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THE NUCLEAR FAMILY 1969

 

 

 

I AM THE OPPOSITE OF THE OPPOSITE I AM THE OPPOSITE OF OPPOSITE IS THE AM I ALWAYS AM

 

 

 

Y
=
3
``-
3
YOU
61
16
7
A
=
1
-
3
ARE
24
15
6
G
=
7
-
5
GOING
52
34
7
O
=
6
-
2
ON
29
11
2
A
=
1
-
1
A
1
1
1
J
=
1
``-
7
JOURNEY
108
36
9
A
=
1
-
1
A
1
1
1
V
=
4
-
4
VERY
70
25
7
S
=
1
-
7
SPECIAL
65
29
2
J
=
1
-
7
JOURNEY
108
36
9
D
=
4
``-
2
DO
19
10
1
H
=
8
-
4
HAVE
36
18
9
A
=
1
-
1
A
1
1
1
P
=
7
-
8
PLEASANT
88
25
7
J
=
1
-
7
JOURNEY
108
36
9
D
=
4
``-
2
DO
19
10
1
``-
-
55
``-
54
First Total
790
304
79
-
-
5+5
-
5+4
Add to Reduce
7+9+0
3+0+4
7+9
-
-
10
-
9
Second Total
16
7
16
-
-
1+0
-
-
Reduce to Deduce
1+6
-
1+6
-
-
1
-
9
Essence of Number
7
7
7

 

 

 

 

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

 

 

THE OPTHALMIC CONDITION 1973

 

http://www.973-eht-namuh-973.com/Alchemy/ADVENT%20973%20.html

 

THE LIGHT IS RISING NOW RISING IS THE LIGHT

 

 

From: Dave Denison

To: info@seti.org

Sent: Thursday, June 18, 2009 12:31 PM

Subject: THE LIGHT IS RISING NOW RISING IS THE LIGHT

FRATERNAL GREETINGS CITIZENS OF PLANET EARTH
GOODWILL SALUTATIONS TO ALL SENTIENT BEINGS
THOUGHTS OF PEACE AND LOVE OF LOVE AND LIGHT

MESSAGE EMANATING FROM DAVID DENISON 9 WINDSOR ROAD

IN THE LIGHT OF THE WOW SIGNAL AND SETI - LO AND BEHOLD SUCH A SIGNAL AS THAT

RA-IN-BOW GOOD WISHES DAVID

 

 

----- Original Message -----

From: Dave Denison
To: SETI Institute - Webmaster
Sent: Saturday, June 20, 2009 9:33 PM

Subject: THE LIGHT IS RISING NOW RISING IS THE LIGHT

FRATERNAL GREETINGS CITIZENS OF PLANET EARTH
GOODWILL SALUTATIONS TO ALL SENTIENT BEINGS
THOUGHTS OF PEACE AND LOVE OF LOVE AND LIGHT
HEARKEN ECHO OF PREVIOUS MESSAGE EMANATING FROM DAVID DENISON

IN THE LIGHT OF THE WOW SIGNAL AND SETI -
LO AND BEHOLD SUCH A SIGNAL AS THAT - WOW O WOW - SUCH A SIGNAL AS THAT
RA-IN-BOW GOOD WISHES DAVID

 

 

Seti message received in 2007 in response.
7/18/2007 3:15:32 PM (PT)

David Denison
Thank you, David, your information has been received.
Thank you for your interest in the SETI Institute. Your email has been forwarded to the appropriate department. You should receive a reply within a week. Webmaster SETI Institute

SETI Institute contact information:
Email Address: lly@seti.org

 

---- Original Message -----
From: Dave Denison
To:Denison Matthew

Cc: sherpa 42
Sent: Tuesday, July 21, 2009 10:36 AM
Subject: THE EAGLE HAS LANDED

Hiya Matthew I thought to mark the moon landing of the 20th of July 1969 with this e-mail. At the time I was painting the Nuclear Family in the front room at 75 Kingsway and watched the moon landing on the 21st of July at around 3-20pm GMT.
Both Florence and I thought this an inspired moment.

 

 

27 Aug 2007 ... Frank Drake sat down with Astrobiology Magazine’s Leslie Mullen to .... The price of SETI is not a lot, only a few million dollars a year. .
www.astrobio.net/news/print.php?sid=2441
27 Aug 2007 ... at Cornell University and the University of California, Santa Cruz. ... Frank Drake sat down with Astrobiology Magazine’s Leslie Mullen ...

The Man to Contact

"In the field of astrobiology, few people have had a bigger influence than Frank Drake. In 1960, he conducted the first radio Search for Extraterrestrial Intelligence (SETI). He formulated the “Drake Equation,” which set the standard for the search for alien life in our galaxy, providing scientific rigor to a field of inquiry that previously had been derided as pure science fiction.

Drake, along with Carl Sagan, designed plaques that were carried on the Pioneer 10 and Pioneer 11 spacecraft. The Pioneer plaques depicted symbolic messages for any aliens the spacecraft might encounter as they travel outside our solar system. Drake also worked with Sagan on theVoyager Golden Record. Containing sounds and images of life on Earth, the record was sent on both the Voyager 1 and Voyager 2 spacecraft."

"AM: Listening at the right time, at the right star that has a planet with life at the same point of evolution as us – the chance of that seems so small.


FD: Small, yes, but we live in a galaxy very rich in stars suitable for life. My estimate is we’ll find existing intelligent life in one in ten million stars.

AM: Speaking of listening at the right time, what are your thoughts about the “Wow signal received by the Big Ear telescope at Ohio State University in 1977?

FD: It’s an unsolved mystery. It could have been an alien signal, or it could have been a human signal inadvertently picked up, or something else, perhaps an equipment failure. Hundreds of people have looked for that signal over the years, but it’s never been repeated.

There have been some other tantalizing candidate signals. The long Harvard search of Horowitz and Sagan observed more than thirty signals that had the earmark of an extraterrestrial signal. The SETI@Home program has observed more than a hundred such signals. Both of these programs are automated, though, so no one was there at the time to do immediate follow-up observations. Researchers later tried to detect these signals, but, as with the Wow signal, they’ve been unsuccessful. So the origin of these signals is an open question.

Project Phoenix of the SETI Institute also has found many good candidates, but that program could immediately determine the origin of the signal and all of them turned out to be of human origin. It may be that all the potential signals detected so far were generated by humans. But for now they remain a mystery, and that gives hope to those of us who search for alien signals."

Extracts posted 27/8/08

----- Original Message -----

 

 

1
I
9
9
9
4
THAT
49
13
4
2
AM
14
5
5
11
TERRESTRIAL
145
55
3
16
EXTRATERRESTRIAL
213
78
6
2
AND
19
10
1
9
CELESTIAL
86
32
8
2
AM
14
5
5
1
I
9
9
9
22
First Total
558
216
54
2+2
Add to Reduce
5+5+8
2+1+6
5+4
4
Second Total
18
9
9
2+2
Reduce to Deduce
1+8
-
-
4
Essence of Number
9
9
9

 

 

5
SOLAR
65
20
2
4
DISK
43
16
7
9
Add to Reduce
108
36
9
-
Reduce to Deduce
1+0+8
3+6
-
9
Essence of Number
9
9
9

 

 

First moon landing celebrates 49th anniversary
https://www.worldbulletin.net/.../first-moon-landing-celebrates-49th-anniversary-h204...

“Tranquility Base here, The Eagle has landed” were the first-ever words heard from the moon, four days after the Apollo 11 spacecraft left the earth, touching down on July 20, 1969. Apollo 11 astronauts Neil Armstrong, Buzz Aldrin and Michael Collins -- the latter two still with ...


First moon landing celebrates 49th anniversary
https://www.worldbulletin.net/.../first-moon-landing-celebrates-49th-anniversary-h204...
“Tranquility Base here, The Eagle has landed” were the first-ever words heard from the moon, four days after the Apollo 11 spacecraft left the earth, tou
ching down on July 20, 1969. Apollo 11 astronauts Neil Armstrong, Buzz Aldrin and Michael Collins -- the latter two still with ...

Neil Armstrong and his crew commemorated for their historic 1969 landing on the moon in Apollo 11 spaceship

First moon landing celebrates 49th anniversary

World Bulletin / News Desk

“Tranquility Base here, The Eagle has landed” were the first-ever words heard from the moon, four days after the Apollo 11 spacecraft left the earth, touching down on July 20, 1969.

Apollo 11 astronauts Neil Armstrong, Buzz Aldrin and Michael Collins -- the latter two still with us -- thus earned a honored place in the annals of world history.

In a statement on Friday, U.S. space agency NASA announced a series of events to commemorate the 49th anniversary of the moon landing.

According to the 1969 moon shot report, the astronauts brought back to earth 47 lunar surface materials to be analyzed for further explorations.

"The thing that really surprised me was that everywhere we went people didn't say, 'Well you Americans finally did it’," Collins, now 87, said after the journey.

"They said, 'We did it.' All of us together, we did it. It was a wonderful sensation."

“The legacy of Apollo is if you set your mind to do something, get everybody together and everybody agrees we should accomplish it, and then we go ahead, it became something we all could be proud of," said Jim Lovell, the first person to fly in space four times.

"We leave as we came and, God willing, as we shall return, with peace, and hope for all mankind," said the late Neil Armstrong, who on July 21 -- hours after the landing -- became the first human to set foot on the moon.

 

 

NEIL ARMSTRONG BUZZ ALDRIN

FIRST MEN ON THE MOON

THE

TWENTIETH

OF

JULY

NINETEENSIXTYNINE

 

 

13
NEIL ARMSTRONG
165
66
3
10
BUZZ ALDRIN
133
52
7
3
THE
33
15
6
5
FIRST
72
27
9
3
MEN
32
14
5
2
ON
29
11
2
3
THE
33
15
6
4
MOON
57
21
3
43
First Total
554
221
41
4+3
Add to Reduce
5+5+4
2+2+1
4+1
7
Second Total
14
15
5
-
Reduce to Deduce
1+4
1+5
-
7
Essence of Number
5
5
5

 

 

13
NEIL ARMSTRONG
165
66
3
10
BUZZ ALDRIN
133
52
7

 

 

THE

MOON MISSION THE MISSION MOON

 

13
NEIL ARMSTRONG
165
66
3
10
BUZZ ALDRIN
133
52
7
2
MICHAEL COLLINS
135
63
9

 

 

5
THREE
56
29
2
6
APOLLO
71
26
8
10
ASTRONAUTS
148
31
4
21
First Total
275
86
14
2+1
Add to Reduce
2+7+5
8+6
1+4
3
Second Total
14
14
5
-
Reduce to Deduce
1+4
1+4
-
2
Essence of Number
5
5
5

 

 

N
=
5
-
4
NEIL
40
22
4
A
=
1
-
9
ARMSTRONG
125
44
8
-
-
6
4
13
First Total
165
66
12
-
-
-
-
1+3
Add to Reduce
1+6+5
6+6
1+2
-
-
6
-
4
Second Total
12
12
3
-
-
-
-
-
Reduce to Deduce
1+2
1+2
-
-
-
6
-
4
Essence of Number
3
3
3

 

 

B
=
2
-
4
BUZZ
75
21
3
A
=
1
-
6
ALDRIN
58
31
4
-
3
4
10
Add to Reduce
133
52
7
-
-
-
-
1+0
Reduce to Deduce
1+3+3
5+2
-
-
-
3
-
1
Essence of Number
7
7
7

 

A
=
1
-
6
APOLLO
71
26
8
E
=
5
-
6
ELEVEN
63
27
9
-
-
6
4
12
Add to Reduce
134
53
17
-
-
-
-
1+2
Reduce to Deduce
1+3+4
5+3
1+7
-
-
6
-
3
Essence of Number
8
8
8

 

 

3
THE
33
15
6
4
MOON
57
21
3
7
LANDING
61
34
7
14
Add to Reduce
151
70
16
1+4
Reduce to Deduce
1+5+1
7+0
1+6
5
Essence of Number
7
7
7

 

 

