Major Discovery: 4,500-year-old Megalithic Super-Henge Found Buried One Mile From Stonehenge

Read article here.
Read article here.

An enormous row of 90 megalithic stones has been found buried beneath the prehistoric super-henge of Durrington Walls earthworks, only one mile from the world-famous site of Stonehenge in Wiltshire, England.  The huge line of megalithic stones lies 3 feet underground and has just been discovered through the use of sophisticated radar equipment. The finding is believed to have been a huge ritual monument.

“We’re looking at one of the largest stone monuments in Europe and it has been under our noses for something like 4,000 years… It’s truly remarkable.” said Professor Vince Gaffney, from the University of Bradford and co-director of the Stonehenge Hidden Landscapes Project, which made the discovery. “We don’t think there’s anything quite like this anywhere else in the world. This is completely new and the scale is extraordinary,” he added.

The discovery was announced at the opening of the British Science Festival in Bradford, and has been described as the most exciting finding of Neolithic Britain for many years.

Read more: http://www.ancient-origins.net/news-history-archaeology/major-discovery-4500-year-old-megalithic-super-henge-found-buried-one-mile-020519#ixzz3l6Rh9O5G

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Daily Chabad ~ Be Real

light thru treesWhat is your job in this world?  It is to be real.

Act real, mean what you say, think and really be thinking, talk to your Creator and let the words flow from your heart.  Every cell of your body down to your fingernails should be real.

Yes, everyone knows there are so many things to accomplish in life and everyone agrees it’s better if they’re done with sincerity.

That’s not what’s meant.  There’s just one thing you’re here to accomplish:  To be real.

Hayom Yom, 20 Adar I.
Tishrei 29, 5775
Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson

DAILY CHABAD … The Quantum Leap

alex_grey_-_nature_of_mind
There are times when moving forward step by step is not enough.

There are times when you can’t just change what you do, how you speak and how you think about things.

Sometimes, you have to change who you are. You need to pick both feet off the ground and leap.

Sometimes, you need to change at your very core of being.

Tishrei 28, 5775 · October 22, 2014
Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson
Public Letter for Passover, Rosh Chodesh Nissan 5736.

DAILY CHABAD ~ Inside Workers

see with your heartWhen you look at a human being, you see his hands working, his feet walking, his mouth talking. You don’t see his heart, his brain, his lungs and kidneys. They work quietly, inside. But they are the essential organs of life.

The world, too, has hands and feet—those who are making the news, moving things around, shaking things up.

The heart, the inner organs, they are those who work quietly from the inside, those unnoticed, those who do a simple act of kindness with no thought of reward.

Torat Menachem 5751 vol. 1, pg. 212; Ibid vol. 2, pg. 239.
Tishrei 26, 5775 · October 20, 2014
Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson

Daily Chabad … Happy Birthday, Universe!

blue lady conjuringEvery year, our sages taught, with the cry of the shofar, the entire universe is reborn.

And so, at that time, with our resolutions and our prayers, we hold an awesome power: To determine what sort of child this newborn year shall be—how it will take its first breaths, how it will struggle to its feet and how it will carry us through life for the twelve months to come.

In truth, it is not only once a year: At every new moon, in a smaller way, all life is renewed again.

And so too, every morning, we are all reborn from a nighttime taste of death.

And at every moment—in the smallest increment of time—every particle of the universe is projected into being out of absolute nothingness, as it was at the very beginning.

Which is why there is always hope. Because at every moment, life is born anew. And we are the masters of how this moment will be born.

Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson

 

Daily Chabad ~ Vertical Orientations

Nachi Falls, Nachikatsuura, Japan
Nachi Falls, Nachikatsuura, Japan

Any true wisdom, as ethereal as it may be, sits above your head as a massive reservoir of living waters. Provide it only a small opening, and it will burst into your reality and pour down into your life.

Whatever wisdom you learn, whatever you know, do something with it. Make it real.

That is the purpose of meditation and prayer—to be that bridge from wisdom to action.


Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson
Sefer HaSichot 5704, p. 122; Igrot Kodesh, vol. 4, p. 269.

 

DAILY CHABAD ~ Knowing That Which You Know

young-love
A creature born without parents can never know what it means to cry for his father and mother.

A being with no sense of the transcendent can never know what is G‑d and what is divine.

The words, the explanations, we hear them through our minds, but they speak to our souls.

For the soul already knows.


Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson

 

Daily Chabad ~ “Soul-Body Bonding,” based on letters and talks of the Rebbe, Rabbi M. M. Schneerson

swirly head

The human mind despises the body that houses it,
but the soul has only love.

The mind would soar to the heavens,
but for a body that chains it to the earth.
The mind would be consumed in divine oneness,
but for the body’s delusion of otherness,
as though it had made itself.

But the soul sees only G‑d.

In that very delusion of otherness,
in that madness of the human ego,
even there, the soul sees only G‑d.

For she says, “This, too, is truth.
This is a reflection of the Essence of all things,
of that which truly has neither beginning nor cause.”

And so she embraces the bonds of the body,
works with the body, transforms the body.
Until the body, too, sees only G‑d.

Basi LeGani 5712

Ritual ~ Drawing Down The Moon

drawing down moonAfter the circle is cast, The High Priestess stands in front of the altar with her back to it. She holds the wand in her right hand and the scrounge in her left. She crosses her wrists and crosses the wand and scrounge above them while holding them close to her breast.

The High Priest stands in front of her and says: Diana, queen of night In all your beauty bright, Shine on us here, And with your silver beam Unlock the gates of dream; Rise bright and clear. On Earth and sky and sea, Your magic mystery Its spell shall cast, Wherever leaf may grow, Wherever tide may flow, Till all be past. O secret queen of power, At this enchanted hour We ask your boon. May fortunes favor fall Upon true witches all, O Lady Moon!

