Mary Magdalene, her seven devils, the 12 apostles, Anne Baring: Secret of Christian "small universe" meditation as neidan alchemy

 https://liberalakatolskakyrkan.se/downloads/Kuhn,%20Alvin%20Boyd%20-%20Mary%20Magdalene%20and%20Her%20Seven%20Devils.pdf

 MARY MAGDALENE
&
Her Seven Devils
Alvin Boyd Kuhn

 He is passing over from the care of his physical Mother to live forever
in the house of his divine Father. And as the entire journey is completed in the opening up to full function of twelve latent divine capacities or faculties, represented by the twelve signs of the zodiac and the twelve fruits on the Tree of Life, or at any rate accomplished in twelve stages of growth, the Bible allegory represents the Christos (Jesus) as leaving his mother at the age of twelve and seeking "the things of my Father."

 the nation was first divided into a heptanomis or heptarchy, of seven nomes or tribes, before it was divided into the kingdom of twelve sections. And seven, as shall be seen, denotes the feminine or natural, and twelve the spiritual, characterization.

 the case of Jacob, made to serve seven years to marry a woman! One must presume that the necessity of repeated incarnation is indicated by his having to serve another seven years for Rachel. Then there is the broad symbolism of the Lord's promise to his children of Israel that he would clear the land of Canaan, the territory to be occupied by the twelve perfected faculties of the spiritual soul, of the seven nations that already occupied it. 

 It is the story of "Veronica" (meaning "True Image"), the woman healed
of an issue of blood of twelve years continuance, by touching the mere hem of Christ's garment in the press of the multitude. The grand meaning here has been lost because tender Christian sensibilities shrank from facing a bit of sexual or creative symbolism. The incident of course refers to the menstrual stoppage which is the index of impregnation and announces the prospective birth of a child

 Saint Veronica is not mentioned in the Bible; her story originates from Catholic tradition and apocryphal texts. Known for wiping Jesus’ face with a veil (or cloth) on the way to Calvary, she is commemorated in the 6th Station of the Cross...According to some historical texts (one is titled “Acts of Pontius Pilate”), Veronica was the hemorrhaging woman that was cured by touching Jesus’ robes earlier in His ministry.

 Massey in fact enumerates seven distinct Maries in the
Gospel narrative, matching the seven Hathors of Egypt; and it is more than coincidence that the early Egyptian name for Hathor was Meri! Its plural was Merti or Mertae, which worked over into the Hebrew Martha!)

 Mary Magdalene in the Four Gospels

 In the Synoptic Gospels her
name is more frequently mentioned than the names of most of the twelve,
except for Peter, James and John. At the moment that the male disciples
desert Jesus, Mary Magdalene takes center stage. This is because she
(together with other women) was a witness to the crucifixion and to the
burial of Jesus. She goes to Jesus’ tomb on the first day of the week.
A careful analysis of the texts shows that each evangelist presents a
somewhat different Mary Magdalene. The Marcan, Matthean, Lucan and
Johannine Mary Magdalenes differ from one another and none of them
is simply reflecting the historical Mary Magdalene. It is extremely diffi-
cult, if not impossible, to identify the historically reliable elements in the
different images of Mary Magdalene.

Carmen Bernabé Ubieta, a Spanish exegete, approaches the narrative of Mary Magdalene and the seven demons (Luke 8:2) by

emphasizing its socio-psychological dimension. She interprets the "seven demons" not as a sign of immoral behavior, but as a severe medical or psychological case that had been previously treated without success...there is no scriptural evidence for identifying Mary Magdalene with the "sinful woman" (prostitute) in Luke 7. Instead, her, "seven demons" indicate a severe ailment that made her an outcast,,

 The Enigmatic Mary Magdalene
By Karin Rainbird BA Hons, MSc, AFBPsS, C. Psychol
(Essay in part fulfilment of Master of Divinity degree)

 The name Magdalene is generally thought to refer to the village of Magdala, which was on
the shore of Galilee, and is therefore likely be where she was born, but some Biblical scholars
argue that her name comes from the Hebrew word Migdalah, meaning “Tower”, and Baring
(2021) controversially argues that Jesus bestowed the name upon Mary when he appointed
her as Teacher to the twelve disciples. This brings to my mind the Hellenic Goddess Hestia
(and perhaps therefore some Hellenic influence), who in Orphic-Platonic philosophy is
sometimes referred to as the “Tower of Zeus”, and who “alone abides in the house of heaven”
whilst “the twelve march in their appointed order” (Plato, Phaedrus), and is suggestive of
Mary as the central seat and foundation of the teachings around which the disciples revolve.

https://www.annebaring.com/a-crucial-time-of-choice/ 

 But in 621 BCE under a king called Josiah, a powerful group of priests called Deuteronomists took control of the First Temple in Jerusalem. They removed every trace of the Goddess Asherah, the Queen of Heaven, who was worshipped as the Holy Spirit and Divine Wisdom and also as the Tree of Life — a cosmic Tree that connected the invisible and visible worlds, and whose fruit was the gift of immortality.

 It is inconceivable that Jesus, a Rabbi, would have an unmarried woman following him around during his Mission. He frequently stayed at the house of Mary, Martha and Lazarus in Bethany. In all four gospels, Mary is described as present at the crucifixion of Jesus, standing with his mother and sister at the foot of the cross. She would not have been allowed access to the sepulchre, with or without other women accompanying her unless, as his wife, she had come to anoint his body, as was the burial custom at that time—a custom which is alluded to in Mark 16:1. 

 To get a truer picture of their relationship, we need to turn to the Nag Hammadi texts discovered in 1945 and to the gnostic Gospel of Philip and a text called The Dialogue of the Savior.⁽¹⁷⁾Finally, there is an extraordinary Greek text called The Gospel of the Beloved Companion, said to have been brought from Alexandria to the Languedoc area of France in the early to middle part of the first century CE and passed down from hand to hand in a closed community in that area for generations, until the present time. It has been translated from the Greek by Jehanne de Quillan and published in 2010. It reads like an eye-witness account of someone who was very close to Jesus and who was given a hidden aspect of his teaching that is missing in the Gospel of Mary that is known to us and was evidently not divulged to some of his closest disciples.

