of his attentions.[5] Nectanebo II, however, undertook more constructions and restorations than Nectanebo I, commencing in particular the enormous temple of Isis (Iseum).
MAGIC AND MYSTERY IN TIBET Alexandra David Neel 1931 Page 204 Chapter 8 Psychic Phenomena in Tibet - How Tibetans Explain Them'
"...The fascination exercised by Tibet as an abode of sages and magici-ans dates from a time long back. Even before the Buddha, Indians turned with devout awe to the Himalayas, and many were the extra-ordinary stories about the mysterious, cloud enshrouded northern country extending beyond their mighty snow peaks. The Chinese also seem to have been impressed by the strangeness of Tibetan wilds. Amongst others, the legend of her great mystic philosopher Laotze relates that, at the end of his long career, the master riding an ox started for the mysterious land, crossed its borders and never returned. The same thing is sometimes told about Boddhidharma and some of his chinese disciples, followers of the Buddhist sect of meditation ( Ts'an sect). / Page 205 "... I do not think it is exaggerated to say that its landscapes surpass, in all respects, those imagined by the fanciful architects of gods'and demons worlds. Page 208 Beings deemed more powerful than the sorcerer are either besought to co-operate willingly with him or coerced and compelled to let their energy flow into the weapon. Page 209 It is said that when once the weapon has been animated in that way, it becomes dangerous for the ngagspa who, if he lacks the know-ledge and cleverness required to guard himself, may fall its victim. Mystic masters are said to use this process during the angkur rites. "Some magicians, it is said, gain great strength or prolong their lives by incorporating this stolen energy. / Note 8 see Chapter 3 9 In Sanskrit a Bodhisatva. A highly spiritually developed being nearing the perfection of a Buddha. Page 90 "... It follows that according to popular belief, a tulkuis either the incarnation of a saintly or peculiarly learned departed personality, or the incarnation of a non-human entity." continued / purely mythical. Yet disconcerting incidents occur, phenomena are witnessed which it is impossible to deny.Explanations of them are to be found by the observer himself, if he refuses to accept those offered by Tibetans. But often these Tibetan explanations, on account of their vaguely scientific form, attract the inquirer and become them-selves a field of investigation." Page 214 "However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seem the most puzzling. Page 216 "...It shows that the belief in the passing of some subtle self from one body to another, and even in its roaming about disembodied, was current in India. / Note 18 Spelt grong hjug. may well be regarded as a fable, the creation of tulpas seems worthy of investigation.
The Death of Forever
Darryl Reanney (1991) Page 26 "A deeper understanding revealed the quixotic fact that a particle like an electron has only a certain mathematical probability of being found in any one spot.This probability has a ripple or wave-like form, but it is more like a 'crime wave'- a statistical distribution - than a physical undulation. The Spirit Moves
"In 1714 the German mathematician Leibniz proposed the existence of nonspatial, indestructible, indivisible entities he called monads. He saw them as wholly psychic in nature - / Page 217 / made up entirely of the qualities of mind. They were dismissed at the time as hypothetical nonesense, but today they no longer look quite so ridiculous. For his dominant monad, the one in ultimate control, read collective consciousness or universal mind, and situate it somewhere beyond the bounds of space-time in superspace. On the next level of this cosmic hierarchy' in normal space-time comes the matter raising monad we call consciousness or mind. Put this in charge of unfolding physical systems with their infinite numbers of states, make it amenable to some form of democracy or consensus that governs lawful and orderly operation - and you have the makings of a workable system. / Page 218 / around with ideas like this; anyone can play that kind of academic game. But the wonderful thing about this is that it is strongly supported by much recent scientific theory." " There seem always to have been two ways of looking at the world. One is the everyday way in which objects and events, although they may be related causally and influence each other, are seen to be separate. And the other is a rather special way in which everything is considered to be part of a much greater pattern." Page 39 Insight is beginning to substantiate intuition. In traditional physics, the world is thought to be made up of points If you put a lens in front of an object, it will form an image of that object, and there will be a point-to-point correspondence between the two. This kind of relationship has encouraged us to assume that the whole of reality can be analyzed in terms of points, each with a separate existence. But certainty about this kind of concept has been shaken by quantum mechanics and by a new system of recording reality without the use of lenses. By the invention of the hologram.
Fingerprints Of The Gods Page 490/
( Page 354 "...Acting on impulse, I climbed into the granite coffer and lay down, face upwards, my feet pointed towards the south and my head to the north."
Gifts of Unknown Things
Lyall Watson 1976 Page 38 continued " Drop two identical pebbles into the pond at different points and you will get two sets of similar waves that move towards each other. Where the waves meet, they will interfere. If the crest of one hits the crest of the other, they will work together and produce a reinforced wave of twice the normal height. If the crest of one coincides with the trough of the other, they will cancel each other out and produce an isolated patch of calm water. In fact, all possible combinations of the two occur, and the final result is a complex arrangement of ripples known as an interference pattern. / Page 39 / When the place is developed and fixed, it will look like a totally meaningless jumble of very fine light and dark lines, but these can be unraveled. Simply take the plate into a dark room and illuminate it with the same laser. When you do this you cancel out interference and what you get is the original pattern of light from the reflected source. Peering through the plate, you find yourself face to face. You get a very realistic view which is a great deal more than a two-dimensional por-trait. Hologram means "whole record," so what you get is more than face value. You get all the information that light can provide about that face, The plate becomes a window. If you move your head to the side, you see the face in profile. Stand up and you get a view of the hairstyle."
deoxy.wiki : Tulpa Tulpa —from the wikipedia: A tulpa is, in Tibetan mysticism, a being or object which is created through sheer willpower alone. In other words, it is a materialized thought that has taken physical form (a thoughtform). In the Western mystery tradition this is called an "egregore". The following is quoted from David-Neel's book: On the Creation of Tulpas However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling. As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others. However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process. Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker¹s control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother¹s womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter. Tibetan magicians also relate cases in which the tulpa is sent to fulfill a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose. Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity. Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type. I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents. The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat tulpa; now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me, and once a hand seemed to touch my shoulder. The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama. I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life. There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created. Alexandra David-Neel, Magic and Mystery in Tibet, University Books Inc., 1965
search resultsThoughtforms and phantasms
The creation of thoughtforms and phantasms However interested we may feel in the other strange accomplishments with which Tibetan adepts of the secret lore are credited, the creation of thought forms seems by far the most puzzling.... Phantoms, as Tibetans describe them, and those that I have myself seen do not resemble the apparitions which are said to occur during spiritualist seances. As I have said, some apparitions are created on purpose either by a lengthy process resembling that described in the former chapter on the visualization of Ydam or, in the case of proficient adepts, instantaneously or almost instantaneously. In other cases, apparently the author of the phenomenon generates it unconsciously, and is not even in the least aware of the apparition being seen by others. However, the practice is considered as fraught with danger for every one who has not reached a high mental and spiritual degree of enlightenment and is not fully aware of the nature of the psychic forces at work in the process. Once the tulpa is endowed with enough vitality to be capable of playing the part of a real being, it tends to free itself from its maker's control. This, say Tibetan occultists, happens nearly mechanically, just as the child, when his body is completed and able to live apart, leaves its mother's womb. Sometimes the phantom becomes a rebellious son and one hears of uncanny struggles that have taken place between magicians and their creatures, the former being severely hurt or even killed by the latter. Tibetan magicians also relate cases in which the tulpa is sent to fulfil a mission, but does not come back and pursues its peregrinations as a half-conscious, dangerously mischievous puppet. The same thing, it is said, may happen when the maker of the tulpa dies before having dissolved it. Yet as a rule the phantom either disappears suddenly at the death of the magician or gradually vanishes like a body that perishes for want of food. On the other hand, some tulpas are expressly intended to survive their creator and are specially formed for that purpose.... Must we credit these strange accounts of rebellious "materializations", phantoms which have become real beings, or must we reject them all as mere fantastic tales and wild products of imagination? - Perhaps the latter course is the wisest. I affirm nothing. I only relate what I have heard from people whom, in other circumstances, I had found trustworthy, but they may have deluded themselves in all sincerity. Nevertheless, allowing for a great deal of exaggeration and sensational addition, I could hardly deny the possibility of visualizing and animating a tulpa. Besides having had few opportunities of seeing thought-forms, my habitual incredulity led me to make experiments for myself, and my efforts were attended with some success. In order to avoid being influenced by the forms of the lamaist deities, which I saw daily around me in paintings and images, I chose for my experiment a most insignificant character: a Monk, short and fat, of an innocent and jolly type. I shut myself in tsams and proceeded to perform the prescribed concentration of thought and other rites. After a few months the phantom Monk was formed. His form grew gradually fixed and lifelike looking. He became a kind of guest, living in my apartment. I then broke my seclusion and started for a tour, with my servants and tents. The Monk included himself in the party. Though I lived in the open, riding on horseback for miles each day, the illusion persisted. I saw the fat trapa, now and then it was not necessary for me to think of him to make him appear. The phantom performed various actions of the kind that are natural to travelers and that I had not commanded. For instance, he walked, stopped, looked around him. The illusion was mostly visual, but sometimes I felt as if a robe was lightly rubbing against me and once a hand seemed to touch my shoulder. The features which I had imagined, when building my phantom, gradually underwent a change. The fat, chubby-cheeked fellow grew leaner, his face assumed a vaguely mocking, sly, malignant look. He became more troublesome and bold. In brief, he escaped my control. Once, a herdsman who brought me a present of butter saw the tulpa in my tent and took it for a living lama. I ought to have let the phenomenon follow its course, but the presence of that unwanted companion began to prove trying to my nerves; it turned into a "day-nightmare". Moreover, I was beginning to plan my journey to Lhasa and needed a quiet brain devoid of other preoccupations, so I decided to dissolve the phantom. I succeeded, but only after six months of hard struggle. My mind-creature was tenacious of life. There is nothing strange in the fact that I may have created my own hallucination. The interesting point is that in these cases of materialization, others see the thought-forms that have been created.... In connection with these kinds of visualization or thought-form creation, I may relate a few phenomena which I have witnessed myself: 1. A young Tibetan who was in my service went to see his family. I had granted him three weeks' leave, after which he was to purchase a food supply, engage porters to carry the loads across the hills, and come back with the caravan. Most likely the fellow had a good time with his people. Two months elapsed and still he did not return. I thought he had definitely left me. Then I saw him one night in a dream. He arrived at my place clad in a somewhat unusual fashion, wearing a sun hat of foreign shape. He had never worn such a hat. The next morning, one of my servants came to me in haste. "Wangdu has come back" he told me. "I have just seen him down the hill". The coincidence was strange. I went out of my room to look at the traveler. The place where I stood dominated a valley. I distinctly saw Wang-du. He was dressed exactly as I had seen him in my dream. He was alone and walking slowly up the path that wound up the hill slope. I remarked that he had no luggage with him and the servant who was next me answered: "Wangdu has walked ahead, the load-carriers bust be following." We both continued to observe the man. He reached a small chörten, walked behind it and did not reappear. The base of this chörten was a cube built in stone, less than three feet high, and from its needle-shaped top to the ground, the small monument was no more than seven feet high. There was no cavity in it. Moreover, the chörten was completely isolated: there were neither houses, nor trees, nor undulations, nor anything that could provide a hiding in the vicinity. My servant and I believed that Wangdu was resting for a while under the shade of the chörten. But as the time went by without his reappearing, I inspected the ground round the monument with my field glasses, but discovered nobody. Very much puzzled I sent two of my servants to search for the boy. I followed their movements with the glasses but no trace was to be found of Wangdu nor of anybody else. That same day a little before dusk the young man appeared in the valley with his caravan. He wore the very same dress and the foreign sun hat which I had seen in my dream, and in the morning vision. Without giving him or the load-carriers time to speak with my servants and bear about the phenomenon, I immediately questioned them. From their answers I learned that all of them had spent the previous night in a place too far distant from my dwelling for anyone to reach the latter in the morning. It was also clearly stated that Wangdu had continually walked with the party. During the following weeks I was able to verify the accuracy of the men's declarations by inquiring about the time of the caravan's departure, at the few last stages where the porters were changed. It was proved that they had all spoken the truth and had left the last stage together with Wangdu, as they said. 2. A Tibetan painter, a fervent worshipper of the wrathful deities, who took a peculiar delight in drawing their terrible forms, came one afternoon to pay me a visit. I noticed behind him the somewhat nebulous shape of one of the fantastic beings which often appeared in his paintings. I made a startled gesture and the astonished artist took a few steps towards me, asking what was the matter. I noticed that the phantom did not follow him, and quickly thrusting my visitor aside, I walked to the apparition with one arm stretched in front of me. My hand reached the foggy form. I felt as if touching a soft object whose substance gave way under the slight push, and the vision vanished. The painter confessed in answer to my questions that he had been performing a dubthab rite during the last few weeks, calling on the deity whose form I had dimly perceived, and that very day he bad worked the whole morning on a painting of the same deity. In fact, the Tibetan's thoughts were entirely concentrated on the deity whose help he wished to secure for a rather mischievous undertaking. He himself had not seen the phantom. In these two cases, the Phenomenon was produced without the conscious co-operation of its author. Or, as a mystic lama remarked, Wangdu and the painter could hardly be termed the authors of the phenomena. They were but one cause - maybe the principal one - amongst the various causes which had brought them about. 3. The third strange occurrence I have to relate belongs to the category of phenomena which are voluntarily produced. The fact that the apparition appeared in the likeness of the lama who caused it, must not lead us to think that he projected a subtle double of himself. This is not the opinion of advanced adepts in Tibetan secret lore. According to them such phantoms are tulpas, magic formations generated by a powerful concentration of thoughts. As it has been repeatedly stated in the preceding chapters, any forms may be visualized through that process. At that time I was camping near Punag ritöd in Kham. One afternoon, I was with my cook in a hut which we used as a kitchen. The boy asked me for some provisions. I answered, 'Come with me to my tent, you can take what you need out of the boxes.' We walked out and when nearing my tent, we both saw the hermit lama seated on a folding chair next my camp table. This did not surprise us because the lama often came to talk with me. The cook only said 'Rimpoche is there, I must go and make tea for him at once, I will take the provisions later on.' I replied: 'All right. Make tea and bring it to us.' The man turned back and I continued to walk straight toward the lama, looking at him all the time while he remained seated motionless. When I was only a few steps from the tent, a flimsy veil of mist seemed to open before it, like a curtain that is slowly pulled aside. And suddenly I did not see the lama any more. He had vanished. A little later, the cook came, bringing tea. He was surprised to see me alone. As I did not like to frighten him I said: 'Rimpoche only wanted to give me a message. He had no time to stay to tea.' I related the vision to the lama, but he only laughed at me without answering my questions. Yet, upon another occasion he repeated the phenomenon. He utterly disappeared as I was speaking with him in the middle of a wide bare track of land, without tent or houses or any kind of shelter in the vicinity.