The High Priest kneels before the High Priestess and gives her the Five Fold Kiss; that is, he kisses her on both feet, both knees, womb, both beasts, and the lips, starting with the right of each pair. He says, as he does this: Blessed be thy feet, that have brought thee in these ways. Blessed be thy knees, that shall kneel at the sacred altar. Blessed be thy womb, without which we would not be. Blessed be thy breasts, formed in beauty. Blessed be thy lips, that shall utter the Sacred Names. For the kiss on the lips, they embrace, length to length, with their feet touching each others. When he reaches the womb, she spreads her arms wide, and the same after the kiss on the lips.

The High Priest kneels again and invokes: I invoke thee and call upon thee, Mighty Mother of us all, bringer of all fruitfulness; by seed and root, by bud and stem, by leaf and flower and fruit, by life and love do I invoke thee to descend upon the body of this, thy servant and priestess.

During this invocation he touches her with his right forefinger on her right breast, left breast, and womb, repeats the set and finally the right breast. Still kneeling, he spreads his arms out and down, with the palms forward and says: Hail Aradia! From the Amalthean Horn Pour forth thy store of love; I lowly bend Before thee, I adore thee to the end, With loving sacrifice thy shrine adore. Thy foot is to my lip (he kisses her right foot) my prayer up borne Upon the rising incense smoke; then spend Thine ancient love, O Mighty One, descend To aid me, who without thee am forlorn.

The High Priest stands up and steps backwards. The High Priestess draws the Invoking Pentagram of Earth in the air with the wand and says: Of the Mother darksome and divine Mine the scrounge, and mine the kiss; The five point star of love and bliss Here I charge you in this sign.

The High Priestess should be in a trance now.  This is a good time to do the Charge of the Goddess or the Witches Creed.

When the Charge or Creed is finished, the Goddess must be dismissed. It is bad magical practice not to do so.

The High Priest faces the Priestess and says: We thank you Our Lady for attending our rites. We bid you farewell till next we call you. Blessed Be.

 

Western Mysticism ~ Bill Donahue ~ SOLOMON AND 666

Bill Donahue
Contact Bill Donahue with your feedback at bdona910782000@yahoo.com. Click image to visit Bill’s website.


666 is the symbol of the carnal mind. The seat of all of the troubles of the human condition.

The Bible is mythology. The stories are not historical. That is why we look beyond the words for what they actually mean.

In Greek mythology, each letter has a number and each number has a meaning.

The Bible, both Old and New Testament used in the West was written in Greek.

Mythically the number 9 represents human consciousness.

 

When considering 666, we add 6+6+6=18 1+8=9
That is one way Biblical dark sayings are revealed.

 

By understanding 666 we then are able to open the meanings of other Bible stories as well.

In 1 Kings 10:14 King Solomon moved away from the temple through his actions and his lusts. He began to lose everything he had.

By understanding 666 as the lower mind we can now see the Solomon story as one that speaks to each one of us.

 

We go to 1 Kings Chapter 10 Verse 14
“Now the weight of the Gold that came to Solomon in one year was.
six hundred, 3 score, and 6 talents of Gold.

 

Let us break that down:
600 + 3 score (a score equals 20) so 3 score would be 60, and 6 Total 666

 

The cause of the downfall of Solomon was the lower mind. The lower mind that obsesses itself with the lust for the material side of life and wealth.

He had built the temple but then had become more involved in the gold and the structure and the things that started coming his way.

But we can forget Solomon, because it’s doubtful whether he ever existed.

The story is a lesson for all of us.

It is very easy to move away from the inner temple of meditation because of the things that distract us on the outside.

We always seem to get too busy to take the few minutes needed to stay connected to the higher.

And when we do that, 666 comes knocking on our door.

You don’t have to live in that inner temple. But you have to visit there often enough that it becomes your center of attention.

~ Bill

 

Daily Chabad ~ The Path of the Humble

owl talking

If we were truly humble, we would not be forever searching higher paths on the mountaintops. We would look in the simple places, in the practical things that need to be done.

True, all these places lie in a world of falsehood. With only a little more light, we would all realize that none of this is really necessary.

But the soul that knows its place knows that the great and lofty G‑d can most be found in the simple act of lending a hand or a comforting word in a world of falsehood and delusions.


Elul 3, 5774 · August 29, 2014
Based on letters and talks of The Rebbe,
Rabbi M. M. Schneerson

Reshimat Nefesh Hashefeilah, cited and elucidated in
Likutei Sichot, vol. 16, p. 41ff.

 

Daily Chabad ~ On Friction …

The Wise One by Chikrata  http://goo.gl/JSRBif

Our souls are the finishing tools for His handiwork.

They are the plows He applies to the harsh earth so it will absorb the rains from heaven, the sandpaper to grind away the coarse surfaces of life, the polishing-cloth so that it will glimmer in the light from above.

That friction that wears us down, those sparks that fly—it is the resistance to this refining process.

And if you should ask, how could it be that G‑d’s own creation should present resistance to His infinitely powerful breath?

In truth, it cannot. But He condenses that breath into a soul, He tightly focuses her power, until the harshness of this world can seem real to her, and then she will struggle, and in that struggle she will make the world shine.

 

Seeds for Meditation ~ Fluid Movement

golden wave

We are all connected, like a single, fluid mass, and this is why we are able to help each other change. When one of us begins moving forward, all those around him are pulled along.

But if you yourself are standing still, how can you expect to push someone else ahead?

If you need to help someone else overcome his fault, first find that flaw within you. Move forward in that area, and then you can pull along the other guy.

 

Western Mysticism ~ Bill Donahue ~ WHAT WE ARE TAUGHT AND WHAT WE BELIEVE ARE NOT NECESSARILY SO

floatiesWe spend much of our lives being taught in school and in church as well.

We are told what is spiritually true, and what is historically true.

I am sure many of you learned this poem by Henry Wadsworth Longfellow during your school days.

