#podesta #lies #nytimes report 2011 sits on Russian Energy board, gets 75,000 shares of stocks, Maria claims he divested to his wife or daughter to hide the corruption. #arcmichael #bookoflife #07032017AD this is an #AntiAmerican #putin is code for #antiChristian
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Union one Linii
FBI Agent Sues Over Misconduct
By Michael J. Sniffen
Associated Press Writer
Saturday, Nov. 4, 2000; 1:10 a.m. EST
WASHINGTON –– A 20-year veteran FBI agent is asking court permission to tell President Clinton and watchdogs in Congress about what he calls criminal misconduct by federal workers during a top secre undercover national security operation.
Procession of the Equinox, the Visible Signs over Time
To Judge, least be Judged
24 Egyptian Days and Calendar
Nostradamus Scholars who preinterpreted prediction
Ph. D Nicodemus E. Boyer ( Collapse of Soviet Union)
If science is rational than prescience or anything other than science is irrational. Yet, do prophets combine the two?
During the time of Buddha reincarnation an already enstaunched tradition proposed a social problem. One of austerity living and the other of no escape with the idea of everlasting pain and suffering – and no escape; So making up a fictional myth it was proposed as a solution; if one was ethical or moral they could eventually escape reincarnation and never have to return to pain and suffering. This helped the Brahman priesthood control the population by social control. Krishna, one of the reincarnations of Vishnu, the supreme creator, will return again as a white horse or its symbolism. Krishna grappled with the same problem, never ending reincarnation and no hope of escape. All one needed to do was to trick the mind into a faith based belief that doing go works or perfecting the mind and body will lead to an escape from the world of hell. The problem with reincarnation besides it is difficult to diagnose or detect scientifically is that it leads to sympathetic suicide or severe depression.
Michel Nostre Dame possessed a (signet) ring to which identified his astronomical birth planets from a geocentric formation. This hint gave rise to our understanding he had known of one such Biblical method for understanding time and space. Witchcraft is outlawed to the Hebrews and to latter Christians. Academically, the term Witchcraft is using information and science to change the future. Nostradamus clocked his prophecies in multiple genres of periods, linguistics, geography, and literary history. They were not meant to be interpreted until after the fact. This gave rise to the sound arguments for skeptics, however Nostradamus was not breaking any Biblical witchcraft laws. However, geneticists who take part in manipulation of D.N.A. are correctly type casted in the Biblical sense being either a warlock or witch. Apparently a loose translation of witchcraft is media interests with large bank accounts. A very open definition would also allow any opinion in any personal or media outlet.
One of the aspectum was a stellium in Cancer (actually the constellation of Gemini back then), comprising of Mars, Jupiter and Saturn, and its opposed Solar Luminary in Capricorn (actually the constellation of Sagittarius back then). It was simply a natal confirmation to reference record keeping.
Modern scientific artifacts elude archeologists; however these ancients believed the most valuable knowledge for understandings remained within the reach of the common who advised the rulers over destiny. Statistics were not preserved, and history was taught by the winner. The winner left their records and deeds deeply in a subjective perspective. However the common taxes (tax records), deeds, and monetary transactions, were not well archived were the preservations of the secrets of the human world. Modern science in the time of the Mesopotamians did not match the passion for record keeping of the superstitious – the real science behind the question of life, and its power, its control and its agency.
However, The Bible offers a unique perspective as parts of it are written in correct postmodern script. Competing narratives abound throughout the Old Testament. Of such competitors narratives there are two creation stories of Genesis, two time-lines and events of the story of Noah, the flood and his sons. In the New Testament there are competing narratives formulated in part as character assessments of the Christ. One such narrative ordains a militant Christ as the return of the Savoir of Israel, who was King David. Kind David performed the first function of creating the first Israeli Empire establishing the Jews for the first time as a global contending ethnic society. Then there are variations of a more pacifist Christ and shades of grey color the four gospels. These post-modern scriptorums created loop-holes to which skeptics competed for truth-dominance. It spawned a modern atheist movement, relegated to history in a catch-all category of paganists. Paganism now usually associated to the worship of invisible fairies and sorted spirits necessarily need not have had a metaphysical foundation. Instead Atheists comfortably fit into a pagainst category as a social protest against state sanctioned deity worship. At some point in the Roman Empire, it became so difficult to get the public to show fealty toward state sanctioned deities that it became a social discipline based upon ostracizism and monetary and social penalties’ as with the new rising sect of Christianity that protested these state disciplinary functions by holding their own worship ceremonies in women’s homes to escape the state paganistic dogma. This of course would lead to the scapegoat of Christian persecution and throwing them into the lion’s den at the Barbarian Rome Coliseum. With competing narratives, who was to choose what the standard dogma was? The point is that The Bible had been compromised and two narratives formed many of the major books of the Old Testament and competing characters filled the major books of the New Testament. This inconsistency, leading to accusations of hypocrisy, laid the fertile ground for agnosticism, atheism and skepticism. When science broke from natural philosophy ( a word that entailed a discourse within a larger discourse that consisted of topics germane to metaphysics ( physics that cannot be determined under normal scientific methods, but must be proposed as hypothesis and remain in this domain until science proves it either verifiable of undeniably a fallacy.).