 The divine feminine as the passageway to enlightenment Great Books 2020 Dr. Jim Garrison

 Miryam the Migdalah1 in The Gospel of the Beloved Companion (2011), translated by Jehanne De Quillan.

The Gospel of Mary (Magdalene) is a 2nd-century

Gnostic text discovered in 1896, featuring post-resurrection dialogues where Mary Magdalene reveals secret teachings from Jesus to the discouraged apostles, focusing on inner spiritual knowledge over material existence.

 “The kingdom of the spirit is within you” (The Gospel of the Beloved Companion, 2011, p. 112).

 to perceive non-duality by “making the two
into one… inner like the outer… upper like the lower… male and female into a single one…”
(The Gospel of the Beloved Companion, 2011, p. 96)

 https://eccematertua.com/sites/ecce/files/emt_4_3.pdf#page=121

 In his Dialogue
with Tryphon, (AD 155) Justin Martyr outlines the antithetical parallel between
Eve and Mary, between the fruit that brought death and the fruit that was
filled with blessing. ‘Eve the virgin conceived the word of the serpent and
brought forth disobedience and death; Mary in faith and joy, that the Spirit of the Lord would overshadow her and bring forth the Son of God when she
said, be it done unto me according to your word.

 https://www.thegospelofmary.org/_files/ugd/2e5b88_1f3698d93d564341ac0ecc71ef8323d6.pdf

 The Gospel of the Beloved Companion by Jehanne de Quillan, published in 2010, is the first English translation of a gospel that was preserved by the author’s spiritual community based in the Languedoc region of France. Originally written in Greek, the text came from Egypt to Languedoc in the first century, and was kept at great cost since that time. de Quillan’s book provides an English translation of the text, followed by commentary that compares it to the Gnostic gospels of Thomas and Mary, and to the canonical gospels. The Gospel of the Beloved Companion (GBC) is most similar to the canonical Gospel of John.

 de Quillan uses textual analysis to argue that the companion whom Jesus loved, mentioned in the Gospel of John, was Mary Magdalene, not John. She argues that the GBC is actually an older text than the source documents for the canonic gospels, as well as older than the gnostic gospel of Thomas.

 Anne Baring interview on Mary Magadelene

 2nd interview with Anne Baring 

 3rd interview with Anne Baring

 https://consortiumnews.com/2021/07/30/chris-hedges-the-forged-gospel-of-jesus-wife/

 Ariel Sabar discusses Veritas: A Harvard Professor, A Con Man and the Gospel of Jesus's Wife.

talk....

a 2nd talk by Ariel Sabar 

 a 3rd talk by Ariel Sabar

 a 4th talk

 a 5th talk

a 6th talk 

The Pagan Origin of Yahweh: From a Canaanite God to the Only God | Dr. Nicholas Allen 

 

 

 

Panagia Galaktotrophousa, Witch's Milk, noncommutative Spectral Overlap, parthenogenesis of Jesus Mother Mary's Milk Logos: Virgo lactans, the Nursing Virgin

 https://www.youtube.com/shorts/K_OlZ3YmdHU

The earliest significant body of representations of this subject comes from Late Antique Egypt.

The Milk of Salvation: Redemption by the Mother in Late Antiquity and Early Christianity GP Corrington - Harvard Theological Review, 1989 

 «Blessed is the womb that bore You, and the breasts which nursed You!» (Luke 11:27). https://www.monastiriaka.gr/en/blog/panagia-galaktotrophousa-the-virgin-lactans-or-milk-nursing

 

I had never heard of "Witch's Milk" before until I studied  the science of milk production by female mammals. You probably haven't heard of it either! It's when the mother's hormones are still dominant in the baby and so the baby has extra large mammary glands - even for a boy! - and secretes milk...

 The last stage of development occurs during menopause, when the decline in estrogen secretion results in some atrophy of mammary tissue.

In alchemical meditation the Jing is the electrochemical hormone energy but it originates from biophoton signals - and so the "Yuan Jing" is the key to the Green Dragon as creating the golden "yang shen" immortal body. In Christianity this is the resurrection - from the Logos as the Holy Spirit of God, now made a physical human as Jesus (Joshua)...

 

Yes,

Jesus and the Old Testament figure Joshua share the same Hebrew root name, Yeshua (or Yehoshua), which means "Yahweh is salvation". While "Joshua" is the English translation of the Hebrew name, "Jesus" comes through the Greek transliteration (Iesous)

 As critics of Christianity have pointed out - the earliest Christian writings consider Jesus to be existing in a supernatural spiritual realm. But Christianity does not assume each human is inherently immortal otherwise they would not have any reason to become Christian - to worship Jesus as their Savior. In other words the process of becoming immortal in Christianity is inherently tied to the Second Coming as the resurrection of Christian physical bodies to be immortal like the body of Jesus - what is called the "Yang Shen" in Daoism or in Buddhism the Nirmanakaya

The

Nirmanakaya (emanation or manifestation body) is the physical form of a Buddha that appears in the world to teach, such as Siddhartha Gautama. While it appears to be born and die, it is often considered an emanation of the eternal Dharmakaya. It is the most apparent aspect of the three bodies (Trikaya

 Professor Robert Price even has a chapter in his Judaizing Jesus book about the claim that the "therapeutae" schools of 2nd temple Judaism that spread to Egypt - being Hellenized but also relying on Buddhism from Buddhist monks...

 Now back to the phenomenon of Jing energy - we know that embryos all start out as female in the womb. This means the male reproductive organ actually originates as a clitoris and female hyenas for example have a seven inch clitoris due to an increase in testosterone!

So the jing energy is built up through the alchemical meditation process - as "yin qi" (negative ions) that feed back into "yang qi" (positive ions) while the pineal gland converts blood into increased cerebrospinal fluid that stores the charge of the yang qi. The yuan qi is the origin of this process as the magnetic moment of the virtual photons that are nonlocal (both inside and outside the body and the future and the past overlapping). When you see blue light while meditating this is that soul energy manifesting just as the element gold relies on blue light that is absorbing virtual photons. So the "yang shen" immortal body is seen externally as a golden bright light body that can walk through walks - or walk through rocks (as Jesus was described to be able to do after his resurrection)....

https://publisherspanel.com/api/files/view/483897.pdf 

 Virgo lactans, the Nursing Virgin,

 So by studying the biological miracle of lactation we discover that female mammals can be encouraged to produce milk just by strong nerve stimulation - bioelectromagnetic energy that can be activated by physical suckling....

