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WESTERN MYSTICISM

Dom Cuthbert Butler 1922

Page 136

Truth and Light

" For all that, it will be instructive, as in the case of Augustine, to group under headings Gregory's ways of speaking of contemplation. In the first place, then, we saw that there was a series of passages wherein Augustine spoke of the Object contemplated in the language of pure meta­physics. Of this I find in Gregory only a single instance, where he says that in contemplation' the One and Incorporeal Being, "Esse", is contemplated."
We saw how Augustine depicts his elevations to contem­plation as the result of the effort to attain to the Being that it is not subject to change. In Gregory no such intellectual hunger for the Unchangeable manifests itself. In one place, describing contemplation, he speaks of 'transcending all things changeable and inhering in the Unchangeable' (Mor. xxii. 35).
Augustine's predominant idea of the object of contempla­tion is 'Truth " the ontological Truth that is God Himself. With Gregory also the effort to attain to contemplation is to search for the Truth, 2 and its achievement is to contemplate or to feel the Truth." More fully: Contemplation is ' a subtle tasting of the savour of boundless, or unencompassed, Truth,"
and' the receiving the food of love from the pasture of contemplated Truth."
But St Gregory's favourite symbo-l, to which he returns again and again in describing contemplation, is Light. He conceives of God as the boundless or unencompassed Light­, Lumen incircumscriptum '-and contemplation is the endeavour' to fix the eye of the heart on the very ray of the unencompassed Light.'G With this may be compared his description of the Beatific Vision enjoyed by the Saints in Heaven: 'To behold God's face and see the unencompassed / Page 137 / Light.~ 1 But in this life' no one is able, to fix the mind's eye on the unencompassed ray itself of Light' 2: all it can do is , to attain to somewhat of the unencompassed Light by stealth and scantily.' 3 To this we shall return in § F.
The' unencompassed Light' constantly recurs as the object of contemplation: the effort to attain to contemplation is the desire to see the unencompassed Light, the striving to gaze on its radiance, the gaping at it; the achievement of contem­plation is to attain to somewhat of it, by understanding and feeling to taste somewhat of it, to be fed on it5 taste, to be illumined by its flash or coruscation:
He uses the same epithets as Augustine: thus he speaks of
the Light eternal of contemplation, the Light invisible, the Light incorporeal, an infusion whereof is received in contem­plation;5 of the true Light, somewhat whereof may scantily be seen;6 of the inward Light, a sight whereof flashes in the soul with a ray of brightness by the grace of contemplation,' but which man, placed in darkness, knows not as it really is;~ of the unchangeable Light which does not in contemplation burst forth as it is on the mind's eye; 9 of the incorruptible Light; 10 of the supernal Light which our contemplation discloses to us, agape for it, and anon hides from us, failing through weak­ness.11
For St Gregory, contemplation is to pass into the Light; 12
to inhere in it, to see it hastily and taste it scantily; 13 it is to gaze on the very Fountain of Light. 14 This Light is the Light of Truth which, though not yet perceived as it is,' still is let into the mind as it were through a narrow slitY
'The chink of contemplation' is a favourite symbol with St Gregory: in contemplation the eternal or unencompassed Light is seen as is a sunbeam coming through a chink."

 

 

In the Ugaritic Ba‘al/Hadad cycle ‘Anat is a violent war-goddess and the sister and lover of the great Ba‘al known as Hadad. Ba‘al is usually called the son ...
en.wikipedia.org/wiki/Anat

In the Ugartic Ba‘al/Hadad cycle ‘Anat is a violent war-goddess and the sister and lover of the great Ba'al known as Hadad. Ba‘al is usually called the son of Dagonf and sometimes the son of El. ‘Anat is addressed by El as "daughter". Either one relationship or the other is probably figurative.

Anat's titles used again and again are "virginAnat" and "sister-in-law of the peoples" (or "progenitress of the peoples" or "sister-in-law, widow of the Li’mites").

In a fragmentary passage ‘Anat appears as a wild and furious warrior in a battle, wading knee-deep in blood, striking off heads, cutting off hands, binding the heads to her torso and the hands in her sash, driving out the old men and townsfolk with her arrows, her heart filled with joy.

 

 

Hadad died also. And the dukes of Edom were; duke Timnah, duke Aliah, ... Alphabetical: Aliah also Alvah chief chiefs died Edom Hadad Jetheth Now of The ...
bible.cc/1_chronicles/1-51.htm

1 Chronicles 1:51 - Descendants of Abraham

NASB: Then Hadad died. Now the chiefs of Edom were: chief Timna, chief Aliah, chief Jetheth, (NASB ©1995)

GWT: Then Hadad died. The tribal leaders of Edom were Timna, Aliah, Jetheth, (GOD'S WORD®)

KJV: Hadad died also. And the dukes of Edom were; duke Timnah, duke Aliah, duke Jetheth,

ASV: And Hadad died. And the chiefs of Edom were: chief Timna, chief Aliah, chief Jetheth,

BBE: And Hadad came to his end. Now the chiefs of Edom were: the chief of Timna, the chief of Aliah, the chief of Jetheth,

DBY: And Hadad died. And the chiefs of Edom were: chief Timna, chief Aliah, chief Jetheth,

JPS: And Hadad died. And the chiefs of Edom were: the chief of Timna, the chief of Alvah, the chief of Jetheth;

WBS: Hadad died also. And the dukes of Edom were; duke Timna, duke Aliah, duke Jetheth,

WEB: Hadad died. The chiefs of Edom were: chief Timna, chief Aliah, chief Jetheth,

YLT: And chiefs of Edom are: chief Timnah, chief Aliah, chief Jetheth,

 

 

www.startistics.com/ophiuchus/ophiuchus2.htm

History of Ophiuchus - Asklepius - Imhotep

"Aesclepius was, as I said earlier, a Greek whose attributes were nearly identical to those of Ancient Egyptian god of medicine I-Em-Hetep (whose name ...

Aesclepius was, as I said earlier, a Greek deity whose attributeswere nearly identical to those of Ancient Egyptian god of medicine I-Em-Hetep (whose name translated means "He Who Cometh In Peace"). Now, in Egyptology, there are Gods (with a capital "G") and gods (with a small letter "g"), and I-Em-Hetep was a little bit of both, being both a contrived deity (man-made-god later) and a legitimate one, being the third member of the great triad of gods in Memphis, Egypt in or about 2900 B.C. where he probably lived as Imhotep, a mortal man at a later date (27th Century B.C.). He was in actual fact attached to the priesthood of RA, the Sun God, becoming the chief minister of the second king of the Egyptian Third Dynasty, Djoser (also spelled "Zoser"), for whom he bent his considerable skills as the innovative Master Architect who set the first profound standard of  excellence in step pyramid building.

He designed and built King Zoser's burial complex at Saqqara, Egypt between 2778-2723 B.C. The Zoser Complex stands today as a world monument to innovative architecture. Thus Imhotep's legend began to loom large locally.

Imhotep the man received notoriety for his literary abilities which has earned him recognition in modern times as "the first man of science in recorded history." As tales and evidence of Imhotep's accomplishments in Egypt spread to Greece, his legend began to loom so large there that he was brought to the City of Memphis, and adopted in the name of love as a son of Apollo, Greek God of the Sun. The Greeks erected a temple named "To Asklepjion" (Imhotep's Greek god name) in his honor some 2500 years after his death."

 

 

AMENTA
1
A
1
1
1
2
ME
18
18
9
3
NTA
35
8
8
6
AMENTA
5
27
18
-
-
5+4
2+7
1+8
6
AMENTA
9
9
9

 

 

KHERUFU
1
KHE
24
15
6
2
R
18
9
9
3
UF
27
9
9
3
U
21
3
3
6
KHERUFU
90
27
18
-
-
9+0
2+7
1+8
6
KHERUFU
9
9
9

 

 

Exerpts From "Ancient Egypt, Light Of The World" By Gerald Massey. Book-X

THE EXODUS FROM EGYPT AND THE DESERT OF AMENTA

The position is that of Atum-Ra-Har-Makhu in the equinox when he rises as the sun-god from betwixt the two kherufu or lions on the mount (Rit., Vig. to ch. ...
www.thechristmyth.com/excerptmassey.htm

 

 

HAR-MAKHU
2
H+A
9
9
9
1
R
18
18
9
4
AKHU
9
9
9
7
HAR-MAKHU
63
72
18
-
-
6+6
7+2
1+8
7
HAR-MAKHU
9
9
9

 

 

HARI HARI
2
H+A
9
9
9
1
R
18
18
9
1
I
9
9
9
2
H+A
9
9
9
1
R
18
18
9
1
I
9
9
9
8
HARI HARI
72
72
54
-
-
7+2
7+2
5+4
8
HARI HARI
9
9
9

 

 

HARI
2
H+A
9
9
9
1
R
18
18
9
1
I
9
9
9
8
HARI
72
72
54
-
-
7+2
7+2
5+4
8
HARI
9
9
9

 

 

Sathya Sai Baba Bhajans - Hari Hari Hari Hari Smarana Karo.
saibaba.ws/bhajans/hariharihariharismaranakaro.htm

Title:
Hari Hari Hari Hari Smarana Karo

Sung by:
Bhagavan Sri Sathya Sai Baba

Text

Hari Hari Hari Hari Smarana Karo
Hari Charana Kamala Dhyana Dharo
Murali Madhava Seva Karo
Hey Murahara Giridhari Bhajana Karo

Meaning

Contemplate on the name of Lord Hari. Meditate on the Lotus Feet of Lord Hari. Worship the Divine Flute Player, Lord Madhava. Sing the glory of Lord Giridhari, the destroyer of Mura (demonic qualities).

 

 

HADERE
2
H+A
9
9
9
2
D+E
9
9
9
1
R
18
9
9
1
E
5
5
5
6
HADERE
41
32
32
-
-
4+1
3+2
3+2
6
HADERE
5
5
5

 

 

HADERI
2
H+A
9
9
9
2
D+E
9
9
9
1
R
18
9
9
1
I
9
9
9
6
HADERI
45
36
36
-
-
4+5
3+6
3+6
6
HADERI
9
9
9

 

 

HARARI
2
H+A
9
9
9
1
R
18
9
9
1
A
1
1
1
1
R
18
9
9
1
I
9
9
9
6
HARARI
55
37
18
-
-
5+5
3+7
3+7
6
HARARI
10
10
10
-
-
1+0
1+0
1+0
6
HARARI
1
1
1

 

 

en.wikipedia.org/wiki/Harari_language

According to the 1998 Ethiopian census, it is spoken by 21283 ...
Harari (sometimes (H)aderi or (H)adere) is the language of the Harari people of Ethiopia. According to the 1998 Ethiopian census, it is spoken by 21,283 people.

 

 

en.wikipedia.org/wiki/Rafik_Hariri

Rafik Baha ad-Din Hariri — (November 1, 1944 – February 14, 2005), (Arabic: رفيق بهاءالدين الحريري) a self-made billionaire and business tycoon, was the Prime Minister of Lebanon from 1992 to 1998 and again from 2000 until his resignation on 20 October 2004. He headed five cabinets during his tenure. Hariri played a leading role in the reconstruction of Beirut.

Hariri was assassinated on 14 February 2005n when explosives equivalent to around 1000 kg of TNT were detonated as his motorcade drove past the St. George Hotel in the Lebanese capital, Beirut.

 

 

RAFIK BAHA AD DIN HARIRI
5
RAFIK
45
27
9
2
BA
3
3
3
2
HA
9
9
9
2
AD
5
5
5
3
DIN
27
18
9
6
HARIRI
63
45
9
20
RAFIK BAHA AD DIN HARIRI
152
89
44
2+0
-
1+5+2
8+9
4+4
2
RAFIK BAHA AD DIN HARIRI
8
17
8
-
-
-
1+7
-
2
RAFIK BAHA AD DIN HARIRI
8
8
8

 

 

RAFIK HARIRI
5
RAFIK
45
27
9
6
HARIRI
63
45
9
11
RAFIK HARIRI
108
72
18
1+1
-
1+0+8
7+2
1+8
2
RAFIK HARIRI
9
9
9

 

 

RAFIK HARIRI
1
R
18
18
9
2
A+F
7
7
7
1
I
45
27
9
1
K
11
11
2
2
H+A
9
9
9
1
R
18
18
9
1
I
9
9
9
1
R
18
18
9
1
I
9
9
9
11
RAFIK HARIRI
108
72
18
1+1
-
1+0+8
7+2
1+8
2
RAFIK HARIRI
9
9
9

 

 

HARIRI
2
H+A
9
9
9
1
R
18
18
9
1
I
9
9
9
1
R
18
18
9
1
I
9
9
9
6
HARIRI
63
72
18
-
-
6+6
7+2
1+8
6
HARIRI
9
9
9

 

 

5
BEIRUT
75
30
3
7
LEBANON
63
27
9
7
LEBANESE
63
36
9

 

 

THE CEDARS OF LEBANON
3
THE
33
15
6
6
CEDARS
50
23
5
2
OF
21
12
3
7
LEBANON
63
27
9
18
THE CEDARS OF LEBANON
167
77
23
1+8
-
1+6+7
7+7
2+3
9
THE CEDARS OF LEBANON
5
14
5
-
-
-
1+4
-
9
THE CEDARS OF LEBANON
5
5
5

 

 

BAALBEK
4
BAAL
16
7
7
3
BEK
18
9
9
7
BAALBEK
34
16
16
-
-
3+4
1+6
1+6
7
BAALBEK
7
7
7

 

 

Baalbek (Arabic: بعلبك)

is a town in the Bekka Valley of Lebanon,

altitude 3,850 ft (1,170 m), situated east of the Litani River.