and the pacifist Christ in the New Testament Gospels are three prime examples of competing subjective narratives.
Nostredame’s secretary first identified that Les Propheties’ quatrains are written in companionship too. First Chavigny related this empiricism, and today’s commentators such as Hogue and other intend that therefore we have two choices. These are two competing narratives draw historical comparisons to how we view our histories. This means there are two quatrains for one theme and as well as a possible competing theme. Furthermore there are competing gods in the New Testament. Revelation (a.k.a. Revelation of John) related the term god(s) in the third person possessive [examples here!]. These subjugate our points of view as a human race on reality. If reality is a commonality perceived as such as a hypothesis, then multi-subjective realities are different perspectives – thus post-modernism as novelty. These differing perspectives then entail free-will as choice – and by this respect, toward the human group as a whole per say – but to delete the argument for predestination then division of perspective ( nations, nationality, ethnical realities, cultural visuals, etc..) becomes a real prospect for action. For example, Protestants defeated the Catholic Church by arguing that predestination exists in part because the structure of the Holy Orders, the Salvation History of Catholicism reeked of free-will toward its patrons one Protestant founder, Luther complained. If Buddhism is solely a predestination because reincarnation exists as matter of contention to free-will then choice is but a relative precept of humanality. It matters not of ones actions as one will go to the same location after they die no-matter what moral, ethical or charactal their actions pretake them.
When history began (that is to say the writing had begun) the most treasured secrets fit enough for humankind(s) and for offering a science to the future of our world, remained carefully preserved. These were underground archival retrieval stations for the Mesopotamian leaders and court. We might say this was not common knowledge until it was usurped by Adam and Eve, codified, reformulated and offered as a life-guide book – of the ways of the ruling elite. [define elite. The ancient elite were learned to read and write basic transaction, at the Bronze Age, during civilization]
Our Mythos from many cultures derives from the astrological-astronomical tradition in coordination to Mesopotamian kingship. It was the first serious science to be offered to the aristocracy, and the most hidden and treasured secrets of our past, and finally commandeered by the common [during literacy ages] – and too which its normative use was to a medium for the control of destiny.
people unknown to us had a filing system to keep records for hundreds of years with historical astronomical and astrological information. These people went to great length to keep could be surmised in the evidence of The scribes of Enuma Anu Enlil. These scribes, as we can generally call them, were liaisons to the local Mesopotamian rulers. They advised him or his priests on calendar changes, as well as Omen propagations. It was the leader’s pre-future advantage to know what was coming and how to deal with it. It was the common that took the reigns away from the ruler that created the Biblical Narrative of the Hebrews.
Two hundred years ago, archeology became a British (and somewhat French) industry and ziggurats of lower Mesopotamia brought curiosity to job seekers employed by their British government.
Archeology helps us understand the Babylonians and their quests to archive their most important treasure – history of time and space. These shelves contained data on time and space. These shelves formed a tablet library. This library was excavated at Sippar in southern Mesopotamia, and presented to the public by the British Museaum. These artifacts reveal these details of hundreds of years of record keeping by people we have little knowledge about except for their group’s name.
“In the 6th [begun in the Kassite dynasty, from 1600 to 1200 BC ] century B.C. the scribes of Enuma Anu Enlil were a group of men at the Babylonian court who were experts in astronomy and astrology. Texts refer to this group of scribes, but we do not know exactly who they were, what they did and how they were trained. However, for hundreds of years the scribes kept accurate records of natural events on the earth and in the sky in order to predict the future.”