 The iconographic formula, formerly considered to have originated in Egyptian images of Isis breastfeeding the infant Horus

 We can refer to D.M. Murdock's classic tome, Christ in Egypt for more alchemical details. That is some AI summary of the book I think...

So the "Lamb of God" metaphor reminded me of when I helped eight lambs be born in the winter or early Spring - and one lamb was rejected by his stressed out mom (who had her hormones messed up obviously). So he ran around to literally try suckling on EVERY other lamb - finally finding a mom to be his wet-mother. I am assuming she also had new lambs but I don't remember....

 

Yes, wet nurses are historically and conventionally recent mothers who are actively lactating

. They usually require a recent pregnancy to initiate milk production to feed the infant. While some women may induce lactation or maintain a milk supply without a recent birth,

In Pagan Origins of the Christ Myth, John G. Jackson proposed that Chi-Rho was of Egyptian origin which he based on the work of Sir Flinders Petrie, who stated that:

 “the monogram Chi-Rho was the emblem of the Egyptian god, Horus, thousands of years before Christs.”

DM Murdock addresses this subject when she writes:

“The apis embalming ritual recognizes the dead soul as ‘becoming’ the role of Osiris and after its purification (of the body) the resurrection of the soul which becomes the role of Horus (as the morning sun).”[1]

Horus then, is the representation of the resurrected Sun reborn daily, he is the Lord of the two horizons from the mount of sunrise (Bakhau) to the mount of Sunset (Manu), he is lord of two lands, he is the uniter of North and South and his symbols attest to his nature as the lord of the Sun

---

[1] D.M Murdock, Christ in Egypt: The Horus-Jesus Connection ( Stellar House Publishing, 2009), p.250.

“…the sinking sun could be imaged naturally enough by the beetle boring its way down through the earth.”[1]

In her book Christ in Egypt, D.M. Murdock argues that ‘Lamb of God’ was both a reference to Sol in Aries, and an epithet of Horus. Other related epithets “the golden calf”, the lamb, “son of a sheep” invoke Horus in his aspects as protector and savior of souls (on Earth and in Amenti).[2]  Murdock recognizes these epithets in terms of astro-theological concepts and their relationships to the zodiacal motions of the Sun.

---

[1] Massey, Ancient Egypt, p.10.

[2] Murdock, Christ in Egypt, pp. 331-332.

The cross as a symbol of the sun relates back to the sun’s crossing the sky and being hung on a cross during equinoxes. The crucifixion of the sun in its astro-theological context is expressed as the solar orb on the horizon as the sun crosses the sky. Sunrise is the time of “horus who crosses the sky”. The cross also symbolized the sun God “crossing the two lands of night and day”.[1]

The labarum is comprised of the two Greek letters Chi-Rho (Xp). Its reversal symbolized as Px, more popularized as Rx, the symbol of recipe. In the British Medical Journal, Jeff Aronson argues that Rx is derived from the Egyptian symbol of the utchat, the eye of Horus the Elder. In the story of Horus the Elder, he had two eyes, one was the sun and the other, the moon.

---

[1] Murdock. Christ in Egypt, p.342.

 That is the same teaching as Daoist Neidan alchemy!

 Set stole the sun eye of Horus and cut pieces off of the moon eye of Horus, which Thoth renewed each month. Due to the restoration, “the eye of Horus became a potent symbol of good fortune and healing, later adopted by Greeks, Arabs and others.”[1]

Much like Horus, Asklepios had the power to heal by resurrecting the dead. Asklepios was a Greek god of medicine and healing who bore a caduceus for whose healing he was renown as the serpent-bearer or the serpent-healer. According to the myth of Asklepios so skilled was he in the art of healing that he was able to grant the restorative powers of immortality to the deceased. This angered Hades who prodded Zeus to take action. In response Zeus struck Asklepios down dead. Afterwards he placed Asklepios in the sky as the constellation Ophiuchus, ‘serpent-bearer’ and ‘rod of Asklepios’. Following this action Zeus decreed that all curatives henceforth were palliative only. Various artistic renderings of the labarum bore similitude with serpentine symbolism for the very reason that as Murdock alludes to, Chi-Rho was associated with the serpent-healer archetype and the Chrestos, the savior-healing principle.[2]

---

[1] Jeff Aronson, “When I Use a Word…X Marks the Spot.”. BMJ: British Medical Journal 318, no.7197 (1999): 1543 http://www.jstor.org/stable/25184858

[2] Truth Be Known, “Chi-Rho Chrestos”. last modified 20 Jan 2018, http://www.truthbeknown.com/chi-rho-chrestos.html

 The natural contradiction between Mary’s virginity and her breastfeeding was addressed by Clement of Alexandria (d. 215) in The Paedagogus (Παιδαγωγός), in which milk was considered in terms of metaphysics and the Passion, e.g. “

"The blood of the Word [LOGOS] has been also exhibited as milk” 

or 

“The same blood and milk of the Lord is […] the symbol of the Lord’s passion and teaching”.

 Christ is presented as the
heavenly milk and Christians as the infants that feed on it: By a dewy spirit

  Reason’s [Logos] breast distilled;
Let us sucklings join to raise

 The title Theotokos was first used by Origen (d. 254), who in his lengthy Commentary on the Epistle to the Romans repeatedly referred to Mary as the “Mother of God” or the “Mother of the Saviour”. Origen’s phrases were borrowed by Athanasius (d. 373), who developed the teaching on Mary’s divine motherhood and her perpetual virginity; hence the epithet the “Ever Virgin” (Aeiparthenos).13
After Mary was recognised as the Mother of God (Thetokos), over the 6th and 7th
century the emphasis gradually moved towards Christology aligned with the teachings of the Council of Chalcedon (451)......