T
=
2
-
3
THE
33
15
6
E
=
5
-
5
EAGLE
30
21
3
H
=
8
-
3
HAS
28
10
1
L
=
3
-
6
LANDED
40
22
4
-
-
18
-
17
First Total
131
68
14
-
-
1+8
-
1+7
Add to Reduce
1+3+1
6+8
1+4
-
-
9
-
8
Second Total
5
14
5
-
-
-
-
-
Reduce to Deduce
-
1+4
-
-
-
9
-
8
Essence of Number
5
5
5

 

 

1
-
5
THATS
68
14
5
2
-
3
ONE
34
16
7
3
-
5
SMALL
57
12
3
4
-
4
STEP
60
15
6
5
-
3
FOR
39
21
3
6
-
3
MAN
28
10
1
7
-
3
ONE
34
16
7
8
-
5
GIANT
51
24
6
9
-
4
LEAP
34
16
7
10
-
3
FOR
39
21
3
11
-
7
MANKIND
66
30
3
66
4
45
First Total
510
195
51
6+6
-
4+5
Add to Reduce
5+1+0
1+9+5
5+1
12
-
9
Second Total
6
15
6
1+2
-
-
Reduce to Deduce
-
1+5
-
3
-
9
Essence of Number
6
6
6

 

 

-
7
T
H
E
-
M
O
O
N
-
-
-
-
-
--
-
-
-
-
-
-
-
8
-
-
-
6
6
5
+
=
25
2+5
=
7
=
7
=
7
-
-
-
8
-
-
-
15
15
14
+
=
52
5+2
=
7
=
7
=
7
-
7
T
H
E
-
M
O
O
N
-
-
-
-
-
--
-
-
-
-
-
-
2
-
5
-
4
-
-
-
+
=
11
1+1
=
2
=
2
=
2
-
-
20
-
5
-
13
-
-
-
+
=
38
3+8
=
11
1+1
2
=
2
-
7
T
H
E
-
M
O
O
N
-
-
-
-
-
--
-
-
-
-
-
-
20
8
5
-
13
15
15
14
+
=
90
9+0
=
9
=
9
=
9
-
-
2
8
5
-
4
6
6
5
+
=
36
3+6
=
9
=
9
=
9
-
7
T
H
E
-
M
O
O
N
-
-
-
-
-
-
-
-
-
-
1
-`
-
-
-
-
-
-
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-
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1
ONE
1
-
-
-
-
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-
-
2
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
3
-
--
--
--
--
--
--
--
--
--
--
3
THREE
3
-
-
-
-
-
-
-`
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
5
-
-
-
-
5
-
-
5
occurs
x
2
=
10
1+0
1
-
-
-
-
-
-
-
6
6
-
-
-
6
occurs
x
2
=
12
1+2
3
7
-
--
--
--
--
-
--
--
--
--
--
7
SEVEN
7
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
9
-
-
-
-
-
-
-
-
-
-
-
9
NINE
9
-
-
-
-
-
20
7
T
H
E
-
M
O
O
N
-
-
25
-
-
7
-
36
-
18
2+0
-
2
8
5
-
4
6
6
5
-
-
2+5
-
-
-
-
3+6
-
1+8
2
7
T
H
E
-
M
O
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N
-
-
7
-
-
7
-
9
-
9

 

 

7
T
H
E
-
M
O
O
N
-
-
-
-
-
--
-
-
-
-
-
-
8
-
-
-
6
6
5
+
=
25
2+5
=
7
=
7
=
7
-
-
8
-
-
-
15
15
14
+
=
52
5+2
=
7
=
7
=
7
7
T
H
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-
M
O
O
N
-
-
-
-
-
--
-
-
-
-
-
2
-
5
-
4
-
-
-
+
=
11
1+1
=
2
=
2
=
2
-
20
-
5
-
13
-
-
-
+
=
38
3+8
=
11
1+1
2
=
2
7
T
H
E
-
M
O
O
N
-
-
-
-
-
--
-
-
-
-
-
20
8
5
-
13
15
15
14
+
=
90
9+0
=
9
=
9
=
9
-
2
8
5
-
4
6
6
5
+
=
36
3+6
=
9
=
9
=
9
7
T
H
E
-
M
O
O
N
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
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occurs
x
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=
2
=
2
-`
-
-
-
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4
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-
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4
occurs
x
1
=
4
=
4
-
-
-
5
-
-
-
-
5
-
-
5
occurs
x
2
=
10
1+0
1
-
-
-
-
-
-
6
6
-
-
-
6
occurs
x
2
=
12
1+2
3
-
-
8
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
7
T
H
E
-
M
O
O
N
-
-
25
-
-
7
-
36
-
18
-
2
8
5
-
4
6
6
5
-
-
2+5
-
-
-
-
3+6
-
1+8
7
T
H
E
-
M
O
O
N
-
-
7
-
-
7
-
9
-
9

 

 

VOA News - US Remembers 40-Year Anniversary of Moon Landing
16 Jul 2009 ... Neil Armstrong summarized mission as "That's one small step for man; one giant leap for mankind" before he, Buzz Aldrin and Michael Collins ...
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e Choose the Moon: Celebrating the 40th Anniversary of the Apollo ...
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Neil Armstrong remembers dead astronauts 40 years after his ...
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40th moon landing anniversary planned - UPI.com
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Apollo 11 Moon Landing 40th Anniversary - Popular Mechanics
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-
YURI GAGARIN
-
-
-
4
YURI
73
28
1
7
GAGARIN
57
39
3
11
YURI GAGARIN
130
67
4
1+1
-
1+3+0
6+7
-
2
YURI GAGARIN
4
13
4
-
-
-
1+3
-
2
YURI GAGARIN
4
4
4

 

 

FIRST MAN IN SPACE

THE

COSMONAUT

YURI GAGARIN

 

"Colonel Yuri Alexeyevich Gagarin (March 9, 1934 - March 27, 1968) was a Soviet cosmonaut and the first human in space."

 

Yuri Gagarin - EnchantedLearning.com
Colonel Yuri Alexeyevich Gagarin (March 9, 1934 - March 27, 1968) was a Soviet cosmonaut and the first human in space. Gagarin was born in a small town west ...
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Yuri Gagarin - Wikipedia, the free encyclopedia
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en.wikipedia.org/wiki/Yuri_Gagarin - Cached - Similar

 

NASA - Yuri Gagarin: First Man in Space
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6
ALEXIA
52
25
7
11
ARKHIPOVICH
120
66
3
6
LEONOV
83
29
2
23
First Total
255
120
12
2+3
Add to Reduce
2+5+5
1+2+0
1+2
5
Second Total
12
3
3
-
Reduce to Deduce
1+2
1+2+0
1+2
5
Essence of Number
3
3
3

 

 

THE FIRST SPACE WALK

ALEXIA ARKHIPOVICH LEONOV

 

"Alexei Arkhipovich Leonov was the first man to walk in space, 18 March 1965. His EVA was conducted from the Soviet craft, Voskhod"

 

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ALEXIA LEONOV PAVEL BELYAYEV

 

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"Ed White made the United States' first spacewalk on 3 June 1965 during the Gemini 4 mission"

 

 

8
QUO VADIS
108
36
9
6
VOX POP
108
36
9
8
INSTINCT
108
36
9
11
DESCENDANTS
108
36
9
11
SORROW
108
36
9
8
STARTING
108
36
9
9
COMPLETES
108
36
9
7
JOURNEY
108
36
9

 

 

GOD ONE GOD

AND ONE CHOSEN RACE THE HUMAN RACE

 

 

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.

 

 

WAY OF THE PEACEFUL WARRIOR

A

BOOK THAT CHANGES LIVES

Dan Millman 1980

Page 44

"...do you recall that I told you we must work on changing your mind before you can see the warrior's way? / Page 45 /

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

 

 

THE WASTE LAND

and other poems 

T. S. Elliot 1940

Page 13

The Love Song of J. Alfred Prufrock

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

 

 

THE LURE AND ROMANCE OF ALCHEMY.

A history of the secret link between magic and science

1990
C. J. S.Thompson

Page# 31 / 32

note 1 Julius Ruska ,Tabula Smaragdini 1926

"THE EMERALD TABLE OF HERMES: "

"True it is, without falsehood certain most true.That which is
above is like to that which is below, and that which is below is like
to that which is above, to accomplish the miracles of one thing.
And as in all things whereby contemplation of one, so in all things
arose from this one thing by a single act of adoption.
The father thereof is the Sun the mother the Moon.
The wind carried it in its womb,the earth is the source thereof.
It is the father of all works throughout the world.
The power thereof is perfect.
If it be cast on to earth, it will separate the element of earth
from that of fire, the subtle from the gross.
With great sagacity it doth ascend gently from earth to heaven.
Again it doth descend to earth and uniteth in itself from
things superior and things inferior.
Thus thou wilt possess the brightness of the world, and all
obscurity will fly far from thee.
This thing is the strong fortitude of all strength, for it over-
cometh every subtle thing and doth penetrate every solid substance.
Thus was this world created.
Hence will there be marvellous adaptations achieved of which
the manner is this.
For this reason I am called Hermes Trismegistus because I hold
three parts of the wisdom of the whole world.
That which I had to say about the operation of Sol is completed."

 

 

Freiheit - Keeping The Dream Alive lyrics. From the Original Motion Picture ... In my fantasy I remember their faces The hopes we had were much too high ... www.lyricsmode.com/lyrics/f/freiheit/keeping_the_dream_alive.html


Tonight the rain is falling
Full of memories of people and places
And while the past is calling
In my fantasy I remember their faces

The hopes we had were much too high
Way out of reach but we have to try
The game will never be over
Because we're keeping the dream alive

I hear myself recalling
Things you said to me
The night it all started
And still the rain is falling
Makes me feel the way
I felt when we parted

The hopes we had were much too high
Way out of reach but we have to try
No need to hide no need to run
'Cause all the answers come one by one
The game will never be over
Because we're keeping the dream alive

I need you
I love you

The game will never be over
Because we're keeping the dream alive

The hopes we had were much too high
Way out of reach but we have to try
No need to hide no need to run
'Cause all the answers come one by one

The hopes we had were much too high
Way out of reach but we have to try
No need to hide no need to run
'Cause all the answers come one by one

The game will never be over
Because we're keeping the dream alive

The game will never be over
Because we're keeping the dream alive

The game will never be over

Mmm mmm mmm mmm mmm mmm mmm mmm mmm.

 

 

I

SAY

IS THIS THE OTHER SIDE OF THE GREAT DIVIDE

?

NO ITS OVER THERE

I

HAVE JUST BEEN OVER THERE AND THEY SAID ITS OVER HERE

 

 

Did Spacemen Colonise the Earth?

Robin Collyns 1974

Page 206

"FINIS"

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1924

THE THUNDERBOLT

Page 715

"There is our friend, there is Hans Castorp! We recognize him at a distance, by the little beard he assumed 'while sitting at the " bad" Russian table. Like all the others, he is wet through and glowing. He is running, his feet heavy with mould, the bayonet swinging in his, hand. Look! He treads on the hand of a fallen comrade; with his hobnailed boot he treads the hand deep into the slimy, branch-strewn ground. But it is he. What, singing? As one sings, unaware, staring stark ahead, yes, thus. he spends his hurrying breath, to sing half soundlessly:

"And loving words I've carven
Upon its branches fair-"

He stumbles, No, he has flung himself down, a hell-hound is coming howling, a huge explosive shell, a disgusting sugar-loaf from the infernal regions. He lies with his face in the cool mire, legs. sprawled out, feet twisted, heels turned down. The product of a perverted science, laden with death, slopes earthward thirty paces in front of him and buries its nose in the ground; explodes inside there, with hideous expense of power, and raises up a fountain high as a house, of mud, fire, iron, molten metal, scattered fragments of humanity. Where it fell, two youths had lain, friends who in their need flung themselves down together - now they are scattered, commingled and gone.
Shame of our shadow-safety! Away! No more!-But our friend? Was he hit? He thought so, for the moment. A great clod of earth struck him on the shin, it hurt, but he smiles at it. Up he gets, and staggers on, limping on his earth-bound feet, all unconsciously singing:

"Its waving branches whiispered
A message in my ear -"

and thus, in the tumult, in the rain, in the dusk, vanishes out of our sight.
Farewell, honest Hans Castorp, farewell, Life's delicate child!
Your tale is told. We have told it to the end, and it was neither short nor long, but hermetic
. We have told it for its own sake, not for yours, for you were simple. But after all, it was your story, it befell you, you must have more in you than we thought; we will not disclaim the pedagogic weakness we conceived for / Page 716 / you in the telling; which could even lead us to press a finger delicately to our eyes at the thought that we shall see you no more, hear you no more for ever.
Farewell - and if thou livest or diest! Thy prospects are poor. The desperate dance, in which thy fortunes are caught up, will last yet many a sinful year; we should not care to set a high stake on thy life by the time it ends. We even confess that it is without great concern we leave the question open. Adventures of the flesh and in the spirit, while enhancing thy simplicity, granted thee to know in the spirit what in the flesh thou scarcely couldst have done. Moments there were, when out of death, and the rebellion of the flesh, there came to thee, as thou tookest stock of thyself, a dream of love. Out of this universal feast of death, out of this extremity of fever, kindling. the rain-washed evening sky to a fiery glow, may it be that Love one day shall mount?

