The new Jerusalem(unveiled)

The new Jerusalem (unveiled)

PA welcomes UNESCO resolution criticising Israeli policies

Current Settlement Israel Far from being fruitful!

Who were the Gnostics? — stOttilien

Who were the Gnostics? Christian commentators described them as dualists who pitted ‘divine spark or ‘light’ against the of the material world. Christianity painted many Gnostics as heretics for claiming to be Christ’s true followers while denying his singular divinity. Its claim of a world as a mistake and shadow of the Christian creation myth […]

via Who were the Gnostics? — stOttilien


 by Mateo Sol


Many people carry the belief that the ego needs to be destroyed, muzzled or even killed. But do we need to destroy the ego? What is the ego, really? And furthermore, what can you learn about your own ego?


The ego is basically your identity, or who you think you are.

Your ego is usually constructed of a name, a personality, and a story. Within this personal story is a collection of memories, beliefs, impressions and sensations about who “you are,” where “you came from,” what “you’re good and bad at,” what “you’ve experienced,” and on, and on, and on, ad infinitum.


The ego is a veil between what you think you are and what you actually are. You live under the illusion of the mind, totally unaware that you are directed by a great big load of stories! — Isira Sananda
Your ego was created, and is currently maintained, by the belief that you are “separate” from others and life itself. In other words, your ego believes that you are firmly HERE, and other people are firmly THERE. You have a body, life, and personality that is distinctly different from others. Therefore, according to the ego, you are not like other people. You are different. Or that’s what your thoughts tell you anyway.

As a result of being taught (or conditioned) to believe that you are a separate individual, you experience fear and suffering. Instead of simply experiencing life in its purity and wholeness, you filter life through your mind. You are taught to live life in duality. Duality is essentially the state of separation — it is the opposite of reality. It is the product of the mind. In duality, we essentially “split” or divide life.

Examples of duality include filtering life through the lenses of “right/wrong,” “good/bad,” “pretty/ugly,” “holy/sinful,” “love/hate” etc. As a product of living in duality, we create untold amounts of suffering for ourselves because we are no longer open to life. Instead, our lives become centered around judgement, condemnation, and fear. As a result, we alienate and destroy others who we perceive of as being “bad,” “wrong,” and “sinful” to protect our ideas of what is “right” and “holy.”

The more deeply we are entrenched in duality, the more we experience problems such as hatred, anger, depression, paranoia, anxiety and perversion. Not only do we sever ourselves from others, but we are cut off from ourselves as well. Anything within us that we perceive of as being “evil/bad/wrong/sinful” we suppress, repress and deny the existence of. As a result of this repressed energy, our Shadow Selves grow more and more twisted, destructive and depraved. Finally, this intense suffering is expressed in our relationships and the world at large.

Our physical world is an expression of our collective internal torment. Our lives are an expression of our inner emptiness. Simply looking at the violence, murder, poverty, greed, bigotry, mental illness and environmental degradation shows us how profoundly lost we are as a race. We are lost because we have lost touch with the truth of who we are.


In light of this discovery, it is very easy to start believing that the ego is bad. In fact, some spiritual teachers teach that the ego needs to be “destroyed.” But here’s the thing: this is just another trick of the mind! I’ve heard so many people in the spiritual community condemn the ego and speak of it with such great resentment. However, the belief that our egos are “evil” or need to be “killed/destroyed” is just a reflection of the mind stuck in duality!

The ego isn’t “good” or “bad,” it simply IS. We need to realise that the ego is simply a tool. The ego exists as a biological survival mechanism. The ego also exists as a vehicle for our spiritual growth; for us to become conscious of our own strength, love, and oneness. The ego is a doorway through which we can return to our True Nature.


You may have heard before the expression: “the ego is an illusion.” What does this mean?

The ego is an illusion, and therefore isn’t really “you,” because it is always changing. In other words, how can anything within you that is subject to birth, change, and decay really be you?

Let’s try an experiment. Write down on a notepad or word document who “you” think you are. You can always stop reading and return back to reading this article after you’ve finished.

Take a break. Really. Do the experiment now.

Now that you’ve done the experiment, read over your words. Likely, you would have written something along the lines of, “I am Jane Doe. I’m a wife, mother, and friend. I’m a fighter, a dreamer, and a spiritual seeker. I am 38 years old, have three children and am a skilled artist.”

See this description of you? This is your main personal story; the backdrop of your life, of what you think you are.

The ego is an illusion because it is simply that: a story — a story created in the mind.

Let’s use some self-inquiry and apply these questions to your statement:

How can you be a name if it can easily be changed? You could have very well been born into a different family that named you something else.
How can you be a body if it is constantly ageing, changing, disintegrating and can be replaced with other parts? Your red blood cells live for four months, your white blood cells live for more than a year, your skin cells live for 2-3 weeks … all cells within you are constantly dying and being renewed. How can you really be your body or looks?
How can you be a personality when it is constantly fluctuating and transforming? Think back to your personality 5 years ago, then 15 years ago. Did you have the exact same personality that you do now?
How can you be your emotions when they are constantly coming and going, ebbing and flowing? Not only that but do you really control your emotions? Where do they come from? Do you really control them?
How can you be your thoughts when they always changing? Not only that but do you really control your thoughts? Where do they come from? Do you really control them?
How can you be your beliefs when what you believed 10-30 years ago isn’t what you believe today? Your beliefs are influenced by your conditioning, upbringing, and society … how can they be “you” or “yours”?
How can you be your memories when they come, go and even alter? Did you know that there is such a thing as “false memory”? When remembering the past, the mind has a tenuous and colored perception that is subject to change and alteration. How can your memory be you?
As we can see, everything that we unquestionably believe we are isn’t really us. So what really is us? What has been there all along?


What has been there to witness everything that has happened in your life? What never changes? What is the most fundamental core of who we are?

Explore this question for a few moments and you’ll realise that it’s:


Consciousness is the fabric of all things. In fact, even science has shown that everything at its core is energy vibrating at different levels. In our human experience, Presence, Consciousness or Spirit manifests itself as the energy that composes every form.

It is hard to really put a word to this experience, as language is so limited. The easiest way to experience this Presence that is you, and always has been you, is through meditation. Meditation, or quieting the mind, helps you to become simply aware of your thoughts, and the space beneath those thoughts. That space is You.

Another common way humankind since the dawn of time has used to experience this Truth of Being is through psychedelic shamanic plants and brews, such as Ayahuasca, Psilocybin Mushrooms, and Peyote. Although it is helpful to take such herbs, it isn’t compulsory. These plants are simply doorways into the Universal Experience or Spirit that we are.


It can take a while to truly realise that you are not the Ego, and sometimes much more to integrate this discovery on a deep level. Discovering that everything you believed you were is false can be hard to accept. In fact, don’t be surprised if you experience a lot of resistance to this article. It’s normal.

The ego’s job is to protect itself and the belief that you are separate from other people and life itself. Experiencing the state of no-ego, or no-self, that is “enlightenment” can appear to be extremely depressing or disturbing at first. How can having no “me” or “you” really be something desirable? This is a common question.

The answer is that in order to understand, you must experience Consciousness itself. Without experiencing the Truth that you are, the spiritual search becomes purely intellectual and prone to sabotaging fears. However, once you do experience even a single moment of Consciousness, you will discover for yourself that it is the most liberating, pure, peaceful, compassionate, expansive and loving state possible. In fact, Consciousness itself is the very embodiment of love, peace, and freedom. You are this embodiment. You are the Truth that you have been seeking for.

Untangling yourself from the web of illusion is a process that requires patience, self-discipline, and dedication. This process isn’t for trendy “spirit junkies,” it is for sincere spiritual seekers.

Here are some helpful soulwork practices that will help you reconnect with the truth of who you are:

Read through the self-inquiry questions above regularly. Ask yourself, “Is this (that I think is me) really me?” Although emotions, thoughts, personality and body are experienced by you, they are not truly you because they are subject to birth, death, and change.
Practice dynamic meditation to release any repressed energy within you. Do this before traditional meditation to make it easier.
Meditate each day. Try 15 minutes first, then move on to 30+ minutes. Remember: the purpose of meditation isn’t to “get” anywhere or “achieve” anything. It is simply the practice of sitting with whatever arises in you.
Regularly affirm to yourself, “I am Consciousness” throughout the day. Feel that truth seep into your bones and very core with each breath.
Explore the way your ego influences your life with compassion. You can do that by reading our articles and taking our free tests. I know you’ll find something that resonates!
Read into the experience of the Spiritual Awakening Process to get further guidance. We created this book to help support you on the spiritual path.
Practice mindfulness on a daily basis. Mindfulness is a vital practice that will help to ground you in the present moment.
The spiritual path is one that requires courage, radical honesty and the willingness to let go of all that you are not. What is the ego? The ego is a teacher, one that you carry with you each day. When seen in this light, the ego is the most powerful and persistent teacher we have to wake us up to the Truth that has always been here, and will always be here.

Tagged: Beliefs, Consciousness, Ego, Fear, Meditation, Pain, Self-Mastery, Self-Understanding, Wholeness


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As a shaman, spiritual guide and soulwork teacher, my mission is to help you to grow, find your purpose, and experience true freedom in this life. Read More →


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Our names are Aletheia Luna and Mateo Sol. We’re twin flames, psychospiritual mentors and soulwork teachers who blend a mixture of psychological, spiritual and shamanic insight throughout our writings.

Our mission is to help you rediscover and reconnect with your soul through the practice of soulwork. By working with your soul, you’ll be able to experience genuine self-love, purpose belonging, and unconditional joy in the present moment.

We write about topics such as spiritual awakening, discovering and channeling your gifts (such as those that empaths have), thriving in loving relationships (like twin flames) and progressing as an old soul in soulful maturation.

Find out more about soulwork.

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“When Does Mommy Get to Rest?”

OCTOBER 10, 2016

When Does Mommy Get to Rest?

Article by

Guest Contributor

Prone to wander, Lord, I feel it,
Prone to leave the God I love.
Here’s my heart, oh, take and seal it,
Seal it for Thy courts above.

The words barely roll off my tongue as I bend down to hear my three-year-old son whisper in my ear, “Mama, I want a snack.”

My hands feel around diapers, wipes, and extra clothing items in my bag and then grab onto a small packet of crackers. I tear open the packet and hand it to my son as I resume singing.

Come, my Lord, no longer tarry,
Take my ransomed soul away;
Send thine angels now to carry
Me to realms of endless day.

I glance down to see my son huddled over his blue sneakers, tugging at the yellow laces that have come untied. As I continue to sing one of my favorite hymns, I plop my son down on a chair to retie his shoes.

This is a typical Sunday morning service for young moms — worship as a mother. We sing praise with our mouths to God, while worshiping by tearing open cracker packets and tying loose laces. It’s Sunday, a Sabbath day for many, a day to rest, take it easy, be refreshed, and prepare for another week of schedules, appointments, and work. And yet my hands are busy at work all day. How can I enjoy rest when caring and nurturing is a round-the-clock job?

Weary and Grumbling

Like the lines from the hymn above, motherhood can feel like an endless wandering through seemingly meaningless activities. I’m prone to wander through the wilderness of dirty diapers, bite-sized table food, potty-training, and disrupted sleep. I can relate to the Israelites wandering in their literal wilderness. How long until I can enter the Promised Land of freedom and rest? Will it be the boring chores of manna and quail forever? Can I get to that permanent place of milk-and-honey alone time?

The Israelites didn’t enjoy their testing in the wilderness. They grumbled and complained. They even voiced that returning to slavery in Egypt was better than the lot God had given them. Their pride and self-sufficiency led them to distrust God — distrust so deep at one point, that in an effort to control their situation, they built a golden calf to worship.

The Israelites were unable to enter God’s rest because of unbelief (Hebrews 3:16–19). They didn’t believe God was enough for them, because they were far too easily satisfied with smaller things. In much the same way, are we, as moms, too easily satisfied with trudging along in our wilderness in our own strength? Pride and self-sufficiency in our mothering can make us prone to wander — “to leave the God we love” in our hearts and minds.

The author of Hebrews goes on to say,

While the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it. For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened. (Hebrews 4:1–2)

Rest for Today

The rest offered to the Israelites was not just found in the literal place of the Promised Land in Canaan, but an eternal Promised Land that would be embodied in the person of Jesus Christ. He came to fulfill the fourth commandment: “Remember the Sabbath day, to keep it holy” (Exodus 20:8). Christ came to do the hard work to secure God’s favor; now he commands us to rest in his finished work for us. In the midst of unfinished tasks, we can have confidence that we already own our true Sabbath rest. In Christ, busy moms live in the rest of Christ. Rest is no longer a day; rest is a person (Matthew 11:28).

Christ is more than enough to help us meet the demands of the day. God gives grace to the humble mom who stops striving in her own strength.

Where our strength ends, faith begins. The good news in Hebrews meets us in the broken and weak places of motherhood. When our hearts wander in the mundane of routine, we must remember our hearts are sealed in Christ. He came to bring rest to the weary mom, because his yoke is easy and his burden is light.

The promise of entering his rest still stands today — everyday — in the life of busy mothering. We must put off our unbelief, return to God’s help and strength, and rest secure in the arms of our Savior.

Rest for Eternity

Mothering remains a challenge. Moms with young kids are always on-call. Who knows what the next seven days will entail? But in whatever needs are to arise, moms live in an everyday promise we have in Christ. One day we shall see him face to face and enter into eternal rest with him.

We can sing about eternity on a Sunday morning while serving our children, because we already enjoy, in seed form, the sweetest rest of Christ now, and because we look with joy to a coming day when rest in Christ will be fully realized in our lives. Motherhood exposes us, our self-sufficiency, and our own needs, and pushes us closer to enjoying the everyday rest we have in Christ.

But it is a sweet thing to now spoon-feed our babies, change wet sheets on our toddler’s bed at midnight, and to brush little teeth, all while singing,

Come, my Lord, no longer tarry,
Take my ransomed soul away;
Send thine angels now to carry
Me to realms of endless day.

(@liz_wann) has a B.A. in English and writing from Rollins College. She now lives in Philadelphia with her husband and two little boys. She writes at, while being a stay-at-home mom.

More Resources

How Do We Prepare Our Children for Suffering?

How Do We Prepare Our Children for Suffering?

OCT 10, 2016

Help your children prepare to suffer by teaching them a biblical worldview, disciplining them, and modeling joy through your own sorrow.

Once Worthless, Now Precious

Once Worthless, Now Precious

OCT 11, 2016

Jesus is transforming his people from useless to useful, from wandering runaways to beloved brothers and sisters.

1 Peter 4:9: How to Be More Hospitable

How to Be More Hospitable

1 Peter 4:9

OCT 11, 2016

People can annoy us with their needs. Our selfishness transforms loved ones into inconveniences. But God calls us to more than begrudging hospitality.

Lay Aside the Weight of Irritability

Lay Aside the Weight of Irritability

SEP 19, 2014

Our irritability never has its roots in the soils of righteousness. It springs out of the soil of selfishness and springs up fast, like the sin-weed that it is.

How Do We Prepare Our Children for Suffering?


God’s Agenda in These Debates


God is most glorified in us
when we are most satisfied in him

Learn more about Desiring God

Focus Retriever

Apollodorus – “RED HEIFER” (THE CRAB)

5.When Hercules heard that, he went to Tirynsand did as he was bid by Eurystheus. First, Eurystheus ordered him to bring the skin of the Nemean lion;1 now that was an invulnerable beast begotten by Typhon. On his way to attack the lion he came to Cleonae and lodged at the house of a day-laborer, Molorchus;2 and when his host would have offered a victim in sacrifice, Hercules told him to wait for thirty days, and then, if he had returned safe from the hunt, to sacrifice to Saviour Zeus, but if he were dead, to sacrifice to him as to a hero.3 And having come toNemea and tracked the lion, he first shot an arrow at him, but when he perceived that the beast was invulnerable, he heaved up his club and made after him. And when the lion took refuge in a cave with two mouths, Hercules built up the one entrance and came in upon the beast through the other, and putting his arm round its neck held it tight till he had choked it; so laying it on his shoulders he carried it to Cleonae. And finding Molorchus on the last of the thirty days about to sacrifice the victim to him as to a dead man, he sacrificed to Saviour Zeus and brought the lion to Mycenae. Amazed at his manhood, Eurystheus forbade him thenceforth to enter the city, but ordered him to exhibit the fruits of his labours before the gates. They say, too, that in his fear he had a bronze jar made for himself to hide in under the earth,4 and that he sent his commands for the labours through a herald, Copreus,5 son of Pelops the Elean. This Copreus had killed Iphitus and fled toMycenae, where he was purified by Eurystheus and took up his abode. [2]

As a second labour he ordered him to kill the Lernaean hydra.6 That creature, bred in the swamp of Lerna, used to go forth into the plain and ravage both the cattle and the country. Now the hydra had a huge body, with nine heads, eight mortal, but the middle one immortal. So mounting a chariot driven by Iolaus, he came to Lerna, and having halted his horses, he discovered the hydra on a hill beside the springs of the Amymone, where was its den. By pelting it with fiery shafts he forced it to come out, and in the act of doing so he seized and held it fast. But the hydra wound itself about one of his feet and clung to him. Nor could he effect anything by smashing its heads with his club, for as fast as one head was smashed there grew up two. A huge crab also came to the help of the hydra by biting his foot.7 So he killed it, and in his turn called for help on Iolaus who, by setting fire to a piece of the neighboring wood and burning the roots of the heads with the brands, prevented them from sprouting. Having thus got the better of the sprouting heads, he chopped off the immortal head, and buried it, and put a heavy rock on it, beside the road that leads through Lerna to Elaeus. But the body of the hydra he slit up and dipped his arrows in the gall. However, Eurystheus said that this labour should not be reckoned among the ten because he had not got the better of the hydra by himself, but with the help of Iolaus. [3]

As a third labour he ordered him to bring the Cerynitian hind alive to Mycenae.8 Now the hind was at Oenoe; it had golden horns and was sacred to Artemis; so wishing neither to kill nor wound it, Hercules hunted it a whole year. But when, weary with the chase, the beast took refuge on the mountain called Artemisius, and thence passed to the river Ladon, Hercules shot it just as it was about to cross the stream, and catching it put it on his shoulders and hastened through Arcadia. But Artemis with Apollo met him, and would have wrested the hind from him, and rebuked him for attempting to kill her sacred animal.9Howbeit, by pleading necessity and laying the blame on Eurystheus, he appeased the anger of the goddess and carried the beast alive toMycenae. [4]

As a fourth labour he ordered him to bring the Erymanthian boar alive;10 now that animal ravaged Psophis, sallying from a mountain which they call Erymanthus. So passing through Pholoe he was entertained by the centaur Pholus, a son of Silenus by a Melian nymph.11 He set roast meat before Hercules, while he himself ate his meat raw. When Hercules called for wine, he said he feared to open the jar which belonged to the centaurs in common.12 But Hercules, bidding him be of good courage, opened it, and not long afterwards, scenting the smell, the centaurs arrived at the cave of Pholus, armed with rocks and firs. The first who dared to enter, Anchius and Agrius, were repelled by Hercules with a shower of brands, and the rest of them he shot and pursued as far as Malea. Thence they took refuge with Chiron, who, driven by the Lapiths from Mount Pelion, took up his abode at Malea. As the centaurs cowered about Chiron, Hercules shot an arrow at them, which, passing through the arm of Elatus, stuck in the knee of Chiron. Distressed at this, Hercules ran up to him, drew out the shaft, and applied a medicine which Chiron gave him. But the hurt proving incurable, Chiron retired to the cave and there he wished to die, but he could not, for he was immortal. However, Prometheus offered himself to Zeus to be immortal in his stead, and so Chiron died. The rest of the centaurs fled in different directions, and some came to Mount Malea, and Eurytion to Pholoe, and Nessus to the river Evenus. The rest of them Poseidon received at Eleusis and hid them in a mountain. But Pholus, drawing the arrow from a corpse, wondered that so little a thing could kill such big fellows; howbeit, it slipped from his hand and lighting on his foot killed him on the spot.13 So when Hercules returned to Pholoe, he beheld Pholus dead; and he buried him and proceeded to the boar hunt. And when he had chased the boar with shouts from a certain thicket, he drove the exhausted animal into deep snow, trapped it, and brought it toMycenae. [5]

The fifth labour he laid on him was to carry out the dung of the cattle of Augeas in a single day.14 Now Augeas was king of Elis; some say that he was a son of the Sun, others that he was a son of Poseidon, and others that he was a son of Phorbas; and he had many herds of cattle. Hercules accosted him, and without revealing the command of Eurystheus, said that he would carry out the dung in one day, if Augeas would give him the tithe of the cattle. Augeas was incredulous, but promised. Having taken Augeas’s son Phyleus to witness, Hercules made a breach in the foundations of the cattle-yard, and then, diverting the courses of the Alpheus and Peneus, which flowed near each other, he turned them into the yard, having first made an outlet for the water through another opening. When Augeas learned that this had been accomplished at the command of Eurystheus, he would not pay the reward; nay more, he denied that he had promised to pay it, and on that point he professed himself ready to submit to arbitration. The arbitrators having taken their seats, Phyleus was called by Hercules and bore witness against his father, affirming that he had agreed to give him a reward. In a rage Augeas, before the voting took place, ordered both Phyleus and Hercules to pack out of Elis. So Phyleus went to Dulichium and dwelt there,15 and Hercules repaired to Dexamenus at Olenus.16 He found Dexamenus on the point of betrothing perforce his daughter Mnesimache to the centaur Eurytion, and being called upon by him for help, he slew Eurytion when that centaur came to fetch his bride. But Eurystheus would not admit this labour either among the ten, alleging that it had been performed for hire. [6]

The sixth labour he enjoined on him was to chase away the Stymphalian birds.17 Now at the city of Stymphalus in Arcadia was the lake called Stymphalian, embosomed in a deep wood. To it countless birds had flocked for refuge, fearing to be preyed upon by the wolves.18 So when Hercules was at a loss how to drive the birds from the wood, Athena gave him brazen castanets, which she had received from Hephaestus. By clashing these on a certain mountain that overhung the lake, he scared the birds. They could not abide the sound, but fluttered up in a fright, and in that way Hercules shot them. [7]

The seventh labour he enjoined on him was to bring the Cretan bull.19 Acusilaus says that this was the bull that ferried across Europa for Zeus; but some say it was the bull that Poseidon sent up from the sea when Minos promised to sacrifice to Poseidon what should appear out of the sea. And they say that when he saw the beauty of the bull he sent it away to the herds and sacrificed another to Poseidon; at which the god was angry and made the bull savage. To attack this bull Hercules came to Crete, and when, in reply to his request for aid, Minos told him to fight and catch the bull for himself, he caught it and brought it to Eurystheus, and having shown it to him he let it afterwards go free. But the bull roamed to Sparta and all Arcadia, and traversing the Isthmus arrived at Marathon in Attica and harried the inhabitants. [8]

The eighth labour he enjoined on him was to bring the mares of Diomedes the Thracian toMycenae.20 Now this Diomedes was a son of Ares and Cyrene, and he was king of the Bistones, a very warlike Thracian people, and he owned man-eating mares. So Hercules sailed with a band of volunteers, and having overpowered the grooms who were in charge of the mangers, he drove the mares to the sea. When the Bistones in arms came to the rescue, he committed the mares to the guardianship of Abderus, who was a son of Hermes, a native of Opus in Locris, and a minion of Hercules; but the mares killed him by dragging him after them. But Hercules fought against the Bistones, slew Diomedes and compelled the rest to flee. And he founded a city Abdera beside the grave of Abderus who had been done to death,21 and bringing the mares he gave them to Eurystheus. But Eurystheus let them go, and they came to Mount Olympus, as it is called, and there they were destroyed by the wild beasts. [9]

The ninth labour he enjoined on Hercules was to bring the belt of Hippolyte.22 She was queen of the Amazons, who dwelt about the river Thermodon, a people great in war; for they cultivated the manly virtues, and if ever they gave birth to children through intercourse with the other sex, they reared the females; and they pinched off the right breasts that they might not be trammelled by them in throwing the javelin, but they kept the left breasts, that they might suckle. Now Hippolyte had the belt of Ares in token of her superiority to all the rest. Hercules was sent to fetch this belt because Admete, daughter of Eurystheus, desired to get it. So taking with him a band of volunteer comrades in a single ship he set sail and put in to the island ofParos, which was inhabited by the sons of Minos,23 to wit, Eurymedon, Chryses, Nephalion, and Philolaus. But it chanced that two of those in the ship landed and were killed by the sons of Minos. Indignant at this, Hercules killed the sons of Minos on the spot and besieged the rest closely, till they sent envoys to request that in the room of the murdered men he would take two, whom he pleased. So he raised the siege, and taking on board the sons of Androgeus, son of Minos, to wit, Alcaeus and Sthenelus, he came to Mysia, to the court of Lycus, son of Dascylus, and was entertained by him; and in a battle between him and the king of the Bebryces Hercules sided with Lycus and slew many, amongst others King Mygdon, brother of Amycus. And he took much land from the Bebryces and gave it to Lycus, who called it all Heraclea.

Having put in at the harbor of Themiscyra, he received a visit from Hippolyte, who inquired why he was come, and promised to give him the belt. But Hera in the likeness of anAmazon went up and down the multitude saying that the strangers who had arrived were carrying off the queen. So the Amazons in arms charged on horseback down on the ship. But when Hercules saw them in arms, he suspected treachery, and killing Hippolyte stripped her of her belt. And after fighting the rest he sailed away and touched at Troy.

But it chanced that the city was then in distress consequently on the wrath of Apollo and Poseidon. For desiring to put the wantonness of Laomedon to the proof, Apollo and Poseidon assumed the likeness of men and undertook to fortify Pergamum for wages. But when they had fortified it, he would not pay them their wages.24 Therefore Apollo sent a pestilence, and Poseidon a sea monster, which, carried up by a flood, snatched away the people of the plain. But as oracles foretold deliverance from these calamities if Laomedon would expose his daughter Hesione to be devoured by the sea monster, he exposed her by fastening her to the rocks near the sea.25 Seeing her exposed, Hercules promised to save her on condition of receiving from Laomedon the mares which Zeus had given in compensation for the rape of Ganymede.26 On Laomedon’s saying that he would give them, Hercules killed the monster and saved Hesione. But when Laomedon would not give the stipulated reward,27 Hercules put to sea after threatening to make war on Troy.28

And he touched at Aenus, where he was entertained by Poltys. And as he was sailing away he shot and killed on the Aenian beach a lewd fellow, Sarpedon, son of Poseidon and brother of Poltys. And having come to Thasosand subjugated the Thracians who dwelt in the island, he gave it to the sons of Androgeus to dwell in. From Thasos he proceeded toTorone, and there, being challenged to wrestle by Polygonus and Telegonus, sons of Proteus, son of Poseidon, he killed them in the wrestling match.29 And having brought the belt to Mycenae he gave it to Eurystheus. [10]

As a tenth labour he was ordered to fetch the kine of Geryon from Erythia.30 Now Erythia was an island near the ocean; it is now called Gadira.31 This island was inhabited by Geryon, son of Chrysaor by Callirrhoe, daughter of Ocean. He had the body of three men grown together and joined in one at the waist, but parted in three from the flanks and thighs.32 He owned red kine, of which Eurytion was the herdsman and Orthus,33 the two-headed hound, begotten by Typhon on Echidna, was the watchdog. So journeying through Europe to fetch the kine of Geryon he destroyed many wild beasts and set foot inLibya,34 and proceeding to Tartessus he erected as tokens of his journey two pillars over against each other at the boundaries ofEurope and Libya.35 But being heated by the Sun on his journey, he bent his bow at the god, who in admiration of his hardihood, gave him a golden goblet in which he crossed the ocean.36 And having reached Erythia he lodged on Mount Abas. However the dog, perceiving him, rushed at him; but he smote it with his club, and when the herdsman Eurytion came to the help of the dog, Hercules killed him also. But Menoetes, who was there pasturing the kine of Hades, reported to Geryon what had occurred, and he, coming up with Hercules beside the river Anthemus,37 as he was driving away the kine, joined battle with him and was shot dead. And Hercules, embarking the kine in the goblet and sailing across to Tartessus, gave back the goblet to the Sun.

And passing through Abderia38 he came toLiguria,39 where Ialebion and Dercynus, sons of Poseidon, attempted to rob him of the kine, but he killed them40 and went on his way through Tyrrhenia. But at Rhegium a bull broke away41 and hastily plunging into the sea swam across to Sicily, and having passed through the neighboring country since calledItaly after it, for the Tyrrhenians called the bull italus,42 came to the plain of Eryx, who reigned over the Elymi.43 Now Eryx was a son of Poseidon, and he mingled the bull with his own herds. So Hercules entrusted the kine to Hephaestus and hurried away in search of the bull. He found it in the herds of Eryx, and when the king refused to surrender it unless Hercules should beat him in a wrestling bout, Hercules beat him thrice, killed him in the wrestling, and taking the bull drove it with the rest of the herd to the Ionian Sea. But when he came to the creeks of the sea, Hera afflicted the cows with a gadfly, and they dispersed among the skirts of the mountains of Thrace. Hercules went in pursuit, and having caught some, drove them to theHellespont; but the remainder were thenceforth wild.44 Having with difficulty collected the cows, Hercules blamed the river Strymon, and whereas it had been navigable before, he made it unnavigable by filling it with rocks; and he conveyed the kine and gave them to Eurystheus, who sacrificed them to Hera. [11]

When the labours had been performed in eight years and a month,45 Eurystheus ordered Hercules, as an eleventh labour, to fetch golden apples from the Hesperides,46for he did not acknowledge the labour of the cattle of Augeas nor that of the hydra. These apples were not, as some have said, in Libya, but on Atlas among the Hyperboreans.47 They were presented < by Earth> to Zeus after his marriage with Hera, and guarded by an immortal dragon with a hundred heads, offspring of Typhon and Echidna, which spoke with many and divers sorts of voices. With it the Hesperides also were on guard, to wit, Aegle, Erythia, Hesperia, and Arethusa. So journeying he came to the river Echedorus. And Cycnus, son of Ares and Pyrene, challenged him to single combat. Ares championed the cause of Cycnus and marshalled the combat, but a thunderbolt was hurled between the two and parted the combatants.48 And going on foot throughIllyria and hastening to the river Eridanus he came to the nymphs, the daughters of Zeus and Themis. They revealed Nereus to him, and Hercules seized him while he slept, and though the god turned himself into all kinds of shapes, the hero bound him and did not release him till he had learned from him where were the apples and the Hesperides.49Being informed, he traversed Libya. That country was then ruled by Antaeus, son of Poseidon,50 who used to kill strangers by forcing them to wrestle. Being forced to wrestle with him, Hercules hugged him, lifted him aloft,51 broke and killed him; for when he touched earth so it was that he waxed stronger, wherefore some said that he was a son of Earth.

After Libya he traversed Egypt. That country was then ruled by Busiris,52 a son of Poseidon by Lysianassa, daughter of Epaphus. This Busiris used to sacrifice strangers on an altar of Zeus in accordance with a certain oracle. For Egypt was visited with dearth for nine years, and Phrasius, a learned seer who had come from Cyprus, said that the dearth would cease if they slaughtered a stranger man in honor of Zeus every year. Busiris began by slaughtering the seer himself and continued to slaughter the strangers who landed. So Hercules also was seized and haled to the altars, but he burst his bonds and slew both Busiris and his son Amphidamas.53

And traversing Asia he put in to Thermydrae, the harbor of the Lindians.54 And having loosed one of the bullocks from the cart of a cowherd, he sacrificed it and feasted. But the cowherd, unable to protect himself, stood on a certain mountain and cursed. Wherefore to this day, when they sacrifice to Hercules, they do it with curses.55

And passing by Arabia he slew Emathion, son of Tithonus,56 and journeying through Libyato the outer sea he received the goblet from the Sun. And having crossed to the opposite mainland he shot on the Caucasus the eagle, offspring of Echidna and Typhon, that was devouring the liver of Prometheus, and he released Prometheus,57 after choosing for himself the bond of olive,58 and to Zeus he presented Chiron, who, though immortal, consented to die in his stead.