 In his Sermon on the Annunciation, Sophronius, the patriarch of Jerusalem
(d. 638), was more explicit: “[…] when God became man, when God was conceived
without semen, when God was born from a woman, when God suckled milk from
a woman’s breasts”.21 John of Damascus expressed this thought in a similar manner:
“From thee, the Creator was born, the elements of our human matter. His body
sprang from thine body, His blood from thine blood. God fed on thine milk”.22
The motif of Jesus being breastfed does not disappear in the middle-Byzantine
literature altogether, but, similarly to the period before the iconoclasm, it is seen
relatively rarely. Among the few examples is the phrase in the Hymn to the Most Holy
Mother of God by John Kyriotes Geometres (d. ca. 990): “Hail, o thou who have fed
the Giver of food! Thine radiant breast nourished one of the three Divine Persons like
a wellspring”.23

 the shape of the Virgin’s breasts and the position of the Infant’s head are clearly discernible.

 a depiction of the Return from Egypt, in which the Virgin is portrayed riding a donkey and breastfeeding the Infant held in her lap. 

 The Milk of Salvation: Redemption by the
Mother in Late Antiquity and Early Christianity
Gail Paterson Corrington
Harvard Theological Review / Volume 82 / Issue 04 / October 1989, pp 393 - 420
DOI: 10.1017/S0017816000018563, Published online: 10 June 2011

 the saved participates in the power of the savior by identification with, or adoption by, that savior, who thus is the "parent" of the saved. .. divine Mother, the goddess Isis.
Apuleius of Madaura, the second-century author who tells us that he had been
initiated into many of the salvation mysteries of the Greco-Roman World {Apol.
55), writes in his novel, the Metamorphoses, that Isis, the conqueror of hostile
Fortune {Met. 11.15), is also the divine and compassionate mother who assists
her unfortunate human children.

 

 Förster’s initial interest was due to photosynthesis, as plants held a remarkable efficiency in energy absorption. Förster also showed unparalleled foresight when he considered that the same energy transfer he was considering could explain DNA damage from radiation or ultraviolet light. This is incredible, given that the structure of DNA was not discovered until 1953. Förster reasoned that this type of energy transfer was too far apart for atomic collisions to give the kind of efficiency observed, but too close together for the emission and reabsorption of an “assimilation unit” (i.e. a photon)

  the quantum mechanical treatment of collisions accounted for the correct relationship of resonance between the donor and acceptor. That is, Förster was able to remove the need for exact resonance asserted by the Perrins. Next, Förster’s comparison of different dipole models allowed for the description of the so-called overlap integral....confirmed the dependence of energy transfer on the spectral overlap. [44] 

 https://pmc.ncbi.nlm.nih.gov/articles/PMC7679057/

Lowering pH proved to suppress the luminescence, which returned after addition of sodium bicarbonate. This experiment demonstrated that the luminescent substance could, at least in principle, be extracted. A surprise came when he saw a bright blue flash after discarding the extract in a sink that was shared with aquarium overflow.,...chromophore within the protein molecule; at the time most known fluorescent proteins were a complex of a protein and a fluorescent compound. This allowed him to isolate the three amino acids that made up the chromophore...

 A non-commutative spectral theorem

  A Spectral Theory Of Noncommuting Operators Textbook © 2024

 

 Alain Connes

The musical symbols for sharp (

) and flat (

) were introduced into Riemannian geometry—specifically in the context of tensor analysis on manifolds—as a notation for "musical isomorphisms", which are mappings between the tangent bundle (vectors) and cotangent bundle (one-forms) induced by a Riemannian metric. 

The notation is generally attributed to French mathematician Marcel Berger, who used them in his work on Riemannian geometry to describe the lowering and raising of indices, as explained in his book A Panoramic View of Riemannian Geometry

  The ♭: V → V* and ♯: V* → V notation uses musical symbols, which to me suggests an infinite time-travel loop between naming and selection of symbols :-) .

https://hsm.stackexchange.com/questions/13312/what-makes-the-musical-isomorphism-musical 

 musical isomorphism vid

 traditional example of the Šilov boundary is given by the continuous harmonic functions on the closed disc....It is a subspace of the -algebra generated by U and V, which is of course nothing but the noncommutative torus .

 

 

 While extraordinarily successful, this framework often compresses spectral information into global homological invariants,

The Milk of Salvation: Redemption by the Mother in Late Antiquity and Early Christianity

Harvard Theological Review, 

1989

 As a cow-headed deity like the goddess Hathor, Isis is known as
Hesat or Sechat-Hor, "the place where Horus dwells." 20 Horus, the son of this
deity, is incarnated as pharaoh. Hesat (Greek Hesis = Isis) is the incarnation of
the throne. Thus Isis is often pictured in the earlier Egyptian iconography wearing the hieroglyph for "throne" on her head (see PI. 1). ...this image of the
infant king, seated on the "throne" of his mother's lap, being manifested to the
world, that appears to be the dominant one in early Christian iconography of
Mary and the infant Jesus, for reasons that will later be suggested.

 Although there were many divine
nurses in ancient Egypt, including Hathor, the "divine cow," the preeminent
nursing deity is Isis, who from the period of Middle Kingdom (2000-1280 BCE)
onward, and even more so in Ptolemaic and Roman Egypt, takes over this role
from the other divine nurses. 23 The infant king is suckled by the divine nurse
three times: at his birth, at his enthronement, and at his rebirth as Horus after
death. The milk of the divine breast provides protective and reviving power, as
expressed in the words of Pyramid Text 2089a (Old Kingdom), in which Isis
gives new life to the dead king: "Isis comes, she has her breasts prepared for
her son Horus, the victorious

 a major part of Isis's divine power was thanks to
her victory over death, the reviving of her dead spouse, Osiris, and the "virgin
birth" of her divine son, Horus. According to the myth of Isis and Osiris, as
described in the second century CE by Plutarch in his allegorizing treatise, On
Isis and Osiris, Isis assembled all the scattered pieces of her dismembered
spouse's body except for the phallus. Thereupon, she made the missing part out
of mud and her own saliva, settled herself on it in the form of a bird, and
became pregnant with Horus. 

 In the Orphic-Dionysiac
cult of southern Italy, the highest initiates, the eriphoi, were baptized in milk,
while initiates were often represented as small, childlike figures nursing at the
breast of a goddess. 35 On the level of popular religion, milk was also considered
a divine element: in a spell from the Berlin Magical Papyrus (5025; Preisen-
danz 1.20), for example, one is advised that milk, applied with honey at sunrise,
"will become something divine in your heart." 36

 

 the pure milk of Logos...