There are about seventy such tablets found at Sippar which relate to Omen topics. Omen topics relate to observing pre-analyzed cultural constructions. Without the aid of stimuli, such as constant twentieth century entertainment, the inquisitiveness of contemplation allowed the mind to drift toward the abstract and underneath imaginations of the world at large. Some of these tablets relate astronomical qualifications and relating it to pre-organized data system of astrological interpretation and observation. It was rather physical measured properties, via sight and empirical data collection, which gave the king his foreknowledge in which to act and govern effectively. In some historiographies, the King-Priest is confused with absolute rulers. However Priests, a word not like today, were simply governors or leaders of a certain local within a greater boundary ordered by jurisdictional discipline from a king. Heaven was so important it remained a godless/nameless feature, as only later Zeus or the semi-equivalent took its place as ruler of the sky. Simply heaven had gods, angels, and other phenomena roaming its space.
One such tablet gives us a glimpse of socio-political and economic control of our progenitors. The 'Secret Knowledge' tablet provides us with an insight into a class control of our past. “This tablet states that the information on it is not for distribution and belongs to the gods. If an astronomer tells anybody this secret information the gods will make him poor and he will die of an illness.” It states, “"Secret tablet of Heaven, exclusive knowledge of the great gods, not for distribution! He may teach it to the son he loves.”
The tablet warning gives a glimpse of hierarchal control over the common people.
Prometheus tricked the supreme king and brought ‘Fire’ to the common people, yet at a great price. Nevertheless, it was the ascertaining of this ‘fire’ as a symbolic identifier of knowledge that made the lord revengeful that someone had taken it. As if the ‘Secret Knowledge’ tablet containing the scientific data to understand the future could be used to battle the king’s control of the future. Now a division had commenced between now two Alpha nominations, instead of the traditional Alpha –to-Beta relationship, which had been considered tradition and was the role of the The scribes of Enuma Anu Enlil. Western democracy simply contained the seeds of knowledge of the Alpha-to-Alpha community relationship. The democratization of goods, the distributaries of wealth became meritable only by the idealistic and abstract confirmation of we all are kings. In the Talmuc, the Hebrew Old Testament, Lilith was Adam’s first wife and they split, perhaps she was not submissive to Adam’s desires? We really do not know but a constructed feminism surrounded her position in society in various periods. One peiriod was the late 1950s when Feminism was first being considered. There were posters during the war in which women were placed in positions of man’s work, which an attitude to help the men and be involved in the war effort. After the war ( WWII) they returned to their domesticated positions, in which some were none to happy. This developed into liberation movements along side Civil Rights. Feminine rage had been linked in Greek mythos to the female independent figure Algol. She was Medusa, a woman with authority in which Hercules the hero had been sent out as a mercenary to slay her. This supposedly from the feminist viewpoint ended equality of women as equals in the political spear and led to a patriarchic society. It was during the Classical Period of Athens that only males were allowed to vote and not women, youth or non-Athenians. This certainly changed and was not as academia suggests as a norm of all of Greco-Democracies. Feminists constructed the modern Lilith as one feminine character that would not take order from a male figure. This was part of their psychology of emancipation from a homemaker business to the status of gender equality. Feminism is a part of a larger social construct that associates itself to ‘identity politics.’ Identity politics arose in the United States of America alongside the black liberation movements. Hierarchal politics was also another expression and led the youth to usurp or gain equality to the parents during the 1960s hippie generations. Expressions were large and over different continents. From Europe to Beijing to Indochina to the west coast (Berkeley) the youth rose up and condemned the parental figures. Populous and democracy ( or in this sense for this case only total equality of all the aspects of a human, age, gender, intellect, privilege, identity, and the five senses all were to be even from conception to the grave.
Addaru, The twelfth month of the Babylonian calendar, was equivalent to contemporary timeframe of February/March. “The Babylonian calendar had 12 months of 29 or 30 days, a total of 354 days. As a year lasts 365 days, the Babylonian calendar always started 11 days too early.” But this was a lunar – solar year, the interclanary days adjusted, Abraham Ibn Ezra was incorrect in his four known versions of “the Book of Wisdom” proclaimed, one such production is known to be composed in Provence, France – one of the Hebrew versions to a particular Jewish Patron.
