http://sublimetruth.com/page/index.html/_/articles/esoterica/ Wed, 22 Feb 2012 20:19:36 +0000 43200 general esoterica http://sublimetruth.com/page/index.html/_/articles/esoterica/seven-billion-extermination-code-r37 Symbolic 7^th billion baby marked on OCTOBER 31ST 2011 - 10 - 31 - 11

FLOOD TESTING ENGAGED:

• Thailand
  
• Italy
  
• Rocky Mountains
  
• Texas
  
• QUEENSland
  
• CHRIST-CHURCH
  
• JApan

World Wide Beta Testing:

• Earthquakes
  
• Hurricanes
  
• Tornadoes
  
• Volcanic disturbance
  
• Explosives
  
• Floods
  
• Tsunamis
  
• Eventual comets

M-ark your calendars:

Window of Hell: 2008 - 2018

Age of Vision: 2019 - 2021

World War Three: 2061

As Above Destruction: 2100 - 2999

Aas (intentional spelling) Below Destruction: 3000 - 3051

Likely Disasters ( in order ):

Earthquake

Tsunami

Food crises

Air crisis (poison)

Pandemic (bio-warfare)

Nuclear Attack

Locations:

New Ark, New York

Los Angeles

Illinois

Michigan

Saudi Arabia

North Atlantic Ocean Disruption

Gulf of Mexico Disruption


Expect coded message from the media by the end of 2011. Possible catastrophic disaster during Winter (N.Hemisphere).

World PEACE event by the POPE in Assisi may be an orchestrated event organized by world wide esoteric Freemasonry, otherwise known as the slavEs of the DCS.

They speak in CODES. Remember Freemasonry is a system of allegory veiled in allegory. No empirically scientific (narrow) approach can provide you an avenue towards innerstanding the SUBLIME TRUTH.

• “This new reign of peace in which Christ is the king, is a kingdom that extends over the whole earth.”
  
  • Decoded: Peace for controllers, not the m-asses. Christ, is the new taxing Krystos figure who reigns over the masonic temple, EARTH.
• “Behold, your king comes to you. He is just and victorious”
  
  • Decoded: See Morals and Dogma, codes of morality: Just / Victorious. KING = QUEEN in masonic code, the female generator (see etymology: king). Contains GIN of generation.
• “It is not the sword of the conqueror that builds peace, but the sword of those who suffer and give up their own lives.”
  
  • Decoded: SWORD is the WORD which leads to the DOOR of destruction and prosperity. The sword is the ancient representation of the phallus, hence staff wielding figures are evident amongst many statues and historical figures. See Rosicrucian / Templar sword. See GOD'S WORD. See Masonry's LOST WORD. See phallic CROSS. Read the timeline in the Sublime Book of Knowledge overviewing the chronological advent of modern religion.

Ragnarok

THERE is in the legends of the Scandinavians a marvelous record of the coming of the Comet. It has been repeated generation after generation, translated into all languages, commented on, criticised, but never understood. It has been regarded as a wild, unmeaning rhapsody of words, or as a premonition of some future earth catastrophe.

But look at it!

The very name is significant. According to Professor Anderson's etymology of the word, it means "the darkness of the gods"; from regin, gods, and rökr, darkness; but it may, more properly, be derived from the Icelandic, Danish, and Swedish regn, a rain, and rök, smoke, or dust; and it may mean the rain of dust, for the clay came first as dust; it is described in some Indian legends as ashes.

First, there is, as in the tradition of the Druids, page 135, ante, the story of an age of crime.

The Vala looks upon the world, and, as the "Elder Edda" tells us--

There saw she wade
In the heavy streams,
Men--foul murderers
And perjurers,
And them who others' wives
Seduce to sin.
Brothers slay brothers
Sisters' children
Shed each other's blood. {p. 142}
Hard is the world!
Sensual sin grows huge.
There are sword-ages, axe-ages;
Shields are cleft in twain;
Storm-ages, murder ages;
Till the world falls dead,
And men no longer spare
Or pity one another."[1]