Now Prometheus had told Hercules not to go himself after the apples but to send Atlas, first relieving him of the burden of the sphere; so when he was come to Atlas in the land of the Hyperboreans, he took the advice and relieved Atlas. But when Atlas had received three apples from the Hesperides, he came to Hercules, and not wishing to support the sphere< he said that he would himself carry the apples to Eurystheus, and bade Hercules hold up the sky in his stead. Hercules promised to do so, but succeeded by craft in putting it on Atlas instead. For at the advice of Prometheus he begged Atlas to hold up the sky till he should>59 put a pad on his head. When Atlas heard that, he laid the apples down on the ground and took the sphere from Hercules. And so Hercules picked up the apples and departed. But some say that he did not get them from Atlas, but that he plucked the apples himself after killing the guardian snake. And having brought the apples he gave them to Eurystheus. But he, on receiving them, bestowed them on Hercules, from whom Athena got them and conveyed them back again; for it was not lawful that they should be laid down anywhere. [12]

A twelfth labour imposed on Hercules was to bring Cerberus from Hades.60 Now this Cerberus had three heads of dogs, the tail of a dragon, and on his back the heads of all sorts of snakes. When Hercules was about to depart to fetch him, he went to Eumolpus atEleusis, wishing to be initiated. However it was not then lawful for foreigners to be initiated: since he proposed to be initiated as the adoptive son of Pylius. But not being able to see the mysteries because he had not been cleansed of the slaughter of the centaurs, he was cleansed by Eumolpus and then initiated.61 And having come to Taenarum inLaconia, where is the mouth of the descent to Hades, he descended through it.62 But when the souls saw him, they fled, save Meleager and the Gorgon Medusa. And Hercules drew his sword against the Gorgon, as if she were alive, but he learned from Hermes that she was an empty phantom.63 And being come near to the gates of Hades he found Theseus and Pirithous,64 him who wooed Persephone in wedlock and was therefore bound fast. And when they beheld Hercules, they stretched out their hands as if they should be raised from the dead by his might. And Theseus, indeed, he took by the hand and raised up, but when he would have brought up Pirithous, the earth quaked and he let go. And he rolled away also the stone of Ascalaphus.65And wishing to provide the souls with blood, he slaughtered one of the kine of Hades. But Menoetes, son of Ceuthonymus, who tended the king, challenged Hercules to wrestle, and, being seized round the middle, had his ribs broken;66 howbeit, he was let off at the request of Persephone. When Hercules asked Pluto for Cerberus, Pluto ordered him to take the animal provided he mastered him without the use of the weapons which he carried. Hercules found him at the gates of Acheron, and, cased in his cuirass and covered by the lion’s skin, he flung his arms round the head of the brute, and though the dragon in its tail bit him, he never relaxed his grip and pressure till it yielded.67 So he carried it off and ascended through Troezen.68 But Demeter turned Ascalaphus into a short-eared owl,69 and Hercules, after showing Cerberus to Eurystheus, carried him back to Hades.

1 As to the Nemean lion, compare Hes. Th. 326ff.; Bacch. 8.6ff., ed. Jebb; Soph. Trach. 1091ff.; Theocritus xxv.162ff.; Diod. 4.11.3ff.;Eratosthenes, Cat. 12; Tzetzes, Chiliades ii.232ff.;Hyginus, Fab. 30. According to Hesiod, the Nemean lion was begotten by Orthus, the hound of Geryon, upon the monster Echidna. Hyginus says that the lion was bred by the Moon.

2 As to Herakles and Molorchus, compareTibullus iv.1.12ff.; Verg. G. 3.19, with Servius’s note; Martial iv.64.30, ix.43.13; Statius, Sylv. iii.1.28.

3 The Greeks had two distinct words for sacrificing, according as the sacrifice was offered to a god or to a hero, that is, to a worshipful dead man; the former sacrifice was expressed by the verb θύειν, the latter by the verb ἐναγίζειν. The verbal distinction can hardly be preserved in English, except by a periphrasis. For the distinction between the two, see Paus. 2.10.1; Paus. 2.11.7; Paus. 3.19.3; and for more instances of ἐναγίζειν in this sense, see Paus. 3.1.8; Paus. 4.21.11; Paus. 7.17.8; Paus. 7.19.10; Paus. 7.20.9; Paus. 8.14.10-11; Paus. 8.41.1; Paus. 9.5.14; Paus. 9.18.3-4; Paus. 9.38.5; Paus. 10.24.6;Inscriptiones Graecae Megaridis, Oropiae, Boeotiae, ed. G. Dittenberger, p. 32, No. 53. For instances of the antithesis between θύειν andἐναγίζειν, see Hdt. 2.44; Plut. De Herodoti malignitate 13; Ptolemy Hephaest., Nauck 2nd ed., Nov. Hist. iii. in Westermann’s Mythographi Graeci, p. 186; Pollux viii.91; Scholiast on Eur. Ph. 274. The corresponding nouns θυσίαι andἐναγίσματα are similarly opposed to each other. See Aristot. Ath. Pol. 58. Another word which is used only of sacrificing to heroes or the dead is ἐντέμνειν See, for example, Thuc. 5.11, ὠς ἥρωΐτε ἐντέμνουσι (of the sacrifices offered atAmphipolis to Brasidas). Sometimes the verbsἐναγίζειν and ἐντέμνειν are coupled in this sense. See Philostratus, Her. xx.27, 28. For more evidence as to the use of these words, seeFr. Pfister, Der Reliquienkult im Altertum(Giessen, 1909-1912), pp. 466ff. Compare P. Foucart, Le culte des héros chez les Grecs(Paris, 1918), pp. 96, 98 (from the Memoires de l’ Académie des Inscriptions et Belles Lettres, vol. xlii).

4 Compare Diod. 4.12.1, who however places this incident after the adventure with the Erymanthian boar.

5 As to the herald Copreus, compare Hom. Il. 15.639ff., with the note of the Scholiast.

6 Compare Eur. Herc. 419ff.; Diod. 4.11.5ff.;Paus. 2.37.4; Paus. 5.5.10; Paus. 5.17.11;Zenobius, Cent. vi.26; Quintus Smyrnaeus, Posthomerica vi.212ff.; Tzetzes, Chiliades ii.237ff.; Verg. A. 8.299ff.; Ov. Met. 9.69ff.;Hyginus, Fab. 30. Diodorus and Ovid multiply the hydra’s heads to a hundred; the sceptical Pausanias (Paus. 2.37.4) would reduce them to one. Both Diodorus and Pausanias, together with Zenobius and Hyginus, mention that Herakles poisoned his arrows with the gall of the hydra. The account which Zenobius gives of the hydra is clearly based on that of Apollodorus, though as usual he does not name his authority.

7 For this service the crab was promoted by Hera, the foe of Herakles, to the rank of a constellation in the sky. See Eratosthenes, Cat. 11 (who quotes as his authority the Heracliaof Panyasis); Hyginus, Ast. ii.23.

8 Compare Pind. O. 3.28(50)ff.; Eur. Herc. 375ff.; Diod. 4.13.1; Tzetzes, Chiliades 11.265ff.;Hyginus, Fab. 30. Pindar says that in his quest of the hind with the golden horns Herakles had seen “the land at the back of the cold north wind.” Hence, as the reindeer is said to be the only species of deer of which the female has antlers, Sir William Ridgeway argues ingeniously that the hind with the golden horns was no other than the reindeer. See hisEarly Age of Greece 1. (Cambridge, 1901), pp. 360ff. Later Greek tradition, as we see from Apollodorus, did not place the native land of the hind so far away. Oenoe was a place inArgolis. Mount Artemisius is the range which divides Argolis from the plain of Mantinea. The Ladon is the most beautiful river of Arcadia, if not of Greece. The river Cerynites, from which the hind took its name, is a river which rises inArcadia and flows through Achaia into the sea. The modern name of the river is Bouphousia. See Paus. 7.25.5, with my note.

9 The hind is said to have borne the inscription “Taygete dedicated (me) to Artemis.” SeePind. O. 3.29(53)ff., with the Scholiast.

10 As to the Erymanthian boar and the centaurs, see Soph. Trach. 1095ff.; Diod. 4.12;Tzetzes, Chiliades ii.268ff.; Hyginus, Fab. 30. The boar’s tusks were said to be preserved in a sanctuary of Apollo at Cumae in CampaniaPaus. 8.24.5).

11 As to these nymphs, see Hesiod, Th. 187. The name perhaps means an ash-tree nymph (from μελία, an ash tree), as Dryad means an oak tree nymph (from δρῦς, an oak tree).

12 Compare Tzetzes, Chiliades ii.271; Theocritus vii.149ff. The jar had been presented by Dionysus to a centaur with orders not to open it till Herakles came (Diodorus Siculus iv.12.3).

13 Compare Servius on Verg. A. 8.294.

14 As to Augeas and his cattle-stalls, seeTheocritus xxv.7ff.; Diod. 4.13.3; Paus. 5.1.9ff.;Tzetzes, Chiliades ii.278ff. (who seems to follow Apollodorus); Scholiast on Hom. Il. ii.629, xi.700; Scholiast on Ap. Rhod., Argon. i.172; Hyginus, Fab. 30. According to the rationalistic Pausanias, the name of the father of Augeas was Eleus (Eleios), which was popularly corrupted into Helios, “Sun”; Serv. Verg. A. 8.300.

15 Compare Hom. Il. 2.629, with the Scholiast;Paus. 5.1.10, Paus. 5.3.1-3.

16 Compare Bacchylides, referred to by theScholiast on Hom. Od. xi.295; Bacch., ed. R. C. Jebb, p. 430; Diod. 4.33.1; Paus. 7.18.1; Hyginus, Fab. 33.

17 As to the Stymphalian birds, see Ap. Rhod., Argon. ii.1052-1057, with the Scholiast on 1054;Diod. 4.13.2; Strab. 8.6.8; Paus. 8.22.4; Quintus Smyrnaeus, Posthomerica vi.227ff.; Tzetzes, Chiliades ii.291ff.; Hyginus, Fab. 20, 30; Serv. Verg. A. 8.300. These fabulous birds were said to shoot their feathers like arrows. CompareD’Arcy Wentworth Thompson, Glossary of Greek Birds, p. 162. From the Ap. Rhod., Argon. ii.1052-1057, with the Scholiast on 1054 we learn that the use of a brazen rattle to frighten the birds was mentioned both by Pherecydes and Hellanicus.

18 In no other ancient account of the Stymphalian birds, so far as I know, are wolves mentioned. There is perhaps a reminiscence of an ancient legend in the name of the Wolf’s Ravine, which is still given to the deep glen, between immense pine-covered slopes, through which the road runs southwestward from Stymphalus to Orchomenus. The glen forms a conspicuous feature in the landscape to anyone seated on the site of the ancient city and looking across the clear shallow water of the lake to the high mountains that bound the valley on the south. See Frazer on Paus. vol. iv. p. 269.

19 As to the Cretan bull see Diod. 4.13.4; Paus. 1.27.9ff., Paus. 5.10.9; Tzetzes, Chiliades ii.293- 298 (who seems to follow Apollodorus);Hyginus, Fab. 30.

20 As to the man-eating mares of Diomedes, see Diod. 4.15.3ff.; Philostratus, Im. ii.25;Quintus Smyrnaeus, Posthomerica vi.245ff.;Tzetzes, Chiliades ii.299-308 (who seems to follow Apollodorus, except that he speaks of the animals in the masculine as horses, not mares); Strab. 7 Fr. 44, 47, ed. A. Meineke;Stephanus Byzantius, s.v. Ἄβδηρα; Hyginus, Fab. 30 (who gives the names of four horses, not mares). According to Diod. 4.13.4, Herakles killed the Thracian king Diomedes himself by exposing him to his own mares, which devoured him. Further, the historian tells us that when Herakles brought the mares to Eurystheus, the king dedicated them to Hera, and that their descendants existed down to the time of Alexander the Great.

21 Compare Strab. 7 Fr. 44, 47, ed. A. Meineke; Stephanus Byzantius, s.v. Ἄβδηρα;Philostratus, Im. ii.25. From Philostratus we learn that athletic games were celebrated in honour of Abderus. They comprised boxing, wrestling, the pancratium, and all the other usual contests, with the exception of racing—no doubt because Abderus was said to have been killed by horses. We may compare the rule which excluded horses from the Arician grove, because horses were said to have killed Hippolytus, with whom Virbius, the traditionary founder of the sanctuary, was identified. See Verg. A. 7.761-780; Ovid, Fasti iii.265ff. When we remember that the Thracian king Lycurgus is said to have been killed by horses in order to restore the fertility of the land (see Apollod. 3.5.1), we may conjecture that the tradition of the man-eating mares of Diomedes, another Thracian king who is said to have been killed by horses, points to a custom of human sacrifice performed by means of horses, whether the victim was trampled to death by their hoofs or tied to their tails and rent asunder. If the sacrifice was offered, as the legend of Lycurgus suggests, for the sake of fertilizing the ground, the reason for thus tearing the victim to pieces may have been to scatter the precious life-giving fragments as widely and as quickly as possible over the barren earth. Compare Adonis, Attis, Osiris ii.97ff. The games at Abdera are alluded to by the poet Machon, quoted by Athenaeus viii.41, p. 349 B.

22 As to the expedition of Herakles to fetch the belt of the Amazon, see Eur. Herc. 408ff.; Ap. Rhod., Argon. ii.777ff., 966ff., with the Scholiast on 778, 780; Diod. 4.16; Paus. 5.10.9; Quintus Smyrnaeus, Posthomerica vi.240ff.; Tzetzes, Chiliades ii.309ff.; Tzetzes, Scholiast on Lycophron 1327(who follows Apollodorus and cites him by name); Hyginus, Fab. 30.

23 According to Diod. 5.79.2, Rhadamanthys bestowed the island of Paros on his son Alcaeus. Combined with the evidence of Apollodorus, the tradition points to a Cretan colony in Paros.

24 Compare Hom. Il. 7.452ff., Hom. Il. 21.441-457. According to the former of these passages, the walls of Troy were built by Poseidon and Apollo jointly for king Laomedon. But according to the latter passage the walls were built by Poseidon alone, and while he thus toiled as a mason, Apollo served as a herdsman, tending the king’s cattle in the wooded glens of Ida. Their period of service lasted for a year, and at the end of it the faithless king not only dismissed the two deities without the stipulated wages which they had honestly earned, but threatened that, if they did not take themselves off, he would tie Apollo hand and foot and sell him for a slave in the islands, not however before he had lopped off the ears of both of them with a knife. Thus insulted as well as robbed, the two gods retired with wrath and indignation at their hearts. This strange tale, told by Homer, is alluded to by Pind. O. 8.30(40)ff., who adds to it the detail that the two gods took the hero Aeacus with them to aid them in the work of fortification; and the Scholiast on Pindar (pp. 194ff. ed. Boeckh) explains that, as Troy was fated to be captured, it was necessary that in building the walls the immortals should be assisted by a mortal, else the city would have been impregnable. The sarcastic Lucian tells us (Lucian, De sacrificiis 4) that both Apollo and Poseidon laboured as bricklayers at the walls of Troy, and that the sum of which the king cheated them was more than thirty Trojan drachmas. The fraud is alluded to by Verg. G. 1.502 and Hor. Carm. 3.3.21ff. CompareHyginus, Fab. 89; Ov. Met. 11.194ff.; Serv. Verg. A. 8.157; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 43ff., 138 (First Vatican Mythographer 136; Second Vatican Mythographer 193). Homer does not explain why Apollo and Poseidon took service with Laomedon, but his Scholiast on Hom. Il. xxi.444, in agreement with Tzetzes, Scholiast on Lycophron 34, says that their service was a punishment inflicted on them by Zeus for a conspiracy into which some of the gods had entered for the purpose of putting him, the supreme god, in bonds. The conspiracy is mentioned by Hom. Il. 1.399ff.), who names Poseidon, Hera, and Athena, but not Apollo, among the conspirators; their nefarious design was defeated by the intervention of Thetis and the hundred-handed giant Briareus. We have already heard of Apollo serving a man in the capacity of neatherd as a punishment for murder perpetrated by the deity (see above,Apollod. 1.9.15, with the note). These back-stair chronicles of Olympus shed a curious light on the early Greek conception of divinity.

25 For the story of the rescue of Hesione by Herakles, see Diod. 4.42; Scholiast on Hom. Il. xx.146; Tzetzes, Scholiast on Lycophron 34; Ov. Met. 11.211ff.; Valerius Flaccus, Argon. ii.451ff.;Hyginus, Fab. 89; Serv. Verg. A. 8.157;Scriptores rerum mythicarum Latini, ed. Bode, i. p. 44 (First Vatican Mythographer 136). A curious variant of the story is told, without mention of Hesione, by the Second Vatican Mythographer (193, i. p. 138). Tzetzes says that Herakles, in full armour, leaped into the jaws of the sea-monster, and was in its belly for three days hewing and hacking it, and that at the end of the three days he came forth without any hair on his head. The Scholiast on Hom. Il. xx.146 tells the tale similarly, and refers to Hellanicus as his authority. The story of Herakles and Hesione corresponds closely to that of Perseus and Andromeda (see Apollod. 2.4.3). Both tales may have originated in a custom of sacrificing maidens to be the brides of the Sea. Compare The Magic Art and the Evolution of Kings, ii.150ff.

26 The horses were given by Zeus to Tros, the father of Ganymede. See Hom. Il. 5.265ff.; HH Aphr. 210ff.; Paus. 5.24.5. According to another account, which had the support of a Cyclic poet, the compensation given to the bereaved father took the shape, not of horses, but of a golden vine wrought by Hephaestus. See Scholiast on Eur. Or. 1391. As the duty of Ganymede was to pour the red nectar from a golden bowl in heaven (HH Aphr. 206), there would be a certain suitability in the bestowal of a golden vine to replace him in his earthly home.

27 As to the refusal of Laomedon to give the horses to Herakles, see Hom. Il. 5.638-651,Hom. Il. 21.441-457; Ov. Met. 11.213ff.;Hyginus, Fab. 69. Laomedon twice broke his word, first to Poseidon and Apollo and afterwards to Herakles. Hence Ovid speaks of “the twice-perjured walls of Troy” (Ov. Met. 11.215).

28 As to the siege and capture of Troy by Herakles, see below, Apollod. 2.6.4.

29 Compare Tzetzes, Chiliades ii.320 sq.

30 As to Herakles and the cattle of Geryon, seeHes. Th. 287-294ff.; Hes. Th. 979-983; Pind. Frag. 169(151) ed. Sandys; Hdt. 4.8; Plat. Gorg. 484b; Diod. 4.17ff.; Paus. 3.18.13, Paus. 4.36.3;Quintus Smyrnaeus, Posthomerica vi.249ff.;Tzetzes, Chiliades ii.322-352 (who seems to follow Apollodorus); Scholiast on Plato, Tim. 24e; Pliny, Nat. Hist. iv.120; Solinus xxiii.12;Serv. Verg. A. 8.300.

31 Compare Hdt. 4.8; Strab. 3.2.11, Strab. 3.5 4; Pliny, Nat. Hist. iv.120; Solinus xxiii.12. Gadira is Cadiz. According to Pliny, Nat. Hist. iv.120, the name is derived from a Punic word gadir, meaning “hedge.” Compare Dionysius, Perieg. 453ff. The same word agadir is still used in the south of Morocco in the sense of “fortified house,” and many places in that country bear the name. Amongst them the port of Agadir is the best known. See E. Doutté, En tribu (Paris, 1914), pp. 50ff. The other name of the island is given by Solinus xxiii.12 in the form Erythrea, and by Mela iii.47 in the form Eythria.

32 As to the triple form of Geryon, compareHes. Th. 287; Aesch. Ag. 870; Eur. Herc. 423ff.; Scholiast on Plat. Tim. 24e; Paus. 5.19.1;Lucian, Toxaris 62; Tzetzes, Scholiast on Lycophron 652; Lucretius v.28; Hor. Carm. 2.14.7ff.; Verg. A. 6.289; Ov. Met. 9.184ff.;Hyginus, Fab. 30, 151.

33 The watchdog’s name is variously given as Orthus (Orthos) and Orthrus (Orthros). SeeHes. Th. 293 (where Orthos seems to be the better reading); Quintus Smyrnaeus, Posthomerica vi.253 (Orthros); Scholiast on Pind. I. 1.13(15) (Orthos); Scholiast on Plat. Tim. 24e (Orthros, so Stallbaum); Tzetzes, Chiliades ii.333 (Orthros); Pediasmus, De Herculis laboribus 10 (Orthos); Serv. Verg. A. 8.300 (Orthrus).

34 Compare Diod. 4.17.3ff., who says that Herakles completely cleared Crete of wild beasts, and that he subdued many of the wild beasts in the deserts of Libya and rendered the land fertile and prosperous.

35 The opinions of the ancients were much divided on the subject of the Pillars of Herakles. See Strab. 3.5.5. The usual opinion apparently identified them with the rock ofCalpeGibraltar) and the rock of Abyla, Abila, or Abylica (Ceuta) on the northern and southern sides of the straits. See Strab. 3.5.5; Tzetzes, Scholiast on Lycophron 649;Pliny, Nat. Hist. iii.4; Mela i.27, ii.95; Martianus Capella vi.624. Further, it seems to have been commonly supposed that before the time of Herakles the two continents were here joined by an isthmus, and that the hero cut through the isthmus and so created the straits. SeeDiod. 4.18.5; Seneca, Herakles Furens 235ff.;Seneca, Herakles Oetaeus 1240; Pliny, Nat. Hist. iii.4; Pliny, Nat. Hist. iii.4; Mela i.27; Martianus Capella vi.625. Some people, however, on the contrary, thought that the straits were formerly wider, and that Herakles narrowed them to prevent the monsters of the Atlantic ocean from bursting into the Mediterranean (Diod. 4.18.5). An entirely different opinion identified the Pillars of Herakles with two brazen pillars in the sanctuary of Herakles at Gadira (Cadiz), on which was engraved an inscription recording the cost of building the temple. See Strab. 3.5.5; compare Pliny, Nat. Hist. ii.242, who speaks of “the columns of Herakles consecrated at Gadira.” For other references to the Pillars of Herakles, see Pind. O. 3.43ff., Pind. N. 3.21, Pind. I. 4.11ff.;Athenaeus vii.98, p. 315 CD; Tzetzes, Chiliades ii.339 (who here calls the pillars Alybe and Abinna); Scholiast on Plat. Tim. 24e; Dionysius of Halicarnassus, Orbis Descriptio 64-68, with the commentary of Eustathius (Geographi Graeci Minores, ed. C. Müller, ii. pp. 107, 228). According to Eustathius, Calpe was the name given to the rock of Gibraltar by the barbarians, but its Greek name was Alybe; and the rock of Ceuta was called Abenna by the barbarians but by the Greeks Cynegetica, that is, the Hunter’s Rock. He tells us further that the pillars were formerly named the Pillars of Cronus, and afterwards the Pillars of Briareus.

36 Apollodorus seems to be here following Pherecydes, as we learn from a passage whichAthenaeus xi.39, p. 470 CD quotes from the third book of Pherecydes as follows: “And Herakles drew his bow at him as if he would shoot, and the Sun bade him give over; so Herakles feared and gave over. And in return the Sun bestowed on him the golden goblet which carried him with his horses, when he set, through the Ocean all night to the east, where the Sun rises. Then Herakles journeyed in that goblet to Erythia. And when he was on the open sea, Ocean, to make trial of him, caused the goblet to heave wildly on the waves. Herakles was about to shoot him with an arrow; and the Ocean was afraid, and bade him give over.” Stesichorus described the Sun embarking in a golden goblet that he might cross the ocean in the darkness of night and come to his mother, his wedded wife, and children dear. See Athenaeus xi.38, p. 468 E; compare Athenaeus xi.16, p. 781 D. The voyage of Herakles in the golden goblet was also related by the early poets Pisander and Panyasis in the poems, both called Heraclia, which they devoted to the exploits of the great hero. See Athenaeus xi.38, p. 469 D; compareMacrobius, Sat. v.21.16, 19. Another poet, Mimnermus, supposed that at night the weary Sun slept in a golden bed, which floated across the sea to Ethiopia, where a chariot with fresh horses stood ready for him to mount and resume his daily journey across the sky. SeeAthenaeus xi.39, p. 470 A.

37 Compare Tzetzes, Scholiast on Lycophron 652, who probably follows Apollodorus.

38 Abderia, the territory of Abdera, a Phoenician city of southern Spain, not to be confused with the better known Abdera inThrace. See Strab. 3.4.3; Stephanus Byzantius, s.v. Ἄβδηρα.

39 Apollodorus has much abridged a famous adventure of Herakles in Liguria. Passing through the country with the herds of Geryon, he was attacked by a great multitude of the warlike natives, who tried to rob him of the cattle. For a time he repelled them with his bow, but his supply of arrows running short he was reduced to great straits; for the ground, being soft earth, afforded no stones to be used as missiles. So he prayed to his father Zeus, and the god in pity rained down stones from the sky; and by picking them up and hurling them at his foes, the hero was able to turn the tables on them. The place where this adventure took place was said to be a plain between Marseilles and the Rhone, which was called the Stony Plain on account of the vast quantity of stones, about as large as a man’s hand, which were scattered thickly over it. In his play Prometheus Unbound, Aeschylus introduced this story in the form of a prediction put in the mouth of Prometheus and addressed to his deliverer Herakles. See Strab. 4.1.7; Dionysius of Halicarnassus, Antiq. Rom. i.41; Eustathius, Commentary on Dionysius Perieg. 76 (Geographi Graeci Minores, ed. C. Müller, ii.231); Hyginus, Ast. ii.6; TGF (Nauck 2nd ed.), pp. 66ff. The Stony Plain is now called the Plaine de la Crau. It “attracts the attention of all travellers between Arles and Marseilles, since it is intersected by the railway that joins those two cities. It forms a wide level area, extending for many square miles, which is covered with round rolled stones from the size of a pebble to that of a man’s head. These are supposed to have been brought down from the Alps by the Durance at some early period, when this plain was submerged and formed the bed of what was then a bay of the Mediterranean at the mouth of that river and the Rhone” (H. F. Tozer, Selections from Strabo, p. 117).

40 Compare Tzetzes, Chiliades ii.340ff., who calls the victims Dercynus and Alebion.

41 The author clearly derives the name ofRhegium from this incident (Ρήγιον fromἀπορρήγνυσι). The story of the escape of the bull, or heifer, and the pursuit of it by Herakles was told by Hellanicus. See Dionysius of Halicarnassus, Ant. Rom. i.35.2. It is somewhat singular that Apollodorus passes so lightly over the exploits of Herakles in Italy, and in particular that he says nothing about those adventures of his at Rome, to which the Romans attached much significance. For the Italian adventures of the hero, and his sojourn in Rome, see Diod. 4.20-22; Dionysius of Halicarnassus, Antiq. Rom. i.34ff., 38-44; Prop. iv.9; Verg. A. 8.201ff.; Ovid, Fasti i.543ff. On the popularity of the worship of Herakles inItaly, see Dionysius of Halicarnassus, Antiq. Rom. i.40.6, who says: “And in many other parts of Italy (besides Rome) precincts are consecrated to the god, and altars are set up both in cities and beside roads; and hardly will you find a place in Italy where the god is not honoured.”

42 Some of the ancients supposed that the name of Italy was derived from the Latinvitulus, “a calf.” See Varro, Re. Rust. ii.1.9;Dionysius of Halicarnassus, Antiq. Rom. i.35.2; compare Aulus Gellius xi.1.2.

43 As to Herculus and Eryx, see Diod. 4.23.2;Paus. 3.16.4ff.; Paus. 4.36.4; Tzetzes, Chiliades ii.346ff.; Tzetzes, Scholiast on Lycophron 866;Verg. A. 5.410ff.; Serv. Verg. A. 1.570.

44 The story was apparently told to account for the origin of wild cattle in Thrace.

45 This period for the completion of the labours of Herakles is mentioned also by theScholiast on Hom. Il. viii.368 and Tzetzes, Chiliades ii.353ff., both of whom, however, may have had the present passage of Apollodorus before them. It is possible that the period refers to the eight years’ cycle, which figured prominently in the religious calendar of the ancient Greeks; for example, the Pythian games were originally held at intervals of eight years. See Geminus, Element. Astron. viii.25ff., ed. C. Manitius; Censorinus, De die natali 18. It is to be remembered that the period of service performed by Herakles for Eurystheus was an expiation for the murder of his children (seeApollod. 2.4.12). Now Cadmus is said to have served Ares for eight years as an expiation for the slaughter of the dragon, the offspring of Ares (see Apollod. 3.4.2). But in those days, we are told, the “eternal year” comprised eight common years (Apollod. 3.4.2). Now Apollo served Admetus for a year as an expiation for the slaughter of the Cyclopes (Apollod. 3.10.4); but according to Serv. Verg. A. 7.761, the period of Apollo’s service was not one but nine years. In making this statement Servius, or his authority, probably had before him a Greek author, who mentioned an ἐννεατηρίς as the period of Apollo’s service. But thoughἐννεατηρίς means literally “nine years,” the period, in consequence of the Greek mode of reckoning, was actually equivalent to eight years (compare Celsus, De die natali 18.4, “Octaeteris facta, quae tunc enneaterisvocitata, quia primus eius annus nono quoqueanno redibat.”) These legends about the servitude of Cadmus, Apollo, and Herakles for eight years, render it probable that in ancient times Greek homicides were banished for eight years, and had during that time to do penance by serving a foreigner. Now this period of eight years was called a “great year” (Censorinus, De die natali 18.5), and the period of banishment for a homicide was regularly a year. See Apollod. 2.8.3; Eur. Hipp.34-37, Eur. Or. 1643-1645; Nicolaus Damascenus, Frag 20 (Fragmenta Historicorum Graccorum, ed. C. Müller, iii.369); Hesychius, s.v. ἀπενιαυτισμός;Suidas, s.v. ἀπεναυτίσαι. Hence it seems probable that, though in later times the period of a homicide’s banishment was a single ordinary year, it may formerly have been a “great year,” or period of eight ordinary years. It deserves to be noted that any god who had forsworn himself by the Styx had to expiate his fault by silence and fasting for a full year, after which he was banished the company of the gods for nine years (Hes. Th. 793-804ff.); and further that any man who partook of human flesh in the rites of Lycaean Zeus was supposed to be turned into a wolf for nine years. See Paus. 8.2; Pliny, Nat. Hist. viii.81;Augustine, De civitate Dei xviii.17. These notions point to a nine years’ period of expiation, which may have been observed in some places instead of the eight years’ period. In the present passage of Apollodorus, the addition of a month to the eight years’ period creates a difficulty which I am unable to explain. Ancient mathematicians defined a “great year” as the period at the end of which the sun, moon, and planets again occupy the same positions relatively to each other which they occupied at the beginning; but on the length of the period opinions were much divided. See Cicero, De natura deorum ii.20.51ff. Different, apparently, from the “great year” was the “revolving” (vertens) or “mundane” (mundanus) year, which was the period at the end of which, not only the sun, moon, and planets, but also the so-called fixed stars again occupy the positions relatively to each other which they occupied at the beginning; for the ancients recognized that the so-called fixed stars do move, though their motion is imperceptible to our senses. The length of a “revolving” or “mundane” year was calculated by ancient physicists at fifteen thousand years. See Cicero, Somnium Scipionis 7, with the commentary of Macrobius, ii.11.

46 As to the apples of the Hesperides, see Hes. Th. 215ff.; Eur. Herc. 394ff.; Ap. Rhod., Argon. iv.1396ff.; with the Scholiast Ap. Rhod. Argon. iv.1396; Diod. 4.26; Paus. 5.11.6; Paus. 5.18.4;Paus. 6.19.8; Eratosthenes, Cat. 3; Tzetzes, Chiliades ii.355ff.; Ov. Met. 4.637ff., ix.190;Hyginus, Fab. 30; Hyginus, Ast. ii.3; Scholia in Caesaris Germanici Aratea, pp. 382ff., in Martianus Capella, ed. Fr. Eyssenhardt;Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 13ff., 130 (First Vatican Mythographer 38; Second Vatican Mythographer 161). From theScholiast on Ap. Rhod., Argon. iv.1396ff. we learn that the story of Herakles and the apples of the Hesperides was told by Pherecydes in the second book of his work on the marriage of Hera. The close resemblance which the Scholiast’s narrative bears to that of Apollodorus seems to show that here, as in many other places, our author followed Pherecydes. The account given by Pherecydes of the origin of the golden apples is as follows. When Zeus married Hera, the gods brought presents to the bride. Among the rest, Earth brought golden apples, which Hera so much admired that she ordered them to be planted in the garden of the gods beside Mount Atlas. But, as the daughters of Atlas used to pilfer the golden fruit, she set a huge serpent to guard the tree. Such is the story told, on the authority of Pherecydes, by Eratosthenes, Hyginus, Astr. ii.3, and the Scholiast on the Aratea of Germanicus.

47 Here Apollodorus departs from the usual version, which placed the gardens of the Hesperides in the far west, not the far north. We have seen that Herakles is said to have gone to the far north to fetch the hind with the golden horns (see above, Apollod. 2.5.3note); also he is reported to have brought from the land of the Hyperboreans the olive spray which was to form the victor’s crown at the Olympic games. See Pind. O. 3.11(20)ff.;Paus. 5.7.7, compare Paus. 5.15.3.