An Anonymous Ordos Manual which came into the hands of Rev. Antoine Mostaert (c. 1918-‘19) is superior to MONG 326, and he in 1969, “some fifty years after receiving it,” “published a facsimile of Sangwar’s manuscript together with the extensive introduction as Manual of Mongolian Astrology and Divination. This is part four of the Scripta Mongolica Series of the Harvard Yenching Institute. The manuscript no longer exists, but of only a few transcriptions; however according to Brian G. Baumann, who worked on this text for ten years as part of his studies, intends it valuable recourse to ancient Chinese, Indian, and Mongolian knowledge. This 19th century text corresponds to the rise of the Mongolian science during the Mongol Empire period, as a compendium of historical knowledge of various regions and times. Baumann explains that Mostaert describes in the introduction to the text; “the original manuscript has thick and solid paper. Its dimensions are 54.5 x 17 cm. There are 61 folios. It was written in two distinct hands and its time period, “indicated by the paleography, by the Manchu dot, or tongki,” was characteristic of the nineteenth century. The many sections broken up into tables, almanacs, calendrical systems, omens, astrology, astronomy, pertains to the advanced knowledge collected and recorded by the Mongolians. While there is little connection to western cross-culture cosmology, the basic archetypes of planets and calendar systems remain fluent with the west. For example, the wood star (Jupiter, borrowed from ancient Chinese court astrological traditions) contains the same characteristics as the Roman ascription to Jupiter, although there are no references to Latin amalgamations. The Indian observance of the Vernal Equinox, and the Chinese observance of the winter solstice, is the factors that had been in use in the earlier Persian and Greek classical equivalents. “In terms of linguistics, pre-classical and archaic elements occur frequently,” throughout the text. Evidence of Middle Chinese and Middle Tibetan are found in the transcriptions by the two anonymous authors. Late Middle Chinese had reached its point around the Mongolian Empire period (Pulleyblank 1971: 138). Three personal names, one such as mathematician, Yang Gongyi (1225-1294), who served Qubilai, “played a key role in the development of a new calendar system.” The manual has technological incorporations which appear similar in Omen reports as well as practical astronomy –yet all linked in a compendium of a knowledge matrix.
“In the royal Library of Copenhagen there is a manuscript, MONG 326, that is especially helpful in explicating something of the Manual’s origins (Heissig 1971: 178-180; 185 -187). MONG 326 begins with an almanac, followed by a section of the seven stars of antiquity [planets] and the twenty-eight nakshartra [asterisms], an interrogative section between the ruler and queen Vima (written in MONG 326 as Bima), and a number of various items, such as the section of the Black Dog of Heaven (Tngri-yin qara noqai). These are virtually the same as those found in the Manual. Some are verbatim’ others have only slight orthographical or grammatical differences. In the description of the twelve-animal-cycle of days and the meanings of the various symbols there are significant differences between the two texts. Notable for their absence in MONG 326 are the introduction, the matrix of the sexagenary cycle, and the section of the twelve lords. Notable for their presence are two small sections, one of the teachings of Padmasambhava and another on the ‘five oxen’ (M. tabun üker), which apparently refer to five nations, the Tangut, Tibetans, Indians, Muslims, and Chinese; and a fragmentary text title, jula neretü litu buyu (Heissig 1971: 185-187). The term litu (Tib. lo tho ‘calendar almanac’) indicates that MONG 326 was translated from Tibetan. In Plate 5 of his catalogue, Heissig provides three photographs of this text (Heissig 1971: xxxvii). From these it is clear that the manuscript is old, likely [of the] 17th century.”
“Another 17th century terminus is found in the Manual’s composite designation of the month. Here each month is named accordingly to five distinct traditions. Indian, the Chinese Peasant Calendar, the Chinese Astronomical/Mathematical Calendar, Tibetan, and Mongolian, an example of which is as follows:”
“According to the Kālacakrists of India this is the Maghā month, the final month of winter. For the peasants it is the middle month of spring. For the mathematicians of China it is the first month of spring. In Tibet it is the Tiger month. In Mongolia is [!]is the first month (8r).”
This manner of designating the month is stated by J. Elverskog to be a 17th century phenomena, likely begun during the Qing dynasty (1644-1911), and not found in earlier Yaun dynasty sources (Elverskog 2005:161). The same manner of designating the months is found in MONG 326 (Heissig 1971: 185) and a 17th century text in the Hungarian Academy of Sciences, Mong. 33 (Ligeti 1933:62; Bese 1972: 149-173; Kara 2000: 64, ī33).”
