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Maat is represented as the Goddess of Truth and Justice, succeeding to the Aeon of Horus with Force and Fire of its sexual magick. This Aeon is associated with Air (Space) and Water (Deep).”
(Grant, Kenneth, Hecate's Fountain, 1992)
A human brain is a type of computer called a neural network, composed of about 100 billion neurons, each of which is connected to, on average, about 7,000 others via synapses. Neurons are cells that receive, process and transmit information within the brain. Synapses are connections between neurons through which chemical and electrical messages are transmitted. All these neurons in our brains, constantly communicating with each other, ostensibly enable all the functions of our brain, including planning, memory, imagination, information processing, calculation, simulation, and every other aspect of thinking.
(Moss, Shaun, Practical Metaphysics, 2009)
Quantum physics has further revealed that our entire perception of reality is produced by our minds. As our mind perceives the universe at a quantum mechanical level, it interprets this information in terms of its current prevailing beliefs, and thereby creates a mental movie using symbols that we already know.
Although we perceive the result as an objective physical reality, it's actually imaginary. The images and sounds we experience come from our own minds, not somewhere outside of us. What we observe is only our interpretation of the incoming information.
(Moss, Shaun, Practical Metaphysics, 2009)
The chaotic process may have emerged into awareness in remote antiquity, when it was represented by symbols such as serpents, sea monsters, clouds, and goddesses, including Innanna, Ishtar, and Tiamat. ”
(Abraham, Ralph, Chaos in Myth and Science, p 197).
The cult of the serpent exists in many forms, whether of a single serpent or of a species, of a serpent embodying a spirit or god, of a real or imaginary serpent represented in an image, of a serpent as associated with a divinity (a chief god or one of many), or of a purely mythical reptile. All these may be traced back to the cult of actual serpents, which, however, easily become a fitting vehicle for a spirit or god.
This was especially true of the serpent because of its swift yet graceful and mysterious gliding motion without feet or wings, unlike that of any other animal, its power of disappearing suddenly, the brilliance and power of fascination of its eye, its beauty and strength, the sudden fatal consequences of its bite or of its enveloping folds, the practice of casting its skin, which suggested its longevity or even immortality. All these contributed to arouse feelings of wonder, respect, fear, to produce worship, and also to make the serpent a fit subject of innumerable myths. In the various forms of the cult there is often found a sense of the animal's beneficence, probably because myth easily attributed to it wisdom, secret knowledge, magical power, healing properties, and inspiration.
The larger species, possibly also the dim memory of extinct species or species no longer found in any region, affected man's imagination, and both fear and fancy gave rise to a belief in mythical serpents or dragons of vast size and powers, and often the. cause of various natural phenomena.
(Ingersoll, Ernest, Dragons and Dragon Lore, 1928 )
The basis for many deities in Mesopotamian mythology is thought to have originated from early astronomical observations of heavenly bodies. In this way, the deities are represented by planets and natural phenomena. The Babylonian goddess Ishtar, for example, was symbolized by the planet Venus, whose close orbit around the sun causes it to move swiftly through the sky, often passing other planets (from the perspective of the earth). The personas and personality traits of other Mesopotamian deities may also have their roots in the stars.
(Taylor, Robert Johnathan, An Analysis Of Celestial Omina In The Light Of Mesopotamian Cosmology And Mythos, 2006)
Illustrations are rare and late in Mesopotamia; still, we are able to identify many constellations, even those whose names are uniquely Babylonian. The identifications are based mainly on astronomical data; these are complemented and confirmed by the single cuneiform text that gives a description of part of the heavens.
Mathematical astronomy in Mesopotamia appears in the fifth century B.C. The observation of the heavens and the recognition of the periodicities of heavenly phenomena go back, nevertheless, much farther in time.