48 Compare Hyginus, Fab. 31, who describes the intervention of Mars (Ares) on the side of his son Cycnus, and the fall of the thunderbolt which parted the combatants; yet he says that Herakles killed Cycnus. This combat, which, according to Apollodorus, ended indecisively, was supposed to have been fought in Macedonia, for the Echedorus was a Macedonian river (Hdt. 7.124, Hdt. 7.127). Accordingly we must distinguish this contest from another and more famous fight which Herakles fought with another son of Ares, also called Cycnus, near Pagasae in Thessaly. SeeApollod. 2.7.7, with the note. Apparently Hyginus confused the two combats.

49 The meeting of Herakles with the nymphs, and his struggle with Nereus, are related also by the Scholiast on Ap. Rhod., Argon. iv.1396, citing as his authority Pherecydes, whom Apollodorus also probably follows. The transformations of the reluctant sea-god Nereus in his encounter with Herakles are like those of the reluctant sea-god Proteus in his encounter with Menelaus (Hom. Od. 4.354- 570), and those of the reluctant sea-goddess Thetis with her lover Peleus (see below,Apollod. 3.13.5).

50 As to Herakles and Antaeus, see Pind. I. 4.52(87)ff., with the Scholiast on Pind. I. 4.52(87) and 54(92); Diod. 4.17.4; Paus. 9.11.6;Philostratus, Im. ii.21; Quintus Smyrnaeus, Posthomerica vi.285ff.; Tzetzes, Chiliades ii.363ff.; Scholiast on Plat. Laws, vii, 796a(whose account agrees almost verbally with that of Apollodorus); Ovid, Ibis 393-395, with the Scholia; Hyginus, Fab. 31; Lucan, Pharsal. iv.588-655; Juvenal iii.89; Statius, Theb. vi.893ff.;Lactantius Placidus on Statius, Theb. vi.869(894); Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 19, 131 (First Vatican Mythographer 55; Second Vatican Mythographer 164). According to Pindar, the truculent giant used to roof the temple of his sire Poseidon with the skulls of his victims. The fable of his regaining strength through contact with his mother Earth is dwelt on by Lucan with his usual tedious prolixity. It is briefly alluded to by Ovid, Juvenal, and Statius. Antaeus is said to have reigned in westernMorocco, on the Atlantic coast. Here a hillock was pointed out as his tomb, and the natives believed that the removal of soil from the hillock would be immediately followed by rain, which would not cease till the earth was replaced. See Mela iii.106. Sertorius is said to have excavated the supposed tomb and to have found a skeleton sixty cubits long. See Plut. Sertorius 9; Strab. 17.3.8.

51 More literally, “lifted him aloft with hugs.” For this technical term (ἅμμα) applied to a wrestler’s hug, see Plut. Fabius Maximus 23, and Plut. Alc. 2.

52 For Herakles and Busiris, see Diod. 4.18.1,Diod. 4.27.2ff.; Plut. Parallela 38; Scholiast on Ap. Rhod., Argon. iv.1396; Tzetzes, Scholiast on Lycophron ii.367ff.; Ov. Met. 9.182ff.; Ovid, Ars Am. i.647-652; Scholiast on Ovid, Ibis 397 (p. 72, ed. R. Ellis); Hyginus, Fab. 31, 56; Serv. Verg. A. 8.300 and Georg. iii.5; Philargyrius on Verg. G. 3.5; Lactantius Placidus on Statius, Theb. xii.155. Ovid, with his Scholiasts, Hyginus and Philargyrius, like Apollodorus, allege a nine or eight years’ dearth or drought as the cause of the human sacrifices instituted by Busiris. Their account may be derived from Pherecydes, who is the authority cited by theScholiast on Ap. Rhod., Argon. iv.1396. Hyginus, Fab. 56 adds that the seer Phrasius, who advised the sacrifice, was a brother of Pygmalion. Herodotus, without mentioning Busiris, scouts the story on the ground that human sacrifices were utterly alien to the spirit of Egyptian religion (Hdt. 2.45). Isocrates also discredited the tradition, in so far as it relates to Herakles, because Herakles was four generations younger, and Busiris more than two hundred years older, than Perseus. See Isoc. 11.15. Yet there are grounds for thinking that the Greek tradition was substantially correct. For Manetho, our highest ancient authority, definitely affirmed that in the city of Ilithyia it was customary to burn alive “Typhonian men” and to scatter their ashes by means of winnowing fans (Plut. Isis et Osiris 73). These “Typhonian men” were red-haired, because Typhon, the Egyptian embodiment of evil, was also redhaired (Plut. Isis et Osiris 30, 33). But redhaired men would commonly be foreigners, in contrast to the black-haired natives of Egypt; and it was just foreigners who, according to Greek tradition, were chosen as victims. Diodorus Siculus points this out (Diod. 1.88.5) in confirmation of the Greek tradition, and he tells us that the redhaired men were sacrificed at the grave of Osiris, though this statement may be an inference from his etymology of the name Busiris, which he explains to mean “grave of Osiris.” The etymology is correct, Busiris being a Greek rendering of the Egyptian Asir “place of Osiris.” See A. Wiedemann, Herodots Zweites Buch (Leipsic, 1890), p. 213. Porphyry informs us, on the authority of Manetho, that the Egyptian custom of sacrificing human beings at the City of the Sun was suppressed by Amosis (Amasis), who ordered waxen effigies to be substituted for the victims. He adds that the human victims used to be examined just like calves for the sacrifice, and that they were sealed in token of their fitness for the altar. See Porphyry, De abstinentia iii.35. Sextus Empiricus even speaks of human sacrifices in Egypt as if they were practised down to his own time, which was about 200 A.D. See Sextus Empiricus, p. 173, ed. Bekker. Seleucus wrote a special treatise on human sacrifices in EgyptAthenaeus iv.72, p. 172 D). In view of these facts, the Greek tradition that the sacrifices were offered in order to restore the fertility of the land or to procure rain after a long drought, and that on one occasion the king himself was the victim, may be not without significance. For kings or chiefs have been often sacrificed under similar circumstances (see Apollod. 3.5.1; Adonis, Attis, Osiris, 3rd ed. ii.97ff.; The Magic Art and the Evolution of Kings, i.344ff., 352ff.); and in ancient Egypt the rulers are definitely said to have been held responsible for the failure of the crops (Ammianus Marcellinus xxviii.5.14); hence it would not be surprising if in extreme cases they were put to death. Busiris was the theme of a Satyric play by Euripides. See TGF (Nauck 2nd ed.), pp. 452ff.

53 The Scholiast on Ap. Rhod., Argon. iv.1396calls him Iphidamas, and adds “the herald Chalbes and the attendants” to the list of those slain by Herakles.

54 Thermydra is the form of the name given byStephanus Byzantius, s.v.. In his account of this incident Tzetzes calls the harbour Thermydron (Tzetzes. Chiliades ii.385). Lindus was one of the chief cities of Rhodes.

55 Compare Conon 11; Philostratus, Im. ii.24;Tzetzes, Chiliades ii.385ff.; Lactantius, Divin. Inst. i.21. According to all these writers except Tzetzes (who clearly follows Apollodorus), Herakles’s victim in this affair was not a waggoner, but a ploughman engaged in the act of ploughing; Philostratus names him Thiodamus, and adds: “Hence a ploughing ox is sacrificed to Herakles and they begin the sacrifice with curses such as, I suppose, the husbandman then made use of; and Herakles is pleased and blesses the Lindians in return for their curses.” According to Lactantius, it was a pair of oxen that was sacrificed, and the altar at which the sacrifice took place bore the name of bouzygos, that is, “yoke of oxen.” Hence it seems probable that the sacrifice which the story purported to explain was offered at the time of ploughing in order to ensure a blessing on the ploughman’s labours. This is confirmed by the ritual of the sacred ploughing observed at Eleusis, where members of the old priestly family of the Bouzygai or Ox-yokers uttered many curses as they guided the plough down the furrows of the Rarian Plain. See Etymologicum Magnum, s.v. Βουζυγία, p. 206, lines 47ff.; Anecdota Graeca, ed. Bekker, i.221; Hesychius, s.v. Βουζύγης; Paroemiographi Graeci, ed. Leutsch and Schneidewin, i. p. 388;Scholiast on Soph. Ant. 255; Plut. Praecepta Conjugalia 42. Compare J. Toepffer, Attische Genealogie (Berlin, 1889), rr. 136ff.; Spirits of the Corn and of the Wild, i.108ff. The Greeks seem to have deemed curses of special efficacy to promote the fertility of the ground; for we are told that when a Greek sowed cummin he was expected to utter imprecations or the corn would not turn out well. See Theophrastus, Historia plantarum vii.3.3, ix.8.8; Plut. Quaest. Conviv. vii.2.3; Pliny, Nat. Hist. xix.120. Roman writers mention a like custom observed by the sowers of rue and basil. See Palladius, De re rustica, iv.9; Pliny, Nat. Hist. xix.120. As to the beneficent effect of curses, when properly directed, see further The Magic Art and the Evolution of Kings, i.278ff.

56 Compare Tzetzes, Chiliades ii.369ff., who as usual follows Apollodorus. According to Diod. 4.27.3, after Herakles had slain Busiris, he ascended the Nile to Ethiopia and there slew Emathion, king of Ethiopia.

57 As to Herakles and Prometheus, see Diod. 4.15.2; Paus. 5.11.6; Tzetzes, Chiliades ii.370ff.;Scholiast on Ap. Rhod., Argon. ii.1248, iv.1396;Hyginus, Ast. ii.15; Hyginus, Fab. 31, 54, and 144; Serv. Verg. Ecl. 6.42. The Scholiast on Ap. Rhod., Argon. ii.1248 agrees with Apollodorus as to the parentage of the eagle which preyed on Prometheus, and he cites as his authority Pherecydes; hence we may surmise that Apollodorus is following the same author in the present passage. The time during which Prometheus suffered on the Caucasus was said by Aeschylus to be thirty thousand years (Hyginus, Ast. ii.15); but Hyginus, though he reports this in one passage, elsewhere reduces the term of suffering to thirty years (Hyginus, Fab. 54, 144).

58 The reference seems to be to the crown of olive which Herakles brought from the land of the Hyperboreans and instituted as the badge of victory in the Olympic games. See Pind. O. 3.11(20)ff.; Paus. 5.7.7. The ancients had a curious notion that the custom of wearing crowns or garlands on the head and rings on the fingers was a memorial of the shackles once worn for their sake by their great benefactor Prometheus among the rocks and snows of the Caucasus. In order that the will of Zeus, who had sworn never to release Prometheus, might not be frustrated by the entire liberation of his prisoner from his chains, Prometheus on obtaining his freedom was ordered to wear on his finger a ring made out of his iron fetters and of the rock to which he had been chained; hence, in memory of their saviour’s sufferings, men have worn rings ever since. The practice of wearing crowns or garlands was explained by some people in the same way. See Hyginus, Ast. ii.15;Serv. Verg. Ecl. 6.42; Pliny, Nat. Hist. xxxvii.2;Isidore, Orig. xix.32.1. According to one version of the legend, the crown which the sufferer on regaining his liberty was doomed to wear was a crown of willow; and the Carians, who used to crown their brows with branches of willow, explained that they did so in imitation of Prometheus. See Athenaeus xv.11-13, pp. 671-673 EB. In the present passage of Apollodorus, if the text is correct, Herakles, as the deliverer of Prometheus, is obliged to bind himself vicariously for the prisoner whom he has released; and he chooses to do so with his favourite olive. Similarly he has to find a substitute to die instead of Prometheus, and he discovers the substitute in Chiron. As to the substitution of Chiron for Prometheus, seeApollod. 2.5.4. It is remarkable that, though Prometheus was supposed to have attained to immortality and to be the great benefactor, and even the creator, of mankind, he appears not to have been worshipped by the Greeks; Lucian says that nowhere were temples of Prometheus to be seen (Lucian, Prometheus 14).

59 The passage in angular brackets is wanting in the manuscripts of Apollodorus, but is restored from the Scholiast on Ap. Rhod., Argon. iv.1396, who quotes as his authority Pherecydes, the writer here seemingly followed by Apollodorus. See the Critical Note. The story of the contest of wits between Herakles and Atlas is represented in one of the extant metopes of the temple of Zeus atOlympia, which were seen and described byPaus. 5.10.9. See Frazer, note on Pausanias (vol. iii. pp. 524ff.).

60 As to Herakles and Cerberus, see Hom. Il. 8.366ff.; Hom. Od. 11.623ff.; Bacch. 5.56ff., ed. Jebb; Eur. Herc. 23ff.; Eur. Her. 1277ff.;Diod. 4.25.1, Diod. 4.26.1; Paus. 2.31.6; Paus. 2.35.10; Paus. 3.18.13; Paus. 3.25.5ff.; Paus. 5.26.7; Paus. 9.34.5; Tzetzes, Chiliades ii.388-405 (who seems to follow Apollodorus);Scholiast on Hom. Il. viii.368; Ov. Met. 7.410ff.;Hyginus, Fab. 31; Seneca, Agamemnon 859ff.;Eur. Herc. 50ff.; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 20 (First Vatican Mythographer 57). Ancient writers differ as to the number of Cerberus’s heads. Hesiod assigned him fifty (Hes. Th. 311ff.); Pindar raised the number to a hundred (Scholiast on Hom. Il. viii.368), a liberal estimate which was accepted by Tzetzes in one place (Tzetzes, Scholiast on Lycophron 699) and by Horace in another (Hor. Carm. 2.13.34). Others reduced the number to three. See Soph. Trach. 1098; Eur. Herc. 24; Eur. Herc. 1277; Paus. 3.25.6; Hor. Carm. 2.19.29ff., iii.11.17ff.; Verg. G. 4.483, Aen. vi.417ff.; Ov. Met. 4.451ff.;Hyginus, Fab. 151; Seneca, Agamemnon 62;Seneca, Herakles Furens 783ff. Apollodorus apparently seeks to reconcile these contradictions, and he is followed as usual by Tzetzes (Tzetzes, Chiliades ii.390ff.), who, however, at the same time speaks of Cerberus as fifty-headed. The whole of the present passage of Apollodorus, from the description of Cerberus down to Herakles’s slaughter of one of the kine of Hades, is quoted, with a few small variations, by a Scholiast on Hom. Il. viii.368. See Dindorf’s edition of the Scholia, vol. i. p. 287. The quotation is omitted by Bekker in his edition of the Scholia p. 233.

61 As to the initiation of Herakles at Eleusis, compare Diod. 4.25.1; Tzetzes, Chiliades ii.394. According to Diodorus, the rites were performed on this occasion by Musaeus, son of Orpheus. Elsewhere (Tzetzes, Chiliades iv.14.3) the same writer says that Demeter instituted the lesser Eleusinian mysteries in honour of Herakles for the purpose of purifying him after his slaughter of the centaurs. The statement that Pylius acted as adoptive father to Herakles at his initiation is repeated by Plut. Thes. 33, who mentions that before Castor and Pollux were initiated atAthens they were in like manner adopted by Aphidnus. Herodotus says (Hdt. 8.65) that any Greek who pleased might be initiated atEleusis. The initiation of Herakles is represented in ancient reliefs. See A. B. Cook,Zeus, i.425ff.

62 Compare Eur. Herc. 23ff.; Paus. 3.25.5;Seneca, Herakles Furens 807ff. Sophocles seems to have written a Satyric drama on the descent of Herakles into the infernal regions at Taenarum. See The Fragments of Sophocles, ed. A. C. Pearson, vol. i. pp. 167ff. According to another account, Herakles descended, not at Taenarum but at the Acherusian Chersonese, near Heraclea Pontica on the Black Sea. The marks of the descent were there pointed out to a great depth. See Xen. Ana. 6.2.2.

63 So Bacch. 5.71ff., ed. Jebb represents Herakles in Hades drawing his bow against the ghost of Meleager in shining armour, who reminds the hero that there is nothing to fear from the souls of the dead; so, too, Verg. A. 6.290ff. describes Aeneas in Hades drawing his sword on the Gorgons and Harpies, till the Sibyl tells him that they are mere flitting empty shades. Apollodorus more correctly speaks of the ghost of only one Gorgon (Medusa), because of the three Gorgons she alone was mortal. See Apollod. 2.4.2. Compare Hom. Od. 11.634ff.

64 On Theseus and Pirithous in hell, seeApollod. E.1.23ff.; Hom. Od. 1.631; Eur. Herc. 619; Ap. Rhod., Argon. i.101ff., with the Scholiast on 101; Diod. 4.26.1, Diod. 4.63.4ff.;Paus. 1.17.4; Paus. 9.31.5; Paus. 10.29.9;Apostolius, Cent. iii.36; Suidas, s.v.λίσποι;Scholiast on Aristoph. Kn. 1368; Verg. A. 6.392ff., 617ff.; Hor. Carm. 3.4.79ff., iv.7.27ff.;Hyginus, Fab. 79; Aulus Gellius x.16.13; Serv. Verg. A. 6.617; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 18 (First Vatican Mythographer 48). The general opinion seems to have been that Herakles rescued Theseus, but that he could not save Pirithous. Others, however, alleged that he brought up both from the dead (Hyginus, Fab. 79); others again affirmed that he brought up neither (Diod. 4.63.5). A dull rationalistic version of the romantic story converted Hades into a king of the Molossians or Thesprotians, named Aidoneus, who had a wife Persephone, a daughter Cora, and a dog Cerberus, which he set to worry his daughter’s suitors, promising to give her in marriage to him who could master the ferocious animal. Discovering that Theseus and Pirithous were come not to woo but to steal his daughter, he arrested them. The dog made short work of Pirithous, but Theseus was kept in durance till the king consented to release him at the intercession of Herakles. SeePlut. Thes. 31.4-35.1ff.; Ael., Var. Hist. iv.5;Paus. 1.17.4, Paus. 1.18.4, Paus. 2.22.6, Paus. 3.18.5; Tzetzes, Chiliades ii.406ff.

65 See Apollod. 1.5.3.

66 Compare Tzetzes, Chiliades ii.396ff., who calls the herdsman Menoetius.

67 Literally, “till he persuaded (it).”

68 Compare Paus. 2.31.2. According to others, the ascent of Herakles with Cerberus took place at HermionePaus. 2.35.10) or on Mount Laphystius in BoeotiaPaus. 9.34.5).

69 Compare Ov. Met. 5.538ff. As to the short-eared owl (ὦτος), see D’Arcy Wentworth Thompson, Glossary of Greek Birds, pp. 200ff.

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Psychologists Explain 9/11 Denial Despite Hard Scientific Evidence

Posted by SEPTEMBER 11, 2016in Psychology-Psychiatry with 46 Comments

Video Source: jon SCOBIE

Seven psychologists plus author David Ray Griffin, Ph.D., provide insights on why so many people are in total denial regarding the truth about 9/11 despite “years of hard scientific evidence that disproves the government theory about what happened on September 11.” Trauma, fear, pride, and cognitive dissonance (information that contradicts beliefs about our worldview) are among the reasons given for why people can’t handle the truth about 9/11.

Below is a transcript of the key parts of the video:

Why are people resistant to looking at the hard evidence regarding 9/11?

Marti Hopper, Ph.D (Licensed Clinical Psychologist):

At this point, we have 15 years of hard scientific evidence that disproves the government theory about what happened on September 11.  Yet, people continue to be either oblivious to the fact that this information exists or completely resistant to looking at this information.  So, the question becomes: Why?

Why is it that people have so much trouble hearing this information? From my work, I think we would be remiss not to look at the impact of trauma…

Related Article: Saudi Press: U.S. Blew Up World Trade Center on 9/11 To Create ‘War On Terror’

As we know, the horrors of what happened on 9/11 were televised all over the world. They were televised, in fact, live.  We witnessed the deaths of almost 3,000 of our fellow Americans.  We know that this had a very severe and traumatic impact on a majority of the population.   I, myself, cried for weeks after September 11.

A friend of mine, who is a psychologist in practice here in Boulder, said that her case load increased tremendously after 9/11.  People who she had not seen in ten years were coming back into her practice.

So, I think it’s safe to say that collectively, as a nation, because of what happened on September 11, we experienced trauma.

9/11 Truth Conflicts with Our Worldview, Causing Cognitive Dissonance

Frances Shure, M.A. (Licensed Professional Counselor):

Why do people resist this information – the information that shows that the official story about 9/11 cannot be true?  What I’ve learned is that, as humans, each of us has a world view.  That worldview is usually formed, in great part, by the culture that we grow up in.

When we hear information that contradicts our worldview, social psychologists call the resulting insecurity cognitive dissonance. For example, with 9/11 we have one cognition, which is the official story of 9/11 – what our government told us, what our media repeated to us over and over – that 19 Muslims attacked us.

On the other hand, we have what scientists, researchers, architects, and engineers are now beginning to tell us, which is that there is evidence that shows that the official story cannot be true.  So now, we’ve lost our sense of security.  We are starting to feel vulnerable.  Now we’re confused.

Our Psychological Defenses Kick In When Our Beliefs Are Challenged

Robert Hopper, Ph.D. (Licensed Clinical Psychologist):

9/11 truth challenges our most fundamental beliefs about our government and about our country.  When your beliefs are challenged or when two beliefs are inconsistent, cognitive dissonance is created.  9/11 truth challenges the beliefs that our country protects and keeps us safe, and that America is the good guy….

When your beliefs are challenged, fear and anxiety are created. In response to that, our psychological defenses kick in and they protect us from these emotions.  Denial, which is probably the most primitive psychological is the one most likely to kick in when our beliefs are challenged.

It’s Easier to Deny the Truth

Danielle Duperet, PhD:

America is a powerful nation.  It has never been attacked.  We were confident.  We felt secure.  And all of a sudden, that security collapsed.  People started to be fearful with all of the rumors, with all of the news.  People didn’t know what to think, which is a very, very uncomfortable state to be in.  Eventually, our mind shuts off.   Just like when a computer is overloaded, our minds get overloaded.  We can’t handle it anymore and we shut down. It’s easier to deny it and move on with our lives.

Frances Shure, M.A. (Licensed Professional Counselor):

What some will tend to do is deny the evidence that is coming our way and stick to the original story, the official story.  We try to regain our equilibrium that way. Another thing that we can do is decide to look at the conflicting evidence and be sincere and open minded, and look at both sides of the issue.  And, then make up our own mind about what reality is.

Related Article: This 5-Minute Video Is The Best 9/11 Clip You’ll Ever See

We Will Do Just About Anything to Defend our Mental and Emotional Homes

Dorthy Lorig, M.A., Counseling Psychologist:

If we can think of our worldview as sort of being our mental and emotional home, I think that all of us will do just about anything to defend our homes, to defend our families.  I see that with people.  I saw that with myself when my brother tried to talk to me about it: “Don’t mess with me. Don’t mess with my home.  Don’t mess with my comfort with how things are.”

About a week later, I read a lengthy article by professor Griffin about why he believes the official account of 9/11 cannot be true.  It was a very well researched article.  I was in my office at the time.  I sat there and felt my stomach churning. I thought that maybe I was going to be sick. And, I leaped out my chair and ran out the door and took a long walk around the block – around several blocks – and just broke down.

I understand now that my worldview about my government being in some way my protector, like a parent, had been dashed.  It was like being cast out into the wilderness. I think that is the closest way to describe that feeling.

I sobbed and I sobbed.  I felt that the ground had completely disappeared beneath my feet.  And, I knew at some point during the walk that at some point I was going to have to become active educating other people about this.  For me to retain any sense of integrity, I was going to have to take some action.  I couldn’t just let something like this go.

 9/11 Truth Challenges Our Fundamental Beliefs About the World

Robert Hopper, Ph.D. (Licensed Clinical Psychologist):

Many people respond to these truths in a very deep way.  Some have a visceral reaction like that have been punched in the stomach.  To begin to accept the responsibility that the government was involved is like opening Pandora’s Box.  If you open the lid and peak in a little bit, it’s going to challenge some of your fundamental beliefs about the world.

Initial Reactions to Hearing Contradictory Evidence about 9/11

Frances Shure, M.A. (Licensed Professional Counselor):

Following are some of those spontaneous initial reactions to hearing the contradictory evidence about 9/11:

Robert Hopper, Ph.D. (Licensed Clinical Psychologist):

I don’t want to know the truth or I will become too negative and psychologically go downhill.

I’m not sure that I want to know.  If this is true then up will be down and down will be up. My life will never be the same.

Frances Shure, M.A. (Licensed Professional Counselor):

Fran, I refuse to believe that that many Americans can be that treasonous.  Someone would have talked.


Initial Reactions are Based on BELIEFS, NOT Scientific Facts

But these are BELIEFS.  They are NOT scientific fact.  But, these beliefs do KEEP US FROM LOOKING AT THE EMPIRICAL EVIDENCE.

9/11 Truth Contradicts People’s Paradigm

David Ray Griffin, Ph.D., professor/author:

You have empirical people who will simply say: look at the evidence and if it is convincing, I will change my mind.

Other people are paradigmatic people. They have a paradigm.  They say, this is the way the world works and I am convinced that this is the way that the world works.  9/11 doesn’t fit into that paradigm.  So, I don’t have to look at the evidence.  It’s paradigmatic.

And then there is a third type of person that we often call wishful thinkers.  I call it wishful and fearful thinking.  So, they simply will not believe something that they fear to be the truth.  And, I find that to be, maybe, the most powerful factor of people rejecting 9/11 truth and not even entertaining the evidence.

Frances Shure, M.A. (Licensed Professional Counselor):

The Truth is Not Bearable

So, whenever we say “I refuse to believe”, we can be sure that the evidence that’s coming our way is not bearable and it is conflicting with our worldview much too much.

Robert Hopper, Ph.D. (Licensed Clinical Psychologist):

Denial protects people from this kind of anxiety.

A Common Emotion is Fear

Frances Shure, M.A. (Licensed Professional Counselor):

As I thought about all of these responses, I realized that what is common to every one of them is emotion of fear.  People are afraid of being ostracized, they are afraid of being alienated, they are afraid of being shunned.  They are afraid of their lives being inconvenienced – they’ll have to change their lives. They are afraid of being confused.  They are afraid of psychological deterioration.  They are afraid of feeling helpless and vulnerable.  And, they are afraid that they won’t be able to handle the feelings coming up.

When Presented with the Truth, Those in Denial Become Angry, Indignant, Offended,  and Ridicule the Messenger

None of want to feel helpless and vulnerable.  So, we want to defend ourselves.   And, the way that we often do that is with anger.  Then we become angry.  And, when we become angry, then we become indignant.  We become offended.  We want to ridicule the messenger. We want to pathologize the messenger.  And, we want to censor the messenger.

Raise Awareness with Gentle Dialogue and Gentle Questioning

Robert Hopper, Ph.D. (Licensed Clinical Psychologist)

So, how can we overcome this resistance in denial?  The first thing is to meet people where they are at.

John Freedom, M.A., Personal Development Counselor:

One thing is that we need to raise people’s awareness about this – what I would call gentle dialogue and gentle questioning…  It doesn’t work to challenge people’s beliefs or immediately tell them “I know the truth about 9/11.”  A good way is to ask open ended questions that lead to open dialogue and discussion about it.

Danielle Duperet, PhD:

One of the ways to deal with the trauma is to find the answers.  That’s why I think it is of such importance to have a comprehensive investigation.

Pride is Another Reason People Deny 9/11 Truth

Robert Griffin, Licensed Psychologist:

I believe that to become the type of country that we think we are, we have to face some of the things that are not as we think they are… Thinking that we are above such things – that it could happen in other countries, but it couldn’t happen here – that’s a lack of humility.  That’s excessive pride.  As, so not being able to see our dark side or our weaknesses is the most dangerous thing.

David Ray Griffin, Ph.D:

The observation that pride is one of the basic human flaws is absolutely correct.  This is especially true for Americans because we for a long time looked at other nations and said, “They are in such bad shape.  But, luckily we don’t have those problems.  We don’t have leaders that would do those things that were done in the Soviet Union, or done in Germany, or done in Japan… This is a type of pride that Americans have.

Related Article: This 5-Minute Video Is The Best 9/11 Clip You’ll Ever See

A feature of American history that makes particularly liable to this pride is this notion of exceptionalism – that America is the exceptional nation.  That began from the beginning as this country was formed.

People would say that there was so much evil in the European countries, so much cheating, so much lying, so much using the people for the ruler’s purposes.  But not in America! We have leaders who are free from those sins.  This has made 9/11 particularly difficult for Americans.

Robert Griffin, Licensed Psychologist:

Everyone can make mistakes.  But, our ideals and our principles get us back on track.

John Freedom, M.A., Personal Development Counselor:

9/11 is One of the Defining Issues of Our Time 

This is one of the defining issues of our time.

Questioning is Patriotic

Robert Griffin, Licensed Psychologist:

So, we need to understand that questioning is patriotic.  Questioning is what we are supposed to do.  That’s our duty.

The Real Perpetrators Must be Held Accountable

Frances Shure, M.A. (Licensed Professional Counselor):

When we come to the national level, when something like 9/11 happens, we need to be sure that we have a real investigation into who the perpetrators are.  And, then we need to make sure that those people are held legally accountable. It’s part of the healing process on an individual level and the collective level.

Set Our Hearts on Fire Again

Set Our Hearts on Fire Again

Zac Hicks / October 8, 2016

Have you ever experienced a Sunday morning when worship felt lifeless, rote, even boring? Has there ever been a time when worship’s coals have gone cold, when you began to lose your first love (Revelation 2:4)? Have you ever desperately cried out, “Restore to me the joy of your salvation” (Psalm 51:12)?There are lots of tools, resources, gimmicks, and ideas out there on what remedies the heart of worship gone cold. But if we were to boil it down, if we were to focus on one thing, we might simply ask, “What has the power to inflame a worshiper’s heart again?”

“Their Hearts Burned Within Them”

This language of hearts “on fire” isn’t just Christianese. It’s biblical. Luke 24 recounts one of the most beautiful moments in Jesus’s ministry — the road to Emmaus, where two despondent disciples are transformed by an encounter with Jesus.The scene opens with these two men on the road shortly after the crucifixion, lamenting the death of Jesus and their loss of hope. Jesus appears and walks alongside them, but they don’t recognize him. Then Jesus begins a kind of Bible study, right there on the road: “Beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself” (Luke 24:27). Jesus was teaching them how to read and interpret the Bible. And his main point? “It’s all about me.”Later on, when Jesus was gone, the two disciples talk about what they learned and how it affected them. “They said to each other, ‘Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?’” (Luke 24:32). What set their hearts ablaze — in the language of Augustine, what captivated their affections — was an interpretation of Scripture that put Jesus and his finished work front and center.

Putting Jesus at the Center

If worship is going to set our hearts on fire, it needs to do the same thing. It needs to put Jesus front and center, through the Scriptures. This understanding of Christ-centeredness as the key to unlocking vibrant, passionate worship is old, and perhaps no one has said it better than the Protestant Reformer, Thomas Cranmer.When Cranmer unveiled the 1549 Book of Common Prayer — a collection of the first worship services that the English-speaking world had ever heard — he wrote a short manifesto on worship in its preface. In it he claimed that the purpose of worship centered on Christ and filled with the Scriptures was to cause worshipers to “be the more inflamed with the love of [God’s] true religion.”Cranmer believed that worship’s goal was to set hearts on fire. And so Cranmer designed worship services that made much of Jesus.

Displace and Replace

How did Cranmer do it, and how can we do it?Some people have argued that Christ-centered worship simply means singing songs, praying prayers, and preaching sermons that make much of Jesus and his finished work. Reformers like Cranmer and theologians like Paul would tell us, though, that this approach is far too simplistic. They would be more inclined to describe Christ-centered worship as a cyclical process of two actions. Let’s call those actions displacement and replacement.Every last one of us — Christian and non-Christian alike — comes into worship having spent a week consistently placing ourselves at the center of our lives. This self-centeredness is the disposition of what Paul variously called the “old self” (Romans 6:6; Ephesians 4:22; Colossians 3:9), the “sinful” nature (Romans 7:5, 13), or sometimes just “the flesh” (Romans 7:5; 8:3–13).If worship is to be Christ-centered, it must first do the work of displacingme. It must tell me that I do not belong in the center. It must call me out for what I am — a fraud, an imposter, a sinner. This means that worship’s first word to me must be a discomforting, displacing word that leaves no blurred lines between who God is (perfect, holy) and who I am (rebellious, sinful).This is why Cranmer and the other Reformers were dead set on providing repeated moments in worship that highlight God’s glory through lofty words of praise. It also is why they insisted that we must have moments to confess our sinfulness. These kinds of words and habits displace “me.” They remove me from center-stage.Then, and really only then, can the words of the gospel rush in to offer the remedy of replacement, putting Christat the center. The point that Paul and the Reformers were attempting to make is that for Christ-centered worship to have its proper heart-inflaming effects, the gospel needs to be set against the backdrop of my sin and need.