“From this it is possible to reach a general understanding of the manual’s setting. A 19th century text in Ordos dialect, the Manual derives from a 17th century Mongolian text or texts, similar to[o] if not the same as MONG 326. This Mongolian source or sources was translated from Tibetan. The Tibetan source or sources in turn is based primarily on a Chinese almanac from the time of the Yuan dynasty. Reference to Yang Gongyi is likely not far from the memory of the compiler of the original Yuan dynasty almanac, which is probably based on Shoushili promulgated under Qubilai in 1280. That Chinese almanac itself included not only Chinese methods but also Indian systems that came via the Kalacakra, which had not yet been fully embraced, and other Indian sources, which had been adopted over time. Even though much of the technology in Chinese almanac was altered to suit the calendar realignment of 1268, some sections retain systems prominent in the Tang and early Han dynasty sources.” “As can be seen comparing the Manual with MONG 326, particularly the twelve-animal-cycle of days, Mongolian scribes were not simply translating Tibetan or Chinese sources into Mongolian, but incorporating these sources into some uniquely Mongolian texts, which in places do appear to have been sewn together omen by omen.”
In the Manual, there are five different calendar systems.
“In 1268 Qubilai khan (1215-1294), [this would be after the Mongols conquered Tibet], through ‘Phags pa lama (1235-1280), his chief advisor in Tibetan affairs, synchronized the Tibetan and Chinese calendars. In so doing the first month of the Wood-male-rat year (1264) was established as the epoch (Uray 1984: 341-345). In doing so, the first year of the Tibetan sexagenary cycle (rab ‘yung) fell on the fourth year of the Chinese cycle (Berzin 1987:23). New Year was designated not as the Citrã (M. Jayitari) moon, the middle month of spring, wherein falls the vernal equinox that marks the new year in India, nor as the Rat [Sagittarius] moon, the middle month of winter, wherein falls the winter solstice marking the New Year [remember the procession of the equinoxes placed Sagittarius in December during this time, in difference to the tropical zodiac of western tradition] in the old Chinese Calendar, but as the Maghã (M. Mig) moon, the first month of spring, roughly corresponding to February (2v.). In the realignment, instead of the Rat, the first month of the year became the tiger moon (Schuh 1973: 5). Hence much of the technology incorporation the twelve animal cycle in the Manual begins with the tiger [and] not the rat and [which] conforms not with the traditional Chinese calendar but with the Indian system found in the Kālacakratantra, which the Mongolian government, with its close ties to the Tibetan Sa skya (Sakya) Order, preferred. Some technologies, however, such as the sections on marriage and the running of the Black Singpung demons (42r-42v) retain the traditional Chinese systems and so reflect earlier Tang dynasty (618-907) technologies, which in the conservative manner of Chinese science, hearken back to the Han (206 BC- AD 220).”
[ note 09 Jan 2011; this should be the modern system then as the Chinese New Year is celebrated in late Jan or early Feb ; but what is interesting was the traditions of Spring equinox or winter solstices were previously observed; now Chinese seasons are five the there is a division between half-points of the Summer solstice that define one season!]
Not that the twelve animal signs is in contrast to the western symbol system where Aquarius’ symbolism is of two parallel rippling symbols of water [ find the Sumerian symbols of the alphabet on Doe wall to include one symbol it possibly resembled?], as the Chinese use the animal symbol for the Tiger. Of Libra, the use of the balance symbol, directly relating to Egyptian book of the Dead, of the Afterlife ritual, as the judgment of the soul against the feather, represents a contrast to Chinese continuous animal symbolism. Anthropomorphic symbolism in ancient Hanic conception of segregating the calendar remained important to their understanding for connecting nature to human equivalence. Western tradition uses the Lion for Leo, as the Chinese use the Monkey, as its animal equivalent. This connection ties both east and west to anthropomorphic representation of the constellation of the Lion. The Age of Reason, sought to mimic the Greek realization that man was different from the animal kingdom, in that humans could reason, use an intellect, and dominate their environment –using rationalization. Modern science distancing itself away from this connection to the animal kingdom helps to explain the division, or the scientific divining of the modern scientific human presense. Whereas nature is combined with animal motifs of our collective pasts, the eastern system contains only animal motifs to remain connected to natural anthropomorphic realities. Gemini the twins are human beings and have their contrast to the historic animal of the Horse in the Chinese system. Libra is the Dog in Chinese equivalence to the inanimate object of the unbalanced scales. Aries the Ram is the Dragon in Chinese astrology. Pisces the fishes of western astrology has no equivalence to the hair or rabbit in Chinese astrology.