It is famous for its exquisitely detailed but monumentally scaled temple ruins of the Roman

period, when Baalbek, known as Heliopolis was one of the largest sanctuaries in the Empire.

en.wikipedia.org/wiki/Baalbek

It is also home to the annual Baalbeck International Festival. Baalbeck is home to the Lebanese Red Cross first aid, medical & social, and youth center as ...

 

BAALBECK
4
BAAL
16
7
7
4
BECK
21
12
3
8
BAALBECK
37
19
10
-
-
3+7
1+9
1+0
8
BAALBECK
10
10
1
-
-
1+0
1+0
-
8
BAALBECK
1
1
1

 

 

HARARI
2
H+A
9
9
9
1
R
18
9
9
1
A
1
1
1
1
R
18
9
9
1
I
9
9
9
6
HARARI
55
37
18
-
-
5+5
3+7
3+7
6
HARARI
10
10
10
-
-
1+0
1+0
1+0
6
HARARI
1
1
1

 

en.wikipedia.org/wiki/Harari_language

According to the 1998 Ethiopian census, it is spoken by 21283 ...
Harari (sometimes (H)aderi or (H)adere) is the language of the Harari people of Ethiopia. According to the 1998 Ethiopian census, it is spoken by 21,283 people.

 

 

The scope of Shari'ah law and the mode of its administration ... Shari'ah the fundamental religious concept of Islam, namely its law, systematized during ...

 

SHARI'AH LAW
1
S
19
10
1
2
H+A
9
9
9
1
R
18
9
9
1
I
9
9
9
2
A+H
9
9
9
2
L+A+W
36
9
9
6
SHARI'AH LAW
100
46
37
-
-
1+0+0
4+6
3+7
6
S HARI'AH LAW
10
10
10
-
-
1+0
1+0
1+0
6
SHARI'AH LAW
1
1
1

 


HARI
2
H+A
9
9
9
1
R
18
18
9
1
I
9
9
9
8
HARI
72
72
54
-
-
7+2
7+2
5+4
8
HARI
9
9
9

 

Sathya Sai Baba Bhajans - Hari Hari Hari Hari Smarana Karo.
saibaba.ws/bhajans/hariharihariharismaranakaro.htm

 

THE WARS OF GODS AND MEN

BOOK 3 OF THE EARTH CHRONICLES

Zetcharia Sitchin 1985

13

Abraham: The Fateful Years

Page 293

"The old Testament, in fact (Genesis 17;1-16, provide us with the time and manner in which Abraham was transformed from a Sumerian nobleman to a west Semitic potentate, under a covenant between him and his God. Amid a ritual of circumcision, his Semitic name AB.RAM (Father's Beloved") was changed to the Akkadian/Semitic Abraham ("Father of a Multitude of Nations") and that of his wife SARAI (Princess") was adapted to the Semitic Sarah.

It was only when he was ninety-nine years old that Abraham became a "Semite." "

 

 

ISISIS

ZERO ONE ONE ZERO

NINE NINE NINE

ONE TWO SIX SIX TWO ONE

THREE FOUR FIVE

FIVE FIVE FIVE

FIFTY FOUR FOUR FIFTY

THREE SIX NINE NINE SIX THREE

EIGHTEEN EIGHTEEN

THIRTY SIX SIX SIX THIRTY

EIGHTEEN THIRTY SIX SIX THIRTY EIGHTEEN

 

 

ZEROOREZ

ONEENO TWOOWT THREEEERHT FOURROUF

FIVEEVIF

SIXXIS SEVENNEVES EIGHTTHGIE NINEENIN

 

 

111111111x111111111

=

12345678987654321

 

 

999999999x999999999

=

99999999000000001

 

 

THE DEAD SEA SCROLLS

J. M. Allegro 1956

CHAPTER NINE


THE DOCTRINES OF THE SECT

Page 124

THE basic philosophical and religious us conception of the Sect is contained in their doctrine of the Two Spirits. Briefly this implies that there are in the Univese two spirits, one of good and the other of evil, respectively symbolized. as Light and Darkness. Both are under the same supreme rule of God who will eventually give the victory to Good, but only after a prolonged cosmic battle. The war of the Spirits is reflected on earth in the tensions within every man for good and evil, as the. Manual says;

And He assigned to Man two Spirits in which he should until the time of His visitation, They are the spirits of Truth and Perversity: Truth born out of the spring of Light, Perversity from the well of Darkness. The dominion of all the children of righteousness is in the
hands of the Prince of Lights so:that they walk in the ways of Light, whereas the government of the children of Perversity is in the hands of.he Angel of Darkness, to walk in the ways of Darkness. The purpose of the Angel of Darkness is to lead all the children of righteousness astray, and all, their sin, their iniquities, their guilt and - their rebellious works are the result of his domination, in
accordance with. God's mysteries until His appointed time. And all their stripes and seasons of affliction are conseqent upon the rule of his (Satan's) hostility.

Thus the whole cosmos is divided for the time being into two camps, and as Man is apportioned these two spirits so will he behave:

Until now the Spirits of Truth and Perversity struggle within the heart of Man, behaving with wisdom and folly. And according as a man inherits truth and righteousness; so will he hate, Perversion, but in so far as his / Page 125 / heritage is rather from the side of perversion and wickedness, so shall he loathe the Truth.

Another docunient tells us that his 'inheriting' of these Spirits depends on the stars at his birth, and even that the proportions within a man can be numerically reckoned.
:Here are the fruits of the Spirit of Truth as enumerated in the Manual:

To enlighten the heart of Man and to make straight before him all the ways of true righteousness, to make his heart fearful for the judgements of God; a humble spirit, an even temper, a freely compassionate nature, an eternal goodness, and understanding and insight and mighty wisdom which believes in all God's works, and a confident trust in His many mercies, and a spirit of knowledge in every ordered work, and zeal for righteous judgements, and a determined holiness with steadfast mind; loyal feelings towards all the children of Truth, and a radiant purity which loathes every impure idol; a, humble bearing and a discretion regarding all the hidden things of Truth and secrets of Knowledge.

The reward to those who show these qualities in their lives

is healing and abundant peace, length of life and fruitful seed with everlasting blessings, and eternal joy in immortality, a crown of glory and a robe of majesty in eternal light.

To be contrasted with this sublime state is the lot of those led by the Spirit of Perversion. Among the fruits of their Spirit are greed, injustice, wickedness, falsehood, pride, deceit, hasty temper, jealousy, lechery, blasphemy, spiritual obtuseness, and obstinacy, and vile cunning. No wonder that the best he can expect hi the 'Day of Visitation' is many stripes from the Angels of Destruction, in the everlasting Pit, thrtaigh the overwhelming God of Vengeance, in everlasting terror and perpetual disgrace, with the shame of extermination in the Fire of the dark regions. And all their times for all generations will be in grievous mourning and bitter misfortune, in the dark calamities until they are destroyed with no chance to escape.

Page 126

Since the the Spirits are apportioned at birth, this apparent determinism may seem to override the bounds of justice. If a man by his stars, is given a balance of evil in his character it seems hardly fair to condemn him to such punishment for eternity. The argument will have a familiar ring in these days of popular psychology, but the Qumran Covenanter, at least had his answer, For all Men there was one way of salvation depending on his own will and the mercy of God. If he could but apply hirnself to the study of God's Word in humility and pious devotion, God would answer by granting him a restored cleanliness, a sense of perfection.

For it is . . . through the submission of his soul to the statutes of God that his flesh may be cleansed ('flesh being here exactly the Pauline sarrx, the debased moral nature of Man) . . .will order his steps in the Perfect Way and in.all the paths of God not transgressing a single one of His words.

Man must prepare himself by self-discipline, but the action of cleansing is entirely dependent on the will of God. Man has no claim. to justification merely on the grounds of his good works; it ii'an act of divine grace, as much in the eyes of the Covenanter as of Paul.

As for me [says the psalmist at the, end of the Manual], my justification belongs to God, and in His hand is the perfection of my way . . . . and from the fountain of His righteousness (springs) my justification, a light in my heart.

And again,

If I totter, the covenant love of God is my eternal salvation, and if I stumble in the crookedness of my flesh, my justification depends on the righteousness of God, which is eternal.

The word used here for 'justification' is mishpat, which also means 'judgement!'. Man's, justification is the pronounced verdict of God, a .legal 'clearing' which by no means implies sinlessness. Rather, Man's iniquity has been cleansed by the grace of God: he is restored into true sonship / Page 127 / and, in the words of another passage of the Manuel, 'estimated perfect'

In all this, many of my Christian readers will have begun to feel the warmth of a familiar hearth. Here are the ideas of the New Covenant, the emphasis on justification by grace and a doctrine of perfection. We are indeed bordering very closely on to Christian soil and must accordingly begin to, weave our threads of Qumran theology into the fabric of the New Testament to understand fully the considerable significance of the new material for the history of the Church.

Let us first return to the basic doctrine of the Two Spirits. The richest source of New Testament comparison is certainly in the writings of St John. In his first Epistle there is hardly a paragraph which does not contain some reference to the opposition of Light and Darkness, of Truth and Error (a legitimate translation of 'awon, 'perversion', at root, anything twisted).

God is Light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth (a favourite. Qumran phrase) : but if we walk in the Light, as He is in the Light, we have fellowship one with another (i. 5-7).

The spirits of this world must be tested and proved according to their response to the central fact of creation, the Messiahship of Jesus :

Beloved, believe not every spirit, but prove the spirits, whether they are of God: because many false prophets are gone out into the world . . . Hereby know ye the Spirit of God: every spirit which confesseth that Jesus Christ is come in the flesh is of God: and every spirit which confesseth not Jesus is not of God (iv. 1-3).

Perhaps most familiar is the Prologue of the Gospel:

In him was life; and the life was the Light of men. And the Light shineth in the darkness; and the darkness apprehendeth it not ... There was the true Light, even the Light which lighteth every man coming into the world (i. 4-5, 9).

Page 128

It is a fact that the Qumran library has profoundly affected the study of the Johannine writings and many long- held conceptions have had to be radically revised. No longer can John be regarded as the most Hellenistic of the Evangelists; his `gnosticism' and the whole framework of his thought is seen now to spring directly from a Jewish sectarianism rooted in Palestinian soil, and his material recognized as founded in the earliest layers of Gospel traditions.

In 'the Light which lighteth every man' we have explicitly the idea of apportionment of the Spirit of Light to Man at birth, and perhaps the enigmatic phrase in iii. 34,

for he giveth not the Spirit by measure

has reference to the numerical division of Qumran. To John, the apportionment of the Spirit of Light to Jesus was such that he became Light itself: I am the Light of the world', and he records that the promise to those about him who would believe on him and his mission was that they should become 'sons of Light', the exact terminology used by the Sect to. describe themselves in the apocalyptic war with the 'sons of Darkness '. Jesus speaks of a 'second birth' when a Man would 'be born of the water and the Spirit', and we might recall the Qumran psalm which speaks of God purifying

some of the sons of man to abolish the spirit of perversion from his flesh, and to cleanse him by His Holy Spirit from all wicked deeds, and sprinkle on him the Spirit of Truth as purifying water.

Just as the Qumran sectarians waited for the final vindication of the Spirit of Light at the Time of Visitation, so to John, in a different perspective,

the darkness is passing away, and the true Light already shineth (I. ii. 8).

This opposition of Light and Darkness, Truth and Error, comes clearly enough from Iranian thought, but it did not develop into an absolute dualism at Qumran as it did there. Both good and bad spirits are subject to God, although ,/ Page 129 / naturally enough here, as in John, we are coming perilously near to a dualism in the personification of the Spirit of Evil in the Angel of Darkness, or Belial for Qumran, and Satan, the Devil, the Prince of this world', 'murderer from the beginning', for John. Demon possession is a necessary corollary of this doctrine, and of course occurs time and time again in the gospel stories, particularly in the healing miracles. Jesus used his authority as one abundantly `possessed' of the opposite Spirit, to cast out the powers of darkness in the mentally sick. Thus his enemies' assertion that he was the Devil himself was quite absurd:

and if Satan casteth out Satan, he is divided against himself . . . But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you (Matt. xii. 26-8).

If Jesus is demonstrating the power of the Spirit of Light in this way against the powers of Darkness, it can only mean that the cosmic battle is nearing its climax in the universe, and the `rule' or ' kingdom' of God is being wonderfully demonstrated in the world. God has at last come to the aid of a divided mankind, in the person of His Messiah, or Prince of Light, who enters the house of Satan, the strong man', and despoils it The moral issues of the world take on their true colours : no longer do the greys and half-whites plague man's decisions, but he is confronted with blacks and whites, and the choice is clear-cut :

He that is not with me is against me (Matt. xii. 3o).