For Sunday Morning

Let’s get practical. If the above is true, then singing, praying, and preaching about how awesome Jesus is, how amazing his grace is, and how marvelous his cross is, is not enough(odd as that may sound).It’s not that Jesus isn’t awesome. It’s not that his grace isn’t amazing. It’s not that the cross isn’t marvelous. But we won’t have eyes to see it until we’ve been displaced, until we’ve been knocked off the throne of our tiny self-kingdoms.Do our worship services give room forthat kind of reflection? That kind of honesty? That kind of confession and humility? Words of displacement can come in many forms — songs that highlight the glorious incommunicable attributes of God, prayers that offer words of confession, Psalms of lamentation read together or responsively. But such words are needed in order for the replacement — the songs, prayers, praises about the finished work of Christ — to have its full effect on us.Christ-centered worship suggests a certain progression or cycles of progression. This kind of ordering in our services can be a lasting fuel to keep the heart of worship burning.Desiring God2112 Broadway Street NE, Suite 150Minneapolis, MN 55413update preferences | unsubscribeCopyright © 2016 Desiring God, all rights reserved

Who is Baphomet?

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baphomet-templars“The terrible Baphomet is, in fact, like all monstrous enigmas of ancientscience, nothing more than an innocent and even pious hieroglyph.” – Éliphas Lévi in the 19th century

(Updated on 8/23/2013) – The mysterious origins of the legend Baphomet have been speculated upon by historians and researchers for many hundreds of years. There have been many erroneous claims that have been made, such as Baphomet represents Satan or evil, which is simply not true. My hopes are that the facts below and my previous articlesthat I have written will help illuminate the truth behind who this “horned god” truly represents.

In my previous article titled, The Meaning of Baphomet, I had detailed that the name Baphomet is derived from the phrase, TEM OHP AB (Temple omnium hominum pads abba), which is simply Latin for “father of the temple, universal peace of men.”  TEM OHP AB spelled backwards is where we get the word “Baphomet.”

In the book, “The mysteries of magic: a digest of the writings of Eliphas Lévi by Éliphas Lévi and Arthur Edward Waite, it explains the reason why this name was chosen. Éliphas Lévi is also the artist who had given us the best known imageof this Idol.

The Baphomets of the Templars, whose names should be spelt kabbalistically backward, is composed of three abbreviations—TEM OHP AB, Temple omnium hominum pads abbas, the father of the temple, universal peace of men. According to some, it was a monstrous head, according to others, a goat-shaped demon. A sculptured casket unearthed in the ruins of an ancient commandry of the Templars was observed by antiquaries to be a baphometic figure, conformable in its attributes to our goat of Mendes and the androgyne of Khunrath. It is bearded, but with the entire body of a woman; in one hand it holds the sun, in the other the moon, joined to it by chains. This virile head is a beautiful allegory which attributes to thought alone, the first and creative cause. The head here represents mind, and the female body matter. The stars, bound to the human form and directed by that nature of which intelligence is the head, have also a sublime significance.

The terrible Baphomet is, in fact, like all monstrous enigmas of ancient science, nothing more than an innocent and even pious hieroglyph.

Let us declare emphatically to combat the remnants of manichaeanism; that Satan, as a superior personality and power, has no existence.


There you have the truth from one of the greatest authorities on Baphomet that the world has ever known. Éliphas Lévi graciously tells us point blank that Baphomet does not represent evil or the man-made entity we know of today as Satan. He clearly states that the image of Baphomet is nothing more than an innocent and even pious hieroglyph. In addition, Levi declares that Satan, as a superior personality and power, has no existence.

33rd Degree Freemason,Albert Pike had written in Morals and Dogma; “The Gnostics held that it [universal agent] composed the igneous [pertaining to fire] body of the Holy Spirit, and it was adored in the secret rites of the Sabbat or the Temple under the hieroglyphic figure of Baphomet or the hermaphroditic goat of Mendes .” [Pike, op. cit., p. 734, teaching of the 28th Degree]

However, unfortunately, many authors and researchers who have produced books, movies and articles have simply massacred the true meaning of this great horned God. What this has done over time, has just created more confusion to the point today that it appears most people equate Baphomet with evil or Satan, which is simply not true.

Manly P. Hall had written in his book, Dionysian Mysteries and Masonry that the image of Baphomet is NOT a Christian Devil but a symbol of the ancient Alchemists representing Nature and natures God being a Combination & Balance of Male andFemale forces, light and darkness;

“The Goat of Mendes or BAPHOMET whom the Templars were accused of worshipping is a Goat Headed deity, being formed of both male and female principles, with a Caduceus of Mercury in oplace of its Phallus.

One arm points up and one down , with the Latin ‘ Solve et Coagula’ written on them (meaning: ‘flow and ebb’)

This is NOT the image of a Christian Devil but a symbol of the ancient Alchemists representing Nature and natures God being a Combination & Balance of Male andFemale forces, light and darkness, moisture and dryness.

The very principle of Hermes Trismegitus: As Above So Below” is what is symbolized by BAPHOMET…”

If you think this symbol is evil or have been mislead, you are what is called a “non-initiate” who is considered “profane” to the secret mysteries and secret knowledge that is contained in such stories, words or images. As I stated above, this is the whole purpose of the kabbalist and priest scribes who use secret words or allegories in order to conceal the truth from the uninitiated.

Manly Hall had written in Baphomet: The Goat of Mendes (1936);

The practice of Magick – either White or Black -depends upon the ability of the Adept to control the Universal Life Force – that which Eliphas Levi calls the great magical agent or astral light. By the manipulation of this fluidic Essence, the Phenomena of ‘Transcendentalism’ are thus produced.The famous Hermaphroditic (i.e. androgynous, male-female) Goat of Mendes was a Composite Creature formulated to symbolize this very astral Light.

It is identical with BAPHOMET, the mystic Pan Theos (‘god of All Nature’) of those disciples of ceremonial Magick… who probably obtained it from the Arabs.

Baphomet is also a symbol of initiation into the secret mysteries. An idol or hieroglyph thatrepresents the God Amon (Jupiter Amon or Amon-Ra) who is “The Hidden One,” “King of the Gods,” and the “Lord of the Thrones” of the visible and the invisible worlds. In addition, as I stated above, the meaning of Baphomet is “Father of the Temple, universal peace of men.” The “father” would be “Amon,”which is known in science as thehippocampus or Ammon’s Horn.


The temple would be your body along with your head etc. As it was said in Egypt; “The body is the house of God,” and one of the many proverbs is “Man, know thyself … and thou shalt know the gods.” When you know thyself, and live in harmony with nature, you are now one with God. Hence, you come to a point of “universal peace of men.”

baphomet luke

In my articles titled,Ammon’s Horn and Amon – King of Gods and Lord of Thrones, I explained exactly what the God Amon Amons Horns Mosesrepresents and since Baphomet is Amon, this information all ties together. In these articles I detail how each of us humans has Baphomet or a hidden “God Amon” that sits in the middle of thebrain that is part of the temporal lobe called the Ammon’s horn (Amuns Horn), also known as the hippocampus. In neuroanatomy, Ammon’s Horn is a metaphor that relates to the gods and the brain.

The image we see today of Baphomet is identified by the image of the ram which is actually one of the most important gods in theJupiter Ammon history of the Egyptian empire. The Egyptian/Greek deity known as Amon (Amon-Ra or Jupiter Amon) is sometimes represented as a ram of a blue color, and sometimes as a man with the horns of a ram, or wearing a cap with two high plumes.

This religion of Amon-Ra is the oldest noted in Egyptian antiquity, with the Amon-Ra priesthood being the most powerful clergy that Egypt has ever known. The God Amon was worshiped under the ram’s horns in the East for many thousands of years. The god Amon was tended by the priests of the great Theban temple of Karnak and also worshiped in Mendes, called Banebdjed(Ba of the lord of djed or “the Lord of Mendes”), who was the soul of Osiris.

Thebes was founded in 1500 BC by a Phoenician Prince named Cadmus. The meaning of Thebes is from the word Theba that signifies ‘Ark.’ The capital for their religion was located in the City of Light, or what we know of as Luxor. The God they had worshipped was god Amon-Ra (Jupiter-Amon). At the temple at Luxor there are many Ram Sphinxs that symbolize God Amon Ra.

On the Ptolemaic tablet he is called:

The King of Upper and Lower Egypt, the living spirit of Ba, the living spirit of Shu, the living spirit of Seb, the living spirit of Osiris, the spirit of spirits, the lord of lords, the heir in the city of Tonen (Mendes). In another part of the same text it is said of him: appearing on the horizon with four heads, illuminating heaven and earth, coming as Nile, causing the earth to live, and {giving) the air to mankind.

Jupiter alexander the greatThe Priesthood of Amon-Ra from Egypt were the main inheritors of this secret mystery religion that initiated very famous people such as Alexander the Great who is described in the Bible as a “A Ram on the Rampage”; in Daniel (8:3-4) – “Then I lifted my gaze and looked, and behold, a ram which had two horns was standing in front of the canal. Now the two horns were long, but one was longer than the other, with the longer one coming up last. 4 I saw the ram butting westward, northward, and southward, and no other beasts could stand before him, nor was there anyone to rescue from his power; but he did as he pleased and magnified himself.”

The ram’s horn since the most ancient times was always a sign of authority, power and dignity. The incarnation of Amon, a curled ram’s horn that is known today as a “shofar” was the only natural vocal instrument that the priests were permitted to use as recorded in the scripture. The Israelites and the Levite priests had also used the rams horn or “shofar.” The modern Jews today confess their sins in the month of September by blowing a ram’s horn to announce the ceremony which they say drives away the Devil.

The God Amon who was later called Amon-Ra or Jupiter Amon and today is known as Baphomet, is also in ancient Romanjupiter statuereligion and myth. Jupiter (Latin: Iuppiter) or Jove is the king of the gods and the god of sky andthunder. The Romans regarded Jupiter as theequivalent of Greek Zeus, and in Latin literature andRoman art, the myths and iconography of Zeus are adapted under the nameIuppiter. The Latin nameIuppiter originated as avocative compound of theOld Latin vocative *Iouand pater (“father”) and came to replace the Old Latin nominative case*Ious. Jove is a less common Englishformation based on Iov-, the stem of oblique cases of the Latin name.Linguistic studies identify the form *Iou-pater as deriving from the Indo-European vocative compound *Dyēu-pəter(meaning “O Father Sky-god”; nominative: *Dyēus-pətēr).

The Greek historian Herodotus credits Hesiodand Homer as not only being the first poets of Greece, but also that they had created for theGreeks a genealogy of thegods, which gave the godstheir epithets. It appears that Homer and Hesiod had introduced many Gods into Greek mythology with their poetry, and with the end result possibly being that Jupiter Amon got lost in time or was voted out by other new prettier or physically pleasing Gods. Jupiter was the chief deity of Roman state religion throughout theRepublican and Imperialeras, until the Empirecame under Christian rule. As I stated in my previous articles titled, Isis – Goddess of Darkness, and Chaos and Isis Becomes the Virgin Mary,Christianity is based on the Cult or Religion of Isis that had spread from the East throughout theRoman Empire during the formative centuries of Christianity. The Cult of Isis is now part of the world’s largest religion known today as Catholicism where she is now known as the Queen of Heaven, the Blessed Virgin Mary.

This was when the light of the King of Gods and Lord of Thrones who represents the brightness of the day, Jupiter Amon was isis vulturehidden in the darkness of night under the veil of Isis. The name Isis means “Throne” or “She of the Throne.” Her headdress is frequently shown with a vulture resting on top of her head (throne) with horns holding what appears to be Jupiter Amon. In Egypt she was frequently called Man, and her totem there was a vulture.

If Jupiter Amon is the King of Kings and Lord of Lords, then what would this make Isis? Could she be Amon’s vulture like Satan (adversary)? Hence, the enemy of man and the light for which she devours by concealing the truth that the God Amon resides upon our thrones under her veil. Isis declares, “I am Isis, the great Goddess, the Mistress of Magic, the Speaker of Spells.”

A myth reported as “Egyptian” in Gaius Julius HyginusPoetic Astronomythat Pan in his goat-god aspect — was attacked by the monster Typhon, he dove into the Nile; the parts above the water remained a goat, but those under the water transformed into a fish.

In the book, “Psychology of the Unconscious: A Study of the Transformations and Symbolisms,” by Carl Gustav Jung and Beatrice M. Hinkle, we find the truth; that yes, the King of Kings and Lord of Lords does have an adversary and it appears to be Isis, who is also Typhon.

Isis, the mother of god, played an evil trick on the sun-god with the poisonous snake; also Isis behaved treacherously toward her son Horus in Plutarch’s tradition. That is, Horus vanquished the evilTyphon, who murdered Osiris treacherously (terrible mother= Typhon). Isis, however, set him free again. Horus thereupon rebelled, laid hands on his mother and tore the regal ornaments from her head, whereupon Hermes gave her a cow’s head. Then Horus conquered Typhon a second time. Typhon, in the Greek legend, is a monstrous dragon.

Ammons HornThe Ammon’s Horn had special significance to our ancestors for many thousands of years and one testament of this would be the fact that they had worshiped the image of the ram who was sacred to Amon. This immortal fact can be found in the form of the ancient art that they left behind, that I feel helps prove to us today that they were showing us the  Ammon’s Horns. That which is in the same exact locations on our heads where the hippocampus can be found. It is with these ancient images, allegorical stories and modern science, that we can now piece together this amazing story in order for the truth to shine brightly by honoring their great work.

Someday in the not so distant future, will these hidden legends such as the God Amon that were such a large part of Egyptian mythology, they will also become part of modern-day culture as we learn more about the science and power hidden in the mysterious hippocampus that is now coming to light. Facts, such as that of the head and horn of the ram which were symbolic of immortality, memory,activity and creative energy in us humans. Modern day revelations such as the fact that this region of the brain is associated with long-term memory storage and the hippocampal neurons known as place cells that play a major role in causing the sensation of familiarity known as déjà vu and reincarnation. It is said that when a small subset of our hippocampal neurons dies and is reborn; the mind is in a constant state of reincarnation.

The French Déjà vu, in English means “already seen” and it was Plato who had said that déjà vu is a real memory of eventsBaphometthat took place in a previous existence that proves the theory of reincarnation. Plato held in his beliefs that education was not new learned information, but a real memory of events that took place in a previous life. Platonic epistemology holds that knowledge is innate, so that learning is the development of ideas … Thus, when something is “learned” it is actually just “recalled. … The goal of Recollection is to get back to true Knowledge.

The God known today as Baphomet will forever be connected to the Knights Templars. But the facts are that this ram horned God was symbolized long before the advent of the Templars under such names as Amon, Amon-Ba or Ra, Jupiter Amon and also as the infamous pioushieroglyph made famous by Elphias Levi. An image of an ancient deity that is actually a God who resides inside of each and every one of us.

Isn’t it time that you connected with “The Amen, the true and faithful witness,” Rev. i. 14 or Baphomet? For no matter how many promises God has made, they are “Yes” in Christ. And so through him the “Amen” is spoken by us to the glory of God. – 2 Corinthians 1:20

Welcome to the Order of the Gnostics on My name is Moe and I’m the founder. Our world-wide order is dedicated to the pursuit of knowledge, truth and real Gnosticism using both ancient and modern gnosis techniques such as science to not only KNOW THYSELF, but also to MASTER THYSELF. Find your path and join the Order of the Gnostics today. | Join the Order Now | Join Us On Facebook

Great work-We are Venus. We are Love… We breed righteousness, supplanted divine seeds, I Am

Jeff Street – Legacy of words!

We are Venus. We are Love… We breed righteousness, sup-planter of divine seeds



”Christelijke Gemeenschap – Opname

In the eye of the beholder

Poem by Jorn Boor '' In the eye of the beholder ''


The path of life I will walk, slowly I will grow old

Along this road I stumble, throughout the years in which I unfold


Insecurity's hold me, only strong tough.. in my past before

Skill & faith... I use my tool set, to build my fundamental inner core


Passing phases of moving progression, through my moments of thought

Life's happiness I treasure in full, it's the ingredient for which I fought


I mature through life element's, painful encounters bring hard challenges for sure

My mind is set on self realization, which is destined to hold ones cure.


I like to run, I love to play, fight through all of my dislikes.

As long as I am still aging, I stay determinate to gain insights


Triggers, traps, challenges.. I won't give in, I will not be afraid.

Life's disadvantages I need to handle, so in the end I can set them straight


I let my inner soul control my destiny, I focus, I pay attention

I'll grow responsible, I create happiness within this true intention.


Birth intended I feel blessed to live, I must shine each single day

I hold in mind to respect my life, I choose to live it in my own way.


I stand up for all of my choices, of which I am allowed to make.

Otherwise I am not able to die in peace, I can't allow that my soul is fake.


Frustration towards Human Race, I feel the truth is loosing ground

One day I trigger the alarm, to your convenience I will let it sound


I'll be my own friend, the bond I create within will set me free

Maybe it doesn't mean to you that much for now, but in the end you'll agree


Hiding is the key for failure, in the end I will regret

I enjoy thunder, the lightings and rain, cleansed air is the result which I expect.


Faith is creating a gift we handout ourselves, it leads us towards alignment

My environment is a product of me, accomplished... so i can die in contentment. 


Jorn Boor, Johannesburg SA 

Date: 26-10-11

Copyright © Jorn J.A. Boor | Year Posted 2011

To be able to make true on recognizing who have been diagnosed with “the truthfulness gene” @Baxter Dmitry

The European Union Is Dripping With Occult Symbolism

De val van Babylon!

Fall of Babylon

Posted on October 5, 2016 by Baxter Dmitry in Conspiracies // Comments ()
There is so much occult symbolism in the European Union it is impossible to believe it is merely an accident.

There is so much occult symbolism in the European Union it is impossible to believe it is an accident. The question is just how deeply do they mean it? Is it evidence of Satanic, Occultic and/or Masonic influence, or is it simply a series of coincidences combined with ‘artistic license’ running riot?

Is it fanciful and pretentious but ultimately harmless, or is it a sign that the New World Order has been in control of the EU since it’s very beginning? Let’s take in the evidence.

1. The EU Parliament Building

European Parliament, Strasbourg.
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The European Parliament building (the Louise-Weisse-Building) in Strasbourg (France) appears to be modelled on the famous depictions of the Tower of Babel, although this is denied. One has to wonder why the EU, with vast amounts of experts and an unlimited (taxpayer) budget, decided to construct a building which they must surely have known would draw such comparisons. The Tower of Babel is essentially a story of man’s defiance of God’s plans, and a symbol of oppressive tyrannical rule where false idol worship flourished and its cruel leader Nimrod tried to turn his people away from God and make them dependent upon him.

So let’s go even further down this particular rabbit-hole and you can draw your own conclusions. As you are reading, whatever your religious persuasion (or indeed if you are an atheist) – bear in mind that you are looking from the perspective of what the architect and the people who commissioned the architect believe and are trying to signify.
So it is irrelevant what you personally believe in, what is important is to understand the mindset and belief system of those behind it.

2. The Story of Nimrod and the Tower of Babel

The Tower of Babel by 16th century painter Breugel.
The Tower of Babel by 16th century painter Breugel.
Nimrod was said to be the first king after the Flood, and his story features in numerous texts of ancient cultures including Hebrew, Islamic, Greek and Kabbalah. Central to his vast realm was Babylon (Babel). Babel was unique in that it was a place of unity of humankind, where people emigrated to from the East, and all people spoke the same language.

Babel, as you know, entered popular English understanding as the derivative word “babble” which means someone is speaking with clear intent to communicate something but it sounds like unintelligible gibberish.

Nimrod’s story is unique in that he was famous for his tyrannical rule including his attempt to eradicate all religions, and place himself above God by making the people reliant upon him. He famous built a tower, the Tower of Babel, which was meant to be so high as to provide safety from another flood (some versions), or to be ‘equal’ with God as a monument to the work of the Builders rather than a monument to God – “its top should be in the heavens”.

The Midrash (Jewish) version of the story even adds that the builders of the Tower said:

“God has no right to choose the upper world for Himself, and to leave the lower world to us; therefore we will build us a tower, with an idol on the top holding a sword, so that it may appear as if we intended to war with God”.

In punishment, God gave the peoples a multitude of languages. This caused a great “confusion” (derivative “Babel” in Hebrew). In differing interpretations, the Tower was destroyed, or its building was incomplete because the peoples migrated because they could no longer communicate; each one given a separate language.

All well and good so far. Here is the Biblical interpretation:

In Genesis 9:1, God told the humans to fill the earth.

“And God blessed Noah and his sons and said to them, “Be fruitful and multiply, and fill the earth.”

But as usual, people don’t like God’s plans, but prefer their own. So they decided, against God’s wishes, to stay in one area.

They said, “Come, let us build for ourselves a city, and a tower whose top will reach into heaven, and let us make for ourselves a name, otherwise we will be scattered abroad over the face of the whole earth.”.

They wanted to stay in one area against God’s wishes (which, seemingly they knew God’s wishes, because they specifically tried to avoid scattering across the earth.)

Not only this, but a much greater sin is involved here. Notice they also said “let us make for ourselves a name.” A name for who? All the other humans are in one spot, so what foreign country are they trying to impress? Not any foreign country, but God. In an act of arrogance against God, they built a very high tower to “make for ourselves a name” and refuse his wishes of migrating to other parts of the earth.

So God effectively forced a migration, by giving them all different languages.

3. The 1992 EU Propaganda Poster

Now we are really getting into it! Take this picture in before continuing.
Now we are really getting into it! Take this picture in before continuing.
This 1992 poster was commissioned and widely circulated at great expense. Note that it was long before the completion of the ‘EuroBabel Tower’. So could this mean the design and appearance of the Tower was already conceived long before being commissioned?

Eventually, Christian groups and others complained about the symbolism and it was withdrawn. But the poster was created, and probably to a very specific brief, and like all EU matters – probably went through committees and sub-committees to pass it off, probably at massive expense.

The motto “Europe: Many Tongues, One Voice” – the dispersed people of Babylon, returning to rebuild the Tower of Babel. With technology and modern advancement, they are now united in one voice. Many tongues, one voice – this could be the motto of a future New World Order, for this is what Globalism wishes to achieve: uniformity (one Government, religion, currency, even language).

The building – as you can see it is still being constructed. This is symbolised by the workers with their bricks and tools, and the crane. This is clearly identical to the Breugel painting of the Tower of Babel, and the unfinished design of the EU Parliament building. Who can deny with the motto and image, that the artist was recreating the Tower of Babel?

The adults – look closely, all the adults have block heads and bodies. This and the ‘architects’ nearby – symbolise these people have been fashioned into building blocks. Given they are celebrating and invested in the building of the tower, this could mean they have been conditioned or brainwashed into the project and all that it symbolises.

Tower of babel

The baby – the above point is emphasised by the baby in the picture; the only person who does not have a block-head. This could symbolise that babies are innocent and have not yet been brainwashed / fashioned like the adults. Their thinking and outlook has not yet been ‘fashioned’ by societies ‘architects’. This could be a point about education of the masses leading to acceptance of the EU project. And we have all read numerous stories of how the EU repeatedly tries to get into the UK education system to create new generations which are pro-EU. To this extent they have been very successful – with people under 40 in favour of full EU membership, increasing the younger they become. People over 40 are more likely to vote ‘Leave’ the older they get.

European Union nwo

The book – though hard to make out, the book in the bottom right hand corner says “Un Niveau Seuil“, translated from French appears to mean “A Threshold Level”. What could this mean? A threshold level usually means a minimum level for something to reach, before it can change into something else (say in chemistry or physics), or a point beyond which something cannot be reversed? I could find little to shed light on this aspect, but clearly the book and its placement in the picture (and attempt to minimise it in a corner) is symbolic of something to somebody who commissioned it.

The tools – these could be symbolic of Freemasonry influence. Freemasonry is based around themes of building, it is steeped in occult and symbolism, and the idea of the Great Architect and what he is trying to construct. Without going too far down this path, it is worth looking at what other have written about the masonic influences in the EU, their support and cooperation with the Elites, and their support for the mass Muslim immigration. There have even been meetings of atheists, humanists and Freemasons, which religious leaders have found concerning and some feel is a drive towards secularisation of Europe. All of this fits with the Tower of Babel story analysis above.

The inverted stars – AKA reversed pentagrams – the main objection leading to the withdrawal of this poster was the inverted stars, which is what 95% of the people who objected to this posted were concerned about. The artists went too far and was too obvious in this regard, and it is hard to pass off as anything other than Satanic. Its placement above the EU building is like the worship of the people of Babylon, not of God but of themselves (which is essentially what Satanism is about). But there is a further Satanic connection which is also undeniable, along with clear Masonic influence. Take a look:

EU Occult symbolism

Pictured above to the left is the “reverse” of the “Great Seal of the United States“. I have shown the letters A, S, N, O, M circled with the points of an inverted pentagram pointing to them. The letters A, S, N, O, M can be arranged to spell the word “mason”. It is a fairly well known conspiracy theory that Freemasons designed the Great Seal and secretly hid the letters of the word “MASON” in it in this way. Coincidence? pull the other one.

People who support this theory usually say that if you draw a six pointed “Star of David” over the Great Seal using the triangle around the “Eye of Providence” as the top point of the star, the remaining five points of the star will point to the letters A, S, N, O, M. What is not well known is that the inverted pentagram shown with its points pointing to the circled letters is virtually identical to the inverted pentagrams shown on the Louise Weiss building construction poster. The stars on the poster are oddly shaped, and it is very suspicious that they are virtually identical to the one shown drawn over the reverse of the Great Seal.

The Great Seal is of course famous for it’s ‘all seeing eye‘ which is an Illuminati symbol that now crops up in pop culture EVERYWHERE. And let’s not forget the Latin inscription: “Novus Ordo Seclorum” – A ‘new order of the ages’, or… New World Order. Oh wait… isn’t it very interesting that this is yet another wide-bodied building, of bricks (favourite Masonic symbol) – and it too is unfinished.

The motto “Many languages, one voice” is similar to the inscription on the front of the Great Seal “E Pluribus Unum“, which translates to “out of many, one”. Another coincidence.

The ‘crown of stars’ – OK bear with me, non-Christians. Revelations 12:1 “And a great sign appeared in heaven: a woman clothed in the sun, with the moon under her feet and a crown of twelve stars on her head.“.

Isn’t it odd that the EU has a circle (crown?) of 12 stars? Isn’t it coincidental this is placed on top of the Babel poster (one obscured by the building), much like a crown? much like the all-seeing eye of the Great Seal is placed above the unfinished pyramid?


But what of the Satanic shape of the star? it is clearly the Goat of Mendez AKA Baphomet (the inverted star pointing ‘down’) which is supposed to be opposite of The Lamb (normal star pointing ‘up’). It matches PERFECTLY. As does the Great Seal star pointing to the word ‘mason’, it must be pointed out (if you are slow to keep up).

666 and 13 – Although not in the poster, its worth mentioning the EU Parliament has 679 seats in its main chamber. That is 666, plus 13. What is not widely known is that seat 666 is permanently kept empty (they are all numbered and designated). 13 is a number long associated with the occult and Satanism, often taken to mean ‘rebellion’ (against God, for example). Also note that in the Great Seal, the pyramid has 13 layers of bricks. And you will never guess – the Babel poster has (including the base) 13 levels. Count them. Again, you can write this off as all coincidence, but ask yourself at what point does this approach become cognitive dissonance and a refusal to see the balance of evidence for what it is pointing towards? But of course, the fact 679 is 666 + 13 (the two most famous numbers associated with evil) – is purely coincidental, right?

You can chalk all these things up as coincidence if you want, but why would you? If you are rejecting it, check your emotions, is it because you find it instinctively disturbing? I am not asking you to believe in any of this stuff, just that other people (the people who rule us) do believe it.

And if THEY believe it, what does this TRULY mean for the direction of Europe, the future of the world, and the outcome for you and your family?

Can you see the resemblance? Do you still think it is a coincidence?

European Union occult symbols

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Baxter Dmitry
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Passionate about motor sports, military history and the truth, Baxter has travelled in over 80 countries and won arguments in every single one.
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Blowing a ram’s horn shofar during the High Holy Days.

Shalom Jakob, We are now in an important 10-day period known as the Days of Awe (Yamim Nora’im), which started this week with Rosh HaShanah (Head of the Year) and will end next Wednesday night with the close of Yom Kippur (Day of Atonement).

Today is the 3rd day of the Days of Awe.

A more common name for this 10-day period is Aseret Yemei Teshuvah (10 Days of Repentance).

A Jewish man praises God at the Western (Wailing) Wall in Jerusalem.In his hand is a Yemenite-style kudu shofar, which is blown during theHigh Holy Days.  (Psalm 98:6) Traditionally, Rosh HaShanah, also known as Yom Teruah, is a day of judgment when God opens His book, examines our deeds and decides who will live, who will die, who will have a good life, and who will have one filled with troubles. While it is believed that God makes His decree on Rosh HaShanah, that decree is not sealed in the Book of Life until Yom Kippur. During these Days of Awe, we repent of our sins of the past year, ever mindful that God is a righteous judge; all His ways are just and true.  He will reward the righteous and not allow the wicked to go unpunished. “Surely there is a reward for the righteous; surely there is a God who judges on earth.”  (Psalm 58:11) Seeking God with an attitude of earnest repentance for the High HolyDays at the Western (Wailing) Wall. The concept of the Book of Life and its connection to judgment is entirely Scriptural.  The Bible, in fact, contains many references to the Book of Life. The Hebrew Prophet Daniel wrote that “everyone whose name is found written in the book will be delivered.”  (Daniel 12:1) We also see references to this in the Brit Chadashah (New Testament): “He that overcomes… I will never blot his name out of the Book of Life.”  (Revelation 3:5) “Anyone not found written in the Book of Life was thrown into the lake of fire.”  (Revelation 20:15) May our family, loved ones and the Jewish People be found written in the Lamb’s Book of Life.

Click here Jakob to share the Good News of YESHUA during these SPECIAL Days of Awe!   Bless the Jewish People, click here  In this Bible text, the Hebrew word Elohim (God) is surrounded by the Starof David.  Teshuvah and Tzedakah Judaism traditionally holds that actions consistent with teshuvah (repentance), tefilah(prayer), and tzedakah (charity / good deeds) during the Days of Awe can alter God’s decree which He issued on Rosh HaShanah. For this reason, it’s customary during these 10 days to spend time getting right with God and with our fellow man. Spiritual and Orthodox Jews will seek forgiveness from anyone they have wronged and try to make amends. Also, shortly before Yom Kippur, ultra-Orthodox (Chassidic) Jews and some Orthodox Jewsperform a ceremony called kaparot from the Hebrew root k-p-r, meaning to atone, where a person’s sins are symbolically transferred to a chicken. A “kaparot” ritual is held on the eve of YomKippur in Jerusalem’s Mea She’arim neighborhood. A live chicken is held over the head by the right hand and moved in a circular motion three times around the head while reciting this prayer: “This is my substitute, my vicarious offering, my atonement (kaparah).  This rooster (hen) shall meet its death, but I shall find a long and pleasant life of peace.” The origin of this practice is unknown.  It isn’t mentioned in the Talmud (Rabbinic writings), and many rabbis view it as a foolish or pagan custom. Nevertheless, the practice has survived in some communities.  The chicken is slaughtered afterward and given to the poor. The hope for this ceremony is that it will inspire people to teshuvah — return to God through repentance and mend their ways. The shofar is thought to awaken the sleeping soul to repentance toprepare for coming judgment. In another ceremony of penitence, some religious rabbis will use a belt strap to inflict light lashes to the back of a boy or man so that the person feels a small amount of pain or discomfort, which symbolizes repentance from their sins. The person then recites prayers of repentance and gives money to the rabbi, which he directs to charity (tzedakah).

However, most people choose to offer tzedakah rather than sacrifice a chicken or take the lashes. Instead of waving a chicken, they wave coins, which are then given to charity.  Some Jewish people practice this custom simply out of religious ritual without any real understanding of the concept of atonement.

Give a Days of Awe Gift, click now This Chassidic Jewish boy is participating in akaparot ceremony in which it is believed that hissins are symbolically transferred to the chicken. Hoping to obtain divine pardon through the sacrifice of a chicken or the giving of tzedakah is a vain hope.