The world has ripened for destruction; and "Ragnarok," the darkness of the gods, or the rain of dust and ashes, comes to complete the work.
The whole story is told with the utmost detail, and we shall see that it agrees, in almost every particular, with what reason assures us must have happened.
"There are three winters," or years, "during which great wars rage over the world." Mankind has reached a climax of wickedness. Doubtless it is, as now, highly civilized in some regions, while still barbarian in others.
"Then happens that which will seem a great miracle: that the wolf devours the sun, and this will seem a great loss."
That is, the Comet strikes the sun, or approaches so close to it that it seems to do so.
"The other wolf devours the moon, and this, too, will cause great mischief."
We have seen that the comets often come in couples or triplets.
"The stars shall be hurled from heaven."
This refers to the blazing débris of the Comet falling to the earth.
"Then it shall come to pass that the earth will shake so violently that trees will be torn up by the roots, the
[1. Anderson, "Norse Mythology," p. 416.]
{p. 143}
mountains will topple down, and all bonds and fetters will be broken and snapped."
Chaos has come again. How closely does all this agree with Hesiod's description of the shaking earth and the universal conflict of nature?
"The Fenris-wolf gets loose."
This, we shall see, is the name of one of the comets.
"The sea rushes over the earth, for the Midgard-serpent writhes in giant rage, and seeks to gain the land."
The Midgard-serpent is the name of another comet; it strives to reach the earth; its proximity disturbs the oceans. And then follows an inexplicable piece of mythology:
"The ship that is called Naglfar also becomes loose. It is made of the nails of dead men; wherefore it is worth warning that, when a man dies with unpared nails, he supplies a large amount of materials for the building of this ship, which both gods and men wish may be finished as late as possible. But in this flood Naglfar gets afloat. The giant Hrym is its steersman.
"The Fenris-wolf advances with wide-open mouth; the upper jaw reaches to heaven and the lower jaw is on the earth."
That is to say, the comet extends from the earth to the sun.
"He would open it still wider had he room."
That is to say, the space between the sun and earth is not great enough; the tail of the comet reaches even beyond the earth.
"Fire flashes from his eyes and nostrils."
A recent writer says:
"When bright comets happen to come very near to the sun, and are subjected to close observation under the
{p. 144}
advantages which the fine telescopes of the present day afford, a series of remarkable changes is found to take place in their luminous configuration. First, jets of bright light start out from the nucleus, and move through the fainter haze of the coma toward the sun; and then these jets are turned backward round the edge of the coma, and stream from it, behind the comet, until they are fashioned into a tail."[1]
"The Midgard-serpent vomits forth venom, defiling all the air and the sea; he is very terrible, and places himself side by side with the wolf."
The two comets move together, like Biela's two fragments; and they give out poison--the carbureted-hydrogen gas revealed by the spectroscope.
"In the midst of this clash and din the heavens are rent in twain, and the sons of Muspelheim come riding through the opening."
Muspelheim, according to Professor Anderson,[2] means the day of judgment." Muspel signifies an abode of fire, peopled by fiends. So that this passage means, that the heavens are split open, or appear to be, by the great shining comet, or comets, striking the earth; it is a world of fire; it is the Day of Judgment.
"Surt rides first, and before him and after him flames burning fire."
Surt is a demon associated with the comet;[3] he is the same as the destructive god of the Egyptian mythology, Set, who destroys the sun. It may mean the blazing nucleus of the comet.
"He has a very good sword that shines brighter than the sun. As they ride over Bifrost it breaks to pieces, as has before been stated."
[1. "Edinburgh Review," October, 1874, p. 207.
2. "Norse Mythology," p. 454.
3. Ibid., p. 458.]
{p. 145}
Bifrost, we shall have reason to see hereafter, was a prolongation of land westward from Europe, which connected the British Islands with the island-home of the gods, or the godlike race of men.
There are geological proofs that such a land once existed. A writer, Thomas Butler Gunn, in a recent number of an English publication,[1] says:
"Tennyson's 'Voyage of Maeldune' is a magnificent allegorical expansion of this idea; and the laureate has also finely commemorated the old belief in the country of Lyonnesse, extending beyond the bounds of Cornwall:
'A land of old upheaven from the abyss
By fire, to sink into the abyss again;
Where fragments of forgotten peoples dwelt,
And the long mountains ended in a coast
Of ever-shifting sands, and far away
The phantom circle of a moaning sea.'
"Cornishmen of the last generation used to tell stories of strange household relics picked up at the very low tides, nay, even of the quaint habitations seen fathoms deep in the water."
There are those who believe that these Scandinavian Eddas came, in the first instance, from Druidical Briton sources.
The Edda may be interpreted to mean that the Comet strikes the planet west of Europe, and crushes down some land in that quarter, called "the bridge of Bifrost."
Then follows a mighty battle between the gods and the Comet. It can have, of course, but one termination; but it will recur again and again in the legends of different nations. It was necessary that the gods, the protectors of mankind, should struggle to defend them against these strange and terrible enemies. But their very helplessness
[1. "All the Year Round."]
{p. 146}
and their deaths show how immense was the calamity which had befallen the world.
The Edda continues:
"The sons of Muspel direct their course to the plain which is called Vigrid. Thither repair also the Fenris-wolf and the Midgard-serpent."
Both the comets have fallen on the earth.
"To this place have also come Loke" (the evil genius of the Norse mythology) "and Hrym, and with him all the Frost giants. In Loke's company are all the friends of Hel" (the goddess of death). "The sons of Muspel have then their efficient bands alone by themselves. The plain Vigrid is one hundred miles (rasts) on each side."
That is to say, all these evil forces, the comets, the fire, the devil, and death, have taken possession of the great plain, the heart of the civilized land. The scene is located in this spot, because probably it was from this spot the legends were afterward dispersed to all the world.
It is necessary for the defenders of mankind to rouse themselves. There is no time to be lost, and, accordingly, we learn--
"While these things are happening, Heimdal" (he was the guardian of the Bifrost-bridge) "stands up, blows with all his might in the Gjallar-horn and awakens all the gods, who thereupon hold counsel. Odin rides to Mimer's well to ask advice of Mimer for himself and his folk.
"Then quivers the ash Ygdrasil, and all things in heaven and earth tremble."
The ash Ygdrasil is the tree-of-life; the tree of the ancient tree-worship; the tree which stands on the top of the pyramid in the island-birth place of the Aztec race; the tree referred to in the Hindoo legends.
"The asas" (the godlike men) "and the einherjes" (the heroes) "arm themselves and speed forth to the battlefield. Odin rides first; with his golden helmet, resplendent
{p. 147}
byrnie, and his spear Gungner, he advances against the Fenris-wolf" (the first comet). "Thor stands by his side, but can give him no assistance, for he has his hands full in his struggle with the Midgard-serpent" (the second comet). "Frey encounters Surt, and heavy blows are exchanged ere Frey falls. The cause of his death is that he has not that good sword which he gave to Skirner. Even the dog Garm," (another comet), "that was bound before the Gnipa-cave, gets loose. He is the greatest plague. He contends with Tyr, and they kill each other. Thor gets great renown by slaying the Midgard-serpent, but retreats only nine paces when he falls to the earth dead, poisoned by the venom that the serpent blows upon him."
He has breathed the carbureted-hydrogen gas!
"The wolf swallows Odin, and thus causes his death; but Vidar immediately turns and rushes at the wolf, placing one foot on his nether jaw.
["On this foot he has the shoe, for which materials have been gathering through all ages, namely, the strips of leather which men cut off from the toes and heels of shoes; wherefore he who wishes to render assistance to the asas must cast these strips away."]
This last paragraph, like that concerning the ship Naglfar, is probably the interpolation of some later age. The narrative continues:
"With one hand Vidar seizes the upper jaw of the wolf, and thus rends asunder his mouth. Thus the wolf perishes. Loke fights with Heimdal, and they kill each other. Thereupon Surt flings fire over the earth, and burns up all the world."
This narrative is from the Younger Edda. The Elder Edda is to the same purpose, but there are more allusions to the effect of the catastrophe on the earth
The eagle screams,
And with pale beak tears corpses. . . .
Mountains dash together, {p. 148}
Heroes go the way to Hel,
And heaven is rent in twain. . . .
All men abandon their homesteads
When the warder of Midgard
In wrath slays the serpent.
The sun grows dark,
The earth sinks into the sea,
The bright stars
From heaven vanish;
Fire rages,
Heat blazes,
And high flames play
'Gainst heaven itself"
And what follow then? Ice and cold and winter. For although these things come first in the narrative of the Edda, yet we are told that "before these" things, to wit, the cold winters, there occurred the wickedness of the world, and the wolves and the serpent made their appearance. So that the events transpired in the order in which I have given them.
"First there is a winter called the Fimbul winter,"
"The mighty, the great, the iron winter,"[1]
"'When snow drives from. all quarters, the frosts are so severe, the winds so keen, there is no joy in the sun. There are three such winters in succession, without any intervening summer."
Here we have the Glacial period which followed the Drift. Three years of incessant wind, and snow, and intense cold.
The Elder Edda says, speaking of the Fenris-wolf:
"It feeds on the bodies
Of men, when they die
The seats of the gods
It stains with red blood."
[1. "Norse Mythology," p. 444.]
{p. 149}
This probably refers to the iron-stained red clay cast down by the Comet over a large part of the earth; the "seats of the gods" means the home of the god-like race, which was doubtless covered, like Europe and America, with red clay; the waters which ran from it must have been the color of blood.
"The Sunshine blackens
In the summers thereafter,
And the weather grows bad."
In the Younger Edda (p. 57) we are given a still more precise description of the Ice age:
"Replied Har, explaining, that as soon as the streams, that are called Elivogs" (the rivers from under ice), "had came so far that the venomous yeast" (the clay?) "which flowed with them hardened, as does dross that runs from the fire, then it turned" (as) "into ice. And when this ice stopped and flowed no more, then gathered over it the drizzling rain that arose from the venom" (the clay), "and froze into rime" (ice), "and one layer of ice was laid upon another clear into the Ginungagap."
Ginungagap, we are told,[1] was the name applied in the eleventh century by the Northmen to the ocean between Greenland and Vinland, or America. It doubtless meant originally the whole of the Atlantic Ocean. The clay, when it first fell, was probably full of chemical elements, which rendered it, and the waters which filtered through it, unfit for human use; clay waters are, to this day, the worst in the world.
"Then said Jafnhar: 'All that part of Ginungagap that turns to the north' (the north Atlantic) 'was filled with thick and heavy ice and rime, and everywhere within were drizzling rains and gusts. But the south part of Ginungagap was lighted up by the glowing sparks that flew out of Muspelheim.'"
[1. "Norse Mythology," p. 447.]
{p. 150}
The ice and rime to the north represent the age of ice and snow. Muspelheim was the torrid country of the south, over which the clouds could not yet form in consequence of the heat--Africa.
But it can not last forever. The clouds disappear; the floods find their way back to the ocean; nature begins to decorate once more the scarred and crushed face of the world. But where is the human race? The "Younger Edda" tells us:
"During the conflagration caused by Surt's fire, a woman by the name of Lif and a man named Lifthraser lie concealed in Hodmimer's hold, or forest. The dew of the dawn serves them for food, and so great a race shall spring from them, that their descendants shall soon spread over the whole earth."[1]
The "Elder Edda" says:
"Lif and Lifthraser
Will lie hid
In Hodmimer's-holt;
The morning dew
They have for food.
From them are the races descended."
Holt is a grove, or forest, or hold; it was probably a cave. We shall see that nearly all the legends refer to the caves in which mankind escaped from destruction.
This statement,
"From them are the races descended,"
shows that this is not prophecy, but history; it refers to the past, not to the future; it describes not a Day of Judgment to come, but one that has already fallen on the human family.
Two others, of the godlike race, also escaped in some
[1. "Norse Mythology" p. 429.]
{p. 151}
way not indicated; Vidar and Vale are their names. They, too, had probably taken refuge in some cavern.
"Neither the sea nor Surt's fire had harmed them, and they dwell on the plains of Ida, where Asgard was before. Thither come also the sons of Thor, Mode, and Magne, and they have Mjolner. Then come Balder and Hoder from Hel.
Mode and Magne are children of Thor; they belong to the godlike race. They, too, have escaped. Mjolner is Thor's hammer. Balder is the Sun; he has returned from the abode of death, to which the comet consigned him. Hoder is the Night.
All this means that the fragments and remnants of humanity reassemble on the plain of Ida--the plain of Vigrid--where the battle was fought. They possess the works of the old civilization, represented by Thor's hammer; and the day and night once more return after the long midnight blackness.
And the Vala looks again upon a renewed and rejuvenated world:
"She sees arise
The second time.
From the sea, the earth,
Completely green.
The cascades fall,
The eagle soars,
From lofty mounts
Pursues its prey."
It is once more the glorious, the sun-lighted world the world of flashing seas, dancing streams, and green leaves; with the eagle, high above it all,
"Batting the sunny ceiling of the globe
With his dark wings;"
while
"The wild cataracts leap in glory."
{p. 152}
What history, what poetry, what beauty, what inestimable pictures of an infinite past have lain hidden away in these Sagas--the despised heritage of all the blue-eyed, light-haired races of the world!
Rome and Greece can not parallel this marvelous story:
The gods convene
On Ida's plains,
And talk of the powerful
Midgard-serpent;
They call to mind
The Fenris-wolf
And the ancient runes
Of the mighty Odin."
What else can mankind think of, or dream of, or talk of for the next thousand years but this awful, this unparalleled calamity through which the race has passed?
A long-subsequent but most ancient and cultivated people, whose memory has, for us, almost faded from the earth, will thereafter embalm the great drama in legends, myths, prayers, poems, and sagas; fragments of which are found to-day dispersed through all literatures in all lands; some of them, as we shall see, having found their way even into the very Bible revered alike of Jew and Christian:
The Edda continues,
"Then again
The wonderful Golden tablets
Are found in the grass
In time's morning,
The leader of the gods
And Odin's race
Possessed them."
And what a find was that! This poor remnant of humanity discovers "the golden tablets" of the former
{p. 153}
civilization. Doubtless, the inscribed tablets, by which the art of writing survived to the race; for what would tablets be without inscriptions? For they talk of "the ancient runes of mighty Odin," that is, of the runic letters, the alphabetical writing. And we shall see hereafter that this view is confirmed from other sources.
There follows a happy age:
"The fields unsown
Yield their growth;
All ills cease.
Balder comes.
Hoder and Balder,
Those heavenly gods,
Dwell together in Odin's halls."
The great catastrophe is past. Man is saved, The world is once more fair. The sun shines again in heaven. Night and day follow each other in endless revolution around the happy globe. Ragnarok is past.
{p. 154}