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:..."
Thrice-Greatest Hermes, Vol. 3: I. Excerpts by Stobæus: Commentary - 12:48pm
Thrice-Greatest Hermes, Vol. 3, by G.R.S. Mead, [1906], at sacred-texts.com --------------------------------------------------------------------------------
COMMENTARY ARGUMENT 1. The “Virgin of the World” is a sacred sermon of initiation into the Hermes-lore, the first initiation, in which the tradition of the wisdom is handed on by the hierophant to the neophyte, by word of mouth. The instructor, or revealer, is the representative of Isis-Sophia, and speaks in her name, pouring forth for her beloved son, the new-born Horus, the first draught of p. 135 immortality, which is to purge away the poison of the mortal cup of forgetfulness and ignorance, and so raise him from the “dead.” This pouring-forth explains that the divine economy is perfect order, mystery transcending mystery,—each state of being, and each being, a mystery to those below that state. This order no mortal intellect can ever grasp; nay, in the far-off ages, when as yet there were no men, but only Gods, those essences that know no death, the first creation of the World-creator,—even these Gods, these mysteries to us, were in amazement at the glories of the greater mysteries which decked the Heaven with their unveiled transcendent beauty. Even these Gods did not know God as yet. 2. The Gods were immortal, but unknowing; they were intoxicated with Heaven’s beauty, amazed, nay awestruck, at the splendour of the mysteries of Heaven. Then came there forth another outpouring of the Father over all; He poured the Splendour of His Mind into their hearts and they began to know. 1 With this representation is blended a mythical historical tradition which suggests that all this was brought about for an “earth” on which our humanity had not as yet appeared, in far-off distant days when apparently our earth was not as now, ages ago, the purest Golden Age when there were Gods, not men. In that race of Gods, those of them in whom the ray was no low-burning spark, but a divine flame, were the instructors in the heavenly wisdom. 3. Of these was Hermes, a race or “being” rather p. 136 than an individual; these “Sons of Fire” left the record of their wisdom engraved on “stone” in symbol, in charge of others of the same race but less knowing than themselves; and so they ascended to Heaven. 4. Those that succeeded them had not the flame so bright within their hearts; they were of the same race, but younger souls—the Tat-race. Hermes could not hand on the direct knowledge to them, the “perfect sight” (θεωρία), and so recorded the wisdom in symbol and myth. Still later the Asclepius-race joined themselves to the Tat-souls. All this, however, took place many many ages ago, long even before the days of the men-gods Osiris and Isis; for the real wisdom of Hermes was so ancient that even Isis herself had had to search out the hidden records, and that too by means of the inner sight, when she herself had won the power to see, and the True Sun had risen for her mind. 5. But the strain of reconstructing the history of this far-distant past, as he conceived it to have been, is too much for the writer. He knows he is dealing with “myths,” with what Plutarch would have called the “doings of the daimones;” he knows that in reality these primæval “Books” of Hermes have no longer any physical existence, if indeed they ever had any; he knows that no matter what legends are told, or whatever the general priesthood may believe about ancient physical inscriptions of the primæval Hermes,—all this has passed away, and that the real wisdom of Hermes is engraved on the tablets of the æther, and not hidden in the shrines of earth. The “Books” are engraved in the “sacred symbols of the cosmic elements,” and hidden away hard by the “secrets of Osiris”—the mysteries of creative fire, the light that speaks in the heart. The true Books of p. 137 [paragraph continues] Hermes are hidden away in their own zones, the pure elements of the unseen world—the celestial Egypt. 6. This wisdom was held in safe keeping for the “souls” of men; it was a soul-gnosis, not a physical knowledge. Hereupon the writer begins the recital of his tradition 1 of the creation of the “souls” of men in their unfallen state, all of which is derived from the “Books of Hermes.” The soul-creation runs as follows: The Watchers 2 approach the Creator. The hour has struck for a new Cosmic Dawn, for a new Day. The time has come for Cosmos to awake after the Night. 3 The Creative Mind of the universe turns His attention, His thought, to a new phase of things, a new world-period. 7. God smiled, and His laughter thrilled through space, 4 and with His Word, called forth into the light the new dawn from out the primæval darkness of the new world-space. His first creation, transcendental or intelligible Nature, stood before Him, in all the marvel of her new beauty, the primal plērōma, or potential fullness, of the new universe or system, the ideal cosmos of our world, for there were many others,—the Gods who marvelled at the mystery. Straightway this Nature fell from one into three, herself and Toil and their fairest child Invention, to p. 138 whom God gave the gift of being, themselves producing ideal form alone. The first creation, then, was the bringing forth of potencies and types and ideas, to whom God gave the gift of being; it was as yet the world “above,” the primæval Heaven, in ultimate perfection, thus constituting the unchanging boundaries of the new universe that was to be. These things-that-are were filled with “mysteries,” not “breaths” or “lives,” for these were not as yet. 8. The next stage is the breathing of the spiritual (not the physical) breath of lives into the fairest blend of the primal elements that condition the world-area. This blend or soul-substance is called psychōsis. The primal elements were not our mixed earth, water, fire, and air, but “knowing fire” (perhaps “fire in itself,” as Hermes elsewhere calls it, or intelligible fire, perchance the “flower of fire” of the so-called “Chaldæan Oracles” 1) and unknowing air, if we may judge from the phrase (7): “Let heaven be filled with all things full, and air and æther [? = fire] too!” It is Heaven or the ideal world that is so filled; even earth-water was not yet manifested, much less earth and water. It seems, then, that these souls (souls corresponding above with the subsequent man-stage below) were a blend of the three: spirit, knowing fire, and unknowing air,—triads, yet a unity called psychōsis. 9. They were moreover all essentially equal, but differed according to some fixed law of numbering; they were also apparently definite in number, one soul perchance for every star, as with Plato, according to the law of similarity of less and greater, of within and without. 10. These souls, then, were “sacred (or typical) men,” p. 139 a creation prior to that of the “sacred animals”; their habitat was in Upper Nature, the “all-fairest station of the æther”—the celestial cosmos. 11. They were appointed to certain stations and to the task of keeping the “wheel revolving,”—that is, as we shall see, they were to fashion forms for birth and death, and so provide means of transmission for the life-currents ever circulating in the great sphere. This was their appointed task, the law imposed on them, as obedient children of the Great King, their sire. So long as they kept their appointed stations they were to live for ever in surroundings of bliss and beauty, in full contemplation of the glories of the greater universe, throned amid the stars. But if they disobeyed the law, bonds and punishment await them. 12. We next come to a further creation of souls—a subject somewhat difficult to follow. These souls are of an inferior grade to the preceding, for they are composed of the primal water and earth, of “water in itself” and “earth in itself” we must suppose, and not of the compound elements we now call by these names. These are the souls of certain “sacred animals” or lives, which bear the same relationship to the souls which “keep the wheel revolving” as animals do to man on earth. They are, however, not shaped like the animals on earth, nor possess even typical animal forms, but bear the forms of men, though they are not men. 13. Still was the divine “water-earth” substance unexhausted, and so the residue was handed over to “those souls that had gone in advance and had been summoned to the land of Gods,”—that is to say, those stations near the Gods, in highest æther, of which mention has just been made. These souls are, of course, the man-souls proper. Out of this residue these Builders were to fashion p. 140 animals, after the models the Creator gave them,—certain types of life, below the “man” type proper, ranged in due order corresponding to the “motions of the souls.” That is to say, there were various classes of Builders according to the types of animals which were to be copied. The Builders were to fashion the forms, the Creator was to breathe into them the life. 14. Thus these Builders fashioned the etheric doubles of birds, quadrupeds, fish and reptiles, and not their physical bodies, for as yet the earth was not solid. 15. And so the Builder-souls accomplished their task, and fashioned the primæval copies of the celestial types of animals. Proud of their work, they grew restive at the restraints placed upon them by the law of their stations, and overstepped the limits decreed by the Creator. 1 Whereupon the punishment is pronounced, and the Creator resolves to make the human frame, therein to imprison the disobedient souls. And here we learn incidentally that all of this p. 141 psychogenesis which has gone before was the direct teaching of Hermes to the writer; of no physical Hermes, however, but of that Hermes whose “Books” are hidden in the zones (5), of the Hermes whom the writer, as he would have us believe, came to know face to face only after his inner vision was opened, and he had gazed with all-seeing eyes “upon the mysteries of that new dawn” (4). 16. For the new and mysterious fabrication of the man-form, all the seven obedient Gods, to whom the man-souls are kin (17), are summoned by the chief of them, Hermes himself, the beloved son and messenger of the Supreme, “soul of My Soul, and holy mind of My own Mind.” 1 17. All of the seven promise to bestow the best they have on man. 18. The plasm out of which the man-form is to be modelled is the residue of the mixture out of which the Builders had already made the animal doubles. But the Builder of the man-frames was Hermes himself, who mixed the plasm with still more water. 19. Here the writer inserts a further piece of information concerning the source of his tradition. It is no longer as before what Hermes himself reveals to him in vision, but what the writer was told at a certain initiation called the “Black Rite.” This rite was presided over by Kamēphis, who is called the “earliest of all,” or perhaps more correctly the “most primæval of [us] all.” Kamēphis is thus conceived as the representative of a more ancient wisdom than that of Isis, and yet even he but hands on the tradition of Hermes. 2 20. The souls are “enfleshed,” and utter loud complaints. Apparently not all at first can speak articulately; most of them can only groan, or scream, p. 142 or hiss. The leading class of souls can, however, so far dominate the plasm as to speak articulately, and so one of their number utters a desperate appeal to Heaven. 21. They have now lost their celestial state, and Heaven is shut away from them; no longer can they see “without the light.” They are shut down into a “heart’s small compass”; the Sun of their being has become a light-spark only, hidden in the heart. This is, of course, the logos, the inmost reality in man. 22. The souls pray for some amelioration of their unhappy lot, and the conditions of the moral law are expounded to them. They who do rightly shall, on their body’s dissolution, reascend to Heaven and be at rest; they who do ill, shall work out their redemption under the law of metempsychosis, or change from body to body, from prison to prison. 23. Details of this metempsychosis are then given with special reference to the incarnations of the “more righteous,” who shall be kings, philosophers and prophets. Such souls apparently, for it is not expressly so stated, shall, in passing round the wheel of rebirth, when out of incarnation in a human body, have some sort of life with the souls of the leading types of animals, which are given as eagles, lions, dragons, and dolphins. Or, if we are unjustified in this speculation, such souls shall in their animal parts have intimate relation with the noblest types of animal essence (24). 25. There now comes upon the scene the mighty Intellect of the Earth, a veritable Erdgeist, in the form of Mōmus, who speaking out of affection for him (28), urges Hermes to increase ills and trials upon the souls of men, so that they shall not dare too much (25-27). And thereon Hermes sets in motion the instrument or engine of unerring fate and mechanical retribution (28, 29). p. 143 29. Now all these things took place at the dawn of earth-life, when all as yet was inert, as far as our now solid earth is concerned. We must then suppose that as yet our present phase of existence on earth had not yet been manifested; that all was as yet in a far subtler or more primitive state of existence, when earth was still all “a-tremble,” and had not yet hardened to its present state of solidity;—that is to say, that the man-plasm was in an etheric state (30). 31. The earth gradually hardens. Into the now more solid earth, the Creator and His obedient sons, the Gods who had not made revolt, poured forth the blessings of nature. This is described by the beautiful symbol of the hands of blessing, figured in Egypt as the sun-rays, each terminating in a hand for giving light and life. 1 The imprisoned souls, the kinsmen of the Gods obedient, continue their revolt; they are the leaders of mankind, of a mankind far weaker than themselves, a humanity, apparently evolved normally from the nature of things and as yet in its childhood. Instead of teaching them the lessons of love and wisdom, the Disobedient Ones use them for evil purposes, for war and conflict, for oppression and savagery. 32. Things go from bad to worse; the earth is befouled with the horrors of savage man, until in despair the pure elements complain to God. They pray that He will send a holy emanation of Himself to set things right (32-34). 35. Hereupon God sends forth the mystery of a new birth, a divine descent, or emanation, an avatāra, as the Aryan Hindu tradition would call it, a dual manifestation. 2 And so Osiris and Isis are born to help the p. 144 world, to recall men from savagery, and restore the moral order (35-37). It was they who were taught directly by Hermes (37) in all law and science and wisdom. Their mission meets with success, and the “world” is filled with a knowledge of the Path of Return. But before their ascension into Heaven they have a petition to make to the Father, that not only earth but also the surrounding spaces up to Heaven itself may be filled with a knowledge of the truth. Thus then they proceed to hymn the Sire and Monarch of all in a praise-giving which, unfortunately, Stobæus did not think fit to copy.