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Merkavah Mysticism Sefer HaRazim is the Small Universe meditation of 12 zodiac with center sun god wisdom sophia

 Merkavah (Chariot) mysticism, a form of early Jewish contemplative esotericism focused on the vision of God's throne, often overlaps with cosmological imagery found in ancient synagogues, notably mosaics featuring the twelve zodiac signs surrounding a central figure, sometimes identified as Helios

 Vowel song by alchemists

 

Merkavah Mysticism playlist 

 

Sefer HaRazim

(The Book of Secrets), an early Jewish magical text from the Talmudic period (c. 4th century CE), integrates astrology and celestial knowledge into its seven-part structure. It focuses on the 12 signs of the zodiac (often termed mazalot or "constellations") primarily in its fifth section, which delineates the twelve months, their governing angels, and the influence of these celestial bodies on the world....

  It also delineates the twelve months, their zodiacs, governing angels, and the like. It is particularly interested in the power of the sun ...

 https://dn720004.ca.archive.org/0/items/sepher-ha-razim-the-book-of-the-mysteries-1966-1983/Sepher%20Ha-Razim%20-%20The%20Book%20of%20the%20Mysteries%20%281966-1983%29.pdf

 

 

 

 

 Fifth Firmament: 12 princes of glory who represent the 12 months.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

DOGE killed half a million people by cutting USAID food programs

 By late 2025, models from researchers at Boston University, led by epidemiologist Brooke Nichols, estimated that the suspension of USAID programs had contributed to roughly 300,000 to over 600,000 deaths worldwide, with a significant portion being children.

The Department of Government Efficiency (DOGE) has initiated massive, controversial cuts to the U.S. Agency for International Development (USAID), effectively dismantling it in early 2025 by placing thousands of staffers on leave and terminating foreign aid programs

. 

https://www.oxfamamerica.org/explore/issues/making-foreign-aid-work/what-do-trumps-proposed-foreign-aid-cuts-mean/ 

 

 

How much longer can Wolverines last? Only 13,000 or so left in the wild

wow.... I saw one on the latest ALONE episode but that was in Alaska....last long-term Wolverine population in Minnesota was 1899... extirpated.

https://alaskapublic.org/news/2024-09-12/study-gives-updated-estimate-for-wolverine-population-on-alaskas-north-slope

estimate of 488 wolverines on the North Slope, ... that earlier estimate was for a North Slope population of at least 821...

  Caribou make up a lot of the diet of North Slope wolverines, and the caribou population declines of recent years may have affected wolverines, they said....

Habitat degradation and fragmentation led the U.S. Fish and Wildlife last year to classify the Lower 48 wolverine population as  threatened. 

Canada hosts a major portion of the global wolverine population, with estimates suggesting over 10,000 mature individuals, primarily in the western and northern regions. While populations are generally stable in the north, they are declining in southern areas like the BC/Alberta mountains due to habitat loss and climate .... but population densities vary a lot and numbers are difficult to estimate.

 https://wolverinefoundation.org/distribution

 Present populations are found only in the central to northern parts of Norway, Sweden, Finland and Russia

Maybe about 3000 in Europe....

 

a global population of roughly 13,700 wolverines is considered a

vulnerable, declining, and fragmented population

https://y2y.net/blog/global-wolverine-research/

wolverine range and populations have shrunk dramatically over the last century, primarily due to trapping and habitat loss and fragmentation. 

Exploitation was inferred as a major driver of declines; halving the current trapping mortality was recommended (Mowat et al., 2020) and regionally adopted – one of the very few recent wolverine conservation actions in Canada. Alberta’s harvest quota of one per trapline (plus one incidental) has never been investigated; very low occupancy and densities (Fisher et al., 2013, Heim et al., 2017, Mowat et al., 2020) suggest it is unsustainable in some areas.

  Hunters and trappers in Alaska harvest about 550 wolverines each year.

https://www.adfg.alaska.gov/index.cfm?adfg=wildlifenews.view_article&articles_id=692

In Scandinavian countries they lose domestic sheep and reindeer to wolverines, and the government provides compensation to herders. 

Wolverine fur is primarily bought by

specialized furriers, international auction houses, and, for raw pelts, Arctic/sub-Arctic indigenous communities for use as frost-resistant parka trim. Key buyers include Wolverine Furs (Detroit), Mano Swartz Furs (MD), 

Weirdness as anthropologist Malinkowski's Magic Daimones witchcraft in early Christianity vs the Lactating Logosless

 

 Mysticism

Malinowski’s concept of the “weird.” These are contemporary scholars who view level of weirdness of practice enough to call something magic. I think that weirdness to our contemporary selves draws us to this topic, but we must understand that weird to us is not unusual within a specific society in the past.

 Ph.D. on Roman magic in light of Christianity

 Ancient Christian authors demarcated magic from Christianity using arguments
and rhetoric developed from earlier pagan authors regarding superstitio....my work on the strand of scholarship that argues that magic practices are
rituals because they have social value and involve performance of religious behavior.
Moreover, magic practices contain aspects that could be considered based on collective
beliefs, but mostly at the regional and local levels.....

  Tertullian, in De idololatria, discusses this economy in Carthage, mainly in the view that to be Christian is not to produce products for use in pagan or magic practices, which both fall under the category of idolatry for him...........Tertullian wrote on his love for the empire and pushed a view of Christianity mostly found in North Africa during the third century CE

 magical papyri texts “mention over 450 plants, minerals, animal products, herbs, and other substance as presumably ‘pharmaceutically active’ in recorded spells, incantations, formulas, and imprecations

 Luijendijk argued that gospel healing amulets were a side business for Christian priests who sold them as a protection for women and children in Oxyrhynchus...

Oxyrhynchus,

an ancient city in Upper Egypt (modern-day el-Bahnasa), is one of the most significant archaeological sites in the world, renowned for the "Oxyrhynchus Papyri".

 Augustine in Confessions offers evidence that the educated elite survived from selling these rituals early in their careers 

 Apuleius’ text and North African curse tablets that solely invoke a daimon (see chapter 4) suggest
that some pagans in North Africa believed daimones to be the most important type of
divine entity for delivering the power of prayer and ritual.2...daimones in the aether were simply the spirits of those who died, like Christian souls....Tertullian also showed a similar belief in daimones as Apuleius, but twisted the belief using his understanding of earlier Greek Christian works to separate daemones from human souls.
Tertullian had stated, “almost no human lacks a daemon, which were the cause of
accidental and violent death.”31 In this quote, Tertullian argued that all daemones only
had a harmful nature and were not the same as a human soul.

 people did not trust and feared female magic practitioners (or witches) because most people believed in their power and that witches used their powers to fulfill their own desires.