No amount of silver or gold can deliver us from the wrath of God. “Neither their silver nor their gold will be able to save them on the day of the Lord’s wrath.”  (Zephaniah 1:18) We have been redeemed without money through the precious and costly gift of the blood of Messiah Yeshua (Jesus).  (Hebrews 9:12) “You were sold for nothing, and without money you will be redeemed.”  (Isaiah 52:3) Handwritten text of a Torah scroll Please help bring Yeshua to the Jewish People during these Days of Awe so that they can be written in the Lamb’s Book of Life—click now Though we cannot atone for our sins with gifts of money, God does command that we be generous to the poor and needy in the Land. He promises that if we are obedient to this, then He will bless all that we set our hands to!  (Deuteronomy 15:7–11) “Give generously to him and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to.”  (Deuteronomy 15:10) In the Torah, giving to the poor in the land of Israel is not optional: “If there is a poor man among your brothers in any of the towns of the land that the Lord your God is giving you, do not be hardhearted or tightfisted toward your poor brother.  Rather be openhanded and freely lend him whatever he needs.”  (Deuteronomy 15:7–8) According to Jewish tradition, tzedakah is so fundamental to Judaism that if a Jewish person fails to show mercy to the poor, his or her lineage is considered suspect. Throughout these Days of Awe, however, tzedakah will be offered over and above what we would normally give throughout the year. A Jewish boy places his contribution in the pushka(little box), a special box found in many Jewishhomes for the giving of tzedakah (charity).  Nillah: Closing the Gate On Yom Kippur, the closing service is called Nillah, which means the closing of a gate. Jewish tradition holds that up until this very last moment, we can repent and pray for God’s mercy.  In fact, it is said that access through this gate is never easier than in the hours before Yom Kippur.  This is a time when the heavens are open wide. However, when dusk comes and the fast of Yom Kippur is finished, the gate is closed and judgment is sealed. In the Brit Chadashah (New Testament), Yeshua (Jesus) said that He is the gate for His sheep.  That Gate is always open wide for those who want to enter through Him. “I am the Gate, whoever enters through Me will be saved.”  (John 10:9) To understand what Yeshua meant by this, let’s examine the purpose of a gate.A gate gives us access to a place; to get to the other side, we go through the gate.  Through Yeshua, by faith, we gain access to eternity:”Those who believe in Me, even though they die like everyone else, will live again.  They are given eternal life for believing in Me, and will never perish.”  (John 11:25–26)

Help the Jewish People find Yeshua (Jesus), click now

A gate in ancient Kfar Nahum (Capernaum), which is located on thenorthern shore of the Sea of Galilee.A gate also provides a way through a barrier.  Our sins separate us from God, but through Yeshua, Jew and Gentile have access to the Father in Heaven (Abba b’Shamayim).”Yeshua said, ‘I am the way, the truth and the Life; no one can come to the Father butthrough Me.’”  (John 14:6) A gate controls who may or may not enter:”Blessed are those who wash their robes, that they may have the right to the Tree of Life and may go through the gates into the city.  Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood.”  (Revelation 22:14–15) Yeshua tells us that anyone trying to climb in by some other way is a thief and robber:“Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber.”  (John 10:1) During this period of self-examination and soul-searching,sin is confessed and remorse is expressed.  That None Would Perish God’s desire is that everyone would repent and no one would perish.  (Matthew 18:14) That was the reason for instituting atonement and for sending Yeshua the Messiah.

His very name means salvation! Yeshua did not come to judge or condemn, “but to save the world through Him.”  (John 3:17) Even while dying on the execution stake between two criminals, Yeshua offered a place in Paradise to the one who placed last-minute trust in Him. Yeshua told him, “This day you will be with Me in Paradise.”  (Luke 23:43) Even until someone’s very last breath, the gateway to salvation through the Messiah Yeshua is still open. Praying at the Western Wall As we pass through these Ten Days of Awe (Yamim Nora’im), let’s take time to get our lives right with God and one another. This is the time to let go and forgive, as well as to seek forgiveness.

These Ten Days of Awe are an opportunity to seriously seek the face of God, to examine our lives, and repent for our sins. It’s a time to call upon His mercy for ourselves, our families, our nations, and for Israel, and to take practical steps to be instruments of reconciliation, forgiveness, and love.  As Jewish People turn their hearts to God in repentance and examine their ways during this week, please pray fervently that they will see Yeshua in the prophecies of their Bible and enter through the Gate into Eternal Life.

Please click with your Special Days of Awe offering of $100, $50, $250, $500 or $1000

Jakob, Give a Special Gift Today sponsor Jewish Evangelism sponsor a Chapter of the Bible

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Blessings from the Entire Bibles For Israel Family during this High Holy Days Season

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Added on to. ….

The Strange Math of Jesus: Emptying Himself by Adding Human Nature
The Strange Math of Jesus: Emptying Himself by Adding Human NatureWednesday, December 19, 2012
Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

Philippians 2:5-8
Whereas the eternal Son of the Father, the second person of the Trinity, had no beginning and will have no end, the incarnate Son—the son of David, the son of Mary, the Messiah—had a beginning in time and space. This Son,1 Jesus the Christ, was brought into being through the power of the Holy Spirit, as the divine nature of the eternal Son was miraculously joined together with a created human nature in the womb of the Virgin Mary. Luke’s account of this miracle—the grand miracle, as C. S. Lewis rightly called it—is riveting. Luke writes:

In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin’s name was Mary. And he came to her and said, “Greetings, O favored one, the Lord is with you!” But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be. And the angel said to her, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.” And Mary said to the angel, “How will this be, since I am a virgin?” And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God. (Luke 1:26-35)
The conception of Jesus in the Virgin Mary was unique in the history of humankind. Not only did the Holy Spirit supernaturally bring about conception within her apart from the involvement of any human father, but even more remarkable was the uniting of the divine and human natures in Jesus, such that this one would be born the son of Mary (Luke 1:31) and the son of “his father David” (Luke 1:32) while also being “the Son of the Most High” (Luke 1:32), “the Son of God” (Luke 1:35). That is, he would be fully human (son of Mary) while also being fully divine (Son of the Most High). The miracle the Holy Spirit brought to pass, then, was to conceive in Mary none other than the God-man, the theanthropic person, Jesus Christ, son of David and Son of God.

The Nature of the Kenosis (Self-Emptying) of the Eternal Son

Given that the divine nature in Jesus was eternal and infinite while the human nature in Jesus was created and finite, one of the questions we ponder is just how these two natures could coexist in the one person. Could Jesus as both fully divine and fully human be, for example, simultaneously omnipotent, omniscient, and omnipresent—qualities of his eternal, divine nature—while also possessing a limited and finite human power, a limited yet growing knowledge and wisdom, and a restricted ability to be only one place at one time—qualities of finite, human nature? It seems clear that some qualities of his eternal, divine nature are simply incompatible with his true and genuine human nature, such that it would be impossible for him truly to live as a human if that so-called human life was also one in which he exhibited fully divine qualities such as omnipotence, omniscience, and omnipresence. In other words, would Jesus be truly and genuinely human if in his human experience he had limitless power, knowledge, wisdom, and spatial presence?

The crux of the answer to these questions comes in how Paul in Philippians 2:5-8 expresses the kenosis, the self-emptying, of the eternal Son as he took on human nature. Here Paul writes:

Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
Notice some crucial features of this important passage.

First, Paul makes clear that Christ Jesus, as the eternal Son of the Father, is fully God. He offers two expressions, each of which conveys the full deity of Christ. Paul writes that Christ existed in the “form of God” (v. 6), using the term morphē, which refers to the inner nature or substance of something, not its external or outward shape. So, while the English word form can convey merely the outward appearance of something (i.e., the shape or contour or facade of some object), not its inner reality, the Greek word morphē conveys just the opposite, as can be seen with Plato’s “forms”—i.e., those substances of ultimate realities such as beauty, truth, justice, goodness, etc., that Plato thought existed eternally and apart from any material representation. The Greek morphē, then, is the inner substance or very nature of a thing, not its outer shape or appearance.

That Paul intends this understanding can be seen further in his second use of morphē, when he says that Jesus took the “form [morphēn] of a servant” (Philippians 2:7). Surely it is evident that Paul does not mean that Jesus took on merely the outer appearance of a servant, implying perhaps that though he looked like a servant, he was not in his own heart and life a true servant. Just the opposite: Jesus took on the inner substance and very nature, i.e., the form (morphēn), of what it means to be a servant, and that to its highest expression. As a servant, he served to the utmost, as he was obedient to the point of death, even death on the cross. So again, “form” (morphē, Philippians 2:6, and morphēn, Philippians 2:7) must mean the very nature of something, not merely its outer appearance. Therefore, Paul’s point in Philippians 2:6 is clear: Jesus, being the “form of God,” exists in very nature as God, with the inner divine substance that is God’s alone. He is fully God since he exists “in the form [morphē] of God.”

Paul also refers to Christ as possessing “equality [isa] with God” (Philippians 2:6), which likewise makes clear his full deity. Nothing is equal to God except God! As God declares of himself, through the prophet Isaiah, “I am God, and there is no other; I am God, and there is none like me” (Isaiah 46:9; cf. Exodus 8:10; Exodus 15:11; Deuteronomy 3:24; 2 Samuel 7:22; 1 Kings 8:23;Psalms 71:19; Micah 7:18). Indeed, there is no god other than the one true and living God—so God is exclusively God—and there is no god who is like the one true and living God—so God is incomparably God. With this background in mind, Paul’s declaration that Christ possesses “equality with God” is stunning. It can mean only one thing: by virtue of the fact that no one can be equal to God but God himself, Christ, who possesses equality with God, must himself be fully God. Of course, as we often find where the deity of Christ is expressed, we see hints or outright declarations that someone other than Christ likewise is God. Since he is equal to God, this means that there is another who is God, in relation to whom Christ is his equal. So, as John puts it, the Word is both “with God” and is “God” (John 1:1), and Hebrews declares that Christ is the “exact imprint” of the nature of God (Hebrews 1:3). Likewise here in Philippians 2, Christ is both other than the one who is God (understood as the Father, no doubt) while he also is equal to this other one who is God and so is himself fully God.

Second, when Paul writes that Christ “did not count equality with God a thing to be grasped” (Philippians 2:6), he cannot mean that Christ gave up equality with God or that he ceased being fully God. Since he is fully God, he cannot cease to be fully God. God is eternal, self-existent, immortal, and immutable, and thus he cannot cease to exist as God, nor can he fail to be fully God. Surely what Paul means is this: Christ being fully God, possessing the very nature of God and being fully equal to God in every respect, did not thereby insist on holding onto all the privileges and benefits of his position of equality with God (the Father) and thereby refuse to accept coming as a man. He did not clutch or grasp his place of equality with the Father and all this brought to him in such a way that he would refuse the condescension and humiliation of the servant role he was being called to accept. Just how he could accept his calling to become a man while being (and remaining!) fully God, we’ll explore next. But here it is crucial to see that Christ’s not “grasping” equality with God cannot rightly be taken to mean that Christ gave up being God or became in any way less than fully God when he took on also a fully human nature. No, rather, he did not grasp or clutch onto the privileged position, rights, and prerogatives that his full equality with God, his Father, afforded him, in order to fulfill his calling to become fully a man who would be, amazingly, servant of all.

Third, as one who is fully God, Christ Jesus “emptied himself, by taking the form of a servant” (Philippians 2:7). The word that here is translated “emptied himself,” ekenōsen (third aorist indicative of kenoō), means literally just this: that Christ “emptied himself” or “poured out himself.” Note that Paul is not saying that Christ emptied something from himself or poured something out of himself, as if in so doing he became less fully God than he was before (which, as we have seen, is impossible). Rather, he emptied himself; he poured out himself. That is, all of who Christ is as eternal God, all that he is as the one who is in the form of God and is equal with God, is poured out. Christ, then, as God remains fully God. He loses nothing of his divine nature, and no divine qualities are removed from him as he pours himself out. No, Christ remains in his divine nature fully who and what he is in his existence as the eternal second person of the Trinity. He has eternally been fully God, and now in the incarnation he pours out fully who he is as God, remaining fully God as he does so.

The question then becomes just what this means—that Christ, the one who exists in the form of God (morphē) and as equal (isa) to God, pours himself out (ekenōsen). The answer comes, amazingly, in the three participles (particularly the first one) that follow ekenōsen. Christ poured himself out, taking the form of a servant. Yes, he pours out by taking; he empties by adding. Here, then, is a strange sort of math that envisions a subtraction by addition, an emptying by adding. What can this mean?

In brief, what this must mean is this: Christ Jesus, existing and remaining fully who he is as God, accepts his divine calling to come to earth and carry out the mission assigned him from the Father. As the eternal Son of God, who is himself the form (morphē, i.e., very nature) of God, he must come in the form (morphēn, i.e., very nature) of a servant. That is, he must come fully as a man, and as a man he must live his life and give his life as one of us. In so doing, Christ pours himself out (all of who he is) as he takes on, in addition to his full divine nature, a full human nature. Again, it is crucial to see that in the self-emptying (ekenōsen) of the eternal Son, Paul does not say that he poured something “out of” himself. No, absolutely not! Rather, he poured out himself. All of who he is as the eternal Son of the Father, as the one who is the form (morphē) of the Father, is poured out fully. Here, then, is no subtraction, strictly speaking. It is a “subtraction” (i.e., a pouring out, an emptying) by adding human nature to his divine nature. He came, then, to become the God-man—the one whose very divine nature took on fully the existence of a created human nature. He poured himself out by adding to himself the nature of a man, indeed, the nature of a servant par excellence who would give his life in obedience on the cross to fulfill the will of his Father.


1. The appellation “Son” is used of the second person of the Trinity in three distinct yet related senses in Scripture. (1) The eternal Word (John 1:1) is often referred to as “Son,” and in this sense he is the eternal Son of the eternal Father (e.g., John 3:16-17; Galatians 4:4; Hebrews 1:1-2; 1 John 4:9-10). (2) Jesus the Christ, Son of David and Son of Mary, who is the incarnate God-man, is referred to as the “Son” of God, and in this sense he is the incarnate and historic Son of the Father, conceived by the Holy Spirit and born of Mary (e.g., Luke 1:31-35; John 1:33-34, John 1:49; Galatians 2:20). (3) The crucified but risen, ascended, reigning, and exalted Messiah is also referred to in a distinct way as the “Son” of God, and in this sense he is the risen and triumphant Son of the Father (e.g., Acts 13:32-33; Romans 1:3-4; 1 Corinthians 15:27-28; Hebrews 4:14).

The Man Christ Jesus

Taken from The Man Christ Jesus: Theological Reflections on the Humanity of Christ by Bruce A. Ware. Used by permission of Crossway, a publishing ministry of Good News Publishers, Wheaton, Il 60187,

Liberal attacks on the doctrine of the divinity of Christ have led evangelicals to rightly affirm the centrality of Jesus’s divine nature for his person and work. At times, however, this defense of orthodoxy has led some to neglect Christ’s full humanity. To counteract this oversight, theologian Bruce Ware takes readers back to the biblical text, where we meet a profoundly human Jesus who struggled with many of the same difficulties and limitations we face today.
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“Our focus is “get to the root” of this evil, both in terms of its process and the mechanics of it”

http://www.paulstramer.netPaul Stramer personal blog

Update: Bank Foreclosures and Mountain Climbing

Another comment adding to A Stern Warning About

“Satanic Ritual Abuse”

Sunday Prayers for Patriots – 20th Sunday after Pentecost

New comment on A Stern Warning About “Satanic Ritual Abuse”

Update: Bank Foreclosures and Mountain Climbing

Posted: 02 Oct 2016 06:13 PM PDT

by Anna Von Reitz

Our focus is the “get to the root” of this evil, both in terms of its process and the mechanics of it.  This Fraud is go vast and has its tentacles into so many areas of our lives that it is like peeling an onion—- layer after layer after layer.

As a young woman I lived in Juneau, Alaska, and I was friends and housemates with some Californians.  They were all very athletic, leggy, tall, Nordic types who were out hiking in the summer and kayaking and fishing and skiing in the winter.  Me, not so much.  I am the more phlegmatic German type.  Squarish in build and practical by nature.  So when they began pestering me to climb a mountain for no reason but to climb a mountain I politely declined.They it up, however, and after a year of being pestered to climb this stupid mountain for no reason, I grimly said, okay, we’ll climb the @$#@@% mountain.

Being a German, I knew it wouldn’t be any fun.  My attitude was sour as buttermilk.  I put on my thick socks.  I packed my pack with care.  I took a deep breath.  And the hike up the mountainside began early one Saturday morning.  They all took off like gazelles and I was soon all by myself plodding up switchback after switchback. No doubt that they thought it was funny to see just how far behind them I would be.But, within half an hour, the Sister appeared, looking white-faced and shaken.  She was cold and had tripped over a tree root and wasn’t feeling well, so was headed home.  And half an hour after that, her Brother showed up, looking dazed and weary.  He had developed a painful blister and was headed down the mountain, too.  Half an hour after that, the Brother-in-Law appeared.  He was winded and panting and red-faced and shaking his head.  Well, he was worried about the other two, and it was cold and misty up at the tree line, so, he had had enough and was going home. That left me, the lone tortoise, chugging up the trail, the only one who kept going hour after hour.  The switchbacks and deep forest gave way to willow scrub and alpine flora at the tree line.  As reported, it was cold and very misty.  Soon, the climb began in earnest and I walked and scrambled up one stair-step plateau after another, each time thinking that I was near the summit only to be disappointed when another plateau and rock face came into view. Finally, about three o’clock in the afternoon, I hove over the final edge and found myself in easy walking distance of the true summit and peak marker, with a view of a beautiful hidden valley beyond.  It was quite a reward for the effort, and unexpected.  For a moment, I just sucked in my ragged breath and thought how incredibly beautiful it was. Then I went the final leg to the summit, picked up all the beer cans and litter that other climbers had left there, and began the trek back down the mountain.  It was early summer in Alaska and it stays light past midnight, so it was no problem getting back to town.  I was tired and well-exercised, but really no worse for the wear.  I showed the others what they missed at the summit, the view of the hidden valley.And none of them ever pestered me about climbing a mountain again.  Not a peep.

In a way, this is what this work is like now.  I didn’t want to undertake it, but having undertaken it, I won’t give up.

My team and I are very methodically unravelling it step by step by step, and when we are done, it will be well and truly finished.

There will be a clean sweep of the problem and the patents and the systems and practices causing it. We aren’t going for the stems and leaves of the foreclosure fraud.  We are going for the root.

The entire system of fraudulent bank loans and fraudulent foreclosures will be utterly destroyed and swept away.I regret to say that there is no known truly simple remedy, because the system itself is so multi-layered. In every case, we are dealing with a single central fraudulent house mortgage, yes, but that then requires dealing with fraudulent escrows and many other accounts attached to it.This is a mammoth, automated, patented fraud machine that was created for the sole purpose of generating ill-gotten profits and unregistered security interests.    We thought several times that there might be a simple, straight forward answer, a key that people could turn on a one-by-one basis,  only to face another stair step, another layer to the onion.We are still climbing the mountain.  That’s the bad news.  We aren’t quite at the summit yet.  The good news is that people won’t have to worry about going through any big legal process or battle in their own right when we are done.  There will probably be some action required from individual homeowners, like recording a new land record or posting a claim with a specific insurance company— but the days of facing bank foreclosures in court will be done and over.


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Another comment adding to A Stern Warning About “Satanic Ritual Abuse”

Posted: 02 Oct 2016 11:40 AM PDT

by Anna Von Reitz

The victims have to stand up for themselves and do whatever works to obtain justice. If the police and DAs refuse to do their jobs, or worse, allow themselves to be used as tools to persecute the victims,  I have already told everyone what is necessary.  Organize your communities.  Bring your gripes to every pastor, every politician, every club, every civic organization, the schools, the churches, everyone—- and go after the bosses of the police and the DA’s like a swarm of angry bees.  Make sure they lose their jobs.  Make sure their lives are living Hell. Hold public meetings.  Bang your dishes on the floor like angry dogs.  That’s what we’ve had to do in Alaska.And it works.  It’s amazing how fast and efficient this is when you really decide that the line has been crossed and you are going to shove.  You get enough people on the move and your problem is going away. Next, claim back your birthright standing as American State Nationals. Record your choice of nationality as a Virginian, Texan, etc., and your refusal of any political status as a “United States Citizen” or “citizen of the United States”.   Remember that you are not a “citizen” of anything. And say so.  Hold your public meetings and elect people to fill the vacated offices owed to the land jurisdiction of this country—- elect your own Sheriffs, Judges, Clerks, etc., and open up your American Common Law Courts.  And bring your complaints to be heard by a jury of your actual peers. You still have to sign actual complaints under penalty of perjury and you still have to name names and provide whatever other evidence you can.  There’s no substitute. I am serious when I say that out of all the many people who have ranted to me about this problem, not one proved to be an actual victim and not one claimed to be a first-hand witness. That tells me there is a lot of hype and hysteria going on.I also tell you that this is being used for prejudice and fear-mongering, as one group tries to paint the others black—- I am fed up with all the finger-pointing: its the Jews, no, it’s the Catholics, no, it’s the Muslims.  It’s my fat foot.  Or the dog did it.  Or whatever.  Enough.

Satanists and child abusers come from every religion, every race, every social strata.  That is part of the problem and why it is so hard to root out.   The vermin among us are not easily detected or labeled or identified —-except by their acts, and they have been suppressed since Roman times, so they are also very good at disguising and hiding their activities.If I were that family in England, I’d move to a country that has good gun laws.  I would record my complete and total lack of any political status whatsoever, post my private property, and if anyone came to my house to mess with my son or cause me any more trouble, I’d shoot to kill.  You have an absolute right to defend your own life and the lives of your family and the sanctity of your homes. All you have to say is that you were in fear for your life. If the DAs are refusing to prosecute child molesters, and are persecuting the victims instead, you may be sure that there is no law, but the law you provide yourselves.


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Sunday Prayers for Patriots – 20th Sunday after Pentecost

Posted: 02 Oct 2016 09:55 AM PDT

Rev. Fr. Leonard Goffine’s

The Church’s Year

Twentieth Sunday After Pentecost

The Introit of the Mass is an humble prayer, by which we acknowledge that we are punished for our disobedience:


All that thou hast done to us, O. Lord, thou hast done in true, judgment: because we have sinned against thee, and have not obeyed thy commandments: but give glory to thy name, and deal with us according to the multitude of thy mercy. (Dan. III. 28.) Blessed are the undefiled in the way: who walk in the law of the Lord. (Fs. CXVIII.). Glory etc.

COLLECT Grant, we beseech Thee, O Lord, in Thy mercy to Thy faithful pardon and peace; that they may both be cleansed from all their offences, and serve Thee with a quiet mind.

Thro’.EPISTLE (Ephes. V. 15-21.) Brethren, See how you walk circumspectly, not as unwise, but as wise redeeming the time, because the days are evil. Wherefore, become not unwise, but understanding what is the will of God. And be not drunk with wine, wherein is luxury: but be ye filled with the Holy Spirit, speaking to yourselves in psalms and hymns, and spiritual canticles, singing and making melody in your hearts to the Lord: giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father; being subject one to another in the fear of Christ.How may we redeem time?By employing every moment to gain eternal goods, even should we lose temporal advantages thereby; by letting no opportunity pass without endeavoring to do good, to labor and, suffer for love of God, to improve our lives, and increase in, virtue.Do you wish to know, says the pious Cornelius á Lapide, how precious time is: Ask the damned, for these know it from experience. Come, rich man, from the abyss of hell, tell us what you would give for one year, one day, one hour of time! I would, he says, give a whole world, all pleasures, all treasures, and bear all torments. O, if only one moment were granted me to have contrition for my sins, to obtain forgiveness of my crimes, I would purchase this moment with every labor, with any penance, with all punishments, torments and tortures which men ever suffered in purgatory or in hell, even if they lasted hundreds, yes, thousands of millions of years! O precious moment upon which all eternity depends! O, how many moments did you, my dear Christian, neglect, in which you could have served God, could have done good for love of Him, and gained eternal happiness by them, and you have lost these precious moments. Remember, with one moment of time, if you employ it well, you can purchase eternal happiness, but with all eternity you cannot purchase one moment of time!ASPIRATION Most bountiful God and Lord! I am heartily sorry, that I have so carelessly employed the time which Thou bast given me for my salvation. In order to supply what I have neglected, as far as I am able, I offer to Thee all that I have done or suffered from the first use of my reason, as if I had really to do and suffer it still; and I offer it in union with all the works and sufferings of our Saviour, and beg fervently, that Thou wilt supply, through His infinite merits, my defects, and be pleased with all my actions and sufferings.Be not drunk with wine, wherein is luxury![On the vice of drunkenness see the third Sunday after Pentecost Here we will speak only of those who make others drunk by encouragement.] The Persian King Assuerus expressly forbade that any one should be urged to drink at his great banquet. (Esth. I. 8.) This heathen who knew from the light of reason, that it is immoral to lead others to intemperance, will one day rise in judgment against those Christians who, enlightened by the light of faith, would not recognize and avoid this vice. Therefore the Prophet Isaias (V. 22.) pronounces woe to those who are mighty in drinking and know how to intoxicate others; and St. Augustine admonishes us, by no means to consider those as friends, who by their fellowship in drinking would make us enemies of God.

GOSPEL (John IV. 46-53.) At that time, There was a certain ruler whose son was sick at Capharnaum. He having heard that Jesus was come from Judea into Galilee, went to him, and prayed him to come down, and heal his son; for he was at the point of death. Jesus therefore said to him: Unless you see signs and wonders, you believe not. The ruler with to him: Lord, come down before my son die. Jesus saith to him: Go thy way, thy son liveth. The man believed the word which Jesus said to him, and went his way. And as he was going down, his servants met him, and they brought word, saying that his son lived. He asked therefore of them the hour wherein he grew better. And they said to him: Yesterday at the seventh hour the fever left him. The father therefore, knew that it was at the same hour that Jesus said to him: Thy son liveth: and himself believed. and his whole house.


I.God permitted the son of the ruler to become sick that he might ask Christ for the health of his son, and thus obtain true faith and eternal happiness. In like manner, God generally seeks to lead sinners to Himself, inasmuch as He brings manifold evils and misfortunes either upon the sinner himself or on his children, property, etc. Hence David said: It is good for me that thou hast humbled me, that I may learn thy justifications, (Ps. CXVIII. 71.) and therefore he also asked God to fill the faces of sinners with shame, that they should seek His name. (Ps. LXXXII. 17.) This happened to those of whom David says: Their infirmities were multiplied: afterwards they hastened in returning to God. (Ps. XV. 4.) O would we only do the same! When God sends us failure of crops, inundations, hail-storms, dearth, war, etc., He wishes nothing else than that we abandon sin and return to Him. But what do we? Instead of hastening to God, we take refuge in superstition, or we murmur against Him, find fault with or even blaspheme His sacred regulations; instead of removing our sins by sincere penance, we continually commit new ones, by murmuring and impatience, by hatred and enmity, by rash judgments, as if the injustice and malice of others were the cause of our misfortune. What will become of us if neither the benefits nor the punishments of God make us better?II. Christ said to this ruler: Unless you see signs and wonders, you believe not. This was a reprimand for his imperfect faith; for if he. had truly believed Christ to be the Son of God, he would not have asked Him to come to his house, but, like the centurion, would have believed Him able, though absent, to heal His son. (Matt. VIII.) Many Christians deserve the same rebuke from Christ, because they lose nearly all faith and confidence in God, when He does not immediately help them in their troubles, as they wish. He proves to us how displeasing such a want of confidence is to Him by withdrawing His assistance and protection from the fickle and distrustful. (Ecclus. II. 15.)II. How much may not the example of the father of a family accomplish! This ruler had no sooner received the faith, than his whole household was converted and believed in Christ. Fathers and mothers by their good example, by their piety, frequent reception of the Sacraments, by their meekness, temperance, modesty and other virtues, may accomplish incalculable good among their children and domestics.


There was a certain ruler whose son was sick. (John IV. 16.)As a consolation in sickness, you should consider that God sends you this affliction for the welfare of’ your soul, that you may know your sins; or if you be innocent, to practice patience, humility, charity, etc., and increase your merits. Therefore a holy father said to one of his companions, who complained, because he was sick: “My son! if you are gold, then you will be proved by sickness, but if you are mixed with dross, then you will be purified.” “Many are vicious in health,” says St. Augustine, “who would be virtuous in sickness;” and St. Bernard says: “It is better to arrive at salvation through sickness, than to have health and be damned.”It is also a powerful means of consolation in sickness, to represent to ourselves the suffering Redeemer, who had no soundness from the top of His head to the sole of His foot, and contemplating whom St. Bonaventure used to cry out: “O Lord, I do not wish to live without sickness, since I see Thee wounded so much.”When sick, we should carefully examine, whether we possess any ill-gotten goods, or have any other secret sin on our conscience; and if we are conscious of any, we should quickly free ourselves from it by a contrite, sincere confession, and by restoring the things belonging to others. Sins are very often the cause of disease, and God does not bless the medicine unless the sickness effects its object, that is, the sinners amendment. Still less can we expect help, but rather temporal and eternal misfortune, if we have recourse to superstition, and spells, as the King Ochozias experienced, who was punished with death, because in sickness he had recourse to the idol Beelzebub. (IV Kings I.)PRAYER O Jesus, Thou true physician of souls, who dost wound and heal us, yea, dost even permit sorrows and adversities to visit us that our souls may have health, grant us the grace to use every bodily pain according to Thy merciful designs for the promotion of our salvation.


Come down before my son die. (John IV. 49.)All who have the charge of sick persons, should be like this father, that is, they should first of all endeavor to call upon Jesus to come in the most holy Sacrament, before the sick person is unable to receive Him. The devil seeks to hinder nothing more than this. He excites the imagination of the sick person, making him believe that he can live longer, that he will certainly get well again, in order to ruin him easier afterwards, because he defers his conversion. Those contribute to this end who through fear of frightening the sick person or of annoying him, fail to call the priest at the right time. This is cruel love, which deprives the sick person of the salvation of his soul and eternal happiness, and brings with it a terrible responsibility. Where there is question of eternity, no carefulness can be too great. We should, therefore, choose the safest side, because the suffering may easily increase and finally make the sick person unable to attend to the affairs of his soul. We should, therefore, not conceal from him the danger in which he is, and if he has still the use of his reason, should call in the priest that he may receive the Last Sacraments. He will not die sooner on that account, but rather derive the greatest benefit therefrom, since his conscience will be cleansed from sin, which may be the cause of his sickness, and perhaps, he may regain his health, or at least be strengthened by the newly received grace of God, to bear his pains with greater patience and to die far easier, securer, and more consoled. We should also endeavor to encourage the sick person to resignation, and a childlike confidence in God, should pray with him to strengthen him against desponding thoughts, and the temptations of the devil; we should present him a crucifix to kiss; repeat the holy names of Jesus, Mary and Joseph, and other consolatory ejaculations, such as are found in prayer-books; should sign him with the sign of the cross; sprinkle him with holy water, and above all pray for a happy death. We should not weep and lament, by which death is only made harder for him, nor should we hold useless, idle and worldly conversations with him which will prevent him from thinking of God arid the salvation of his soul, and from preparing himself for the last dangerous struggle. Finally, we should by no means suffer in his presence persons who have given him occasions of committing sin, because they would be obstacles to his sincere conversion.There is truly no greater work of charity than to assist our neighbor to a happy death.

New comment on A Stern Warning About “Satanic Ritual Abuse”.