-------------------------------------------------------------------------------- The original text of the “Virgin of the World” treatise is obviously broken only by the omission of the Hymn of Osiris and Isis, and Excerpt ii. follows otherwise immediately on Excerpt i. The subject is the birth of royal souls, taken up from the instruction given in K. K., 23, 24 above. 39. There are four chief spaces: (i) Invisible Heaven, inhabited by the Gods, with the Invisible Sun as lord of all; (ii) Æther, inhabited by the Stars, of which for us the Sun is leader; (iii) Air, in which dwell non-incarnate souls, ruled by the Moon, as watcher o’er the paths of genesis; (iv) Earth, inhabited by men and animals, and over men the immediate ruler is the Divine King of the time. 40. The king-soul is the last of the Gods but the first of men 1; he is, however, on earth a demigod only, for his true divinity is obscured. His soul, or ka, comes from a soul-plane superior to that of the rest of mankind. The ascending souls of normally evolving humanity are thought of, apparently, as describing ever widening p. 145 circles in their wheelings in and out of incarnation, rising, as they increase in virtue and knowledge, at the zenith of their ascent in the intermediate state, before they turn to descend again into rebirth, ever nearer to the limits of the sensible world and, the frontiers of Heaven. 41. But there is also another class of descending royal souls, who have only slightly transgressed, and therefore descend only as far as this grade of humanity. 42. For the royal or ruling soul is not only a warrior monarch; his sovereignty may be also shown in arts of peace. He may be a righteous judge, a musician or poet, a truth-lover or philosopher. The activities of these souls are not determined, as is the case with souls of lower grades,—that is, those souls which have fallen deeper into material existence,—by what Basilides would have called the “appendages” of the animal nature; they are determined by a fairer taxis, an escort of angels and daimones, who accompany them into birth. 43. The description of their manner of birth, however, is, unfortunately, lost to us, owing either to the hesitation of Stobæus to make it public, or to its being cut out by some subsequent copyist. 44. We are next told that sex is no essential characteristic of the soul. It is an “accident” of the body, but this body is not the physical, but the “aery” body, which air, however, is not a simple element, but already differentiated into four sub-elements. 1 45. Moreover the sight, or intelligence, of the soul also depends upon the purity of certain envelopes, which p. 146 are called “airs,”—“airs” apparently more subtle even than the aery body (45). 1 46. Next follows a naïve reason for the excellence of Egypt and the wisdom of the Egyptians (46-48). Here the writer seems to be no longer dependent directly on the Trismegistic tradition, but is inserting and expanding popular notions. 49. The remaining sections of the Excerpt are taken up with speculations as to the cause of delirium (49, 50), and Stobæus brings his extract to a conclusion apparently without allowing the writer to complete his exposition. SOURCES? The discussion as to the meaning of the title, which has so far been invariably translated “The Virgin of the World,” will come more appropriately later on. How much of the original treatise has been handed on to us by Stobæus we have no external means of deciding. Our two Extracts, however, plainly stand in immediate connection with each other, and the original text is broken only by the unfortunate omission of the Hymn of Osiris and Isis. The first Extract, moreover, is plainly not the beginning of the treatise, since it opens with words referring to what has gone before; while the second Extract ends in a very unsatisfactory manner in the middle of a subject. What we have, however, gives us some very interesting indications of how the writer regarded his sources,—whether written or oral, whether physical or psychic. He of course would have us take his treatise as a literary unity; and indeed the subject is so worked up that it is very difficult to discover what the literary p. 147 sources that lay before the writer may have been, for the story runs on straight enough in the same thought-mould and literary form, in spite of the insertion of somewhat contradictory statements concerning the sources of information. When, however, Reitzenstein (p. 136) expressly states that the creation-story shows indubitable traces of two older forms, and that this is not a matter of surprise, as we find two (or more precisely four) different introductions,—we are not able entirely to follow him. It is true that these introductory statements are apparently at variance, but on further consideration they appear to be not really self-contradictory. THE DIRECT VOICE AND THE BOOKS OF HERMES The main representation is that the teacher of Isis is Hermes, who saw the world-creation, that is, the creation of our earth-system, and the soul-making, with his own spiritual sight (2). Isis has obtained her knowledge in two ways: either from the sacred Books of Hermes (4, 5); or by the direct spiritual voice of the Master (15). The intention here is plainly to claim the authority of direct revelation, for even the Books are not physical. They have disappeared, if indeed they ever were physical, and can only be recovered from the tablets of unseen nature, by ascending to the zones (5) where they are hidden; and these zones are plainly the same as the soul-spaces mentioned in S. I. H., 8. At the same time there is mention of another tradition, which, though in later details purporting to be historic and physical, in its beginnings is involved in purely mythological and psychic considerations. When the first and most ancient Hermes ascended to Heaven, he left his Books in the charge of the Gods, his kinsmen, p. 148 in the zones, and not on earth (3). On earth there succeeded to this wisdom a younger race, beloved of Hermes, and personified as his son Tat. These were souls as yet too young to understand the true science face to face. They were apparently regarded as the Tat (Thoth) priesthood of our humanity, who were subsequently joined by wisdom-lovers of another line of tradition, the Imuth (Asclepius) brotherhood, who had their doctrine originally from Ptah. 1 This seems to hint at some ancient union of two traditions or schools of mystic science, perhaps from the Memphitic and Thebaic priesthoods respectively. 2 What, however, is clear is that the writer professes to set forth a higher and more direct teaching than either the received tradition of the Isiac mystery-cult or of the Tat-Asclepius school. This he does in the person of Isis as the face to face disciple of the most ancient Hermes, 3 thus showing us that in the Hermes-circles of the Theoretics, or those who had the direct sight, though the Isis mystery-teaching was considered a tradition of the wisdom, it was nevertheless held to be entirely subordinate to the illumination of the direct sight.
p. 149 KAMEPHIS AND THE DARK MYSTERY In apparent contradiction to all this we have the following statement: “Now give good heed, son Horus, for thou art being told the mystic spectacle which Kamēphis, our forefather, was privileged to hear from Hermes, the record-writer of all deeds, and I from Kamēphis when he did honour me with the Black [Rite] that gives perfection” (19). 1 Here Reitzenstein (p. 137) professes to discover the conflation of two absolutely distinct traditions of (i) Kamephis, a later god and pupil of Hermes, and (ii) Kamephis, an older god and teacher of Isis; but in this I cannot follow him. It all depends on the meaning assigned to the words παρὰ τοῦ πάντων προγενεστέρου, which Reitzenstein regards as signifying “the most ancient of all [gods],” but which I translate as “the most ancient of [us] all.” I take it to mean simply that, according to the general Isis-tradition, the founder of its mysteries was stated to be Kamephis, but that the Isis-Hermes circles claimed that this Kamephis, though truly the most ancient figure in the Isis tradition proper, was nevertheless in his turn the pupil of the still more ancient Hermes. The grade of Kamephis was presumably represented in the mystery-cult by the arch-hierophant who presided at the degree called the “Dark Mystery” or “Black Rite.” It was a rite performed only for those p. 150 who were judged worthy of it (ἐτίμησεν) after long probation in lower degrees, something of a far more sacred character, apparently, than the instruction in the mysteries enacted in the light. I would suggest, therefore, that we have here a reference to the most esoteric institution of the Isiac tradition, the more precise nature of which we will consider later on; it is enough for the moment to connect it with certain objects or shows that were apparently made to appear in the dark. As Clement of Alexandria says in his famous commonplace book, called the Stromateis 1: “It is not without reason that in the mysteries of the Greeks, lustrations hold the first place, analogous to ablutions among the Barbarians [that is, non-Greeks]. After these come the lesser mysteries, which have some foundation of instruction and of preliminary preparation for what is to follow; and then the great mysteries, in which nothing remains to be learned of the universe, but only to contemplate and comprehend nature [herself] and the things [which are mystically shown to the initiated].” 2
p. 151 KNEPH-KAMEPHIS But who was Kamēphis in the theology of the Egyptians? According to Reitzenstein, Kamephis or Kmephis, that is Kmeph, is equated by Egyptologists with Kneph, who, according to Plutarch, 1 was worshipped in the Thebaid as the ingenerable and immortal God. Kneph, however, as Sethe has shown, 2 is one of the aliases of Ammon, who is the “bull [or husband] of his mother,” the “creator who has created himself.” Kneph is, moreover, the Good Daimon, as Philo of Byblus says. 3 He is the Sun-god and Heaven-god Ammon. “If he open his eyes, he filleth all with light in his primæval 4 land; and if he close them all is dark.” 5 Here we have Kneph-Ammon as the giver of light in darkness, and the opener of the eyes. Moreover, Porphyry 6 tells us that the Egyptians regarded Kneph as the demiurge or creator, and represented him in the form of a man, with skin of a blue-black tint, girt with a girdle, and holding p. 152 a sceptre, and wearing a crown of regal wings. This symbolism, says Porphyry, signified that he was the representative of the Logos or Reason, difficult to discover, hidden, 1 not manifest 2; it is he who gives light and also life 3; he is the King. The winged crown upon his head, he adds, signifies that he moves or energizes intellectually. Kamephis, then, stands in the Isis-tradition for the representative of Agathodaimon, the Logos-creator. He is, however, a later holder of this office, and has had it handed on to him by Hermes, or at any rate he is instructed in the Logos-wisdom by Hermes. HERMES I. AND HERMES II. In this connection it is instructive to refer to the account which Syncellus 4 tells us he took from the statement of Manetho. Manetho, says Syncellus, states in his Books, that he based his replies concerning the dynasties of Egypt to King Ptolemy on the monuments. “[These monuments], he [Manetho] tells us, were engraved in the sacred language, and in the characters of the sacred writing, by Thoth the First Hermes; after the Flood they were translated from the sacred language into the then common tongue, but [still written] in hieroglyphic characters, and stored away in books, by the Good Daimon’s son, the Second Hermes, the father of Tat, in the inner shrines of the temples of Egypt.” p. 153 Here we have a tradition, going back as far as Manetho, which I have shown, in Chapter V. of the “Prolegomena” on “Manetho, High Priest of Egypt,” cannot be so lightly disposed of as has been previously supposed,—dealing expressly with the Books of Hermes. This tradition, it is true, differs from the account given in our Sermon (3-5), where the writer says nothing expressly of a flood, but evidently wishes us to believe that the most ancient records of Hermes were magically hidden in the zones of the unseen world, and that the flood, if there was one, was a flood or lapse of time that had utterly removed these records from the earth. For him they no longer existed physically. Manetho’s account deals with another view of the matter. His tradition appears to be as follows. The oldest records were on stone monuments which had survived some great flood in Egypt. These records belonged to the period of the First Hermes, the Good Daimon par excellence, the priesthood, therefore, of the earliest antediluvian Egyptian civilization. After the flood they were translated from the most archaic language into ancient Egyptian, and preserved in book-form by the Second Hermes, the priesthood, presumably, of the most ancient civilization after the flood, who were in time succeeded by the Tat priesthood. That this tradition is elsewhere contradicted by the Isis-tradition proper, which in a somewhat similar genealogy places Isis at the very beginning prior even to Hermes I., 1 need not detain us, since each tradition would naturally claim