(Reiner, Erica, Astral Magic in Babylonia, 2010, p3)
It has been conjectured that Babylonian advances in mathematics were probably facilitated by the fact that 60 has many divisors (1, 2, 3, 4, 5, 6, 10, 12, 15, 20, 30 and 60 - in fact, 60 is the smallest integer divisible by all integers from 1 to 6), and the continued modern-day usage of of 60 seconds in a minute, 60 minutes in an hour, and 360 (60 x 6) degrees in a circle, are all testaments to the ancient Babylonian system. It is for similar reasons that 12 (which has factors of 1, 2, 3, 4 and 6) has been such a popular multiple historically (e.g. 12 months, 12 inches, 12 pence, 2 x 12 hours, etc).
The Babylonians also developed another revolutionary mathematical concept, something else that the Egyptians, Greeks and Romans did not have, a circle character for zero.
We have evidence of the development of a complex system of metrology in Sumer from about 3000 BC, and multiplication and reciprocal (division) tables, tables of squares, square roots and cube roots, geometrical exercises and division problems from around 2600 BC onwards. Their geometry extended to the calculation of the areas of rectangles, triangles and trapezoids, as well as the volumes of simple shapes such as bricks and cylinders (although not pyramids).
(Mastin, Luke, Sumerian/Babylonian Mathematics - The Story of Mathematics, 2010, www.storyofmathematics.com)
The Babylonians got their number system from the Sumerians, the first people in the world to develop a counting system. Developed 4,000 to 5,000 years ago, the Sumerian system was positional — the value of a symbol depended on its position relative to other symbols. Robert Kaplan, author of "The Nothing That Is: A Natural History of Zero," suggests that an ancestor to the placeholder zero may have been a pair of angled wedges used to represent an empty number column.
The Sumerians’ system passed through the Akkadian Empire to the Babylonians around 300 B.C. There, scholars agree, a symbol appeared that was clearly a placeholder — a way to tell 10 from 100 or to signify that in the number 2,025.
The concept of zero first appeared in India around A.D. 458. Mathematical equations were spelled out or spoken in poetry or chants rather than symbols. Different words symbolized zero, or nothing, such as "void," "sky" or "space."
In 628, a Hindu astronomer and mathematician named Brahmagupta developed a symbol for zero — a dot underneath numbers. He also developed mathematical operations using zero, wrote rules for reaching zero through addition and subtraction, and the results of using zero in equations.
A Persian mathematician, Mohammed ibn-Musa al-Khowarizmi, suggested that a little circle should be used in calculations if no number appeared in the tens place. The Arabs called this circle "sifr," or "empty." Zero was crucial to al-Khowarizmi, who used it to invent algebra in the ninth century.
By the 1600s, zero was used fairly widely throughout Europe. It was fundamental in Rene Descartes’ Cartesian coordinate system and in Sir Isaac Newton’s and Gottfried Wilhem Liebniz’s developments of calculus. Calculus paved the way for physics, engineering, computers, and much of financial and economic theory.
Who invented zero?
Abstract. We present here a systematic study of numeral systems of world’s renowned ancient human civilizations. We discuss their important properties regarding number of different symbols, base, positional or place-value character, presence of zero, fractions, representiblity limits and influence on each other. Also we give examples by representing common numbers in these systems. Most of these systems are out of use today, but they have gradually led us to where we are today, the acceptance of most effective Indian decimal place-value system with zero. So, their importance should receive due credit from point of view of preserving our historical path of development.
The idea that there may have been a civilization even more ancient than Atlantis that was the motherland of human kind is also one that has endured in mans collective consciousness for many years, and a thought that is at once both compelling and tantalizing. Such is the tale of Lemuria, a land and culture that is said to have existed in the vicinity of the Pacific and Indian Oceans.
(Igan, Maxwell, Earths Forbidden History, ????)
But there are a number of circumstances (especially chorological facts) which suggest that the primeval home of man was a continent now sunk below the surface of the Indian Ocean, which extended along the south of Asia, as it is at present (and probably in direct connection with it), towards the east, as far as Further India and the Sunda Islands; towards the west, as far as Madagascar and the south-eastern shores of Africa. Sclater has given this continent the name of Lemuria, from the semi-apes which were characteristic of it. By assuming this Lemuria to have been man's primæval home, we greatly facilitate the explanation of the geographical distribution of the human species by migration.