--

WE are told in the Bible (Job, i, 16)--
"While he [Job] was yet speaking, there came also another, and said, The fire of God is fallen from heaven and hath burned up the sheep, and the servants, and consumed them, and I only am escaped alone to tell thee."
And in verse 18 we are told--
"While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother's house:
"19. And behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee."
We have here the record of a great convulsion. Fire fell from heaven; the fire of God. It was not lightning, for it killed the seven thousand sheep, (see chap. i, 3,) belonging to Job, and all his shepherds; and not only killed but consumed them--burned them up. A fire falling from heaven great enough to kill seven thousand sheep must have been an extensive conflagration, extending over a large area of country. And it seems to have been accompanied by a great wind--a cyclone--which killed all Job's sons and daughters.
Has the book of Job anything to do with that great event which we have been discussing? Did it originate out of it? Let us see.
In the first place it is, I believe, conceded by the foremost
{p. 277}
scholars that the book of Job is not a Hebrew work; it was not written by Moses; it far antedates even the time of Abraham.
That very high orthodox authority, George Smith, F. S. A., in his work shows that--
"Everything relating to this patriarch has been violently controverted. His country; the age in which he lived; the author of the book that bears his name; have all been fruitful themes of discord, and, as if to confound confusion, these disputants are interrupted by others, who would maintain that no such person ever existed; that the whole tale is a poetic fiction, an allegory!"[1]
Job lived to be two hundred years old, or, according to the Septuagint, four hundred. This great age relegates him to the era of the antediluvians, or their immediate descendants, among whom such extreme ages were said to have been common.
C. S. Bryant says:
"Job is in the purest Hebrew. The author uses only the word Elohim for the name of God. The compiler or reviser of the work, Moses, or whoever he was, employed at the heads of chapters and in the introductory and concluding portions the name of Jehovah; but all the verses where Jehovah occurs, in Job, are later interpolations in a very old poem, written at a time when the Semitic race had no other name for God but Elohim; before Moses obtained the elements of the new name from Egypt."[2]
Hale says:
"The cardinal constellations of spring and autumn, in Job's time, were Chima and Chesil, or Taurus and Scorpio, of which the principal stars are Aldebaran, the Bull's Eye, and Antare, the Scorpion's Heart. Knowing, therefore, the longitudes of these stars at present, the interval
[1. "The Patriarchal Age," vol. i, p. 351.
2. MS. letter to the author, from C. S. Bryant, St. Paul, Minnesota.]
{p. 278}
of time from thence to the assumed date of Job's trial will give the difference of these longitudes, and ascertain their positions then with respect to the vernal and equinoctial points of intersection of the equinoctial and ecliptic; according to the usual rate of the precession of the equinoxes, one degree in seventy-one years and a half."[1]
A careful calculation, based on these principles, has proved that this period was 2338 B. C. According to the Septuagint, in the opinion of George Smith, Job lived, or the book of Job was written, from 2650 B. C. to 2250 B. C. Or the events described may have occurred 25,740 years before that date.
It appears, therefore, that the book of Job was written, even according to the calculations of the orthodox, long before the time of Abraham, the founder of the Jewish nation, and hence could not have been the work of Moses or any other Hebrew. Mr. Smith thinks that it was produced soon after the Flood, by an Arabian. He finds in it many proofs of great antiquity. He sees in it (xxxi, 26, 28) proof that in Job's time idolatry was an offense under the laws, and punishable as such; and he is satisfied that all the parties to the great dialogue were free from the taint of idolatry. Mr. Smith says:
"The Babylonians, Chaldeans, Egyptians, Canaanites, Midianites, Ethiopians of Abyssinia, Syrians, and other contemporary nations, had sunk into gross idolatry long before the time of Moses."
The Arabians were an important branch of the great Atlantean stock; they derived their descent from the people of Add.
"And to this day the Arabians declare that the father of Job was the founder of the great Arabian people."[2]
[1. Hale's "Chronology," vol. ii, p. 55.
2. Smith's "Sacred Annals," vol. i, p. 360.]
{p. 279}
Again, the same author says:
"Job acted as high-priest in his own family; and, minute as are the descriptions of the different classes and usages of society in this book, we have not the slightest allusion to the existence of any priests or specially appointed ministers of religion, a fact which shows the extreme antiquity of the period, as priests were, in all probability, first appointed about the time of Abraham, and became general soon after."[1]
He might have added that priests were known among the Egyptians and Babylonians and Phœnicians from the very beginning of their history.
Dr. Magee says:
"If, in short, there be on the whole, that genuine air of the antique which those distinguished scholars, Schultens, Lowth, and Michaelis, affirm in every respect to pervade the work, we can scarcely hesitate to pronounce, with Lowth and Sherlock, that the book of Job is the oldest in the world now extant."[2]
Moreover, it is evident that this ancient hero, although he probably lived before Babylon and Assyria, before Troy was known, before Greece had a name, nevertheless dwelt in the midst of a high civilization.
"The various arts, the most recondite sciences, the most remarkable productions of earth, in respect of animals, vegetables, and minerals, the classified arrangement of the stars of heaven, are all noticed."
Not only did Job's people possess an alphabet, but books were written, characters were engraved; and some have even gone so far as to claim that the art of printing was known, because Job says, "Would that my words were printed in a book!"
[1. Smith's "Sacred Annals," p. 364.
2. Magee "On the Atonement," vol. ii, p. 84.]
{p. 280}
The literary excellence of the work is of the highest order. Lowth says:
"The antiquary, or the critic, who has been at the pains to trace the history of the Grecian drama from its first weak and imperfect efforts, and has carefully observed its tardy progress to perfection, will scarcely, I think, without astonishment, contemplate a poem produced so many ages before, so elegant in its design, so regular in its structure, so animated, so affecting, so near to the true dramatic model; while, on the contrary, the united wisdom of Greece, after ages of study, was not able to produce anything approaching to perfection in this walk of poetry before the time of Æschylus."[1]
Smith says:
"The debate rises high above earthly things; the way and will and providential dealings of God are investigated. All this is done with the greatest propriety, with the most consummate skill; and, notwithstanding the expression of some erroneous opinions, all is under the influence of a devout and sanctified temper of mind."[2]
Has this most ancient, wonderful, and lofty work, breathing the spirit of primeval times, its origin lost in the night of ages, testifying to a high civilization and a higher moral development, has it anything to do with that event which lay far beyond the Flood?
If it is a drama of Atlantean times, it must have passed through many hands, through many ages, through many tongues, before it reached the Israelites. We may expect its original meaning, therefore, to appear through it only like the light through clouds; we may expect that later generations would modify it with local names and allusions; we may expect that they would even strike out parts whose meaning they failed to understand, and
[1. "Hebrew Poetry," lecture xxxiii.
2. "Sacred Annals," vol. i, p. 365.]
{p. 281}
interpolate others. It is believed that the opening and closing parts are additions made in a subsequent age. If they could not comprehend how the fire from heaven and the whirlwind could have so utterly destroyed Job's sheep, servants, property, and family, they would bring in those desert accessories, SabÆan and Chaldean robbers, to carry away the camels and the oxen.
What is the meaning of the whole poem?
God gives over the government of the world for a time to Satan, to work his devilish will upon Job. Did not God do this very thing when he permitted the comet to strike the earth? Satan in Arabic means a serpent. "Going to and fro" means in the Arabic in "the heat of haste "; Umbreit translates it, "from a flight over the earth."
Job may mean a man, a tribe, or a whole nation.
From a condition of great prosperity Job is stricken down, in an instant, to the utmost depths of poverty and distress; and the chief agency is "fire from heaven" and great wind-storms.
Does this typify the fate of the world when the great catastrophe occurred? Does the debate between Job and his three visitors represent the discussion which took place in the hearts of the miserable remnants of mankind, as they lay hid in caverns, touching God, his power, his goodness, his justice; and whether or not this world-appalling calamity was the result of the sins of the people or otherwise?
Let us see what glimpses of these things we can find in the text of the book.
When Job's afflictions fall upon him he curses his day--the day, as commonly understood, wherein he was born. But how can one curse a past period of time and ask the darkness to cover it?
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The original text is probably a reference to the events that were then transpiring:
"Let that day be turned into darkness; let not God regard it from above; and let not the light shine upon it. Let darkness and the shadow of death cover it; let a mist overspread it, and let it be wrapped up in bitterness. Let a darksome whirlwind seize upon that night. . . . Let them curse it who curse the clay, who are ready to raise up a leviathan."[1]
De Dieu says it should read, "And thou, leviathan, rouse up." "Let a mist overspread it"; literally, "let a gathered mass of dark clouds cover it."
"The Fathers generally understand the devil to be meant by the leviathan."
We shall see that it means the fiery dragon, the comet:
"Let the stars be darkened with the mist thereof; let it expect light and not see it, nor the rising of the dawning of the day."[2]
In other words, Job is not imprecating future evils on a past time--an impossibility, an absurdity: he is describing the events then transpiring--the whirlwind, the darkness, the mist, the day that does not come, and the leviathan, the demon, the comet.
Job seems to regret that he has escaped with his life:
"For now," he says, "should I have lain still and been quiet," (if I had not fled) "I should have slept: then had I been at rest, with kings and counsellors of the earth, which built desolate places for themselves; or with princes that had gold, who filled their houses with silver."[3]
Job looks out over the whole world, swept bare of its inhabitants, and regrets that he did not stay and bide the
[1. Douay version, chapter iii, verses 4-8.
2. Ibid., verse 9.
3. King James's version, chapter iii, verses 18-15.]
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pelting of the pitiless storm, as, if he had done so, he would be now lying dead with kings and counselors, who built places for themselves, now made desolate, and with princes who, despite their gold and silver, have perished. Kings and counselors do not build "desolate places" for themselves; they build in the heart of great communities; in the midst of populations: the places may become desolate afterward.
Eliphaz the Temanite seems to think that the sufferings of men are due to their sins. He says:
Even as I have seen, they that plough wickedness and sow wickedness, reap the same. By the blast of God they perish, and by the breath of his nostrils are they consumed. The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions are broken. The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad."
Certainly, this seems to be a picture of a great event. Here again the fire of God, that consumed Job's sheep and servants, is at work; even the fiercest of the wild beasts are suffering: the old lion dies for want of prey, and its young ones are scattered abroad.