the priority of those whom it regarded as its own special founders, and we are for the moment concerned only with the claims of the Hermes-school. p. 154 The main point of interest is that there was a tradition which explained the past on the hypothesis of periods of culture succeeding one another,—the oldest being supposed to have been the wisest and highest; the most archaic hieroglyphic language, which perhaps the priests of Manetho’s day could no longer fully understand, 1 was supposed to have been the tongue of the civilization before the Flood of Hermes I. It may even be that the remains of this tongue were preserved only in the magical invocations, as a thing most sacred, the “language of the gods.” The point of view, however, of the circle to which our writer belonged, was that the records of this most ancient civilization were no longer to be read even in the oldest inscriptions; they could only be recovered by spiritual sight. Into close relation with this, we must, I think, bring the statement made in § 37, that Osiris and Isis, though they themselves had learned all the secrets of the records of Hermes, nevertheless kept part of them secret, and engraved on stone only such as were adapted for the intelligence of “mortal men.” The Kamephis of the Isis-tradition, then, apparently stands for Kneph as Agathodaimon, that is for Hermes, but not for our Hermes I., 2 for he has no physical p. 155 contact with the Isis-tradition, but for Hermes II., who was taught by Hermes I. THE BLACK RITE But what is the precise meaning of the “black rite” at which Kamephis presides? I have already suggested the environment in which the general meaning may be sought, though I have not been able to produce any objective evidence of a precise nature. Reitzenstein (pp. 139 ff.), however, thinks he has discovered that evidence. His view is as follows: The key to the meaning, according to him, is to be found in the following line from a Magic Papyrus 1: “I invoke thee, Lady Isis, with whom the Good Daimon doth unite, 2 He who is Lord ἐν τῷ τελείῳ μέλανι.” Reitzenstein thinks that the Good Daimon here stands for Chnum, and works out (p. 140) a learned hypothesis that the “black” refers to a certain territory of black earth, between Syene and Takompso, the Dedocaschœnus, especially famed for its pottery, which was originally in the possession of the Isis priesthood, but was subsequently transferred to the priesthood of Chnum by King Dośer. Reitzenstein would thus, presumably, translate the latter half of the sentence as “the Good Daimon who is Lord in the perfect black [country],” and so make it refer to Chnum, though indeed he seems himself to feel the inadequacy of this explanation to cover the word “perfect” (p. 144). But this seems to me to take all the dignified meaning out of both our text and that of the Magic Papyrus, and to introduce p. 156 local geographical considerations which are plainly out of keeping with the context. It is far more natural to make the Agathodaimon of the Papyrus refer to Osiris; for indeed it is one of his most frequent designations. Moreover, it is precisely Osiris who is pre-eminently connected with the so-called “under world,” the unseen world, the “mysterious dark.” He is lord there, while Isis remains on earth; it is he who would most fitly give instructions on such matters, and indeed one of the ancient mystery-sayings was precisely, “Osiris is a dark God.” 1 “He who is Lord in the perfecting black,” might thus mean that Osiris, the masculine potency 2 of the soul, purified and perfected the man on the mysterious dark side of things, and completed the work which Isis, the feminine potency of the soul, had begun on him. That, in the highest mystery-circles, this was some stage of union of the man with the higher part of himself, may be deduced from the interesting citations made by Reitzenstein (pp. 142-144) from the later Alchemical Hermes-literature; it clearly refers to the mystic “sacred marriage,” 3 the intimate union of the soul with the logos, or divine ray. Much could be written on this subject, but it will be sufficient to append two passages of more than ordinary interest. The Jewish over-writer of the Naassene Document contends that the chief mystery of the Gnosis was but the consummation of the instruction given in the various mystery-institutions of the nations. The p. 157 [paragraph continues] Lesser Mysteries, he tells us, commenting on the text of the Pagan commentator, pertained to “fleshly generation,” whereas the Greater dealt with the new birth, or second birth, with regeneration, and not with genesis. And speaking of a certain mystery, he says: “For this is the Gate of Heaven, and this is the House of God, where the Good God 1 dwells alone, into which [House] no impure [man] shall come; but it is kept under watch for the spiritual alone; where when they come they must cast away their garments, and all become bridegrooms obtaining their true manhood through the Virginal Spirit. For such a man is the Virgin big with child, conceiving and bearing a Son, not psychic, not fleshly, but a blessed Æon of Æons.” 2 In the marvellous mystery-ritual of the new-found fragments of The Acts of John, lately discovered in a fourteenth century MS. in Vienna, disguised in hymn form, and hiding an almost inexhaustible mine of very early tradition, the “sacred marriage” is plainly suggested as one of the keys to part of the ritual. Compare, for instance, with the “casting away of their garments,” in the above-quoted passage of the Naassene writer, the following: “[The Disciple.] I would flee. [The Master.] I would [have thee] stay. [The Assistants.] Amen! [The Disciple.] I would be robed. [The Master.] And I would robe [thee]. [The Assistants.] Amen! [The Disciple.] I would be at-oned. p. 158 [The Master.] And I would at-one. [The Assistants.] Amen!” 1 BLACK LAND. But to return to the “mysterious black.” Plutarch tells us: “Moreover, they [the Egyptians] call Egypt, inasmuch as its soil is particularly black, as though it were the black of the eye, Chemia, and compare it with the heart,” 2—for, he adds, it is hot and moist, and set in the southern part of the inhabitable world, in the same way as the heart in the left side of a man. 3 Egypt, the “sacred land” par excellence, was called Chemia or Chem (Ḥem), Black-land, because of the nature of its dark loamy soil; it was, moreover, in symbolic phraseology the black of the eye, that is, the pupil of the earth-eye, the stars and planets being regarded as the eyes of the gods. 4 Egypt, then, was the eye and heart of the Earth; the Heavenly Nile poured its light-flood of wisdom through this dark of the eye, or made the land throb like a heart with the celestial life-currents. Nor is the above quotation an unsupported statement of Plutarch’s, for in an ancient text from Edfu, 5 we read: “Egypt (lit. the Black), which is so called after the eye of Osiris, for it is his pupil.” Ammon-Kneph, too, as we have seen, is black, or blue-black, signifying his hidden and mysterious p. 159 character; and in the above-quoted passage he is called “he who holds himself hidden in his eye,” or “he who veils himself in his pupil.” This pupil, then, concludes Reitzenstein (p. 145), is the “mysterious black.” Is this, then, the origin of this peculiar phrase? If so, it would be connected with seeing, the spiritual sight, the true Epopteia. THE PUPIL OF THE WORLD’S EYE But Isis, also, is the black earth, and, therefore, the pupil of the eye of Osiris, and, therefore, also of the Chnum or Ammon identified with Osiris at Syene. Isis, therefore, herself is the “Pupil of the World’s Eye”—the κόρη κόσμου. 1 Reitzenstein would, therefore, have it that the original type of our treatise looks back to a tradition which makes the mystery-goddess Isis the disciple and spouse of the mysterious Chnum or Ammon, or Kneph or Kamephis, as Agathodaimon; and, therefore, presumably, that the making of this Kamephis the disciple in his turn of Hermes is a later development of the tradition, when the Hermes-communities gained ascendancy in certain circles of the Isis-tradition. This is very probable; but dare we, with Reitzenstein, cast aside the “traditional” translation of κόρη κόσμου, as “Virgin of the World,” and prefix to our treatise as title the new version, “The Pupil of the Eye of the World”? It certainly sounds strange as a title to unaccustomed ears, and differs widely from any other titles of the Hermetic sermons known to us. But what does the “Virgin of the World” mean in connection with our treatise? Isis as the Virgin Mother is a p. 160 familiar idea to students of Egyptology 1; she is κατ᾽ ἐξοχὴν, the “World-Virgin.” THE SON OF THE VIRGIN And here it will be of interest to turn to a curious statement of Epiphanius 2; it is missing in all editions of this Father prior to that of Dindorf (Leipzig, 1859), which was based on the very early (tenth century) Codex Marcianus 125, all previous editions being printed from a severely censured and bowdlerized fourteenth century MS. Epiphanius is stating that the true birthday of the Christ is the Feast of Epiphany, “at a distance of thirteen days from the increase of the light [i.e. December 25]; for it needs must have been that this should be a figure of our Lord Jesus Christ Himself and of His twelve disciples, who make up the thirteen days of the increase of the Light.” The Feast of the Epiphany was a great day in Egypt, connected with the “Birth of the Æon,”—a phase of the “Birth of Horus.” For Epiphanius thus continues: “How many other things in the past and present support and bear witness to this proposition, I mean the birth of Christ! Indeed, the leaders of the idol-cults, 3 filled with wiles to deceive the idol-worshippers who believe in them, in many places keep highest festival on this same night of Epiphany [= the Manifestation to Light], so that they whose hopes are in error may not seek the truth. For instance, at p. 161 [paragraph continues] Alexandria, in the Koreion, 1 as it is called—an immense temple, that is to say the Precinct of the Virgin—after they have kept all-night vigil with songs and music, chanting to their idol, when the vigil is over, at cock-crow, they descend with lights into an underground crypt, and carry up a wooden image lying naked on a litter, with the seal of a cross made in gold on its forehead, and on either hand two similar seals, and on either knee two others, all five seals being similarly made in gold. And they carry round the image itself, circumambulating seven times the innermost temple, to the accompaniment of pipes, tabors and hymns, and with merry-making they carry it down again underground. And if they are asked the meaning of this mystery, they answer: ‘To-day at this hour the Maiden (Korē), that is, the Virgin, gave birth to the Æon.’” He further adds that at Petra, in Arabia, where, among other places, this mystery was also performed, the Son of the Virgin is called by a name meaning the “Alone-begotten of the Lord.” 2 Here, then, at Alexandria, in every probability the very environment of our treatise, we have a famous mystery-rite, solemnized in the Temple of the Virgin, who gives birth to a Son, the Æon. This, we shall not be rash in assuming, signifies not only the birth of the new year, but also still more profound mysteries, when we remember the words of the Naassene Document quoted above: “For such a man is the Virgin, big with child, conceiving and bearing a Son,—not psychic, not fleshly [nor, we may add, temporal], but p. 162 a blessed Æon of Æons”—that is, an Eternity of Eternities, an immortal God. We should also notice the crowing of the cock, which plays so important a part in the crucifixion-story in the Gospels, 1 and above all things the stigmata on the image, the symbols of a cosmic and human mystery. THE MYSTERY OF THE BIRTH OF HORUS In our own treatise the mysterious Birth of Horus is also referred to (35, 36) as follows. Isis has handed on the tradition of the Coming of Osiris, the Divine emanation, the descent of the efflux of the Supreme, and Horus asks: “How was it, mother, then, that Earth received God’s efflux?”