FINIS OPERIS

 

 

HOLY BIBLE

Scofield References

C 1 V 16

THE ACTS OF THE APOSTLES

Page 1148 (Part quoted)

"MEN AND BRETHREN THIS SCRIPTURE MUST NEEDS HAVE BEEN FULFILLED

WHICH THE HOLY GHOST BY THE MOUTH OF DAVID SPAKE"

 

 

 

THE

AWAKENING

HUMANKIND IS THAT HORUS OF HOURS THAT IS HUMANKIND

 

 


 

 

 

 


Image

THE JOURNEYWOMAN 1977

 

 

 

 

 

yinyang

 

 

 

 

 

 

 

 

 

 

 

 

 

 

..

 

 

 

 

 

O
=
6
-
3
OUT
56
11
2
O
=
6
-
2
OF
21
12
3
Z
=
8
-
4
ZERO
64
28
1
C
=
3
-
6
COMETH
64
28
1
O
=
6
-
3
ONE
34
16
7
Q
Q
29
Q
18
Q
239
95
14
-
-
2+9
-
1+8
-
2+3+9
9+5
1+4
-
-
11
-
9
-
14
14
5
-
-
1+1
-
-
-
1+4
1+4
-
-
-
2
-
9
-
5
5
5

 

 

A

MAZE

IN

ZAZAZA ENTERS AZAZAZ

AZAZAZAZAZAZAZZAZAZAZAZAZAZA

ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ

THE

MAGICALALPHABET

ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA

12345678910111213141516171819202122232425262625242322212019181716151413121110987654321

 

 

 

 

 

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

 

 

18
THE ENGLISH ALPHABET
-
-
-
1
THE
33
15
6
-
ENGLISH
74
38
2
1
ALPHABET
65
29
2
18
THE ENGLISH ALPHABET
172
82
10
1+8
-
1+7+2
8+2
1+0
9
THE ENGLISH ALPHABET
10
10
10
-
-
1+0
1+0
1+0
9
THE ENGLISH ALPHABET
1
1
1

 

 

THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY THE ACCOUNT

IS UNASHAMEDLY SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE AS

THOUGH WRITING A BOOK. BUT LANGUAGE HAS BEEN ENTIRELY TRANSFORMED AND THE

MESSAGE OF CREATION IS NO LONGER CLEAR EACH LETTER OF THE ALPHABET IS GIVEN

A NUMERICAL VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS REARRANGING

THEM IN ENDLESS CONFIGURATIONS THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL

CONNOTATIONS OF WORDS

 

BEYOND THE VEIL ANOTHER VEIL ANOTHER VEIL BEYOND

 

THE LIGHT IS RISING NOW RISING IS THE LIGHT

 

....

 

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

 

 

 

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

 

 

IN SEARCH OF EXTRA TERRESTRIALS
Alan Landsburg 1977

Page 79

"as I lay gazing at the star-dusted sky, a strange feeling of utter loneliness crept over me. Those who live in cities never see the sky as it was that evening. It was like an enormous intergalactic fireworks display-here and there a shooting star, whole whorls of many solar systems, distant suns and galaxies spar-kling across the vast ice reaches of outer space.
The words of J. B. S. Haldane came back to haunt me. He once wrote,
"Now, my suspicion is that the universe is not only queerer than we suppose, but queerer than we can suppose. I suspect that there are more things in heaven and earth than are dreamed of in any philosophy. That is the reason why I have no philosophy myself, and must be my excuse for dreaming."
The past fifteen years have reversed the thinking of the scientific community regarding extraterrestrial life, known as ETI. And while speculation about ETI has always been a heated one, today large segments of the scientific establishment are examining the hard proba- bilities that the universe is populated and that our galaxy is teeming with life. The problem-should say challenge - is more "how" than "if." "

 

 

FIRST CONTACT
THE SEARCH FOR EXTRA TERRESTRIAL INTELLIGENCE
Edited By
Beb Bova and Byron Preiss
1990

SETI
ON
CAMPUS
Robert Dixon

Page 252
"These modest programs are amassing valuable data, including at least one signal that 'wowed' the Ohio researchers and several unexplained spikes in the SERENDIP programs in California.
Have we already detected extraterrestrial intelligence?"

 

 

A
UNIQUE MOMENT IN HUMAN HISTORY
FIRST CONTACT
SEIZING THE MOMENT
Michael Michaud

Page 314
Philip Morrison has suggested that aliens might send us a volume of information greater than that transmitted to medieval Europe from the ancient Greeks, stimulating a new and even greater Renaissance. By entering a communications net, we might receive maps of the Galaxy, and elaborate descriptions of the physical Universe and how it works. We might learn the histories of civilizations stretching far back into the galactic past, and become aware of alternative cultures, arts, social and economic systems, and forms of political organization. Deliberately or by implication, the aliens might tell us how they had survived. It is intriguing to consider how much we could contribute to the other side of the dialogue.
Alien knowledge, integrated with our own, could generate a dramatic forward leap in our sciences and our other academic disciplines. For the first time, we could compare our information and our perceptions with those of other minds in different environments, illuminating voids in our own knowledge and suggesting new generalizations. This almost certainly would lead to new syntheses, a boom in interdisciplinary studies as we perceived new linkages, and new branches of science. Dealing with this influx of new knowledge could force us into mind-stretching responses. Our curiosity would be stimulated by finding out how much we had not known. Contact also could reveal areas of shared knowledge, supporting our own conclusions; this might include religious concepts such as creation or a Supreme Being.
But we should beware of excessive optimism about this exchange of information; communication with an alien civilization may not be easy. No matter what we / Page 315 / wish to believe, aliens, by definition, will be very different. While they may share some of our perceptions of physical reality and some of our evolutionary experiences, their evolutions would differ from ours in many ways, and we might share little in philosophy and culture. There could be serious problems of mutual unintelligibility, or misunderstandings caused by different ways of perceiving reality and by different cultural frames of reference. We might find that our own concepts of language, including mathematics, are narrow and idiosyncratic.
We also should not assume that the aliens will want to tell us everything. Transmitting the species data bank might not be the aliens' first priority. They might want to know first our capabilities and our intentions to assure themselves that their security would not be threatened. There might be things they would not want to tell us, such as how to achieve interstellar flight or how to create more powerful weapons.
Receiving knowledge much more advanced than our own, and the solutions to problems we have struggled with for years, could break the intellectual morale of some scientists and other scholars, and undermine support for some forms of research. Instead, we might simply wait for alien answers, and translate them into our terms. Humans concerned about their personal and institutional interests might resist the dissemination of some alien information, or seek to brand it as dangerous, immoral, or subversive.
Receiving, interpreting, and disseminating information from extraterrestrials could be a major enterprise for humanity, almost certainly requiring new institutions. Since control over this information could bring great power and status, there would be a strong / Page 316 / temptation to monopolize the channel and to limit access by others. Individual nations or groups might attempt to conduct separate dialogues with the aliens to exploit contact for their own purposes. Political and governmental leaders would be concerned about the impact that contact could have on their populations, and might try to let through only those ideas they considered safe. National security policy-makers might argue for classification of the contact and the information received. Some scholars, particularly those personally involved in the first contact, might be equally possessive about the information and the channel, especially if they distrusted governments and held a low opinion of the general population. Entrepreneurs might compete to get first access to alien ideas and to monopolize or patent those with commercial value."

 

 

-
-
-
-
-
-
-
-
-
T
=
2
-
3
THE
33
15
6
V
=
4
-
6
VISION
88
34
7
I
=
9
-
2
IS
28
10
1
O
=
6
-
2
OF
21
12
3
A
=
1
-
2
AN
15
6
6
E
=
5
-
16
EXTRATERRESTRIAL
213
78
6
V
=
4
-
10
VISITATION
138
39
3
-
-
31
-
41
-
536
194
32
P
=
7
-
7
PRESENT
97
34
7
I
=
9
-
2
IN
23
14
5
T
=
2
-
3
THE
33
15
6
H
=
8
-
4
HERE
36
27
9
A
=
1
-
3
AND
19
10
1
N
=
5
-
3
NOW
52
16
7
O
=
6
-
2
OF
21
12
3
P
=
7
-
6
PLANET
68
23
5
E
=
5
-
5
EARTH
52
25
7
-
-
43
-
35
-
401
176
50
-
-
74
-
76
-
937
370
82
-
-
7+4
-
7+6
-
9+3+7
3+7+0
8+2
-
-
11
-
13
-
19
10
10
-
-
1+1
-
1+3
-
1+9
1+0
1+0
-
-
2
-
4
TO
10
1
1
-
-
-
-
-
-
1+0
-
-
-
-
2
-
4
TO
1
1
1

 

 

1
I
9
9
9
2
H+A
9
9
9
2
V+E
27
9
9
-
ARRIVED
-
-
-
1
A
1
1
1
1
R
18
9
9
1
R
18
9
9
1
I
9
9
9
2
V+E
27
9
9
1
D
4
4
4
7
ARRIVED
68
41
41
-
-
6+8
4+1
4+1
7
ARRIVED
14
5
5
-
-
1+4
-
-
7
ARRIVED
5
5
5

 

 

3
THE
33
15
6
5
PLACE
37
19
1
2
OF
21
12
3
-
ASCENSION
-
-
-
1
A
1
1
1
1
S
19
10
1
1
C
3
3
3
1
E
5
5
5
1
N
14
5
5
1
S
19
10
1
1
I
9
9
9
1
O
15
6
6
1
N
14
5
5
9
ASCENSION
99
54
36
-
-
9+9
5+4
3+6
9
ASCENSION
18
9
9
-
-
1+8
-
-
9
ASCENSION
9
9
9

 

 

HISTORY OF GOD

Karen Armstrong

The God of the Mystics

THE

BOOK OF CREATION

"THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY

THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE

AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED

THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF THE ALPHABET IS GIVEN A NUMERICAL

VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS

REARRANGING THEM IN ENDLESS CONFIGURATIONS

THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS"

 

 

 

 

-
-
-
-
A
-
-
-
-
-
-
-
-
T
-
-
-
-
-
-
-
-
O
-
-
-
-
-
-
-
-
N
-
-
-
-
A
T
O
N
E
M
E
N
T
-
-
-
-
M
-
-
-
-
-
-
-
-
E
-
-
-
-
-
-
-
-
N
-
-
-
-
-
-
-
-
T
-
-
-
-

 

 

 

 

 

THE NUCLEAR FAMILY 1969

 

 