  Justin Martyr (c. 100 – 165 CE).
Justin had stated, “sometimes demons [daimones] appear in dreams, sometimes by
magical imposition…. We [Christians] who formerly delighted in fornication but now
embrace chastity alone; we who formerly used magical arts, dedicate ourselves to
good….”69 This passage shows that Justin felt the need to address magic as both a rival
practice and as a response to Jesus and his apostles performing magic and interacting
with daimones in the first century Gospels

  Tertullian argued that Jesus’ miracles demonstrate Christ as being made from the god
substance, or [the Holy] Spirit....Tertullian in this work also states that he affirms the
existence of spiritual essences (spiritales substantias), which philosophers knew
as daimones. As an example, he points to Socrates admitting that he was attended
by a daimon as a boy and his awaiting the judgment of a demon (daemonii).

 Tertullian further argued that when Christ returned the period of punishment
would end, all the dead would be restored to their original flesh, and their final judgement
would come with their final earthly death.84 This argument shifted pagan and Hellenistic
understandings of the underworld into something Christian where all people, even good
Christians, go to be punished and await resurrection, which did not align with Hellenistic
pagan or Christian beliefs.

 Arnobius, like Justin Martyr and Tertullian, defends Jesus as a miracle worker and a
wielder of godly power rather than magic rituals taken from Egyptian religion. He argued
that Jesus did not require the incantations, rituals, or products of a magician to facilitate
his deeds because he operated “solely by the inherent might of His [Jesus] authority.”123
In contrast, magic experts used “the deceits (praestigiae) of demons done by the tricks of
the magical arts.”

  Augustine also used “daemonia” to denote evil entities, not daimones in the pagan sense....educated elite, including catechumen, often dabbled in magic practices, just as Augustine did with astrology to make a living and for his own curiosity, 

 The doctor revealed that he provided a sleeping drug (mandragora, or mandrake plant), rather than a poison, which caused a death-like slumber...

a potent

deliriant hallucinogen due to toxic tropane alkaloids (scopolamine, hyoscyamine, atropine). It causes intense, often terrifying hallucinations, delirium, and sedation, rather than the mind-expanding effects of psychedelics. It is extremely poisonous...

 Here, Tertullian is being exclusive in his Christianity suggesting that making and selling products that were used in non-Christian ritual, even healing products that Christians might use was all idolatry and should bar these individuals from the Christian Church....

 "Among cures, certain substances supplied by nature have very great
efficacy; magic also puts on some bandage; the art of healing counteracts
with lancet and cup. For some, making haste, take also beforehand a
protecting draught; but sexual intercourse drains it off, and they are dry again. " ...Tertullian and the North African Christian authors after him all use the term daemon in a Christian context of an evil entity attached to humans but his discussions of daemones shows that Apuleius’ understanding was more common among North African pagans and Christians. Tertullian and his successors were making an
argument for a newer Christian understanding of daimon, which eventually did become the normative view of demons.

............

 The Christian authors of Africa Proconsularis spent much of their writings
defending Christianity and establishing their own doctrine, which led to an ongoing
discussion of magic among themselves. 

 The words in this line are nonsensical, but contain palindromes at least in sound; the first and third words are in opposite directions and the middle word is a true palindrome

 Iaioō (Ιαω, a representation of Yahweh in magical texts) has extra letters representing localized pronunciation, which is like the double consonants found on other Carthaginian tablets but with extra vowels representing long vowels, a difference of local dialect. This tablet was produced from a grimoire, as it contains common formulas, magical characters, and angelic names found in the magical papyri...

 the Greek daemon names of Egyptian
figures as having the necessary power for this task. These Egyptian figures are not the
spirits of the dead or Christian demons, but rather minor deities or intermediaries of the
gods. Like other Carthaginian tablets, this one directly invokes daemones rather than a
specific deity because of the belief that these figures would intervene in earthly events,
unlike the gods and goddesses. 

 So the main magic use was for love binding and chariot racing sports....and protection amulets....and gladitorial combat...

 most Christians and Jewish people believed in the power of daimones, as in the spirits of the dead, often referring to the person buried in the tomb; these were the most invoked
entities in Carthage and Hadrumetum. Several tablets from Carthage and Hadrumetum
could suggest Christian origin, such as DT 231 in Carthage, which invoked “Lord.” 

 Cicero argued that Vatinius as a Pythagorean was “accustomed to call up the
spirits of the dead” and make “sacrifices to ghosts of the dead with the entrails of boys.”9
Cicero showed some knowledge of the traditions found in the magical papyri (grimoires)
and displays his attitude towards these practices as magic by describing them as “unheard
of and vile rites” [inaudita ac nefaria sacra] along with associating Pythagoreanism with
these practices.

Greek and Roman Necromancy

Daniel Ogden

Copyright Date: 2001

Published by: Princeton University Press

 

 Constantine had instituted the first three of the laws against magic and its
practitioners between 317 and 324 CE....The idea of
“virtuous minds being turned to lust” seems to be pointing to amatory curses.

 remedies for healing sought by individuals or concoctions for
agriculture to protect crops and human labor were not to be included in magic
accusations.40 This law appears to protect agricultural and folk healing, which Galen had
spoken against in the second century CE