—where Earth may well refer to the “Dark Earth,” a synonym of Isis herself. And Isis answers: “I may not tell the story of [this] birth; for it is not permitted to describe the origin of this descent, O Horus, [son] of mighty power, lest afterward the way of birth of the immortal Gods should be known unto men.” Here I think we have a clear reference to the mysterious “Birth of Horus,” the birth of the gods,—that is to say, of how a man becomes a god, becomes the most royal of all souls, gains the kingdom, or lordship over himself. This mystery was not yet to be revealed to the neophyte—Horus—and yet this Birth is suggested to Tat by Hermes—C. H., xiii. (xiv.) 2—when he says: “Wisdom that understands in silence [such is the matter and the womb from out which Man is born] and the True Good the Seed.” The womb is the mysterious Silence, the matter is p. 163 [paragraph continues] Wisdom, Isis herself, the seed is the Good, the Agathodaimon, Osiris. But in our treatise Horus has not yet reached to this high state; Isis, as the introductory words tell us, is pouring forth for him “the first draught of immortality” only, “which souls have custom to receive from gods”; he is being raised to the understanding of a daimon, but not as yet to that of a god. All of this, moreover, seems to have been part and parcel of the Isis mystery-tradition proper, for as Diodorus (i. 25), following Hecatæus, informs us, it was Isis who “discovered the philtre of immortality, by means of which, when her son Horus, who had been plotted against by the Titans, and found dead (νεκρόν) beneath the water, not only raised him to life (ἀναστῆσαι) by giving him life (ψυχήν), but also made him sharer in immortality.” Here we have evidence to show that in the mystery-myth Horus was regarded as the human soul, and that there were two interpretations of the mystery. It referred not only to the “rising from the dead” in another body, or return to life in another enfleshment, but also to a still higher mystery, whereby the consciousness of immortality was restored to the memory of the soul. The soul had been cast by the Titans, or the opposing powers of the subtle universe, into the deep waters of the Great Sea, the Ocean of Generation, or Celestial Nile, for as the mysterious informant of Cleombrotus told him, 1 these stories of Titans concerned daimons or souls proper, not bodies. 2 p. 164 From this death in the sea of matter, Isis, the Mother Soul, brings Horus repeatedly back to life, and finally bestows on him the knowledge of immortality, and so raises him from the “dead.” 1 This birth of the “true man” within, the logos, was and is for man the chief of all mysteries. In the Chapter on “The Popular Theurgic Hermes-Cult,” we have already, in elucidation of the sacramental formula, “Thou art I and I am thou,” quoted the agraphon from the Gospel of Eve concerning the Great Man and the Little Man or Dwarf, and lovers of the Aupaniṣhad literature of Hindu-Aryan theosophy need hardly be p. 165 reminded of “the ‘man,’ of the size of a thumb,” within, in the ether of the heart. 1 “ISHON” But what is of more immediate interest is that the same idea is to some extent found in the Old Covenant documents, especially in the Prophetical and Wisdom literature, which latter was strongly influenced by Hellenistic ideas. Ishon, which literally means “little man” or “dwarf,” 2 is in A.V. generally translated “apple of the eye.” 3 Thus we read in a purely literal sense, referring to weeping: “Let not the apple of thine eye cease” (Lam. ii. 18). It was, however, a common persuasion, that the intelligence or soul itself, not merely the reflection of the image of another person, resided in the eye, and was made manifest chiefly by the eye. Thus the “apple of the eye” was used as a synonym for a man’s most precious possession, the treasure-house as it were of the light of a man. p. 166 And so we read: “He [Yahweh] kept him [Israel] as the apple of his eye” (Ps. xvii. 8)—where ishon is in the Hebrew further glossed as the “daughter of the eye”; and again: “Thus saith the Lord of Hosts: . . . He that toucheth you toucheth the apple of his eye” (Zech. ii. 8). The “apple of the eye” (ishon) was, then, something of great value, something very precious, and, therefore, we read in the Wisdom-literature that the punishment of the man who curses his father and mother is that “his lamp shall be put out in obscure (ishon) darkness” (Prov. xx. 20)—that is, that he shall thus extinguish the lamp of his intelligence, or perhaps spiritual nature, “in the apple of his eye there will be darkness”; and this connects with a passage in the Psalms which shows traces of the same Wisdom-teaching. “In the hidden part 1 [of man] thou shalt make me to know wisdom” (Ps. li. 6). But the most striking passages are to be found in that pre-eminently Wisdom-chapter in the Proverbs-collection, where the true Israelite is warned to remain faithful to the Law (Torah), and to have no commerce with the “strange woman,” the “harlot”—that is, the “false doctrines” of the Gentiles. 2 “Keep my law as the apple of thine eye” (Prov. vii. 2), says the writer, speaking in the name of Yahweh, for he has seen the young and foolish being led astray by the “strange woman.” “He went the way to her house, in the twilight, in the evening; in the black (ishon) and dark night” (Prov. vii. 9). That is to say, p. 167 his lamp was put out; there was dark night in his eye, in that little man of his, which should be his true light-spark understanding the wisdom of Yahweh. Here, I think, we have additional evidence, that the idea, that the pupil of the eye was the seat of the spiritual intelligence in man, was widespread in Hellenistic circles. 1 But even so, can we translate κόρη κόσμου as the “Apple of the World-Eye”? It is true that Isis is the instrument or organ of conveying the hidden wisdom to Horus, and that it is eventually Hermes or the Logos who is the true light itself, which shines through her, the pupil of Egypt’s eye, 2 out of that mysterious darkness, in which she found herself, when she received illumination at the hands of Kamephis; but is this sufficient justification for rejecting the traditional translation of the title, and adopting a new version? On the whole I am inclined to think, that though the new rendering may at first sight appear somewhat strained, nevertheless in proportion as we become more familiarized with the idea and remember the thought-environment of the time, we may venture so to translate it. Isis, then, is the “Apple or Pupil of the Eye of Osiris.” On earth the “mysterious black” is Egypt p. 168 herself, the wisdom-land. Isis is the mysterious wisdom of Egypt, but in our treatise she is even more than this, for she is that wisdom but now truly illumined by the direct sight, the new dawn of the Trismegistic discipline of which she speaks (4). To a Greek, however, the word κόρη would combine and not distinguish the two meanings of the title over which we have been labouring; but even as logos meant both “word” and “reason,” so korē would mean both “virgin” and “pupil of the eye”; but as it is impossible to translate it in English by one word, we have followed the traditional rendering. THE SIXTY SOUL-REGIONS We now turn to a few of the most important points which require more detailed treatment than the space of a footnote can accommodate. There are, of course, many other points that could be elaborated, but if that were done, the present work would run into volumes. The number of degrees into which the soul-stuff (psychōsis) is divided, is given as three, and as sixty (10). If this statement stood by itself we should have been somewhat considerably puzzled to have known what to make of it, even when we remembered the mystic statement that 60 is par excellence the number of the soul, and that he who can unriddle the enigma will know its nature. Fortunately, however, if we turn to S. I. H., 6 (Ex. xxvii.), we find that according to this tradition the soul-regions also were divided into 60 spaces, presumably corresponding to the types of souls. They were in 4 main divisions and 60 special spaces, with no overlapping (7). These spaces were also called zones, firmaments or layers. We are further told (6) that the lowest division, that p. 169 is the one nearest to the earth, consists of 4 spaces; the second, of 8; the third, of 16; and the fourth, of 32. And still further (7), that there were besides the 4 main divisions 12 intervallic ones. This introduces an element of uncertainty, for, as far as I am aware, we have no objective information which can enable us to determine how the intervallic divisions were located in the mind of the writer; speculation is rash, but a scheme has suggested itself to me, and I append it with all reservation. First of all we have 4 main divisions or planes, separated from one another by 3 determinations of some sort, for the whole ordering pertains to the Air proper, and perhaps the 4 states of Air were regarded as earthy, watery, aery, and fiery Air. The 3 determinations may perhaps have been regarded as corresponding to the three main grades or florescences of the soul-stuff, which were apparently of a superior substance. Each division of the 4 may further have been regarded as divided off by three intervallic determinations; so that we should have 3 such intervals in the lowest division, subdividing it into 4 spaces of 1 space each; 3 in the second, subdividing it into 4 spaces of 2 spaces each; 3 in the third, subdividing it into 4 spaces of 4 spaces each; and 3 in the fourth, subdividing it into 4 spaces of 8 spaces each. The sum of these intervals would thus be 12. PLUTARCH’S YOGIN In this connection, however, I cannot refrain from appending a pleasant story told by Plutarch. 1 p. 170 The speaker is Cleombrotus, a Lacedæmonian gentleman and man of means, who was a great traveller, and a greedy collector of information of all sorts to form the basis of a philosophical religion. He had spent much time in Egypt, and had also been a voyage beyond the Red Sea. On his travels Cleombrotus had heard of a philosopher-recluse, who lived in complete retirement, except once a year when he was seen by “the folk round the Red Sea”; then it was that a certain divine inspiration came upon him, and he came forth and “prophesied” to the nobles and royal scribes who used to flock to hear him. With great difficulty, and only after the expenditure of much money, Cleombrotus discovered the hermitage of this recluse, and was granted a courteous reception. Our old philosopher was the handsomest man Cleombrotus had ever met, deeply versed in the knowledge of plants, and a great linguist. With Cleombrotus, however, he spoke Doric, and almost in verse, and “as he spake perfume filled the place from the sweetness of his breath.” His knowledge of the various mystery-cults was profound, and his intimate acquaintance with the unseen world remarkable; he explained many things to Cleombrotus, and especially the nature of the daimones, and the important part they played as factors in any satisfactory interpretation of ancient mythology, seeing that most of the great myths referred to the doings of the daimones and not of mortals. Cleombrotus, however, has told his story merely as an introduction to the quotation of a scrap of information let fall by the old philosopher concerning the plurality of worlds 1; thus, then, he continues: p. 171 “THE PLAIN OF TRUTH” “He told me that the number of worlds was neither infinite, nor one, nor five, but that there were 183 of them, arranged in the figure of a triangle of which each side contained 60, and of the remaining 3 one set at each angle. And those on the sides touch each other, revolving steadily as in a choral dance. And the area of the triangle is the Common Hearth of all, and is called the ‘Plain of Truth,’ 1 in which the logoi and ideas and paradigms of all things which have been, and which shall be, lie immovable; and the Æon [or Eternity] being round them [sc. the ideas], time flows down upon the worlds like a stream. And the sight and contemplation (θέαν) of these things is possible for the souls of men only once in ten thousand years, should they have lived a virtuous life. And the highest of our initiations here below is only the dream of that true vision and initiation 2; and the discourses [sc. delivered in the mystic rites] have been carefully devised to awaken the memory of the sublime things above, or else are to no purpose.” p. 172 This statement I am inclined to regard as one of the most distinct pronouncements on the nature of the higher mysteries which has been preserved to us from antiquity, and the locus classicus and point of departure for any really fruitful discussion of the true nature of the philosophic mysteries, and yet I have never seen it referred to in this connection. Our old philosopher was well acquainted with the Egyptian mystery-tradition, for Cleombrotus obtained information from him concerning the esoteric significance of Typhon and Osiris, and what I have quoted above falls naturally into place in the scheme of ideas of the tradition preserved in the treatise which we are discussing. 1 It, indeed, pertains to a higher side of the matter, for it purports to be the highest theoria of all, and possible for the souls even of the most righteous only at long periods of time. Of course the representation is symbolical. The triangle is no triangle; it is the “plain of truth,” the “hearth of the universe.” The triangle, then, pertained to the plane of Fire proper and not Air. Still, the ordering of the “worlds” is similar to that of our soul spaces. The triangle is shut off from the manifested world by the Æon; it is out of space and time proper. Time flows down from it. The worlds proper are 3 worlds or cosmoi, each divided into 60 subordinate cosmoi, in choral dance, or orderly harmonious movement of one to the other. Our soul-spaces, then, may have been regarded as some reflection of these supernal conditions. One is almost tempted to turn the plane triangle p. 173 into a solid figure, a tetrahedron, 1 and imagine the idea of a world or wheel, at each of the four angles, and to speculate on the Wheels of Ezekiel, the prototype of the Mercabah or Heavenly Chariot of Kabalism, the Throne of Truth of the Supreme, but I will not try the patience of my readers any further, for doubtless most of them will have cried already: Hold, enough! THE BOUNDARIES OF THE NUMBERS WHICH PREEXIST IN THE SOUL Perhaps, however, it would be as well, before dismissing the subject, to consider very briefly what Plato, following Pythagoras, 2 has to say concerning the “boundaries” of all numbers which pre-exist in the soul. These soul-numbers are 1, 2, 3, 4, 8, 9, 27 (the combination of the two Pythagorean series 1, 2, 4, 8 and 1, 3, 9, 27), or 1, 2, 3, 2², 2³, 3², 3³. Of these numbers 1, 2, 3 are apportioned to the World-Soul itself, in its intellectual or spiritual aspect, and signify its abiding in (1), its proceeding from (2), and its returning to itself (3); this with regard to primary natures. But in addition, intermediate subtle natures or souls are “providentially” ordered in their evolution and involution, by the World-Soul; they proceed according to the power of the fourth term (4 or 2²), “which possesses generative powers,” and return according to that of the fifth (9 or 3²), “which reduces them to one.” Finally also solid or gross natures are also “providentially” ordered in their procession according to 8 (2³), and in their conversion according to 27 (3³). 