Eliphaz continues:
"In thoughts, from the visions of the night, when deep sleep falleth on me, fear came upon me, and trembling, which made all my bones to shake. Then a spirit passed before my face, the hair of my flesh stood up."
A voice spake:
"Shall mortal man be more just than God? Shall a man be more pure than his Maker? Behold he put no trust in his servants, and his angels he charged with folly: How much less them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth. They are destroyed from morning to evening; they perish forever without any regarding it."
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The moth can crush nothing, therefore Maurer thinks it should read, "crushed like the moth." "They are destroyed," etc.; literally, "they are broken to pieces in the space of a day."[1]
All through the text of Job we have allusions to the catastrophe which had fallen on the earth (chap. v, 3):
"I have seen the foolish taking root: but suddenly I," (God,) "cursed his habitation."
"4. His children are far from safety," (far from any place of refuge?) "and they are crushed in the gate, neither is there any to deliver them.
"5. Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance."
That is to say, in the general confusion and terror the harvests are devoured, and there is no respect for the rights of property.
"6. Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground."
In the Douay version it reads:
"Nothing on earth is done without a cause, and sorrow doth not spring out of the ground" (v, 6).
I take this to mean that the affliction which has fallen upon men comes not out of the ground, but from above.
"7. Yet man is born unto trouble, as the sparks fly upward."
In the Hebrew we read for sparks, "sons of flame or burning coal." Maurer and Gesenius say, "As the sons of lightning fly high"; or, "troubles are many and fiery as sparks."
[1. Faussett's "Commentary," iii, 40.]
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"8. I would seek unto God, and unto God would I commit my cause;
"9. Which doeth great things and unsearchable; marvellous things without number:
10. Who giveth rain upon the earth, and sendeth waters upon the fields."
Rain here signifies the great floods which cover the earth.
"11. To set up on high those that be low; that those which mourn may be exalted to safety."
That is to say, the poor escape to the high places--to safety--while the great and crafty perish.
"12. He disappointeth the devices of the crafty, so that their hands can not perform their enterprise.
"13. He taketh the wise in their own craftiness," (that is, in the very midst of their planning,) "and the counsel of the froward is carried headlong," (that is, it is instantly overwhelmed).
"14. They MEET WITH DARKNESS IN THE DAY-TIME, and grope in the noonday as in the night." (Chap. v.)
Surely all this is extraordinary--the troubles of mankind come from above, not from the earth; the children of the wicked are crushed in the gate, far from places of refuge; the houses of the wicked are "crushed before the moth," those that plow wickedness perish," by the "blast of God's nostrils they are consumed"; the old lion perishes for want of prey, and its whelps are scattered abroad. Eliphaz sees a vision, (the comet,) which "makes his bones to shake, and the hair of his flesh to stand up"; the people "are destroyed from morning to evening"; the cunning find their craft of no avail, but are taken; the counsel of the froward is carried headlong; the poor find safety in high places; and darkness comes in midday, so that the people grope their way;
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and Job's children, servants, and animals are destroyed by a fire from heaven, and by a great wind.
Eliphaz, like the priests in the Aztec legend, thinks he sees in all this the chastening hand of God:
"17. Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
"18. For he maketh sore, and bindeth up: he woundeth, and his hands make whole." (Chap. v.)
We are reminded of the Aztec prayer, where allusion is made to the wounded and sick in the cave "whose mouths were full of earth and scurf." Doubtless, thousands were crushed, and cut, and wounded by the falling stones, or burned by the fire, and some of them were carried by relatives and friends, or found their own way, to the shelter of the caverns.
"20. In famine he shall redeem thee from death: and in war from the power of the sword.
"21. Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh." (Chap. v.)
"The scourge of the tongue" has no meaning in this context. There has probably been a mistranslation at some stage of the history of the poem. The idea is, probably, "You are hid in safety from the scourge of the comet, from the tongues of flame; you need not be afraid of the destruction that is raging without."
"22. At destruction and famine thou shalt laugh neither shalt thou be afraid of the beasts of the earth.
"23. For thou shalt be in league with THE STONES OF THE FIELD: and the beasts of the field shall be at peace with thee." (Chap. v.)
That is to say, as in the Aztec legend, the stones of the field have killed some of the beasts if the earth, "the lions have perished," and their whelps have been scattered;
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the stones have thus been your friends; and other beasts have fled with you into these caverns, as in the Navajo tradition, where you may be able, living upon them, to defy famine.
Now it may be said that all this is a strained construction; but what construction can be substituted that will make sense of these allusions? How can the stones of the field be in league with man? How does the ordinary summer rain falling on the earth set up the low and destroy the wealthy? And what has all this to do with a darkness that cometh in the day-time in which the wicked grope helplessly?
But the allusions continue
Job cries out, in the next chapter (chap. vi)
"2. Oh that my grief" (my sins whereby I deserved wrath) "were thoroughly weighed, and my calamity laid in the balances together!
3. As the sands of the sea this would appear heavier, therefore my words are full of sorrow. (Douay version.)
'14. For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit; the terrors of God do set themselves in array against me" ("war against me"-Douay ver.).
That is to say, disaster comes down heavier than the sands--the gravel of the sea; I am wounded; the arrows of God, the darts of fire, have stricken me. We find in the American legends the descending débris constantly alluded to as "stones, arrows, and spears"; I am poisoned with the foul exhalations of the comet; the terrors of God are arrayed against me. All this is comprehensible as a description of a great disaster of nature, but it is extravagant language to apply to a mere case of boils.
"9. Even that it would please God to destroy me; that he would let loose his hand and cut me off."
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The commentators say that "to destroy me" means literally "to grind or crush me." (Chap. vi.)
Job despairs of final escape:
"11. What is my strength that I can hold out? And what is I end that I should keep patience?" (Douay.)
"12 . Is my strength the strength of stones? Or is my flesh of brass? "
That is to say, how can I ever bold out? How can I ever survive this great tempest? How can my strength stand the crushing of these stones? Is my flesh brass, that it will not burn up? Can I live in a world where such things are to continue?
And here follow allusions which are remarkable as occurring in an Arabian composition, in a land of torrid beats:
"15. My brethren" (my fellow-men) "have dealt deceitfully" (have sinned) "as a brook, and as the stream of brooks they pass away.
16. Which are blackish by reason of the ice, and wherein the snow is hid.
"17. What time they wax warm, they vanish: when it is hot, they are consumed out of their place.
18. The paths of their way are turned aside; they go to nothing and perish."
The Douay version has it:
"16. They" (the people) "that fear the hoary frost, the snow shall fall upon them.
"17. At the time when they shall be scattered they shall perish; and after it groweth hot they shall be melted out of their place.
"18. The paths of their steps are entangled; they shall walk in vain and shall perish."
There is a great deal of perishing here--some by frost and snow, some by heat; the people are scattered, they lose their way, they perish.
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Job's servants and sheep were also consumed in their place; they came to naught, they perished.
Job begins to think, like the Aztec priest, that possibly the human race has reached its limit and is doomed to annihilation (chap. vii):
"1. Is there not an appointed time to man upon earth? Are not his days also like the days of an hireling?"
Is it not time to discharge the race from its labors?
"4. When I lie down, I say, When shall I arise, and the night be gone? and I am full of tossings to and fro unto the dawning of the day."
He draws a picture of his hopeless condition, shut up in the cavern, never to see the light of day again. (Douay ver., chap. vii):
"12: Am I sea or a whale, that thou hast inclosed me in a prison?"
"7. My eyes shall not return to see good things.
"8. Nor shall the sight of man behold me; thy eyes are upon me, and I shall be no more"; (or, as one translates it, thy mercy shall come too late when I shall be no more.)
"9. As a cloud is consumed and passeth away, so he that shall go down to hell" (or the grave, the cavern) shall not come up.
"10. Nor shall he return any more into his house, neither shall his place know him any more."
How strikingly does this remind one of the Druid legend, given on page 135, ante:
"The profligacy of mankind had provoked the Great Supreme to send a pestilential wind upon the earth. A pure poison descended, every blast was death. At this time the patriarch, distinguished for his integrity, was shut up, together with his select company, in the inclosure with the strong door. Here the just ones were safe from injury. Presently a tempest of fire arose," etc.
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Who can doubt that these widely separated legends refer to the same event and the same patriarch?
Job meditates suicide, just as we have seen in the American legends that hundreds slew themselves under the terror of the time:
"21. For now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be."
The Chaldaic version gives us the sixteenth and seventeenth verses of chapter viii as follows:
"The sun is no sooner risen with a burning heat but it withereth the grass, and the flower thereof faileth, and the grace of the fashion of it perisheth, so also shall the rich man fade away in his ways."
And then Job refers to the power of God, seeming to paint the cataclysm (chap. ix):
"5. Which removeth the mountains, and they know not which overturneth them in his anger.
"6. Which shaketh the earth out of her place, and the pillars thereof tremble.
"7. Which commandeth the sun, and it riseth not; and sealeth up the stars.
"8. Which alone spreadeth out the heavens and treadeth upon the waves of the sea."
All this is most remarkable: here is the delineation of a great catastrophe--the mountains are removed and leveled; the earth shakes to its foundations; the sun fails to appear, and the stars are sealed up. How? In the dense masses of clouds?
Surely this does not describe the ordinary manifestations of God's power. When has the sun refused to rise? It can not refer to the story of Joshua, for in that case the sun was in the heavens and refrained from setting; and Joshua's time was long subsequent to that of Job. But when we take this in connection with the fire
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falling from heaven, the great wind, the destruction of men and animals, the darkness that came at midday, the ice and snow and sands of the sea, and the stones of the field, and the fact that Job is shut up as in a prison, never to return to his home or to the light of day, we see that peering through the little-understood context of this most ancient poem are the disjointed reminiscences of the age of fire and gravel. It sounds like the cry not of a man but of a race, a great, religious, civilized race, who could not understand how God could so cruelly visit the world; and out of their misery and their terror sent up this pitiful yet sublime appeal for mercy.
"13. If God will not withdraw his anger, the proud helpers do stoop under him."