-
4
L
I
F
E
-
-
-
-
-
-
-
-
-
-
-
9
-
-
+
=
9
-
-
9
-
9
-
4
L
I
F
E
-
-
-
-
-
--
-
-
-
-
3
-
6
5
+
=
14
1+4
=
5
-
5
-
`-
12
-
6
5
+
=
23
2+3
=
5
-
5
-
4
L
I
F
E
-
-
-
-
-
--
-
-
-
`-
12
9
6
5
+
=
32
3+2
=
5
-
5
-
-
3
9
6
5
+
=
23
2+3
=
5
-
5
-
4
L
I
F
E
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
1
ONE
-
-
-
-
2
-
-
-
-
-
-
-
2
TWO
-
-
-
-
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
4
-
-
-
-
-
-
-
4
FOUR
-
-
-
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
-
-
-
-
6
-
-
-
6
occurs
x
1
=
6
7
-
-
-
-
-
-
-
7
SEVEN
-
-
-
-
8
-
-
-
-
-
-
-
8
EIGHT
-
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
22
4
L
I
F
E
-
-
23
-
-
4
-
23
2+2
-
-
9
-
-
-
2
2+3
-
-
-
-
2+3
4
4
L
I
F
E
-
-
5
-
-
4
-
5

 

 

4
L
I
F
E
-
-
-
-
-
--
-
-
-
-
9
-
-
+
=
9
-
-
9
-
9
4
L
I
F
E
-
-
-
-
-
--
-
-
-
3
-
6
5
+
=
14
1+4
=
5
-
5
`-
12
-
6
5
+
=
23
2+3
=
5
-
5
4
L
I
F
E
-
-
-
-
-
--
-
-
`-
12
9
6
5
+
=
32
3+2
=
5
-
5
-
3
9
6
5
+
=
23
2+3
=
5
-
5
4
L
I
F
E
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
-
5
-
-
5
occurs
x
1
=
5
-
-
-
6
-
-
-
6
occurs
x
1
=
6
-
-
9
-
-
-
-
9
occurs
x
1
=
9
4
L
I
F
E
-
-
23
-
-
4
-
23
-
-
9
-
-
-
2
2+3
-
-
-
-
2+3
4
L
I
F
E
-
-
5
-
-
4
-
5

 

 

-
IMMORTAL
-
-
-
2
I+M
22
13
4
6
M+O+R+T+A+L
79
25
7
8
IMMORTAL
101
38
11
-
-
1+0+1
3+8
1+1
8
IMMORTAL
2
11
2
-
-
-
1+1
-
8
IMMORTAL
2
2
2

 

 

11
IMMORTALITY
155
56
2

 

 

1
I
9
9
9
4
THAT
49
13
4
2
AM
14
5
5
7
Add to Reduce
72
27
18
-
Reduce to Deduce
7+2
2+7
1+8
7
Essence of Number
9
9
9

 

 

6
LIVING
73
37
1
13
CONSCIOUSNESS
175
49
4

 

 

3
THE
33
15
6
13
CONSCIOUSNESS
175
49
4
2
OF
21
12
3
4
LIFE
32
23
5
22
First Total
261
99
18
2+2
Add to Reduce
2+6+1
9+9
1+8
4
Second Total
9
18
9
-
Reduce to Deduce
-
1+8
-
4
Essence of Number
9
9
9

 

 

THE LIFE OF CONSCIOUSNESS

 

3
THE
33
15
6
4
LIFE
32
23
5
2
OF
21
12
3
13
CONSCIOUSNESS
175
49
4
22
First Total
261
99
18
2+2
Add to Reduce
2+6+1
9+9
1+8
4
Second Total
9
18
9
-
Reduce to Deduce
-
1+8
-
4
Essence of Number
9
9
9

 

THE LIFE OF CONSCIOUSNESS

 

 

Y
=
7
-
4
YOUR
79
25
7
L
=
3
-
4
LIFE
32
23
5
-
-
10
4
8
First Total
111
48
12
-
-
1+0
-
-
Add to Reduce
1+1+1
4+8
1+2
Q
-
1
-
8
Second Total
3
12
3
-
-
-
4
-
Reduce to Deduce
-
1+2
-
-
-
1
5
8
Essence of Number
3
3
3

 

 

O
=
6
-
3
OUR
54
18
9
L
=
3
-
4
LIFE
32
23
5
-
-
9
4
7
First Total
86
41
14
-
-
-
-
-
Add to Reduce
8+6
4+1
1+4
Q
-
9
-
7
Second Total
14
5
5
-
-
-
4
-
Reduce to Deduce
1+4
-
4
-
-
9
5
7
Essence of Number
3
5
5

 

 

W
=
5
-
4
WHO'S
65
20
2
L
=
3
-
4
LIFE
32
23
5
-
-
8
4
8
First Total
97
43
7
-
-
-
-
-
Add to Reduce
9+7
4+3
4
Q
-
8
-
8
Second Total
16
7
7
-
-
-
4
-
Reduce to Deduce
1+6
-
4
-
-
8
5
8
Essence of Number
7
7
7

 

 

I
=
9
-
1
I
9
9
9
M
=
4
-
2
ME
18
9
9
Y
=
7
-
3
YOU
61
16
7
U
=
3
-
2
US
40
13
4
O
=
6
-
3
OUR
54
18
9
L
=
3
-
5
LIVES
67
22
4
-
-
32
4
8
First Total
249
87
42
-
-
3+2
-
-
Add to Reduce
2+4+9
8+7
4+2
Q
-
5
-
8
Second Total
15
15
6
-
-
-
4
-
Reduce to Deduce
1+5
1+5
-
-
-
5
5
8
Essence of Number
6
6
6

 

 

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 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 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...'

 

 

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.

 

 

WAY OF THE PEACEFUL WARRIOR

A

BOOK THAT CHANGES LIVES

Dan Millman 1980

Page 44

"...do you recall that I told you we must work on changing your mind before you can see the warrior's way? / Page 45 /

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

 

 

T
=
2
-
3
THE
33
15
6
T
=
2
-
15
TRANSFIGURATION
192
75
3
O
=
6
-
2
OF
21
12
3
J
=
1
-
5
JESUS
74
11
2
-
-
11
4
25
Add to Reduce
320
113
14
-
-
1+1
-
2+5
Reduce to Deduce
3+2+0
1+1+3
1+4
-
-
2
4
7
Essence of Number
5
5
5

 

 

Mark 9:2-30 KJV - And after six days Jesus taketh with - Bible Gateway
https://www.biblegateway.com/passage/?search=Mark+9%3A2-30&version=KJV

2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured

Mark 9:2-30 King James Version (KJV)

2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.

3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.

4 And there appeared unto them Elias with Moses: and they were talking with Jesus.

5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

6 For he wist not what to say; for they were sore afraid.

7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.

8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.

9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.

10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.

 

 

Matthew 17:1-8 NIV;KJV - The Transfiguration - After six days - Bible ...
https://www.biblegateway.com/passage/?search=Matthew+17%3A1-8...NIV;KJV

The Transfiguration. 17 After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves. 2 There ...

Matthew 17:1-8 King James Version (KJV)

17 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,

2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

3 And, behold, there appeared unto them Moses and Elias talking with him.

4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.

5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.

6 And when the disciples heard it, they fell on their face, and were sore afraid.

7 And Jesus came and touched them, and said, Arise, and be not afraid.

8 And when they had lifted up their eyes, they saw no man, save Jesus only.


2 Peter 1:16-18 King James Version (KJV)

16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.

17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.

18 And this voice which came from heaven we heard, when we were with him in the holy mount.

 

 

The transfiguration of Jesus is an event reported in the New Testament when Jesus is transfigured and becomes radiant in glory upon a mountain. The Synoptic Gospels (Matthew 17:1–8, Mark 9:2–8, Luke 9:28–36) describe it, and the Second Epistle of Peter also refers to it (2 Peter 1:16–18

Transfiguration of Jesus
From Wikipedia, the free encyclopedia

The transfiguration of Jesus is an event reported in the New Testament when Jesus is transfigured and becomes radiant in glory upon a mountain.[1][2] The Synoptic Gospels (Matthew 17:1–8, Mark 9:2–8, Luke 9:28–36) describe it, and the Second Epistle of Peter also refers to it (2 Peter 1:16–18). It has also been hypothesized that the first chapter of the Gospel of John alludes to it (John 1:14).[3]

In these accounts, Jesus and three of his apostles, Peter, James, and John, go to a mountain (the Mount of Transfiguration) to pray. On the mountain, Jesus begins to shine with bright rays of light. Then the prophets Moses and Elijah appear next to him and he speaks with them. Jesus is then called "Son" by a voice in the sky, assumed to be God the Father, as in the Baptism of Jesus.[1]

Many Christian traditions, including the Eastern Orthodox, Roman Catholic and Anglican churches, commemorate the event in the Feast of the Transfiguration, a major festival.

Significance[edit]

The transfiguration is one of the miracles of Jesus in the Gospels.[2][4][5] This miracle is unique among others that appear in the canonical gospels, in that the miracle happens to Jesus himself.[6] Thomas Aquinas considered the transfiguration "the greatest miracle" in that it complemented baptism and showed the perfection of life in Heaven.[7] The transfiguration is one of the five major milestones in the gospel narrative of the life of Jesus, the others being baptism, crucifixion, resurrection, and ascension.[8][9] In 2002, Pope John Paul II introduced the Luminous Mysteries in the rosary, which includes the transfiguration.

In Christian teachings, the transfiguration is a pivotal moment, and the setting on the mountain is presented as the point where human nature meets God: the meeting place of the temporal and the eternal, with Jesus himself as the connecting point, acting as the bridge between heaven and earth.[10] Moreover, Christians consider the transfiguration to fulfill an Old Testament messianic prophecy that Elijah would return again after his ascension (Malachi 4:5–6). Gardner (2015, p. 218) states

The very last of the writing prophets, Malachi, promised a return of Elijah to hold out hope for repentance before judgment (Mal. 4:5–6). ... Elijah himself would reappear in the Transfiguration. There he would appear alongside Moses as a representative of all the prophets who looked forward to the coming of the Messiah (Matt. 17:2–9; Mark 9:2–10; Luke 9:28–36). ... Christ's redemptive sacrifice was the purpose for which Elijah had ministered while on earth. ... And it was the goal about which Elijah spoke to Jesus in the Transfiguration.
New Testament accounts[edit]

Georgian manuscript of Transfiguration in the Gospel of Mark, 1300.
In the Synoptic Gospels, (Matthew 17:1–8 Mark 9:2–8, Luke 9:28–36), the account of the transfiguration happens towards the middle of the narrative.[11] It is a key episode and almost immediately follows another important element, the Confession of Peter: "you are the Christ" (Matthew 16:16, Mark 8:29, Luke 9:20).[1] The transfiguration narrative acts as a further revelation of the identity of Jesus as the Son of God to some of his disciples.[1][11]

In the gospels, Jesus takes Peter, James, son of Zebedee and his brother John the Apostle with him and goes up to a mountain, which is not named. Once on the mountain, Matthew 17:2 states that Jesus "was transfigured before them; his face shining as the sun, and his garments became white as the light." At that point the prophets Elijah and Moses appear and Jesus begins to talk to them.[1] Luke states that they spoke of Jesus' exodus (e??d??) which he was about to accomplish in Jerusalem (Lk 9:31). Luke is also specific in describing Jesus in a state of glory, with Luke 9:32 referring to "they saw His glory".[12]

Just as Elijah and Moses begin to depart from the scene, Peter begins to ask Jesus if the disciples should make three tents for him and the two prophets. This has been interpreted as Peter's attempt to keep the prophets there longer.[12] But before Peter can finish, a bright cloud appears, and a voice from the cloud states: "This is my beloved Son, with whom I am well pleased; listen to him" (Mark 9:7). The disciples then fall to the ground in fear, but Jesus approaches and touches them, telling them not to be afraid. When the disciples look up, they no longer see Elijah or Moses.[1]

When Jesus and the three apostles are going back down the mountain, Jesus tells them to not tell anyone "the things they had seen" until the "Son of Man" has risen from the dead. The apostles are described as questioning among themselves as to what Jesus meant by "risen from the dead".[13]

In addition to the principal account given in the synoptic gospels; in 2 Peter 1:16–18, the Apostle Peter describes himself as an eyewitness "of his magnificence".