To be kept contantly in mind when reading Qumran literature, as also the New Testament, is the sense of - impending doom which pervaded religious thought of this time, and which at intervals, has done so ever since. We have already seen that the Qumran sectarians went into the desert to prepare for the Day of Visitation, and from there they viewed the terrible events in their land and read them as the 'signs of the times '. Jesus, too, is aware of, a special tension in the world, coming to a climax as he faced his death, in which the Spirits of Darkness would make their /Page 130/ final bid for supremacy, but which would in its victory, usher in the new age.This time of trial would. be shared by all living in those days, for in every man the forces of evil would increase.their struggle against the powers of Light and Truth as the end drew near. It was a time of Temptation (peirasmos of the New Testament), and Jesus' hope for his followers was that they should be spared this terrible conflict within their hearts which he himself was undergoing as representative of mankind.

'Pray that ye enter not into temptation is the keynote of his last messages, and when the climax was-drawmg near, and the forces of Darkness drew themselves together for the supreme battle, he bade.his disciples keep awake in the Garden: 'Watch and pray, that ye enter not into temptation.' His pattern of prayer again sounds this note of urgency, though over-repetition would seem to have blunted
most of us. 'Thy kingdom come' is no vague hope for the morrow, but a cry of anguish from the bottom of a tortured soul for the end of the Age, a release from the spiritual battle which the new age of Light and goodness would bring.

'Lead us not into temptation but deliver us from evil' is the plea of a soul battling within itself as the powers of darkness begin to pit their strength against an awkened conscience.

The Mysteries

God, through the.mysteries of His understanding and his glorious wisdom and His glorious wisdom, has ordained a set period for
Perversioni, and in the time of His visitation He will destroy it for ever. Then shall the truth of the tiniverse s hine forth for all time.

Thus speaks the Manual of Discipline; now listen to Paul in his letter to the Romans:

according to the revelation of the rnysstery which hath been kept in silence through times eternal, but now is manifested (xvi. 25-26).

Page 131

And again to the Corinthians:

but we speak God's Wisdom in a Mystery, even the wisdom that hath been hidden, which God foredained before the worlds unto our glory: which none of the rulers of this world knoweth: for had they known it they would not have crucified the Lord of glory . . . But unto us God revealed it through the Spirit: for the Spirit. searcheth, all things, yea, the deep things of God (I. ii. 7.7-10).

And speaking to the.Ephesianst
. . . how that by revelation was made known unto me the thystery, as I wrote afore a few words, whereby, when ye read, ye can perceive my understanding in the mystery of Christ; which in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the spirit. . . ; unto me . . .was this grace given, to preach unto the Gentiles the unsearchable riches of Christ: and to make all men see what is the dispensation of the mystery which from all ages hath been hid in God who created, all things (iii. 3-9).

So possession of the Holy Spirit was to Paul a means of unlocking these divine 'mysteries'. The !teacher of Righteousness of the Qumran. Community also had. access to these secrets, as we learn from the commentary on Habakkuk:

to whom God made known all the secrets of the words of His servants; the prophets.

The 'mystery ' theme, originally traceable to Persian thought and found to some extent even in orthodox Judaism, is very common in Qumran literature, and again there can be little:doubt that Paul was standing in a direct line of tradition with our Sectarians when he used the idea and, indeed, at times the exact terminology, of the Scrolls in this connexion. But, as in his doctrine of justification and
redemption, Paul is looking primarily to the work. and person Jesus, as the, source of grace and knowledge of the mysteries. For Paul, this process of revelation, making the unknown .God 'knowable', was now available not only to / Page 132 / God's servants the prophets' but even to the Gentiles through the universality of the Messiah.

 

 

-
19
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15
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3
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212
2+1+2
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-
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95
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=
14
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95
-
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5

 

 

I

THE

ME

SO

THIS

SIRIUS OSIRIS SIRIUS

I SIS SO IRIS SIRI OS SIS I

OSIRISISIRISO

ISISISEYESISEYESISISIS

111111111X111111111

12345678987654321

 

 

I

THE

ME

SO

THIS

SIRIUS OSIRIS SIRIUS

I SIS SO IRIS SIRI OS SIS I

OSIRISISIRISO

ISISISEYESISEYESISISIS

111111111X111111111

12345678987654321

 

 

I

9

THE

2+8+5

ME

4+5

SO

1+6

THIS

2+8+9+1

SIRIUS OSIRIS SIRIUS

1+9+9+9+3+1 6+1+9+9+9+1 1+9+9+9++3+1

SIRIUS OSIRIS SIRIUS

 

 

I SIS SO IRIS I SIRI OS SIS I

9 1+9+1 1+6 9+9+9+1 9 1+9+9+9 6+1 1+9+1+9

I SIS SO IRIS I SIRI OS SIS I

 

 

OSIRISISIRISO

6+1+9+9+9+1+9+1+9+9+9+1+6

OSIRISISIRISO

 

 

ISISISEYESISEYESISISI

9+1+9+1+9+1 5+7+5+1+9+1+5+7+5+1+9+1+9+1+ 9

I SISISEYESISEYESISIS I

 

 

111111111x111111111

=

12345678987654321

 

 

ANUBIS A NUMBER IS

 

 

DIVINE FEMININE DIVINE MASCULINE DIVINE

DIVINE MASCULINE DIVINE FEMININE DIVINE

 

 

I HAVE COME HAVE I

 

 

FRATERNAL GREETINGS GREETINGS FRATERNAL

OF

PEACE AND LOVE AND LOVE AND PEACE

ALWAYS

UNTO

ALL SENTIENT BEINGS BEINGS SENTIENT ALL

 

 

Forum > Lyrics > Lord Of The Dance. > Lord Of The Dance. Sydney Carter. I danced in the morning when the world was young I danced in the moon and the stars ... celtic-lyrics.com/forum/index.

 

I danced in the morning when the world was young
I danced in the moon and the stars and the sun
I came down from heaven and I danced on the earth
At Bethlehem I had my birth

Dance, dance, wherever you may be
I am the lord of the dance, said he
And I lead you all, wherever you may be
And I lead you all in the dance, said he

I danced for the scribes and the Pharisees
They wouldn't dance, they wouldn't follow me
I danced for the fishermen James and John
They came with me so the dance went on

Dance, dance, wherever you may be
I am the lord of the dance, said he
And I lead you all, wherever you may be
And I lead you all in the dance, said he

I danced on the Sabbath and I cured the lame
The holy people said it was a shame
They ripped, they stripped, they hung me high
Left me there on the cross to die

Dance, dance, wherever you may be
I am the lord of the dance, said he
And I lead you all, wherever you may be
And I lead you all in the dance, said he

I danced on a Friday when the world turned black
It's hard to dance with the devil on your back
They buried my body, they thought I was gone
But I am the dance, and the dance goes on

Dance, dance, wherever you may be
I am the lord of the dance, said he
And I lead you all, wherever you may be
And I lead you all in the dance, said he

They cut me down and I leapt up high
I am the life that will never, never die
I'll live in you if you'll live in me
I am the Lord of the dance, said he

Dance, dance, wherever you may be
I am the lord of the dance, said he
And I lead you all, wherever you may be
And I lead you all in the dance, said he

 

 

I

AM THE DANCE AND THE DANCE GOES ON

ALWAYS

 

 

3
BIG
18
18
9
3
EAR
24
15
6
6
Add to Reduce
42
33
15
-
Reduce to Deduce
4+2
3+3
1+5
6
Essence of Number
6
6
6

 

 

3
BIG
18
18
9
4
HEAR
32
23
5
7
Add to Reduce
50
41
14
-
Reduce to Deduce
5+0
4+1
1+4
7
Essence of Number
5
5
5

 

 

3
BIG
18
18
9
4
HERE
36
27
9
7
Add to Reduce
54
45
18
-
Reduce to Deduce
5+4
4+5
1+8
7
Essence of Number
9
9
9

 

 

3
THE
33
15
6
3
WOW
61
16
7
6
SIGNAL
62
26
8
12
First Total
156
57
21
1+2
Add to Reduce
1+5+6
5+7
2+1
3
Second Total
12
12
3
-
Reduce to Deduce
1+2
1+2
-
3
Essence of Number
3
3
3

 

 

3
THE
33
15
6
3
WOW
61
16
7
7
SIGNALS
81
27
9
13
Add to Reduce
175
58
22
1+3
Reduce to Deduce
1+7+5
5+8
2+2
4
Essence of Number
13
13
4
-
-
-
-
-
-
-
-
-
-
8
THIRTEEN
99
45
9

 

 

3
CAN
18
9
9
1
I
9
9
9
4
HEAR
32
23
5
3
THE
33
15
6
3
WOW
61
16
7
7
SIGNALS
81
27
9
21
First Total
234
99
45
2+1
Add to Reduce
2+3+4
9+9
4+5
3
Second Total
9
18
9
-
Reduce to Deduce
-
1+8
-
3
Essence of Number
9
9
9

 

 

1
I
9
9
9
3
CAN
18
9
9
4
HEAR
32
23
5
3
THE
33
15
6
3
WOW
61
16
7
7
SIGNALS
81
27
9
21
First Total
234
99
45
2+1
Add to Reduce
2+3+4
9+9
4+5
3
Second Total
9
18
9
-
Reduce to Deduce
-
1+8
-
3
Essence of Number
9
9
9

 

 

LIFE OUT THERE

Michael White1998

SIGNALS FROM BEYOND

5

Page 99/100

Page 102

"So farthe most important find was a signal detected at the Ohio University 'Big Ear' radio telescope in August 1977. Known by SETI researchers and enthusiasts as the 'Wow' signal, after the monoyllabic exclamation written on the computer print-out by an astonished astronomer at the station, it lasted exactly thirty-seven seconds and appears to have come from the direction of Sagittarius. Although, most strikingly, the signal was a narrow-band signal precisely at the hydrogen frequency of 1420 MHz, it has not been detected even a second time, in Sagittarius or anywhere else.

So, what of the future? Is the continuing search for intelligent life in the Universe a total waste of money, as its opponents insist, or are we perhaps on the threshold of a great discovery?

 

 

"LIFE OUT THERE"

4
LIFE
32
23
5
3
OUT
56
11
2
5
THERE
56
29
2
12
Add to Reduce
144
63
9
1+2
Reduce to Deduce
1+4+4
6+3
-
3
Essence of Number
9
9
9

 

 

-
12
L
I
F
E
-
O
U
T
-
T
H
E
R
E
-
-
-
-
-
--
-
-
-
-
44
-
-
9
-
-
-
6
-
-
-
-
8
-
-
-
+
=
23
2+3
=
5
=
5
=
5
62
-
-
9
-
-
-
15
-
-
-
-
8
-
-
-
+
=
32
3+2
=
5
=
5
=
5
-
12
L
I
F
E
-
O
U
T
-
T
H
E
R
E
-
-
-
-
-
--
-
-
-
-
60
-
3
-
6
5
-
-
3
2
-
2
-
5
9
5
+
=
40
4+0
=
4
=
4
=
4
114
-
12
-
6
5
-
-
21
20
-
20
-
5
18
5
+
=
112
1+1+2
=
4
=
4
=
4
-
12
L
I
F
E
-
O
U
T
-
T
H
E
R
E
-
-
-
-
-
--
-
-
-
-
176
-
12
9
6
5
-
15
21
20
-
20
8
5
18
5
+
=
144
1+4+4
=
9
=
9
=
9
104
-
3
9
6
5
-
6
3
2
-
2
8
5
9
5
+
=
63
6+3
=
9
=
9
=
9
-
12
L
I
F
E
-
O
U
T
-
T
H
E
R
E
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
``-
``-
-
-
-
-
-
-
-
2
-
2
-
-
-
-
-
-
2
occurs
x
2
=
4
=
4
-
-
3
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
3
occurs
x
2
=
6
=
6
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
5
-
5
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
-
6
-
-
6
-
-
-
-
-
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
9
-
-
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
2
=
18
1+8
9
12
12
L
I
F
E
-
O
U
T
-
T
H
E
R
E
-
-
33
-
-
12
-
63
-
41
1+2
1+2
-
9
-
-
-
-
-
-
-
-
-
-
9
-
-
-
3+3
-
-
1+2
-
6+3
-
4+1
3
3
L
I
F
E
-
O
U
T
-
T
H
E
R
E
-
-
6
-
-
3
-
9
-
5
-
-
3
9
6
5
-
6
3
2
-
2
8
5
9
5
-
-
-
-
-
-
-
-
-
-
3
3
L
I
F
E
-
O
U
T
-
T
H
E
R
E
-
-
6
-
-
3
-
9
-
5

 

 