Listen, my children, and you shall hear
Of the midnight ride of Paul Revere …

The ride to alert the colonies that the British were coming was thru Massachussetts, Connecticut, New York, New Jersey
to Philadelphia Pa. Three Hundred and Forty Five miles in 5 days.

The problem is that Paul Revere did not make that ride. It was made by Israel Bissell.

On that night, three men were assigned to ride and warn the people that the British were coming. Paul Revere, William Dawes, and Israel Bissell. Dawes and Revere road from Boston to Lexington. Between the two of them 20 miles.

Israel Bissell road 5 days, 345 miles all the way to Philadelphia warning the colonies as he rode through Massachessetts, Connecticut, New York, New Jersey and Pannsylvania.

But Henry Wadsworth Longfellow felt that Paul Reveres name was more patriotic sounding and rhymed better and so he wrote the poem about Paul Revere.

But Clay Perry wrote a poem about Israel Bissell that you can find on the net.

The beginning goes like this:

I. Bissell’s Ride – by Clay Perry
Listen, my children, to my epistle
Of the long, long ride of Israel Bissell,
Who outrode Paul by miles and time
But didn’t rate a poet’s rhyme

So what we all learned in our history class turns out not to be true. And we have to think, if they didn’t get right what happened 250 years ago how are we supposed to believe their Bible teachings of 3000 years ago.

That always leads me to think of George Gershwins song of many years ago:

It ain’t necessarily so
The things that your liable to read in the Bible
It ain’t necessarily so.

What this shows us is that the things that we read in our history books also are not necessarily so.

All of your children believe that Paul Revere was the hero that night  … Are you gonna tell them the truth?

Poor Israel Bissell got no mention of his heroic ride that night, because his name was not patriotic sounding and hard to rhyme.

Such is the nature of what we are led to believe.  It really is all show biz.

 

Bill bdona910782000@yahoo.com

 

Rosicrucian Thoughts on the Ever-Burning Lamps of the Ancients, by W. Wynn Westcott (Frater Roseae Crucis)

hands chalice

The ordinary Englishman of to-day considers the idea of a lamp which should be everburning only less absurd than the idea of perpetual motion. To the dabbler in modern science it is but little less absurd, but to the deepest thinkers, and to Rosicrucians, a scintillula of light appears on this mysterious subject. The true adept has discovered that although Nature is bound in general laws which seem universal, yet in Nature herself evidence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow. The pages of the history of the world present to us many instances of such events, which we generally class as miracles; some of them are as well authenticated as any points in ancient history. The Israelitic passage of the Red Sea, the swallowing of Jonah by a whale which brought him forth again alive, and the Ascension of Jesus, are examples. The power of prophesy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. Angel visitors come but rarely now from the realms of glory; is heaven more distant? Or have men grown cold? Rosicrucians are nothing if not Christians, and Christians have ever believed in miracle, or have ever acknowledged the existence of an Omnipotence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff.

But although perpetual motion be but a dream to us earthbound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an Eternity of Life. The ancient Egyptian priests pictured life as a flame. The Great Master of the Temple of this world being omnipotent, and able to do all things, does not usually proceed by miracles, or they will not be prized as such; an essence of miracle is rarity, a miracle imitated is not a second miracle. Ordinary events, then, being the extreme of opposition to miracle, there are yet events of a third and intermediate type, marvels, which cannot be understanded of the people, but which are yet the product of a special gift to certain men, their spirits, minds, and bodies, who by due, careful, and sufficient training, wisdom and experience, have earned such a reward.

Such should the typical Rosicrucian be, a terrestrial earthly Body, the Temple in which dwells a mind trained to understand the powers of Nature, and enshrined within this, as a canopy, should sit a Divine afflatus, a portion of the Spirit of God, an ala of the Celestial Dove who brooded over the chaos, and this spirit may by patent submission to Deity, and by active efforts at power, draw down to itself a commission to work wonders, and so do “not as other men do.”

The great tendency of the modern times has been to reduce all men to a level, a dead level, of mediocrity, an effort fatal to the supremacy of individuals, and which has tended to discourage research into the Hidden Mysteries of Nature and Science, as opposed to the parrot-like study of what are known as modern sciences, a study of enormous value to mankind, but yet not the stepping stones on the direct road to Deity. History then narrates the lives of many men, who, from the exhibition of uncommon powers and transcendent abilities and wisdom, are pointed out as the possessors of what we may fairly call occult Inspiration, “Poeta nascitur non fit;” but I should add “Magus nascitur non solum fit.” No accident of birth alone can make a Magician, but intensity of duly directed effort may do so in a certain number of persons with specially favourable mental powers. We may be all born with an equal right to existence; but it is absurd to say we are all to be chiefs or Magi, for, as we are told in the Master’s Degree, “some must rule, and some obey.”

In 1484 died Christian Rosenkreuz, our great prototype; he was such a man; by the dispositions he made, and the Society he designed, he shook the whole Christian world for a century of years, and laid the first stones of the edifice we are still building to-day. In his tomb, when it was opened by the Fratres, in 1604, or 120 years after his decease, were found, besides other mysterious articles, lamps of a special and peculiar construction; hence the study of Sepulchral Lamps is one particularly germane to us. The discovery of lamps in ancient sepulchres, in some cases extinguished, in others burning with brilliance, was no rarity in the middle ages; but the destroying hands of the Goth and the Vandal have left few ancient tombs for modern research to explore. We have to content ourselves with the observations and reports of our forefathers, the narratives of Arabian, Roman, and mediaeval authors. No fewer than 170 such authorities have written on this subject. Many of these references, in Greek and Latin literature, to lucent bodies, phosphorescence, and “mystic la mps found in tombs,” deserve study, and will repay perusal.