Posted: 02 Oct 2016 08:56 AM PDT

by Anna Von Reitz

I am not “unaware” of the problem. Nor am I unaware of the history of these vile practices and venal religions.  I doubt that it exists to the extent you believe it does, because out of all the many people who have come to me and ranted about this, none of them proved to be victims themselves or to have any first-hand knowledge— and that indicates a whole lot of gossip and hysteria going on. And this is why I have given everyone who is “pushing” this a stern warning.  If you do have any actual, factual, first-hand knowledge of such practices and fail to come forward and properly report these crimes, you are an accomplice to them. Even victims can be held accountable as accomplices if they don’t report the crime, because their silence permits the continued abuse of others.I have been told that many victims can’t specifically identify their attackers because they were unknown adults or they used masks to hide their identities, however, with the breaking of several child-trafficking and sex slave kidnapping rings  in Britain and in the United States and elsewhere it is becoming possible to compile Rogues Galleries of known perverts.  Those visual files can be used to match these creeps to their deeds—but we cannot prosecute them without injured parties and complaints.So I repeat— telling me secondhand gossip all day long doesn’t get the job done. Looking at photographs and connecting the dots and filing the sworn affidavits does.I have been told that many victims are afraid of being murdered if they tell what happened to them.  Aren’t they being “murdered” every day by the fear?  At what point do you say, “To Hell with this!  I am either going to get them or they are going to get me!”What do you all think I had to come to, to raise my hand and do the things I have done?  I’ve flown in the face of the entire “federal government” like an avenging angel: CIA, FBI, IRS, BATF, DOJ— the whole criminal lot of them.And you are telling me that the survivors of these crimes don’t have the anger and the strength now that they are adults to face down the lousy, stinking, vile cowards who did these things to them as children? Fear gets you nowhere. Fear corrects nothing.  Fear just begets more fear and helpless rage and feelings of powerlessness.  Fear lets them get away with it. Bah, humbug, on all of that.  We all have a choice to live fearlessly or die by slow inches of misery—all marching on to an inevitable end that comes whether you fear it or not. So why fear dying, if your fear denies you the joy of life and freedom and happiness and even destroys your self-respect? I came to a day when all fear passed away, a day when I knew for certain that I didn’t want to live another day in fear.  Getting the actual victims and eye-witnesses to the point where they realize that their lives aren’t worth living until they address their fear and overcome it —is necessary.  It’s the only way the perpetrators can be brought to justice. It’s the only way for these practices to be suppressed.I’ve been told that many victims have suffered memory suppression, hypnosis, and other advanced “mind-altering” techniques designed to “wipe their memories” and ensure their silence.The true Satanists among us have used date rape drugs and drug induced lobotomies for centuries.  It’s part of their stock and trade.  But modern science can easily identify the presence of these drugs and it’s unlikely that those using them would go undetected for long.There are two things you have to keep in mind about people who prey on children: they are cowards and they are mentally and emotionally warped. Many of them were abused children themselves, and they act out the aggression they feel toward their own attackers and demonstrate their “power” as adults by raping new generations.These acts are all acts of violence and shaming.  They have nothing to do with sex per se.That said, nothing can be done until you have facts, victims, and witnesses who are able to come forward and press charges. All of you out “raising public awareness” via ignorant gossiping do nothing whatsoever to help anyone or resolve anything.  You just create new problems.By all means, keep your eyes open and watch your children like hawks.  If you see anything at all abnormal or unusual going on, question it directly or report it. When my son was young I used an innocent subterfuge to make sure he was always with me and always aware of his surroundings.  I told him that I might get lost, so he needed to watch me and watch where we were at all times. I never lost my car in the parking lot again and I didn’t have the problem of chasing toddlers under clothes racks, either. To this day, he remains very alert and aware and sensitive to his surroundings.I also made sure that he was never left alone and that I knew exactly where he was.  I took him to karate and mixed martial arts lessons from an early age.  I made sure he knew weapons of all kinds and how to use them. This is a beautiful world, but it can also be ugly and violent.  If you have any sense, you have to take precautions and think about what you are doing, where you are, who you may encounter, and how you are going to react if you are attacked. Your defensive stance must become automatic and instinctual. As a parent you have to defend your children and teach them to defend themselves.  If you are a decent adult, you also owe a debt to the community to watch out for other people’s children.One day as I was walking home from work I observed a little girl, about seven, standing alone on a street corner. She was crying. Her Mother had left her alone at the Public Library— just walked out the door and forgot her and the Librarian closed the library— just booted the little girl out on the street at five o’clock.  She didn’t know the way home and was frantic, as any child would be. At least a dozen other adults walked right past that child and never stopped to ask her what was wrong. I found it shocking then and I still find it shocking now.  How could the Librarian be so clueless and stupid as to leave an unaccompanied seven year-old on the street and make no effort to contact her family?  How could all those other “busy” office workers walk right on by?I can only tell you that they did and as a result, a little girl was put at terrible and unnecessary risk. Anyone could have driven up and stuffed her into a car.  Anyone could have taken her hand, as I did, and led her down the street.It was past closing time for all the public buildings in that part of the city, so I went to a nearby house and knocked on the door, explained the problem, and asked the householder to look up the Mother’s telephone number.  Before we could dial, the Mother drove up— frantic as her daughter had been. “Oh, my God! Oh, my God!” God was looking out for her and her daughter.  He put me in the way of anything truly bad happening, but this is all very instructive.  We all have moments of attention lapse.  We all do incredibly stupid things.  It’s then that we have to have a decent community and good people in it, who care about their neighbors, who make an effort, who protect children from harm. Those of you who are all hyped-up and looking for Satanic Rituals behind every woodpile, why not organize yourselves to detect any signs of any such thing in all the churches and clubs and institutions?  Why not make the pledge to keep silent vigil as you go about your business, to watch out for children, to guard them, to protect them.  Why not support groups like “Amber Alert”?  Or start your own local child welfare advocacy group?  Why not publish safety leaflets in cooperation with the local police and schools?  Not to scare children, but to reasonably inform them of safe practices— like going places in groups with known friends and staying with your group?  And to inform their parents?There are hundreds of valuable, useful, practical ways that you can weigh in and make the world a safer and better place for children.  Do them. And puhleaze—–stop sitting on your butts uselessly gossiping about this topic? Stop spreading irresponsible rumors about other religious groups and foreigners whose only sin is being foreign? Child abusers come from all religions, all levels of society, all races.  This hideous phenomenon is part of what Jesus  and the Jews of his time called, “The Great Abomination”, the worship of Ashtoreth, the Mother of All Harlots, Idolatries, and Blasphemies. Right now, in this day and age, a giant statue of Ashtoreth is standing in New York Harbor, masquerading as the “Statue of Liberty”—– or more properly, the Statue of Libertines. Remember what Jesus said—- “When you see the Great Abomination standing where it should not stand….”?  Well, —you tell me what is a statue honoring an evil Babylonian fertility goddess doing standing in the middle of New York Harbor?  A goddess famous for the sacrifice of babies by burning them alive?  A goddess famous for raping little girls and selling them into lives as temple prostitutes?  Ashtoreth is standing where she should not stand and giving her a new name doesn’t change a thing.Whatever else we are, a mélange, a nation of mutts, a melting pot, a stew pot, gullible hicks, livestock—- or all the other names we have been called by European Elitists—–we are not a nation of devil worshipers and we don’t deserve a giant idol of Ashtoreth standing in New York Harbor proclaiming that we are.If you want to see the moral conscience of America awaken, form a Committee to get rid of the “Statue of Liberty”.


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Persian and Indian Visions of the Living Earth (Zoroaster)

Ecocide – On Trial in The Hague.(Or Asswhooped and Buried Alive!)

Persian and Indian Visions of the Living Earth

SchoolOfTabriz1From the Caspian Sea in the west to the Bay of Bengal in the east stretches a vast and undulating tract of the planetary crust marked by soaring peaks, scorched deserts, and fertile river valleys. In the Bronze Age, a migratory people known as the Arya swept into this expanse from the north, establishing the sibling civilizations of Aryana-Vaejah (Iran) and Bharata (India). In Iran arose Mazdaism; India gave rise to Hinduism, Jainism and Buddhism. In the seventh century C.E., Islam appeared in Arabia and began to spread eastward. By the High Middle Ages, the land of the Aryas was also the land of Islam.

Ideas do not occur in a vacuum, and spiritual ideas are no exception. Sacred visions emerge from the disposition of human personalities, from the shape of historical events, and from the momentum of hallowed customs, but perhaps most fundamentally (transcendental sources aside), they emerge from “airs, waters, and places,” from the character of the landscapes in which they are born.

When epiphanies are redacted and passed down, the loamy pungency of their genesis frequently fades away, so that an abstract doctrine is perpetuated in place of an embodied insight. Such, however, is not always the case. Spiritual traditions are often the deepest repositories of a culture’s knowledge of the ancient bond between person and planet, soul and soil. This is abundantly illustrated in the traditions of Hinduism, Zoroastrianism, and Islam—traditions that, as we shall see, are sometimes intertwined.

Little is known about the outer life of Zoroaster, the great Iranian prophet who lived perhaps a thousand years before Christ. The absence of hard historical facts concerning his life, death, and mission is compensated, however, by the revelatory power of his Avestan songs, the Gathas, and the traditions that have come down concerning his inner life. These songs and traditions paint the portrait of an illuminated mind deeply absorbed in contemplation of the sacred order of the cosmos and alive to its profoundest mysteries.

An account of Zoroaster’s discovery of his prophetic vocation is given in the Pahlavi book, Selections of Zad-Sparam. The book relates that in his thirtieth year, while taking part in the annual festival of spring, Zoroaster waded in the river Daiti. Four times, at four different depths—the last so deep that only his head remained dry—he forded the river. As he emerged, an enormous figure garbed in light approached him. It was Vohu Mana, the Good Mind. Bidding Zoroaster follow, Vohu Mana ushered him to an assembly of pure spirits, where Ahura Mazda (Lord Wisdom) presided, attended by his six Powers. Zoroaster inquired of Mazda concerning perfection, and received the answer that the first perfection is good thought; the second, good speech; and the third, good action.

Over the years that followed, Zoroaster was admitted to six further conferences. Ahura Mazda no longer appeared; his Powers, the Holy Immortals, now bestowed their blessings on the prophet, each in turn.

Zoroaster held audience with Vohu Mana, the protector of the animal kingdom, on the twin peaks of Hukairya and Ausind, the “two holy communing ones,” linked by a cataract of primordial waters. Bearing witness were representatives of the five types of animal: swimming, burrowing, flying, ranging, and grazing. The assembled animals confessed their faith in the religion of Ahura Mazda, and Vohu Mana conferred on Zoroaster the custodianship of the animal kingdom.

Arta Vahishta (Perfect Existence), the governor of fire in all of its forms, appeared to the prophet at “the Tojan water”—probably the Tejen river in Turkmenistan. Amidst a throng of fire elementals, Arta Vahishta instructed Zoroaster in the maintenance of holy fires.

Khshatra Vairya (Desirable Reign), the patron of metals, next showed himself amidst a congregation of metal spirits. His instructions concerned the preservation and proper use of various metals.

Now came, in succession, the feminine Immortals. The first of these was Spenta Armaiti (Holy Devotion), whose province is the Earth. Spenta Armaiti received Zoroaster beside a spring on the slope of Mount Asnavad, surrounded by a retinue of telluric spirits associated with a range of “regions, frontiers, stations, settlements, and districts.”[1] Into the prophet’s charge she placed the care of the Earth.

On the same mountain Zoroaster beheld a vision of Harvetat (Integrity), the tutelary Archangel of waters. Spirits of rivers and seas attended him as he received the Immortal’s benediction and instruction in the guardianship and propitiation of water.

Finally, on the bank of the Daiti River, surrounded by a company of plant spirits, the prophet was admitted to an audience with Amertat (Immortality), the preserver of the vegetal kingdom. She duly taught him how to care for and propitiate plants.

Zoroaster’s prophetic message, enshrined in the Avesta, represents a chivalric call to arms in defense of the holy order of creation against the forces of evil, darkness, and pollution personified by Angra Mainyu (Destructive Mind) and his diabolical horde. As Ahura Mazda has his six Holy Immortals, six Archfiends are sworn to Angra Mainyu’s service. These are, in the Pahlavi tongue, Akoman, the evil genius; Andar, the tempter; Savar, the agent of misgovernment; Naikiyas, the fomenter of discontent; Taprev, the poisoner of plants and animals; and Zairik, the manufacturer of poisons.

Compromise with these malefactors is unthinkable. The worshipper of Mazda must purify himself and the world of their stain by the scrupulous practice of good thought, good speech, and good action. The forces of light will thus gain ground, advancing in ascendancy, dispelling malevolence, and speeding the long-awaited day known as the frashkart, when the whole of creation is to be purified, redeemed, illuminated, and rendered immortal.

The Zoroastrian faith flourished under the Achaemenid, Seleucid, Parthian, and Sassanian dynasties, which successively held sway for over a thousand years. The fall of the Sassanian Empire in the seventh century C.E. spelled the decline of the faith. By the end of theeleventh century Islam had become the new language of the sacred, and only a minute number of Iranians still adhered to the creed of Zoroaster.

Still, many of the old motifs lived on. The Persians kept their solar calendar and continued to observe the festivals of the New Year and spring. Zoroaster was commonly remembered as an ancient prophet, and the poet Firdawsi (d. 1020) preserved the legends of the pre-Islamic heroes and sages in his celebrated epic, the Shahnama. Nor was Zoroaster’s vision of the living Earth forgotten, for the angelology of the old faith was revived by the Sufi philosopher Shahab al-Din Yahya Suhrawardi (d. 1191).

Suhrawardi saw himself as the heir of a wisdom tradition originating with the antediluvian Egyptian prophet-king Hermes Trismegistus. According to the philosopher’s account, Hermes’ legacy migrated to Greece, where the pre-Socratics and Platonists were its custodians, and to Persia, where it was kept alive by a succession of enlightened kings and priests, including the prophet Zoroaster. Suhrawardi held that certain Sufi saints introduced these kindred traditions into the civilization of Islam, and that he was their reunifier.

Suhrawardi’s unification of Neoplatonism and Mazdaism finds expression in the conception of an animate universe teeming with angelic lights. All that exists is of light, for light is existence itself, the very essence of apparency. God is the “Light of Lights,” and as light kindles light, creation proliferates as a cascade of illumination poured into the dark abyss of non-being. In this great chain of being, the angels are links, uniting the manifest world with the infinite brilliance that is its source.

Suhrawardi’s angelic hierarchy consists of three orders, named respectively the “Mothers,” the “Lords of the Species,” and the “Regent Lights.” The Mothers are a vertical order descending in procession, one after another, by the principle of emanation. The first of this line is Bahman, the Avestan Immortal Vohu Mana. There follows a long, though not infinite, series of Intellects, each receiving light from the Light of Lights and its predecessors, and bequeathing light to its successors. By this causal chain the starry sky is lit up.

The Lords of the Species are a horizontal order brought into being by the Mothers. Here are found the archetypes of the kingdoms of creation that compose the natural world. Nothing exists on Earth without an underpinning in the world of pure light. Amongst the Lords of the Species are the remaining five Immortals of Mazdaism: Arta Vahishta, Kshatra Vairya, Spenta Armaiti, Harvetat, and Amertat, who spiritually epitomize fire, metals, the Earth, water, and plants. The angelic archetype of the human race is Gabriel.

The third order of Suhrawardi’s angelic hierarchy, the Regent Lights, is a subsidiary of the second order. Whereas the Lords of the Species are the archetypes of the various classes of created beings, the Regent Lights are the forces that animate and govern these beings. Among the Regent Lights are angels who move the spheres, angels who govern human lives, and angels who watch over animals, minerals, and plants.

These Regent Lights correspond to the fravashis of Mazdaism, which are the spiritual essences of every existing person and thing. The         Mazdean hymn dedicated to the fravashis, entitled Farvardin Yasht, is an invocation of generous compass, calling blessings upon the beneficent face of creation in all of its human and non-human manifestations, past, present, and future. The priestly author proclaims: “We worship this Earth; We worship those heavens; We worship those good things that stand between and that are worthy of sacrifice and prayer and are to be worshipped by the faithful man. We worship the souls of the wild beasts and of the tame. We worship the souls of the holy men and women, born at any time, whose consciences struggle, or will struggle, or have struggled, for the good.”[2]

In like fashion, Suhrawardi’s cosmology envisions a universe that is intensely alive and inherently sacred. All existence is the effusion, in pulsing waves, of the holy of holies, the Light of Lights. Transpiring in every clod, puddle, flaming wick, and fluttering breeze is an angelic presence, a sentient and radiant delegate of the cosmic order.

For all his interest in the wisdom traditions of Greece and Persia, Suhrawardi remained a devoted Muslim. For him, there was no contradiction between the ancient schools of wisdom and the revelation announced by the prophet Muhammad—a revelation that, after all, declares, “Allah is the Light of the heavens and Earth” (24:35).

The Qur’an begins, “Read in the name of your Lord” (96:1). What must be read are the ayat, the signs of God. The verses of scripture are signs, but so too are the verses inscribed “on the horizons and in themselves” (41:53). The holy books of the prophets, Earth’s rapturous geography, and the interior landscapes of the human soul are all of a piece, all pages in a single book, the book in which God’s own story is told. This is a story without end, for, “If all the trees on Earth were pens and the ocean ink, with seven oceans behind it to add to its supply, yet the words of God would not be exhausted” (31:27).

Just as Suhrawardi drew upon Mazdaism to elaborate his Sufism, four centuries later the Mazdean philosopher Azar Kayvan returned the compliment, drawing on Sufism to articulate his Avestan worldview. Azar Kayvan’s mystical poems are assembled, with commentary, in the volume Jam-i Kay Khusraw. The poems describe the philosopher’s journey through the inner and outer kingdoms and spheres in the course of four ascensions, each culminating in a swoon of unio mystica, or dissolution in the Absolute. Along the way, Azar Kayvan encounters the angelic Intellects of the seven celestial spheres. Before reaching interplanetary space, however, he must make his way through the realms of the sublunar elements. This is how he describes his progress:

A welter of fires I saw, of countless hues

Invisible but to the gaze of statues.

As these fires now blazed up in great tongues of flame

At once I took wing—sir, a bird I became.

Now I was swimming in seas, rivers, and creeks,

Now roaming through tenements on cobbled streets.

Here a brisk and shimmering conflagration,

There fresh air, tonic for the constitution.

Ho! Anon what bright waters were glistening

Then a cityscape—sir, are you listening?[3]

The poet’s disciple and commentator explains, “The fire he sees in the beginning signifies traversing the fire in one’s self. Flying in the air signifies crossing one’s aerial part. Swimming in, and gliding on, oceans and rivers signifies navigating the liquid element of one’s body. Moving among streets and walls and houses signifies passing through one’s telluric part.”[4]

Azar Kayvan emigrated from Iran, where Mazdeans were a beleaguered minority, to India, where the Mughal emperor Akbar had established “universal peace” as the law of the land. At Akbar’s court, priests of various religions assembled for theological discussion, and Hindu sacred texts were translated into Persian, the language of Indian Muslims. In fact, the dialogue between Islam and Hinduism had already been underway in India for the last four hundred years, its richest exchanges taking place in the running conversation between the Chishti Sufis and Nathpanthi yogis.

The founder of the Chishti Order, Khwaja Mu‘in al-Din Chishti (d. 1230), is traditionally remembered both as a triumphant rival of the yogis, and as a sympathetic student and master of their esoteric lore. To him are attributed a number of treatises devoted to esoteric physiology, the science of the breath, and the mysteries of the four elements.

As widely different as were the theological views of Muslim Sufis and Hindu yogis, they had two spiritual perceptions fully in common: the vital livingness of the elements and the status of the human form as a microcosm encapsulating the breadth, depth, and range of the whole universe.

The livingness of the elements is attested in the sacred texts of Islam. The Qur’an invokes earth, water, and fire as signs of God’s power and benevolence. “And the earth shall shine with the light of its Lord” (39:69). “Of water [We] fashioned every living being” (21:30). “[He] has made for you, out of a green tree, fire” (36:80). Concerning air, a hadith, or prophetic tradition, says, “Do not curse the wind, for it derives from the breath of the All-Merciful.” From a position steeped in the Qur’anic revelation, the poet Rumi wrote, “Air, earth, water and fire are God’s servants. To us they seem lifeless, but to God living.”[5]

The Hindu tradition is no less emphatic in its veneration of the sacred order of the cosmos. The Atharva Veda invokes earth as a holy mother. The Indian rivers Ganges, Yamuna, Narmada, and Kaveri are living symbols of the highest spiritual purity. Fire is personified in the Vedas in the divine figure of Agni, and air in the figure of Vayu. All four of the elements—together with the fifth, space—are bounteous channels of grace, purification, and benediction. The Vamana Purana sings, “Let all the great elements bless the dawning day: Earth with its smell, water with its taste, fire with its radiance, air with its touch, and sky with its sound.”            [6]

Hindu acts of worship are traditionally preceded by bhutashuddhi, the ritual purification of the elements in the body and in the landscape. In this manner the inner and outer dimensions of the universe are brought into symmetry, and the human being is sanctified as an epitome of the surrounding totality. The human heart contains fire and air, sun and moon, lightning and stars, pronounces the Chandogya Upanishad.

The Chishti Sufis share this perception. In the Sum of Yoga attributed to Khwaja Mu‘in al-Din Chishti, the entire cosmos is mapped onto the human form: “Know that by His power God Most High created the human body to contain all that he created in the universe: ‘We will show them Our signs in the horizons and in themselves, until they see…’ (41:53).

God created the twelve signs of the zodiac in the heavens and also in the human body. The head is Aries, the neck is Taurus, the hands are Gemini, the arms are Cancer, the chest is Leo, the intestine is Virgo, the navel is Libra, the phallus is Scorpio, the thighs are Sagittarius, the knees are Capricorn, the shanks are Aquarius, the soles of the feet are Pisces. The seven planets that revolve beneath the zodiac may be located thus: the heart is the Sun, the liver is Jupiter, the pulmonary artery is the Moon, the kidneys are Venus, the spleen is Saturn, the brain is Mercury, the gall bladder is Mars.

God the Glorious and Most High made 360 days in the year, 360 revolutions in the zodiac, 360 mountains on the face of the Earth, 360 great rivers, and in the human body, 360 segments of bone (like the mountains), 360 arteries (like the rivers), 360 epidermal tissues (like the days of the year). The motion of the stomach is like the sea, hairs are like trees, parasites are like beasts of the jungle, the face is like a built-up city, and the skin is like the desert. The world has its four seasons, and these are also present in man: infancy is spring, youth is summer, quiescence is fall, and old age is winter. Thunder corresponds to the voice, lightning to laughter, rain to tears.”[7]

To bring microcosm and macrocosm into harmony, yogis and Sufis practiced, and still today practice, kriyas, or meditations, corresponding to the four elements. In his Secret of Love, the twentieth-century Chishti Sufi ‘Aziz Miyan describes the elemental kriyas in this manner: “Earth kriya: Meditate while incrementally burying the body in the ground, from feet to head. Water kriya: Meditate while sitting underwater, lying in the rain, or pouring water over the body. Fire kriya: Meditate before a fire, uniting first with the smoke and then with the flame. Air kriya: Meditate standing on a tree, hill, or roof, wearing a single cloth, facing the wind. Breathe in and out slowly and deeply, inducing the sensation of flight.”[8]

Another prominent Indian Sufi of the twentieth century, Hazrat Inayat Khan, taught a series of breaths for the purification of the elements in the body and mind. These twenty breaths form a foundational daily practice in the Order he established in London in 1917. Hazrat Inayat Khan conceived of the Earth as an animate, and in some sense sentient, whole. He wrote, “If the planet on which we live had no intelligence it could not have intelligent beings on it.”[9] If Earth possesses a kind of sentience, it follows that the planet may be susceptible to suffering, and Hazrat Inayat Khan made just such an assertion when he wrote, “My deep sigh rises above as a cry of the Earth, and an answer comes from within as a message.”[10] The message of his talks and writings was a call to contemplate the moral and spiritual interconnectedness, and ultimate ontological unity, of all life.

The theme of the Earth’s cry may be traced all the way back to Zoroaster. In the twenty-ninth Yasna of the Gathas, the Earth is represented in the figure of the soul of a cow. The cow lifts up her voice to Ahura Mazda, wailing, “For whom have you brought me into being? Who shaped me? Wrath and rapine, insolence, aggression, and violence sit upon me in my affliction. No one is my protector except you, O God, so reveal to me the good shepherd, the deliverer.”[11] Ahura Mazda responds by appointing Zoroaster as Earth’s guardian—a response the soul of the cow greets with endearing skepticism.

A similar event occurs in the Bhagavata Purana, a major text of medieval Indian Vaishnavism. In this narrative, the Earth again assumes the form of a cow and tearfully submits her complaint, this time to Brahma, who in turn conveys it to Vishnu. In answer, Vishnu undertakes to incarnate in the form of Krishna to champion Earth’s cause.

The sacred texts of Mazdaism, Hinduism, and Islam provide a profusion of illuminating perspectives on the nature of embodied existence. While there are undeniable differences in the worldviews communicated in these texts, certain key principles emerge as common understandings. Foremost among these is the insight that the manifest universe is a marvel of providential grace. Following on this is the perception that not only humans, animals and plants, but all material forms, partake of the pervasive light and power of creation, and bear recognition as spiritually alive. Further, the texts make clear the error of imagining human life as hovering autonomously above the natural world. Mystical contemplation of the human form conduces to the realization that the body is profoundly embedded within the wholeness of nature, a totality that each human physically and spiritually personifies. The Indo-Persian prophetic traditions agree: the Earth is alive, we live in and through her, and as we are in her keeping, so is she in ours.

Pir Zia Inayat-Khan, Ph.D., is president of the Sufi Order International, founder of Suluk Academy and Seven Pillars House of Wisdom, and author of Saracen Chivalry: Counsels on Valor, Generosity, and the Mystical Quest.

This article is an excerpt from the anthology Spiritual Ecology: The Cry of the Earth, compiled and edited by Llewellyn Vaughan-Lee.

[1] W.E. West, trans., Pahlavi Texts, Part V (Delhi: Motilal Banarsidass, 1987), p. 161.

[2] James Darmesteter, trans., The Zenda-Avesta, Part II (Delhi: Motilal Banarsidass, 1981), p. 229.

[3] Zu’l-‘ulum Azar Kayvan, Jam-i Kay Khusraw (Bombay: Matba‘-yi Fazl al-Din Kahamkar, 1868), pp. 10-12.

[4] Ibid.

[5] Mawlana Jalal al-Din Rumi, Masnavi-yi ma‘navi (Tehran: Intisharat-i Bihnud, 1954), p. 36.

[6] Vamana Purana 12:26, quoted in Christopher Key Chapple, “Hinduism and Deep Ecology,” in David L. Barnhill and Roger S. Gottlieb, ed., Deep Ecology and World Religions (Albany: State University of New York Press, 2001), p. 61.

[7] Khwaja Mu‘in al-Din Chishti, Risala-yi sarmaya-yi yug (personal MS), folio 2a-b.

[8] Imam al-Salikin Muhammad Taqi Niyazi (‘Aziz Miyan), Raz-i muhabbat (Bareilly, U.P.: Shamsi Press, n.d.), pp. 46-48.

[9] Hazrat Inayat Khan, The Sufi Message, Vol. XI (London: Barrie and Jenkins, 1964), p. 41.

[10] Hazrat Inayat Khan, Complete Works: Sayings, Part I (The Hague: East-West Publications, 1989), p. 198.

[11] Dastur Framroze Bode and Piloo Nanavutty, trans., Songs of Zarathushtra (London: George Allen & Unwin, 1952), p. 46 (modified).

Sep 2016

´Dutch Declaration of Independence”Plakkaat van Verlatinghe 1581 july 26 (From Revolution To Reconstruction and beyond)

Wildstylez & Brennan Heart – Lies Or Truth (Official Video)

Brennan Heart & Jonathan Mendelsohn – Follow The Light (Official Videoclip)

The Prophet – One Moment (Official videoclip)

Brennan Heart – F.I.F.O. (Official Videoclip)


precedent of an abjuration of a sovereign because of his failure to be a good king was very important
for the law­ minded drafters of the Declaration of Independence.

For the first time in Modern history a
people had successfully renounced a king. A close comparison between both texts, shows where
some of the ideas from the Declaration of Independence came from.
Modern English translation
The States General of the United Provinces of the Low Countries, to all whom it may concern, do by
these Presents send greeting:
As it is apparent to all that a prince is constituted by God to be ruler of a people, to defend them from
oppression and violence as the shepherd his sheep; and whereas God did not create the people
slaves to their prince, to obey his commands, whether right or wrong, but rather the prince for the
sake of the subjects (without which he could be no prince), to govern them according to equity, to
love and support them as a father his children or a shepherd his flock, and even at the hazard of life
to defend and preserve them. And when he does not behave thus, but, on the contrary, oppresses
them, seeking opportunities to infringe their ancient customs and privileges, exacting from them
slavish compliance, then he is no longer a prince, but a tyrant, and the subjects are to consider him in
no other view. And particularly when this is done deliberately, unauthorized by the states, they may
not only disallow his authority, but legally proceed to the choice of another prince for their defense.
This is the only method left for subjects whose humble petitions and remonstrances could never
soften their prince or dissuade him from his tyrannical proceedings; and this is what the law of nature
dictates for the defense of liberty, which we ought to transmit to posterity, even at the hazard of our
lives. And this we have seen done frequently in several countries upon the like occasion, whereof
there are notorious instances, and more justifiable in our land, which has been always governed
according to their ancient privileges, which are expressed in the oath taken by the prince at his
admission to the government; for most of the Provinces receive their prince upon certain conditions,
which he swears to maintain, which, if the prince violates, he is no longer sovereign.­1600/plakkaat­van­verlatinghe­1581­july­26.php



Plakkaat van Verlatinghe 1581 july 26
The Importance of the Plakkaat van Verlatinghe for American History
It is accepted that the Act of Abjuration, which has also be called “the Dutch Declaration of
Independence”, was well known among the drafters of the American Declaration of Independence.

is quite likely that copies of the Dutch text were circulating in the Continental Congress.

precedent of an abjuration of a sovereign because of his failure to be a good king was very important
for the law­minded drafters of the Declaration of Independence.