...................... https://www.mdpi.com/2077-1444/14/8/1075 

  In the ancient Greek world, the logos replaced myth as the privileged archaic form to recount possible explanations for events of all kinds to which there was no immediate answer. The passage from myth to logos, however, not only makes explicit a methodological shift in human reflection about oneself and the world, but also the form it can take. Images and symbols are conceptualised through words: reasoned and intellectual discourse becomes the key to accessing knowledge as an explanation of the whole. This word, logos, however, carries with it from the outset a certain ambiguity2; not only does it indicate human discourse, the explanation of something, but it also has a divine connotation3. This is the case with Plato4, for whom the logos belonged to the sphere of ideas that came from the Hyperuranium created by the demiurge. It continued, although differently, with the Stoics, and Aristotle himself developed a very rational philosophy in which the divine principle was completely “logical” and absolutely disembodied5. It is, however, a word that corresponds to the human word as an expression or channel of intelligence, of the rationality that explains and orders everything, giving cosmic law to the chaos of the living multiple. Later, Plotinus, although not always using the term in a homogeneous way, distinguished logos precisely in more Aristotelian terms, as a logical definition, from the “one” as a producing power (the more material Stoic sense), to which is added a third logos—of clearly Platonic memory—which is found in the nous and has a higher degree of transcendence. Therefore, in Plotinus, the logos assumes an increasingly richer connotation

 the Logos transcends the paradigms that dominate the Hebrew Scriptures» (Waetjen 2001, pp. 277–78). As Časni states, «The Logos is the source and the finality of all things. For John the Evangelist, the Word is not just a personification, but a living Being who is a source of life. Jesus Christ is the Logos, which includes Christ’s full work of salvation» (Časni 2015, p. 197). Therefore, this Logos is not exclusively human word, discourse, idea, or creative word, but it is also not the Hebrew wisdom11; it is a special person in the flesh12. What is more, while the beginning of the Prologue still narrates the precedents of the logos, emphasising its union with God, here it expresses the union of the logos with the human sarchs and thus the approach of the divine to all that is limited, finite, fragile, and transient. In this way, the logos becomes not only audible, as the divine word transmitted through prophets, but visible to the human eye.

 sarchs has roots in Eastern Europe, primarily appearing among Jewish communities. It likely derives from Yiddish, possibly relating to an occupational role or characteristic, or acting as a variant of older Ashkenazi surnames that reflect a "search" or "seeker"

 , at the moment of Jesus’ abandonment on the cross. There, God is at his farthest distance from himself because he is the negation of relational fullness, typical of the Trinity. The cry of Jesus’ abandonment is the highest expression of the Logos that becomes “logosless,” but being moved by love, it also becomes the highest expression of God, the principle of love that is, the more it gives itself.

  The incarnate Logos becomes the absence of the word, and with that the absence of God himself, because the word without a recipient to receive it is a word without meaning, a broken word. Therefore, the human condition that emerges from the revealed datum of the Christian God is a condition of fullness and truth already given—because sons in the Son who is logos from eternity, but who is incarnated in history—still to be realised and discovered in the course of humanity’s journey. To become fully person means, therefore, to bring the Trinitarian communion to visibility through the cry of abandonment of the Logos-Flesh, and to express and build community not only with words but also with their absence.

 https://www.mdpi.com/2410-9789/3/3/20

Augustine observed that he was sent to school to obtain learning, the use of which he did not understand (quid utilitatis esset),18 but he learned classical texts and experienced a sinful delight in them.

This difficult relationship between classical literature and Christian doctrine was experienced by other contemporaries of Augustine. After giving up his family, friends and home to embrace asceticism, Jerome confessed that the only sacrifice he failed to make was to “give up the bookshop that I had assembled for myself in Rome with so much care and fatigue”.19 After reading Plautus and Cicero, Jerome found that when he begun to read the prophets, their style seemed barbaric and repugnant to him. Hence, his disturbing dream, in which he was condemned because he was a follower of Cicero, not of Christ (non Christianus, sed Ciceronianus)

 Ready to demonstrate the contradictions of classical philosophy and the absurdities of poets’ fables, Theophilus, bishop of Antioch, also perceived classical culture as an artifice of demons, which prevented men from arriving at the truth....

 Although Jerome resided in Rome to serve Pope Damasus, he continued
to write to and for educated Italo-Roman Christian elites after he went to Bethlehem

 Clement is shown as hiring an Egyptian magic practitioner to perform necromancy to evocate a soul for a consultation

 In the Life of Saint Hilarion the Hermit, Jerome described an episode in Gaza where a man
in love with a “virgin of God” was unable to seduce her, so he learned the “magical arts”
in Memphis at Asclepius’ temple. Jerome teased his knowledge of Asclepius while
marking his worship as idolatry, “the priests of Asclepius who do not cure souls but ruins
them.”131 Jerome described a binding spell:

He inscribed some verbal monstrosities and monstrous forms on plates of
Cyprian bronze and buried them under the threshold of the Girl’s house.
At once the virgin went mad, She cast off her veil, she swung her hair
around, she gnashed her teeth, and she shouted the young man’s
name….132

Here, Jerome identified an amatory curse (binding spell) with the suitor acquiring
Cyprian bronze to inscribe written formulas (verbal monstrosities) and depictions
(monstrous forms) before depositing it under her floor to activate the curse. This curse
follows an eastern approach to magic and shows a negative Christian attitude towards
making this virgin of God (a girl) become frenzied with love.

 Jerome’s discussion of magic, like the Clementine Romances, was not part of a specifically Italo-Christian discourse, but they were part of his intended audience for a broader Roman-
Christian narrative on magic.

 Pliny the Elder described peoples foreign to Rome as evil-eyers, or
people who could ruin the environment or kill babies with praise and cause people to die
by staring at them. The word for that he uses for sorcery (effascinare) suggests that this
type of magic (a natural genetic type) was in opposition to Fascinus whose phallic 
representations were believed to avert the evil eye.

winged phallus, worshipped as a protector against envy, sorcery, and the evil eye (

fascinum). Phallic representations, known as fascinum amulets or effigies, were ubiquitous, appearing as jewelry, wind chimes (tintinnabula), reliefs, and votive offerings designed to ward off evil...in combination with other symbols, such as a fist making the "fig sign" (manus fica), which was believed to represent female genitalia and fertility....The victory of the phallus over the power of the evil eye may be represented by the phallus ejaculating towards a disembodied eye.

https://www.mdpi.com/2410-9789/3/3/20 

 the doctrine of the Λόγος σπερματικός, 

Lógos spermatikós

which is of Stoic origin and is a cornerstone of Justin’s thought (Holte 1958, pp. 109–68). According to Justin, the Logos instilled the seeds of truth, even before his incarnation. However, although the action of the Logos was at work before the incarnation, this dispensation remained partial and obscure: “All the right principles that philosophers and legislators have discovered and expressed well, they owe to whatever of the Word they have found and contemplated in part (κατὰ μέρος)”.52 What Greek philosophers theorized belongs to the Christians, as well.53 However, there is an element to keep in mind as Justin points out: the revelation formulated in the ancient world is a partial revelation: “The authors were able to perceive the truth obscurely thanks to the sowing of the Word that had been implanted in them. But it is one thing to possess a semen (σπέρμα), and a likeness proportionate to one’s capacity, and it is another thing to possess reality itself