3 p. 174 From all of which we get the following scheme of circular progression and conversion of the soul, the various main stages through which it passes: With this compare the “Chaldæan Oracle” (ap. Psellus, 19): “Do not soil the spirit, nor turn the plane into the solid”—μὴ πνεῦμα μολύνῃς μῦτε βαθύνῃς τὸ ἐπίπεδον (ed. Cory, Or. clii., p. 270); where the four stages correspond to the point, line, plane, and solid. It is also to be remembered that since x0 = 1, 20 = 1 and 30 = l. That these are the boundary numbers of the soul, according to Pythagoreo-Platonic tradition, is of interest, but how this can in any way be made to agree with the ordering of the soul-spaces in our treatise is a puzzle. That by adding these numbers together (1 + 2 + 3 + 4 + 8 + 9 + 27) we get 54, and by farther adding the numbers of the World-Soul proper (1 + 2 + 3) we get 6, and so total out the whole sum of the phases to 60, savours somewhat of “fudging,” as we used to call it at school. It is by no means convincing, for we are here combining particulars with universals as though they were of equal dignity; still the ancients frequently resort to such combinations. That, however, there is something more than learned trifling in these numbers of Plato may be seen by the brilliant study of Adam on the “nuptial number” of Plato, 1 which was based upon the properties of the p. 175 [paragraph continues] “Pythagorean triangle,” a right-angled triangle to the containing sides of which the values of 3 and 4 were given, the value of its hypothenuse being consequently 5; and 3 × 4 × 5 = 60. The numbers 3, 4, 5, together with the series 1, 2, 4, 8, and 1, 3, 9, 27, were the numerical sequences which supplied those “canons of proportion” with which the Pythagoreans and Platonists chiefly busied themselves. Still, as far as I can see, this does not throw any clear light on the ordering of the soul spaces as given in our treatise, and we are therefore tempted to connect it with the tradition of the mysterious 60’s of Cleombrotus. But what that choral dance was which ordered the subordinate cosmoi into 60’s, and whether they proceeded by stages which might correspond to 3’s and 4’s and 5’s, we have, as far as I am aware, no data on which to base an argument. It may, however, have been connected with Babylonian ideas; the 3 may have been regarded as “falling into” 4, so making 12, and this stage in its turn have been regarded as “falling into” 5, and so making 60. THE MYSTERIOUS CYLINDER It is to be noticed, however, that before the souls revolted, the Demiurge “appointed for them limits and reservations 1 in the height of Upper Nature, that they might keep the cylinder a-whirl in proper order and economy” (11). They were, then, confined to certain orderings and spaces. But what is the mysterious “cylinder” which they were to keep revolving? So far I have come across nothing that throws any p. 176 direct light on the subject. However, Proclus 1 says that Porphyry stated that among the Egyptians the letter χ, surrounded by a circle, symbolized the mundane soul. It is curious that Porphyry should have referred this idea to the Egyptians, when he must have known that Plato, to whom Porphyry looked as the corypheus of all philosophy, had treated of the significance of the symbol X (in Greek χ) in perhaps the most discussed passage of the Timæus (36B). 2 This letter symbolized the mutual relation of the axes and equators of the sphere of the “same” (the “fixed stars”) and the sphere of the “other” (the “seven planetary spheres”). Porphyry, however, may have believed that Plato, or Pythagoras, got the idea in the first place from Egypt—the common persuasion of his school. This enigma of Plato is described as follows by Jowett in his Introduction to the Timæus 3: “The universe revolves round a centre once in twenty-four hours, but the orbits of the fixed stars take a different direction from that of the planets. The outer and the inner sphere cross one another and meet again at a point opposite to that of their first contact; the first moving in a circle from left to right along the side of a parallelogram which is supposed to be inscribed in it, the second also moving in a circle along the diagonal of the same parallelogram from right to left 4; or, in p. 177 other words, the first describing the path of the equator, the second, the path of the ecliptic.” We should thus, just as the Egyptians, according to Porphyry, symbolized it, represent the conception by the figure of a circle with two diameters suggesting respectively the equator and the ecliptic. But what is the rectangular figure to which Jowett refers, but which he does not further describe? The circles are spheres; and, therefore, the rectangular figure must be a solid figure inscribed in the sphere “of the same.” If we now set the circle revolving parallel to the longer sides of the figure, this “parallelogram” will trace out a cylinder, while the seven spheres of the “other,” the “souls” of the “planets,” moving parallel to one of the diagonals of our figure, and in an opposite direction to the sphere of the “same,” will, by their mutual difference of rates of motion, cause their “bodies” (the souls surrounding the bodies) to trace out spiral orbits. All this in itself, I confess, seems very far-fetched, and I should have thrown my notes on the subject into the waste-paper basket, but for the following consideration: Basil of Cæsarea, in his Hexæmeron, or Homilies on p. 178 the Six Days of Creation, declared it “a matter of no interest to us whether the earth is a sphere or a cylinder or a disk, or concave in the middle like a fan.” 1 The cylinder-idea, then, was a favourite theory with regard to the earth-shape in the time of Basil, that is the fourth century. This cylinder-idea, however, I am inclined to think was very ancient. In the domain of Greek speculation we first meet with it in what little is known of the system of Anaximander of Miletus, the successor of Thales. Anaximander is reported to have believed that “the earth is a heavenly body, controlled by no other power, and keeping its position because it is the same distance from all things; the form of it is curved, cylindrical, like a stone column; it has two faces; one of these is the ground beneath our feet, and the other is opposite to it.” 2 And again: “That the earth is a cylinder in form, and that its depth is one-third of its breadth.” 3 Now I have never been able to persuade myself that the earliest philosophers of Greece “invented” the ideas ascribed to them. They stood on the borderland of mythology and mysticism, and, in every probability, took their ideas from ancient traditions. p. 179 [paragraph continues] Anaximander himself was in every probability indirectly, for all we know even directly, influenced by Egyptian and Chaldæan notions; indeed, who can any longer doubt in the light of the Cnossus excavations?” 1 Anaximander is thus said to have regarded the earth-cylinder as fixed, whereas in our treatise the cylinder is not the earth and is not fixed; it is, on the contrary, a celestial cylinder and in constant motion. Can it, then, possibly be that this cylinder notion was associated with some Babylonian idea, and had its source in that country par excellence of cylinders? In Babylonia, moreover, the cylinder-shape was frequently used for seals, fashioned like a small roller, so that the characters or symbols engraved on them could be impressed on soft substance, such as wax. Further, the Babylonian and Egyptian civilizations were, as we know, closely associated, and pre-eminently so in the matter of sigils and seals. In the Coptic-Gnostic works, translated from Greek originals, and indubitably mainly of Egyptian origin, the idea of “characters,” “seals,” and “sigils,” as types impressed on matter, is a commonplace. Can our cylinder, then, have some connection with the circle of animal types, or types of life, of which so much is said in our treatise? The souls of the supernal man class would then have had the task of keeping this cylinder in motion, so that thereby the various types were continually impressed on the plasms in the sphere of generation, or ever-becoming—the wheel of genesis? This may be so, for in P. S. A., 19, we read: “The air, moreover, is the engine, or machine, through which p. 180 all things are made . . . mortal from mortal things and things like these.” So also in K. K., 28, Hermes says: “And I will skillfully devise an instrument, mysterious, possessed of power of sight that cannot err . . . an instrument that binds together all that’s done.” Here again we have the same idea, all connected with the notion of Fate or Heimarmene; the instrument of Hermes is the Kārmic Wheel, by which cause and effect are linked together, and that too with a moral purpose. 1 Finally, in connection with our cylinder, we may compare the Âryan Hindu myth of the “Churning of the Ocean,” in the Viṣhṇu Purāṇa. The churning-staff or Pillar was the heaven-mountain, round which was coiled the cosmic serpent, to serve as rope for twirling it. The rope was held at either end by the Devas and Asuras, or gods and dæmons. There is also a mystic symbol in India which probably connects with a similar range of ideas. It is two superimposed triangles (⧖), with their apices touching, and round the centre a serpent is twined,—a somewhat curious resemblance to our X and cylinder-idea. And so much for this puzzling symbol. THE EAGLE, LION, DRAGON AND DOLPHIN We now pass to the four leading types of animals, connected with souls of the highest rank—namely, the eagle, lion, dragon, and dolphin (24, 25)—which it may be of interest to compare with the symbolism of some of the degrees of the Mithriac Mysteries. 2 p. 181 [paragraph continues] In one of the preliminary degrees of the rite, we are informed, some of the mystæ imitated the voices of birds, others the roaring of lions. 1 All of this was interpreted by the initiates as having reference to transmigration or metempsychosis. Thus Porphyry 2 tells us that in the Mysteries of Mithras they called the mystæ by the names of different animals, so symbolizing man’s common lower nature with that of the irrational animals. Thus, for instance, they called some of the men “lions,” and some of the women “lionesses,” some were called “ravens,” while the “fathers,” the highest grade, were called “hawks” and “eagles.” The “ravens” were the lowest grade; those of the “lion” grade were apparently previously invested with the disguises and masks of a series of animal forms before they received the lion shape. Porphyry tells us, further, that Pallas, who had, prior to Porphyry’s day, written an excellent treatise on the Mithriaca, now unfortunately lost, asserts that all this was vulgarly believed to refer to the zodiac, but that in truth it symbolized a mystery of the human soul, which is invested with animal natures of various kinds, 3 p. 182 according to the tradition of the Magi. Thus they call the sun (and therefore those corresponding to this nature) a bull, a lion, a dragon, and a hawk. It is further to be remembered that Appuleius, 1 in describing the robe with which he was invested after his initiation into the Mysteries of Isis, tells us that he was enthroned as the sun, robed in twelve sacramental stoles or garments; these garments were of linen with beautiful paintings upon them, so that from every side “you might see that I was remarkable by the animals which were painted round my vestment in various colours.” This dress, he says, was called the “Olympic Stole.” MOMUS Finally, it may perhaps be of service to make the reader a little better acquainted with Momus. Among the Greeks Momus was the personification of the spirit of fault-finding. Hesiod, in his Theogony (214), places him among the second generation of the children of Night, together with the Fates. From the Cypria 2 of Stasimus, 3 we learn that, when Zeus, in answer to Earth’s prayer to relieve her of her overpopulation of impious mankind, 4 first sent the Theban War, and on this proving insufficient, bethought him of annihilating the human race by thunderbolts (fire) and floods (water), Momus advises the Father of gods and men to marry the goddess Thetis to a mortal, so that a beautiful daughter (Aphrodite-Helen) might be born to p. 183 them, and so mankind, Greeks and Barbarians, on her account be involved in internecine strife—namely, the Trojan War. Further, the Scholiast on Il., i. 5, avers that it was Momus whom Homer meant to represent by the “will” or “counsel” of Zeus. Sophocles, moreover, wrote a Satyric drama called “Momus,” 1 and so also Achæus. 