“The Mongolian term for the genre, given by Mostaert as ‘astrology and divination,’ is toy-a. As a verbal stem, toya-means ‘to count, reckon’ and as a noun ‘number account’(Lessing 813) Mathematics was originally related to thinking, that is the separation between animal and humans.
What is Devine? It is simply a division (in this case) of numbers, or as we know of it, of dividing knowledge from instinct or non-communicative action – feeling impulse. Knowledge is actually knowledges, in the plural sense, if we use post-modernist prescripts. Divining is to help classify these plural forms of knowledge, which helps us to order the universe. The normative Devine in the classic Greek sense is some form of being with supernatural powers.
Uygur calendar system, adopted by the Mongols and incorporated into Yuan dynasty (1272-1386)
Asterism in Sanskrit is naksharta, and is not solely linked to ‘lunar mansions,’ as it was later associated too “the affinity of their number with the lunar cycle.” Mark Kalinowski (1996: 80-81) explains that “The nakshatra are used predominantly for solar astronomy but also for lunar divination [astrology-degree subsections on a horoscope].
A question arises here. For how can a small group of individuals take over a large portion of the Northern Hemisphere?
“For years historians of science maintained that it was Hipparchus (d. ca. 127 BC) who discovered the precession of the equinoxes. However, as with so many aspects of Greek learning, an antecedent was since been found in ancient Mesopotamia, where the precession of the equinoxes is thought to have been discovered in 343 BC by the Babylonian, Kidinnu, director of the mathematical school of Sippra,” according to Ho Peng Yoke, in his work “The Swinging Pendulum: Science in East and West with Special Reference to China” (Brisbane: School of Modern Asian Studies, 1982, p. 22), and too R. C. Archibald, in his work “Babylonian Mathematics” (Isis 26 (1936), pp. 64-65) Baumann acknowledges. “In China the precession of the equinoxes is said to have been known by the 4th century AD,” according to Baumann who cites the reference to Edward H. Schafer’s work “Pacing the Void: T’ang Approaches to the Stars” (Berkeley: University of California Press, 1977, p. 12). Furthermore, Buamann states, “[T]he idea that precession was unknown in antiquity is an interesting misconception of Modern Science. While coming to the modern definition of precession is one thing, given an historical record of the order of the constellations, the precession phenomena is simply empirical. That various traditions did not recognize it does not mean the mathematicians of the time did not know of it, for rather, in spite of it, their charge was to preserve genesis.” In a general sense of communal contingency or ethnic and/or racial identity, certainly this view can intone generalizations; however, the power structures most probably made the final decisions on what knowledge was socially acceptable and what knowledge should be socially banned. When the ancients traveled, how could one not see that star positions had moved congruent to the latitude one sojourned? In fact, these discrepancies were noted by these ancients, to which allowed us to discover the discrepancy of academic surety and out of the mainstream reality.
Marsilio Ficino revealing the neoplatonistic doctrine of the eternal soul, nearly lost his life to the auspices of power of the papacy following the years after 1489 with publishments which defined ancient Persian, Eastern, Mesopotamian, and Egyptian sciences unaccepted by western Christianity, such as contained in Libri de vita (1489, editio princeps, Florence) – an addition to go through thirty printing cycles by the mid-seventeenth century, prior to the post – Newtonian period. Ficino’s patron’s grandfather who started the Florentine Academy had related that group-think limited his expression on running academic investigations, such found in this, tripartite book, free from inference. His thesis that a world alive exists between space and the earth and that everything is connected, further expands the analogues explanation of Aristotle’s concept for a spirit’s “element in which the stars are made.” It would be incorrect to assume a congruity to such concepts of Jedi philosophy of George Lucas’ Star Wars films, pertaining to the ‘force.’ Lucas’ discourse on the force is limited, unelaborated and unarticulated – and probably pertains to a slippery distinction between ‘black’ and ‘white’ magic. Ficino doctrine of a cosmic spirit strives to organize a hierarchy, limit practicality of infusing a self-willed modus operandi, and tended toward affirming Socrates’ notions of law and order of self-control as more worthy over the bodily passions (Plato, Book II, Republic) that foment uncontrolled selves in which bi-fabrication of classes drop into human rights violations and feudal class structures. Carol V. Kaske and John R. Clark argue in their Renaissance group effort on Medieval Latin expositions of Libri de vita that their readers may or may not agree that “these ‘Arabs’ are the principle sources for these notions ( ‘equivocal uses of spirits in the Arabic sources’), at least all [ actually most scholars who ran exegesis of this work] agree that Ficino’s explanations are somehow