One commentator makes this read:
"Under him the whales below heaven bend," (the crooked leviathan?)
"17. For he shall crush me in a whirlwind, and multiplieth my wounds even without cause." (Douay ver.)
And Job can not recognize the doctrine of a special providence; he says:
"22. This is one thing" (therefore I said it). "He destroyeth the perfect and the wicked.
"23. If the scourge slay suddenly, he will laugh at the trial of the innocent.
"24. The earth is given into the hands of the wicked: he covereth the faces of the judges thereof; if it be not him, who is it then?" (Douay ver.)
That is to say, God has given up the earth to the power of Satan (as appears by chapter i); good and bad perish together; and the evil one laughs as the scourge (the comet) slays suddenly the innocent ones; the very judges who should have enforced justice are dead, and
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their faces covered with dust and ashes. And if God has not done this terrible deed, who has done it?
And Job rebels against such a state of things
"34. Let him take his rod away from me, and let not his fear terrify me.
"35. Then I would speak to him and not fear him but it is not so with me."
What rod--what fear? Surely not the mere physical affliction which is popularly supposed to have constituted Job's chief grievance. Is the "rod" that terrifies Job so that he fears to speak, that great object which cleft the heavens; that curved wolf-jaw of the Goths, one end of which rested on the earth while the other touched the sun? Is it the great sword of Surt?
And here we have another (chap. x) allusion to the "darkness," although in our version it is applied to death:
"21. Before I go whence I shall not return, even to the land of darkness and the shadow of death.
"22. A land of darkness as darkness itself, and of the shadow of death, without any order, and where the light is as darkness."
Or, as the Douay version has it:
"21. Before I go, and return no more, to a land that is dark and covered with the mist of death.
"22. A land of misery and darkness, where the shadow of death, and no order but everlasting horror dwelleth."
This is not death; death is a place of peace, "where the wicked ceased from troubling "; this is a description of the chaotic condition of things on the earth outside the cave, "without any order," and where even the feeble light of day is little better than total darkness. Job thinks he might just as well go out into this dreadful world and end it all.
Zophar argues (chap. xi) that all these things have
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come because of the wickedness of the people, and that it is all right:
"10. If he cut off and shut up and gather together, who can hinder him?
"11. For he knoweth vain men: he seeth wickedness also; will he not then consider it?
"If he cut off," the commentators say, means literally, "If he pass by as a storm."
That is to say, if he cuts off the people, (kills them by the million,) and shuts up a few in caves, as Job was shut up in prison, gathered together from the storm, how are you going to help it? Hath he not seen the vanity and wickedness of man?
And Zophar tells Job to hope, to pray to God, and that he will yet escape:
"16. Because thou shalt forget thy misery, and remember it as waters that pass away.
"17. And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning."
"Thou shalt shine forth" Gesenius renders, "though now thou art in darkness thou shalt presently be as the morning"; that is, the storm will pass and the light return. Umbreit gives it, "Thy darkness shall be as the morning; only the darkness of morning twilight, not nocturnal darkness." That is, Job will return to that dim light which followed the Drift Age.
"18. And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety."
That is to say, when the waters pass away, with them shall pass away thy miseries; the sun shall yet return brighter than ever; thou shalt be secure; thou shalt dig thy way out of these caverns; and then take thy rest in
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safety, for the great tempest shall have passed for ever. We are told by the commentators that the words "about thee" are an interpolation.
If this is not the interpretation, for what would Job dig about him? What relation can digging have with the disease which afflicted Job?
But Job refuses to receive this consolation. He refuses to believe that the tower of Siloam fell only on the wickedest men in the city. He refers to his past experience of mankind. He thinks honest poverty is without honor at the hands of successful fraud. He says (chap. xii):
"5. He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease."
But--
"6. The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly."
And he can not see how, if this calamity has come upon men for their sins, that the innocent birds and beasts, and even the fish in the heated and poisoned waters, are perishing:
"7. But ask now the beasts," ("for verily," he has just said, "ye are the men, and wisdom will die with you,") "and they shall teach thee; and the fowls of the air, and they shall tell thee:
"8. Or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare it unto thee.
"9. Who knoweth not in all these that the hand of the Lord hath wrought this?"
Wrought what? Job's disease? No. Some great catastrophe to bird and beast and earth.
You pretend, he says, in effect, ye wise men, that only the wicked have suffered; but it is not so, for aforetime I have seen the honest poor man despised and the villain
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prosperous. And if the sins of men have brought this catastrophe on the earth, go ask the beasts and the birds and the fish and the very face of the suffering earth, what they have done to provoke this wrath. No, it is the work of God, and of God alone, and he gives and will give no reason for it.
"14. Behold, he breaketh down, and it cannot be built up again; he shutteth up a man, and there can be no opening.
"15. Behold, he withholdeth the waters, and they dry up: also, he sendeth them out, and they overturn the earth."
That is to say, the heat of the fire from heaven sucks up the waters until rivers and lakes are dried up: Cacus steals the cows of Hercules; and then again they fall, deluging and overturning the earth, piling it into Mountains in one place, says the Tupi legend, and digging out valleys in another. And God buries men in the caves in which they sought shelter.
"23. He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them again.
"24. He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness where there is no way.
"25. They grope in the dark without light, and he maketh them to stagger like a drunken man."
More darkness, more groping in the dark, more of that staggering like drunken men, described in the American legends:
"Lo, mine eye," says Job, (xiii, 1,) "hath seen all this, mine ear hath heard and understood it. What ye know, the same do I know also."
We have all seen it, says Job, and now you would come here with your platitudes about God sending all this to punish the wicked:
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"4. But ye are forgers of lies, ye are all physicians of no value."
Honest Job is disgusted, and denounces his counselors with Carlylean vigor:
"11. Shall not his excellency make you afraid? and his dread fall upon you?
"12. Your remembrances are like unto ashes, your bodies to bodies of clay.
"13. Hold your peace, let me alone, that I may speak, and let come on me what will.
"14. Wherefore do I take my flesh in my teeth, and put my life in mine hand?
"15. Though he slay me, yet will I trust in him: but I will maintain mine own ways before him."
In other words, I don't think this thing is right, and, though I tear my flesh with my teeth, and contemplate suicide, and though I may be slain for speaking, yet I will speak out, and maintain that God ought not to have done this thing; he ought not to have sent this horrible affliction on the earth--this fire from heaven, which burned up my cattle; this whirlwind which slew my children; this sand of the sea; this rush of floods; this darkness in noonday in which mankind grope helplessly; these arrows, this poison, this rush of waters, this sweeping away of mountains.
"If I hold my tongue," says Job, "I shall give up the ghost!"
Job believes--
"The grief that will not speak,
Whispers the o'erfraught heart, and bids it break."
"As the waters fail from the sea," says Job, (xiv, 11,) and the flood decayeth and drieth up:
"12. So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep.
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13. O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!"
What does this mean? When in history have the waters failed from the sea? Job believes in the immortality of the soul (xix, 26): "Though worms destroy this body, yet in my flesh shall I see God." Can these words then be of general application, and mean that those who lie down and rise not shall not awake for ever? No; he is simply telling that when the conflagration came and dried up the seas, it slaughtered the people by the million; they fell and perished, never to live again; and he calls on God to hide him in a grave, a tomb, a cavern--until the day of his wrath be past, and then to remember him, to come for him, to let him out.
"20. My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth."
Escaped from what? From his physical disease? No; he carried that with him.
But Zophar insists that there is a special providence in all these things, and that only the wicked have perished (chap. xx):
"5. The triumphing of the wicked is short, and the joy of the hypocrite but for a moment."
"7. Yet he shall perish for ever like his own dung: they which have seen him shall say, Where is be?"
16. He shall suck the poison of asps: the viper's tongue shall slay him."
How?
"23. When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall RAIN IT UPON him, while he is eating.
"24. He shall flee from the iron weapon, and the bow of steel shall strike him through.
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"25. It is drawn and cometh out of the body; yea, the glittering sword" (the comet?) "cometh out of his gall: terrors are upon him.
"26. All darkness shall be hid in his secret places: a fire not blown shall consume him. . . .
"27. The heavens shall reveal his iniquity; and the earth shall rise up against him.
"28. The increase of his house shall depart, and his goods shall flow away in the day of his wrath."
What does all this mean? While the rich man, (necessarily a wicked man,) is eating his dinner, God shall rain upon him a consuming fire, a fire not blown by man; he shall be pierced by the arrows of God, the earth shall quake under his feet, the heavens shall blaze forth his iniquity; the darkness shall be hid, shall disappear, in the glare of the conflagration; and his substance shall flow away in the floods of God's wrath.
Job answers him in powerful language, maintaining from past experience his position that the wicked ones do not suffer in this life any more than the virtuous (chap. xxi):
"Their houses are safe from fear, neither is the rod of God upon them. Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf. They send forth their little ones like a flock, and their children dance. They spend their days in wealth, and in a moment go down to the grave. Therefore they say unto God, Depart from us; for we desire not the knowledge of... [i]continue]]> Tue, 01 Nov 2011 06:21:44 +0000 3988c7f88ebcb58c6ce932b957b6f332 http://sublimetruth.com/page/index.html/_/articles/esoterica/on-propaganda-sublime-book-of-knowledge-r34 Sublime Book of Knowledge, p.147. Anyone you encounter who questions the validity of the history you have been providing, discards it as "conspiracy theory," and subjects your ideas to the same group as the "reptilian lizard people" is wholly ignorant of true history. This is de facto propaganda exemplified by the person's reaction. Quigley states in the same book, "Beyond the academic field, the Milner Group engaged in journalistic activities that sought to influence public opinion in directions which the Group desired. One of the earliest examples of this, and one of the few occasions on which the Group appeared as a group in the public eye, was in 1905, the year in which Milner returned from Africa. At that time the Group published a volume, The Empire and the Century, consisting of fifty articles on various aspects of the imperial problem.