Elsewhere in the New Testament, Paul the Apostle's reference in 2 Corinthians 3:18 to the "transformation of believers" via "beholding as in a mirror the glory of the Lord" became the theological basis for considering the transfiguration as the catalyst for processes which lead the faithful to the knowledge of God.[14][15]

Although Matthew 17 lists the disciple John as being present during the transfiguration, the Gospel of John has no account of it.[16][17][18] This has resulted in debate among scholars, some suggesting doubts about the authorship of the Gospel of John, others providing explanations for it.[16][17] One explanation (that goes back to Eusebius of Caesarea in the fourth century) is that John wrote his gospel not to overlap with the synoptic gospels, but to supplement it, and hence did not include all of their narrative.[16] Others believe that the Gospel of John does in fact allude to the transfiguration, in John 1:14.[3] This is not the only incident not present in the fourth gospel, and the institution of the Eucharist at the Last Supper is another key example, indicating that the author either was not aware of these narrative traditions, did not accept their veracity, or decided to omit them.[17] The general explanation is thus the Gospel of John was written thematically, to suit the author's theological purposes, and has a less narrative style than the synoptics.[16][17][18]

Theology[
Christian theology assigns a great deal of significance to the transfiguration, based on multiple elements of the narrative. In Christian teachings, the Transfiguration is a pivotal moment, and the setting on the mountain is presented as the point where human nature meets God: the meeting place for the temporal and the eternal, with Jesus himself as the connecting point, acting as the bridge between heaven and earth.[10]

The transfiguration not only supports the identity of Jesus as the Son of God (as in his baptism), but the statement "listen to him", identifies him as the messenger and mouth-piece of God.[19] The significance of this identification is enhanced by the presence of Elijah and Moses, for it indicates to the apostles that Jesus is the voice of God "par excellence", and instead of Elijah or Moses, he should be listened to, surpassing the laws of Moses by virtue of his filial relationship with God.[19] 2 Peter 1:16–18, echoes the same message: at the Transfiguration God assigns to Jesus a special "honor and glory" and it is the turning point at which God exalts Jesus above all other powers in creation, and positions him as ruler and judge.[20]

The transfiguration also echoes the teaching by Jesus (as in Matthew 22:32) that God is not "the God of the dead, but of the living". Although Moses had died and Elijah had been taken up to heaven centuries before (as in 2 Kings 2:11), they now live in the presence of the Son of God, implying that the same return to life applies to all who face death and have faith.[21]

Historical development[edit]

The theology of the transfiguration received the attention of the Church Fathers since the very early days. In the 2nd century, Saint Irenaeus was fascinated by the transfiguration and wrote: "the glory of God is a live human being and a truly human life is the vision of God".[22]

12th-century icon of the Transfiguration
Origen's theology of the transfiguration influenced the patristic tradition and became a basis for theological writings by others.[23] Among other issues, given the instruction to the apostles to keep silent about what they had seen until the resurrection, Origen commented that the glorified states of the transfiguration and the resurrection must be related.[23]

The Desert Fathers emphasized the light of the ascetic experience, and related it to the light of the Transfiguration – a theme developed further by Evagrius Ponticus in the 4th century.[23] Around the same time Saint Gregory of Nyssa and later Pseudo-Dionysius the Areopagite were developing a "theology of light" which then influenced Byzantine meditative and mystical traditions such as the Tabor light and theoria.[23] The iconography of the transfiguration continued to develop in this time period, and there is a sixth-century symbolic representation in the apse of the Basilica of Sant'Apollinare in Classe and a well known depiction at Saint Catherine's Monastery on Mount Sinai in Egypt.[24]

Byzantine Fathers often relied on highly visual metaphors in their writings, indicating that they may have been influenced by the established iconography.[25] The extensive writings of Maximus the Confessor may have been shaped by his contemplations on the katholikon at Saint Catherine's Monastery – not a unique case of a theological idea appearing in icons long before it appears in writings.[26]

In the 7th century, Saint Maximus the Confessor said that the senses of the apostles were transfigured to enable them to perceive the true glory of Christ. In the same vein, building on 2 Corinthians 3:18, by the end of the 13th century the concept of "transfiguration of the believer" had stabilized and Saint Gregory Palamas considered "true knowledge of God" to be a transfiguration of man by the Spirit of God.[27] The spiritual transfiguration of the believer then continued to remain a theme for achieving a closer union with God.[15][28]

One of the generalizations of Christian belief has been that the Eastern Church emphasizes the transfiguration while the Western Church focuses on the crucifixion – however, in practice both branches continue to attach significance to both events, although specific nuances continue to persist.[29] An example of such a nuance is the saintly signs of the Imitation of Christ. Unlike Catholic saints such as Padre Pio or Francis (who considered stigmata a sign of the imitation of Christ) Eastern Orthodox saints have never reported stigmata, but saints such as Seraphim and Silouan have reported being transfigured by an inward light of grace.[30][31]

Transfiguration and resurrection[edit]

Origen's initial connection of the transfiguration with the resurrection continued to influence theological thought long thereafter.[23] This connection continued to develop both within the theological and iconographic dimensions – which however, often influenced each other. Between the 6th and 9th centuries the iconography of the transfiguration in the East influenced the iconography of the resurrection, at times depicting various figures standing next to a glorified Christ.[32]

This was not only a view within the Eastern Church and in the West, most commentators in the Middle Ages considered the transfiguration a preview of the glorified body of Christ following his resurrection.[33] As an example, in the 8th century, in his sermon on the transfiguration, the Benedictine monk Ambrosius Autpertus directly linked the Supper at Emmaus appearance in Luke 24:39 to the transfiguration narrative of Matthew 17:2, and stated that in both cases, Jesus "was changed to a different form, not of nature, but of glory."[33]

The concept of the transfiguration as a preview and an anticipation of the resurrection includes several theological components.[34] On one hand it cautions the disciples, and therefore the reader, that the glory of the transfiguration, and the message of Jesus, can only be understood in the context of his death and resurrection, and not simply on its own.[34][35]

When the transfiguration is considered an anticipation of the Resurrection, the presentation of a shining Jesus on the mount of transfiguration as the Son of God who should be listened to can be understood in the context of the statement by Jesus in the resurrection appearance in Matthew 28:16–20: "all authority hath been given unto me in heaven and on earth".[35]

Presence of prophets[edit]

The presence of the prophets next to Jesus and the perceptions of the disciples have been subject to theological debate. Origen was the first to comment that the presence of Moses and Elijah represented the "Law and the Prophets", referring to the Torah (also called the Pentateuch) and the rest of the Hebrew Bible.[23] Martin Luther continued to see them as the Law and the Prophets respectively, and their recognition of and conversation with Jesus as a symbol of how Jesus fulfills "the law and the prophets" (Matthew 5:17–19, see also Expounding of the Law).[36]

The real presence of Moses and Elijah on the mount is rejected by those churches and individuals who believe in "soul sleep" (Christian mortalism) until resurrection. Several commentators have noted that the Gospel of Matthew describes the transfiguration using the Greek word orama (Matthew 17:9), according to Thayer more often used for a supernatural "vision" than for real physical events,[a] and concluded that Moses and Elijah were not truly there.[37]

In LDS doctrine, Moses and Elijah ministered to Christ as "spirits of just men made perfect" (Doctrine and Covenants 129:1–3; see also Heb. 12:23).

Location of the mountain[edit]

Main article: Mount of the Transfiguration

The Franciscan Church of the Transfiguration on Mount Tabor in Israel. Mount Tabor is traditionally identified as the Mount of Transfiguration.
None of the accounts identify the "high mountain" of the scene by name.

Since the 3rd century, some Christians have identified Mount Tabor as the site of the transfiguration, including Origen. See[38] citing Origen's reference to Ps 89:12. Tabor has long been a place of Christian pilgrimage and is the site of the Church of the Transfiguration. In 1808, Henry Alford cast doubt on Tabor due to the possible continuing Roman utilization of a fortress which Antiochus the Great built on Tabor in 219 BC.[39] Others have countered that even if Tabor was fortified by Antiochus this does not rule out a transfiguration at the summit.[40] Josephus mentions in the Jewish War that he built a wall along the top perimeter in 40 days, and does not mention any previously existing structures.[41]

John Lightfoot rejects Tabor as too far but "some mountain near Caesarea-Philippi".[42] The usual candidate, in this case, is Mount Panium, Paneas, or Banias, a small hill situated at the source of the Jordan, near the foot of which Caesarea Philippi was built.

William Hendriksen in his commentary on Matthew (1973) favours Mount Meron.[43]

Whittaker (1984) proposes that it was Mount Nebo primarily on the basis that it was the location where Moses viewed the promised land and a parallelism in Jesus' words on descent from the mountain of transfiguration: "You will say to this mountain (i.e. of transfiguration), 'Move from here to there' (i.e. the promised land), and it will move, and nothing will be impossible for you.

France (1987) notes that Mount Hermon is closest to Caesarea Philippi, mentioned in the previous chapter of Matthew. Likewise, Meyboom (1861) identified "Djebel-Ejeik",[b] but this may be a confusion with Jabal el Sheikh, the Arabic name for Mount Hermon.

Edward Greswell, however, writing in 1830, saw "no good reason for questioning the ancient ecclesiastical tradition, which supposes it to have been mount Tabor."[44]

Feast and commemorations[edit]

Main article: Feast of the Transfiguration
First Fruits brought to be blessed on the Feast of the Transfiguration (Japanese Orthodox Church)
The Feast of the Transfiguration is celebrated by various Christian denominations. The origins of the feast are less than certain and may have derived from the dedication of three basilicas on Mount Tabor.[24] The feast was present in various forms by the 9th century, and in the Western Church was made a universal feast on August 6 by Pope Callixtus III to commemorate the lifting of the Siege of Belgrade (1456).[45]

In the Syriac Orthodox, Indian Orthodox, Revised Julian Calendars within Eastern Orthodoxy, Roman Catholic, and Anglican churches, the Feast of the Transfiguration is observed on 6 August. In those Orthodox churches which continue to follow the Julian Calendar, August 6 in the church calendar falls on August 19 in the civil (Gregorian) calendar. Transfiguration is considered a major feast, numbered among the twelve Great Feasts in the Byzantine rite. In all these churches, if the feast falls on a Sunday, its liturgy is not combined with the Sunday liturgy, but completely replaces it.

In some liturgical calendars (e.g. the Lutheran and United Methodist) the last Sunday in the Epiphany season is also devoted to this event. In the Church of Sweden and the Evangelical Lutheran Church of Finland, however, the Feast is celebrated on the seventh Sunday after Trinity, the eighth Sunday after Pentecost.

In the Roman rite, the gospel pericope of the transfiguration is read on the second Sunday of Lent, whose liturgy emphasizes the role the transfiguration had in comforting the Twelve Apostles, giving them a powerful proof of his divinity, and a prelude to the glory of the resurrection on Easter and the eventual salvation of his followers in view of the seeming contradiction of his crucifixion and death. This theme is expounded in the Preface for that day.[46]

 

 

Mark 9:2-30 King James Version (KJV)

2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.

3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.

Matthew 17:1-8 King James Version (KJV)

17 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,

2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

 

 

Mark 9:2-30

3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.

 

Matthew 17:1-8

2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

 

Ancient Egyptian Book of the Dead (Norrnandi Ellis translation)

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. . .

 

WAY OF THE PEACEFUL WARRIOR A BOOK THAT CHANGES LIVES

Dan Millman 1980

Page 44

That's when I saw the light, and my mind exploded with its brightness. Something in me was dying-I knew this for a certainty-and something else was being born! Then the light engulfed everything.

 

 

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. . .