The Darkness of Death and the Darkness of the Tomb are, and have ever been, common phrases; no wonder, then, that the ancients sought to minimise it. Hence we find that the relatives of a deceased person were desirous of relieving the gloom hanging over the grave of a beloved wife, kind parent, or respected brother, by any means in their power.

To include in the tomb a lamp and leave it burning was a kindly attention, even if it burned but one short hour; it was an offering to Pluto, to the Manes; it kept away spirits of evil, and preserved peace to the dead man: this knowledge of the limited time such a lamp could possibly remain alight acted, doubtless, as a stimulus to the discovery of a means of prolonging the burning power of a lamp indefinitely, and if I read history aright, in at least a few instances, the problem has been solved; so far at any rate as the manufacture of a lamp which should burn until deranged by the barbarian invader of its precincts. I shall narrate a few examples, premising that these are instances of different modes of obtaining the desired effect; besides these instances the ancient Latin authors speak of the use as illuminants, not alone of lamps, but of natural lucent bodies, which would suffice to dispel the gloom to some slight extent. Such were the diamond, the carbuncle, the glow-worm, the exposure of phosphorus to the air, the ignition of certain substances which burn alone without any wick or arrangement, such as camphor, which will burn even floating on water. The presence of a combustible gas, which issues from clefts in the rock in some mines and caverns, seems to have been known, and was probably taken advantage of by the ancient sages to enhance the mystery and majesty of their secret rites. It is very possible that some of the priests of old were aware of the lucent property of some forms of sulphide of calcium, which have attracted much attention the last few years, in the shape of luminous paint.

I will sub mit also that references exist in the history of remote ages to suggest the mysterious light now so freely handled and produced by electricity was not unknown to the ancient sages. Numa, King of Rome, studied electricity, and left pupils of his art, of whom we are told was his successor Tullus Hostilius, who was destroyed whilst endeavouring to draw down from heaven and coerce the electric fluid from thunder clouds, or, as they said, front Jupiter Tonans. Eliphaz Levi remarks-“It is certain that the Zoroastrian Magi had means of producing and directing electric power unknown to us.”- “Historie de la Magie,” p. 57. Mediaeval scholars have fully debated several points in regard to ever-burning lamps, but in all cases without arriving at any definite result; much erudition has been expended on the question whether a lamp found burning on breaking open a tomb was not ignited by the admission of air, and had not been actually burning until it was disturbed; there is modern evidence in favor of this view, from the analogy of some chemical experiments, as, for example, phosphorised oil is invisible in the dark when enclosed in a sealed vial, when this is opened a light pours forth. On the other hand, evidence exists that some of the lamps actually paled and went out when the cavern in which they were found was opened, as a fine metal wire made white-hot by electricity in a sealed glass vacuumed ceases to shine when the glass is broken; others again burned on and could hardly be extinguished by water or other means, until the arrangement of the lamp was broken.

Other authors, taking for granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. With regard to wick, there are several names of substances proposed as incombustible; but they are probably only synonyms of one body, namely, asbestos, which is even now used in our gas fires. It does not consume, although kept constantly red hot with flames flickering over it. Other names for it were-
Asbestinum-Plutarch uses this term, Pliny, and Solinus, and Baptista Porta; Linum Asbestinum by Albertus Magnus.

Amiantus-By Pancirollus, and by Lucius Vives.

Plume Alum-See Cyclopaedia by E. Chambers, 1741, art. “Allum,” and so called by Wecker, De Secretis, lib. 3, cap. 2, and Agricola.

Earth Flax-Dr. Plot uses this name.

Linum Vivum-Mentioned by Plutarch, also as Linum Carpasium and Lapis Carystius-see De Defectu Oraculorum, and Pausanias in his Atticus.

Salamander’s Wool-So called by Friar Bacon and Joachimus Fortius.

The ancients, we know, did try incombustible metal wires as wicks; but found that oil would not pass up them, as it does up fibres of cotton or wool.-See “Philos. Transactions,” No. 166, p. 806, of the year 1684.

In respect to the oil for the lamp, there is no consensus of opinion as to the nature of it; neither of the authorities who narrate the finding of the lamps describe it in any way, yet many Latin authors discuss it. Some speak of it as bituminous oil, derived from the earth, thus forecasting the recent extensive use of petroleum. None of them definitely associate it with any known animal or vegetable oil. Many mystic references are, however, made to the labours of the Alchemists, who thought it must be of the nature of an essential oil of Sol, the metal gold, to be derived from it by alchemic processes. Sol, they say, must be dissolved into an unctuous humour, or the radical moisture of Sol must be separated.-See “Wolfhang Lazius,” lib. III., c. 8, and “Camden Brittania,” p. 572. For, say they, inasmuch as gold is so pure that it bears repeated meltings without wasting, so if it be dissolved into an oily residuum, such should support fire without being consumed.

It may suitably be explained in this place that the oldest Alchemists held peculiar views on flame and fire. Fire was to them an element-one of four; there were two contraries in nature, three principles, and four elements. Fire, as such, should not need what we call fuel to consume; but only as a means of detaining it in a certain place.-See “Licetus, De Lucernis,” cap. 20-21 and “Theophrastus.” They said there may be a relation between fire and fuel of three sorts-if the strength of the fire exceed that of the humour, it presently burns out; if the humour be too strong for the fire, the fire departs; but if the radical strength of the humour and of the fire be co-equal, then, caeteris paribus, that fire would burn continually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened.