Plotinian in origin with an overlay of Hermes Trismegistus, Iamblichus, Proclus, and the Picatrix [the less employed].” Thomas Aquinas’ propensity to side with group-think and strenuously distance himself from expressing the human spirit as predestined by some deterministic cosmic spirit (See Aquinas, SCG 3.83) the astrological attention to healing, health, and general wellbeing, contradicts a notion that other human conditions are obsolete to forces of the cosmic spirit. Therefore, it cannot be disassumed, that Ficino is advocating eternal fatalism, a type of duel universe, set out only for the initiated – and eluded too by careful reading in Asclepius, in which he forgoes these sections for the statue-animation argument of a historical recording by Hermes in his discussion on daemons. An example, in book three, chapter XVI, On the Power of the Heavens. On the Power of the Rays from Which Images Are thought to Obtain their Force, Ficino employs Ptolemy’s rays arguments from Tetribiblios, a work in which Ptolemy had barrowed from an anonymous work in the 4th century BCE on fixed stars [don’t get this confused with Anonymous of 3 d cent A.D Book on Bright Fixed Stars, but Ptolemy is at Alexandria library, employed as a professor and has the ancient manuscripts perhaps from civilizations before him to which he derives his findings and then progresses his views and places modern coordinates on his luminary positions] – in which we can correctly assume had been previous knowledge from the beginning of history. Ficino’s originally employs the ‘rays’(Ptolemy’s) to the cosmic spirit (Hermes Trismegistus) thereby gnosticizing in an ancient pretext or in a modern parlance of an interdisciplinary bi-subjection as a construction to form a third explication on the mysteries of time and space.
Ficino’s books stands as the source for our modern Sun Sign astrology as well as our first comprehensive astrological guide to healthy psychology and physical living.
Roger Bacon studied astrology and had concluded that fatalism was connected to constellations which also influenced the mind of humans. Ficino was by no means alone in addressing difficult concepts of time and space. In fact, Book II of Libri de vita contain “acknowledged” contributions from Bacon. Book II was written last and in haste. Giovanni Pico della Mirandola in 1487, two years before the release of Libri de vita, was placed in prison awaiting a trial and his book “Conclusions condemned for heresy [...].” Pico refusing to cooperate with the papal commission met with the condemnation of all 900 ‘conclusions,’ instead of the twenty-six of the conclusions which only dealt with magic, initially proposed by the commission for the debate. Debate reached Paris years earlier in 1482, as Thorndike reported: “[A]t the University of Paris between an M.A. candidate and the Church’s spokesman, one Dr. Bernard Basin, who took a very hard line against” fatalism and magic. Under this academic and ecclesial atmosphere, we can understand why Ficino met with the Curia’s wrath and sentence to a trial. Pope Innocent VIII wanted confirmation from Ficino if he supported ‘fatalism,’ or in the religious sense, ‘predestination’ predicated upon former pagan images, symbols and sciences.
Mythos here does not imply its proper meaning of pre-civilization and its connotation to barbarianism. Here I used it as if to say a out ‘stories of our past’ that we in general have adopted or have argued in academia.
see Y. Le Guc, et al., L’Astrologie Chaldéenne, Le Livre intitulé << enuma (Anu) ilu Bêl >>, Publié, Transcrit et Traduit, Ch. Virolleaud, Maitre de conférences a la Faculté des Letries de Lyon, Texte Cunéforme, Sin (Paris: Librairie Paul Geuthner, 68, rue Mazarine, 68, 1908), in 4 vols.
Baumann, Brian, Divine Knowledge, Buddhist Mathematics According To The
Anonymous Manual Of Mongolian Astrology and Divination (Koninklijke Brill NV, Leiden, The Netherlands, Hotei Publishing, IDC Publishers, Martinus Nijoff Publishing and VSP, 2008), p. 3. A Tangyud Mongol, named Sangwar of the local Boro Balysam, a village located in Ordos, Inner Mongolia, the high plateau region of sparse grasslands, sand dunes, and salt flats lying within the bend of the Yellow River, bordered to the south by the remnants of the Great Wall, p. 3. Mostaert, Superior of the CICM ( Congregation of the Immaculate Heart of Mary) Scheut Mission on the outskirts of Boro Balyasum, had come from Belgium in 1906 and would remain in Inner Mongolia until 1925. Upon completion of his term, he relocated in Beijing, where he wrote and published a number of outstanding works in the field of Mongolian studies. Among these are Folklore ordos and, in 1941, his excellent reference of Mongolian Language, the Dictionnaire ordos. For a bibliography of Mostaert’s early works see Monumenta Serica (1945). With the communist takeover imminent, Mostaert left Beijing in November, 1948, arriving in the United States in February, 1949. He moved to ‘Missionhurst’ in Arlington Virginia, where amoung his works he published articles explicating passages of The Secret History of the Mongols (Mongγol-un ni΄uča tobvča΄an) and the Mongolian letters found in the Vatican library. For a brief history of Mastaert’s career, see Rupen (1955) and Poppe (1971); Baumann, n, 3 &, p. 3.