For the first time in Modern history a
people had successfully renounced a king. A close comparison between both texts, shows where
some of the ideas from the Declaration of Indepence came from.
Modern English translation
The States General of the United Provinces of the Low Countries, to all whom it may concern, do by
these Presents send greeting:
As it is apparent to all that a prince is constituted by God to be ruler of a people, to defend them from
oppression and violence as the shepherd his sheep; and whereas God did not create the people
slaves to their prince, to obey his commands, whether right or wrong, but rather the prince for the
sake of the subjects (without which he could be no prince), to govern them according to equity, to
love and support them as a father his children or a shepherd his flock, and even at the hazard of life
to defend and preserve them. And when he does not behave thus, but, on the contrary, oppresses
them, seeking opportunities to infringe their ancient customs and privileges, exacting from them
slavish compliance, then he is no longer a prince, but a tyrant, and the subjects are to consider him in
no other view. And particularly when this is done deliberately, unauthorized by the states, they may
not only disallow his authority, but legally proceed to the choice of another prince for their defense.
This is the only method left for subjects whose humble petitions and remonstrances could never
soften their prince or dissuade him from his tyrannical proceedings; and this is what the law of nature
dictates for the defense of liberty, which we ought to transmit to posterity, even at the hazard of our
lives. And this we have seen done frequently in several countries upon the like occasion, whereof
there are notorious instances, and more justifiable in our land, which has been always governed
according to their ancient privileges, which are expressed in the oath taken by the prince at his
admission to the government; for most of the Provinces receive their prince upon certain conditions,
which he swears to maintain, which, if the prince violates, he is no longer sovereign.­1600/plakkaat­van­verlatinghe­1581­july­26.php
Plakkaat van Verlatinghe 1581 july 26 < Before 1600 < Documents < American History From Revolution To Reconstruction and beyond
Now thus it was that the king of Spain after the demise of the emperor, his father, Charles the Fifth, of
the glorious memory (of whom he received all these provinces), forgetting the services done by the
subjects of these countries, both to his father and himself, by whose valor he got so glorious and
memorable victories over his enemies that his name and power became famous and dreaded over
all the world, forgetting also the advice of his said imperial majesty, made to him before to the
contrary, did rather hearken to the counsel of those Spaniards about him, who had conceived a
secret hatred to this land and to its liberty, because they could not enjoy posts of honor and high
employments here under the states as in Naples, Sicily, Milan and the Indies, and other countries
under the king’s dominion. Thus allured by the riches of the said provinces, wherewith many of them
were well acquainted, the said counselors, we say, or the principal of them, frequently remonstrated
to the king that it was more for his Majesty’s reputation and grandeur to subdue the Low Countries a
second time, and to make himself absolute (by which they mean to tyrannize at pleasure), than to
govern according to the restrictions he had accepted, and at his admission sworn to observe. From
that time forward the king of Spain, following these evil counselors, sought by all means possible to
reduce this country (stripping them of their ancient privileges) to slavery, under the government of
Spaniards having first, under the mask of religion, endeavored to settle new bishops in the largest
and principal cities, endowing and incorporating them with the richest abbeys, assigning to each
bishop nine canons to assist him as counselors, three whereof should superintend the inquisition.
By this incorporation the said bishops (who might be strangers as well as natives) would have had
the first place and vote in the assembly of the states, and always the prince’s creatures at devotion;
and by the addition of the said canons he would have introduced the Spanish inquisition, which has
been always as dreadful and detested in these provinces as the worst of slavery, as is well known, in
so much that his imperial majesty, having once before proposed it to these states, and upon whose
remonstrances did desist, and entirely gave it up, hereby giving proof of the great affection he had for
his subjects. But, notwithstanding the many remonstrances made to the king both by the provinces
and particular towns, in writing as well as by some principal lords by word of mouth; and, namely, by
the Baron of Montigny and Earl of Egmont, who with the approbation of the Duchess of Parma, then
governess of the Low Countries, by the advice of the council of state were sent several times to
Spain upon this affair. And, although the king had by fair words given them grounds to hope that their
request should be complied with, yet by his letters he ordered the contrary, soon after expressly
commanding, upon pain of his displeasure, to admit the new bishops immediately, and put them in
possession of their bishoprics and incorporated abbeys, to hold the court of the inquisition in the
places where it had been before, to obey and follow the decrees and ordinances of the Council of
Trent, which in many articles are destructive of the privileges of the country.
This being come to the knowledge of the people gave just occasion to great uneasiness and clamor
among them, and lessened that good affection they had always borne toward the king and his
predecessors. And, especially, seeing that he did not only seek to tyrannize over their persons and
estates, but also over their consciences, for which they believed themselves accountable to God only.
Upon this occasion the chief of the nobility in compassion to the poor people, in the year 1566,
exhibited a certain remonstrance in form of a petition, humbly praying, in order to appease them and
prevent public disturbances, that it would please his majesty (by showing that clemency due from a­1600/plakkaat­van­verlatinghe­1581­july­26.php
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good prince to his people) to soften the said points, and especially with regard to the rigorous
inquisition, and capital punishments for matters of religion. And to inform the king of this affair in a
more solemn manner, and to represent to him how necessary it was for the peace and prosperity of
the public to remove the aforesaid innovations, and moderate the severity of his declarations
published concerning divine worship, the Marquis de Berghen, and the aforesaid Baron of Montigny
had been sent, at the request of the said lady regent, council of state, and of the states­general as
ambassadors to Spain, where the king, instead of giving them audience, and redress the grievances
they had complained of (which for want of a timely remedy did always appear in their evil
consequences among the common people), did, by the advice of Spanish council, declare all those
who were concerned in preparing the said remonstrance to be rebels, and guilty of high treason, and
to be punished with death, and confiscation of their estates; and, what is more (thinking himself well
assured of reducing these countries under absolute tyranny by the army of the Duke of Alva), did
soon after imprison and put to death the said lords the ambassadors, and confiscated their estates,
contrary to the law of nations, which has been always religiously observed even among the most
tyrannic and barbarous princes.
And, although the said disturbances, which in the year 1566 happened on the aforementioned
occasion, were now appeased by the governess and her ministers, and many friends to liberty were
either banished or subdued, in so much that the king had not any show of reason to use arms and
violence, and further oppress this country, yet for these causes and reasons, long time before sought
by the council of Spain (as appears by intercepted letters from the Spanish ambassador, Alana, then
in France, writ to the Duchess of Parma), to annul all the privileges of this country, and govern it
tyrannically at pleasure as in the Indies; and in their new conquests he has, at the instigation of the
council of Spain, showing the little regard he had for his people, so contrary to the duty which a good
prince owes to his subjects), sent the Duke of Alva with a powerful army to oppress this land, who for
his inhuman cruelties is looked upon as one of its greatest enemies, accompanied with counselors
too like himself. And, although he came in without the least opposition, and was received by the poor
subjects with all marks of honor and clemency, which the king had often hypocritically promised in his
letters, and that himself intended to come in person to give orders to their general satisfaction, having
since the departure of the Duke of Alva equipped a fleet to carry him from Spain, and another in
Zealand to come to meet him at the great expense of the country, the better to deceive his subjects,
and allure them into the toils, nevertheless the said duke, immediately after his arrival (though a
stranger, and no way related to the royal family), declared that he had a captain­general’s
commission, and soon after that of governor of these provinces, contrary to all its ancient customs
and privileges; and, the more to manifest his designs, he immediately garrisoned the principal towns
and castles, and caused fortresses and citadels to be built in the great cities to awe them into
subjection, and very courteously sent for the chief nobility in the king’s name, under pretense of
taking their advice, and to employ them in the service of their country. And those who believed his
letters were seized and carried out of Brabant, contrary to law, where they were imprisoned and
prosecuted as criminals before him who had no right, nor could be a competent judge; and at last he,
without hearing their defense at large, sentenced them to death, which was publicly and
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The others, better acquainted with Spanish hypocrisy, residing in foreign countries, were declared
outlawed, and had their estates confiscated, so that the poor subjects could make no use of their
fortresses nor be assisted by their princes in defense of their liberty against the violence of the pope;
besides a great number of other gentlemen and substantial citizens, some of whom were executed,
and others banished that their estates might be confiscated, plaguing the other honest inhabitants,
not only by the injuries done to their wives, children and estates by the Spanish soldiers lodged in
their houses, as likewise by diverse contributions, which they were forced to pay toward building
citadels and new fortifications of towns even to their own ruin, besides the taxes of the hundredth,
twentieth, and tenth penny, to pay both the foreign and those raised in the country, to be employed
against their fellow­citizens and against those who at the hazard of their lives defended their liberties.
In order to impoverish the subjects, and to incapacitate them to hinder his design, and that he might
with more ease execute the instructions received in Spain, to treat these countries as new conquests,
he began to alter the course of justice after the Spanish mode, directly contrary to our privileges; and,
imagining at last he had nothing more to fear, he endeavored by main force to settle a tax called the
tenth penny on merchandise and manufacture, to the total ruin of these countries, the prosperity of
which depends upon a flourishing trade, notwithstanding frequent remonstrances, not by a single
province only, but by all of them united, which he had effected, had it not been for the Prince of
Orange with diverse gentlemen and other inhabitants, who had followed this prince in his exile, most
of whom were in his pay, and banished by the Duke of Alva with others who between him and the
states of all the provinces, on the contrary sought, by all possible promises made to the colonels
already at his devotion, to gain the German troops, who were then garrisoned in the principal
fortresses and the cities, that by their assistance he might master them, as he had gained many of
them already, and held them attached to his interest in order, by their assistance, to force those who
would not join with him in making war against the Prince of Orange, and the provinces of Holland and
Zealand, more cruel and bloody than any war before. But, as no disguises can long conceal our
intentions, this project was discovered before it could be executed; and he, unable to perform his
promises, and instead of that peace so much boasted of at his arrival a new war kindled, not yet
All these considerations give us more than sufficient reason to renounce the King of Spain, and seek
some other powerful and more gracious prince to take us under his protection; and, more especially,
as these countries have been for these twenty years abandoned to disturbance and oppression by
their king, during which time the inhabitants were not treated as subjects, but enemies, enslaved
forcibly by their own governors.
Having also, after the decease of Don Juan, sufficiently declared by the Baron de Selles that he
would not allow the pacification of Ghent, the which Don Juan had in his majesty’s name sworn to
maintain, but daily proposing new terms of agreement less advantageous. Notwithstanding these
discouragements we used all possible means, by petitions in writing, and the good offices of the
greatest princes in Christendom, to be reconciled to our king, having lastly maintained for a long time
our deputies at the Congress of Cologne, hoping that the intercession of his imperial majesty and of
the electors would procure an honorable and lasting peace, and some degree of liberty, particularly
relating to religion (which chiefly concerns God and our own consciences), at last we found by­1600/plakkaat­van­verlatinghe­1581­july­26.php
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experience that nothing would be obtained of the king by prayers and treaties, which latter he made
use of to divide and weaken the provinces, that he might the easier execute his plan rigorously, by
subduing them one by one, which afterwards plainly appeared by certain proclamations and
proscriptions published by the king’s orders, by virtue of which we and all officers of the United
Provinces with all our friends are declared rebels and as such to have forfeited our lives and estates.
Thus, by rendering us odious to all, he might interrupt our commerce, likewise reducing us to despair,
offering a great sum to any that would assassinate the Prince of Orange.
So, having no hope of reconciliation, and finding no other remedy, we have, agreeable to the law of
nature in our own defense, and for maintaining the rights, privileges, and liberties of our countrymen,
wives, and children, and latest posterity from being enslaved by the Spaniards, been constrained to
renounce allegiance to the King of Spain, and pursue such methods as appear to us most likely to
secure our ancient liberties and privileges. Know all men by these presents that being reduced to the
last extremity, as above mentioned, we have unanimously and deliberately declared, and do by these
presents declare, that the King of Spain has forfeited, ipso jure, all hereditary right to the sovereignty
of those countries, and are determined from henceforward not to acknowledge his sovereignty or
jurisdiction, nor any act of his relating to the domains of the Low Countries, nor make use of his name
as prince, nor suffer others to do it. In consequence whereof we also declare all officers, judges,
lords, gentlemen, vassals, and all other the inhabitants of this country of what condition or quality
soever, to be henceforth discharged from all oaths and obligations whatsoever made to the King of
Spain as sovereign of those countries. And whereas, upon the motives already mentioned, the
greater part of the United Provinces have, by common consent of their members, submitted to the
government and sovereignty of the illustrious Prince and Duke of Anjou, upon certain conditions
stipulated with his highness, and whereas the most serene Archduke Matthias has resigned the
government of these countries with our approbation, we command and order all justiciaries, officers,
and all whom it may concern, not to make use of the name, titles, great or privy seal of the King of
Spain from henceforward; but in lieu of them, as long as his highness the Duke of Anjou is absent
upon urgent affairs relating to the welfare of these countries, having so agreed with his highness or
otherwise, they shall provisionally use the name and title of the President and Council of the
And, until such a president and counselors shall be nominated, assembled, and act in that capacity,
they shall act in our name, except that in Holland and Zealand where they shall use the name of the
Prince of Orange, and of the states of the said provinces until the aforesaid council shall legally sit,
and then shall conform to the directions of that council agreeable to the contract made with his
highness. And, instead of the king’s seal aforesaid, they shall make use of our great seal, center­
seal, and signet, in affairs relating to the public, according as the said council shall from time to time
be authorized. And in affairs concerning the administration of justice, and transactions peculiar to
each province, the provincial council and other councils of that country shall use respectively the
name, title, and seal of the said province, where the case is to be tried, and no other, on pain of
having all letters, documents, and despatches annulled. And, for the better and effectual performance
hereof, we have ordered and commanded, and do hereby order and command, that all the seals of
the King of Spain which are in these United Provinces shall immediately, upon the publication of these­1600/plakkaat­van­verlatinghe­1581­july­26.php
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presents, be delivered to the estate of each province respectively, or to such persons as by the said
estates shall be authorized and appointed, upon peril of discretionary punishment.
Moreover, we order and command that from henceforth no money coined shall be stamped with the
name, title, or arms of the King of Spain in any of these United Provinces, but that all new gold and
silver pieces, with their halfs and quarters, shall only bear such impressions as the states shall direct.
We order likewise and command the president and other lords of the privy council, and all other
chancellors, presidents, accountants­general, and to others in all the chambers of accounts
respectively in these said countries, and likewise to all other judges and officers, as we hold them
discharged from henceforth of their oath made to the King of Spain, pursuant to the tenor of their
commission, that they shall take a new oath to the states of that country on whose jurisdiction they
depend, or to commissaries appointed by them, to be true to us against the King of Spain and all his
adherents, according to the formula of words prepared by the states­general for that purpose. And
we shall give to the said counselors, justiciaries, and officers employed in these provinces, who have
contracted in our name with his highness the Duke of Anjou, an act to continue them in their
respective offices, instead of new commissions, a clause annulling the former provisionally until the
arrival of his highness. Moreover, to all such counselors, accomptants, justiciaries, and officers in
these Provinces, who have not contracted with his highness, aforesaid, we shall grant new
commissions under our hands and seals, unless any of the said officers are accused and convicted
of having acted under their former commissions against the liberties and privileges of this country or
of other the like maladministration.
We farther command of the president and members of the privy council, chancellor of the Duchy of
Brabant, also the chancellor of the Duchy of Guelders, and county of Zutphen, to the president and
members of the council of Holland, to the receivers of great officers of Beoostersheldt and
Bewestersheldt in Zealand, to the president and council of Friese, and to the Escoulet of Mechelen,
to the president and members of the council of Utrecht, and to all other justiciaries and officers whom
it may concern, to the lieutenants all and every of them, to cause this our ordinance to be published
and proclaimed throughout their respective jurisdictions, in the usual places appointed for that
purpose, that none may plead ignorance. And to cause our said ordinance to be observed inviolably,
punishing the offenders impartially and without delay; for so it is found expedient for the public good.
And, for better maintaining all and every article hereof, we give to all and every one of you, by
express command, full power and authority.
In witness whereof we have hereunto set our hands and seals,
dated in our assembly at the Hague, the six and twentieth day of July, 1581, indorsed by the orders
of the states­general,
and signed J. De Asseliers.
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De Staten Generael van de geunieerde Nederlanden.
Allen dengenen die dese tegenwoordighe sullen sien ofte hooren lesen, saluyt.
Alsoo een yegelick kennelick is, dat een Prince van den lande van Godt gestelt is hooft over zijne
ondersaten, om deselve te bewaren ende beschermen van alle ongelijk, overlast ende ghewelt
gelijck een herder tot bewaernisse van zijne schapen: En dat d’ondersaten niet en sijn van Godt
geschapen tot behoef van den Prince om hem in alles wat hy beveelt, weder het goddelick of
ongoddelick, recht of onrecht is, onderdanig te wesen en als slaven te dienen: maer den Prince om
d’ondersaten wille, sonder dewelcke hy egeen Prince en is, om deselve met recht ende redene te
regeeren ende voor te staen ende lief te hebben als een vader zijne kinderen ende een herder zijne
schapen, die zijn lijf ende leven set om deslve te bewaren. En so wanneer hy sulx niet en doet, maer
in stede van zijne ondersaten te beschermen, deselve soeckt te verdrucken, t’overlasten, heure oude
vryheyt, privilegien ende oude herkomen te benemen, ende heur te gebieden ende gebruycken als
slaven, moet ghehouden worden niet als Prince, maer als een tyran ende voor sulx nae recht ende
redene magh ten minsten van zijne ondersaten, besondere by deliberatie van de Staten van den
lande, voor egheen Prince meer bekent, maer verlaeten ende een ander in zijn stede tot
beschermenisse van henlieden voor overhooft sonder misbruycken ghecosen werden:
Te meer so wanneer d’ondersaten met ootmoedighe verthooninghe niet en hebben heuren voorsz.
Prince konnen vermorwen, noch van zijn tirannich opset gekeeren ende also egeen ander middel en
hebben om heure eighene, heure huysvrouwen, kinderen ende naecomelinghen aengeboren vryheyt
(daer zy na de wet der natueren goet ende bloet schuldigh zijn voor op te setten), te bewaren ende
beschermen, gelijck tot diversche reysen uut gelijcke oorsaecken in diversche landen, ende tot
diversche tijden geschiet, en d’exempelen ghenoegh bekent zijn: twelck principalick in dese voorsz.
landen behoort plaetse te hebben ende stadt te grijpen, die van allen tijden zijn gheregeert geweest
ende hebben ook moeten geregeert worden navolgdende den eedt by heure Princen t’heuren
aencome gedaen, na uutwijsen heurer privilegien, costumen ende ouden hercomen: hebbende oock
meest alle de voorsz. landen haren Prince ontfangen op conditien, contrackten ende accoorden ende
welcke brekende, oock nae recht den Prince van de heerschappye van den lande is vervallen.
Nu ist also, dat den Coninck van Spaengien, nae het overlijden van hooger memorie Keyser Kaerle
de vijfde, van wien hy alle dese Nederlanden ontfanghen hadde, vergetende de diensten die so sijn
Heer vader, als hy, van dese landen ende ondersaten derselver hadden ontfanghen, deur dewelcke
besondere de Coninck van Spaengien soo loffelicke victorien teghens zijne vyanden verkregen
hadde, dat zijnen naem ende macht alle de wereldt deur vernaemt ende ontsien wert: vergetende
oock de vermaninge die de voorsz. Keiserlicke Majesteydt hem t’anderen tijden ter contrarien hadde
ghedaen, heeft dien van den Raede van Spaengien (neffens hen wesende) die deurdien zy in dese
landen en vermochten egheen bevel te hebben te gouverneren oft de principale staten te bedienen,
gelijck zy in de Coninckrijcken van Napels, Sicilien, tot Milanen, in Indien ende ander plaetsen, onder
des Conincks geweldt wesende, deden, kennende den meestendeel van hen den rijckdom ende
macht derselver, hadden eenen nijt teghens dese voorsz. landen ende de vryheyt derselver in hen­1600/plakkaat­van­verlatinghe­1581­july­26.php
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herte genomen, ghehoor ende gheloof ghegheven, denwelcken Raedt van Spaengien, oft eenighe
van de principale van dien, den voorsz. Coninck tot diversche reysen voor ooghen ghehouden
hebben, dat voor zijn reputatie ende Majesteyt beter was, dese voorsz. landen van nieuws te
conquesteren, om daerover vryelick ende absolutelick te moghen bevelen (t’welck is tyranniseren
nae zijn beliefte) dan onder alsulcken conditien ende restrictien (als hy hadde in ‘t overnemen van de
heerschappye van deselve landen moeten zweeren) die te regeren. Welcke volgende den Coninck
zedert alle middelen ghesocht heeft dese voorsz. lande te brenghen uyt heure oude vryheydt in een
slavernye onder ‘t gouvernement van de Spaegnaerden: hebbende eerst, onder ‘t decxsel van de
religie, willen in de principaelste ende machtighste steden stellen nieuwe bisschoppen, deselve
begiftende ende doterende met toevoeginghe ende incorporatie van de rijckste abdyen, ende hen
bysettende negen canonicken, die souden wesen van zijnen Raedt, waeraf de drie souden
besonderen last hebben over d’inquisitie, door dewelcke incorporatie deselve bisschoppen (die
souden moghen geweest hebben sowel vreemdelingen als ingheborene) souden hebben ghehadt
d’eerste plaetsen ende voysen in de vergaderinge van de Staten van de voorsz. landen ende
geweest zijne creaturen, staende tot zijne bevele ende devotie: ende deur de voorsz. toegevoechde
canonicken de Spaensche inquisitie ingebrocht, dewelcke in dese landen altijt so schrickelick ende
odieus, als de uuterste slavernye selve, gheweest is, so een yegelijck is kennelick: sodat de voorsz.
Keyserlicke Majesteyt deselve t’anderen tijden den landen voorgeslagen hebbende, deur die
remonstrantie die men aen Zijne Majesteyt daerteghens gedaen heeft (thonende d’affectie die hy
zijne ondersaten was toedraghende) die heeft laten varen: maer niettegenstaende diversche
remonstrantien, so by perticulire steden ende provincien, alsoock van eenige principale heeren van
den lande, namentlic den heere van Mongtiny ende den grave van Egmondt, tot dien eynde by
consente van de hertoghinne van Parma, doen ter tijt regente over deselve landen, by advijse van
den Rade van State ende Generaliteyt, na Spaengien tot distincte reysen gesonden, mondelinge
gedaen: ende dat ook den voorsz. Coninck van Spaengien deselve mondelinghe goede hope hadde
ghegheven van, naevolgende haer versoeck, daerinne te versien, heeft ter contrarien corts daernaer
by brieven scherpelick bevolen de voorsz. bisschoppen, op zijn indignatie, terstont t’onfangen ende
te stellen in de possessie van heure bisdommen ende geincorporeerde abdyen, de inquisitie te werck
te stellen daer se te vooren was, ende d’ordonnantie van het concilie van Trenten (die in vele
poincten contrarieerden de privilegien van de voorsz. landen) t’achtervolgen. Twelck gekomen zijnde
ter ooren van de ghemeynte, heeft met redenen oorsake ghegheven van een groote beroerte onder
haer ende eenen aftreck van de goede affectie, die zy als goede ondersaten den voorsz. Coninck
van Spaengien ende zijne voorsaten altijdt toeghedragen hadden, besonder aenmerckende dat hy
niet alleenlick en sochte te tyranniseren over hunne personen ende goet, maer ooc over heure
conscientien, waervan zy verstonden niemant, dan aen Godt alleene, ghehouden te wesen
rekeninge te gheven oft te verantwoorden: waerdeur ende uut medelijden van de voorsz.
ghemeynte, de principaelste van den adel van den lande hebben in den jare 1566 seker
remonstrantie overghegheven, versoeckende dat, om de ghemeynte te stillen ende alle oproer te
verhoeden, Zijne Majesteydt soude de voorsz. poincten, ende besonder nopende de rigoureuse
ondersoeckinge ende straffe over de religie willen versoeten, daerinne thoonende de liefde ende
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Ende om t’selfde al naerder ende met meerder authoriteyt den voorsz. Coninck van Spaegnien te
kennen te gheven ende te verthoonen hoe nootelick het was voor het lants welvaren, ende om
t’selfde te houden in ruste, sulcke nieuwicheden af te doen ende het rigeur van de contraventie van
den placcate, op de saken van der religien gemaeckt, te versoeten, ter begeerte van de voorsz.
Gouvernante, Rade van State ende van de Staten Generael van alle de landen, als ghesanten zijn
nae Spaengnien gheschikt gheweest den Marckgrave van Berghen ende den voorsz. heere van
Montigni in stede van dewelcke ghehoor te gheven ende te versiene op de inconvenienten die men
voorghehouden hadde (die mits het uutstal van daerinne in tijts te remedieren so den noot uut
heyschte, alreede onder de gemeynte meest in alle de landen begonst waren hen t’openbaren)
heeft, door opruyen van den voorsz. Spaenschen Raedt, de persoonen, de voorsz. remonstrantie
ghedaen hebbende, doen verclaren rebel ende schuldig van het crym van lesae Majestatis ende
alsoo strafbaer in lijf ende goet: hebbende daerenboven de voorsz. heeren ghesanten namaels
(meynende de voorsz. landen deur ‘t gheweldt van den Hertogh van Alve gheheelick gebrocht te
hebben onder zijn subjectie ende tyrannye) tegens alle gemeyne rechten, oock onder de wreetste
ende tyrannichste Princen altijt onverbrekelick onderhouden, doen vanghen, dooden ende heure
goeden confisqueren.
Ende al wast alsoo dat meest de beroerte in dese voorsz. landen deur toedoen van de voorsz.
regente ende heure adherenten in ‘t voorsz. jaer 1566 opghestaen, was gheslist, ende veele die de
vryheyt des lants voorstonden, verjaeght, ende d’andere verdruct ende t’onder ghebrocht, soodat
den Coninck egheen oorsake ter werelt meer en hadde, om de voorsz. landen met gewelt ende
wapenen t’overvallen: nochtans om sulcken oorsake die den voorseyden Spaenschen Raet langhen
tijdt ghesocht ende verwacht hadde (so opentlick de opgehouden ende gheintercipieerde brieven van
den ambassadeur van Spaengien, Alana, in Vrankrijck wesende, aen de Herthoginne van Parma,
doen ter tijt geschreven, dat uutwijsden) om te niet te mogen doen alle des landts privilegien, dat nae
heuren wille by Spaengnaerden tyrannichlick te mogen gouverneren, als de Indien ende nieuwe
geconquesteerde landen, heeft deur ingeven ende raedt van deselve Spaengnaerden (thoonende de
cleyne affecktie die hy zijnen goeden ondersaten was toedraghende, contrarie van ‘t gene hy heur,
als heur Prince, beschermer ende goede herder schuldigh was te doen) nae dese landen, om
deselve t’overvallen, gheschickt met groote heyrcracht den Hertogh van Alva, vermaert van strafheyt
ende crudelitett, een van de principale vyanden van deselve landen, verselschapt, om als Raden
neffens hem te wesen, met persoonen van gelijcke natuere ende humeuren.
Ende al wast so dat hy hier in de landen sonder slach oft stoot is gecomen ende met alle reverentie
ende eere is ontfanghen van de arme inghesetene, die niet en verwachten dan alle goedertierenheyt
ende clementie, ghelijck den Coninck hen dickwils met zijne brieven gheveynsdelick hadde
toegheseyt: jae dat hy selfs van meyninge was te comen in persoone, om in als tot ghenoeghe van
eenen yeghelicken ordre te stellen: hebbende oock ten tijden van het vertreck van den Hertoghe van
Alve nae dese landen een vlote van schepen in Spaegnien, om hem te voeren, ende een in Zeelant
om hem tegens te comen, tot grooten excessiven coste van den lande doen toereeden, om zijne
voorsz. ondersaten t’abuseren ende te beter in ‘t net te brengen: heeft niettemin den voorsz.
Hertoghe van Alve terstont na zijn comste, wesende een vreemdelinck, ende niet van den bloede van
den voorsz. Coninc, verclaert gehadt commissie van den Coninck te hebben van opperste Capiteyn,­1600/plakkaat­van­verlatinghe­1581­july­26.php
Plakkaat van Verlatinghe 1581 july 26 < Before 1600 < Documents < American History From Revolution To Reconstruction and beyond
ende corts daernaer van Gouverneur Generael van den lande, teghens de privilegien ende oude
hercomen desselfs. Ende openbarende ghenoegh zijn voornemen, heeft terstont de principale
steden ende sloten met volcke beset, casteelen ende sterckten in de principaelste ende machtichste
steden, om die te houden in subjectie, opgherecht, de principaelste heeren, onder ‘t decksel van
heuren raet van doen te hebben ende te willen employeren in den dienst van den lande, uut last van
den Coninck vriendelick ontboden: die hem gehoor ghegheven hebben, doen vanghen, tegens de
previlegien uut Brabant, daer se ghevanghen waren, ghevoert, voor hem selven (niet wesende
heuren competenten rechter) doen betichten, ten lesten, sonder hen volkomelick te horen, ter doot
veroordeelt ende openbaerlick en schandelick doen dooden: d’andere, beter kennisse van de
gheveynstheyt der Spaengaerden hebbende, hun uuten lande houdende, verclaert verbeurt te
hebben lijf ende goet, voor sulcks hun goet aenveerdt ende gheconfisqueert, omdat de voorsz. arme
inghesetene hun niet en souden, t’ware met hare stercten oft Princen die heure vryheyt souden
moghen voorstaen, connen oft mogen teghens ‘t Paus geweld behelpen, behalvens noch ontallicke
andere edelmans ende treffelicke borghers, die hy soo om den hals ghebrocht als verjaeght heeft,
om hunne goeden te confisqueren. De reste van de goede inghesetene, boven den overlast die zy in
heur wijfs, kinderen ende goeden leden, deur gemeyne Spaensche soldaten t’heuren huyse in
gharnisoen ligghende, travaillerende met sovele diversche schattinghe, so mits heur bedwinghende
tot gheldinghe tot de bouwinghe van de nieuwe casteelen ende forticicatie van de steden tot heure
eyghen verdruckinghe, als met opbrenghen van honderste, twintighste ende thiende penninghen, tot
betalinghe van den crijghslieden, so by hen medegebracht, als die hy hier te lande oplichte, om
t’employeren tegens heur mede landtsaten en degene die het lants vryheyt met perijckel van heuren
lijve aventuerden voor te staene, opdat, de voorsz. ondersaten verarmt wesende, egeen middel ter
werelt en soude overblijven om zijn voornemen te beletten ende d’instrucktie, hem in Spaegnien
gegeven, van het lant te trackteren als van nieuws geconquesteert, te beter te volbrenghen. Tot
welcken eynde hy oock begonst heeft in de principale plaetsen d’ordre van justitie nae de maniere
van Spaegnien (dierecktelick teghens de previlegien van den lande) te veranderen, nieuwe Raden te
stellen ende ten lesten wesende buyten alle vreese, soo hem dochte, eenen thienden penninck
fortselick willen oprechten op de coopmanschappen ende handtwercken, tot gantsche verderfenisse
van den lande, gheheelick op de voorsz. coopmanschap ende handtwerck staende,
nietthegenstaende menichvuldighe remonstrantien, by elck landt in ‘t particulier, ende oock by
allegader in ‘t generael hem ter contrarien ghedaen: hetwelck hy oock met ghewelt soude volbracht
hebben, ten ware gheweest dat deur toedoen van mijnen heere den Prince van Orangien ende
diversche edelmans ende andere goede ingheborene, by den voorsz. Hertogh van Alve uuten lande
gebannen, Zijne Vorst[elijke] G[enade] volgende ende meest in haren dienst wesende, ende andere
inghesetene, wel gheaffectioneerde tot de vryheyt van het voorsz. vaderlant, Hollant ende Zeelandt
corts daernaer niet meest en hadde hem afghevallen ende hun begeven onder de bescherminghe
van den voorsz. heere Prince, tegens dewelcke twee landen den voorsz. Hertoge van Alve duerende
zijn gouvernement, ende daernaer den groten Commandeur (die naer den voorsz. Hertogh van Alve,
niet om te verbeteren, maer om denselven voet van tyrannie by bedeckter middelen te vervolghen,
den voorsz. Coninck van Spaegnien hier te lande gheschickt hadde) hebben d’andere landen, die zy
met heure garnisoenen ende opgerechte casteelen hielden in de Spaensche subjectie, bedwongen
om heure persoonen ende alle heure macht te ghebruycken om die te helpen t’onderbrenghen, dies­1600/plakkaat­van­verlatinghe­1581­july­26.php
Plakkaat van Verlatinghe 1581 july 26 < Before 1600 < Documents < American History From Revolution To Reconstruction and beyond
niet meer deselve landen, die zy tot heure assistentie als vooren emploeyeerde, verschoonende, dan
oft se heur selfs vyanden waren gheweest: latende de Spaengnaerden, onder ‘t decksel van
ghemutineert te zijne, ten aensien van den grooten Commandeur in de stadt van Antwerpen
gheweldichlick comen, daer ses weken lanck, tot laste van de burgheren, nae hunne discretie teeren
ende daerenboven tot betalinghe van heure gheheyschte soldije, dieselve borgheren bedwinghende
binnen middelen tijden (omme van het gheweldt van deselve Spaegnaerden ontslaghen te wesen)
vier hondert duysent guldenen op te brengen, hebbende daernaer de voorsz. Spaensche soldaten,
meerder stouticheydt ghebruyckende, hen vervoordert de wapenen openbaerlick teghens het landt
aen te nemen, meynende eerst de stadt van Bruessele inne te nemen ende in stede van d’ordinarise
residentie van den Prince van den lande, daer wesende, aldaer haren roofnest te houden, t’welk
haer niet gheluckende, hebben de stadt van Aelst overweldigtt, daernaer de stadt van Maestricht
ende de voorsz. stadt van Antwerpen gheweldichlick overvallen, ghesaccageert, gepilleert, ghemoort,
gebrant en soo getrackteert, dat de tyrannichste ende crueelste vyanden van den lande niet meer oft
arger en souden connen doen, tot onuutsprekelicke schade niet alleenlick van de arme ingesetene,
maer oock van meest allen de natien van der werelt, die aldaer hadden haer coopmanschap ende
ghelt. Ende niettegenstaende dat de voorsz. Spaegnaerden by den Rade van State (by denwelcken
doen ter tijt mits de doot van den voorsz. grooten Commandeur te voren geschiet, het gouvernement
van den lande was uut laste ende commissie van den voorsz. Coninc van Spaegnien aenveert) ten
byzijne van Hieronomo de Rhoda, om heur overlast, fortse ende gewelt, ‘twelck zy deden, verclaert
ende ghecondicht waren voor vyanden van den lande, heeft denselven Rhoda uut zijne authoriteydt
(oft, soo ‘t te presumeren is, uut krachte van seker secrete instrucktie die hy van Spaegnien hebben
mochte) aenghenomen hooft te wesen van de voorsz. Spaegnaerden ende heure adherenten: ende
(sonder aensien van den voorsz. Raet van Staten) te gebruycken den naem ende authoriteyt van
den Coninck, te conterfeyten zijnen zegel, hem openbaerlick te dragen als gouverneur ende
lieutenant van den Coninck, waerdeur de Staten zijn geoorsaeckt geweest ten selven tijde met
mijnen voorsz. heere den Prince ende de Staten van Hollant ende Zeelant t’accorderen:
welck accoort by den voorsz. Raede van State, als wettige gouverneurs van den lande, is
gheapprobeert ende goetgevonden geweest, om gelijkerhant ende eendrachtelick de Spangnaerden,
des ghemeynen landts vyanden, te moghen aenvechten ende uut den lande verdrijven, niet latende
nochtans, als goede ondersaten, binnen middelen tijden by diversche ootmoedighe remonstrantien
neffens den voorsz. Coninck van Spaegnien, met alder vlijt ende alle bequame middelen moghelick
wesende, te vervolghen ende bidden, dat den Coninck ooge ende regardt nemende op de troublen
ende inconvenienten, dier alrede in dese landen gheschiedt waren ende noch apparentelick stonden
te gheschieden, soude willen de Spaegnaerden doen vertrecken uuten lande ende straffen degene
die oorsake geweest hadden van het saccagheren ende bederven van zijne principale steden ende
andere onuutsprekelicke overlasten die zijn arme ondersaten geleden hadden, tot een vertroostinge
van degene dien t’overkomen was ende tot een exempel van andere: maer den Coninck, al was ‘t,
dat hy met woorden hem gheliet of teghens zijnen danke en wille t’selfde gheschiet was ende dat hy
van meyninghe was te straffen de hoofden daeraf ende voortane op de ruste van den lande met alle
goedertierenheydt (als een Prince toebehoordt) te willen ordre stellen, heeft nochtans niet alleenlick
egheen justitie oft straffe over deselve doen doen, maer ter contrarien ghenoegh met der daet
blijckende, dat met zijnen consente ende voorgaenden Raede van Spaegnien al gheschiedt was, is­1600/plakkaat­van­verlatinghe­1581­july­26.php
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by opghehouden brieven corts daernaer bevonden, dat aen Rhoda ende andre capiteynen (oorsake
van ‘t voorsz. quaet) by den Coninck selve gheschreven wort, dat hy niet alleenlick heur feyt goet
vont, maer heur daeraf prees ende beloefde te recompenseeren, besondere den voorsz. Rhoda, als
hem gedaen hebbende eenen sonderlinghen dienst, ghelijck hy hem oock tot zijnder wedercoomste
in Spagnien ende alle andere (zijne dienaers van de voorsz. tyrannie in des landen gheweest
hebbende) metter daet heeft bewesen. Heeft oock ten selven tijde (meynende des te meer d’oogen
van de ondersaten te verblinden) den Coninck in dese landen gesonden voor gouverneur zijnen
bastaerdtbroeder Don Johan van Oistenrijck, als wesende van zijnen bloede, diewelcke onder ‘t
decksel van goet te vinden ende t’approberen d’accord tot Gent gemackt, het toeseggen van de
Staten voor te staene, de Spaengaerden te doen vertrecken ende d’auteurs van de ghewelden ende
desordren in dese voorsz. landen gheschiedt te doen straffen ende ordre op de ghemeyne ruste van
den lande ende heur oude vryheyd te stellen, sochte de voorsz. Staten te scheyden ende d’een landt
voor, d’ander naer t’onder te brenghen, soo corts daernaer door de ghehenghenisse Gods (vyand
van alle tyrannie) ondeckt is door opghehouden en gheintercipieerde brieven, daerby bleeck dat hy
van den Coninck last hadde om hem te reguleren na de instructie ende het bescheet dat hem Roda
soude gheven, tot meerder gheveynsthedt verbiedende, dat se malcanderen niet en souden sien oft
spreken ende dat hy hem soude neffens de principaele heeren minlick draghen ende deselve
winnen, totter tijt toe dat hy deur heure middel ende assistentie soude mogen Hollant ende Zeelandt
in zijn gewelt crijgen, om dan voorts metten anderen te doen na zijnen wille. Gelijc oock Don Johan,
niettegenstaende hy de pacificatie van Gent ende seker accoord, tussen hem ende de Staten van
alle de landen doen gemaeckt, hadde solempnelick in presentie van alle de voorsz. Staten belooft
ende gesworen t’onderhouden, contrarie van dien alle middelen sochte om de Duytsche soldaten,
die doen ter tijdt alle de principaelste stercten ende steden hadden in bewaernissen, deur middel van
hunne colonellen, die hy hadde tot zijnen wille ende devotie, met groote beloften te winnen ende so
deselve stercten ende steden te krijghen in zijn gheweldt, ghelijck hy den meestendeel alreede
ghewonnen hadde ende de plaetsen hiel voor hem toeghedaen, om deur dien middel deghene die
hen t’soecken souden willen maken, om den voorsz. heer Prince ende die van Hollandt ende
Zeelandt oorloge te helpen aendoen, feytelick daertoe te bedwinghen ende also een straffer ende
crueelder inlandtsche oorloge te verwecken, dan oyt te vooren hadde geweest, twelk (gelijck ‘t ghene
dat geveynsdelick ende teghens de meyninge uutwendichlick gehandelt wort, niet langhe en can
bedeckt blijven) uutbrekende eer hy volcomelick zijne intentie geeffectueert hadde, heeft t’selve nae
zijn voornemen niet connen volbrengen, maer nochtans een nieuwe oorloghe in stede van vrede
(daer hy hem t’zijner koemste af vanteerde) verweckt, noch jeghenwoordelick duerende.
Alle t’welck ons meer dan ghenoegh wettighe oorsake ghegeven heeft om den Coninck van
Spaegnien te verlaten ende een ander machtigh ende goedertieren Prince, om de voorsz. landen te
helpen beschermen en voor te staen, te versoecken, te meer dat in alsulcken desordre ende overlast
de landen bat dan twintigh jaren van heuren Coning zijn verlaten geweest ende ghetrackteert niet als
ondersaten, maer als vyanden, heur soeckende heur eyghen heer met cracht van wapenen t’onder
te brengen, hebbende oock naer de aflijvicheydt van Don Johan deur den Baron van Selle, onder ‘t
decksel van eenighe bequame middelen van accoorde voor te houdene, ghenoegh verclaert de
Pacificatie van Gendt, die Don Johan uut zijnen naem besworen hadde, niet te willen advoyeren en­1600/plakkaat­van­verlatinghe­1581­july­26.php
Plakkaat van Verlatinghe 1581 july 26 < Before 1600 < Documents < American History From Revolution To Reconstruction and beyond
alsoo daghelicks zwaerder conditien voorgheslaghen. Dien niettegenstaende hebben niet willen laten
by schriftelijcke ende ootmoedighe remonstrantien, met intercessie van de principaelste Princen van
Kerstenrijck sonder ophouden te versoecken met den voorsz. Coninck te reconcilieren ende
accorderen, hebbende oock lestmael langhe tijdt onse Ghesanten ghehadt tot Colen, hopende
aldaer, deur tusschenspreken van de Keyserlicke Majesteydt en de Keurvorsten die daer mede
ghemoeyt waren, te verkrijghen eenen versekerden peys, met eenighe gracelicke vryheyt,
besondere van der religie (de conscientie ende Godt principalic raeckende), maer hebben by
experientie bevonden, dat wy met deselve remonstrantien ende handelinghen niet en consten yet
van den Coninc verwerven, maer dat deselve handelingen ende communicatien alleenlick
voorgheslaghen werden ende dienden om de landen onderlinghe twistich te maecken ende te doen
scheyden d’een van den anderen, om des te gevoechelicker d’een voor ende d’ander naer t’onder
brenghen ende heur eerste voornemen nu met alder rigeur teghens haer te werke te stellen: t’welck
naederhant wel openbaerlick gebleken is by seker placcaet van proscriptien, by den Coninck laten
uutgaen, by denwelcken wy ende alle de officiren ende ingesetene van de voorsz. geunieerde landen
ende heure partye volgende (om ons tot meerder desperatie te brenghen, alomme odieus te
makene, de trafficque ende handelinge te beletten) verclaert worden voor rebellen, en als sulcx
verbeurt te hebben lijf ende goet, settende daerenboven op het lijf van den voorsz. heere Prince
groote sommen van penninghen, soodat wy gantselick van alle middele van reconciliatie
wanhopende ende oock van alle andere remedie ende secours verlaten wesende, hebben,
volghende de wet der natueren, tot beschermenisse ende bewaernisse van onsen ende den andere
landtsaten rechten, privilegien, oude hercomen ende vryheden van ons vaderlant, van het leven
ende eere van onse huysvrouwen, kinderen ende nacomelingen, opdat se niet en souden vallen in
de slavernye van de Spaegnaerden, verlatende met rechte den Coninc van Spaegnien, andere
middelen bedwongen geweest voor te wenden, die wy tot onse meeste versekeringe ende
bewaernisse van onse rechten, privilegien ende vryheden voorsz. hebben te rade gevonden.
Doen te wetene, dat wy t’gene voorsz. overgemerckt ende door den uutersten noot, als voore
gedrongen zijnde, by gemeynen accoorde, deliberatie ende overdrage, den Coninc van Spaegnien
verclaert hebben ende verclaren mits desen, ipso jure, vervallen van zijne heerschapye,
gerechticheyt ende erffenisse van de voorsz. landen ende voortaene van egeene meyninghe te zijne
denselven te kennen in eenige saken, den Prince, zijne hoocheyt, jurisdictie ende domeynen van
dese voorsz. landen raeckende, zijnen naem als overheer meer te gebruycken oft by yemanden
toelaten gebruyckt te worden, verclarende oock dien volghende alle officiers, justiciers, smale
heeren, vassalen ende alle andere ingesetene van den voorsz. lande, van wat conditie oft qualiteyt
die zijn, voortane ontslagen van den eede die zy den Coninck van Spaegnien, als heere van dese
voorsz. landen gheweest hebbende, moghen eenichsins ghedaen hebben oft in hem ghehouden
Ende gemerckt uut oorsaken voorsz. den meestendeel van de geunieerde landen, by gemeynen
accoorde ende consente van heure leden, hebben hun begheven ghehadt onder de heerschappye
ende gouvernemente van den Doorluchtighen Prince den Hertogh van Anjou op seker conditien ende
poincten, met Zijne Hoogheyt aenghegaen ende ghesloten, dat oock de Doorluchticheyt van den
Eertzhertogh Matthias het gouvernement generael van den lande in onse handen heeft geresigneert­1600/plakkaat­van­verlatinghe­1581­july­26.php
Plakkaat van Verlatinghe 1581 july 26 < Before 1600 < Documents < American History From Revolution To Reconstruction and beyond
ende by ons is geaccepteert gheweest, ordonneren ende bevelen allen justiciers, officiers ende
andere die t’selfde eenichsins aengaen ende raken mag, dat zy voortaene den naem, titele, groote
ende cleyne zeghelen, contre­zeghelen ende cachetten van den Coninck van Spaegnien verlaten
ende niet meer en gebruycken en dat in plaetse van dien, soo langhe de Hoocheydt van den voorsz.
Hertogh van Anjou, om noodelicke affairen, het welvaren van dese voorsz. landen rakende, noch van
hier absent is (voor so vele den landen met de Hoogheyt van den voorsz. Hertogh van Anjou
gecontrackteert hebbende aengaet) ende andersins d’andere by maniere van voorraet ende provisie
sullen aennemen ende ghebruycken den tytele ende naem van ‘t hooft ende landtraet, en
middelertijdt dat t’selve hooft ende Raeden volcomelik ende dadelick ghenoemt, beschreven ende in
oeffeninghe van hennen staet ghetreden sullen zijn, onsen voorsz. name.
Welverstaende dat men in Hollandt ende Zeelant sal ghebruycken den naem van hoogh geboren
Vorst den Prince van Oraengien ende de Staeten van deselven landen, totter tijt toe den voorsz.
landtraedt datelick sal inghestelt wesen, en sullen hun alsdan reguleren achtervolghende de
consenten, by hun­lieden, op de instrucktie van den lantraet ende contrackt, met Zijne Hoogheyt
aengegaen, ende in plaetse van des voorsz. Conincks zeghelen, men voortaene gebruycken sal
onsen grooten zeghel, contre­zeghel ende cachetten in saecken, raeckende de ghemeyne
regeringhe, daertoe den landtraedt volghende heure instructie sal gheauthoriseert wesen: maer in
saecken, raeckende politie, administratie van juistitie ende andere particuliere, in elck lant
besondere, sal gebruyckt worden by de Provinciale ende andere Raden den naem ende titele ende
zeghel van den lande respectivelick, daer t’selfde valt te doene, sonder ander, al op de pene van
nulliteyt van de brieven, bescheeden oft depeschen, die contrarie van t’gene voorsz. is, ghedaen oft
gheseghelt zullen wesen. Ende tot beter ende sekerder volcominghe ende effectuatie van t’gene
voorsz. is, hebben gheordonneert ende bevolen, ordonneren ende bevelen mits desen, dat alle des
Conincks van Spaegnien zeghelen, in dese voorsz. geunieerde landen wesende, terstont nae de
publicatie van desen, ghebrocht sullen moeten worden in handen van de Staten van elcke van de
voorsz. landen respecktivelick oft denghenen, die daertoe by deselve Staten specialick sullen wesen
ghecommitteert ende geauthoriseert, op pene van arbitrale correcktie. Ordoneren ende bevelen
daerenboven, dat voortaene in egeenderhande munte van de voorsz. gheunieerde landen sal
gheslaghen worden den naem, titele ofte wapenen van den voorsz. Coninck van Spaegnien, maer
alsulcken slagh ende forme als gheordonneert sal worden tot eenen nieuwen gouden ende silveren
penninck met zijne ghedeelten. Ordoneren ende bevelen insghelijcks den president ende andere
heeren van den Secreeten Raede, mitsgaders alle andere cantselers, presidenten ende heeren van
den Raeden provinciael ende alle die presidenten oft eerste rekenmeesters ende andere van allen
de rekenkameren, in de voorsz. landen respecktive wesende, ende alle andere officiers ende
justiciers, dat zy (als heur voortaene ontslagen houdende van den eedt, die zy den Coninc van
Spaegnien hebben respectivelic naer luyt heurer commissien gedaen) schuldich ende gehouden
sullen wesen in handen van den Staten ‘s lants, daeronder zy respective resorteren, oft heur speciale
gecommitteerde te doen eenen nieuwen eedt, daermede zy ons sweeren ghetrouwicheydt teghens
den Coninck van Spaegnien ende allen zijne aenhanghers, al naervolghende het formulair, daerop
by de Generale Staten gheraempt.
Ende sal men de voorsz. raeden, justiciers ende officiers, geseten onder de landen (met de­1600/plakkaat­van­verlatinghe­1581­july­26.php
Plakkaat van Verlatinghe 1581 july 26 < Before 1600 < Documents < American History From Revolution To Reconstruction and beyond
Hoocheydt van den Hertogh van Anjou ghecontrackteerdt hebbende, van onsent wegen) gheven
ackte van continuatie in hunne offitien, ende dat by maniere van provisie, totter aencompste toe van
zijne voorsz. Hoogheyt, in plaetse van nieuwe commissien, inhoudende cassatie van heure
voorgaende, ende voorsz. raeden, justiciers ende officiers, gheseten in den landen, met zijne
voorseyde Hoogheyt niet ghecontrackteert hebbende, nieuwe commissien onder onsen naem ende
zeghel, ten ware nochtans dat d’impetranten van heure voorsz. eerste commissien wedersproken
ende achterhaelt werden van contraventie der previlegien des landts, onbehoorlickheyt oft ander
diergelijcke saecken.
Ontbieden voorts den president ende luyden van den Secreten Raede, cancelier van den
Hertoghdomme van Brabandt, mitsgaders den cantseler van den Furstendomme Gelre ende
Graeffschap Zutphen, (president ende luyden van den Raede in Vlaenderen), president ende luyden
van den Raede in Hollant, rentmeesteren oft de hooghe officieren van Beoist­ ende Bewesterschelt
van Zeelant, president ende Raede in Vrieslant, den schoutet van Mechelen, president ende luyden
van den Raede van Utrecht ende allen anderen iusticieren ende officieren wien dat aengaen mach,
heuren stedehouderen ende eenen yeghelicken van henlieden besondere, soo hem toebehooren
sal, dat zy dese onse ordonnantie condighen ende uutroepen over alle den bedrijve van heure
jurisdictie ende daer men is gewoonlick publicatie ende uutroepinge te doene, sodat niemant des
cause van ignorantie pretenderen en mach, ende deselve ordonnantie doen onderhouden ende
achtervolghen onverbrekelick ende sonder infracktie, daertoe rigoreuselick bedwinghende die
overtreders in der manieren voorsz. sonder verdrach oft dissimulatie: want wy tot welvaren van den
lande also hebben bevonden te behooren. Ende van des te doene ende wes daeraen cleeft, gheven
wy u ende elcken van u die ‘t aengaen mach, volcomen macht, authoriteydt ende sonderlingh bevel.
Des t’oorconde hebben wy onsen zegel hieraen doen hanghen.
Ghegheven in onse vergaderinghe in ‘s Gravenhaghe, den sessentwintichsten Julij MDLXXXI.
Op de plijcke stont gheschreven: Ter ordonnantie van de voornoemde Staten.
Ende ghetekent, J. van Asseliers.­1600/plakkaat­van­verlatinghe­1581­july­26.php