(Scott-Elliot, W, The Lost Lemuria, 1904)
Another marked contrast between the fate of Lemuria and Atlantis was that while four great catastrophes completed the destruction of the latter, the former was slowly eaten away by internal fires, for, from the time when the disintegrating process began towards the end of the first map period, there was no cessation from the fiery activity, and whether in one part of the continent or another, the volcanic action was incessant, while the invariable sequence was the subsidence and total disappearance of the land, just as in the case of Krakatoa in 1883.
Lemurian man lived in the age of Reptiles and Pine Forests. The amphibious monsters and the gigantic tree-ferns of the Permian age still nourished in the warm damp climates. Plesiosauri and Icthyosauri swarmed in the tepid marshes of the Mesolithic epoch, but, with the drying up of many of the inland seas, the Dinosauria—the monstrous land reptiles—gradually became the dominant type, while the Pterodactyls—the Saurians which developed bat-like wings—not only crawled on the earth, but flew through the air.
The evolution of this Lemurian race, therefore, constitutes one of the most obscure, as well as one of the most interesting, chapters of man's development, for during this period not only did he reach true humanity, but his body underwent the greatest physical changes, while the processes of reproduction were twice altered.
(Scott-Elliot, W, The Lost Lemuria, 1904)
Chapter 1: Pilgrimage to Planet Earth 3
Man migrates from various planets to the young, fiery globe called
Earth in the Sat Yuga, the age of enlightenment, to continue his evolution
into the realization of the Self. As time passes and cosmic
forces wane, ceremonies are performed to release into human flesh
bodies those who in their original form were eaten by animals.
Chapter 2: The Cycle of Yugas 13
During the lush Treta Yuga, the ratio of those still in their original
form diminishes with the darkening of the cosmic forces. Austerities
are performed to transmute the increasing fires of instinctive desire.
Records of sacred knowledge are embedded in the inner ethers to
guide souls in future yugas when the veils again begin to lift.
Chapter 3: The First Temples 23
Temples are established around pedestals on which our Lords, the
Mahadevas, come and materialize temporary bodies and send out
rays of blessing and knowledge. Our mission is to channel the pristine
cosmic rays to stabilize the rest of the population. Prophets foretell
of life in the Kali Yuga, when too few strands of culture persist.
Chapter 4: Gods, Goals and Gurus 35
Walled monasteries, headed by master gurus, are created to sequester
unfolded souls dedicated to serving as pure channels for the divine
force. Our gurus and Mahadevas carefully guard and guide us,
and we commune with them at night while we sleep. We meditate
lying down, with the body placed in a hole in the great wall.
Chapter 5: Monastery Culture 43
While all in the monastery are in their original body, others in fleshand-
bone bodies come to study and be sent out on mission. A few are
allowed to stay. Newcomers begging by the wall are closely tested.
Our skills are many, including telepathy, teleportation and carving
statues, always in a state of completion, until they disappear.
Chapter 6: Diet and Destiny 53
Milk, seeds and nuts, honey, pollen and fruit mixed in right proportion
provide our nourishment. Our main task now is preparing this
planet for human life during the coming millennia. When a monastery
is closed down, we form a lake to preserve the sacred vortex as
a site of worship and austerity a million years hence.
Chapter 7: Monastic Training 63
Training for our Lemurian priesthood is detailed and exacting, carefully
outlined in akaßic books. During years one and two, stories
and games are the medium, as for a child. In the third year, a close
interest is taken, marked by initiation, personal discipline and tests
of will. During the fourth year, a pattern of duties is given.
Chapter 8: Lemurian Sadhakas 71
Most of our monastics are still in original bodies. Our Lemurian
sadhakas, seeking deeper admittance, are of animal lineage, and
they are given duties according to the animal lineage they emerged
from. Training given during the first four years prepares the young
one for the rest of his life in serving as a channel for cosmic rays.