12
L
I
F
E
-
O
U
T
-
T
H
E
R
E
-
-
-
-
-
--
-
-
-
-
-
-
9
-
-
-
6
-
-
-
-
8
-
-
-
+
=
23
2+3
=
5
=
5
=
5
-
-
9
-
-
-
15
-
-
-
-
8
-
-
-
+
=
32
3+2
=
5
=
5
=
5
12
L
I
F
E
-
O
U
T
-
T
H
E
R
E
-
-
-
-
-
--
-
-
-
-
-
3
-
6
5
-
-
3
2
-
2
-
5
9
5
+
=
40
4+0
=
4
=
4
=
4
-
12
-
6
5
-
-
21
20
-
20
-
5
18
5
+
=
112
1+1+2
=
4
=
4
=
4
12
L
I
F
E
-
O
U
T
-
T
H
E
R
E
-
-
-
-
-
--
-
-
-
-
-
12
9
6
5
-
15
21
20
-
20
8
5
18
5
+
=
144
1+4+4
=
9
=
9
=
9
-
3
9
6
5
-
6
3
2
-
2
8
5
9
5
+
=
63
6+3
=
9
=
9
=
9
12
L
I
F
E
-
O
U
T
-
T
H
E
R
E
-
-
-
-
-
-
-
-
-
-
``-
-
-
-
-
-
-
-
2
-
2
-
-
-
-
-
-
2
occurs
x
2
=
4
=
4
-
3
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
3
occurs
x
2
=
6
=
6
-
-
-
-
5
-
-
-
-
-
-
-
5
-
5
-
-
5
occurs
x
3
=
15
1+5
6
-
-
-
6
-
-
6
-
-
-
-
-
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
9
-
-
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
2
=
18
1+8
9
12
L
I
F
E
-
O
U
T
-
T
H
E
R
E
-
-
33
-
-
12
-
63
-
41
1+2
-
9
-
-
-
-
-
-
-
-
-
-
9
-
-
-
3+3
-
-
1+2
-
6+3
-
4+1
3
L
I
F
E
-
O
U
T
-
T
H
E
R
E
-
-
6
-
-
3
-
9
-
5
-
3
9
6
5
-
6
3
2
-
2
8
5
9
5
-
-
-
-
-
-
-
-
-
-
3
L
I
F
E
-
O
U
T
-
T
H
E
R
E
-
-
6
-
-
3
-
9
-
5

 

 

"SIGNALS FROM BEYOND"

7
SIGNALS
81
27
9
4
FROM
52
25
7
6
BEYOND
65
29
2
17
First Total
198
81
45
1+7
Add to Reduce
1+9+8
8+1
4+5
8
Second Total
18
9
9
-
Reduce to Deduce
1+8
-
-
8
Essence of Number
9
9
9

 

 

-
17
S
I
G
N
A
L
S
-
F
R
O
M
-
B
E
Y
O
N
D
-
-
-
-
-
--
-
-
-
-
-
-
1
9
-
5
-
-
1
-
-
-
6
-
-
-
-
-
6
5
-
+
=
33
3+3
=
6
=
6
=
6
-
-
19
9
-
14
-
-
19
-
-
-
15
-
-
-
-
-
15
14
-
+
=
105
6+1
=
7
=
7
=
7
-
7
S
I
G
N
A
L
S
-
F
R
O
M
-
B
E
Y
O
N
D
-
-
-
-
-
--
-
-
-
-
-
-
-
-
7
-
1
3
-
-
6
9
-
4
-
2
5
7
-
-
4
+
=
48
1+1
=
2
=
2
=
2
-
-
-
-
7
-
1
12
-
-
6
18
-
13
-
2
5
25
-
-
4
+
=
93
2+0
=
2
=
2
=
2
-
7
S
I
G
N
A
L
S
-
F
R
O
M
-
B
E
Y
O
N
D
-
-
-
-
-
--
-
-
-
-
-
-
19
9
7
14
1
12
19
-
6
18
15
13
-
2
5
25
15
14
4
+
=
198
1+9+8
=
9
-
9
-
9
-
-
1
9
7
5
1
3
1
-
6
9
6
4
-
2
5
7
6
5
4
+
=
81
8+1
=
9
-
9
-
9
-
17
S
I
G
N
A
L
S
-
F
R
O
M
-
B
E
Y
O
N
D
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
3
=
3
=
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
=
3
-
-
-
--
--
--
--
--
-
-
-
-
-
4
-
-
-
-
-
--
4
-
-
4
occurs
x
2
=
8
=
8
-
-
-
-
-
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
occurs
x
2
=
14
1+4
5
8
-
-
--
--
--
--
--
-
-
-
-
-
-
-
-
-
-
-
--
-
-
-
8
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
2
=
18
1+8
9
8
17
S
I
G
N
A
L
S
-
F
R
O
M
-
B
E
Y
O
N
D
-
-
37
-
-
17
-
81
-
45
-
1+7
-
9
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
3+7
-
-
1+7
-
8+1
-
4+5
8
8
S
I
G
N
A
L
S
-
F
R
O
M
-
B
E
Y
O
N
D
-
-
10
-
-
8
-
9
-
9
-
-
1
9
7
5
1
3
1
-
6
9
6
4
-
2
5
7
6
5
4
-
-
1+0
-
-
-
-
-
-
-
8
8
S
I
G
N
A
L
S
-
F
R
O
M
-
B
E
Y
O
N
D
-
-
1
-
-
8
-
9
-
9

 

 

LIFE OUT THERE

Michael White 1998

THE TRUTH OF AND SEARCH FOR EXTRA TERRESTRIAL LIFE

SIGNALS FROM BEYOND

Page 196

INDEPENDENCE DAY

 

 

LIFE OUT THERE

Michael White1998

SIGNALS FROM BEYOND

5

Page 99/100

Page 102

"So farthe most important find was a signal detected at the Ohio University 'Big Ear' radio telescope in August 1977. Known by SETI researchers and enthusiasts as the 'Wow' signal, after the monoyllabic exclamation written on the computer print-out by an astonished astronomer at the station, it lasted exactly thirty-seven seconds and appears to have come from the direction of Sagittarius. Although, most strikingly, the signal was a narrow-band signal precisely at the hydrogen frequency of 1420 MHz, it has not been detected even a second time, in Sagittarius or anywhere else."

 

 

-
SAGITTARIUS
-
-
3
S+A+G
27
18
9
1
I
9
9
9
3
T+T+A
41
5
5
1
R
18
9
9
1
I
9
9
9
2
U+S
40
13
4
11
SAGITTARIUS
144
63
45
1+1
-
1+4+4
6+3
4+5
1
SAGITTARIUS
9
9
9

 

 

-
11
S
A
G
I
T
T
A
R
I
U
S
-
-
-
-
-
--
-
-
-
-
-
-
1
-
-
9
-
-
-
-
9
-
1
+
=
20
2+0
=
2
-
2
-
2
-
-
19
-
-
9
-
-
-
-
9
-
19
+
=
56
5+6
=
11
1+1
2
-
2
-
11
S
A
G
I
T
T
A
R
I
U
S
-
-
-
-
-
-
-
-
-
-
`-
`-
-
1
7
-
2
2
1
9
-
3
-
+
=
25
2+5
=
7
-
7
-
7
-
-
-
1
7
-
20
20
1
18
-
21
-
+
=
88
8+8
=
16
1+6
7
-
7
-
11
S
A
G
I
T
T
A
R
I
U
S
-
-
-
-
-
--
-
-
-
-
`-
`-
19
1
7
9
20
20
1
18
9
21
19
+
=
144
1+4+4
=
9
-
9
-
9
-
-
1
1
7
9
2
2
1
9
9
3
1
+
=
45
4+5
=
9
-
9
-
9
-
11
S
A
G
I
T
T
A
R
I
U
S
-
-
-
-
-
--
-
-
-
-
-
-
1
1
-
-
-
-
1
-
-
-
1
-
-
1
occurs
x
4
=
4
-
4
-
-
-
-
-
-
2
2
-
-
-
-
2
-
-
2
occurs
x
2
=
4
-
4
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
3
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
5
-
5
-
-
-
-
-
-
-
-
5
-
-
-
5
-
-
-
-
-
-
-
6
-
-
6
-
-
-
-
6
6
-
-
-
-
-
6
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
-
7
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
9
9
-
-
-
-
9
occurs
x
3
=
27
2+7
9
23
11
S
A
G
I
T
T
A
R
I
U
S
-
-
22
-
-
11
-
45
-
27
2+3
1+1
-
-
-
9
-
-
-
9
9
-
-
-
-
2+2
-
-
1+1
4+5
-
2+7
5
2
S
A
G
I
T
T
A
R
I
U
S
-
-
4
-
-
2
-
9
-
9
-
-
1
1
7
9
2
2
1
9
9
3
1
-
-
-
-
-
--
-
-
-
-
5
2
S
A
G
I
T
T
A
R
I
U
S
-
-
4
-
-
2
-
9
-
9

 

 

11
S
A
G
I
T
T
A
R
I
U
S
-
-
-
-
-
--
-
-
-
-
-
1
-
-
9
-
-
-
-
9
-
1
+
=
20
2+0
=
2
-
2
-
2
-
19
-
-
9
-
-
-
-
9
-
19
+
=
56
5+6
=
11
1+1
2
-
2
11
S
A
G
I
T
T
A
R
I
U
S
-
-
-
-
-
-
-
-
-
-
`-
-
1
7
-
2
2
1
9
-
3
-
+
=
25
2+5
=
7
-
7
-
7
-
-
1
7
-
20
20
1
18
-
21
-
+
=
88
8+8
=
16
1+6
7
-
7
11
S
A
G
I
T
T
A
R
I
U
S
-
-
-
-
-
--
-
-
-
-
`-
19
1
7
9
20
20
1
18
9
21
19
+
=
144
1+4+4
=
9
-
9
-
9
-
1
1
7
9
2
2
1
9
9
3
1
+
=
45
4+5
=
9
-
9
-
9
11
S
A
G
I
T
T
A
R
I
U
S
-
-
-
-
-
--
-
-
-
-
-
1
1
-
-
-
-
1
-
-
-
1
-
-
1
occurs
x
4
=
4
-
4
-
-
-
-
-
2
2
-
-
-
-
2
-
-
2
occurs
x
2
=
4
-
4
-
-
-
-
-
-
-
-
-
-
3
-
-
-
3
occurs
x
1
=
3
-
3
-
-
-
7
-
-
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
-
7
-
-
-
-
9
-
-
-
9
9
-
-
-
-
9
occurs
x
3
=
27
2+7
9
11
S
A
G
I
T
T
A
R
I
U
S
-
-
22
-
-
11
-
45
-
27
1+1
-
-
-
9
-
-
-
9
9
-
-
-
-
2+2
-
-
1+1
4+5
-
2+7
2
S
A
G
I
T
T
A
R
I
U
S
-
-
4
-
-
2
-
9
-
9
-
1
1
7
9
2
2
1
9
9
3
1
-
-
-
-
-
--
-
-
-
-
2
S
A
G
I
T
T
A
R
I
U
S
-
-
4
-
-
2
-
9
-
9

 

 

MAN AND THE STARS

CONTACT AND COMMUNICATION WITH OTHER INTELLIGENCE

Duncan Lunan 1974

THE MYSTERIOUS SIGNALS FROM OUTER SPACE

Page 323

DID ANYONE FOLLOW IT UP

13

"Oh whistle and i'll come tae you my lad . . ."

Page 835

IS ANYONE HERE NOW

14

 

"Arthur Clarke said we must learn to live with our/ Page 836 / selves, to meet others properly.14 Chris Boyce said here, in Chapter 8, that we should set our own house:" in order, in our relations with one another and with other life on Earth. Robert Burns said: "Oh wad some po'er the giftie gie us, to see oorsels as ithers see us. . . ." It's time we took some action on that basis; indeed, it always has been."

"Oh wad some po'er the giftie gie us, to see oorsels as ithers see us. . . ."

 

 

DAILY MAIL

Friday, August 15, 2008

Ephraim Hardcastle

Page 19

"Oh, wad some power the gift to gie us/ To see oursels as others see us"

 

 

ISISIS

ZERO ONE ONE ZERO

NINE NINE NINE

ONE TWO SIX SIX TWO ONE

THREE FOUR FIVE

FIVE FIVE FIVE

FIFTY FOUR FOUR FIFTY

THREE SIX NINE NINE SIX THREE

EIGHTEEN EIGHTEEN

THIRTY SIX SIX SIX THIRTY

EIGHTEEN THIRTY SIX SIX THIRTY EIGHTEEN

 

 

ZEROOREZ

ONEENO TWOOWT THREEEERHT FOURROUF

FIVEEVIF

SIXXIS SEVENNEVES EIGHTTHGIE NINEENIN

 

 

ANUBIS A NUMBER IS

 

 

DIVINE FEMININE DIVINE MASCULINE DIVINE

DIVINE MASCULINE DIVINE FEMININE DIVINE

 

 

I HAVE COME HAVE I

 

FRATERNAL GREETINGS GREETINGS FRATERNAL

OF

PEACE AND LOVE AND LOVE AND PEACE

ALWAYS

UNTO

ALL SENTIENT BEINGS BEINGS SENTIENT ALL

 

 

AWFUL 99 AWFUL

PEOPLE OF AWFUL EASE EASE AWFUL OF PEOPLE

AWFUL 99 AWFUL

 

 

ORPHALESE 99 ORPHALESE

PEOPLE OF ORPHALESE ORPHALESE OF PEOPLE

ORPHALESE 99 ORPHALESE

 

 

THE CLOCKS ALL SAY THE HOURS OF HORUS ARRIVE UPON US THE DICES ALL SAY FIVE

LIVING FORM FROM OUT THE IN OF GODS LIVING FORM

 

 

I

ME

YOU

ENTANGLEMENT

MENTAL ANGLE ANGEL ANGLE MENTAL

ENTANGLES MENTALLY MENTALLY ENTANGLES

KARMAS THOUGHT ENTANGLEMENT THOUGHT KARMAS

123456789 REAL REALITY REVEALED REALITY REAL 987654321

 

 

ONE I ONE ME ONE YOU ONE

GOD

UNIVERSAL

MIND

INTO THE WITHIN OF THE WITHOUT THAT

ISISISISISIS

THOUGHT DIVINE THOUGHT

111111111x111111111

12345678987654321

ABCDEFGHIJKLMNOPQRSTUVWXYZ WELCOME HERO WELCOME ABCDEFGHIJKLMNOPQRSTUVWXYZ

 

WE HOLD THESE TRUTHS TO BE SELF EVIDENT THAT ALL HUMANKIND ARE CREATED EQUAL THAT THEY ARE ENDOWED BY THEIR CREATOR WITH CERTAIN UNAILIENABLE RIGHTS THAT AMONG THESE ARE LIFE AND LIBERTY AND THE PURSUIT OF HAPPINESS

 

 

ROUNDANDROUNDROUNDANDROUNDROUNDANDROUNDROUND ANDROUNDROUNDANDROUND

 

 

BEWARE NOT THIS GREEK AND THE GIFTS HE IS CARRYING

 

 

2061

ODYSSEY THREE

Arthur C. Clarke 1987

Page 13 (number omitted)

"THE MAGIC MOUNTAIN"

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1924

Page 706

THE

THUNDERBOLT

 

WHY SMASH ATOMS

A. K. Solomon 1940

Page 77

"Once the fairy tale hero has penetrated the ring of fire round the magic mountain he is free to woo the heroine in her castle on the mountain top."

