Tuesday, June 28, 2011

The Emerald Tablets of Thoth

Raised I to LIGHT,
the children of KHEM.
Deep 'neath the rocks, 
I buried my spaceship, 
waiting the time when man might be free.

Over the spaceship, 
erected a marker in the form
of a lion yet like unto man. 
There 'neath the image rests yet my spaceship, 
forth to be brought when need shall arise.
Know ye, O man, that far in the future, 
invaders shall come from out of the deep. 
Then awake, ye who have wisdom. 
Bring forth my ship and conquer with ease. 
Deep 'neath the image lies my secret. 
Search and find in the pyramid I built.

Each to the other is the Keystone; 
each the gateway that leads into LIFE. 
Follow the KEY I leave behind me. 
Seek and the doorway to LIFE shall be thine.
Seek thou in my pyramid, 
deep in the passage that ends in a wall.

Use thou the KEY of the SEVEN, 
and open to thee the pathway will fall.
Now unto thee I have given my wisdom. 
Now unto thee I have given my way.

Follow the pathway. 
Solve thou my secrets. 
Unto thee I have shown the way.

THREE holds the key of all hidden magic, 
creator he of the halls of the Dead; 
sending forth power, shrouding with darkness, 
binding the souls of the children of men; 
sending the darkness, binding the soul force; 
director of negative to the children of men.

FOUR is he who looses the power. 
Lord, he, of Life to the children of men.
Light is his body, flame is his countenance; 
freer of souls to the children of men.

FIVE is the master, the Lord of all magic - 
Key to The Word that resounds among men.

SIX is the Lord of Light, the hidden pathway, 
path of the souls of the children of men.

SEVEN is he who is Lord of the vastness, 
master of Space and the key of the Times.

EIGHT is he who orders the progress; 
weighs and balances the journey of men.

NINE is the father, vast he of countenance, 
forming and changing from out of the formless.

Meditate on the symbols I give thee. 
Keys are they, though hidden from men.
Reach ever upward, O Soul of the morning. 
Turn thy thoughts upward to Light and to Life. 
Find in the keys of the numbers I bring thee, 
light on the pathway from life unto life.

Seek ye with wisdom. 
Turn thy thoughts inward. 
Close not thy mind to the flower of Light.

Place in thy body a thought-formed picture. 
Think of the numbers that lead thee to Life.
Clear is the pathway to he who has wisdom. 
Open the door to the Kingdom of Light.

Pour forth thy flame as a Sun of the morning. 
Shut out the darkness and live in the day.
Take thee, O man! As part of thy being, 
the Seven who are but are not as they seem. 
Opened, O man! Have I my wisdom. 
Follow the path in the way I have led.


Crop Circle

James Furia - Musical Geometry


David Flynn - Ancient Symbology

Tesla's Longitudinal Electricity - Eric Dollard, Peter Lindemann & Tom Brown


Tesla's Longitudinal Electricity - Eric Dollard, Peter Lindemann & Tom Brown from Thomas Joseph Brown on Vimeo.

Flower Of Life

Jinn (Genie)



jinn (Arabic: جن jinn, singular جني jinnī; variant spelling djinn) or genies are supernatural creatures in Arab folklore and Islamic teachings which occupy a parallel world to that of mankind. Together, jinn, humans and angels make up the three sentient creations of Allah. According to the Qur’ān, there are two creations that have free will[citation needed]: humans and jinn. Religious sources say barely anything about them; however, the Qur’an mentions that jinn are made of smokeless flame or "scorching fire".[1] Like human beings, the jinn can also be good, evil, or neutrally benevolent.[2]

The jinn are mentioned frequently in the Qur’an, and there is a surah entitled Sūrat al-Jinn in the Quran.

The Arabic root j-n-n means 'to hide, conceal'. A word for garden or Paradise, جنّة jannah, is a cognate of the Hebrew word גן gan 'garden', derived from the same Semitic root. In arid climates, gardens have to be protected against desertification by walls; this is the same concept as in the word paradise from pairi-daêza, an Avestan word for garden that literally means 'having walls built around'. Thus the protection of a garden behind walls implies its being hidden from the outside. Arabic lexicons such as Edward William Lane's Arabic-English Lexicon define jinn not only as spirits, but also anything concealed through time, status, and even physical darkness.[4] .

The word genie in English is derived from Latin genius, which meant a sort of tutelary or guardian spirit thought to be assigned to each person at their birth. English borrowed the French descendant of this word, génie; its earliest written attestation in English, in 1655, is a plural spelled "genyes." The French translators of The Book of One Thousand and One Nights used génie as a translation of jinnī because it was similar to the Arabic word in sound and in meaning. This use was also adopted in English and has since become dominant.