Rosicrucian and Alchemical doctrines, especially their views on the connection between Fire and Water, are brought into close apposition to the dogmas of the religion of the Hebrews in some portions, at least, of the sacred writings, notably in the volume of the “Maccabees,” Book II., cap. I., where we are told that when the Jews were led captive into Persia, the priest took the Sacred Fire from the Altar, and hid it in a dry, hollow place. Many years after, in more favourable times, Nehemiah sent priests to fetch this fire, nothing doubting its existence; they found water only in its stead. Nehemiah caused an altar of sacrifice to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then the water that had been poured over the sacrifice burst into flame. The connection between Fire and Water again becomes prominent when we note the miracle of Elijah, who made a sacrificial altar, poured water on it, and fire from heaven burned up the water, on the occasion when he condemned the priests of Baal who could not do likewise.-See Kings I., cap. xviii. Blavatsky claims that at the present time the priests of the secret temples of the Buddhists in Tibet, India, and Japan, use asbestos as a wick in lamps, which burn continuously without replenishing. Trithemius, Libavius, his commentator, and Korndorf, about the year 1500, each composed a material, by chemical processes, which they professed would burn for ever. Mateer, a reverend missionary, states that he knew of a great golden lamp in a hollow place inside a temple at Trevandrum, kingdom of Travancore, which he had the best authority for believing had burned continuously for 120 years. The Abbe Huc, a great traveller, states that he has seen and examined an Everburning Lamp.

By the Levitical Law-Lev. vi., v. 13-the fire on the altar of Jehovah was never to be allowed to go out; but we are not told that it was ever burning without supply. It has been suggested that if everburning lamps were ever known, they would have been found in this application; but we know that the sacred flame was allowed to go out, and was renewed from heaven on several occasions.-Lev. ix., 24; 2 Chron. vii., 1; 1 Kings xviii., 38. Other writers have taken the other side of the argument, viz., that the gift of a flame that would need no attention would have tended to idolatry, to which the Israelites were ever prone. The Chaldeans and Persians used to maintain a perpetual fire in the temples.

Certain scholars have considered that the “window” mentioned as placed in the Ark of Noah was not such, as during a period of prolonged cloud and storm a window should not light such a chamber. In the Hebrew version of Genesis, cap. 6, v. 16, the word is tzer, which means “something transparent,” and is to be compared with the similar word zer, always translated “splendour” or “light,” hence they suggest that this tzer, or zer, was some form of ever burning light, or “the universal spirit fixed in a transparent body,” similar to the Mysterious Urim and Thummim.

Alchemy and its successor, Chemistry, are said to have originated in Egypt, that land of ancient marvels, and, indeed, these names are intimately related, the ancient name of Egypt being Chm or Land of Ham, from which the title Chymia, in Greek Chemi and Ges Cham is derived. The learned Kircher writes in A.D. 1650 that several travellers in Egypt found in his time Burning Lamps in the Tombs at Memphis.

Numa Pompilius, King of Rome, who certainly experimented with the natural electricity of the clouds, built a Temple to the Nymph Egeria, and made in it a spherical dome, in which he caused to burn a Perpetual Flame of Fire in her honour; but in what manner this flame was produced we have no knowledge. Nathan Bailey, in his “Brittanic Dictionary,” 1736, remarks that in the Museum of Rarities at Leyden, in Holland, there were two of these lamps, only partially destroyed.
A lamp still burning was found during the Papacy of Paul III., about 1540, in a tomb in the Appian Way at Rome, supposed to be that of Tulliola, the daughter of Cicero. The tomb was inscribed: “Tulliolae Filiae Meae;” she died B.C. 44; it had burned over 1550 years, and became extinguished as soon as exposed to the air; the whole body was in perfect preservation, and was found floating in a vessel of oil. See “Pancirollus, Rerum Memorabilium Deperditarum,” vol. I., p. 115, Franciscus Maturantius, Hermolaus, and Scardeonius.

Such a lamp is stated to have been found in 1401, in the reign of Hen. III., King of Castile, not far from Rome, on the Tiber, in the stone tomb of Pallas, the Arcadian, son of Evander, slain by “Turnus Rex Rotulorum” in the wars at the time of the building of Rome; nothing could extinguish the flame of this lamp until it was broken. On the tomb were the words: “Filius Evandri Pallas, quem lancea Turni militis occidit, mole sua jacet hic.”-See “Martianus, Liber Chronicorum,” lib. xii., cap. 67.

Two miles from Rome an inundation broke down a wall, and disclosed an ancient tomb; on the cover stone were the letters “P.M. R.C. cum Uxore;” in it an earthen urn was found; when fractured, a bituminous smoke issued; in the bottom was a lamp, which went out; the fragments were still oily; this became dry after exposure.-See “Lowthorp, Abridgment of Philos. Trans.,” vol. III., sec. xxxv., also No. 185, p. 227.

In a certain temple of Venus in Egypt there hanged a lamp which neither rain nor wind could put out, says, St. Augustine, in his work “De Civitate Dei,” lib. xxi., cap. 6, and he associates its make with Magic, and the Devil, as indeed do all Roman Catholic authorities whenever they mention any of these lamps. Fortunius Licetus describes this lamp in his work “De Reconditis Lucernis Antiquorum,” cap. vi., and see `”Isidorus, De Gemmis.”

Ludovicus Vives, 1610, in his notes to St. Augustine, says that in his father’s time, A.D. 1580, a lamp was found in a tomb, which from the inscription was 1500 years old; it fell to pieces when touched. This Commentator does not follow his master in his denunciation of these lamps, but says they must have been made by men of the greatest skill and wisdom.- See also “Maiolus, Episcopus, Colloquies.”

At Edessa, or Antioch, in a recess over a gateway a burning lamp was found by the soldiers of Chosroes, King of Persia, elaborately closed in from the air. From a date inscribed it was known to have been placed there soon after the time of Christ, or 500 years before. Beside this lamp a crucifix was found fixed.-See “Fortunius Licetus,” cap. vii., and Citesius in his “Abstinens Consolentanea.” In the volcanic island of Nesis, near Naples, in the year 600 a marble tomb was found, and when opened it contained a vase in which was a lamp still alight; the light paled and soon was extinguished when the vase was broken. See “Licetus,” cap. x. See “Baptista Porta, Magia Naturalis,” lib. xii. cap. ult., A.D. 1658.