Timelines Shift And Collapsing 3D Timelines

Timelines Shift And Collapsing 3D Timelines
By Lisa Renee
The pinnacle of the
Ascension Cycle
marks the end of the 3D collective timelines on the earth. As the planet is
moving into higher frequencies that are located in a future time-space, it is shifting the
into a future dimensional octave.
This skips the entire planetary consciousness field, therefore the collective human consciousness, into future
timelines that resonate with much
higher dimensional frequencies
. Many of us on the ascension timeline have
already transcended these lower dimensional timelines. What is important to discern is that this is a planetary
event that is impacting everyone on the earth and beyond. At the end of 2017, the planetary body is shifting into
the higher frequency band that is located in the next Harmonic Universe. This event will change the planetary
coordinates, planetary timelines, thus changing where the planet is actually located in Universal space-time.
The collective consciousness in the planet has been shifting through dimensional frequency bands quite
regularly, during the Ascension Cycle. However, what portends this will be a major
collective consciousness shift
is that the planet is rolling up the lowest three frequency bands, 1D, 2D and 3D, into the higher frequency bands
in the next Harmonic Universe. This means that the lower three dimensional frequency bands will cease to exist
in the planet. All that will remain is the frequency accumulation that the collective inhabitants generate in their
own consciousness, which are the energies that form from their own mental beliefs, behaviors and actions. The
people that remain in the 3rd dimensional consciousness after this shift will find themselves increasingly
uncomfortable, extremely pressurized and unhappy. Thus, many will feel the squeezing pressure to transform
rapidly through the alchemical theme of polarity synthesis, which helps to bring completion to these old karmic
patterns from the past, if we are willing to let them go. This purging process will add or subtract the required
blueprint patterns that we may need to meet these new coordinates in the earth grid, and to help clear out the
unstable or dark force influence in our lives. We are being purged deeply and the remaining content is
processed into higher light and consciousness, to be stabilized and synthesized into the body, in order to improve
energetic coherence and spiritual strength.
Our responsibility now is to practice unconditional love to all that we see, and to see everything and everyone
around us as connected to the unified whole. At the same time, we make clear intentions of where we place our
consent, in higher authority. This loving intention and compassionate practice will keep our heart open and
aligned to the source field, and will make the transition much more comfortable. The deep reconfiguration that is
transpiring within the planet’s holographic geography is effecting the operation of Stargates, Power Vortices,
, and Ray force transmissions. As a result, this trickles down into the collective consciousness of the human
race, directly impacting the consciousness functions of the
human Lightbody
, spiritual identity and timelines. The
macrocosm architecture is undergoing a radical shift, and this in turn manifests a chain reaction that profoundly
alters the configuration of the human energy field and lightbody. Events that profoundly alter our energy field,
produce radical changes in our life style and relationships.
Preparing for 2017
Many of us have been preparing for the planetary alignment into the next Harmonic Universe at the end of 2017,
which has required many planetary gridworkers to clear out multiple timelines, devices and implant structures
that are recorded in the collective consciousness fields, either from the accumulated past miasmatic energies, or
that were created with artificial intelligence. This five-year window is very important in meeting the mission
upgrade deadline, for the planetary anchoring into the new
collective consciousness
timelines at the end of 2017.
In order to meet this deadline, the planet is required to have an increase in the base threshold of frequency that
is held within the consciousness of the people that make up the collective consciousness agreements on the
planet. At the end of 2017, the planet undergoes a precise measurement of the quantum field, which directly
impacts the future evolution timelines for all of the inhabitants when they move through the Consciousness
Corridor. Effectively, the earth body will be anchored into new time and space vectors in the future dimension,
that is located within the
5D frequency band timelines
. This shift in location will directly impact the collective
consciousness agreement, although many of the population will be unaware consciously, that this major shift has
occurred. During the bifurcation cycle, the planetary body has gradually undergone subatomic shifting in the
lower fields of the particle structure, which forces collapse in
lower dimensions
and rolls them up, as the entities
are transited out and the leftover energies merge with the next octave of higher harmonic frequencies. As a
result, the point in time and space where the planetary body is located, and the time continuum in which we exist
as a collective consciousness, is being moved into the next harmonic universe. Therefore, the collective
consciousness will be subjected to the laws governing the energetic fields in that new space-time.
Those of us on the ascending path have already made this consciousness shift beforehand, while we are
coexisting on the planet with many people that are still maintaining the lower energies that descend with the third
dimensional timelines. So the split in the timelines and frequency schism are existing in parallel to each other,
yet each person that represents either the upward or downward momentum of the energetic spiral, is actually
located at a different point in the timeline. Their station of identity is located at a different point in the
time space
The collective fields of planet are scheduled to move into the soul timelines of the fourth, fifth and six dimensional
fields of the next Harmonic Universe.
For people on the earth that have not yet evolved to the point where they have dissolved their chakra
membranes, the fourth, fifth and sixth dimensional wave spectrum will gradually replace, and become connected
into the lower energy centers where the first, second and third chakra previously existed.
The position of the Soul matrix will fully embody in the core of the human body, eliminating the barriers between
solar plexus
and heart. Many of us don’t have the lower chakra configurations anymore, while we are
existing on the earth plane. This planetary event changes the chakra energy center configuration in the earth
and in individual people, based upon their spiritual integration and unique genetic arrangement.
Collapsing 3D Timelines
In the creational structure of Harmonic Universes there are two
per dimensional frequency band.
As the planet is moving into the next scale of the higher harmonic structure, the six timelines that existed within
the lower three dimensions, are rolling up into the next harmonic, so they cease to exist in the same frequency
band. This poses a variety of new consciousness experiences for people on earth that will impact memories,
other identity lifetimes, and other historical recordings that were made to the past or future timelines. As many
different people on the earth are existing at different levels on the scale of spiritual evolution, where their base
frequency stabilizes in their
, determines their timeline and future spiritual direction, whether they are
consciously involved in that decision or not. People who are not yet on the
ascension path
, but are in spiritual
agreement with the collective consciousness shift, if they stay incarnated on the earth, the move into the next
harmonic universe will deepen their soul bond within their physical body, therefore, placing them on their soul
timeline. This will be true for the majority of the current
collective consciousness field
However, the metamorphosis that occurs at the earliest soul initiation to open the heart, when there is unresolved
pain recorded there, can be very confusing for people that do not have emotional healing tools or spiritual
ascension context. This will thrust many earth inhabitants into experiencing the Dark Night of the Soul, and the
planetary landscape in the earlier stages of this shift, may feel quite chaotic and dark.
the dimensional access of their own chakra cones. The person through developing consciousness, gets their
identities integrated, retrieves missing pieces, and those pieces reintegrate through the chakra cone, so this in
itself is an appropriate function for the overall collective consciousness state that exists on the earth right now.
The majority of people will not have the consciousness ability to be involved in what you are referring to in
evolving out of chakras yet, and many of us here are not only here to develop our
, but to hold the
necessary energetic space for the entire planet, the human tribes in the collective consciousness, to be the
prototype that allows future humans to continue where we have left off.
Cause and Effect
As we undergo the bifurcation of time during the
Ascension Cycle
, it is supportive to understand that the current
planetary consciousness shift radically magnifies and speeds up energetic forces that are governed by the
Universal Law of Cause and Effect.
As we move into the next Harmonic Universe, the
Law of Cause and Effect
manifests much more quickly, more
accurately with the frequency being matched, and with more intensity on the material plane of earth than it ever
did before. In every area of our life, when we generate belief systems, thoughts, behaviors, emotions and
actions, this accumulates into energetic content that combines with the vibrationally matched consciousness
fields that are in the environment. Moving forward, the energetic content that we send out will return back to us
with increasing immediacy, and even instantaneously. Whatever the quality of energy that we broadcast out into
the Universe, it sets into motion the accumulative frequency of the energetic content that will be directly returned
back to us.
This is why it’s crucial to be able to find our inner stillness in
, and broadcast as much
to the Universe, as possible. The third dimensional timelines to which we
have been accustomed, are much more dense and infected with layers of Artificial intelligence, subconscious
mind fragments, phantom spaces and dark entities. As a result of the density, the return of the corresponding
reciprocal energies that occurs in the process of Cause and Effect, is slowed down in the lower density, has less
energetic concentration, and takes longer to manifest in the sequence of our personal timeline. It was harder for
us to connect the dots between the causal event and the actual effect our thoughtforms and emotions had upon
the environment, because it took much longer, required more energetic strength and willpower to bring it
Changing Planetary Laws of Structure
The planet has just completed its Magnetic Peak cycle, which discharged a massive amount of magnetic force
into the earth. The Subatomic particles of elemental matter are rearranging to support the planetary body shift
into the next harmonic universe. All communication systems connected to these levels of planetary architecture
are undergoing fluctuation, reconfiguration and potentially re-building interstellar links that reconnect
to realign into multiple star systems and celestial bodies.
This massive shift at the quantum scale is changing the Law of Structure in the architecture that governs function
over our matter body, as well as our consciousness bodies.
Quantic Field Impact to Space-Time
Currently, the planetary body is undergoing a space-time reorganization that ripples out many strange anomalies
that influence the quantic field.
As a result, there are new patterns of electromagnetic disturbances, interruption or distortions in the collective
field. The quantum field, also referred to as inner space-time, is rippling these effects into the unmanifest layers
of the core manifestation template, otherwise known as the blueprint matrices that make up the layers of
Morphogenetic Fields in the earth. Gridworkers may feel the blueprint structure in the planetary field transforming
completely with the
Shifting Timelines
, and this feels like something very different, extraordinary and even
bizarre is occurring in the earth fields. It feels like it is a new design that is encompassing our Consciousness
with the necessity to learn a foreign language, and yet it feels distantly familiar and vastly powerful. The
Blueprint alterations impact the dark matter template, and this appears to have direct consequences to altering
and changing the earth elements, and the elemental structure of the earth body.
In5D Addendum
Gregg Prescott, M.S.
Timelines are shifting and 3D timelines are collapsing as evidenced by the Mandela Effect. The following isd an
excerpt from an article I wrote called, “
The Mandela Effect – PROOF That Negative Timelines Are
Terence McKenna
talked about his
Timewave Zero
theory where he proposed that time is spiraling towards the
singularity where all possibilities become condensed into one reality.
noted these changes in time
mirrors current events with past events in a cyclic manner that repeat over and over again but each time, on a
shorter cycle until the singularity is met.
Many people have reported experiencing
glitches in time
, where time is unaccountable in large chunks. For
example, they may be doing a particular daily routine for many years, but time may have drastically shifted on
one particular day in such a manner that it was inconceivable.
Additionally, many people have experienced the feeling that time is speeding up. In an article I wrote on In5D
called, “
The Time Is Speeding Up Phenomenon Is Preparing You For 5D
Ian Lungold
stated that time was
speeding up because creation was speeding up. In other words, more was happening in less time. “When more
is possible to happen in every moment,” stated Lungold, “there is more possible outcomes which opens the door
to things called miracles.”
So what does this mean?
We’ve heard numerous people talk about how we are now on the positive ascension timeline, so what we are
seeing is that these timelines are converging into the best probable outcome for humanity. Each time a timeline
converges, it creates a time anomaly that could include the sensation that
time is speeding up
, a
glitch in time
or something along the lines of the Mandela Effect.
When millions of people experience this as we’ve witnesses throughout the past year, then you know that
something amazing is coming to fruition.
Be very cognizant of where you are placing your
thoughts and intentions
because each thought and intention is
affecting the
and the highest probable outcome every millisecond!
Energy Synthesis

Gnosis (-g·no·sis): From Greek γνῶσις. Knowledge.

Gnosis (-g·no·sis): From Greek γνῶσις. Knowledge.

The higher meaning of Gnosis is knowledge from experience, especially experience of divinity or that which is beyond the five senses. The word Gnosis does not refer to knowledge that we are told or believe in. Gnosis is conscious, experiential knowledge, not merely intellectual or conceptual knowledge, belief, or theory. This term is synonymous with the Hebrew דעת “da’ath,” the Arabic ma’rifah, the Tibetan rigpa (knowing), and the Sanskrit “jna.”

Gnosis can also refer to the tradition that embodies the core wisdom or knowledge of humanity, although in the physical world it has not been known by that name, but instead has adopted varying appearances according to culture, time, and place.

The Greek word Gnosis (γνῶσις) implies a type of knowledge that is derived from experience, and encompasses the whole of a person. That is, it is genuine knowledge of the truth. Reality, truth, does not fit neatly into a concept, dogma, or theory, thus genuine Gnosis must also be something that one must experience. Personal experience is not transmissible in conceptual terms; a concept is merely an idea, and experience is far more than an idea. In other words, real Gnosis is an experience that defies conceptualization, belief, or any attempt to convey it. To understand it, one must experience it. This is why real spirituality is based on one’s own effort to experience the truth, and the method to reach that experience is primarily practical.

Nonetheless, in order to understand what we experience, we must study the experiences of others. For this, we prefer to rely on those who have proven the qualities we wish to embody ourselves: profound love for all beings, brilliant intelligence, and radiant joy. As such, we rely on the greatest human beings and their legacies, in every field of understanding: philosophy, science, art, and religion.

World’s Major Religions sign an Agreement to UNITE UNCONDITIONALLY

History-Present-Future In Truth (Mankind)

World’s Major Religions sign an Agreement to UNITE UNCONDITIONALLY

“I know we will achieve this common purpose. As it is written. As it is done. Our Mankind Religion Of Fate, Is Love In Righteousness. We Are Comming Home”

# Jorn Jakob Albert Boor




History-Present-Future In Truth (Mankind)

History-Present-Future In Truth (Mankind)

Apoptosis The Key To Immortality?

Apoptosis – The Key to Immortality?



Posted on June 28, 2015 by Nu Christ

Is Controlled Death the Key to Physical Immortality?


Apoptosis is our organism’s tightly regulated and highly efficient cell death program. Apoptosis works with a genetically encoded signaling network: when our organism recognizes that a cell is damaged, it uses signal substances to trigger death receptors in its cell membrane, inducing the damaged cell to commit suicide and dissolve. Apoptosis can also be triggered from inside a cell, for example when a cell deems its DNA damaged.


Apoptosis is a program of Biblical proportions: in an average human adult, it replaces between 50 and 70 billion cells each day. After a shower, you rub a mind-boggling 10 million dead cells off your body. Savor this: controlled, perpetual dying is the foundation of our body’s survival. Accordingly, when there’s a problem with an organism’s apoptosis, sick cells survive and grow in an uncontrolled manner – the result is cancer. Of course, scientists are very keen to learn how apoptosis works. Imagine: instead of killing cells with chemicals and causing a lot of collateral damage, doctors could simply induce sick cells to commit suicide.



Scientists are still looking for the reason why our organism ages and dies; theoretically, it could go on forever regenerating itself – with the help of apoptosis. Conclusion: aging must be the result of a malfunctioning organic death program. But simply boosting cell suicide isn’t recommended. Apoptosis research classifies two kinds of ailments: ailments which are caused by insufficient apoptosis (e.g. cancer, arthritis, …) and ailments which are caused by an excess of apoptosis: (e.g. HIV, Parkinson, etc..). So, the key is balance: not too much and not too little death.


Now, what has this to do with immortality? Well, almost all spiritual traditions hint at an immortal, physical body that can be constructed by obscure mental practices and they agree that dissolution and equilibrium are the two secrets of this great work. Is apoptosis the lost secret to physical immortality? Was Methuselah for real?


In spirituality (and physics incidentally), there’s no death-death, only transformation, and what is apoptosis, but a perpetual, organic transformation? Tarot card 13, Death, is said to hold the secrets to immortality. Paul Foster Case commented on this Tarot card: “When somebody is able to balance the destructive and constructive forces in his body he is able to prolong his life far more than an average human being.” That sounds pretty much like apoptosis, doesn’t it?


Picture attribution: copyright/ amoklv / 123RF Stock Photo.jpg


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Copyright © 2016 Nu Christ. All rights reserved.

The short red line through the scriptures.

The short red line through the scriptures.

Bringing religion’s together in the expected sacred union.
Here it comes:
Genesis 28 10-22
Luke 24 25-33
John 1 48-51
John 2 16-25
John 4 19-26
John 4 44-44
John 5 46-47
John 12 34-41
Acts 8 26-35
Isaiah 49 1-7

He who has ears will hear
He who has eyes will see
I need a proper vacation !!

# Jorn Jakob Albert Boor

(Jeremiah 3) Update from the Galactic Federation of Light and the Spiritual Hierarchy

PAO Email Update banner -MadMimi72

Update from the Galactic Federation of Light and the Spiritual Hierarchy

from Planetary Activation Organization

The dark cabal is beginning to crack open. Meanwhile, the new NESARA Republic prepares to be openly declared. This time, thus, is the moment that Heaven has long prophesized.