Jinn in the pre-Islamic era

Types of jinn include the shayṭān, the ghūl, the marīd, the ‘ifrīt, and the jinn. According to the information in the Arabian Nights, ‘ifrits seem to be the strongest form of jinn, followed by marids, and then the rest of the jinn forms.

A few traditions (hadith), divide jinn into three classes: those who have wings and fly in the air, those who resemble snakes and dogs, and those who travel about ceaselessly.[12] Other reports claim that ‘Abd Allāh ibn Mas‘ūd (d. 652), who was accompanying Muhammad when the jinn came to hear his recitation of the Qur’an, described them as creatures of different forms; some resembling vultures and snakes, others tall men in white garb.[13] They may even appear as dragons, onagers, or a number of other animals

Relationship of King Solomon and the genies

According to traditions, the jinn stood behind the learned humans in Solomon's court, who in turn, sat behind the prophets. The jinn remained in the service of Solomon, who had placed them in bondage, and had ordered them to perform a number of tasks.

"...and there were jinn that worked in front of him, by the leave of his Lord," (Qur’an 13:12)

"And before Solomon were marshalled his hosts,- of jinn and men and birds, and they were all kept in order and ranks." (Quran 27:17)

The Qur’an relates that Solomon died while he was leaning on his staff. As he remained upright, propped on his staff, the jinn thought he was still alive and supervising them, so they continued to work. They realized the truth only when God sent a creature to crawl out of the ground and gnaw at Solomon's staff until his body collapsed. The Qur’an then comments that if they had known the unseen, they would not have stayed in the humiliating torment of being enslaved.

"Then, when We decreed (Solomon's) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the jinn saw plainly that if they had known the unseen, they would not have tarried in the humiliating Penalty (of their Task)." Qur’an 34:14)



Venus Transit 6 June 2012

Visualisation of how Venus' orbit interacts with Earths


Flying Ointment - Witches

Flying ointment, also known as witches' flying ointment, green ointment, magic salve and lycanthropic ointment, is a hallucinogenic ointment said to be used by witches in the Early Modern period (first described by Johannes Hartlieb in 1456)

The generally accepted theory about the origins of witches and flying with their brooms is based in a ritual involving a psychoactive drug trip.[1] The witches would prepare a flying ointment to aid them in their journey. There are many recipes for this ointment all having a base of either Atropa belladonna or Mandragora officinarum, both highly psychoactive drugs producing visions and encouraging astral projection.[2] The ointment was rubbed all over the body using the broom. A personal account is given by one witch who described the act of rubbing the ointment on her hands and feet, which provided a sensation of flying. Witches mounted broomsticks and would leap around the fields, smeared with the flying ointment, in order to "teach the crops how high to grow". The ointment would give them hallucinations, which made them believe that they flew distances.[3]

It was said that witches were able to fly to the Sabbath on their brooms with help of the ointment. Likely the riding of the broom has a different origin.

It was happening simply as part of the practice of women and men wise in the rural magic arts and healing based on arcane plant knowledge. The people who became identified as “witches” by the Church were in actuality simply the continuation of an ancient tradition of “night travellers.” In northern Europe they were called qveldriga, “night rider,” or myrkrida, “rider in the dark.” In Scandinavia, there was the tradition of seidhr, in which a prophetess or seidhonka would travel around farmsteads and hamlets with a group of girls to give divinatory trance-sessions. She wore a ritual costume and carried a staff. The goddess Freya, who taught Odin the secrets of magical flight, was the patronal mistress of seidhr. “Night travellers and the later witches are carelessly lumped together,” Hans Peter Duerr warns.

The real boundary was that between the conscious, waking mind – “civilisation” – and the dark, fearsome and unknown regions of the unconscious – “wilderness.” It was simply literalised and projected onto the physical environment. In reality, the night-traveller’s flight into the wilderness was a trance “journey” into the deep reaches of the unconscious mind, a “spirit flight” caused, usually, by hallucinogens in the flying ointments.

The night-riders and “witches” often thought of themselves as flying animals – owls, farmyard beasts, and, quite often, wolves. Harner has commented that perhaps the ancient and widespread European belief concerning humans turning into wolves – lycanthropy – resulted from hallucinogenic experience, and suggests that the inclusion of animal fat, blood and body parts in witches’ ointments may have been for the purposes of creating the suggestion of becoming an animal.