 

 

THE FAIRY RING

THE FAERIE RING

THE FIERY RING

THE RING OF FIRE

RINGING THE FIRE

RINGING OF THE CHANGES

I DELIGHT IN LIGHT IN LIGHT I DELIGHT

THE LIGHT IS RISING RISING IS THE LIGHT

 

 

BURY MY HEART AT WOUNDED KNEE.

An Indian History of the American West.

Dee Brown.

First Published in Vintage 1991.

 

"I did not know then how much was ended. When I look back now from the high hill of my old age, I can still see the butchered women and children lying heaped and scattered all along the crooked gulch as plain as when I saw them with eyes still young. And I can see that something else died there in the blood and mud, and was buried in the blizzard. A peoples dream died there. It was a beautiful dream…the nations hoop is broken and scattered. There is no centre any longer, and the sacred tree is dead.

Black Elk

 

 

www.archives.govThe Declaration of Independence: A Transcription

IN CONGRESS, July 4, 1776.

The Unanimous Declaration of the Thirteen United States of America,

When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.-That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, -That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.-Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States. To prove this, let Facts be submitted to a candid world.

 

 

King of Egypt was a position that existed in some form from approximately 3200 BC to the mid 20th century. For information on specific Egyptian monarchs and ... en.wikipedia.org/wiki/King_of_Egypt -

 

 

To Napkhuria (Akhenaten), king of Egypt, my brother, my son-in-law, who loves me and whom I love, thus speaks Tushratta, king of Mitanni, your father-in-law ... euler.slu.edu/Dept/Faculty/bart/egyptianhtml/kings

 

 

Tušrata king of Mittanni to Amenophis III, No. 1 ...... Abdu) is a variant name of Thushrata/Dushratta; Dushrati/Dushratta/Tushratta. ... www.specialtyinterests.net/eae.

 

 

Chapter III THE HITTITES

two from Dushratta, King of Mitanni, in the native language of that country, though written in ..... gain most of our information about Mittanni. ... dqhall59.com/Archaeology_and_the_Bible/Chapter_

 

 

THE TOMB OF TUTANKHAMEN

Howard Carter

1972 Edition

"...But on the point of apparent blood relationship of the two kings the following letter from among the cuneiform correspondence found at El Amarna seems to throw considerable light:

From Dushratta (King of Mittanni, Upper Mesopotamia) to Napkhuria (Akhenaten King of Egypt).

"To Napkhuria, the King of Egypt, my brother my son-in-law, who loves me and whom I love, has spoken thusDushratta, the King of Mittanni, thy brother in law, who loves thee thy brother: I am in health, Mayest thou be in health..."

 

 

THE GAELIC OTHERWORLD

John Gregorson Campbell's 1900/1902

SUPERSTITIONS

of the highlands and islands of scotland and witchcraft and second sight

IN THE HIGHLANDS AND ISLANDS

Edited by Ronald Black 2005

Page 161

THE RED BOOK OF APPIN


This celebrated book contained charms for the cure of cattle, and was so powerful that its owner had to place an iron hoop about his head every time he opened it. All accounts agree that it was got from the devil, but they differ as to how this was done. Very likely the book was a treatise on the treatment and diseases of cattle, and the origin of the stories of its magic virtue lay in the fact that the Stewarts who owned it had a magnificent fold of Highland cattle.554

The first who got the book rode an entire horse (an animal that no evil power can touch) to a meeting of witches.555 The devil wrote in a red book the names of the assembled company. The man, instead of letting the devil write his name, asked to be allowed to do so himself. On getting the book for that purpose he made off with it.

By another account (and the person from whom it was heard was positive as to its being the only correct account) it was got by a young lad under the following circumstances. The youth was apprenticed to the miller at Bearachan on Loch Awe- side. His master was unkind, and made him work more than he was fit for. One night he was up late finishing a piece of work. About midnight a gentleman, whom he did not recognise, entered the mill and accosted him kindly. Turning the conversation that ensued on the harsh conduct of the miller, the stranger promised to better the unhappy prentice's condition if they met at the Cama-Linn (`Crooked Pool') in the Monadh Meadhonach ('Middle Mountain') on a certain night.'556

An assignation to that effect was made, but after the strange gentleman went away the lad got frightened, and next day told about the visitor he had. A conclave of sixteen ministers was called, and the matter was deliberated upon. As the youth had given his promise it was deemed necessary he should keep it, but he was advised to take a wand with him and at the place appointed trace a circle with it round himself, out of which he was not to move,, whatever temptation or terrors the stranger might bring to bear upon him. A committee of the clergy went to watch on a neighbouring eminence the result of the interview.

The strange gentleman came at the appointed hour, and before giving the money promised, civilly asked the lad to write his name in a book. For this purpose the book was not handed but thrown to the youth, and he, on getting it into his possession, refused to give it up again.

The strange gentleman now showed himself in his true colours. Finding remon-/ Page 162 / strances and coaxing of no avail to get the book or the lad out of the circle, he got wild, and tried the effects of terror. First he became a grizzled greyhound (mial-chu riabhach) and came wildly dashing against the circle; then a roaring bull; then a flock of crows (sgaoth rocais) sweeping above the youth, so near that the wind caused by their wings would have carried him out of the circle if he had not clung to the heather.

When cock-crowing time came the devil abandoned his attempts and disappeared. The book became the 'Red Book of Appin', and was last in possession of the Stewarts of Invernahyle (Inbhir na h-Aoile).557

Page 178


A horseshoe was of great power for the protection of cattle against witchcraft. As in England, it must be found by accident. It was put above the byre door, and a nail from it, driven into the lowest hoop (cearcall) of the milk-dish (mias), kept its substance in the milk. It preserved horses when put above the stable door, and ships when nailed to the mast. 606

An entire horse could not be touched by evil spirits, and its rider was safe from the attacks of witchcraft. A person in the neighbourhood of Luing, Argyllshire, returning from a funeral, found himself unable to make any progress on his road home, though he did his utmost all night to get on. He was retarded by some unseen influence. He rode an entire horse, and found himself safe at daybreak. His safety lay in the horse he rode.' 607

The famed 'Red Book of Appin', according to one version of the tale, was got by one who rode an entire horse to a meeting of witches, and having got hold of the book, made off with it in despite of the devil and all his servants. In a West Highland tale (ii., 87), the owner of the 'Red Book' advises the shoe of an entire horse to be nailed on the byre door to counteract the witches who were taking the milk from the cows.'608 The shoes of entire horses probably are the proper kind to use, though others came into use from being found equally efficacious.

 

 

The Judgement of Paris is a story from Greek mythology, which was one of the events that led up to the Trojan War and (in slightly later versions of the ... en.wikipedia.org/wiki/Judgement_of_Paris

 

THE JUDGEMENT OF PARIS was a contest between the three most beautiful goddesses of Olympos--Aphrodite, Hera and Athena--for the prize of a golden apple ... www.theoi.com/Olympios/JudgementParis.html

 

 

The Judgement of Paris is a story from Greek mythology, in which the legendary roots of the Trojan War can be found. As with many mythological tales, ... www.mlahanas.de/Greeks/Mythology/JudgsmentOfParis.html

The Judgement of Paris is a story from Greek mythology, in which the legendary roots of the Trojan War can be found. As with many mythological tales, details vary depending on the source. (For a more complete treatment, see Paris)

Zeus (Jupiter) held a banquet in celebration of the marriage of Peleus and Thetis. Left off the guest list was Eris (goddess of discord), and upon turning up uninvited she threw a golden apple on to the table, with the inscription καλλιστι ('for the fairest'). Three goddesses claimed the apple: Hera (Juno), Athena (Minerva) and Aphrodite (Venus). They asked Zeus to judge which of them was fairest, and eventually Zeus declared that Paris, a Phrygian mortal, would judge their cases.

All three of the candidates attempted to bribe Paris; Hera offered to make him king of Europe and Asia, Athena offered skill in wisdom and war, and Aphrodite offered the love of the world's most beautiful woman. This was Helen of Sparta, wife of the Greek king Menelaus. Paris accepted Aphrodite's gift, receiving Helen and the enmity of the Greeks. The Greeks' expedition to retrieve Helen is the borderline mythological basis of the Trojan War.

 

 

Cybele - Wikipedia, the free encyclopedia ... and that many a time he cried out evoe saboe, and hyes attes, attes hyes; for these words are in the ritual of Sabazios and the Mother [Rhea]." ... en.wikipedia.org/wiki/Cybele

Aegean Cybele

The worship of Cybele spread from inland areas of Anatolia and Syria to the Aegean coast, to Crete and other Aegean islands, and to mainland Greece. She was particularly welcomed at Athens. The geographer Strabo (book x, 3:18) made some useful observations:

"Just as in all other respects the Athenians continue to be hospitable to things foreign, so also in their worship of the gods; for they welcomed so many of the foreign rites ... the Phrygian [rites of Rhea-Cybele are mentioned] by Demosthenes, when he casts the reproach upon Aeskhines' mother and Aeskhines himself, that he was with her when she conducted initiations, that he joined her in leading the Dionysiac march, and that many a time he cried out evoe saboe, and hyes attes, attes hyes; for these words are in the ritual of Sabazios and the Mother [Rhea]."

 

 

CULT OF KYBELE

Ancient Greek and Phyrgian religion

... he cried out 'evoe saboe,' and 'hyes attes, attes hyes' ; for these words are in the ritual of Sabazios [the Phrygian Dionysos] and the Meter (Mother)." ... www.theoi.com/Cult/KybeleCult.

Strabo, Geography 10. 3. 18 :
"The Phrygia [i.e. the rites of Kybele] [are mentioned] by Demosthenes [Athenian statesman C4th B.C.], when he casts the reproach upon Aiskhines' mother and Aiskhines himself that he was with her when she conducted initiations, that he joined her in leading the Dionysiac march, and that many a time he cried out 'evoe saboe,' and 'hyes attes, attes hyes' ; for these words are in the ritual of Sabazios [the Phrygian Dionysos] and the Meter (Mother)."

 

 

SHEBA CONQUERS KYBELE

Going back again to the Kabeiri shouting of, "evoe saboe," and "'hyes attes," we might translate "evoe," as do many websites, as Eve, but this may not be ... www.tribwatch.com/sheba.htm

"It's interesting that Zagreus was cut into pieces with a knife by Titans (Dedanites?), this having the meaning that a single peoples was scattered in many directions so as to make many branches (and such were the Apiru as per historical documents, clinging to various peoples/rulers wherever they found acceptance). And so I went to a website explaining Zagreus, and when I came across the phrase written by Strabo, "...Aeskhines' mother and Aeskhines himself...", my mind focused in because I had been looking for such a term to describe the Ashkenazi Hebrews of Iran, for it was in Iran that the Ashkenazi Aryans lived, and so I expected that the proto-Kabala Hebrews had mixed with them there. Ashkenaz was the literal brother of Togarmah, and they were literal sons of Gomer (Genesis 10:3), for we can't compare the literal approach of the Bible to the non-literal approach of mythology.

I also noticed the spelling of "Aeskhines," starting with "Aes" as it does, and wondered if the Aesir pantheon of Scandinavia wasn't from this very Hebrew-Aryan mix. I was about to be proven correct within minutes, for immediately afterward, in the same Strabo sentence, there was this that caught my eye : "...when [Aeskhines' mother] conducted initiations, that [Aeskhines] joined her in leading the Dionysiac march, and that many a time he cried out 'evoe saboe,' and 'hyes attes, attes hyes'; for these words are in the ritual of Sabazios [Zagreos] and the Mother... - Strabo, Geography 10.3.18" (Zagreos brackets not mine).

http://www.theoi.com/Georgikos/Zagreus.html

I stared at that cry. What did it mean. I went searching online to find the meaning because it wasn't given in the article. I couldn't find the translation. But as I stared at the phrase, knowing that "attes" was Attis, it hit me like a ton of bullion that "saboe" was Kybele! And when I saw that Zagreus was the same as Sabazios, it was like when a man searches for pecans under a pecan tree, months after harvest when nuts are scarce, and when he sees one and stoops to pick it up, he looks forward and sees two more, and as he picks them up he looks slightly to the side and sees four more. Then he looks up and sees that he is directly under a pay-load branch that had held its fruit for an extra-ordinary span of time."