The majority of these articles were written by members of the Milner Group..." To further show how reality was manipulated in the past just as it is today, Quigley states, "The second important propaganda effort of the Milner Group in the period after 1909 was The Round Table. This was part of an effort by the circle of the Milner Group to accomplish for the whole Empire what they had just done for South Africa." For further specific details, read the Anglo-American Establishment. As said by Burrhus Frederic Skinner, American psychologist, altering an individual's behavior can be done so by modifying his environment. Indoctrination works the same way, howbeit, the alteration must be consistent and long lasting. Only in this manner can a new born baby enter this bubble, i.e., Plato's cave, without conceptualizing of a world outside of its own. It will seek solutions and answers to its questions within this matrix. Questions of "who are we, where did we come from, and where are we going." The child is not alerted by her parents as a result of her parents being more indoctrinated than she. The parents cannot see, touch, taste, or smell the veil that has been put over their eyes. The longer through childhood she stays "asleep," the more copious the ill effects will be. The first six years of one's life has a great imprinting effect. The term most is not used in this context for we do not know of the psychological effects upon Man if he were to live one thousand years in one lifetime. After the first six years, a second layer of her personality develops, and if this too is tainted with the system's indoctrination, it will be harder for her to undo the programming. From the age of twelve to twenty one, the individual experiences bursts of introspective moments and phases of change. This time serves great potency of hope — it allows extra chances to realize the truth.