A very notable example occurred in the discovery of lamps buried in urns about A.D. 1500; they were taken possession of by Franciscus Maturantius, and described by him in a letter to Alphenus, his friend; they had been buried 1500 years. A labourer at Ateste, near Padua, in Italy, found a sepulchre, in which was a fictile urn, and within it there stood another urn, and in this smaller one a lamp burning brightly; and on each side of it there was a vessel, or ampulla, each of them full a of pure fluid oil; one was made of gold, and the other one of silver. On the outer urn were these words engraved:

Plutoni sacrum munus ne attingite fures, Ignotum est vobis hoc quod in urna latet Namque elementa gravi clausit digesta labore, Vase sub hoc modico Maximus Olybius. Adsit secundo custos sibi copia cornu Ne tanti pretium depereat laticis.

Thieves! Grasp not this gift sacred to Pluto, Ye are ignorant of what it contains hidden, For Maximus Olybius has enclosed in This small urn, elements digested with heavy toil, Let abundance be present in a second vase as a guardian to it, Lest the value of so much oil should perish.

On the smaller one were these words:

Abite hinc pessimi Fures Vos quid vultis, vestris cum oculis emisitiis. Abite hinc, vestro cum Mercurio Petasato caduceato que Donum hoc Maximum, Maximus Olybius Plutoni sacrum facit.
Get ye hence, most wicked thieves, What do you desire with your rolling eyes? Get ye hence with your broad hatted Mercury Carrying a wand with twisted snakes. Maximus Olybius makes this, His greatest offering, sacred to Pluto.

See “F. Licetus,” cap. ix., and “Scardeonius, De Antiq. Urbis Patavinae; Rubeus, De Destillatione,” and “Lazius, Wolfhang,” lib. iii., cap.18.

Hermolaus Barbarus, in his Corollary to Dioscorides, speaks of a wondrous liquor to sustain combustion, known to Democritus and Trismegistus.

Jacobus Mancinus wrote to Licetus that he knew of a burning lamp dug up from the Monte Cavallo at Rome; it was still burning when found, and within it was a bituminous substance.

Plutarch in his work “De Defectu Oraculorum,” states that in a Temple to Jupiter Ammon a lamp stood in the open air, and neither wind nor rain put it out, and the priests told him it had burned continually for years.- See also “Licetus,” cap. v. Herodotus tells us that the Egyptians made a special and extensive use of lamps in the religious festivals, and that the Temples of King Mycerinus had many mysterious ones. Strabo, and Pausanias in his Atticus, narrate that in the temple of Minerva Polias, at Athens, there was a mysterious lamp of gold always burning; it was made by Callimachus. The altar of the Temple of Apollo Carneus, at Cyrene, was similarly furnished. A like account is given of the great Temple of Aderbain, in Armenia, by Said Ebn Batric.

Kenealy in his “Book of God” calls attention to the name Carystios applied to the asbestine wicks of the lamps in ancient Greek temples, and draws attention to its relations to Chr. of Christos and to Eucharist, anointed with oil, as to everburning lamps before the throne, as in the Apocalypse.
Chrs.=[Hebrew: ChRSh]=solar fire. Chre.=[Hebrew: ChRH]=sun=he burned. Krs.=[Hebrew: KRSh]=sun=(Greek?-EO)Kupios= Cyrus.

Ceres=was called Taedifera=torch bearing. Chrs., from this also comes Eros in Greek, material light coming from ineffable light.

There is a curious reference of asbestos to fire, and the heat of the sun, in “The Ecstatic Journey to Heaven” of Kircher, where Casmiel, the genius of this world, gives Theodidaktos a boat of asbestos to embark in for his travels to and on the sun, the centre of heat. See “Itinerar 1, Dialogue 1,” cap. 5.

Irish lore recounts a mysterious everburning flame in the Temple at Kildare, sacred to St. Bridget-Daughter of Fire.-See Giraldus Cambrensis, De Mirab. Hibern. 2, xxxiv.

Khunrath, in his “Amphitheatrum Sapientiae Aeternae,” cites the ancient author of “The Apocalypse of the Sweet Spirit of Nature,” as speaking of a liquid which burneth with a bright light and wastes not.

At the dissolution of the Monasteries in Britain, by order of Henry VIII., a tomb, in Yorkshire, purporting to be that of Constantius Chlorus, father of the Great Constantine, was opened and ransacked, and a lamp burning was found in it: he died 300 A.D.-See Camden “Brittania” (Gough’s edition, III. p. 572.)

Lazius, in his “Comment. Reipub. Romae,” writes that the Romans under the Empire possessed the secret of preserving lights in tombs by means of the oiliness of gold, resolved by their art into a fluid.-See lib. III., cap. 18.

An ancient Roman tomb was discovered in Spain, near Cordova, near the site of the ancient Castellum priscum; in this tomb was found a lamp. This lamp is described by Mr. Wetherell, of Seville. See an essay by Wray, “Athenaeum,” Aug. 8th, 1846.

The last relation which I propose to cite to you is from Dr. Robert Plot, the Archaeologist, written in the time of Charles the Second, as follows:

A certain man, engaged in digging, having at a particular spot turned up the earth deeper than usual, came upon a door, which he subsequently was able to open, and found beneath it a descending passage with steps; these he descended, and ultimately, with much trepidation and many delays, he arrived at the entrance of a vault.

This underground chamber was lighted up by a lamp, which was placed in front of a statue of a man in armour sitting at a table, leaning on his left arm; in his right hand was a sceptre or weapon.
When the intruder advanced, a portion of the floor moved with his weight, and the figure became raised up, at the next step the arm was elevated, and as the man took the third step the arm descended, shattering the lamp and extinguishing it. The man was terrified, and made a hasty retreat as soon as he recovered possession of his senses sufficiently to find his way out of the vault.
The place became famous for some time as the sepulchre of a Rosicrucian, and was regarded as a triumph of mystic skill and knowledge, which at once proved the possession of undreamed of powers in the designer, and yet provided the means of as certainly keeping his secret. See also “Spectator,” No. 379, of 1712.