Ancient Egyptian Book of the Dead (Norrnandi Ellis translation)

 

 

 

 

Book of the Dead - Wikipedia
https://en.wikipedia.org/wiki/Book_of_the_Dead

The Book of the Dead is an ancient Egyptian funerary text generally written on papyrus and used from the beginning of the New Kingdom (around 1550 BCE) to ...
Book of the Dead
From Wikipedia, the free encyclopedia

Book of Coming Forth by Day
This detail scene, from the Papyrus of Hunefer (c. 1275 BCE), shows the scribe Hunefer's heart being weighed on the scale of Maat against the feather of truth, by the jackal-headed Anubis. The ibis-headed Thoth, scribe of the gods, records the result. If his heart equals exactly the weight of the feather, Hunefer is allowed to pass into the afterlife. If not, he is eaten by the waiting chimeric devouring creature Ammit composed of the deadly crocodile, lion, and hippopotamus. Vignettes such as these were a common illustration in Egyptian books of the dead.
The Book of the Dead is an ancient Egyptian funerary text generally written on papyrus and used from the beginning of the New Kingdom (around 1550 BCE) to around 50 BCE.[1] The original Egyptian name for the text, transliterated rw nw prt m hrw,[2] is translated as Book of Coming Forth by Day[3] or Book of Emerging Forth into the Light. "Book" is the closest term to describe the loose collection of texts[4] consisting of a number of magic spells intended to assist a dead person's journey through the Duat, or underworld, and into the afterlife and written by many priests over a period of about 1000 years.

The Book of the Dead, which was placed in the coffin or burial chamber of the deceased, was part of a tradition of funerary texts which includes the earlier Pyramid Texts and Coffin Texts, which were painted onto objects, not written on papyrus. Some of the spells included in the book were drawn from these older works and date to the 3rd millennium BCE. Other spells were composed later in Egyptian history, dating to the Third Intermediate Period (11th to 7th centuries BCE). A number of the spells which make up the Book continued to be separately inscribed on tomb walls and sarcophagi, as the spells from which they originated always had been.

There was no single or canonical Book of the Dead. The surviving papyri contain a varying selection of religious and magical texts and vary considerably in their illustration. Some people seem to have commissioned their own copies of the Book of the Dead, perhaps choosing the spells they thought most vital in their own progression to the afterlife. The Book of the Dead was most commonly written in hieroglyphic or hieratic script on a papyrus scroll, and often illustrated with vignettes depicting the deceased and their journey into the afterlife.

The finest example we have of the Egyptian Book of the Dead in antiquity is the Papyrus of Ani. Ani was an Egyptian scribe. It was discovered by Sir E. A. Wallis Budge in 1888 and was taken to the British Museum, where it currently resides
Development[edit]

Part of the Pyramid Texts, a precursor of the Book of the Dead, inscribed on the tomb of Teti
The Book of the Dead developed from a tradition of funerary manuscripts dating back to the Egyptian Old Kingdom. The first funerary texts were the Pyramid Texts, first used in the Pyramid of King Unas of the 5th Dynasty, around 2400 BCE.[5] These texts were written on the walls of the burial chambers within pyramids, and were exclusively for the use of the pharaoh (and, from the 6th Dynasty, the queen). The Pyramid Texts were written in an unusual hieroglyphic style; many of the hieroglyphs representing humans or animals were left incomplete or drawn mutilated, most likely to prevent them causing any harm to the dead pharaoh.[6] The purpose of the Pyramid Texts was to help the dead king'll take his place amongst the gods, in particular to reunite him with his divine father Ra; at this period the afterlife was seen as being in the sky, rather than the underworld described in the Book of the Dead.[6] Towards the end of the Old Kingdom, the Pyramid Texts ceased to be an exclusively royal privilege, and were adopted by regional governors and other high-ranking officials.

In the Middle Kingdom, a new funerary text emerged, the Coffin Texts. The Coffin Texts used a newer version of the language, new spells, and included illustrations for the first time. The Coffin Texts were most commonly written on the inner surfaces of coffins, though they are occasionally found on tomb walls or on papyri.[6] The Coffin Texts were available to wealthy private individuals, vastly increasing the number of people who could expect to participate in the afterlife; a process which has been described as the "democratization of the afterlife".[7]

The Book of the Dead first developed in Thebes toward the beginning of the Second Intermediate Period, around 1700 BCE. The earliest known occurrence of the spells included in the Book of the Dead is from the coffin of Queen Mentuhotep, of the 13th Dynasty, where the new spells were included amongst older texts known from the Pyramid Texts and Coffin Texts. Some of the spells introduced at this time claim an older provenance; for instance the rubric to spell 30B states that it was discovered by the Prince Hordjedef in the reign of King Menkaure, many hundreds of years before it is attested in the archaeological record.[8]

By the 17th Dynasty, the Book of the Dead had become widespread not only for members of the royal family, but courtiers and other officials as well. At this stage, the spells were typically inscribed on linen shrouds wrapped around the dead, though occasionally they are found written on coffins or on papyrus.[9]

The New Kingdom saw the Book of the Dead develop and spread further. The famous Spell 125, the 'Weighing of the Heart', is first known from the reign of Hatshepsut and Thutmose III, c.1475 BCE. From this period onward the Book of the Dead was typically written on a papyrus scroll, and the text illustrated with vignettes. During the 19th Dynasty in particular, the vignettes tended to be lavish, sometimes at the expense of the surrounding text.[10]

In the Third Intermediate Period, the Book of the Dead started to appear in hieratic script, as well as in the traditional hieroglyphics. The hieratic scrolls were a cheaper version, lacking illustration apart from a single vignette at the beginning, and were produced on smaller papyri. At the same time, many burials used additional funerary texts, for instance the Amduat.[11]

During the 25th and 26th Dynasties, the Book of the Dead was updated, revised and standardised. Spells were ordered and numbered consistently for the first time. This standardised version is known today as the 'Saite recension', after the Saite (26th) Dynasty. In the Late period and Ptolemaic period, the Book of the Dead continued to be based on the Saite recension, though increasingly abbreviated towards the end of the Ptolemaic period. New funerary texts appeared, including the Book of Breathing and Book of Traversing Eternity. The last use of the Book of the Dead was in the 1st century BCE, though some artistic motifs drawn from it were still in use in Roman times.[12]
Spells[edit]

See also: List of Book of the Dead spells

The mystical Spell 17, from the Papyrus of Ani. The vignette at the top illustrates, from left to right, the god Heh as a representation of the Sea; a gateway to the realm of Osiris; the Eye of Horus; the celestial cow Mehet-Weret; and a human head rising from a coffin, guarded by the four Sons of Horus.[13]
The Book of the Dead is made up of a number of individual texts and their accompanying illustrations. Most sub-texts begin with the word ro, which can mean "mouth," "speech," "spell," "utterance," "incantation," or "a chapter of a book." This ambiguity reflects the similarity in Egyptian thought between ritual speech and magical power.[14] In the context of the Book of the Dead, it is typically translated as either chapter or spell. In this article, the word spell is used.

At present, some 192 spells are known,[15] though no single manuscript contains them all. They served a range of purposes. Some are intended to give the deceased mystical knowledge in the afterlife, or perhaps to identify them with the gods: for instance, Spell 17 is an obscure and lengthy description of the god Atum.[16] Others are incantations to ensure the different elements of the dead person's being were preserved and reunited, and to give the deceased control over the world around him. Still others protect the deceased from various hostile forces or guide him through the underworld past various obstacles. Famously, two spells also deal with the judgement of the deceased in the Weighing of the Heart ritual.

Such spells as 26–30, and sometimes spells 6 and 126, relate to the heart and were inscribed on scarabs.[17]

The texts and images of the Book of the Dead were magical as well as religious. Magic was as legitimate an activity as praying to the gods, even when the magic was aimed at controlling the gods themselves.[18] Indeed, there was little distinction for the Ancient Egyptians between magical and religious practice.[19] The concept of magic (heka) was also intimately linked with the spoken and written word. The act of speaking a ritual formula was an act of creation;[20] there is a sense in which action and speech were one and the same thing.[19] The magical power of words extended to the written word. Hieroglyphic script was held to have been invented by the god Thoth, and the hieroglyphs themselves were powerful. Written words conveyed the full force of a spell.[20] This was even true when the text was abbreviated or omitted, as often occurred in later Book of the Dead scrolls, particularly if the accompanying images were present.[21] The Egyptians also believed that knowing the name of something gave power over it; thus, the Book of the Dead equips its owner with the mystical names of many of the entities he would encounter in the afterlife, giving him power over them.[22]

Egyptian Book of the Dead, painted on a coffin fragment (c. 747 – 656 BCE): Spell 79 (attaching the soul to the body); and Spell 80 (preventing incoherent speech)
The spells of the Book of the Dead made use of several magical techniques which can also be seen in other areas of Egyptian life. A number of spells are for magical amulets, which would protect the deceased from harm. In addition to being represented on a Book of the Dead papyrus, these spells appeared on amulets wound into the wrappings of a mummy.[18] Everyday magic made use of amulets in huge numbers. Other items in direct contact with the body in the tomb, such as headrests, were also considered to have amuletic value.[23] A number of spells also refer to Egyptian beliefs about the magical healing power of saliva.[18]

Organization[edit]

Almost every Book of the Dead was unique, containing a different mixture of spells drawn from the corpus of texts available. For most of the history of the Book of the Dead there was no defined order or structure.[24] In fact, until Paul Barguet's 1967 "pioneering study" of common themes between texts,[25] Egyptologists concluded there was no internal structure at all.[26] It is only from the Saite period (26th Dynasty) onwards that there is a defined order.[27]

The Books of the Dead from the Saite period tend to organize the Chapters into four sections:
Chapters 1–16* The deceased enters the tomb and descends to the underworld, and the body regains its powers of movement and speech.
Chapters 17–63 Explanation of the mythic origin of the gods and places. The deceased is made to live again so that he may arise, reborn, with the morning sun.
Chapters 64–129 The deceased travels across the sky in the sun ark as one of the blessed dead. In the evening, the deceased travels to the underworld to appear before Osiris.
Chapters 130–189 Having been vindicated, the deceased assumes power in the universe as one of the gods. This section also includes assorted chapters on protective amulets, provision of food, and important places.[26]

Egyptian concepts of death and afterlife[edit]

A vignette in The Papyrus of Ani, from Spell 30B: Spell For Not Letting Ani's Heart Create Opposition Against Him, in the Gods' Domain, which contains a depiction of the ba of the deceased
The spells in the Book of the Dead depict Egyptian beliefs about the nature of death and the afterlife. The Book of the Dead is a vital source of information about Egyptian beliefs in this area.

Preservation[edit]

One aspect of death was the disintegration of the various kheperu, or modes of existence.[28] Funerary rituals served to re-integrate these different aspects of being. Mummification served to preserve and transform the physical body into sah, an idealised form with divine aspects;[29] the Book of the Dead contained spells aimed at preserving the body of the deceased, which may have been recited during the process of mummification.[30] The heart, which was regarded as the aspect of being which included intelligence and memory, was also protected with spells, and in case anything happened to the physical heart, it was common to bury jewelled heart scarabs with a body to provide a replacement. The ka, or life-force, remained in the tomb with the dead body, and required sustenance from offerings of food, water and incense. In case priests or relatives failed to provide these offerings, Spell 105 ensured the ka was satisfied.[31] The name of the dead person, which constituted their individuality and was required for their continued existence, was written in many places throughout the Book, and spell 25 ensured the deceased would remember their own name.[32] The ba was a free-ranging spirit aspect of the deceased. It was the ba, depicted as a human-headed bird, which could "go forth by day" from the tomb into the world; spells 61 and 89 acted to preserve it.[33] Finally, the shut, or shadow of the deceased, was preserved by spells 91, 92 and 188.[34] If all these aspects of the person could be variously preserved, remembered, and satiated, then the dead person would live on in the form of an akh. An akh was a blessed spirit with magical powers who would dwell among the gods.[35]

Afterlife[edit]

The nature of the afterlife which the dead person enjoyed is difficult to define, because of the differing traditions within Ancient Egyptian religion. In the Book of the Dead, the dead were taken into the presence of the god Osiris, who was confined to the subterranean Duat. There are also spells to enable the ba or akh of the dead to join Ra as he travelled the sky in his sun-barque, and help him fight off Apep.[36] As well as joining the Gods, the Book of the Dead also depicts the dead living on in the 'Field of Reeds', a paradisiac likeness of the real world.[37] The Field of Reeds is depicted as a lush, plentiful version of the Egypt of the living. There are fields, crops, oxen, people and waterways. The deceased person is shown encountering the Great Ennead, a group of gods, as well as his or her own parents. While the depiction of the Field of Reeds is pleasant and plentiful, it is also clear that manual labour is required. For this reason burials included a number of statuettes named shabti, or later ushebti. These statuettes were inscribed with a spell, also included in the Book of the Dead, requiring them to undertake any manual labour that might be the owner's duty in the afterlife.[38] It is also clear that the dead not only went to a place where the gods lived, but that they acquired divine characteristics themselves. In many occasions, the deceased is mentioned as "The Osiris – [Name]" in the Book of the Dead.