 

ISISIS

ZERO ONE ONE ZERO

NINE NINE NINE

ONE TWO SIX SIX TWO ONE

THREE FOUR FIVE

FIVE FIVE FIVE

FIFTY FOUR FOUR FIFTY

THREE SIX NINE NINE SIX THREE

EIGHTEEN EIGHTEEN

THIRTY SIX SIX SIX THIRTY

EIGHTEEN THIRTY SIX SIX THIRTY EIGHTEEN

 

 

ZEROOREZ

ONEENO TWOOWT THREEEERHT FOURROUF

FIVEEVIF

SIXXIS SEVENNEVES EIGHTTHGIE NINEENIN

 

 

Good Friday, 1613. Riding Westward - John Donne (detailed notes) ... Starts to write these religious poems when he’s older because he’s matured, ...
moist.wordpress.com/2007/05/18/good-friday-1613-riding-westward-john-donne

Good Friday, 1613. Riding Westward

LET man’s soul be a sphere, and then, in this,
Th’ intelligence that moves, devotion is ;
And as the other spheres, by being grown
Subject to foreign motion, lose their own,
And being by others hurried every day,
Scarce in a year their natural form obey ;
Pleasure or business, so, our souls admit
For their first mover, and are whirl’d by it.
Hence is’t, that I am carried towards the west,
This day, when my soul’s form bends to the East.
There I should see a Sun by rising set,
And by that setting endless day beget.
But that Christ on His cross did rise and fall,

Sin had eternally benighted all.
Yet dare I almost be glad, I do not see
That spectacle of too much weight for me.
Who sees Gods face, that is self-life, must die ;
What a death were it then to see God die ?
It made His own lieutenant, Nature, shrink,
It made His footstool crack, and the sun wink.
Could I behold those hands, which span the poles
And tune all spheres at once, pierced with those holes ?
Could I behold that endless height, which is
Zenith to us and our antipodes,
Humbled below us ? or that blood, which is
The seat of all our soul’s, if not of His,
Made dirt of dust, or that flesh which was worn
By God for His apparel, ragg’d and torn ?
If on these things I durst not look, durst I

On His distressed Mother cast mine eye,

Who was God’s partner here, and furnish’d thus
Half of that sacrifice which ransom’d us ?
Though these things as I ride be from mine eye,
They’re present yet unto my memory,
For that looks towards them ; and Thou look’st towards me,
O Saviour, as Thou hang’st upon the tree.
I turn my back to thee but to receive
Corrections till Thy mercies bid Thee leave.
O think me worth Thine anger, punish me,
Burn off my rust, and my deformity ;
Restore Thine image, so much, by Thy grace,
That Thou mayst know me, and I’ll turn my face

 

 

THE DEAD SEA SCROLLS

J. M. Allegro 1956

CHAPTER NINE


THE DOCTRINES OF THE SECT

Page 124

THE basic philosophical and re us conception of the Sect is contained in their doctrine of the Two Spirits. Briefly this implies that there are in the Univese two spirits, one of good and the other of evil, respectively symbolized. as Light and Darkness. Both are under the same supreme rule of God who will eventually give the victory to Good, but only after a prolonged cosmic battle. The war of the Spirits is reflected on earth in the tensions within every man for good and evil, as the. Manual says;

And He assigned to Man two Spirits in which he should until the time of His visitation, They are the spirits of Truth and Perversity: Truth born out of the spring of Light, Perversity from the well of Darkness. The dominion of all the children of righteousness is in the
hands of the Prince of Lights so:that they walk in the ways of Light, whereas the government of the children of Perversity is in the hands of.he Angel of Darkness, to walk in the ways of Darkness. The purpose of the Angel of Darkness is to lead all the children of righteousness astray, and all, their sin, their iniquities, their guilt and - their rebellious works are the result of his domination, in
accordance with. God's mysteries until His appointed time. And all their stripes and seasons of affliction are conseqent upon the rule of his (Satan's) hostility.

Thus the whole cosmos is divided for the time being into two camps, and as Man is apportioned these two spirits so will he behave:

Until now the Spirits of Truth and Perversity struggle within the heart of Man, behaving with wisdom and folly. And according as a man inherits truth and righteousness; so will he hate, Perversion, but in so far as his / Page 125 / heritage is rather from the side of perversion and wickedness, so shall he loathe the Truth.

Another docunient tells us that his 'inheriting' of these Spirits depends on the stars at his birth, and even that the proportions within a man can be numerically reckoned.
:Here are the fruits of the Spirit of Truth as enumerated in the Manual:

To enlighten the heart of Man and to make straight before him all the ways of true righteousness, to make his heart fearful for the judgements of God; a humble spirit, an even temper, a freely compassionate nature, an eternal goodness, and understanding and insight and mighty wisdom which believes in all God's works, and a confident trust in His many mercies, and a spirit of knowledge in every ordered work, and zeal for righteous judgements, and a determined holiness with steadfast mind; loyal feelings towards all the children of Truth, and a radiant purity which loathes every impure idol; a, humble bearing and a discretion regarding all the hidden things of Truth and secrets of Knowledge.

The reward to those who show these qualities in their lives

is healing and abundant peace, length of life and fruitful seed with everlasting blessings, and eternal joy in immortality, a crown of glory and a robe of majesty in eternal light.

To be contrasted with this sublime state is the lot of those led by the Spirit of Perversion. Among the fruits of their Spirit are greed, injustice, wickedness, falsehood, pride, deceit, hasty temper, jealousy, lechery, blasphemy, spiritual obtuseness, and obstinacy, and vile cunning. No wonder that the best he can expect hi the 'Day of Visitation' is many stripes from the Angels of Destruction, in the everlasting Pit, thrtaigh the overwhelming God of Vengeance, in everlasting terror and perpetual disgrace, with the shame of extermination in the Fire of the dark regions. And all their times for all generations will be in grievous mourning and bitter misfortune, in the dark calamities until they are destroyed with no chance to escape.

Page 126

Since the the Spirits are apportioned at birth, this apparent determinism may seem to override the bounds of justice. If a man by his stars, is given a balance of evil in his character it seems hardly fair to condemn him to such punishment for eternity. The argument will have a familiar ring in these days of popular psychology, but the Qumran Covenanter, at least had his answer, For all Men there was one way of salvation depending on his own will and the mercy of God. If he could but apply hirnself to the study of God's Word in humility and pious devotion, God would answer by granting him a restored cleanliness, a sense of perfection.

For it is . . . through the submission of his soul to the statutes of God that his flesh may be cleansed ('flesh being here exactly the Pauline sarrx, the debased moral nature of Man) . . .will order his steps in the Perfect Way and in.all the paths of God not transgressing a single one of His words.

Man must prepare himself by self-discipline, but the action of cleansing is entirely dependent on the will of God. Man has no claim. to justification merely on the grounds of his good works; it ii'an act of divine grace, as much in the eyes of the Covenanter as of Paul.

As for me [says the psalmist at the, end of the Manual], my justification belongs to God, and in His hand is the perfection of my way . . . . and from the fountain of His righteousness (springs) my justification, a light in my heart.

And again,

If I totter, the covenant love of God is my eternal salvation, and if I stumble in the crookedness of my flesh, my justification depends on the righteousness of God, which is eternal.

The word used here for 'justification' is mishpat, which also means 'judgement!'. Man's, justification is the pronounced verdict of God, a .legal 'clearing' which by no means implies sinlessness. Rather, Man's iniquity has been cleansed by the grace of God: he is restored into true sonship / Page 127 / and, in the words of another passage of the Manuel, 'estimated perfect'

In all this, many of my Christian readers will have begun to feel the warmth of a familiar hearth. Here are the ideas of the New Covenant, the emphasis on justification by grace and a doctrine of perfection. We are indeed bordering very closely on to Christian soil and must accordingly begin to, weave our threads of Qumran theology into the fabric of the New Testament to understand fully the considerable significance of the new material for the history of the Church.

Let us first return to the basic doctrine of the Two Spirits. The richest source of New Testament comparison is certainly in the writings of St John. In his first Epistle there is hardly a paragraph which does not contain some reference to the opposition of Light and Darkness, of Truth and Error (a legitimate translation of 'awon, 'perversion', at root, anything twisted).

God is Light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth (a favourite. Qumran phrase) : but if we walk in the Light, as He is in the Light, we have fellowship one with another (i. 5-7).

The spirits of this world must be tested and proved according to their response to the central fact of creation, the Messiahship of Jesus :

Beloved, believe not every spirit, but prove the spirits, whether they are of God: because many false prophets are gone out into the world . . . Hereby know ye the Spirit of God: every spirit which confesseth that Jesus Christ is come in the flesh is of God: and every spirit which confesseth not Jesus is not of God (iv. 1-3).

Perhaps most familiar is the Prologue of the Gospel:

In him was life; and the life was the Light of men. And the Light shineth in the darkness; and the darkness apprehendeth it not ... There was the true Light, even the Light which lighteth every man coming into the world (i. 4-5, 9).

Page 128

It is a fact that the Qumran library has profoundly affected the study of the Johannine writings and many long- held conceptions have had to be radically revised. No longer can John be regarded as the most Hellenistic of the Evangelists; his `gnosticism' and the whole framework of his thought is seen now to spring directly from a Jewish sectarianism rooted in Palestinian soil, and his material recognized as founded in the earliest layers of Gospel traditions.

In 'the Light which lighteth every man' we have explicitly the idea of apportionment of the Spirit of Light to Man at birth, and perhaps the enigmatic phrase in iii. 34,

for he giveth not the Spirit by measure

has reference to the numerical division of Qumran. To John, the apportionment of the Spirit of Light to Jesus was such that he became Light itself: I am the Light of the world', and he records that the promise to those about him who would believe on him and his mission was that they should become 'sons of Light', the exact terminology used by the Sect to. describe themselves in the apocalyptic war with the 'sons of Darkness '. Jesus speaks of a 'second birth' when a Man would 'be born of the water and the Spirit', and we might recall the Qumran psalm which speaks of God purifying

some of the sons of man to abolish the spirit of perversion from his flesh, and to cleanse him by His Holy Spirit from all wicked deeds, and sprinkle on him the Spirit of Truth as purifying water.

Just as the Qumran sectarians waited for the final vindication of the Spirit of Light at the Time of Visitation, so to John, in a different perspective,

the darkness is passing away, and the true Light already shineth (I. ii. 8).

This opposition of Light and Darkness, Truth and Error, comes clearly enough from Iranian thought, but it did not develop into an absolute dualism at Qumran as it did there. Both good and bad spirits are subject to God, although ,/ Page 129 / naturally enough here, as in John, we are coming perilously near to a dualism in the personification of the Spirit of Evil in the Angel of Darkness, or Belial for Qumran, and Satan, the Devil, the Prince of this world', 'murderer from the beginning', for John. Demon possession is a necessary corollary of this doctrine, and of course occurs time and time again in the gospel stories, particularly in the healing miracles. Jesus used his authority as one abundantly `possessed' of the opposite Spirit, to cast out the powers of darkness in the mentally sick. Thus his enemies' assertion that he was the Devil himself was quite absurd:

and if Satan casteth out Satan, he is divided against himself . . . But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you (Matt. xii. 26-8).

If Jesus is demonstrating the power of the Spirit of Light in this way against the powers of Darkness, it can only mean that the cosmic battle is nearing its climax in the universe, and the `rule' or ' kingdom' of God is being wonderfully demonstrated in the world. God has at last come to the aid of a divided mankind, in the person of His Messiah, or Prince of Light, who enters the house of Satan, the strong man', and despoils it The moral issues of the world take on their true colours : no longer do the greys and half-whites plague man's decisions, but he is confronted with blacks and whites, and the choice is clear-cut :

He that is not with me is against me (Matt. xii. 3o).

To be kept contantly in mind when reading Qumran literature, as also the New Testament, is the sense of - impending doom which pervaded religious thought of this time, and which at intervals, has done so ever since. We have already seen that the Qumran sectarians went into the desert to prepare for the Day of Visitation, and from there they viewed the terrible events in their land and read them as the 'signs of the times '. Jesus, too, is aware of, a special tension in the world, coming to a climax as he faced his death, in which the Spirits of Darkness would make their /Page 130/ final bid for supremacy, but which would in its victory, usher in the new age.This time of trial would. be shared by all living in those days, for in every man the forces of evil would increase.their struggle against the powers of Light and Truth as the end drew near. It was a time of Temptation (peirasmos of the New Testament), and Jesus' hope for his followers was that they should be spared this terrible conflict within their hearts which he himself was undergoing as representative of mankind.

'Pray that ye enter not into temptation is the keynote of his last messages, and when the climax was-drawmg near, and the forces of Darkness drew themselves together for the supreme battle, he bade.his disciples keep awake in the Garden: 'Watch and pray, that ye enter not into temptation.' His pattern of prayer again sounds this note of urgency, though over-repetition would seem to have blunted
most of us. 'Thy kingdom come' is no vague hope for the morrow, but a cry of anguish from the bottom of a tortured soul for the end of the Age, a release from the spiritual battle which the new age of Light and goodness would bring.

'Lead us not into temptation but deliver us from evil' is the plea of a soul battling within itself as the powers of darkness begin to pit their strength against an awkened conscience.

The Mysteries

God, through the.mysteries of His understanding and his glorious wisdom and His glorious wisdom, has ordained a set period for
Perversioni, and in the time of His visitation He will destroy it for ever. Then shall the truth of the tiniverse s hine forth for all time.