This essay has already extended beyond the contemplated limits, so I refrain from a long resume. These pages provide much food for thought. That lamps have burned for long periods of time untended is testified to by more than 150 authorities, and some dozen instances of this marvel are borne witness to by a large proportion of these authors.

From the time that has elapsed since everburning lamps were found, and from the comparative ignorance of the world at that period of the distant past, comes to our minds some hesitation and doubt as to accuracy of detail, and this is unavoidable.

But the consensus of ancient opinion must point to the broad conclusion that there formerly existed an art that has been lost in the dim light of the dark ages of the world. Pancirollus catalogues many other such lost arts, and modern science is flung back baffled from the performance of many a deed which could have been freely done by the ancient sages.

Several of our most modern discoveries have been shown to have been anticipated by men who are contemptuously regarded by modern scientists. So it has ever been. Earth knows but little of its greatest men; its greatest men are but pigmies in the presence of time, antiquity, and futurity. “Knowledge comes, but wisdom lingers,” said the poet laureate. The Christian Rosicrucian can only exclaim — “Lead, kindly Light, lead thou me on; The night is dark, and I am far from home.”

 

Daily Chabad ~ The Giving Relationship

girl globe

In a home, in a relationship, in any situation where people work together, each side has to give.
What you give is not so important.
How you give is.
You have to want to give.

 

 

Menachem Av 18, 5774 · August 14, 2014
Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson
From a letter, 1972 (5732) , printed in Ohr Habayit, pg. 37. See also Hitkashrut, 70.

Daily Chabad ~ Two Minds

two_faces

The mind of a woman and the mind of a man—they are two distinct minds at their very core. And only with both can there be a world.

It began when G‑d emanated a world. In doing so, He invested His light within two states of mind. One mind sees from above to below, and from that perspective this entire universe seems insignificant. From above to below, there is no world, only One.

The other mind sees from below to above. From that perspective all of creation is divine. From below to above, there is a world, and that world is significant, because it points to the Oneness.

At the nexus of these two minds, at the crux of their paradox, there shines the very Essence of the Infinite Light.

The first mind descended into man; the second into woman.

That is why the man has the power to conquer and subdue, but he lacks a sense of the other.

That is why the woman feels the other. She does not conquer, she nurtures. But her light is tightly constrained and so she will often criticize instead of nurture.

As they bond together, the man sweetens the judgment of the woman and the woman teaches the man to feel the other. And in that union shines the very Essence of the Infinite.

 

Light Forever

sehkmetAt the threshold of liberation, darkness filled the land of Egypt. Yet in the homes of those to be liberated, there was only light.

Light is our true place and light is our destiny. As dawn approaches, darkness shakes heaven and earth in the final throes of its demise. But those who belong to light and cleave to it with all their hearts have nothing to fear.

For darkness is created to die, but light is forever.

 

DAILY CHABAD … Cosmic Marriage

CoolPhotos (936)

From the moment that they were sundered apart, the earth has craved to reunite with heaven; physical with spiritual, body with soul, the life that breathes within us with the transcendental that lies beyond life, beyond being.

And yet more so does the Infinite Light yearn to find itself within that world, that pulse of life, within finite, earthly existence. There, more than any spiritual world, is the place of G‑d’s delight.

Towards this ultimate union, all of history flows, all living things crave, all of human activities are subliminally directed. When it will finally occur, it will be the quintessence of every marriage that has ever occurred.

May it be soon in our times, sooner than we can imagine.

 

DAILY CHABAD … Deny the Unreal

girl ballerina
There are things you fix up by doing the right thing with them. Those carry your soul high.

There are things you fix up by not doing the wrong thing with them. Those carry your soul higher than high.

There are things you fix up because you did the wrong thing with them, and then you returned with all your heart. Those carry your soul high beyond imagination.

Yet even these have some reality of their own, some means by which they could be used for good purposes.

Then there are things whose entire being is but to oppose all that is good—to strike fear, to cause despair, to be darkness. To deny reality.

And so, in your your denial of their reality, in your refusal to show them fear, to provide them any ounce of credibility, they dissipate into the nothingness they truly are.

Those carry your soul to its very core and being. And yet higher.

 

=====
Maamar Natata Lirei’echa Neis 5736

Tammuz 22, 5774 · July 20, 2014
Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson

 

Daily Chabad ~ On Dual Peace

purple anenome fish

Working from above and staying above, any transformation you effect does not last. Yet while it is there, it is all-consuming. While it is there, everything experiences a whole new state of being.

Working from within, the transformation is self-sustaining, but only skin deep. The beast within remains a beast, just slightly more enlightened. The world remains a world, only a brighter world.

Ultimately, both approaches are needed. We can teach and provide knowledge, yet preserve a sense of the transcendent and unknowable. We can work with the world on it’s own terms, but we must show it that it is only a world. Within a higher context, it is nothing at all.

Until, eventually, that beast and that world will become the devices through which an unknowable G‑d can be known.

Maamar Padah B’Shalom 5722

 

 

DAILY CHABAD … On High Souls

blue heron takeoff
To one whose self is his body, death of the body is death of the self. But for one whose self is his love, awe and faith, there is no death, only a passing. From a state of confinement in the body, he makes the passage to liberation. He continues to work within this world, and even more so than before.

The Talmud says that Jacob, our father, never died. Moses, also, never died. Neither did Rabbi Judah the Prince. They were very high souls who were one with Truth in an ultimate bond—and since Truth can never die, neither could they.

Yes, in our eyes we see death. A body is buried in the ground, and we must mourn the loss. But this is only part of the falseness of our world. In the World of Truth, they are still here as before.