(Subramuniyaswami, Satguru Sivaya, Lemurian Scrolls-Angelic Prophecies Revealing Human Origins, 2006)
The solipsistic academe would do well to remember and contemplate that before entry to the prestigious colleges was permitted, there were other archives of knowledge, other paths and modes of learning. There is the story each race, nation, culture and civilization has been telling. These are not tales penned by a single self-absorbed individual, but riveting sagas of entire peoples, orally passed down and sanctified by time. To look to these myths and legends with contempt and intellectual condescension is to covet disaster.”
(Tsarion, Michael, Atlantis, Alien Visitation, and Genetic Manipulation, 2002)
The key to the proper understanding of the legend of Atlantis lies in the correct arrangement of the events it describes in their chronological sequence and according to their historical authenticity”
(Spanuth, Jurgen, Atlantis – The Mystery Unravelled, 1956)
When in the height heaven was not named, And the earth beneath did not yet bear a name - Enuma Elish
the first devoted to instructions in the physical sciences and the second to geometry and architecture. In the third degree, the candidate was instructed in the symbolical death of Osiris, and was acquainted with the hieroglyphic language. In the fourth, he was presented with the book of the laws of Egypt, and became a judge. The instructions of the fifth degree were dedicated to chemistry, and the sixth to astronomy and mathematical sciences. In the seventh and last degree, the candidate received a detailed explanation of all mysteries, his head was shaved, and he was presented with an ankh-cross, which he was to carry constantly, a white mantle, and a square headdress. To each degree was attached a secret word and a sign.
(Bushby, Tony, The Secret in the Bible, 2011,pp38-39)
The epithets which the Egyptians applied to their gods also bear valuable testimony concerning the ideas which they held about God. We have already said that the "gods" are only forms, manifestations, and phases of Rā, the Sun-god, who was himself the type and symbol of God, and it is evident from the nature of these epithets that they were only applied to the "gods" because they represented some qualify or attribute which they would have applied to God had it been their custom to address Him. (Budge, 1908)
In the third section of this papyrus we find a work which was written with the sole object of overthrowing Āpep, the great enemy of Rā, and in the composition itself we find two versions of the chapter which describes the creation of the earth and all things therein. The god Neb-er-tcher is the speaker, and he says:--
"I evolved the evolving of evolutions. I evolved myself under the form of the evolutions of the god Khepera, which were evolved at the beginning of all time. I evolved with the evolutions of the god Khepera; I evolved by the evolution of evolutions--that is to say, I developed myself from the primeval matter which I made, I developed myself out of the primeval matter. My name is Ausares (Osiris), the germ of primeval matter. I have wrought my will wholly in this earth, I have spread abroad and filled it, I have strengthened it [with] my hand. I was alone, for nothing had been brought forth; I had not then emitted from myself either Shu or Tefnut. I uttered my own name, as a word of power, from my own mouth, and I straightway evolved myself. I evolved myself under the form of the evolutions of the god Khepera, and I developed myself out of the primeval matter which has evolved multitudes of evolutions from the beginning of time. Nothing existed on this earth then, and I made all things. There was none other who worked with me at that time. I performed all evolutions there by means of that divine Soul which I fashioned there, and which had remained inoperative in the watery abyss. I found no place there whereon to stand. But I was strong in my heart, and I made a foundation for myself, and I made everything which was made. I was alone. I made a foundation for my heart (or will), and I created multitudes of things which evolved themselves like unto the evolutions of the god Khepera, and their offspring came into being from the evolutions of their births. I emitted from myself the gods Shu and Tefnut, and from being One I became Three; they sprang from me, and came into existence in this earth. ...Shu and Tefnut brought forth Seb and Nut, and Nut brought forth Osiris, Horus-khent-an-maa, Sut, Isis, and Nephthya at one birth."
Papyrus of Nesi Amsu,3rd