Thus speaks the Manual of Discipline; now listen to Paul in his letter to the Romans:

according to the revelation of the rnysstery which hath been kept in silence through times eternal, but now is manifested (xvi. 25-26).

Page 131

And again to the Corinthians:

but we speak God's Wisdom in a Mystery, even the wisdom that hath been hidden, which God foredained before the worlds unto our glory: which none of the rulers of this world knoweth: for had they known it they would not have crucified the Lord of glory . . . But unto us God revealed it through the Spirit: for the Spirit. searcheth, all things, yea, the deep things of God (I. ii. 7.7-10).

And speaking to the.Ephesianst
. . . how that by revelation was made known unto me the thystery, as I wrote afore a few words, whereby, when ye read, ye can perceive my understanding in the mystery of Christ; which in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the spirit. . . ; unto me . . .was this grace given, to preach unto the Gentiles the unsearchable riches of Christ: and to make all men see what is the dispensation of the mystery which from all ages hath been hid in God who created, all things (iii. 3-9).

So possession of the Holy Spirit was to Paul a means of unlocking these divine 'mysteries'. The !teacher of Righteousness of the Qumran. Community also had. access to these secrets, as we learn from the commentary on Habakkuk:

to whom God made known all the secrets of the words of His servants; the prophets.

The 'mystery ' theme, originally traceable to Persian thought and found to some extent even in orthodox Judaism, is very common in Qumran literature, and again there can be little:doubt that Paul was standing in a direct line of tradition with our Sectarians when he used the idea and, indeed, at times the exact terminology, of the Scrolls in this connexion. But, as in his doctrine of justification and
redemption, Paul is looking primarily to the work. and person Jesus, as the, source of grace and knowledge of the mysteries. For Paul, this process of revelation, making the unknown .God 'knowable', was now available not only to / Page 132 / God's servants the prophets' but even to the Gentiles through the universality of the Messiah.

 

GREAT PHILOSOPHIES OF THE EAST

E. W. F. Tomlin 1952

Page 117

the -kenites this- region, or, -since they may gave been -41
wandering people, fiequently ‘isited -ttAlis tribe probably hellYed to ivory Tlae noighboulang copper mines;- sot-IS-of them-were
smelters ot_traveLling" sniiths..Their god may Welll-rave. been that Sinai, -whose activity oir in:grand-Scale so :closely:resernbled their own. We cannot suppose -that =Moses'' wife, a!iMidianite. had not spoken to him ofthe mountain _god of this district The subject is bound'to have 'arisen household in whichtheOlogicaldiseltssio
must have_ been freqUent, And when her fatherJethro visits= Mo
at _Sinai and is informed (Exoeltd xvia of what' Yahve had do fOr,the people-abate, exclarnation,:qsloW. I know. that Yah
is greater ..the-gods,' -resembles the episode in Genesis
in which. Melchizedek makes a similar- declaration to Abraham-In the" first ease, the god is called Eltlyon, the name of-Melchizedek's
for which Abraham deliberately substitnes • the Most High. Gird' of his fathers: In the second episode, the word ElobliniS use which, as explained above,: is a Word meaning' gods as G _ Now, the statetrientio&Jethiciki(whn,initterertiesittibidiastarPriest) sometimes taken to:suggest not merely that he attributed Isriers fortune to the bounty of-his own god; .before Whosetsanctuary the company were encamped, but that thereafter Moses and-his people were converted to•'this; sanie god, whoSt name was -Yahve i 'What happened-was precisely: the ceintrary, as the later hiStory. of Israel prOved; acith incidents -deseribe the. kind- of Covenant, human a well as divine; whereby Yahve `becamethrough His representaiiiie
f.h. God of peoples other, than Israel; until• in.the time of the prophet He waS pronounced'at God-universal in both DoWer and appeal:tin skirt, a God not of Nature but of History.
with science at -d
sly 01 man 5.early concePtloili4 and evil cannot
,hseilssing the history' of eertajo.-árguments tend-
7.17 sh the spiritual insight ttributed to the_Old Testament
—... ,11 i 1 o 0 phy we artoot shif :-.0verri_diffictitties or igndie
- hese must- resolutely 1 be --faced. It has been said that t edd of being the invisible, Mireppesentable God who first
true identity to Moses,-was _in-fact a gedalreatly.well. the district where He was ftirst.,encountered. The Sinai t b true, .ishows evidence: of. volcanic_ activity .of, gee-
eakin , „recent occurrence. Such phenomena inevitably
- notions of the presence of. spirit:or:local_ deities. Yahve, Li s a fire_ or v:OlOatio And- Moses' first, genuine
uh Yahve took place .on.the mountain where He per.
)ry is extrertely plauSible. Even ifitrue, it, is notmoces-"
i god.-may. originally. have- beeni
or as little to ,thelporpote, as the naming of at person,
this is not likely:awing ipeople•to tvhoinnaming
matter. Rut, as far as we-knoW,Aberiname Yahve was- i1 to any ._god honoured ortiSinii.ai-like meat. Volcanic
could presumably_ boast of a vOreanogodi andisucti hound to receive: from local- inhabitants. The t ere neither locatt-inhabitants :nor; acccirding to our
ar, did they, regardYall_ ve;as..ani `attttehed! g04.706 i nhabited Sinai as He temporarily inhabited:the BMning
h, because of its momentary: iontate;.::`wriS- not .c60,-
- ,1,1 indeed as He had ,terripotarily inhabited the desert
el ed by Abraham's: maid gagar :(Gerregs- avi, 7, .13).
-n Lary investment cif natural. objects: proVed not so much n !rtli ordinarYnature gods,: .whose essence wast-O.retitain
„ts His absolute differetic Rent
ons all along theline, asit were, Ile made :mock of their t Sinai harboured we have suggested, what
d ' We do not know. Btit we do knoW that a tribe called
r h reTilarking that theoatstanding chatacters of the Bible do
gods, Humaitity,and divinity are always separate, The
n earth in Genesis vi,.4 is obviously an interpolation.
srae is;`pod rules'-: Cf. "slain. `:submission (to God)'; , . riflery- Arobid,thnir theBible":(1.)-34);.13-. 10; and Bubier:
h ( 949), p 25
11.6°.
ElfM
•The Prophets,
After wandering in the desert for as long as fartyyears—a period Which, thOugh aPparently :excessive-even for a heterogeneous group; might well have elapsed in the case of nomads—Canaan was:End-11.Y conqUered,- arid. an ela of settlenient followed; The histery Of this- settlement, with its disturbances and upheavals no less Serious-than those of-the deSert trek, -must briefly be passed over: -Israel wAs gOvernedifirst by judges and:then by liingai of whom Saul, David, and-olomon were distinguished, the-last two being men of-unusual VisiOn:and Wisdom. •Nothing is "'recorded' of -either Said or David outside the Bible, but part of the Book of Kings has been
*Med-from inseriptionS fOund in 1935 at Tel Ad-Dinveir, After SOlornores death in or about 937 -Israel was eonviilsed with

Page 118

 

he mysterie,s, gives access to a supernatural
result tehectual
nature in the
taost entirely
chatological. Thus-Matthew records that wl7tell j6sus was
ng about the Day of judgement, he went on,
I thank thee,ttg_Father,:l:oniottitaven and t arth, that Thou didst hidertis=dgt:thiitigs:froria:the wise and understanding, and didst re *a3 thoiin0o babes .. All these things have been deittieFetil.mtt*tine.cifitrty-Fatber-vtaildno
one knoweth the $aa-ia3ietlit:Fathet:,_ neither :loth any
know the Father save the $on, and he to whomsoever the Son u illeth to reveal Him (xi. 25-27).
AI awl cr7 of D2aciply01
. -
He will purge.- by His truth all the de
dye to the upright inaiglitj4t0 the kno High and intritthe wisdet!ta-eif the sons O'- the perfect vvartof understanding.
e Sons of Heaven' are the aru who. sit-in the divine
anril chamber, and who thus Nave pre -knowledge of the

plans of operOota„: -froma vthich will ultimately
the apocalyptic acts -Or '` wcirk.4: of God'. Thus •-the it of Truthenliglxtenia.inan to
an understanding and-insight and mighikwisdom which believu in all the works of God.
same phrase exactly is used in the Gospels th ads:
T} eV said therefore unto him, What must we do, that we may work-r_the worits,ofi-GOict? Jesus answered . . . This is the work of God,-thatAile::liefiewilliirn whom He bath sent. They said therefore unto him, What then doest thou fOr a sign,t he ;;see, and believe thee? vi. 28-36).
THE DOCTRINES OF THE SECT
But the sign that Jesus gave, of healing the sick and casting out devils, they and on being questioned he replied,
Neither did this man sin, nor "his parents: but.that the works of God should -be made manifest in him (ix. 3).
We have already seen examples of this type of eschatological knowledge the 'Bible commentaries of the Sect: The interpreters are here delving into the words of Scripture 4order to lay bare.by allegoriCal method the divine secrets of the last times, and, in -much the same way, the - early Church :went to their Bibles to seek there refeizences to the Messiah- Jesus: -Matthew, especially; abounds in such !throw-backs into the Old Testament to explain events in Jesui', life and aspects of his work. SOme of them are artificial, and to us as unconvincing, as any of the expositions-of the Quinran commentaries, but we must remember that for the early Jewish-Christian Church an 'objective' life of. Jesus would have been as pOintless as one of the Teacher for the Qumran Community: to attempt to read `connected history' into the expositions of he gin-Iran commentators is completely to misunderstand their pur= pose. -
It is worth our while. to turn aside for the Moment to look more closelyinto this question of the (16.mran and New Testament use of Scripture as a pointer to the solutionnfa number of problems connected with both.

 

 

Page131

And again to the Corinthians

but we speak God's wisdom in a mystery, even the wisdom that hadh been hidden, which God foreordained before , the worlds unto our glOry: wadi none of the rulers of this, world knoweth: for had they known it;; they would not have crucified the,Lord of glory . But unto. us God revealed a through the Spirit: for the Spirit Searcheth all things, yea, the deep things of God
And speaking to the Ephesians:
... how that by revelation, wilt made known unto nie the
inystery;,as I wrote afore in a few Words, whereby, when ye read, . ye can perceive my understanding in the' mystery of Christ; which in other !ge.4rations was not made known. unto the sons of: en, as it bath now been revealed unto•is holy apostles a.nd prophet& in the Spirit
;Unto me . . was this grace given_,. to preach unto the Gentile& the, unsearchable riches of Christ: and to Make all men see what is the dispensation of the mystery which from all ages hatli been hid in God 'who created ail things (iii. 3-9).
So possession of the Holy Spirit was to Paul. a 11101.11S
'unloekint these divine ' mysteries'.. The Teacher. of•light-
eousness of the Qumran Community also had access to these secrets, as we learn from the commentary
Habakkuk:
to whom God made known all the secrets of the words of His servants, the prophets:
The 'mystery' theme, originally. traceable. to .Persian thought and found to some extent even in orthoox Judaism, is very common in Qumran literature,.and: again there can be little doubt that Paul was standing in a direct • line of tradition with our Sectarians when he used the idea and, indeed, at times the exact terminology of the, S, in this connexion. ‘But, as in his doctrine of AustiO.CatiOkand redemption, Paul is looking' primarily, to the Work and person t4:Jesus as the source of grace and krx;*ledge of thee. mysteries. For prOcess of revelation, .making the
own God 'knowable', was now available not only to.'

the covenant love of God is my eternal salvia-
and if I stumble in the crookedness of my flesh, my
..1Lation depends on the righteousness of God, which is eternal.
re word used here for 'justification' is mishpat, which
!....ans 'judgement'. Man's justification is the pro-
' verdict of God, a legal `clearing' which by no
sinlessness. Rather, Man's iniquity has been
- the grace of God: he is restored into true sonship
THE DEAD SEA SCROLLS
.e Spirits are apportioned at birth, this apparent
may seem to override the bounds of justice. If as his stars, is given a balance of evil in his character Hardly fair to condemn him to such punishment for
argument will have a familiar ring in these ;Inpular psychology, but the Qumran Covenanter, Ilan his answer. For all men there was one way of
depending on his own will and the mercy of God.
but apply himself to the study of God's Word in
=id pious devotion, God would answer by grant-
. stored cleanliness, a sense of perfection.
5 through the submission of his soul to the
pz,s of God that his flesh may be cleansed (`flesh'
here exactly the Pauline sarx, the debased moral
of Man) ... He will order his steps in the perfect
--d in all the paths of God ... not transgressing a ‘-. of His words.
must prepare himself by self-discipline, but the f cleansing is entirely dependent on the will of God. —s no claim to justification merely on the grounds of works; it is an act of divine grace, as much in the tie Covenanter as of PauL
x me [says the psalmist at the end of the Manual],
ustification belongs to God, and in His hand is the
of my way . . . and from the fountain of His
,sness (springs) my justification, a light in my
THE. DOCTRINES OF THE SECT
and, in the words of another passage of the M `estimated perfect
In all this, many of my Christian readers will have begun to feet the warmth of a familiar hearth. Here are the ideas of the New Covenant, the emphasis on justification by grace and a doctrine of perfection. We are indeed bordering very closely_on to Christian- soil and must accordingly begin to, weave our threads of Qumran theology into the fabric of the New Testament to understand fully the considerable significance of the new material for the history of the Church.
Let us first return to the basic doctrine of the Two
Spirits. The richest source of New Testament comparison is certainly in the writings of St John. In his first Epistle there is hardly a paragraph which does not contain some reference to the opposition of Light and Darkness, of Truth and Error (a legitimate translation of dran, 'perversion', at root, anything twisted).
God is Light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth (a favourite. Qumran phrase) : but if we walk in the Light, as He is in the
Light, we have fellowship one with another (i. 5-7)•
The spirits of this world must be tested and proved according to their response to the central fact of creation, the Messiahship of Jesus :
Beloved, believe not every spirit, but prove the spirits, whether they are of God: because many false prophets are gone out into the world . . . Hereby know ye the Spirit of God: every spirit which confesseth that Jesus Christ is come in the flesh is of God: and every spirit which confesseth not Jesus is not of God (iv. 1-3).
Perhaps most familiar is the Prologue of the Gospel:
In him was life; and the life was the Light of men. And the Light shineth in the darkness; and the darkness apprehendeth it not ... There was the true Light, even the Light which lighteth every man coming into the world 9)•