Past a certain age, the individual must perform the task of realization on his own. It will be tougher if he has not been exposed to the Truths earlier in life. Governed development, i.e., indoctrination, harps the message of progress. It is of this nature that people can be easily swayed. The need for a better way of living is exploited by technological advancements, outlined by marketers of corporations, and fed to the people. The system inflicts the poison and administers the antidote. By means of this feedback mechanism, synthesis generates. The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun (Ecclesiastes 1:9).

By means of intellectual inference, we can know ancient technology existed far superior to what we have today; society is a stream of change, changing, shaped, and exploited, just as how every decade recessions occur for the profit of the industrialists. The world we live in is finely managed. The guides of evolution know, for example, that public opinion is a swift titan, capable of recourse in quick movements. They also know that the public do not remember publicized events very clearly. Man today only holds a diminutive remembrance of yesterday, a very dismal truth undoubtedly. Asking an individual, we would find his summary of the past by the events that have penetrated his mind by constant, global repetition. It is global in the sense that he is bombarded of the same message in many mediums. These events would most likely include only the recent presidential election, the most recent events on the news, and an iconoclastic moment, such as "nine eleven" shaking the feeling of security. Ask an individual of history twenty, ten, five, or one year ago and he will only be able to recall few. It's so considering he is not studying the news, but is merely being downloaded with infor- mation. Likely, he becomes less capable of noticing inconsistencies in facts. That is why he can be told of global warming yesterday, and global dimming today; or, he is told about the Rockefeller mining incidents, coal wars, and is against it one day, but is brainwashed with a perspective one-hundred eighty degrees in the other direction the next day, turning him into a protagonist (this has happened).

These types of events occur in timely fashion, that is, in proper context. Men of today would not be interested in disputes of religion, but would be inclined to dispute the effectiveness of technology. Though the technology could have existed thousands of years ago, such as genetic engineering, he finds this to be a contemporary issue, therefore, it is of his business to debate. News, like many forms of media, is effective not because it is based on reality, though, by reason of interpreting objective reality. The death of a celebrity, a star (rats backwards and can form the word Rasta from the Rastafari movement), is an objective fact. It is of no importance to the individual until the media publicizes it to be otherwise. The weight of concern is equated to a formula of how many people view the media, how many times it is viewed, and for what duration. A low output of the given formula arises what is defined as "local news," and a high output arises what is defined as "global (breaking) news," e.g., nine eleven. Facts are not always used as benign agencies of support for an individual's thesis. The truthfulness of facts, since interpreted, is vitiated. Not one spectrum is impervious; political, sociological, economic, and scientific branches of information and perception are the most penetrated. The deliberate misperceptions from the political sphere are one of the most noted forms of propaganda. Next in line is economic, then scientific, and rarely sociological. Brainwashing within the economic realm is most perceptible under the guise of corruption, e.g., history of banks across the globe. Scientific disputes arise usually from one of these categories: (1) intentional disputes for the purpose of dialectic creation, (2) known re-searchers having a clash of ideologies, and (3) manipulation through dissemination of public opinion concerning scientific conclusions. In the second option, known researchers were mentioned because they are backed by financiers. This means they are directly part of the media; the ones whom are part of the media are the well-known scientists (or re-searchers, "re" implies the search has already been done) such as Galileo, Newton, Franklin, Watt, Ohm, Kelvin, Pascal, Einstein, Benz, da Vinci, Faraday, Bacon, Kepler, Maxwell, Hubble, Plank, Aristotle and a host of other members of occult orders such as Bohr and Copernicus. Yes, many well-known "enlightened men" were part of secret societies: Francis Bacon, Voltaire, and Descarte just to name a few.

What makes the hitherto mentioned truths feasible is precisely the structure of society. It relies upon society being of a mass and of individuals. To abbreviate, a mass society of seemingly equal individuals is obligate. The efficacy here is contingent to the density of the population, or the perception of the population. For mass brainwashing into this hive mind to be properly successful, man must believe he is surrounded by others. The theme of overpopulation, its validity aside, stimulates the effects of propaganda. Grid structures, i.e., cities, are perfect at submerging the individual within the crowd, for there exists explicit and implicit sociopsychological tendencies within crowds. To purchase a newspaper, watch television, or to listen to the radio implicitly drives the confirmation of "togetherness." A considerable majority of the populous lives on limited funds. Very few people have savings that enable them to live one year without work, and even less people are able to have savings to allow them to live without work for two or more years. Yet, via propaganda, particularly geared towards socioeconomic success — actuated by drives of sex, power, and security — people purge the reality of their financial constraints. This destines man further enslavement.

A child receiving a toy replicating an exotic car may seem harmless, yet this object is a psychological anchor, programming the parents, typically the father, by reminding and evoking the associated ideas and dogmas of socioeconomic success. The man who spends the great majority of his monthly paycheck to sustain payments of his exotic car is not only hurting himself, he is hurting others from the psychological anchor this stimulates onto society through the external world. There are disparate types of classes within today's society, markedly variable, contingent to relative time. Traditionally, it is the poor, middle class, and wealthy. In today's age, all are susceptible to propaganda, and to distinct categories. The poor today can afford a basic t.v. and radio. And, if not, they are submerged to it from the urban life, whether directly or indirectly. The middle class are susceptible to two constraints of propaganda, the need to ascend, and the fear of descent, eminently of the economic nature. The propagandistic setting of the middle class is the impetus that strengthens the binding force of class struggle and gratification of egos as well as its exploitation. On the next following pages are examples of propaganda and corruption in the recent eras…Continuation: → page 151, Sublime Book of Knowledge.]]> Wed, 28 Sep 2011 17:48:01 +0000 02522a2b2726fb0a03bb19f2d8d9524d http://sublimetruth.com/page/index.html/_/articles/esoterica/americium-432-r31 242mAm, but they are as yet hindered by the scarcity and high price of this nuclear isomer.

Americium is a relatively soft radioactive metal with silvery-white appearance. Its most common isotopes are ²⁴¹Am and ²⁴³Am. In chemical compounds, they usually assume the oxidation state +3, especially in solutions. Several other oxidation states are known, which range from +2 to +7 and can be identified via their characteristic optical absorption spectra. The crystal lattice of solid americium and its compounds contains intrinsic defects, which are induced by self-irradiation with alpha particles and accumulate with time; this results in a drift of some material properties.

lthough americium was likely produced in previous nuclear experiments, it was first intentionally synthesized, isolated and identified in late autumn 1944, at the University of California, Berkeley by Glenn T. Seaborg, Leon O. Morgan, Ralph A. James, and Albert Ghiorso. They used a 60-inch cyclotron at the University of California, Berkeley.[4] The element was chemically identified at the Metallurgical Laboratory (now Argonne National Laboratory) of the University of Chicago. Following the lighter neptunium, plutonium, and heavier curium, americium was the fourth transuranium element to be discovered. At the time, the periodic table had been restructured by Seaborg to its present layout, containing the actinide row below the lanthanide one. This led to americium being located right below its twin lanthanide element europium; it was thus by analogy named after another continent, America: "The name americium (after the Americas) and the symbol Am are suggested for the element on the basis of its position as the sixth member of the actinide rare-earth series, analogous to europium, Eu, of the lanthanide series."

The new element was isolated from its oxides in a complex, multi-step process. First plutonium-239 nitrate (²³⁹PuNO₃) solution was coated on a platinum foil of about 0.5 cm² area, the solution was evaporated and the residue was converted into plutonium dioxide (PuO₂) by annealing. After cyclotron irradiation, the coating was dissolved with nitric acid, and then precipitated as the hydroxide using concentrated aqueous ammonia solution. The residue was dissolved in perchloric acid. Further separation was carried out by ion exchange, yielding a certain isotope of curium. The separation of curium and americium was so painstaking that those elements were initially called by the Berkeley group as pandemonium (from Greek for all demons or hell) and delirium (from Latin for madness).

Initial experiments yielded four americium isotopes: ²⁴¹Am, ²⁴²Am, ²³⁹Am and ²³⁸Am. Americium-241 was directly obtained from plutonium upon absorption of one neutron. It decays by emission of a α-particle to ²³⁷Np; the half-life of this decay was first determined as 510 ± 20 years but then corrected to 432.2 years.



The longest-lived and most common isotopes of americium, ²⁴¹Am and ²⁴³Am, have half-lives of 432.2 and 7,370 years, respectively. Therefore, all primordial americium (americium that was present on Earth during its formation) should have decayed by now. Existing americium is concentrated in the areas used for the atmospheric nuclear weapons tests conducted between 1945 and 1980, as well as at the sites of nuclear incidents, such as Chernobyl disaster. For example, the analysis of the debris at the testing site of the first U.S. hydrogen bomb, Ivy Mike, (November 1, 1952, Enewetak Atoll), revealed high concentrations of various actinides including americium. Due to military secrecy, this result was published only in 1956. Elevated levels of americium were also detected at the crash site of a US B-52 bomber, which carried four hydrogen bombs, in 1968 in Greenland.