And the proof: We are still here. For if these high souls would not be with us in our world, all that we know would cease to exist.

DAILY CHABAD …

Perfectly Flawed
On INNER ENGRAVINGS

Upon every person’s soul there are words written and words engraved.

The words that are written are not of the essence of the person — they come to the soul from the outside. Therefore, they may fade and fall away, perhaps to be replaced by other words.

The words engraved are of the soul itself — just as engravings are no more than the form of the stone. When the soul finds quietude, those words are there. And when the soul is in turmoil, or soiled by experience, those engravings need only be cleaned and uncovered. But they can never be torn away.

Those words engraved upon your soul, they are also engraved in a holy fire within the depths of the Soul of All Things. They are the same words that Moses heard and inscribed on stone and on parchment. And at times, when you immerse in the words of its sages, and you allow it entry to touch your soul, you may hear those words resonating inside.

Kabbalah ~ On The Term “Selem”

soul and magic

“Our first encounter with the term ‘selem,’ [image] of course, is in the narrative of man’s creation … ‘In the image of God He created Him’ (Gen. 1:26-27). The nature of this ‘image,’ though, is not sufficiently clear…The Kabbalists often introduce an additional verse, ‘For in the image man shall walk’ (Ps. 39:7), to show that the ‘selem’ is an integral part of man on earth. What then is the ‘selem’ in their conception. There is a basic assumption that two elements diametrically opposed by nature cannot exist together without some mediating entity. This also goes for the ‘nefesh’ [soul] and body…In Neoplatonic teaching and in ancient religions we find mention of an intermediary astral body; in the Kabbalah, the term ‘selem’ is borrowed to speak of the same idea. Thus we read in the Zohar: ‘When a man begins to consecrate himself before intercourse with his wife with a sacred intention, a holy spirit is aroused above him, composed of both male and female. And the Holy One, blessed be He, directs an emissary who is in charge of human embryos, and assigns to him this particular spirit, and indicates to him the place to which it should be entrusted…When the soul descends in order to enter this world…the holy image stands by it until it goes out into the world. When it does out into the world the image is summoned for it and it accompanies it and grows with it…And man’s days exist through the image, and are dependent on it.’ Thus the ‘image’ accompanies man all the days of his life … The ‘selem,’ then, is sometimes identified with a shadow accompanying man. In that sense, the ‘image’ constitutes the principium individuationis [principle of individuation], the individual and unique element in each person.”

– Moshe Hallamish in “An Introduction to the Kabbalah,” p. 274-275

Living Light Acceleration (Light Body)

The boundless power of the Goddess/God are manifesting into existence through fabricated universes by women and men who seek it, creating Nature and God as one

Light Body or Spiritual DNA is the blueprint for our Life Purpose and the divine potentialities or the “Divine Blueprint” of humanity; the ultimate expression of us as individuals and ultimately is the way to reach ascension.

The Sun and The Moon

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The Sun and the Moon

In the Hermetic philosophy, the Sun has always been a symbol of a certain aspect of consciousness as it radiates outwards of it’s self. The sun can only shine and give outwards its potent rays of light and warmth. It cannot receive or take; it is not its nature, for it is only half and a part of the Oneness of being. The other aspect of consciousness is symbolized in the Moon as the feminine receptive nature of the unconscious mind. By herself she is dark and cold and is as a passive polarity compared to the active polarity of the Sun. Alchemically the Lunar nature is one of gathering inwards and nurturing, while the nature of the Sun is one of outpouring and expansive. The Sun, which is consciousness, and which is in itself a divine energy, sees himself in her reflection, while her darkness as the unconscious is warmed and made to shine with radiance. The Sun sees his reflection in the Moon. As Fulcanelli has said, “the moon secretly absorbs the rays of the Sun and nurtures them in her bosom”.

Metaphysically, the inner process of meditation and initiation is functioning on the very same principles. The conscious mind directing thought and concentration is as the Sun. The unconscious aspect of our being is as the moon and functions on a lunar level. The unconscious psychic energies within us must be warmed and kindled by the solar essence. This is that metaphysical insemination which the philosophers speak of when they say that “consciousness must inseminate the unconscious”. It is this act that brings to birth a third aspect of consciousness in our being, the luminous subjective self as the inner divine child. When one practices meditation, one can enter into the fertile feminine unconscious where one’s birthing of the inner divine child lies as the emerging inner self. One must first make the conscious effort of his or her active will power and concentration and act upon the passive energies of the unconscious. In turn the receptive and passive energies of the unconscious, nurtures and matures the divine seed of the Sun, or our “Gold”, as the alchemists like to call it. In this way, this feminine aspect becomes the mother of divinity in that she brings forth the Son of the Sun. This is that mystical love affair, that passion and divine union of the male and female seed that the philosophers speak of which begets the Philosopher’s Stone. The Sun and the moon as the Father and the Mother, now see themselves in the divine Son as the divine man. This is the true union of the bride and groom, the re-union of Adam and Eve and the mystical wedding of the alchemists.

As the King, so too our Alchemical Queen has her part in the alchemical process. It is a most beautiful event to behold the Sun through the feminine reflection as the Lunar Astral Light. Especially when she is pregnant and full. She is our most beautiful Diana. The alchemists have always spoken highly of her and expressed her beauty in most beautiful allegorical ways as the Lilly of the Valley and the White Rose of the whitening stage of the alchemical process. It is the “beholding of the most beautiful body of Diana stripped of all her terrestriality”. Thus the wife of the Sun becomes the very mother of our own rebirth, where consciousness becomes conscious of consciousness and we realises the source of a greater light coming from the Sun within us as the Father. But we never forget our mother the moon and her gentle nurturing. In this symbolism and allegory we see the Christian mystery of the Holy Virgin mother conceived of the father, the Sun, and who gave birth to the divine child who becomes our inner master, and saviour, as our regenerated soul and consciousness.