127

 

ANUBIS A NUMBER IS

 

 

DIVINE FEMININE DIVINE MASCULINE DIVINE

DIVINE MASCULINE DIVINE FEMININE DIVINE

 

 

I HAVE COME HAVE I

 

 

THE OPENING OF THE OLYMPIC GAMES

8-8-08 BEIJING 8-8-08

THE PEOPLES REPUBLIC OF CHINA

 

 

5
WORLD
72
27
9
-
-
-
-
-
-
-
-
-
-
6
AFRICA
38
29
2
8
AMERICAS
69
33
6
4
ASIA
30
12
3
6
EUROPE
80
35
8
7
OCEANIA
48
30
3
31
First Total
265
139
22
3+1
Add to Reduce
2+6+5
1+3+9
2+2
4
Second Total
13
13
4
-
Reduce to Deduce
1+3
1+3
-
4
Essence of Number
4
4
4

 

 

4
FIVE
42
24
6
7
OLYMPIC
93
39
3
5
RINGS
67
31
4
16
First Total
202
94
13
1+6
Add to Reduce
2+0+2
9+4
1+3
7
Second Total
4
13
4
-
Reduce to Deduce
-
1+3
-
7
Essence of Number
4
4
4

 

 

4
BLUE
40
13
4
6
YELLOW
92
29
2
5
BLACK
29
11
2
5
GREEN
49
31
4
3
RED
27
18
9
23
First Total
237
102
21
2+3
Add to Reduce
2+3+7
1+0+2
2+1
5
Second Total
12
3
3
-
Reduce to Deduce
1+2
-
-
5
Essence of Number
3
3
3

 

 

3
THE
33
15
6
7
OLYMPIC
93
39
3
5
GAMES
45
18
9
15
Add to Reduce
171
72
18
1+5
Reduce to Deduce
1+7+1
7+2
1+8
6
Essence of Number
9
9
9

 

 

ORPHALESE 99 ORPHALESE

PEOPLE OF ORPHALESE ORPHALESE OF PEOPLE

ORPHALESE 99 ORPHALESE

AWFUL 99 AWFUL

PEOPLE OF AWFUL EASE EASE AWFUL OF PEOPLE

AWFUL 99 AWFUL

AWFUL 99 AWFUL

PEOPLE OF AWFUL EASE EASE AWFUL OF PEOPLE

AWFUL 99 AWFUL

 

 

I DIE DIE I

IDEA AND IDEALS IDEALS AND IDEAS

 

3
DIE
18
18
9
6
PLEASE
58
22
4
9
First Total
76
40
13
-
Add to Reduce
7+6
4+0
1+3
9
Second Total
13
4
4
-
Reduce to Deduce
1+3
-
-
9
Essence of Number
4
4
4

 

I DIE DIE I

IDEA AND IDEALS IDEALS AND IDEAS

 

 

I

ME

TIME O TIME

THE CLOCKS ALL SAY THAT THE HOURS OF HORUS HAVE ARRIVED

THE DICE NOW ALL READ FIVE

 

 

-
-
-
-
-
TALITHA CUMI
-
-
-
T
=
2
-
7
TALITHA
71
26
8
C
=
3
-
4
CUMI
46
19
1
-
=
5
-
11
TALITHA CUMI
117
45
9
-
-
-
-
1+1
-
1+1+7
4+5
-
-
=
5
-
2
TALITHA CUMI
9
9
9

 

 

WHEN YOU GO HOME TELL THEM OF US AND SAY FOR YOUR TOMORROWS WE GAVE OUR TODAY

AT THE GOING DOWN OF THE SUN AND IN THE MORNING WE SHALL REMEMBER THEM

 

 

OSIRIS ISIS ISIS OSIRIS

THE

HORUS

CREATORS

 

 

WEPWAWET WENNEFER WENNEVER WEPWAWET

WEPWAWET WENNEFER WENNEFER WEPWAWET

55751552 5555569 5555569 55751552

WEPWAWET WENNEFER WENNEVER WEPWAWET

WEPWAWET WENNEFER WENNEVER WEPWAWET

 

 

GODISISGOD

WHATEVER WHEREVER WHENEVER WHOSOEVER WHENEVER WHEREVER WHATEVER

THE FIVES HAVE IT NOW HAVE IT HAVE THE FIVES

 

 

WEPWAWET 55751552 WEPWAWET

OPENER OF THE WAYS

 

 

Wepwawet - Wikipedia, the free encyclopedia Some interpret that Wepwawet was seen as a scout, going out to clear routes for the army to proceed forward. One inscription from the Sinai states that ...
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Wepwawet
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For the Great Pyramid exploration project, see The Upuaut Project.
Wepwawet in hieroglyphs



In late Egyptian mythology, Wepwawet' (hieroglyphic wp-w3w.t; also rendered Upuaut, Wep-wawet, Wepawet, and Ophois) was originally a war deity, whose cult centre was Asyut in Upper Egypt (Lycopolis in the Greco-Roman period). His name means, opener of the ways. Some interpret that Wepwawet was seen as a scout, going out to clear routes for the army to proceed forward.[1] One inscription from the Sinai states that Wepwawet "opens the way" to king Sekhemkhet's victory.[2]

Wepwawet originally was seen as a wolf deity, thus the Greek name of Lycopolis, meaning city of wolves, and it is likely the case that Wepwawet was originally just a symbol of the pharaoh, seeking to associate with wolf-like attributes, that later became deified as a mascot to accompany the pharaoh. Likewise, Wepwawet was said to accompany the pharaoh on hunts, in which capacity he was titled (one with) sharp arrow more powerful than the gods.


Wepwawet Over time, the connection to war, and thus to death, led to Wepwawet also being seen as one who opened the ways to, and through, duat, for the spirits of the dead. Through this, and the similarity of the jackal to the wolf, Wepwawet became associated with Anubis, a deity that was worshiped in Asyut, eventually being considered his son. Seen as a jackal, he also was said to be Set's son. Consequently, Wepwawet often is confused with Anubis.[2] This deity appears in the Temple of Seti I at Abydos.[2]

In later Egyptian art, Wepwawet was depicted as a wolf or a jackal, or as a man with the head of a wolf or a jackal. Even when considered a jackal, Wepwawet usually was shown with grey, or white fur, reflecting his lupine origins. He was depicted dressed as a soldier, as well as carrying other military equipment—a mace and a bow.

For what generally is considered to be lauding purposes of the pharaohs, a later mythos briefly was circulated claiming that Wepwawet was born at the sanctuary of Wadjet, the sacred site for the oldest goddess of Lower Egypt that is located in the heart of Lower Egypt. Consequently, Wepwawet, who had hitherto been the standard of Upper Egypt alone, formed an integral part of royal rituals, symbolizing the unification of Egypt.

In the late pyramid texts, Wepwawet is called "Re who has gone up from the horizon," perhaps as the "opener" of the sky.[2] In the later Egyptian funerary context, Wepwawet assists at the Opening of the mouth ceremony and guides the deceased into the netherworld.[2]

[edit] References
1.^ Pat Remler, Egyptian Mythology A to Z: A Young Readers Companion, Facts on File Inc., 2000. p.170 Note: Remler's reference only states that Wepwawet's name means 'Opener of the ways'
2.^ a b c d e Remler, p.170
[show]v • d • eAncient Egyptian religion

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Wepwawet· Wosret

Writings Amduat · Books of Breathing · Book of Caverns · Book of the Dead

Book of the Earth · Book of Gates · Book of the Netherworld

Beliefs Offering formula · Funerals · Atenism · Curse of the Pharaohs

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Retrieved from "http://en.wikipedia.org/wiki/Wepwawet"
Categories: Death gods | Underworld gods | Egyptian gods | War gods | Werewolves | Hellenistic Egyptian deities

 

WEPWAWET 55751552 WEPWAWET

 

 

WENNEFER 55555659 WENNEFER

 

Papyrus of Ani Chapter 15, hymn to Ra: An adoration of Ra when he rises on the eastern horizon of heaven; Chapter 15, hymn to Osiris: An adoration of Osiris Wen-Nefer, ...
www.bardo.org/ani/ - Cached - Similar -

The Papyrus of Ani, Chapter 185
Copyright 1997 by Neil Parker.

Text:

Praise of Osiris at the head of the West, Wen-Nefer at the heart of Abydos, by the Osiris Ani, true of voice:

He says, O my lord, passing through eternity, whose being is infinite,

Lord of lords, king of kings, prince, god of gods,

They who are with you [?] [come] before before you as gods and people.

I have made their places at the head of the underworld.

They beseech the forms of your ka, they who come for millions and millions of years, arriving and establishing the balance for you on [your] body, their faces turned toward you.

No delay arises for them in Egypt. Behold, they come to you, the mortal ones, the great like the little.

Let him enter and leave the underworld without repulse at the doors of the netherworld, to the ka of the Osiris Ani.

--------------------------------------------------------------------------------

Image caption: Sekeri-Osiris, lord of the hidden shrine, the great god, lord of the underworld.

 

 

WEPWAWET OSIRIS WENNEFER

 

 

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The Egyptian Book of the Dead: The Book of Going Forth by Day - Google Books Result by Raymond O. Faulkner, Dr. Ogden Goelet, Carol ... - 2008 - History - 174 pages
I have given the sweet breath of the north wind to Osiris Wennefer as when ... this my name of Wepwawet; I have given praise and have made homage to Osiris ... books.google.com/books?isbn=0811864898

 

... - Wadjet, Wepwawet Jump to Wesir/Osiris.‎: Also sometimes Wennefer (Gr: Onnophris) which means "the eternally good being" or "the perfect one". Wesir/Osiris has been ...
www.philae.nu/akhet/NetjeruW.html - Cached - Similar

 

-Osiris, Anhur, Onuris, Wesir Also sometimes Wennefer (Gr: Onnophris) which means "the eternally good being" or "the perfect one". Wesir/Osiris has been called "Lord of the Duat ... www.philae.nu/akhet/NetjeruO.html - Cached - Similar

 

-Ikhernofret's Description of the Osiris Passion Play at Abydos I organized the going forth of Wepwawet when he proceeded to avenge his father; ... I avenged Wennefer that day of the great fight; I overthrew all his ... www.touregypt.net/passionplay.htm - Cached - Similar


-The origins of theater in ancient Greece and beyond: from ritual ... - Google Books Result by Eric Csapo, Margaret Christina Miller - 2007 - Performing Arts - 440 pages I repulsed the attackers of the w^wrt-bark,26 felling the foes of Osiris. ... and I protected Wennefer (= Osiris) on that day of the Great Battle, ... books.google.com/books?isbn=0521836824


... - Kheruef ; TT192 ; TT 192 ; tombe Egypte (5) ... in the presence of Wennefer (the fully regenerated Osiris), for the ka of . ... "An offering which the king gives to Wepwawet of Upper Egypt, .... Osiris, Geb, Nut, Isis and Nephthys, Anubis, as well as to Wepwawet of Upper Egypt. ... www.osirisnet.net/tombes/nobles/kheru/e_kherouef_05.htm


- Cached -OSIRIS - REALM OF THE GODS One of these is, "Wennefer" which means "eternally good" or "eternally ... procession of Osiris`s barque (neshmet) which followed the jackal-god, Wepwawet. ...
gtae.users.btopenworld.com/godsOtoR.htm - Cached - Similar


-A Protective Measure at Abydos in the Thirteenth Dynasty of Abydos for his father Wepwawet, lord of the necropolis, like that which Horus did for his father Osiris Wennefer ,d forbiddinge (3) anyone to trespassf ... www.jstor.org/stable/3821898 - by A Leahy - 1989 - Cited by 5 - Related articles


Oriental Institute | Highlights from the Collection: Mummies 7 Feb 2007 ... Two images of the jackal god Wepwawet, protector of the necropolis, decorate the upper ... Lord of Shechet, and Wennefer (a form of Osiris), ... oi.uchicago.edu › Museum › Highlights from the Collections - Cached - Similar


-[PPT] The Origins of Drama and Theatre File Format: Microsoft Powerpoint - View as HTML
Ikhernofret's Description of the Osiris "Passion Play" at Abydos. “I organized the going forth of Wepwawet when he proceeded to avenge his father; ... I avenged Wennefer that day of the great fight; I overthrew all his enemies upon the ... www.drama.uwaterloo.ca/origins.ppt

 

 

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