 Medieval Christianity transformed the more corporeal ghost encountered in pagan cultures with the disembodied form known today 

 Epimenides stopped a plague, no one saw him eat or crap - 

 Epimenides' Role: Epimenides of Crete is a prime example of this tradition: a 6th-century BC figure known for sleeping for decades in a cave of Zeus, practicing purification (catharsis), and possessing the ability to project his soul....Epimenides heard the Logos during this cave meditation and believed in the immortality of the Soul....Pythagoras was taught by Epimenides...

https://themarginaliareview.com/is-philosophy-magic-the-roots-of-reason-in-parmenides/ 

  the opening of John’s Gospel, speaks of the Logos facing “the god,” a most strange appellation when translated literally, as I have done, but most translations do not. For the text then immediately adds that “god was the Logos,” dropping the definite article, which it resumes a sentence later. All of this is straightforward enough in its context, but that context has never been rendered into an English translation. The results would shock and offend pious sensibilities.

 the problem of "shared essence"....

 According to Heraclitus, the soul has its own Logos, which increases itself according to its own needs (fr. 115); and is unfathomable (you could not find its ends... so deep is its Logos, [fr. 45]). All things are one, if one listens to the Law (Logos) (fr. 50). [2]

 The concept of the logos in Philo of Alexandria,
Clement of Alexandria, and Origen

 what is called God is, Philo states, his most ancient word
(the Logos). [9] The Logos is also an utterance of God (different from the Word of God,
which could be explained by the Aramaic Memra): as God’s words and actions coincide,
what is uttered does not differ from what is done (Som. XXXI, 1.182). By speaking, God
creates; there is nothing between the word and the deed (Sac. XVIII, 65). As God outstrips all creation, the word of the uncreated God outruns the word of creation, it can outstrip and
overtake everything, Philo writes (Sac. XVIII, 66). The Logos (the word of God) provides a
universal bond, consolidation of things in the world, and essence:

 Similarly to Philo, Origen explains the use of the definite article in John 1.1: for him the article is to show that the God is “very” God, in contrast with the Son who is just God (Comm John 2.7.16–18).
Also, he claims that the world got created through the Son, which positions him as an executive force of God in the world. The Father could not have ever lacked wisdom, nor could this wisdom have taken any form different from what it now possesses as the Second Person of the Trinity (Princ. 1.2.2). The Logos is in the beginning, that is, in wisdom, always. Its being in wisdom, which is called the beginning, does not prevent it from being with God and from being God, and it is not simply with God, but is in the beginning, in wisdom, with God, insists Origen. 

"Hypostatic" refers to

something that is fundamental, essential, or pertains to a distinct substance or personhood, derived from the Greek hypostasis (underlying reality). It is commonly used in theology (the hypostatic union of Christ's two natures)

 In Origen, however, the Logos is not speech or utterance, as that would make it a secondary function of God (Comm John 1.24.151), see Orbe 1991.

 

 wow the Logos as from the teat!! Prolaction!!

 

 belched time? 

 

 So Jesus Christ is prolacted from the heart of Sophia/God/Logos...

 AI says:

Origin and Iconography: The image dates back to at least the 2nd century in Roman catacombs. It depicts the Virgin Mary feeding the infant Jesus, symbolizing the "Word made flesh" (Logos) being nourished physically.

Theological Meaning: The imagery, particularly popular in Egypt and later in the Orthodox Church (Galaktotrophousa), serves to emphasize Christ's humanity, which was often debated in early heresies. Milk was viewed as "processed blood," paralleling the Eucharist and the passion.

Logos as Milk: Early Church fathers, specifically Clement of Alexandria (preceding Origen), used the metaphor of milk to represent the Logos (Christ). In this context, the Church is viewed as a nurturing mother, and Christ is the "milk" of the Father, providing sustenance to believers.

 wow weird! 

 the original meaning of logos, frequently used by Homer, is “collecting and
laying down” and “giving an account,

 https://retrievalphilosophy.s3.amazonaws.com/Copy+of+EPS_+Search+for+the+Logos+Paper.pdf

  Protagoras advances the Heraclitian20
flux doctrine with this “two-logoi” statement. He notes that “Sextus [Empiricus] reports
that Protagoras held that “the reasons [logoi] of all the appearances [phainomenon]
subsist in the matter.” The two-logoi, on Schiappa’s interpretation makes the statement
more about metaphysics than about there being two sides to every argument as in a
debate. Schiappa makes the case that Plato, in the Theaetetus must have had a similar
understanding of Protagoras advancing a Heraclitian metaphysical position and says
“when Plato discussed Protagoras’ theory of knowledge in the Theaetetus, he cited
Heraclitus (as well as Empedocles) as someone who would agree with the notion that “if
you speak of something as big, it will also appear small; if you speak of it as heavy, it
will also appear light; and similarly everything.’”

 Mind is corporeal in Stoicism. Logos
is analogous with pnuma, heat or breath, by which things are alive. Pneuma “became
the vehicle of the logos” for the Stoics. The Logos is “the Soul of the world, Mind and33
Nature, Nature, God. Nature is an artistic or creative fire, and thus God is the seminal
Logos of the universe.” Hillar says that:34
The pneuma, though corporeal, is not matter itself. Pneuma, unlike other
elements, pervades the universe and establishes the individual parts of it

 in Timaeus the soul descends the Scala Naturae (musical scale as implied logarithms)

scala naturae (Great Chain of Being) acts as a form of natural law by establishing a fixed, hierarchical, and teleological order of existence. 

In Plato’s

Timaeus, the scala naturae (ladder of nature) is expressed as a harmonic, hierarchical cosmos, where the Demiurge builds the World-Soul using musical ratios (35B).

 

 

 Deuteronomy Rabbah

 Devarim Rabbah is a midrash on the book of Deuteronomy compiled in the land of Israel between the fifth and eighth centuries.

 

 the Seven planets as the seven luminaries