"If one tunes a musical instrument to a C note of 256Hz (binary), as the Greeks and pre-Asian Indian and Persian people once did… it is quite easy to create music out of anything that vibrates at all. This would give us a ‘concert pitch’ A note of 432Hz – an octave of that interesting 216, as well as 108 (like the amount of beads on a mala or rosary), 54 (the eclipse cycle) and even 27 (a ‘lucky’ number in Western society, and bead count on a wrist mala). Whereas Hermes, the fabled goat-God ‘Pan,’ mythical ‘Orpheus,’ Apollo, Fu Xi (inventor of Feng Shui, the compass, and the I- Ching), and even King David and Solomon all tuned their am-musing instruments to this standard" Ω-4.3.2.

"The temple of countless Buddhas" is 432... the Tibetans who proclaim that living until a ripe old age of 108 (432/4) is still considered auspicious… and, even the nautical masters who gave us Angkor Wat of Cambodia (which is at 72 degrees longitude East of the pyramids of Giza, and has 72 major temples with 108 outlying towers surrounding Phnom Bakheng)" Ω-4.3.2.]]> Thu, 04 Aug 2011 18:25:44 +0000 1afa34a7f984eeabdbb0a7d494132ee5 http://sublimetruth.com/page/index.html/_/articles/esoterica/code-of-septenaries-life-r18
"The more the great Hierophants were at pains to conceal their absolute Science, the more they sought to add grandeur to and multiply its symbols. The huge pyramids, with their triangular sides of elevation and square bases, represented their Metaphysics, founded upon the knowledge of Nature. That knowledge of Nature had for its symbolic key the gigantic form of that huge Sphinx, which has hollowed its deep bed in the sand, while keeping watch at the feet of the Pyramids. The Seven grand monuments called the Wonders of the World, were the magnificent Commentaries on the Seven lines that composed the Pyramids, and on the Seven mystic gates of Thebes." - Albert Pike

"Believe as you may, my brother; if the Universe is not, to you, without a God, and if man is not like the beast that perishes, but hath an immortal soul, we welcome you among us, to wear, as we wear, with humility, and conscious of your demerits and short-comings, the title of Grand Elect, Perfect, and Sublime Mason. It was not without a secret meaning, that twelve was the number of the Apostles of Christ, and seventy-two that of his Disciples: that John addressed his rebukes and menaces to the Seven churches, the number of the Archangels and the Planets. At Babylon were the Seven Stages of Bersippa, a pyramid of Seven stories, and at Ecbatana Seven concentric inclosures, each of a different color. Thebes also had Seven gates, and the same number is repeated again and again in the account of the flood. The Sephiroth, or Emanations, ten in number, three in one class, and seven in the other, repeat the mystic numbers of Pythagoras. Seven Amschaspands or planetary spirits were invoked with Ormuzd: Seven inferior Rishis of Hindustan were saved with the head of their family in an ark: and Seven ancient personages alone returned with the British just man, Hu, from the dale of the grievous waters. There were Seven Heliadæ, whose father Hellas, or the Sun, once crossed the sea in a golden cup; Seven Titans, children of the older Titan, Kronos or Saturn; Seven Corybantes; and Seven Cabiri, sons of Sydyk; Seven primeval Celestial spirits of the Japanese, and Seven Karfesters who escaped from the deluge and began to be the parents of a new race, on the summit of Mount Albordi. Seven Cyclopes, also, built the walls of Tiryus." - Albert Pike

"Celsus, as quoted by Origen, tells us that the Persians represented by symbols the two-fold motion of the stars, fixed and planetary, and the passage of the Soul through their successive spheres. They erected in their holy caves, in which the mystic rites of the Mithriac initiations were practised, what he denominates a high ladder, on the Seven steps of which were Seven gates or portals, according to the number of the Seven principal heavenly bodies. Through these the aspirants passed, until they reached the summit of the whole; and this passage was styled a transmigration through the spheres." - Albert Pike
"The symbolic mountain Meru was ascended by Seven steps or stages; and all the pyramids and artificial tumuli and hillocks thrown up in fiat countries were imitations of this fabulous and mystic mountain, for purposes of worship. These were the "High Places" so often mentioned in the Hebrew books, on which the idolaters sacrificed to foreign gods." - Albert Pike

"Faber thinks that the Mithriac ladder was really a pyramid with Seven stages, each provided with a narrow door or aperture, through each of which doors the aspirant passed, to reach the summit, and then descended through similar doors on the opposite side of the pyramid; the ascent and descent of the Soul being thus represented." - Albert Pike

"Man fell, seduced by the Evil Spirits most remote from the Great King of Light; those of the fourth world of spirits, Asiah, whose chief was Belial. They wage incessant war against the pure Intelligences of the other worlds, who, like the Amshaspands. Izeds, and Ferouers of the Persians are the tutelary guardians of man. In the beginning, all was unison and harmony; full of the same divine light and perfect purity. The Seven Kings of Evil fell, and the Universe was troubled. Then the Creator took from the Seven Kings the principles of Good and of Light, and divided them among the four worlds of Spirits, giving to the first three." - Albert Pike

All the world's a stage, (system is rigged)
And all the men and women merely players: (masses are pawns)
They have their exits and their entrances; (orchestrating pain and pleasure)
And one man in his time plays many parts, (reincarnation)
His acts being seven ages. At first the infant, (rule of septenary)
Mewling and puking in the nurse's arms. (birth)
And then the whining school-boy, with his satchel (indoctrination)
And shining morning face, creeping like snail (indoctrination)
Unwillingly to school. And then the lover, (indoctrination)
Sighing like furnace, with a woeful ballad (promiscuity)
Made to his mistress' eyebrow. Then a soldier, (dyer of the sun)
Full of strange oaths and bearded like the pard, (rituals)
Jealous in honour, sudden and quick in quarrel, (social engineering)
Seeking the bubble reputation (sex)
Even in the cannon's mouth. And then the justice, (rule of the land)
In fair round belly with good capon lined, (spine / penis)
With eyes severe and beard of formal cut, (her-me's)
Full of wise saws and modern instances; (wise-dome)
And so he plays his part. The sixth age shifts (servitude over)
Into the lean and slipper'd pantaloon, (see below)
With spectacles on nose and pouch on side, (see above)
His youthful hose, well saved, a world too wide (spine / penis)
For his shrunk shank; and his big manly voice, (big crunch)
Turning again toward childish treble, pipes (big crunch)
And whistles in his sound. Last scene of all, (big crunch)
That ends this strange eventful history, (big crunch)
Is second childishness and mere oblivion, (big crunch)
Sans teeth, sans eyes, sans taste, sans everything. (benjamin button is an allegory) ]]> Thu, 06 Jan 2011 08:31:39 +0000 5ef059938ba799aaa845e1c2e8a762bd http://sublimetruth.com/page/index.html/_/articles/esoterica/is-freemasonry-branched-from-christianity-r13
Freemasonry is older than what is termed Christianity. The former is an institution rooted prior to ancient Babylon, Chaldea, and Egypt. The rituals of Freemasonry became went through a form Christianization which is why many modern Christian fundamentalists twist the truth of Masonry with disinformation, mainly that it is a Luceferian cult; Freemasonry is more evil than that...

The Masonic legends derive from the Temple of Solomon (the genetic alteration of Man) and its actual religion came from the ancient priesthoods whose records have been "lost" after the deluge. Freemasonry is the religion of all religions, for a Christian, Muslim, Jew, or Brahman / Brahmin all are part of this Fraternity (Power is interconnected).

A church arose mid eighteenth century in London labeled as the Church of Freemasons. The goal of this church was to redirect the lost truths of occult architecture, hence the symbolic term, Masonry. This is mainly a subversion. An allegory to this is in the movie Wanted and how a secret society was disguised as a factory (see the movie for the occult references).]]> Thu, 06 Jan 2011 08:26:47 +0000 73278a4a86960eeb576a8fd4c9ec6997 http://sublimetruth.com/page/index.html/_/articles/esoterica/the-death-of-socrates-r1
Phaedo: I will tell you.
I was sitting by the bed
on a stool at his right hand,
and his seat was a good deal higher than mine.
He stroked my head and gathered up the hair
on my neck in his hand--you know
he used often to play with my hair -and
said, To-morrow, Phaedo,
I daresay you will cut off these beautiful locks.

I suppose so,Socrates,I replied.
You will not, if you take my advice.
Why not? I asked.
You and I will cut off our hair to-day...

Here is an excerpt of the passage. A reprint of the book, The Death Of Socrates is available by Kessinger Publishing.]]> Wed, 05 Jan 2011 02:13:29 +0000 6512bd43d9caa6e02c990b0a82652dca