Hessig, Walter, Die Pekinger lamaistischen Blockdrucke in mongolisher Sprache, Gottinger Asiatische Forschungen, Bd. 2, Wiesbaden: Otto Harrassowitz, 1954, bibl., in Baumann, Divine Knowledge, p. 838.
Tibetain, gnam khyi nag po; the Black Dog of Heaven; a demonic star spirit; it is used synonymously with Tngri-yin noqai (55r-55v); in the manual, a section given to the decent of the ‘Black Dog of Heaven’ describes seven parts of the dog’s body, the left and the right ribs, head, mouth, spine, tail and belly (55r); this refers to the constellation Tiangou comprising seven stars, including γ and [ Chinese symbol!] of Canis Major (Schlegel 1967: 433-434; cf. also Tngri-yin udq-a, of the celestial dog throughout Eurasia; it likely takes its name from its proximity to Sirius, the dog or jackal ( see under Čögebüri) (Allen Thomas, T., Mongol Imperialism: The Politics of the Grand Qan Möngke in China, Russia, and the Islamic Lands, 1251-1259 ( Berkeley: University of California Press, 1987), 1963: 120-134); as a defense against it a dog was scarified as a ransom (joliy) thrown into a hole and burned (Sárközi 1992b); in iconograghy it resembles a lion with its mouth wide open (Strickman 2002: 148; Ysultem 1986: no. 134); its demonology is extensive (cf. TEDP ( Gyurme Dorje, comm. and trans., Tibetan elemental divination paintings illuminated manuscripts from White Beryl of Sangs-rgyas rGya-mtsho [ the Vaidūrya dkar po] with the moombeams treatise of Lo-chen Dharmaśrī, London, 2001.) 212; ODT 295-296; Doré, v. 1, 1966: 27, 60; Schafer 1977:93). gloss., p. 619.
Ibid., Baumann, Divine Knowledge , n. 17, p. 13, “Also MONG 326 appears to be out of order. in MONG 326 the twelve animal cycle of days comes after a section on the symbols and before the seven day week. In the Manual the twelve animal cycle of days comes later in the section of twelve days. Some of the series of items (basa nigen ekitü) come between the description of the planets and nakshartra and the benediction praising the completion of that section. As it is common in almanacs to discuss the planetary week followed by the 28 nakshatra, it appears as if the editor of MONG 326 has re arranged the order to some extent (cf. Kalinowski 2003:100).”
Aristotle quoted, De gen. animal., 736b 27ff, in Marsilio Ficino, Three Books on Life, vol. II, eds. trans., Carol V. Kaske and John R. Clark ( New York: The Renaissance Society of America, 1989), p. 27.
Ibid., Marsilio Ficino, Three Books on Life, Repercussions, p. 57. op. cit., Thorndike, 4: 495, see also D. C. Allen, p. 19., n. 7, p. 88; D.C. Allen felt that Ficino was unable to reconcile astrology with free will, pp. 6,9, 18; So did Cassirer, pp. 112-15; see Hans Baron, “Willensfreiheit und Astrologie bei... Ficino,” Kultur –und Universalgeschichte: Festschrift für Walter Goetz (Leipzig, 1927), pp. 145 ff.; ; n. 10, p. 88 “Le ‘elezioni,’: rebuttal Cassirer, pp. 423-24. The influence of the heavens, if not its predictability or control, was universally recognized, says Keith Thomas (Decline of Magic.....), upon the weather and the areas involved in agriculture and medicine, p. 289.
U.S. operation plan 5027, which lays out a large-scale augmentation of U.S. troops by several hundred thousand and a consequent attack on Pyeongyang, will be infeasible.( link)
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