2 Both Plato 3 and Aristotle 4 refer to Momus. Callimachus, the chief librarian of the Alexandrian Library, from 260-240 B.C., in his Ætia, 5 pilloried his critic and former pupil Apollonius Rhodius as Momus. Momus, moreover, was a favourite figure with the Sophists and Rhetoricians, especially of the second century A.D. In Æl. Aristides, 6 Momus, as he could find no fault with Aphrodite herself, found fault with her shoe. 7 Lucian makes Aphrodite vow to oppose Momus tooth and nail, 8 and makes Momus find fault with even the greatest works of the gods, such as the house of Athene, the bull of Zeus, and the men of Hephæstus,—the last because the god-smith had not put windows in their breasts so that their hearts might be seen. 9 And, interestingly enough in connection with our treatise, Lucian, in one of his witty sketches, 10 makes p. 184 [paragraph continues] Momus one of the persons of the dialogue with Zeus and Hermes. Momus finds fault because Bacchus is reckoned among the gods, and is commanded by Zeus to refrain from making ridicule of Hercules and Asclepius. The popular figure of Momus was that of a feeble old man, 1—a very different representation from the grandiose Intelligence of our treatise, a true Lucifer. Some representations give his one sharp tooth, and others wings. The story runs that Zeus finally banished him from Olympus for his fault-finding. 2 The Onomastica Vaticana 3 connects Momus with Mammon; but this side-issue need not detain us. 4 THE MYSTIC GEOGRAPHY OF SACRED LANDS With regard to the symbolic figure of the Earth of §§ 46-48 of the second K. K. Extract, and the persuasion that Egypt was the heart or centre thereof, we may append two quotations on the subject from widely different standpoints. The first is from Dr Andrew D. White’s recent volumes 5: “Every great people of antiquity, as a rule, regarded its own central city or most holy place as necessarily the centre of the earth. “The Chaldeans held that their ‘holy house of the gods’ was the centre. The Egyptians sketched the world under the form of a human figure, in which Egypt was the heart, and the centre of it Thebes. For the Assyrians, it was Babylon; for the Hindus, it was Mount Meru; for the Greeks, so far as the civilized p. 185 world was concerned, Olympus or the temple of Delphi; for the modern Mohammedans, it is Mecca and its sacred stone; the Chinese, to this day, speak of their empire as the ‘middle kingdom.’ It was in accordance, then, with a simple tendency of human thought that the Jews believed the centre of the world to be Jerusalem. “The book of Ezekiel speaks of Jerusalem as in the middle of the earth, and all other parts of the world as set around the holy city. Throughout the ‘ages of faith’ this was very generally accepted as a direct revelation from the Almighty regarding the earth’s form. St Jerome, the greatest authority of the early Church upon the Bible, declared, on the strength of this utterance of the prophet, that Jerusalem could be nowhere but at the earth’s centre; in the ninth century Archbishop Kabanus Maurus reiterated the same argument; in the eleventh century Hugh of St Victor gave to the doctrine another scriptural demonstration; and Pope Urban, in his great sermon at Clermont urging the Franks to the crusade, declared, ‘Jerusalem is the middle point of the earth’; in the thirteenth century an ecclesiastical writer much in vogue, the monk Cæsarius of Heisterbach, declared, ‘As the heart in the midst of the body, so is Jerusalem situated in the midst of our inhabited earth,’—‘so it was that Christ was crucified at the centre of the earth.’ Dante accepted this view of Jerusalem as a certainty, wedding it to immortal verse; and in the pious book of travels ascribed to Sir John Mandeville, so widely read in the Middle Ages, it is declared that Jerusalem is at the centre of the world, and that a spear standing erect at the Holy Sepulchre casts no shadow at the equinox. “Ezekiel’s statement thus became the standard of orthodoxy to early map-makers. The map of the world at Hereford Cathedral, the maps of Andrea Bianco, p. 186 [paragraph continues] Marino Sanuto, and a multitude of others fixed this view in men’s minds, and doubtless discouraged during many generations any scientific statements tending to unbalance this geographical centre revealed in Scripture.” So much for the righteous indignation of modern physical science; now for cryptology and mysticism. M. W. Blackden, in a recent article on “The Mysteries and the ‘Book of the Dead,’” writes as follows 1: “One other key there is . . . without which it is useless to approach The Book of the Dead with the idea of discussing any of those gems of wisdom for which old Egypt was so famous. . . . The knowledge of its existence is no recent discovery: it is simply that ancient nations such as the Egyptians, Chaldees, and Jews, had a system of symbolic geography. . . . “The Jewish and Egyptian priestly caste endeavoured to map out their lands in accordance with their symbols of spiritual things, so far as the physical features would permit. This symbolism of mountain, city, plain, desert, and river extended from the various parts and furniture of the Lodge, to use Masonic phraseology, up to the spiritual anatomy, as it were, of both macrocosm and microcosm. “Thus in the Jewish Scriptures it is not difficult to distinguish, in the prophetic battles of the nations that were to rage round about Jerusalem, the same symbolism as we have more directly expressed in a little old book called The Siege of Mansoul, the author of which was the John Bunyan of The Pilgrim’s Progress, a man who could well grasp the excellence of geographical symbolism. “I cannot, of course, here enter at length into the geographical symbols of Egypt, it would take too long; but as I have given Jerusalem as a symbol, I may say p. 187 further that Jerusalem as a symbol corresponds to the Egyptian On, or Heliopolis, and so astronomically to the centre of the world and of the universe, and in the microcosm to the spiritual Heart of Man. 1 “But there is one difference between the Hebrew and Egyptian city; for whereas the actual Jerusalem corresponds among the Hebrew prophets to that Jerusalem that now is, and is in bondage with her children, Heliopolis corresponded among the Egyptian priesthood to that city which was to come, the Heavenly City, the New Heart, that should be given to redeemed mankind.” Here then we have a thesis that deserves a volume to itself; and so I leave it to him who has a mind to undertake the labour. -------------------------------------------------------------------------------- Footnotes 137:1 Or rather apocalypse; see § 15: “As Hermes says when he speaks unto me.” 137:2 Cf. the Egregores of The Book of Enoch; see Charles’ Translation (Oxford; 1893), Index, under “Watchers.” 137:3 The new Manvantara following a periodical Pralaya, to use the terms of Indo-Aryan tradition. 137:4 The creation is figured in one Egyptian tradition as the bursting forth of the Creator into seven peals of laughter,—a sevenfold “Ha!” 138:1 Cf. the “florescence” of § 10. 140:1 Cf. the same idea as expressed by Basilides (ap. Hipp., Philos., vii. 27), but in reversed order, when, speaking of the consummation of the world-process, and the final ascension of the “Sonship” with all its experience gained from union with matter, he says of the remaining souls, which have not reached the dignity of the Sonship, that the Great Ignorance shall come upon them for a space. “Thus all the souls of this state of existence, whose nature is to remain immortal in this state of existence alone, remain without knowledge of anything different from or better than this state; nor shall there be any rumour or knowledge of things superior in higher states, in order that the lower souls may not suffer pain by striving after impossible objects, just as though it were fish longing to feed on the mountains with sheep, for such a desire would end in their destruction. All things are indestructible if they remain in their proper condition, but subject to destruction if they desire to overleap and transgress their natural limits” (F. F. F., p. 270). 141:1 Cf. Cyril, C. Jul., i. 35; Frag. xvi. 141:2 Cf. §§ 29 and 37. 143:1 Cf. Hermes-Prayer, iii. 3. 143:2 This is of special interest as showing how the Egyptian tradition, in this pre-eminent above all others, did not limit the manifestation to the male sex alone. 144:1 Cf. C. H., xviii. 8 ff. 145:1 The “spirituous” or “aery” body, or vehicle, is composed of the sub-elements, but in it is a predominance of the sub-element “air,” just as in the physical there is a predominance of “earth.”—Philoponus, Proœm. in Aristot. de Anima; see my Orpheus (London, 1896), “The Subtle Body,” pp. 276-281. Cf. also S. I. H., 15, 20. 146:1 Compare this with the prāṇa’s of Indian theosophy; see C. H., x. (xi.) 13, Comment. 148:1 Cf. Diog. Laert., Proœm., i.: “The Egyptians say that Hephæstus (Ptah) was the son of Neilus (the Nile), and that he was the originator of philosophy, of that philosophy whose leaders are priests and prophets”—that is to say, a mystic philosophy of revelation. 148:2 Thus Suidas (s.v. “Ptah”) says that Ptah was the Hephæstus of the Memphite priesthood, and tells us that there was a proverbial saying current among them: “Ptah hath spoken unto thee.” This reminds us of our text: “As Hermes says when he speaks unto me.” 148:3 The type of Isis as utterer of “sacred sermons,” describing herself as daughter or disciple of Hermes, is old, and goes back demonstrably to Ptolemaic times. R. 136, n. 4; 137, n. 1. 149:1 ὁπότ᾽ ἐμὲ καὶ τῷ τελείῳ μέλανι ἐτίμησεν. This has hitherto been always supposed by the philological mind simply to refer to the mysteries of ink or writing, and that too without any humorous intent, but in all portentous solemnity. We must imagine, then, presumably, that it refers to the schooldays of Isis, when she was first taught the Egyptian equivalents for pothooks and hangers. This absurdity is repeated even by Meineke. 150:1 The more correct title of this work should be “Gnostic Jottings (or Notes) according to the True Philosophy,” as Clement states himself and as has been well remarked by Hort in his Ante-Nicene Fathers, p. 87 (London, 1895). 150:2 Op. cit., v. 11. Sopater (Dist. Quæst., p. 123, ed. Walz) speaks of these as “figures” (σχήματα), the same expression which Proclus (In Plat. Rep., p. 380) employs in speaking of the appearances which the Gods assume in their manifestations; Plato (Phædr., p. 250) calls them “blessed apparitions,” or beatific visions” (εὐδαίμονα φάσματα); the author of the Epinomis (p. 986) describes them as “what is most beautiful to see in the world”; these are the “mystic sights” or “wonders” (μυστικὰ θεάματα) of Dion Chrysostom (Orat., xii., p. 387, ed. Reiske); the “holy appearances” (ἅγια φαντάσματα) and “sacred shows” (ἱερὰ δεικνύμενα) of Plutarch (Wyttenbach, Fragm., vi. 1, t. v., p. 722, and De Profect. Virtut. Sent., p. 81, ed. Reiske); the “ineffable apparitions” (ἄρρητα φάσματα) of Aristides (Orat., xix. p. 416, ed. Dindorf); the “divine apparitions” (θεῖα φάσματα) of Himerius (Eclog., xxxii., p. 304, ed. Wernsdorf),—those sublime sights the memory of which was said to accompany the souls of the righteous into the after-life, and when they returned to birth. Cf. Lenormant (F.) on “The Eleusinian Mysteries” in The Contemporary Review (Sept. 1880), p. 416, who, however, thinks that these famous philosophers and writers bankrupted their adjectives merely for the mechanical figures and stage-devices of the lower degrees. See my “Notes on the Eleusinian Mysteries” in The Theosophical Review (April, May, June, 1898), vol. xxii., p. 156. 151:1 De Is. et Os., xxi. 151:2 Berl phil. Wochenschr. (1896), p. 1528; R. 137, n. 3. 151:3 R. 133, n. 2. 151:4 προτογόνῳ—cf. the προγενεστέρου πάντων above. 151:5 Epeius, ap. Eusebius, Præp. Ev., i. 10, p. 41 D. 151:6 Ap. Euseb., Præp., iii. 11, 45, p. 115. 152:1 Cf. the epithet “utterly hidden” found in the “Words (Logoi) of Ammon,” referred to by Justin Martyr, Cohort., xxxviii., and the note thereon in “Fragments from the Fathers.” 152:2 Typified by the dark-coloured body. 152:3 ζωοποιός—typified, presumably, by the girdle (the symbol of the woman) and the staff (the symbol of the man). 152:4 Chron., xl. (ed. Dind., i. 72). 153:1 Varro, De Gente Pop. Rom., ap. Augustine, De Civ. Dei, xviii. 3, 8; R. 139, n. 3. 154:1 It is said that with regard to ancient archaic texts which are still extant, modern Egyptology is able to translate them with greater accuracy than the priests of Manetho’s day; but this one may be allowed to question, unless the ancient texts are capable solely of a physical interpretation. 