Two 'gate spells'. On the top register, Ani and his wife face the 'seven gates of the House of Osiris'. Below, they encounter ten of the 21 'mysterious portals of the House of Osiris in the Field of Reeds'. All are guarded by unpleasant protectors.[39]
The path to the afterlife as laid out in the Book of the Dead was a difficult one. The deceased was required to pass a series of gates, caverns and mounds guarded by supernatural creatures.[40] These terrifying entities were armed with enormous knives and are illustrated in grotesque forms, typically as human figures with the heads of animals or combinations of different ferocious beasts. Their names—for instance, "He who lives on snakes" or "He who dances in blood"—are equally grotesque. These creatures had to be pacified by reciting the appropriate spells included in the Book of the Dead; once pacified they posed no further threat, and could even extend their protection to the dead person.[41] Another breed of supernatural creatures was 'slaughterers' who killed the unrighteous on behalf of Osiris; the Book of the Dead equipped its owner to escape their attentions.[42] As well as these supernatural entities, there were also threats from natural or supernatural animals, including crocodiles, snakes, and beetles.[43]

Judgment[edit]

The Weighing of the Heart ritual, shown in the Book of the Dead of Sesostris
If all the obstacles of the Duat could be negotiated, the deceased would be judged in the "Weighing of the Heart" ritual, depicted in Spell 125. The deceased was led by the god Anubis into the presence of Osiris. There, the dead person swore that he had not committed any sin from a list of 42 sins,[44] reciting a text known as the "Negative Confession". Then the dead person's heart was weighed on a pair of scales, against the goddess Maat, who embodied truth and justice. Maat was often represented by an ostrich feather, the hieroglyphic sign for her name.[45] At this point, there was a risk that the deceased's heart would bear witness, owning up to sins committed in life; Spell 30B guarded against this eventuality. 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".[46] If the heart was out of balance with Maat, 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.[47]

This scene is remarkable not only for its vividness but as one of the few parts of the Book of the Dead with any explicit moral content. The judgment of the dead and the Negative Confession were a representation of the conventional moral code which governed Egyptian society. For every "I have not..." in the Negative Confession, it is possible to read an unexpressed "Thou shalt not".[48] While the Ten Commandments of Jewish and Christian ethics are rules of conduct laid down by a perceived divine revelation, the Negative Confession is more a divine enforcement of everyday morality.[49] Views differ among Egyptologists about how far the Negative Confession represents a moral absolute, with ethical purity being necessary for progress to the Afterlife. John Taylor points out the wording of Spells 30B and 125 suggests a pragmatic approach to morality; by preventing the heart from contradicting him with any inconvenient truths, it seems that the deceased could enter the afterlife even if their life had not been entirely pure.[47] Ogden Goelet says "without an exemplary and moral existence, there was no hope for a successful afterlife",[48] while Geraldine Pinch suggests that the Negative Confession is essentially similar to the spells protecting from demons, and that the success of the Weighing of the Heart depended on the mystical knowledge of the true names of the judges rather than on the deceased's moral behaviour.[50]

Producing a Book of the Dead[edit]

Part of the Book of the Dead of Pinedjem II. The text is hieratic, except for hieroglyphics in the vignette. The use of red pigment, and the joins between papyrus sheets, are also visible.

A close-up of the Papyrus of Ani, showing the cursive hieroglyphs of the text
A Book of the Dead papyrus was produced to order by scribes. They were commissioned by people in preparation for their own funerals, or by the relatives of someone recently deceased. They were expensive items; one source gives the price of a Book of the Dead scroll as one deben of silver,[51] perhaps half the annual pay of a labourer.[52] Papyrus itself was evidently costly, as there are many instances of its re-use in everyday documents, creating palimpsests. In one case, a Book of the Dead was written on second-hand papyrus.[53]

Most owners of the Book of the Dead were evidently part of the social elite; they were initially reserved for the royal family, but later papyri are found in the tombs of scribes, priests and officials. Most owners were men, and generally the vignettes included the owner's wife as well. Towards the beginning of the history of the Book of the Dead, there are roughly 10 copies belonging to men for every 1 for a woman. However, during the Third Intermediate Period, 2 were for women for every 1 for a man; and women owned roughly a third of the hieratic paypri from the Late and Ptolemaic Periods.[54]

The dimensions of a Book of the Dead could vary widely; the longest is 40m long while some are as short as 1m. They are composed of sheets of papyrus joined together, the individual papyri varying in width from 15 cm to 45 cm. The scribes working on Book of the Dead papyri took more care over their work than those working on more mundane texts; care was taken to frame the text within margins, and to avoid writing on the joints between sheets. The words peret em heru, or coming forth by day sometimes appear on the reverse of the outer margin, perhaps acting as a label.[53]

Books were often prefabricated in funerary workshops, with spaces being left for the name of the deceased to be written in later.[55] For instance, in the Papyrus of Ani, the name "Ani" appears at the top or bottom of a column, or immediately following a rubric introducing him as the speaker of a block of text; the name appears in a different handwriting to the rest of the manuscript, and in some places is mis-spelt or omitted entirely.[52]

The text of a New Kingdom Book of the Dead was typically written in cursive hieroglyphs, most often from left to right, but also sometimes from right to left. The hieroglyphs were in columns, which were separated by black lines – a similar arrangement to that used when hieroglyphs were carved on tomb walls or monuments. Illustrations were put in frames above, below, or between the columns of text. The largest illustrations took up a full page of papyrus.[56]

From the 21st Dynasty onward, more copies of the Book of the Dead are found in hieratic script. The calligraphy is similar to that of other hieratic manuscripts of the New Kingdom; the text is written in horizontal lines across wide columns (often the column size corresponds to the size of the papyrus sheets of which a scroll is made up). Occasionally a hieratic Book of the Dead contains captions in hieroglyphic.

The text of a Book of the Dead was written in both black and red ink, regardless of whether it was in hieroglyphic or hieratic script. Most of the text was in black, with red ink used for the titles of spells, opening and closing sections of spells, the instructions to perform spells correctly in rituals, and also for the names of dangerous creatures such as the demon Apep.[57] The black ink used was based on carbon, and the red ink on ochre, in both cases mixed with water.[58]

The style and nature of the vignettes used to illustrate a Book of the Dead varies widely. Some contain lavish colour illustrations, even making use of gold leaf. Others contain only line drawings, or one simple illustration at the opening.[59]

Book of the Dead papyri were often the work of several different scribes and artists whose work was literally pasted together.[53] It is usually possible to identify the style of more than one scribe used on a given manuscript, even when the manuscript is a shorter one.[57] The text and illustrations were produced by different scribes; there are a number of Books where the text was completed but the illustrations were left empty.[60]

Discovery, translation, interpretation and preservation[edit]

Karl Richard Lepsius, first translator of a complete Book of the Dead manuscript
The existence of the Book of the Dead was known as early as the Middle Ages, well before its contents could be understood. Since it was found in tombs, it was evidently a document of a religious nature, and this led to the widespread but mistaken belief that the Book of the Dead was the equivalent of a Bible or Qur'an.[61][62]

In 1842 Karl Richard Lepsius published a translation of a manuscript dated to the Ptolemaic era and coined the name "Book of The Dead" (das Todtenbuch). He also introduced the spell numbering system which is still in use, identifying 165 different spells.[15] Lepsius promoted the idea of a comparative edition of the Book of the Dead, drawing on all relevant manuscripts. This project was undertaken by Édouard Naville, starting in 1875 and completed in 1886, producing a three-volume work including a selection of vignettes for every one of the 186 spells he worked with, the more significant variations of the text for every spell, and commentary. In 1867 Samuel Birch of the British Museum published the first extensive English translation.[63] In 1876 he published a photographic copy of the Papyrus of Nebseny.[64]

The work of E. A. Wallis Budge, Birch's successor at the British Museum, is still in wide circulation – including both his hieroglyphic editions and his English translations of the Papyrus of Ani, though the latter are now considered inaccurate and out-of-date.[65] More recent translations in English have been published by T. G. Allen (1974) and Raymond O. Faulkner (1972).[66] As more work has been done on the Book of the Dead, more spells have been identified, and the total now stands at 192.[15]

In the 1970s, Ursula Rößler-Köhler at the University of Bonn began a working group to develop the history of Book of the Dead texts. This later received sponsorship from the German state of North Rhine-Westphalia and the German Research Foundation, in 2004 coming under the auspices of the German Academies of Sciences and Arts. Today the Book of the Dead Project, as it is called, maintains a database of documentation and photography covering 80% of extant copies and fragments from the corpus of Book of the Dead texts, and provides current services to Egyptologists.[67] It is housed at the University of Bonn, with much material available online.[68] Affiliated scholars are authoring a series of monograph studies, the Studien zum Altägyptischen Totenbuch, alongside a series that publishes the manuscripts themselves, Handschriften des Altägyptischen Totenbuches.[69] Both are in print by Harrassowitz Verlag. Orientverlag has released another series of related monographs, Totenbuchtexte, focused on analysis, synoptic comparison, and textual criticism.

Research work on the Book of the Dead has always posed technical difficulties thanks to the need to copy very long hieroglyphic texts. Initially, these were copied out by hand, with the assistance either of tracing paper or a camera lucida. In the mid-19th century, hieroglyphic fonts became available and made lithographic reproduction of manuscripts more feasible. In the present day, hieroglyphics can be rendered in desktop publishing software and this, combined with digital print technology, means that the costs of publishing a Book of the Dead may be considerably reduced. However, a very large amount of the source material in museums around the world remains unpublished.[70]

Chronology[edit]

Sheet from a Book of the Dead, c. 1075–945 BCE, 37.1699E, Brooklyn Museumc. 3150 BCE – First preserved hieroglyphs, on small labels in the tomb of a king buried (in tomb U-j) at Abydos
c. 3000 BCE – The beginning of the numbered dynasties of kings of ancient Egypt
'c. 2345 BCE – First royal pyramid, of King Unas, to contain the Pyramid Texts, carved precursors (intended only for the king) to the funerary literature from which the Book of the Dead ultimately developed
c. 2100 BCE – First Coffin Texts, developed from the Pyramid Texts and for a time painted on the coffins of commoners. Many spells of the Book of the Dead are closely derived from them
c. 1600 BCE – Earliest spells of the Book of the Dead, on the coffin of Queen Menthuhotep, a ancestor of kings from the New Kingdom
c. 1550 BCE – From this time onward to the beginning of the New Kingdom, papyrus copies of the Book of the Dead are used instead of inscribing spells on the walls of the tombs
c. 600 BCE – Approximately when the order of the spells became standard
2nd century CE – Possibly the last copies of the Book of the Dead were produced, but it is a poorly documented era of history
313 CE – Christianity spreads to Egypt
1798 CE – Napoleon's invasion of Egypt encourages European interests in ancient Egypt; 1799, Vivant Denon was handed a copy of the Book of the Dead
1805 CE – J. Marc Cadet makes the first publication, on 18 plates, of a Book of the Dead, Copie figurée d'un Roleau de Papyrus trouvé à Thèbes dans un Thombeau des Rois, accompagnèe d'une notice descriptive, Paris, Levrault
1822 CE – Jean-François Champollion announces the key to the decipherment of ancient Egyptian hieroglyphic writing, subsequently developed in his later publications, the most extensive after his death in 1832
1842 CE – Lepsius publishes the first major study of the Book of the Dead, begins the numbering of the spells or chapters, and brings the name "Book of the Dead" into general circulation[71]