154:2 The Hermes, presumably, who was fabled to be the son of the Nile, not the physical Nile, but the Heaven Ocean, the Great Green, the Soul of Cosmos, and whom, we are told, the Egyptians would never speak of publicly, but, presumably, only within the circles of initiation. This Nile may be in one sense the Flood that hid the Books of Hermes in its depths or zones; but equally so the son of Nile may be the first Hermes after the Flood. 155:1 Wessley, Denkschr. d. k. Akad. (1893), p. 37, l. 500. 155:2 So R., though this is a meaning to which the lexicons give no support; the verb generally meaning “to defer” or “assent to.” 156:1 Compare also the mystery ritual in The Acts of John: “I am thy God, not that of the betrayer” (F. F. F., p. 434). 156:2 As the Gnostic Marcus would have called it. 156:3 On this ἱερός γάμος or γάμος πνευματικός, see Lobeck (C. A.), Aglaophamus (Königsberg, 1829), 608, 649, 651. 157:1 That is, the Agathodaimon. 157:2 That is, the “Birth of Horus.” Hippolytus, Philos., v. 8 (ed. Dunk, and Schneid, pp. 164, 166, ll. 86-94). see “Myth of Man in the Mysteries,” § 28. The last clause is the gloss of the later Christian over-writer. 158:1 The text is to be found in James (M. R.), Apocrypha Anecdota, ii. (Cambridge, 1897), in Texts and Studies; F. F. F., pp. 432, 433. 158:2 De Is. et Os., xxxiii. 158:3 Cf. this with K. K., 47, where Egypt is said to occupy the position of the heart of the earth. 158:4 Cf. K. K., 20: “Ye brilliant stars, eyes of the gods.” 158:5 Cited by Ebers, “Die Körperteile in Altägyptischen,” Abh. d. k. bayr. Akad. (1897), p. 111, where other references are given. 159:1 Compare also the Naassene document, § 8, in the “Myth of Man” chapter of the Prolegomena, where Isis is called “the seven-robed and black-mantled goddess.” 160:1 Cf. “Isis, the Queen of Heaven, whose most ancient and distinctive title was the Virgin Mother.” Marsham Adams (F.), The Book of the Master, or the Egyptian Doctrine of the Light born of the Virgin Mother (London, 1898), p. 63. 160:2 Hær., li. 22. 160:3 And pre-eminently, therefore, for Epiphanius, the Egyptians. 161:1 That is, the Temple of Korē. This can hardly be the Temple of Persephonē, as Dindorf (iii. 729) suggests, but rather the Temple of Isis. 161:2 Cf. D. J. L., pp. 407 ff. 162:1 Though some have conjectured that the “cock” was the popular name for the Temple-watchman who called the hours. 163:1 See below, where the story is given from Plutarch’s Moralia. 163:2 Compare The Book of the Dead, lxxviii. 31, 32; Budge’s Trans. (London, 1901), ii. 255: “I shall come forth . . . into the House of Isis, the divine lady. I shall behold sacred things which are hidden, and I shall be led on to the secret and holy things, even as they have granted unto me to see the birth of the Great God. Horus hath made me to be a spiritual body through his soul, [and I see what is therein].” Compare the last sentence with C. H., i. 7, and xi. (xii.) 6, where the pupil “sees” by means of the soul of his Master. 164:1 This passage, I believe, affords us an objective point of departure for the reconsideration of C. W. Leadbeater’s statement, in his Christian Creed (London, 1898), p, 45, that “Pontius Pilate” is a pseudo-historical gloss for πόντος πιλητός, the “dense sea” of “matter,” into which the soul is plunged. See for a discussion of this hypothesis D. T. L., pp. 423 ff. In connection with this a colleague has supplied me with an exceedingly interesting note from Texts and Studies, iv. 2, Coptic Apocryphal Gospels, p. 177, Frag. 4. The Sahidic text is found in Rendiconti della R. Accademia dei Lincei, vol. iii., sem. 2, pp. 381-384 (Frammenti Copti, Nota Via), by Ignazio Guidi (1887). The legend runs that the Devil taking “the form of a fisherman,” goes fishing, and is met by Jesus as He was coming down from the Mount with His disciples. The Devil announces that “he who catcheth fish here, he is the Master. It is not a wonder to catch fish in the waters, the wonder is in this desert, to catch fish therein.” They then have a trial of skill, but the MS. unfortunately breaks off before the result is told. It is in this Fragment that the following remarkable sentence occurs: “Now as Pilate was saying these things before the authorities of Tiberius, the king, Herod, could not refrain from setting Pilate at naught, saying, ‘Thou art a Galilæan foreign Egyptian Pontus.’” The literal translation from the Coptic runs: “Thou art a Pontus Galilæan foreign Egyptian.” 165:1 Compare, for instance, Kaṭhopaniṣhad, Sec. ii., Pt. ii., iv. 11, 12: “The Man, of the size of a thumb, resides in the midst, within in the self, of the past and the future the lord; from him a man hath no desire to hide. This verily is That. “The Man, of the size of a thumb, like flame free from smoke, of past and of future the lord, the same is to-day, to-morrow the same will he be. This verily is That.”—Mead and Chaṭṭopādhyāya’s Trans. (London, 1896), i. 68, 69. Here “to-day” and “to-morrow” are said by some to refer to different incarnations; the “Man” (puruṣha) being the potential Self, destined finally to become, or grow into the stature of, the Great Self (Maha-puruṣha). 165:2 See the article, “Theosophic Light on Bible Shadows,” in The Theosophical Review (Nov. 1904), xxxv. 230, 231. 165:3 The minute image of a person reflected in the pupil of the eye of another may to some extent account for the popular belief underlying this identification. 166:1 The same idea which we found above in connection with Ammon. 166:2 To go “a-whoring” after strange gods and strange doctrines was the graphic figure invariably employed by Hebrew orthodoxy; “to commit fornication” not unfrequently echoes the same idea in the New Testament. 167:1 For the latest study on the subject, see Monseur (E.), “L’Âme Pupilline,” Rev. de l’Hist. des Relig. (Jan. and Feb. 1905), who discusses the significance in primitive religion of the reflected image to be seen in the pupil of the eye. This “little man” of the eye was taken to be its soul, and to control all its functions. 167:2 Cf., for the idea in the mind of the ancients, Tim. 45 B: “So much of the fire as would not burn, but gave a gentle light, they formed into a substance akin to the light of every-day life; and the pure fire which is within us and related thereto they made to flow through the eyes in a stream smooth and dense, compressing the whole eye, and especially the centre part, so that it kept out everything of a coarser nature, and allowed to pass only this pure element.” 169:1 De Defectu Oraculorum, xxi., xxii. (42lA-422C), ed. G. N. Bernardakis (Leipzig, 1891), iii. 97-101. See my paper, “Plutarch’s Yogī,” in The Theosophical Review (Dec. 1891), ix. 295-297. 170:1 In this referring to the passage in the Timæus, (55 C D), which runs: “Now, he who, duly reflecting on all this, enquires whether the worlds are to be regarded as indefinite or definite in number, will be of opinion that the notion of their indefiniteness is characteristic of a sadly indefinite and ignorant mind. He, however, who raises the question whether they are to be truly regarded as one or five, takes up a more reasonable position” (Jowett’s Trans., 3rd ed., iii. 475, 476). 171:1 Cf. S. I. H., 3: “Now as I chance myself to be as though initiate into the nature that transcendeth death, and that my feet have crossed the Plain of Truth”; and K. K., 22: “The Monarch came, and sitting on the Throne of Truth made answer to their prayers.” The locus classicus is, of course, Plato, Phædrus, 248 B. 171:2 Cf. K. K., 37: “’Tis they who, taught by Hermes that the things below have been disposed by God to be in sympathy with things above, established on the earth the sacred rites o’er which the mysteries in heaven preside.” 172:1 Our difficulty, however, is that Plutarch, in the words of one of his characters, rejects the idea of this numbering being in any way Egyptian, and ascribes it to a certain Petron of Himera in Sicily,—thereby suggesting a probable Pythagorean connection. 173:1 See the section, “Some Outlines of Æonology,” F. F. F., pp. 311-335. 173:2 See my Orpheus (London, 1896), pp. 255-262. 173:3 Cf. Taylor (T.), “Introd. to Timæus,” Works of Plato (London, 1804), p. 442. 174:1 Rep., viii. 545C-547A. See Adam (J.), The Nuptial Number of Plato: Its Solution and Significance (London, 1891). 175:1 Which may have been regarded as the prototypes of the soul-spaces. 176:1 Comment. in Plat. Tim., 216C; ed. C. E. C. Schneider (Vratislaviæ, 1847), p. 250. 176:2 A passage which Proclus, op. cit., 213A (ed. Sch., p. 152) further explains by means of the “harmonic canon” or ruler. 176:3 Jowett (B.), Dialogues of Plato (3rd ed., Oxford, 1892), iii. 403. 176:4 Cf. text 36C: “The motion of the same he carried round by the side to the right, and the motion of the diverse diagonally to the left,”—that is the side of the rectangular figure supposed to be inscribed in the circle of the “same,” and diagonally, across the rectangular figure from corner to corner; and 38D, 39A: “Now, when all the stars which were necessary to the creation of time [i.e. the spheres of the sun, moon, and five planets] had attained a motion suitable to them, and had become living creatures, having bodies fastened by vital chains, and learned their appointed task, moving in the motion of the diverse, which is diagonal, and passes through, and is governed by the motion of the same, they revolved, some in a larger and some in a lesser orbit. . . . The motion of the same made them turn all in a spiral.” With these instruments of “time,” surrounded by the sphere of the same, compare the idea of time flowing down on the worlds, from the Æon, in the story of Cleombrotus. 178:1 So quoted in Andrew Dickson White’s History of the Warfare of Science with Theology in Christendom (New York, 1898), i. 92. Dr White, unfortunately, does not give the exact reference. The “fan” is, of course, the winnowing fan, a broad basket into which the corn mixed with chaff was received after threshing, and was then thrown up into the wind, so as to disperse the chaff and leave the grain. 178:2 Alexander of Aphrodisias, Comment. on Aristotle in Meteor., 91r (vol. i., 268 I d); Diels, Doxographi Græci (Berlin, 1879), p. 478. Cf. Aëtius, De Placitis Reliquiæ, iii. 10 (Diels, 579). 178:3 Plutarch, Strom., 2 (Diels, 579). See Fairbanks (A.), The First Philosophers of Greece (London, 1898), pp. 13, 14. 179:1 Delitzsch also, in his Babel und Bibel, states that the great debt of early Greece to Assyria will be made clear in a forthcoming work of German scholarship. 180:1 I have also got a stray reference, “κύλινδρος, Plut., 2, 682 C, Xylander’s pages,” but I have not been able to verify this. 180:2 See Cumont (F.), Textes et Monuments figurés relat. aux Mystères de Mithra (Bruxelles, 1899), i. 315. 181:1 Ps. Augustine, Quæstt. Vet. et Nov. Test. (Migne, P. L., tom, xxxiv. col. 2214 f.). 181:2 De Abstinentia, iv. 16 (ed. Nauck, p. 253). 181:3 Cf. Clement of Alexandria on the Basilidian theory of “appendages,” remembering that the School of Basilides was strongly tinctured with Egyptian ideas. “The Basilidians are accustomed to give the name of appendages (or accretions) to the passions. These essences, they say, have a certain substantial existence, and are attached to the rational soul, owing to a certain turmoil and primitive confusion. On to this nucleus other bastard and alien natures of the essence grow, such as those of the wolf, ape, lion, goat, etc. . . . And not only do human souls thus intimately associate themselves with the impulses and impressions of irrational animals, but they even initiate the movements and beauties of plants, because they likewise bear the characteristics of plants appended to them. Nay, there are also certain characteristics [of minerals] shown by habits, such as the hardness of adamant” (F. F. F., p. 276). 182:1 Metamorphoses, Book xi. 182:2 Which Pindar and Herodotus ascribed to Homer himself. 182:3 See Frag. I. from the Scholion on Hom., Il., i. 5 ff. 182:4 See K. K., 34. 183:1 Frag. 369-374B (ed. Dind.); the context of which some believe to be found in Lucian’s Hermotimus, 20. 183:2 Frag. 29, from the Scholion on Aristophanes, Pax, 357. 183:3 Rep., vi. 487A: “Nor would even Momus find fault with this.” 183:4 De Partt. Animal., iii. 2. 183:5 And also at the end of his Hymn to Apollo, ii. 112; also Epigram. Frag., 70. 183: 6 Or., 49; ed. Jebb, p. 497. 183:7 Cf. Julian, Ep. ad Dionys. 183:8 Dial. Deor., xx. 2. 183:9 Hermot., xx.; cf. Nig., xxxii.; Dial. Deor., ix.; Ver. Hist., ii. 3; Bab. Fab., lix.; and Jup. Trag., xxii. 183:10 Deor. Consil, iv. 184:1 Philostratus, Ep. 21. 184:2 For the above and other references, see Trümpel’s art. “Momus,” in Roscher’s Lexicon. 184:3 Lug., 194, 59. 184:4 See Nestle’s art. “Mammon,” in Cheyne’s Encyclopædia Biblica. 184:5 Op. supra cit., i. 98, 99. 186:1 The Theosophical Review (July, 1902), vol. xxx. pp. 406, 407. 187:1 “There is an old map of the world in the British Museum which demonstrates both these significations. See also Mappa Mundi, ‘Ebsdorf,’ 1284, and that in Hereford Cathedral made by Richard of Haldingham, one of the Prebends, 1290-1310.”
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THE WINDMILLS OF YOUR MIND Round, Like a tunnel that you follow Keys that jingle in your pocket Like a circle in a spiral
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
YOU ARE GOING ON A JOURNEY A VERY SPECIAL JOURNEY DO HAVE A PLEASANT JOURNEY DO
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