See also[edit]
Aaru
Bardo Thodol (Tibetan book of the dead)
Book of the Dead of Amen-em-hat
Book of the Dead of Qenna
Ghosts in ancient Egyptian culture
Necronomicon (H. P. Lovecraft's book of the dead)
Qenna
Joseph Smith Papyri. Collection includes Books of the Dead of TaSheritMin, Nefer-ir-nebu and Amenhotep

 

 

11
TRANSFIGURE
138
48
3
12
TRANSFIGURES
142
49
4
12
TRANSFIGURED
142
52
7
15
TRANSFIGURATION
192
75
3

 

 

A
=
1
-
6
ASTRAL
71
17
8
T
=
2
-
6
TRAVEL
78
24
6
-
-
3
-
12
First Total
149
41
14
-
-
-
-
1+2
Add to Reduce
1+4+9
4+1
4+1
-
-
3
-
3
Second Total
14
5
5
-
-
-
-
-
Reduce to Deduce
1+4
-
-
-
-
3
-
3
Essence of Number
5
5
5

 

 

9
SPIRITUAL
125
44
8
11
PROJECTIONS
144
54
9

 

 

3
THE
33
15
6
15
TRANSFIGURATION
192
75
3
18
Add to Reduce
225
90
9
1+8
Reduce to Deduce
2+2+5
9+0
-
9
Essence of Number
9
9
9

 

 

-
18
T
H
E
-
T
R
A
N
S
F
I
G
U
R
A
T
I
O
N
-
-
-
-
-
--
-
-
-
-
-
-
-
8
-
-
-
-
-
5
1
-
9
-
-
-
-
-
9
6
5
+
=
43
4+3
=
7
=
7
=
7
-
-
-
8
-
-
-
-
-
14
19
-
9
-
-
-
-
-
9
15
14
+
=
88
8+8
=
16
1+6
7
=
7
-
18
T
H
E
-
T
R
A
N
S
F
I
G
U
R
A
T
I
O
N
-
-
-
-
-
--
-
-
-
-
-
-
2
-
5
-
2
9
1
-
-
6
-
7
3
9
1
2
-
-
-
+
=
47
4+7
=
11
1+1
2
=
2
-
-
20
-
5
-
20
18
1
-
-
6
-
7
21
18
1
20
-
-
-
+
=
137
1+3+7
=
11
1+1
2
=
2
-
18
T
H
E
-
T
R
A
N
S
F
I
G
U
R
A
T
I
O
N
-
-
-
-
-
--
-
-
-
-
-
-
20
8
5
-
20
18
1
14
19
6
9
7
21
18
1
20
9
15
5
+
=
225
2+2+5
=
9
=
9
=
9
-
-
2
8
5
-
2
9
1
5
1
6
9
7
3
9
1
2
9
6
5
+
=
90
9+0
=
9
=
9
=
9
-
18
T
H
E
-
T
R
A
N
S
F
I
G
U
R
A
T
I
O
N
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
1
-
-
-
-
-
1
-
-
-
-
-
-
1
occurs
x
3
=
3
=
3
-
-
2
-
-
-
2
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
2
occurs
x
3
=
6
=
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
-
--
-
-
-
3
occurs
x
1
=
3
=
3
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
-
-
-
-
5
-
-
-
-
5
-
-
-
-
-
-
-
-
-
-
5
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
6
-
-
-
6
occurs
x
2
=
12
1+2
3
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
=
7
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
9
-
-
-
-
9
-
-
9
-
-
9
-
-
-
-
9
occurs
x
4
=
36
3+6
9
4
18
T
H
E
-
T
R
A
N
S
F
I
G
U
R
A
T
I
O
N
-
-
34
-
-
18
-
90
-
45
-
1+8
-
-
-
-
-
9
-
-
-
-
9
-
-
9
-
-
9
-
-
-
-
3+4
-
-
1+8
-
9+0
-
4+5
4
9
T
H
E
-
T
R
A
N
S
F
I
G
U
R
A
T
I
O
N
-
-
7
-
-
9
-
9
-
9
-
-
2
8
5
-
2
9
1
5
1
6
9
7
3
9
1
2
9
6
5
-
-
-
-
-
-
-
-
-
-
4
9
T
H
E
-
T
R
A
N
S
F
I
G
U
R
A
T
I
O
N
-
-
7
-
-
9
-
9
-
9

 

 

T
=
2
-
3
THE
33
15
6
T
=
2
-
15
TRANSFIGURATION
192
75
3
O
=
6
-
2
OF
21
12
3
C
=
3
-
6
CHRIST
77
32
5
J
=
1
-
5
JESUS
74
11
2
-
-
14
4
31
First Total
397
145
19
-
-
1+4
-
3+1
Add to Reduce
3+9+7
1+4+5
1+9
-
-
5
4
4
Second Total
19
10
10
-
-
-
-
-
Reduce to Deduce
1+9
1+0
1+0
-
-
5
4
4
Third Total
10
1
1
-
-
-
-
-
Reduce to Deduce
1+0
-
-
-
-
5
4
5
Essence of Number
1
1
1

 

 

.

 

THE SCULPTURE OF VIBRATIONS 1971

 

 

 

-
MATHEMATICS
-
-
-
4
MATH
42
15
6
2
EM
18
9
9
2
AT
21
3
3
1
I
9
9
9
2
CS
22
4
4
11
MATHEMATICS
112
40
31
1+1
-
1+1+2
4+0
3+1
2
MATHEMATICS
4
4
4

 

 

-
-
-
-
-
MATHEMATICS
-
-
-
-
1
2
3
4
5
6
7
8
9
M
=
4
1
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
A
=
1
2
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
T
=
2
3
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
H
=
8
4
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
E
=
5
5
1
E
5
5
5
-
-
-
-
-
5
-
-
-
-
M
=
4
8
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
A
=
1
2
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
T
=
2
7
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
I
=
9
6
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
C
=
3
8
1
C
3
3
3
-
-
-
3
-
-
-
-
-
-
S
=
1
2
1
S
19
10
1
-
1
-
-
-
-
-
-
-
-
-
-
40
-
11
MATHEMATICS
112
49
40
-
3
4
3
8
5
6
7
8
9
-
-
4+0
-
1+1
-
1+1+2
4+9
4+0
-
-
-
-
-
-
-
-
-
-
-
-
4
-
2
MATHEMATICS
4
13
4
-
3
4
3
8
5
6
7
8
9
-
-
-
-
-
-
-
1+3
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
2
MATHEMATICS
4
4
4
-
3
4
3
8
5
6
7
8
9

 

 

-
-
-
-
-
MATHEMATICS
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
2
1
A
1
1
1
-
1
-
-
-
-
6
7
-
-
A
=
1
2
1
A
1
1
1
-
1
-
-
-
-
6
7
-
-
S
=
1
2
1
S
19
10
1
-
1
-
-
-
-
6
7
-
-
T
=
2
3
1
T
20
2
2
-
-
2
-
-
-
6
7
-
-
T
=
2
7
1
T
20
2
2
-
-
2
-
-
-
6
7
-
-
C
=
3
8
1
C
3
3
3
-
-
-
3
-
-
6
7
-
-
M
=
4
1
1
M
13
4
4
-
-
-
-
4
-
6
7
-
-
M
=
4
8
1
M
13
4
4
-
-
-
-
4
-
6
7
-
-
E
=
5
5
1
E
5
5
5
-
-
-
-
-
5
6
7
-
-
H
=
8
4
1
H
8
8
8
-
-
-
-
-
-
6
7
8
-
I
=
9
6
1
I
9
9
9
-
-
-
-
-
-
6
7
-
9
-
-
40
-
11
MATHEMATICS
112
49
40
-
3
4
3
8
5
6
7
8
9
-
-
4+0
-
1+1
-
1+1+2
4+9
4+0
-
-
-
-
-
-
-
-
-
-
-
-
4
-
2
MATHEMATICS
4
13
4
-
3
4
3
8
5
6
7
8
9
-
-
-
-
-
-
-
1+3
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
2
MATHEMATICS
4
4
4
-
3
4
3
8
5
6
7
8
9

 

 

-
-
-
-
-
MATHEMATICS
-
-
-
-
1
2
3
4
5
8
9
A
=
1
2
1
A
1
1
1
-
1
-
-
-
-
-
-
A
=
1
2
1
A
1
1
1
-
1
-
-
-
-
-
-
S
=
1
2
1
S
19
10
1
-
1
-
-
-
-
-
-
T
=
2
3
1
T
20
2
2
-
-
2
-
-
-
-
-
T
=
2
7
1
T
20
2
2
-
-
2
-
-
-
-
-
C
=
3
8
1
C
3
3
3
-
-
-
3
-
-
-
-
M
=
4
1
1
M
13
4
4
-
-
-
-
4
-
-
-
M
=
4
8
1
M
13
4
4
-
-
-
-
4
-
-
-
E
=
5
5
1
E
5
5
5
-
-
-
-
-
5
-
-
H
=
8
4
1
H
8
8
8
-
-
-
-
-
-
8
-
I
=
9
6
1
I
9
9
9
-
-
-
-
-
-
-
9
-
-
40
-
11
MATHEMATICS
112
49
40
-
3
4
3
8
5
8
9
-
-
4+0
-
1+1
-
1+1+2
4+9
4+0
-
-
-
-
-
-
-
-
-
-
4
-
2
MATHEMATICS
4
13
4
-
3
4
3
8
5
8
9
-
-
-
-
-
-
-
1+3
-
-
-
-
-
-
-
-
-
-
-
4
-
2
MATHEMATICS
4
4
4
-
3
4
3
8
5
8
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
ALGORITHMS
-
-
-
-
-
-
-
-
-
-
-
-
-
A
=
1
1
1
A
1
1
1
-
1
-
-
-
-
-
-
-
-
L
=
3
2
1
L
12
3
3
-
-
-
3
-
-
-
-
-
-
G
=
7
3
1
G
7
7
7
-
-
-
-
-
-
-
7
-
-
O
=
6
4
1
O
15
6
6
-
-
-
-
-
-
6
-
-
-
R
=
9
5
1
R
18
9
9
-
-
-
-
-
-
-
-
-
9
I
=
9
6
1
I
9
9
9
-
-
-
-
-
-
-
-
-
9
T
=
2
7
1
T
20
2
2
-
-
2
-
-
-
-
-
-
-
H
=
8
8
1
H
8
8
8
-
-
-
-
-
-
-
-
8
-
M
=
4
9
1
M
13
4
4
-
-
-
-
4
-
-
-
-
-
S
=
1
10
1
S
1
1
1
-
1
-
-
-
-
-
-
-
-
-
-
50
-
10
ALGORITHMS
122
50
50
-
2
2
3
4
5
6
7
8
18
-
-
5+0
-
1+0
-
1+2+2
5+5
5+0
-
-
-
-
-
-
-
-
-
1+8
-
-
5
-
1
ALGORITHMS
5
5
5
-
2
2
3
4
5
6
7
8
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
-
-
-
-
-
ALGORITHMS
-
-
-
-
-
-
-
-
-
-
-
-
-
A
=
1
1
1
A
1
1
1
-
1
-
-
-
5
-
-
-
-
S
=
1
10
1
S
1
1
1
-
1
-
-
-
5
-
-
-
-
T
=
2
7
1
T
20
2
2
-
-
2
-
-
5
-
-
-
-
L
=
3
2
1
L
12
3
3
-
-
-
3
-
5
-
-
-
-
M
=
4
9
1
M
13
4
4
-
-
-
-
4
5
-
-
-
-
O
=
6
4
1
O
15
6
6
-
-
-
-
-
5
6
-
-
-
G
=
7
3
1
G
7
7
7
-
-
-
-
-
5
-
7
-
-
H
=
8
8
1
H
8
8
8
-
-
-
-
-
5
-
-
8
-
<